To understand thoroughly what happened to the Nazarene at the khan, the reader must be reminded that Eastern inns were different from the inns of the Western world. They were called khans, from the Persian, and, in simplest form, were fenced enclosures, without house or shed, often without a gate or entrance. Their sites were chosen with reference to shade, defence, or water. Such were the inns that sheltered Jacob when he went to seek a wife in Padan-Aram. Their like may be seen at this day in the stopping-places of the desert. On the other hand, some of them, especially those on the roads between great cities, like Jerusalem and Alexandria, were princely establishments, monuments to the piety of the kings who built them. In ordinary, however, they were no more than the house or possession of a sheik, in which, as in headquarters, he swayed his tribe. Lodging the traveller was the least of their uses; they were markets, factories, forts; places of assemblage and residence for merchants and artisans quite as much as places of shelter for belated and wandering wayfarers. Within their walls, all the year round, occurred the multiplied daily transactions of a town.

The singular management of these hostelries was the feature likely to strike a Western mind with most force. There was no host or hostess; no clerk, cook, or kitchen; a steward at the gate was all the assertion of government or proprietorship anywhere visible. Strangers arriving stayed at will without rendering account. A consequence of the system was that whoever came had to bring his food and culinary outfit with him, or buy them of dealers in the khan. The same rule held good as to his bed and bedding, and forage, for his beasts. Water, rest, shelter, and protection were all he looked for from the proprietor, and they were gratuities. The peace of synagogues was sometimes broken by brawling disputants, but that of the khans never. The houses and all their appurtenances were sacred: a well was not more so.

The khan at Bethlehem, before which Joseph and his wife stopped, was a good specimen of its class, being neither very primitive nor very princely. The building was purely Oriental; that is to say, a quadrangular block of rough stones, one storey high, flat-roofed, externally unbroken by a window, and with but one principal entrance- a doorway, which was also a gateway, on the eastern side, or front. The road ran by the door so near that the chalk dust half covered the lintel. A fence of flat rocks, beginning at the northeastern corner of the pile, extended many yards down the slope to a point from whence it swept westwardly to a limestone bluff; making what was in the highest degree essential to a respectable khan- a safe enclosure for animals.

In a village like Bethlehem, as there was but one sheik, there could not well be more than one khan; and, though born in the place, the Nazarene, from long residence elsewhere, had no claim to hospitality in the town. Moreover, the enumeration for which he was coming might be the work of weeks or months; Roman deputies in the provinces were proverbially slow; and to impose himself and wife for a period so uncertain upon acquaintances or relations was out of the question. So, before he drew nigh the great house, while he was yet climbing the slope, in the steep places toiling to hasten the donkey, the fear that he might not find accommodations in the khan became a painful anxiety; for he found the road thronged with men and boys who, with great ado, were taking their cattle, horses, and camels to and from the valley, some to water, some to the neighbouring caves. And when he was come close by, his alarm was not allayed by the discovery of a crowd investing the door of the establishment, while the enclosure adjoining, broad as it was, seemed already full.