All early records state that Jesus was born in a cave (caves were common throughout Palestine: Cf. Massie in Hastings, James, et al. (1909), Dictionary of the Bible. New York: C. Scribners Sons, III, p. 234; Expository Times, May, 1903, 384; Bonaccorsi, Giuseppe (1903). Il Natale: appunti d’eseqesi e di storia, Roma, Desclée, 16-20; caves were praised as the birthplace of the New Testament Jesus by Origen: Origen. Contra Celsus, Book I, Chapter 51, that Jerome picked up in issuing a cry for the paramour of the fertility goddess Venus, in his Ad Paulinus Letter 58, Chapter 3)—not in an inn as fabricated by the part-time “Christian” Justin Martyr in the second century (cf. Justin Martyr, Dialogue with Trypho 78; cp. Joan E. Taylor, (1993). Christians and the Holy Places: The Myth of Jewish-Christian Origins. Oxford: Clarendon Press. pp. 99-102).
Origen of Alexandria, writing during the second century CE in his book Contra Celsus vol. 1, that: “…there is shown at Bethlehem the cave where He was born and the manger in the cave where He was wrapped in swaddling-clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said that in this cave was born that Jesus who is worshipped and reverenced by the Christians” and others—all copying from the ancient testaments of the favored god of Roman soldiers: Mithras (a.k.a. Mitra, Meitros, Mihr, Mehr, and Meher). Cp. Ulansey, David (1991). The origins of the Mithraic mysteries: cosmology and salvation in the ancient world. New York, NY: Oxford University Press, 1991, p. 36.
The reason that the birth of the New Testament Jesus was celebrated on December 25 was a deliberate act of Constantine’s church that rigidly followed his dictates and ideas and accepted unequestioningly his radical introduction of a pagan form of Christianity (Paulinity) by using the date of the birth of the Son God (Mithras) in order to better control the priests and bishops who were imperial courtiers (“Scholars link 1st yule church to pagan shrine.” Washington Times, Deceember 23, 2007 ROME-AP). The grotto was an old, long-accepted birth place for gods who would be born and laid in a manger, to rise up, teach, and be put to death.
The Grotto of the Nativity endowed by Helena was an underground cavern. Its access was to steep to allow any cattle to enter as later Christian myths fashioned so that it would appear that the infant described in the Gospel of Matthew was Lord over all things. The grotto was not new, in fact there are numerous other similar grottos scattered around Palestine, the home of numerous crucified saviours and even several who were called Jesus (Sanders, Léon (1903). Etudes sur S. Jérome : sa doctrine touchant l’inspiration des livres saints et leur véracité, l’autorite des livres deutérocanoniques, Paris : V. Lecoffre , Bruxelles : Becquart-Arien, [both editions are in French), p. 29f).
The canonized gospels (those allowed to be entered into the bible by the Eastern Emperor Constantine I in the fourth century does not list any building (inn), nor is there a referenced to any room, not even a cave. In all the words and phrases that are recorded in Matthew 2:1: Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα that is even found in the Romanian text: După ce S’a născut Isus în Betleemul din Iudea, în zilele împăratului Irod, iată că au venit nişte magi din Răsărit la Ierusalim and Jerome’s Vulgate: cum ergo natus esset Iesus in Bethleem Iudaeae in diebus Herodis regis ecce magi ab oriente venerunt Hierosolymam; cp. Luke 2:4-7: 4 Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ, 5 ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ. 6 Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, 7 καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι, reference the Vulgate: et peperit filium suum primogenitum et pannis eum involvit et reclinavit eum in praesepio quia non erat eis locus in diversorio (there is no other reference in any text that the emperor did not burn in an effort to erase conflict parts when he established his “catholic [universal] church” Eusebius, Vita Constantini 36-37) where the Jesus of the New Testament was born “at Bethlehem”: a city that did not yet exist save as a very small military outpost–its heyday being in the distant past as a entrepot.
Theocrats and theologians who are determined to prove the authenticity of Constantine’s redaction and glosses in the bible, attempt to argue that Bethlehem existed at least in the days of the Jewish Prophets (i.e. around 700-300 BCE), claiming that it was then known as Bit-Lahmi. This is a translation/linguistic and interpretation error, as the reference (in the Amarna Letters (c. 1400 BCE) actually are a reference to Beit Lachama, meaning “House of Lachama” (in Hebrew, it means “house of bread”: בֵּית לֶחֶם, and in Arabic it means “house of flesh (or meat)”: بيت لحم) with Lachamo being the Akkadian god of fertility that the ancient Apiru (predecessors to the Hebrews), mercenaries in the Akkadian army in Egypt after leaving Chaldea
(Iraq), worshiped with Qadesh (male sexual-prostitutes dedicated to Asherah to whom the soldiers wedded their bull-god Yah to create the future Yahweh on the Hill of the Nativity: a place for sex (beastiality was not condemned); Richard R. Losch (2005). The uttermost part of the earth: a guide to places in the Bible (Illustrated ed.). Grand Rapids, MI: Wm. B. Eerdmans Publishing; cp. Ide, Arthur Frederick (1991). Yahweh’s Wife: Sex in the Evolution of Monotheism; a Study of Yahweh, Asherah, Ritual Sodomy, and Temple Prostitution. Las Colinas, TX: Monument Press) from at least 15000 BCE to 30 CE; cf. Galpaz-Feller, Pnina. “Private Lives and Publi Censure: Adultery in Ancient Egypt and Biblical Israel”, Near Eastern Archaeology, Sep., 2004, vol. 67, no. 3, p. 152-161. Knight, R. Payne; Wright, Thomas; Montagu, Ashley (1966). Sexual Symbolism: A History of Phallic Worship. New York : Matrix House.
The problem here in the Amarna Letter is that Jerusalem was “land” and on it were towns. Jerusalem was neither a heavenly city nor the capitl of Apiru who had litle regard for it. Here, too, we read of the Apiru where not yet considered Hebrews and whose own inglorious, brutal and bloody Holocausts were well-known and documented and became the battle cry of such monsters in history as Joshua and Gideon.
There are those who claim that a discovered clay bulla (a seal with an inscribed signature attests to their being a city 700 years before Jesus, but the source is more of a polemic than a researched fact (Israel Antiquities Authority, May, 2012, and was published May 23, 2012 in the Los Angeles Times, but there is no record of it existing between 7 – 4 BCE, the alleged time of the birth of Jesus (c. 6 BCE) and there is no record of a worldwide census claimed by Luke). Mark contradicts Matthew’s claim that Jesus was “from Bethlehem” as Mark states that Nazareth was the birth place. John contradicts both writers, claiming in the gospel that is accorded to his penmanship but does not follow the style but in a redaction at 7:41-
43 that Jesus came from Galilee (on the counter claims to pious hagiography, consider Aviram Oshri, “Where was Jesus Born?,” Archaeology magazine, Volume 58 Number 6, 2005-NOV/DEC, at: and Marisa Larson, “Bethlehem,” National Geographic, 2008-JUN-17. All that is recorded is a manager—that were worshipped by ancient Canaanites–and that would have been a hollowed stone since wood was scarce, and the word for manager; today it is known as the Altar of the Manager and matches the description of the altar/manager of the far older and more respected god Mithras who was frequently pictured with a stylized alpha to the left of his head and omega on the right of his head, antedating the declaration in Revelation 1:8 and 22:13 by centuries–being but another plagiarism of “John of Patmos”. The actual reading was the baby rose from the manager—out of stone, as did the god Mithras.
Many of these mangers were actually Ossuaries: the served the needs of the entire family. Infants were laid in them along with the bones of dead ancestors, and were later buried there when they died, as found in the records of the Jewish Antiquities. It is here we find Ossuaries for numerous people named Joseph, Mary, and Jesus, of which many are buried in the same Ossuary, the most famous being the Ossuary of James (the blood brother of Jesus, according to the inscription). These
Ossuaries were frequently known as crypts and were in caves where wealthy people were placed, usually with two men dressed in white sitting on guard at the feet and head of the tomb’s occupant(s).
That Mary would go to Bethlehem or Nazareth is absurd since women were considered equal to slaves and only the husband was seen as the spiritual and legal head of the house, and women did not accompany men to register with any government (“Life of Jesus – First Century Context of Palestine (Israel), Jesus Central). Furthermore, most of the Jews remained in Babylon and could not have traveled to their birth place following the extermination of and scattering of Jews in the Northern Kingdom brought on by many of the Jews demanding to live under a theocracy rather than a king (H.H. Ben-Sasson, A History of the Jewish People, Harvard University Press, 1976: The Crisis Under Gaius Caligula, pages 254-256, 334).
Mary is the final problem, as no woman who was nine months pregnant could have made the 100 mile trip, as basic medical knowledge notes that no woman who was in the last days of her pregnancy could have ridden a donkey that far without losing the baby. (Jonathan Cook, “The search for the real Bethlehem,” Aljazeera, December 20, 2004). No woman was required to take part in a census before that time, and men found it demeaning to have a woman with them, as they leagued together in bands for self-protection as crime and murder rates were high.