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Explorations in Bible lands during the 19th century - H. V. Hilprecht

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582 EXPLORATIONS IN BIBLE LANDS<br />

From <strong>the</strong> time that Christians began to make pilgrimages<br />

to Palest<strong>in</strong>e until our own <strong>century</strong>, <strong>the</strong> causes that<br />

impelled <strong>the</strong>m to do so have been religious. To pray <strong>in</strong><br />

sacred places was thought particularly meritorious, and extensive<br />

<strong>in</strong>dulgences were secured through a visit to <strong>the</strong>m.<br />

The <strong>in</strong>terest of <strong>the</strong> pilgrims was excited, however, only by<br />

those places which were po<strong>in</strong>ted out to <strong>the</strong>m as <strong>the</strong> scenes<br />

of sacred events. The knowledge of Palest<strong>in</strong>e which <strong>the</strong>y<br />

brought home with <strong>the</strong>m consisted<br />

substantially <strong>in</strong> an enumeration<br />

and description of <strong>the</strong> places that were held <strong>in</strong><br />

special veneration. Concern<strong>in</strong>g <strong>the</strong>se <strong>the</strong>y wrote for <strong>the</strong><br />

edification of o<strong>the</strong>r Christians and <strong>the</strong> guidance of future<br />

travellers. All this is to-day of <strong>in</strong>estimable value to those<br />

of us who endeavor to trace accurately <strong>the</strong> history of <strong>the</strong><br />

<strong>in</strong>dividual sacred places, but it was no scientific exploration<br />

of <strong>the</strong> land.<br />

Besides, dur<strong>in</strong>g <strong>the</strong> first centuries of Christendom such a<br />

veneration of sacred places was not yet known, — a fact<br />

which renders <strong>the</strong> value of <strong>the</strong> traditions handed down<br />

by <strong>the</strong> pilgrims practically almost nil. To know Christ<br />

" after <strong>the</strong> flesh " seemed to a Paul almost worthless<br />

(2 Cor. 5<br />

: 16); and <strong>the</strong> gaze of <strong>the</strong> first Christians was<br />

fixed not backwards but forwards, upon <strong>the</strong> glorious future ;<br />

<strong>the</strong> Jerusalem for which <strong>the</strong>y were look<strong>in</strong>g lay not <strong>in</strong> Palest<strong>in</strong>e.<br />

It was only after <strong>the</strong> great persecutions dur<strong>in</strong>g<br />

which <strong>the</strong> Christians had learned to esteem as holy <strong>the</strong><br />

martyrs and <strong>the</strong>ir burial-places, that <strong>the</strong>y also thought of<br />

<strong>the</strong> greatest of martyrs. Only after Christianity had, under<br />

Constant<strong>in</strong>e, become <strong>the</strong> state religion could <strong>the</strong> Christian<br />

Church look upon Palest<strong>in</strong>e as its own possession ; and<br />

only after Marv came to be quite generally regarded as <strong>the</strong><br />

mo<strong>the</strong>r of God could <strong>the</strong> cult of <strong>the</strong> sa<strong>in</strong>ts and of sacred<br />

places blossom forth <strong>in</strong> all its vigor. It is necessary to keep<br />

this <strong>in</strong> m<strong>in</strong>d <strong>in</strong> order to understand how tradition — even<br />

<strong>the</strong> oldest and best — is separated from <strong>the</strong> time of Christ

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