The Gates of Heaven Will Never be Closed: The World of the 1538 Sanhedrin

By ABSL do you mean this? If so, it's fascinating - I've never heard of a sign language developing organically and unlinked to spoken language and being widely used by hearing people. Based on the Wikipedia article, though it looks like deafness began spreading among the al-Sayyid tribe in the early 20th century and the sign language developed some time after that, so if this language emerges ITTL, it will probably be studied by mid-late 20th century Nabulsi researchers. There are also some historical contingencies involved - for instance, the low status of the al-Sayyid tribe and the unwillingness of other Negev Bedouins to intermarry with them may (or then again may not) be affected by the Nabulsi state-building program and the earlier urbanization of the Bir as-Saba/Be'er Sheva region.
Yeah as bloomfield Labov Trudgill Podesva Kerswill Siegal and Schilling-Estes point out sociolinguistics is its own field. see Martha's vineyard
I'd imagine that by 1878 - maybe starting well before that - the Levantine states ITTL would have developed a more conventional sign language based on the grammar of Arabic and Hebrew, and most likely used by speakers of both languages as Israeli Sign Language is IOTL. That in itself - the development of a sign language that is mutually intelligible between communities that have different oral languages - might be enough to cast doubt on oralism among researchers who are closely connected with those communities.
Depends on how progressive they were this is the era before NSL and so there might still be proponents of signed speech or forcing orality. But if something like NSL happens or we have a Galludet it would work especially since signed languages often(ASL null copula despite English having a copula ergativity) being different from the spoken modality in syntax or using space as a coreference tracking. Once you start treating sign languages(creoles, koines) like other modalities, the research shows that they are very similar but starting the research is the problem.
Anyway, I'm not really qualified to comment further on how linguistics is likely to develop ITTL, but it's definitely a subject I'd be interested in hearing about from those who know more, given the impact it's likely to have on the region's exploration of its own history and on the analysis of artifacts like the Dead Sea Scrolls.
It was my major. I know from one of professors being a leading researcher in ASL and trying to look up a topic for a research paper sophmore year. but my knowledge of the history of the field didnt really come up besides the Jones philoger passage Sassurre arbitrariness, Labov, Sapir Whorf, Grimm and Panini. Most of my history comes from a podcast I started listening to after graduating the history of linguistics and language sciences. Here. https://open.spotify.com/show/37JY0M7i0xWqSd32H4fQ1k?si=0e730583791a45b8
 
A thought on the development of Hebrew and south Levantine Arabic ITTL: Galilean Hebrew would most likely not pronounce the letter צ as /ts/, as that is a pronunciation that comes from Yiddish. They would likely pronounce it as /s/, as that was the way the Sephardim did, or adopt the Arabic (and also biblical) pronunciation of the letter as /sˤ/. The most impactful part of this is that Tsfat would probably not be called Tsfat, but some variation of Sfat.

On the other hand, I wonder if Galilean Arabic speakers might adopt the pronunciation of the letter ج as /g/; that's the way it's pronounced in Egyptian Arabic and in every variation of Hebrew (Yemenite Hebrew has several pronunciation for the equivalent letter, but the main one is /g/), and considering the current political domination of the Levant by Egypt it would seem likely that Galilean Arabs adopt the pronunciation of both the current elite and their Jewish neighbors. It would also standardize the pronouncation of Galil.

Both of these things have been directly disproven by @Jonathan Edelstein in past chapters, but it is a fun idea to think about imho.
 
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Both of these things have been directly disproven by @Jonathan Edelstein in past chapters, but it is a fun idea to think about imho.
Yeah, there's that. I wonder, though, if we could go with the Ashekenazi and Sephardi pronunciations being assimilated during the 16th-17th centuries into an intermediate sound that could be spelled either "s" or "ts" depending on who's writing it down. There were enough Ashkenazim in the 16th-century Yishuv for that influence to happen. If so, that leaves room for a pronunciation that's closer to the Sephardic standard, and to ص, without having to change anything that's been written so far.

Also, I was actually considering, in the 1878 Tiberias story, whether to write the local Arabic pronunciation of Galilee with a hard G and have Avram mention that it would have been different a hundred years ago. Maybe most of the Arabic-speakers were shouting "Galil" and the ones who said "Jalil" were newcomers from elsewhere in the region, or maybe Tiberias is linguistically conservative.
 
Yeah, there's that. I wonder, though, if we could go with the Ashekenazi and Sephardi pronunciations being assimilated during the 16th-17th centuries into an intermediate sound that could be spelled either "s" or "ts" depending on who's writing it down. There were enough Ashkenazim in the 16th-century Yishuv for that influence to happen. If so, that leaves room for a pronunciation that's closer to the Sephardic standard, and to ص, without having to change anything that's been written so far.

Also, I was actually considering, in the 1878 Tiberias story, whether to write the local Arabic pronunciation of Galilee with a hard G and have Avram mention that it would have been different a hundred years ago. Maybe most of the Arabic-speakers were shouting "Galil" and the ones who said "Jalil" were newcomers from elsewhere in the region, or maybe Tiberias is linguistically conservative.
What would make Tiberias conservative.
 
What would make Tiberias conservative.
True - cities usually aren't linguistically conservative, are they? So maybe the people shouting "Jalil" were immigrants from the countryside. Or maybe the path of least resistance is to assume that this particular Egyptian/Hebrew influence on the local Arabic dialect hasn't happened yet or is still in the process of happening - the close political alignment of the Levant and Egypt is still recent in historical terms as of 1878. The 20th century, and the leveling effect of broadcast media, may be what does it.
 
True - cities usually aren't linguistically conservative, are they? So maybe the people shouting "Jalil" were immigrants from the countryside. Or maybe the path of least resistance is to assume that this particular Egyptian/Hebrew influence on the local Arabic dialect hasn't happened yet or is still in the process of happening - the close political alignment of the Levant and Egypt is still recent in historical terms as of 1878. The 20th century, and the leveling effect of broadcast media, may be what does it.
It depends on the city but due to allegiances and intake from diverse country sides they tend to level which would make galil more likely as its more common. Of course you also have reactionaries overcorrecting to the countryside beyond what actual rural immigrants would do as per Labov's New York /r/ study and Martha's vineyard or Podesva on Redding California, And yes historically Nasser did level arabic via broadcast media and Pan-Arabism. And heres an old paper of mine conducting a literature review on koinezation its missing Podesva because I didnt read that till later.
And if the Egyptian party is unpopular in Tiberias, speaker will intentionally move away from the /g/ to signify opposition to Egyptian rule, even if Tiberias historically had /g/, the Egyptians do it so to oppose them well change like Soccer in British English.
 

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It depends on the city but due to allegiances and intake from diverse country sides they tend to level which would make galil more likely as its more common. Of course you also have reactionaries overcorrecting to the countryside beyond what actual rural immigrants would do as per Labov's New York /r/ study and Martha's vineyard or Podesva on Redding California, And yes historically Nasser did level arabic via broadcast media and Pan-Arabism. And heres an old paper of mine conducting a literature review on koinezation its missing Podesva because I didnt read that till later.
And if the Egyptian party is unpopular in Tiberias, speaker will intentionally move away from the /g/ to signify opposition to Egyptian rule, even if Tiberias historically had /g/, the Egyptians do it so to oppose them well change like Soccer in British English.
Zuckerman as well.
 
Interlude: The Lecturer December 1900
THE LECTURER
DECEMBER 1900

Thomas Gardner was an Instructor in Bible at Kenyon College. He wanted someday to be a Professor of Bible at Kenyon College. That was why he was now in the Holy Land.

“We have concerns, Gardner,” President Peirce had told him in August, before the start of the term. “There are no complaints about your teaching, certainly, but it has been two years since your last research was published, and that research has not been well received.”

“Because it was controversial, sir. My precis on the Son of God Scroll…”

“Yes, the one the missionaries are all excited about, though as you’ve argued, maybe they ought not to be. Speaking personally, I think your reading of the scroll is more likely correct than not” – as a deacon of the Episcopal Church, Peirce had put his money where his mouth was on that, recommending against treating the scroll as a prophetic text – “but Dean Everett at Harvard, and just as importantly, Hoffman at GTS say that it isn’t well supported, and they’re right. You’ll have to do more, and better, if you want a professoriate.”

“What would you suggest, sir?” Gardner asked, knowing that Peirce wouldn’t have called him into his office but to make a suggestion, and that a suggestion from Peirce would have the force of an commandment from God.

“A sabbatical, Gardner. We don’t ordinarily allow them to instructors, but you have promise, so I’ve convinced the trustees to make an exception in your case. Go dig through the scrolls yourself, read more of what the Essenes had to say, and come back with a treatise that passes Everett’s muster. Or maybe you’ll find something altogether different.”

“You’re telling me to go to Jericho, sir?”

Peirce had the grace to laugh. “I’m telling you to return from Jericho. Spend a year and come back to us with the scholarship I know you can produce.”

And that was how, on the thirty-first of August 1900, the bursar had presented Gardner with a check for seven hundred fifty dollars – three-quarters of his annual salary as an instructor – and four train tickets to New York.

None of Gardner’s family were any happier about the trip than he was. His wife Martha, the daughter of a prominent Elyria family, no more looked forward to a year of nomadic life than any other faculty spouse, much less on three-quarters of what was already meager pay. But she, at least, was dutiful, as her strict Congregational parents had raised her to be. James and Sarah, six and four, were too young to be dutiful. James complained constantly of being taken away from his school and his friends; Sarah simply didn’t want to leave home.

Three months in New York hadn’t cured them. Gardner had needed to consult the libraries at Columbia University and the General Theological Seminary for background research; it took time to comb the sources he was looking for, especially when he had to translate them from Aramaic or Greek, and the living standard that three-quarters of an instructor’s salary allowed in New York City was… not high. For Gardner, life in a fifth-floor apartment with a washroom down the hall was a reversion to the way he’d lived as a student at Oberlin; for Martha it was a return to the first year of marriage she’d fondly thought she’d left behind forever; and for the children, it was a poverty far less genteel than that of a instructor’s family in Gambier. Sarah and James were biddable under ordinary circumstances, but this life wasn’t ordinary; they did their chores with reluctance, refused lessons in Hebrew and Arabic, and complained of even small things.

Three weeks aboard ship scarcely helped matters. The Atlantic was cold and stormy, allowing little time for fresh air and exercise; the family spent the first three days in seasickness and misery and the next ten cooped up in their cabin. As an academic man, Gardner was allowed the courtesy of the first-class dining room, a courtesy that mollified Martha once she was able to eat but did little for him. The conversations about travel and luxuries that he couldn’t afford, and the endless debates about whether the twentieth century was soon to begin or already eleven months old (he favored the former), grew tedious quickly, and the first-class passengers’ unconscious snobbery grated. The weather, at least, was better in the Mediterranean, but the other complaints remained.

They landed at Acre on December twentieth and took the train to Safed – or as it was pronounced here, something a little more like “Tzfat” than “Sfat.” There was an archive here containing transcriptions of all the scrolls thus far found, and other libraries to consult, so they would stay a month before traveling on to Jericho. The family could afford better accommodations – the Holy Land was far cheaper than New York City, cheaper even than Gambier – and Gardner hoped that would settle James and Sarah. It did – slightly. But Safed was also where their refusal of language lessons came back to bite; they realized of a sudden that they were in a place where few people spoke English and all the signs were in a language they couldn’t read, and took only a moment longer to realize that for most of this city, Christmas was just another day. They’d always looked forward to Christmas, and Martha’s attempts to soothe them by telling them that this Christmas would be in Jesus’s own country were thin gruel.

And so it was that on Sunday, December twenty-third, Thomas Gardner, B.A., felt very much at the end of his rope. The family had gone to church that morning, but it was a Maronite church – there were Protestant churches in Jerusalem and Nazareth, but not here – and the unfamiliar Sabbath service conducted in Arabic had made the children restless. They’d gone clothes-shopping next – another thing that made James and Sarah restless, even with the sights and smells of the market all around and the ministrations of a tailor who was obviously used to children – and after, they’d made the rounds of the stores to stock up on housewares. A cold snap had come in the day before and there were six inches of snow on the ground, which would have delighted the children in Ohio but only added to the drudgery here.

Dusk was falling, and the house they’d rented was half a mile uphill through winding streets and narrow stairways. Gardner was carrying Sarah – she’d refused to walk any farther – and James kept up a stream of complaints that took in all his grievances from the past four months. Gardner wasn’t much of a drinker – a glass of wine at dinner, maybe two if he had guests. But if he had to listen to one more such complaint before they got home, he was ready to open a bottle.

And Providence was suddenly with him, because the next sound from James was a cry of excitement.

It had been months since Gardner had heard such a cry from either child, so it took him a startled moment to realize what it was. It took him another moment to ask why, and one moment more to follow where James was looking and make the question superfluous.

There was a wooden sign by the door of one of the ancient limestone buildings that fronted a stairway between two alleys. A portrait was painted on it that any Ohioan – any American – would know instantly. And under the portrait was painted, in the Roman alphabet, “General Grant’s American Steak House.”

“Can we go in, Papa?” asked James. “Please?”

“It’ll be expensive,” Gardner began – his sabbatical coffers, already sadly depleted by three months in New York and the price of a second-class ocean voyage, could ill stand the strain. But he saw James’s face, and Sarah’s, and even Martha’s, and cut himself short. “Let’s have supper,” he said.

They entered the dining room to a blast of blessed warmth and the sound of conversation and hissing steam pipes. The walls were full of photographs of President Grant, some of them formal portraits, one of him by a derailed train with troops that were obviously local, one of him congratulating a young one-legged archer who’d won a prize at a competition. It became clear, as Gardner swept his eyes around the room, that the archer was the owner – there were photographs of him at other contests, a medal from the militia service where he’d been wounded, and above the bar, a longbow hanging below a Springfield rifle.

The owner’s son Asher saw them and came quickly, greeting them in accented but competent English – even Gardner felt warmth spread through him at the sound, as if a gift from home – and ushering them to a table near the kitchen. “It will be twenty-four piasters,” he said – “eight for the gentleman and lady, and four for each child.” That translated into dollars as less than a similar meal would have been in New York or even Gambier, but more than their daily food budget here – but maybe, this once, he didn’t have to care.

The steaks, when they came, were rare and grilled to perfection – Asher’s father, Yemeni though he was, could cook a steak as well as any Ohioan. They were accompanied by a pitcher of red Galilee wine, another of the dark beer that they brewed in the Wadi Ara, and a third of orange juice for the children. But the fixings that Asher placed, family style, in the center of the table, were less familiar: Tzfati kugel; zaatar mashed potatoes; pickled onions; artichokes; fattoush; a salad of tomatoes and boiled eggs with an herb dressing; red, green and brown zhug. They were good – zhug worked surprisingly well as a steak sauce, in fact – but evidently the “American” part of the restaurant’s name allowed some artistic license.

The owner took some license with the music too. He’d got a gramophone somewhere and, for a while, the family dined to the accompaniment of scratchy ragtime cylinders; that was certainly American enough. But when a band took over – a band whose members had obviously been to the United States, although they wore Krymchak clothes – the ragtime base was overlaid by something Tatar and the lyrics were in Hebrew.

“We’ve never had a Christmas like this, have we?” Gardner asked the children, and he saw a smile from Sarah, and an answering one from Martha. And when the owner came to greet the American guests, and offered to show James how to shoot a bow, he too was practically beside himself.

“It’s American enough?” murmured Martha.

“It seems to be.”

“There’s something I should tell you then,” she said, and, remembering moments in New York and aboard ship, Gardner realized that there was something she’d been on the edge of saying for weeks but that amid all the tension, the time had never felt right. He wondered what that could be – he and Martha had never kept secrets from each other – and waited anxiously to hear what she would say next.

“Your research will never be good enough for Everett and Hoffman, you know that? They don’t want to hear that the Son of God in the scroll is a wicked king. They want to lead people to Christ, and for that, they need to hear that the Jews prophesied Jesus a hundred years before he was born.”

Gardner started to form a reply, but he realized suddenly that she was right. All the guff about his conclusions not having enough scholarly support – guff was what it was. It wouldn’t matter if he came back with a voice from Heaven to support his findings; the only way he would gain the accolades to become a professor was if he changed them.

But he would do that only if what he found here, and in Jericho, warranted such a change. “The way to Christ is not through lies,” he said.

“I hoped you would say that,” said Martha. “But you needed to know.”

Whatever he was going to say next was interrupted by Asher returning to the table with another bowl, and Sarah’s joyous carol of “ice cream!” And it was – citron ice cream, in fact, with a plate of jachnun and honey next to it. “From Yemen,” Asher said, “where my father’s family comes from.”

“Where is Yemen?” said James – he sounded genuinely curious.

“A long way from America,” Gardner answered. “When we get home, I’ll show you on a map, and I’ll show you how to read the Arabic for it.”

James nodded. Maybe that was all that Gardner could expect, at least for now; it was more cooperation than he’d had from James for months.

“We make American Christmas dinner,” said Asher – probably with as much license as the steak, and certainly with no ham, but the children’s eyes lit up again, and Gardner decided that the budget could stand one visit more. Who knew what the budget would be next year, after all – in the twentieth century, when he would be teaching in a different place.
 
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The above isn't an epilogue to the 1878 arc, nor is it really a prelude to 1905 - it's just a vignette that came to mind when I considered the different legacies Grant might leave in the Galilee. It's a slice of life, nothing more. The Dead Sea Scroll that Gardner is working on is this one.
 
THE LECTURER
DECEMBER 1900

Thomas Gardner was an Instructor in Bible at Kenyon College. He wanted someday to be a Professor of Bible at Kenyon College. That was why he was now in the Holy Land.

“We have concerns, Gardner,” President Peirce had told him in August, before the start of the term. “There are no complaints about your teaching, certainly, but it has been two years since your last research was published, and that research has not been well received.”
The publish or perish of academia.
“Because it was controversial, sir. My precis on the Son of God Scroll…”
“Yes, the one the missionaries are all excited about, though as you’ve argued, maybe they ought not to be. Speaking personally, I think your reading of the scroll is more likely correct than not” – as a deacon of the Episcopal Church, Peirce had put his money where his mouth was on that, recommending against treating the scroll as a prophetic text
True and it's probably not. Would a dating help? Ie placing it as definitely post yeshua.
– “but Dean Everett at Harvard, and just as importantly, Hoffman at GTS say that it isn’t well supported, and they’re right. You’ll have to do more, and better, if you want a professoriate.”
The politics of academia.
“What would you suggest, sir?” Gardner asked, knowing that Peirce wouldn’t have called him into his office but to make a suggestion, and that a suggestion from Peirce would have the force of an commandment from God.

“A sabbatical, Gardner. We don’t ordinarily allow them to instructors, but you have promise, so I’ve convinced the trustees to make an exception in your case. Go dig through the scrolls yourself, read more of what the Essenes had to say, and come back with a treatise that passes Everett’s muster. Or maybe you’ll find something altogether different.”
Probably
“You’re telling me to go to Jericho, sir?”

Peirce had the grace to laugh. “I’m telling you to return from Jericho. Spend a year and come back to us with the scholarship I know you can produce.”

And that was how, on the thirty-first of August 1900, the bursar had presented Gardner with a check for seven hundred fifty dollars – three-quarters of his annual salary as a instructor – and four train tickets to New York.

None of Gardner’s family were any happier about the trip than he was. His wife Martha, the daughter of a prominent Elyria family, no more looked forward to a year of nomadic life than any other faculty spouse, much less on three-quarters of what was already meager pay. But she, at least, was dutiful, as her strict Congregational parents had raised her to be. James and Sarah, six and four, were too young to be dutiful. James complained constantly of being taken away from his school and his friends; Sarah simply didn’t want to leave home.
and she probablys had to deal with it with his earlier research
Three months in New York hadn’t cured them. Gardner had needed to consult the libraries at Columbia University and the General Theological Seminary for background research; it took time to comb the sources he was looking for, especially when he had to translate them from Aramaic or Greek,
And hope his translation will be accepted.
and the living standard that three-quarters of a instructor’s salary allowed in New York City was… not high. For Gardner, life in a fifth-floor apartment with a washroom down the hall was a reversion to the way he’d lived as a student at Oberlin; for Martha it was a return to the first year of marriage she’d fondly thought she’d left behind forever; and for the children, it was a poverty far less genteel than that of a instructor’s family in Gambier. Sarah and James were biddable under ordinary circumstances, but this life wasn’t ordinary; they did their chores with reluctance, refused lessons in Hebrew and Arabic, and complained of even small things.
That's not good. They'll need it in Jericho. Although it might help if only so they don't learn fusha with an American accent.but you need a scaffolding. I assume they're using the age old kindergarten method of being too difficult to prevent a change in their life.
Three weeks aboard ship scarcely helped matters. The Atlantic was cold and stormy, allowing little time for fresh air and exercise; the family spent the first three days in seasickness and misery and the next ten cooped up in their cabin. As an academic man, Gardner was allowed the courtesy of the first-class dining room, a courtesy that mollified Martha once she was able to eat but did little for him. The conversations about travel and luxuries that he couldn’t afford, and the endless debates about whether the twentieth century was soon to begin or already eleven months old (he favored the former),
no it starts in 1900.
grew tedious quickly, and the first-class passengers’ unconscious snobbery grated. The weather, at least, was better in the Mediterranean, but the other complaints remained.

They landed at Acre on December twentieth and took the train to Safed – or as it was pronounced here, something a little more like “Tzfat” than “Sfat.” There was an archive here containing transcriptions of all the scrolls thus far found, and other libraries to consult, so they would stay a month before traveling on to Jericho. The family could afford better accommodations – the Holy Land was far cheaper than New York City, cheaper even than Gambier – and Gardner hoped that would settle James and Sarah. It did – slightly. But Safed was also where their refusal of language lessons came back to bite; they realized of a sudden that they were in a place where few people spoke English and all the signs were in a language they couldn’t read, and took only a moment longer to realize that for most of this city, Christmas was just another day. They’d always looked forward to Christmas, and Martha’s attempts to soothe them by telling them that this Christmas would be in Jesus’s own country were thin gruel.
Of course it would be a problem not learning the language. They might pick up a filistini accent and lexicon this way though. True especially as the Christians are probably more mass than festival christmas.
And so it was that on Sunday, December twenty-third, Thomas Gardner, B.A., felt very much at the end of his rope. The family had gone to church that morning, but it was a Maronite church – there were Protestant churches in Jerusalem and Nazareth, but not here – and the unfamiliar Sabbath service conducted in Arabic had made the children restless. They’d gone clothes-shopping next – another thing that made James and Sarah restless, even with the sights and smells of the market all around and the ministrations of a tailor who was obviously used to children – and after, they’d made the rounds of the stores to stock up on housewares. A cold snap had come in the day before and there were six inches of snow on the ground, which would have delighted the children in Ohio but only added to the drudChristmas.
Talj talj might be a carol already but feirouz hasn't recorded yet(or even been born)
Dusk was falling, and the house they’d rented was half a mile uphill through winding streets and narrow stairways. Gardner was carrying Sarah – she’d refused to walk any farther – and James kept up a stream of complaints that took in all his grievances from the past four months. Gardner wasn’t much of a drinker – a glass of wine at dinner, maybe two if he had guests. But if he had to listen to one more such complaint before they got home, he was ready to open a bottle.

And Providence was suddenly with him, because the next sound from James was a cry of excitement.

It had been months since Gardner had heard such a cry from either child, so it took him a startled moment to realize what it was. It took him another moment to ask why, and one moment more to follow where James was looking and make the question superfluous.

There was a wooden sign by the door of one of the ancient limestone buildings that fronted a stairway between two alleys. A portrait was painted on it that any Ohioan – any American – would know instantly. And under the portrait was painted, in the Roman alphabet, “General Grant’s American Steak House.”
The popularity of a museum and a celebrity.
“Can we go in, Papa?” asked James. “Please?”

“It’ll be expensive,” Gardner began – his sabbatical coffers, already sadly depleted by three months in New York and the price of a second-class ocean voyage, could ill stand the strain. But he saw James’s face, and Sarah’s, and even Martha’s, and cut himself short. “Let’s have supper,” he said.
James is not yet aware of the cost of things being only 6 same with Sarah. Being a student and professor means he's most aware of finances. Especially if he was working through university and on a scholarship.
They entered the dining room to a blast of blessed warmth and the sound of conversation and hissing steam pipes. The walls were full of photographs of President Grant, some of them formal portraits, one of him by a derailed train with troops that were obviously local, one of him congratulating a young one-legged archer who’d won a prize at a competition. It became clear, as Gardner swept his eyes around the room, that the archer was the owner – there were photographs of him at other contests, a medal from the militia service where he’d been wounded, and above the bar, a longbow hanging below a Springfield rifle.

The owner’s son Asher saw them and came quickly, greeting them in accented but competent English – even Gardner felt warmth spread through him at the sound, as if a gift from home – and ushering them to a table near the kitchen. “It will be twenty-four piasters,” he said – “eight for the gentleman and lady, and four for each child.” That translated into dollars as less than a similar meal would have been in New York or even Gambier, but more than their daily food budget here – but maybe, this once, he didn’t have to care.
It's a holiday and you're protestant.
The steaks, when they came, were rare and grilled to perfection – Asher’s father, Yemeni though he was, could cook a steak as well as any Ohioan. They were accompanied by a pitcher of red Galilee wine,
New vineyards.
another of the dark beer that they brewed in the Wadi Ara, and a third of orange juice for the children. But the fixings that Asher placed, family style, in the center of the table, were less familiar: Tzfati kugel; zaatar mashed potatoes; pickled onions; artichokes; fattoush; a salad of tomatoes and goat cheese; red, green and brown zhug. They were good – zhug worked surprisingly well as a steak sauce, in fact – but tvidently the “American” part of the restaurant’s name allowed some artistic license.
As necessary given the location kind of an inverse for Americans of "Chinese", " Moroccan" "Italian" "Mexican" or levantine cooking. One adjunct's experience in the Levant won't fix that, though.
The owner took some license with the music too. He’d got a gramophone somewhere and, for a while, the family dined to the accompaniment of scratchy ragtime cylinders; that was certainly American enough. But when a band took over – a band whose members had obviously been to the United States, although they wore Krymchak clothes – the ragtime base was overlaid by something Tatar and the lyrics were in Hebrew.
Fusion which is interesting.
“We’ve never had a Christmas like this, have we?” Gardner asked the children, and he saw a smile from Sarah, and an answering one from Martha. And when the owner came to greet the American guests, and offered to show James how to shoot a bow, he too was practically beside himself.

“It’s American enough?” murmured Martha.

“It seems to be.”

“There’s something I should tell you then,” she said, and, remembering moments in New York and aboard ship, Gardner realized that there was something she’d been on the edge of saying for weeks but that amid all the tension, the time had never felt right. He wondered what that could be – he and Martha had never kept secrets from each other – and waited anxiously to hear what she would say next.
She's more perceptive.
“Your research will never be good enough for Everett and Hoffman, you know that? They don’t want to hear that the Son of God in the scroll is a wicked king. They want to lead people to Christ, and for that, they need to hear that the Jews prophesied Jesus a hundred years before he was born.”
Hyrcanus, aristobolus, herod or Simon thassi or antagonus. Maybe find evidence Shlomtzion was closer to the other hasmoneans but that won't interest a religious institutions or the nagid given comparisons to his grandmother. EDIT:Antioch. Maybe this could prevent revisionism which was dead already because of the political climate not producing jabotinsky or his predeccesors by highlighting how the maccabee revolt occurred and opinions in late Seleucid Palestine which would not interest Hoffman or Everett.
Gardner started to form a reply, but he realized suddenly that she was right. All the guff about his conclusions not having enough scholarly support – guff was what it was. It wouldn’t matter if he came back with a voice from Heaven to support his findings; the only way he would gain the accolades to become a professor was if he changed them.

But he would do that only if what he found here, and in Jericho, warranted such a change. “The way to Christ is not through lies,” he said.
Eusebius would disagree.
“I hoped you would say that,” said Martha. “But you needed to know.”

Whatever he was going to say next was interrupted by Asher returning to the table with another bowl, and Sarah’s joyous carol of “ice cream!” And it was – citron ice cream, in fact, with a plate of jachnun and honey next to it. “From Yemen,” Asher said, “where my father’s family comes from.”

“Where is Yemen?” said James – he sounded genuinely curious.
east coast of the Arabian peninsula
“A long way from America,” Gardner answered. “When we get home, I’ll show you on a map, and I’ll show you how to read the Arabic for it.”
Maybe they'll learn Arabic with this incentive.
James nodded. Maybe that was all that Gardner could expect, at least for now; it was more cooperation than he’d had from James for months.
Bows and a meal will do that.
“We make American Christmas dinner,” said Asher – probably with as much license as the steak, and certainly with no ham, but the children’s eyes lit up again, and Gardner decided that the budget could stand one visit more. Who knew what the budget would be next year, after all – in the twentieth century, when he would be teaching in a different place.
Maybe try moving to the or tamid it's less likely to have the christological incentive to twist research.
 
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Good chapter hoping to see more of the holy land at this point in time, is Egypt still the overlord of the levant? How have things been with the Ottomans? How affected Egypt the scramble of Africa? Have the WWI alliance system been altered by the butterflies? Can we get what are the currents in Judaism at this moment?
 
True and it's probably not. Would a dating help? Ie placing it as definitely post yeshua.
Isn't the consensus date sometime in the first century BC? Regardless, if that scroll is discovered in the 19th century, there will be a great deal of interest among missionary societies and within Christian academia (which was a lot more of American academia then than it is now) in treating it as prophetic, and that kind of religious imperative can be powerful. Look how many people on our side of the street insisted on the historicity of Avraham Avinu until recently - even until today.
That's not good. They'll need it in Jericho. Although it might help if only so they don't learn fusha with an American accent.but you need a scaffolding. I assume they're using the age old kindergarten method of being too difficult to prevent a change in their life.
That's absolutely what they're doing, and they're being all too successful. They'll need Fusha for reading, but at their age it's more important to learn to speak the local dialect - they're young, so they'll pick up Filastini Arabic (with maybe a touch of Galilean Arabic) quickly enough once they get serious about it.
no it starts in 1900.
Quite correct - the 19th century only ended at midnight on 31st December 1900.
Elite opinion at the turn of the last century was strongly in favor of 1901. I won't take sides. :p
Talj talj might be a carol already but feirouz hasn't recorded yet(or even been born)
Laylat el-Milad existed at the time, although obviously not the linked recording. I actually wonder if the greater connectedness of the Levant ITTL as compared to OTL might mean that European carols are more common, although the customs around Christmas will still be heavily Maronite and Orthodox.

The place that a traveler would be most likely to find an American-style Christmas in the Levant in 1900 ITTL would be Nazareth, where there is a substantial expatriate community, but Gardner's research isn't going to take him there.
As necessary given the location kind of an inverse for Americans of "Chinese", " Moroccan" "Italian" "Mexican" or levantine cooking. One adjunct's experience in the Levant won't fix that, though.
That's the idea - as we've seen, the Chinese cuisine imported by the Kaifeng Jews is subject to a similar fusion, and the same thing will probably happen (or maybe, by 1900, has happened) to that of the Bene Israel and the Cochin Jews. In this case, the first American restaurant in the Galilee is owned by a Yemenite Jewish archer who has a talent as a cook and an admiration for General Grant, so it's American cuisine intepreted through a Yemeni-Galilean lens.

The inspiration for the restaurant, BTW, was an American diner that Naomi and I went to in Osaka about a decade ago. It was good - really good. But it was only somewhat American.
Fusion which is interesting.
It's 1900, travel is becoming more common even though it isn't yet at the level of modern tourism, and gramophones mean that it's a lot easier to share music across borders. Like, for instance, a band of Krymchaks who worked as sailors, stayed in New York for a while as dock workers, got to know the popular music of the time, and had access to recordings they could riff off when they came back home.
Hyrcanus, aristobolus, herod or Simon thassi or antagonus. Maybe find evidence Shlomtzion was closer to the other hasmoneans but that won't interest a religious institutions or the nagid given comparisons to his grandmother. EDIT:Antioch. Maybe this could prevent revisionism which was dead already because of the political climate not producing jabotinsky or his predeccesors by highlighting how the maccabee revolt occurred and opinions in late Seleucid Palestine which would not interest Hoffman or Everett.
Gardner isn't that interested in the Hasmoneans either - at least not now. But several sources necessary to connect the dots he wants to connect haven't yet been found even ITTL, and there's no telling where his background investigation will lead him. And even if he doesn't explore that field, others will.
Maybe they'll learn Arabic with this incentive.
They've got a reason now (beyond learning the languages of the country where they'll be living for nine months, that is, but they're kids.)
Maybe try moving to the or tamid it's less likely to have the christological incentive to twist research.
He may end up staying longer than planned, yes. With a Bible specialty and an opinion which, although probably correct, is deemed heterodox by the powers that be, his options in the United States will be limited. The UK or Europe - especially one of the German universities - might also be an option.
Good chapter hoping to see more of the holy land at this point in time, is Egypt still the overlord of the levant? How have things been with the Ottomans? How affected Egypt the scramble of Africa? Have the WWI alliance system been altered by the butterflies? Can we get what are the currents in Judaism at this moment?
The 1905 arc will show all this and more.
 
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Quite correct - the 19th century only ended at midnight on 31st December 1900.
Further to my own post (sorry)...
That's the Christian 19th century, of course, because there's no year zero between 1BC and AD1.
I suppose the same must apply with other calendars, because I can't imagine any calendar started counting with year zero instead of year one. I admit I've no idea what the year 1900 was in the Hebrew calendar, sorry.
 
Further to my own post (sorry)...
That's the Christian 19th century, of course, because there's no year zero between 1BC and AD1.
I suppose the same must apply with other calendars, because I can't imagine any calendar started counting with year zero instead of year one. I admit I've no idea what the year 1900 was in the Hebrew calendar, sorry.
5660 I think
 
Further to my own post (sorry)...
That's the Christian 19th century, of course, because there's no year zero between 1BC and AD1.
I suppose the same must apply with other calendars, because I can't imagine any calendar started counting with year zero instead of year one. I admit I've no idea what the year 1900 was in the Hebrew calendar, sorry.
1900 AD is 5660-5661 in the Hebrew calendar (5661 began at sunset on 24 September), but in general, we don't think in terms of centuries with that calendar - I'm not aware of any non-ironic references to the current century being the 58th, for instance. We think more in terms of millennia. Which only goes to show that eras are constructs - a century, for instance, is 100 years long, but doesn't necessarily have to be tied to a particular zero point, so there's a case to be made for both 1900 and 1901 as the beginning of the 20th century (or if you want to stretch a point even further, for 1914 as the beginning of the social 20th century).
so when does the 59th century begin rosh hashanah 2040 or rosh hashanah 2041
Rosh Hashanah 2039, of course.
 
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Isn't the consensus date sometime in the first century BC? Regardless, if that scroll is discovered in the 19th century, there will be a great deal of interest among missionary societies and within Christian academia (which was a lot more of American academia then than it is now) in treating it as prophetic, and that kind of religious imperative can be powerful. Look how many people on our side of the street insisted on the historicity of Avraham Avinu until recently - even until today.
True. Or yaakov or the number from both sides on a united kingdom and conquest narrative.
That's absolutely what they're doing, and they're being all too successful. They'll need Fusha for reading, but at their age it's more important to learn to speak the local dialect - they're young, so they'll pick up Filastini Arabic (with maybe a touch of Galilean Arabic) quickly enough once they get serious about it.
True luckily they're still in the critical period.
Elite opinion at the turn of the last century was strongly in favor of 1901. I won't take sides. :p
a good idea. And add in the years of hijra as a third calendar.
Laylat el-Milad existed at the time, although obviously not the linked recording. I actually wonder if the greater connectedness of the Levant ITTL as compared to OTL might mean that European carols are more common, although the customs around Christmas will still be heavily Maronite and Orthodox.
Maybe.
The place that a traveler would be most likely to find an American-style Christmas in the Levant in 1900 ITTL would be Nazareth, where there is a substantial expatriate community, but Gardner's research isn't going to take him there.

That's the idea - as we've seen, the Chinese cuisine imported by the Kaifeng Jews is subject to a similar fusion, and the same thing will probably happen (or maybe, by 1900, has happened) to that of the Bene Israel and the Cochin Jews. In this case, the first American restaurant in the Galilee is owned by a Yemenite Jewish archer who has a talent as a cook and an admiration for General Grant, so it's American cuisine intepreted through a Yemeni-Galilean lens.
Which makes it different.
The inspiration for the restaurant, BTW, was an American diner that Naomi and I went to in Osaka about a decade ago. It was good - really good. But it was only somewhat American.

It's 1900, travel is becoming more common even though it isn't yet at the level of modern tourism, and gramophones mean that it's a lot easier to share music across borders. Like, for instance, a band of Krymchaks who worked as sailors, stayed in New York for a while as dock workers, got to know the popular music of the time, and had access to recordings they could riff off when they came back home.
And thus we get weltliterarur of goethe.
Gardner isn't that interested in the Hasmoneans either - at least not now. But several sources necessary to connect the dots he wants to connect haven't yet been found even ITTL, and there's no telling where his background investigation will lead him. And even if he doesn't explore that field, others will.
its almost inevitable in that reguon. True and ugaritic or the behistun cylinder or the epic of gilgamesh has only been translated for 30 years or
6 years before Grant's voyage.
They've got a reason now (beyond learning the languages of the country where they'll be living for nine months, that is, but they're kids.)
True.
He may end up staying longer than planned, yes. With a Bible specialty and an opinion which, although probably correct, is deemed heterodox by the powers that be, his options in the United States will be limited. The UK or Europe - especially one of the German universities - might also be an option.
The power of academic politics. Wellhausen is gone but also being Christian that would be less of an issue and a lot of the work was in German.
The 1905 arc will show all this and more.
Thanks.
 
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