The power of Orpheus to subdue wild beasts was the reason why the early
Christians took him as a type of Christ. Of all the prophecies which
were believed to refer to the Messiah none so captivated the popular
mind as those which could be interpreted as referring to His recognition
by animals. The four Gospels which became the canon of the Church threw
no light on the subject, but the gap was filled up by the uncanonical
books; one might think that they were written principally for the
purpose of dwelling on this theme, so frequently do they return to it.
In the first place, they bring upon the scene those dear objects of our
childhood’s affection, the ass and the ox of the stable of Bethlehem.
Surely many of us cherish the impression that ass and ox rest on most
orthodox testimony: an idea which is certainly general in Catholic
countries, though, the other day, I heard of a French priest who was
heartless enough to declare that they were purely imaginary. “Alas,” as
Voltaire said, “people run after truth!” As a matter of fact, it appears
evident that the ass and the ox were introduced to fulfil the prophecy
of Isaiah: “The ox knoweth his owner and the ass his master’s manger,
but Israel knoweth Me not.” But there arose what was thought a
difficulty: the apocryphal Gospels, in harmony with the earliest
traditions, place the birth of Christ, not in a stable, but in the
grotto which is still shown to travellers. To reconcile this with the
legend of the ass and ox and also with the narrative of St. Luke, it was
supposed that the Holy Family moved from the grotto to a stable a few
days after the Child was born. This is a curious case of finding a
difficulty where there was none, for it is very likely that the caves
near the great Khan of Bethlehem were used as stables. In every
primitive country shepherds shelter themselves and their flocks in holes
in rocks; I remember the “uncanny” effect of a light flickering in the
depths of a Phœnician tomb near Cagliari; it was almost disappointing to
hear that it was only a shepherd’s fire.
Public-domain text, read in full here on John Shaqi.
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