A fast walker could go outside the walls of Jerusalem and walk entirely around the city in an hour. I do not know how else to make one understand how small it is. The appearance of the city is peculiar. It is as knobby with countless little domes as a prison door is with bolt-heads. Every house has from one to half a dozen of these white plastered domes of stone, broad and low, sitting in the centre of, or in a cluster upon, the flat roof. Wherefore, when one looks down from an eminence, upon the compact mass of houses (so closely crowded together, in fact, that there is no appearance of streets at all, and so the city looks solid,) he sees the knobbiest town in the world, except Constantinople. It looks as if it might be roofed, from centre to circumference, with inverted saucers. The monotony of the view is interrupted only by the great Mosque of Omar, the Tower of Hippicus, and one or two other buildings that rise into commanding prominence.
The houses are generally two stories high, built strongly of masonry, whitewashed or plastered outside, and have a cage of wooden lattice-work projecting in front of every window. To reproduce a Jerusalem street, it would only be necessary to up-end a chicken-coop and hang it before each window in an alley of American houses.
The streets are roughly and badly paved with stone, and are tolerably crooked—enough so to make each street appear to close together constantly and come to an end about a hundred yards ahead of a pilgrim as long as he chooses to walk in it. Projecting from the top of the lower story of many of the houses is a very narrow porch-roof or shed, without supports from below; and I have several times seen cats jump across the street from one shed to the other when they were out calling. The cats could have jumped double the distance without extraordinary exertion. I mention these things to give an idea of how narrow the streets are. Since a cat can jump across them without the least inconvenience, it is hardly necessary to state that such streets are too narrow for carriages. These vehicles cannot navigate the Holy City.
The population of Jerusalem is composed of Moslems, Jews, Greeks, Latins, Armenians, Syrians, Copts, Abyssinians, Greek Catholics, and a handful of Protestants. One hundred of the latter
sect are all that dwell now in this birthplace of Christianity. The nice shades of nationality comprised in the above list, and the languages spoken by them, are altogether too numerous to mention. It seems to me that all the races and colors and tongues of the earth must be represented among the fourteen thousand souls that dwell in Jerusalem. Rags, wretchedness, poverty and dirt, those signs and symbols that indicate the presence of Moslem rule more surely than the crescent-flag itself, abound. Lepers, cripples, the blind, and the idiotic, assail you on every hand, and they know but one word of but one language apparently—the eternal “bucksheesh.” To see the numbers of maimed, malformed and diseased humanity that throng the holy places and obstruct the gates, one might suppose that the ancient days had come again, and that the angel of the Lord was expected to descend at any moment to stir the waters of Bethesda. Jerusalem is mournful, and dreary, and lifeless. I would not desire to live here.
The Holy Sepulchre
One naturally goes first to the Holy Sepulchre. It is right in the city, near the western gate; it and the place of the Crucifixion, and, in fact, every other place intimately connected with that tremendous event, are ingeniously massed together and covered by one roof—the dome of the Church of the Holy Sepulchre.
Entering the building, through the midst of the usual assemblage of beggars, one sees on his left a few Turkish guards—for Christians of different sects will not only quarrel, but fight, also, in this sacred place, if allowed to do it. Before you is a marble slab, which covers the Stone of Unction, whereon the Saviour’s body was laid to prepare it for burial. It was found necessary to conceal the real stone in this way in order to save it from destruction. Pilgrims were too much given to chipping off pieces of it to carry home. Near by is a circular railing which marks the spot where the Virgin stood when the Lord’s body was anointed.
Entering the great Rotunda, we stand before the most sacred locality in Christendom—the grave of Jesus. It is in the centre of the church, and immediately under the great dome. It is inclosed in a sort of little temple of yellow and white stone, of fanciful design. Within the little temple is a portion of the very stone which was rolled away from the door of the Sepulchre, and on which the angel was sitting when Mary came thither “at early dawn.” Stooping low, we enter the vault—the Sepulchre itself. It is only about six feet by seven, and the stone couch on which the dead Saviour lay extends from end to end of the apartment and occupies half its width. It is covered with a marble slab which has been much worn by the lips of pilgrims. This slab serves as an altar, now. Over it hang some fifty gold and silver lamps, which are kept always burning, and the place is otherwise scandalized by trumpery, gewgaws, and tawdry ornamentation.
All sects of Christians (except Protestants,) have chapels under the roof of the Church of the Holy Sepulchre, and each must keep to itself and not venture upon another’s ground. It has been proven conclusively that they can not worship together around the grave of the Saviour of the World in peace. The chapel of the Syrians is not handsome; that of the Copts is the humblest of them all. It is nothing but a dismal cavern, roughly hewn in the living rock of the Hill of Calvary. In one side of it two ancient tombs are hewn, which are claimed to be those in which Nicodemus and Joseph of Aramathea were buried.
As we moved among the great piers and pillars of another part of the church, we came upon a party of black-robed, animal-looking Italian monks, with candles in their hands, who were chanting something in Latin, and going through some kind of religious performance around a disk of white marble let into the floor. It was there that the risen Saviour appeared to Mary Magdalen in the likeness of a gardener. Near by was a similar stone, shaped like a star—here the Magdalen herself stood, at the same time. Monks were performing in this place also. They perform everywhere—all over the vast building, and at all hours. Their candles are always flitting about in the gloom, and making the dim old church more dismal than there is any necessity that it should be, even though it is a tomb.
We were shown the place where our Lord appeared to His mother after the Resurrection. Here, also, a marble slab marks the place where St. Helena, the mother of the Emperor Constantine, found the crosses about three hundred years after the Crucifixion. According to the legend, this great discovery elicited extravagant demonstrations of joy. But they were of short duration. The question intruded itself: “Which bore the blessed Saviour, and which the thieves?” To be in doubt, in so mighty a matter as this—to be uncertain which one to adore—was a grievous misfortune. It turned the public joy to sorrow. But when lived there a holy priest who could not set so simple a trouble as this at rest? One of these soon hit upon a plan that would be a certain test. A noble lady lay very ill in Jerusalem. The wise priests ordered that the three crosses be taken to her bedside one at a time. It was done. When her eyes fell upon the first one, she uttered a scream that was heard beyond the Damascus Gate, and even upon the Mount of Olives, it was said, and then fell back in a deadly swoon. They recovered her and brought the second cross. Instantly she went into fearful convulsions, and it was with the greatest difficulty that six strong men could hold her. They were afraid, now, to bring in the third cross. They began to fear that possibly they had fallen upon the wrong crosses, and that the true cross was not with this number at all. However, as the woman seemed likely to die with the convulsions that were tearing her, they concluded that the third could do no more than put her out of her misery with a happy dispatch. So they brought it, and behold, a miracle! The woman sprang from her bed, smiling and joyful, and perfectly restored to health. When we listen to evidence like this, we cannot but believe. We would be ashamed to doubt, and properly, too. Even the very part of Jerusalem where this all occurred is there yet. So there is really no room for doubt.
The priests tried to show us, through a small screen, a fragment of the genuine Pillar of Flagellation, to which Christ was bound when they scourged him. But we could not see it, because it was dark inside the screen. However, a baton is kept here, which the pilgrim thrusts through a hole in the screen, and then he no longer doubts that the true Pillar of Flagellation is in there. He can not have any excuse to doubt it, for he can feel it with the stick. He can feel it as distinctly as he could feel any thing.
Not far from here was a niche where they used to preserve a piece of the True Cross, but it is gone, now. This piece of the cross was discovered in the sixteenth century. The Latin priests say it was stolen away, long ago, by priests of another sect. That seems like a hard statement to make, but we know very well that it was stolen, because we have seen it ourselves in several of the cathedrals of Italy and France.
But the relic that touched us most was the plain old sword of that stout Crusader, Godfrey of Bulloigne—King Godfrey of Jerusalem. No blade in Christendom wields such enchantment as this—no blade of all that rust in the ancestral halls of Europe is able to invoke such visions of romance in the brain of him who looks upon it—none that can prate of such chivalric deeds or tell such brave tales of the warrior days of old. It stirs within a man every memory of the Holy Wars that has been sleeping in his brain for years, and peoples his thoughts with mail-clad images, with marching armies, with battles and with sieges. It speaks to him of Baldwin, and Tancred, the princely Saladin, and great Richard of the Lion Heart. It was with just such blades as these that these splendid heroes of romance used to segregate a man, so to speak, and leave the half of him to fall one way and the other half the other. This very sword has cloven hundreds of Saracen Knights from crown to chin in those old times when Godfrey wielded it. It was enchanted, then, by a genius that was under the command of King Solomon. When danger approached its master’s tent it always struck the shield and clanged out a fierce alarm upon the startled ear of night. In times of doubt, or in fog or darkness, if it were drawn from its sheath it would point instantly toward the foe, and thus reveal the way—and it would also attempt to start after them of its own accord. A Christian could not be so disguised that it would not know him and refuse to hurt him—nor a Moslem so disguised that it would not leap from its scabbard and take his life. These statements are all well authenticated in many legends that are among the most trustworthy legends the good old Catholic monks preserve. I can never forget old Godfrey’s sword, now. I tried it on a Moslem, and clove him in twain like a doughnut. The spirit of Grimes was upon me, and if I had had a graveyard I would have destroyed all the infidels in Jerusalem. I wiped the blood off the old sword and handed it back to the priest—I did not want the fresh gore to obliterate those sacred spots that crimsoned its brightness one day six hundred years ago and thus gave Godfrey warning that before the sun went down his journey of life would end.
Still moving through the gloom of the Church of the Holy Sepulchre we came to a small chapel, hewn out of the rock—a place which has been known as “The Prison of Our Lord” for many centuries. Tradition says that here the Saviour was confined just previously to the crucifixion. Under an altar by the door was a pair of stone stocks for human legs. These things are called the “Bonds of Christ,” and the use they were once put to has given them the name they now bear.
The Greek Chapel is the most roomy, the richest and the showiest chapel in the Church of the Holy Sepulchre. Its altar, like that of all the Greek churches, is a lofty screen that extends clear across the chapel, and is gorgeous with gilding and pictures. The numerous lamps that hang before it are of gold and silver, and cost great sums.
But the feature of the place is a short column that rises from the middle of the marble pavement of the chapel, and marks the exact centre of the earth. The most reliable traditions tell us that this was known to be the earth’s centre, ages ago, and that when Christ was upon earth he set all doubts upon the subject at rest forever, by stating with his own lips that the tradition was correct. Remember, He said that that particular column stood upon the centre of the world. If the centre of the world changes, the column changes its position accordingly. This column has moved three different times of its own accord. This is because, in great convulsions of nature, at three different times, masses of the earth—whole ranges of mountains, probably—have flown off into space, thus lessening the diameter of the earth, and changing the exact locality of its centre by a point or two. This is a very curious and interesting circumstance, and is a withering rebuke to those philosophers who would make us believe that it is not possible for any portion of the earth to fly off into space.
To satisfy himself that this spot was really the centre of the earth, a sceptic once paid well for the privilege of ascending to the dome of the church to see if the sun gave him a shadow at noon. He came down perfectly convinced. The day was very cloudy and the sun threw no shadows at all; but the man was satisfied that if the sun had come out and made shadows it could not have made any for him. Proofs like these are not to be set aside by the idle tongues of cavilers. To such as are not bigoted, and are willing to be convinced, they carry a conviction that nothing can ever shake.
If even greater proofs than those I have mentioned are wanted, to satisfy the headstrong and the foolish that this is the genuine centre of the earth, they are here. The greatest of them lies in the fact that from under this very column was taken the dust from which Adam was made. This can surely be regarded in the light of a settler. It is not likely that the original first man would have been made from an inferior quality of earth when it was entirely convenient to get first quality from the world’s centre. This will strike any reflecting mind forcibly. That Adam was formed of dirt procured in this very spot is amply proven by the fact that in six thousand years no man has ever been able to prove that the dirt was not procured here whereof he was made.
It is a singular circumstance that right under the roof of this same great church, and not far away from that illustrious column, Adam himself, the father of the human race, lies buried. There is no question that he is actually buried in the grave which is pointed out as his—there can be none—because it has never yet been proven that that grave is not the grave in which he is buried.
The tomb of Adam! How touching it was, here in a land of strangers, far away from home, and friends, and all who cared for me, thus to discover the grave of a blood relation. True, a distant one, but still a relation. The unerring instinct of nature thrilled its recognition. The fountain of my filial affection was stirred to its profoundest depths, and I gave way to tumultuous emotion. I leaned upon a pillar and burst into tears. I deem it no shame to have wept over the grave of my poor dead relative. Let him who would sneer at my emotion close this volume here, for he will find little to his taste in my journeyings through Holy Land. Noble old man—he did not live to see me—he did not live to see his child. And I—I—alas, I did not live to see him. Weighed down by sorrow and disappointment, he died before I was born—six thousand brief summers before I was born. But let us try to bear it with fortitude. Let us trust that he is better off where he is. Let us take comfort in the thought that his loss is our eternal gain.
The next place the guide took us to in the holy church was an altar dedicated to the Roman soldier who was of the military guard that attended at the Crucifixion to keep order, and who—when the vail of the Temple was rent in the awful darkness that followed; when the rock of Golgotha was split asunder by an earthquake; when the artillery of heaven thundered, and in the baleful glare of the lightnings the shrouded dead flitted about the streets of Jerusalem—shook with fear and said, “Surely this was the Son of God!” Where this altar stands now, that Roman soldier stood then, in full view of the crucified Saviour—in full sight and hearing of all the marvels that were transpiring far and wide about the circumference of the Hill of Calvary. And in this self-same spot the priests of the Temple beheaded him for those blasphemous words he had spoken.
In this altar they used to keep one of the most curious relics that human eyes ever looked upon—a thing that had power to fascinate the beholder in some mysterious way and keep him gazing for hours together. It was nothing less than the copper plate Pilate put upon the Saviour’s cross, and upon which he wrote, “THIS IS THE KING OF THE JEWS.” I think St. Helena, the mother of Constantine, found this wonderful memento when she was here in the third century. She traveled all over Palestine, and was always fortunate. Whenever the good old enthusiast found a thing mentioned in her Bible, Old or New, she would go and search for that thing, and never stop until she found it. If it was Adam, she would find Adam; if it was the Ark, she would find the Ark; if it was Goliath, or Joshua, she would find them. She found the inscription here that I was speaking of, I think. She found it in this very spot, close to where the martyred Roman soldier stood. That copper plate is in one of the churches in Rome, now. Any one can see it there. The inscription is very distinct.
We passed along a few steps and saw the altar built over the very spot where the good Catholic priests say the soldiers divided the raiment of the Saviour.
Then we went down into a cavern which cavilers say was once a cistern. It is a chapel, now, however—the Chapel of St. Helena. It is fifty-one feet long by forty-three wide. In it is a marble chair which Helena used to sit in while she superintended her workmen when they were digging and delving for the True Cross. In this place is an altar dedicated to St. Dimas, the penitent thief. A new bronze statue is here—a statue of St. Helena. It reminded us of poor Maximilian, so lately shot. He presented it to this chapel when he was about to leave for his throne in Mexico.
From the cistern we descended twelve steps into a large roughly-shaped grotto, carved wholly out of the living rock. Helena blasted it out when she was searching for the true Cross. She had a laborious piece of work, here, but it was richly rewarded. Out of this place she got the crown of thorns, the nails of the cross, the true Cross itself, and the cross of the penitent thief. When she thought she had found every thing and was about to stop, she was told in a dream to continue a day longer. It was very fortunate. She did so, and found the cross of the other thief.
The walls and roof of this grotto still weep bitter tears in memory of the event that transpired on Calvary, and devout pilgrims groan and sob when these sad tears fall upon them from the dripping rock. The monks call this apartment the “Chapel of the Invention of the Cross”—a name which is unfortunate, because it leads the ignorant to imagine that a tacit acknowledgment is thus made that the tradition that Helena found the true Cross here is a fiction—an invention. It is a happiness to know, however, that intelligent people do not doubt the story in any of its particulars.
Priests of any of the chapels and denominations in the Church of the Holy Sepulchre can visit this sacred grotto to weep and pray and worship the gentle Redeemer. Two different congregations are not allowed to enter at the same time, however, because they always fight.
Still marching through the venerable Church of the Holy Sepulchre, among chanting priests in coarse long robes and sandals; pilgrims of all colors and many nationalities, in all sorts of strange costumes; under dusky arches and by dingy piers and columns; through a sombre cathedral gloom freighted with smoke and incense, and faintly starred with scores of candles that appeared suddenly and as suddenly disappeared, or drifted mysteriously hither and thither about the distant aisles like ghostly jack-o’-lanterns—we came at last to a small chapel which is called the “Chapel of the Mocking.” Under the altar was a fragment of a marble column; this was the seat Christ sat on when he was reviled, and mockingly made King, crowned with a crown of thorns and sceptred with a reed. It was here that they blindfolded him and struck him, and said in derision, “Prophesy who it is that smote thee.” The tradition that this is the identical spot of the mocking is a very ancient one. The guide said that Saewulf was the first to mention it. I do not know Saewulf, but still, I cannot well refuse to receive his evidence—none of us can.
They showed us where the great Godfrey and his brother Baldwin, the first Christian Kings of Jerusalem, once lay buried by that sacred sepulchre they had fought so long and so valiantly to wrest from the hands of the infidel. But the niches that had contained the ashes of these renowned crusaders were empty. Even the coverings of their tombs were gone—destroyed by devout members of the Greek Church, because Godfrey and Baldwin were Latin princes, and had been reared in a Christian faith whose creed differed in some unimportant respects from theirs.
We passed on, and halted before the tomb of Melchisedek! You will remember Melchisedek, no doubt; he was the King who came out and levied a tribute on Abraham the time that he pursued Lot’s captors to Dan, and took all their property from them. That was about four thousand years ago, and Melchisedek died shortly afterward. However, his tomb is in a good state of preservation.
When one enters the Church of the Holy Sepulchre, the Sepulchre itself is the first thing he desires to see, and really is almost the first thing he does see. The next thing he has a strong yearning to see is the spot where the Saviour was crucified. But this they exhibit last. It is the crowning glory of the place. One is grave and thoughtful when he stands in the little Tomb of the Saviour—he could not well be otherwise in such a place—but he has not the slightest possible belief that ever the Lord lay there, and so the interest he feels in the spot is very, very greatly marred by that reflection. He looks at the place where Mary stood, in another part of the church, and where John stood, and Mary Magdalen; where the mob derided the Lord; where the angel sat; where the crown of thorns was found, and the true Cross; where the risen Saviour appeared—he looks at all these places with interest, but with the same conviction he felt in the case of the Sepulchre, that there is nothing genuine about them, and that they are imaginary holy places created by the monks. But the place of the Crucifixion affects him differently. He fully believes that he is looking upon the very spot where the Savior gave up his life. He remembers that Christ was very celebrated, long before he came to Jerusalem; he knows that his fame was so great that crowds followed him all the time; he is aware that his entry into the city produced a stirring sensation, and that his reception was a kind of ovation; he can not overlook the fact that when he was crucified there were very many in Jerusalem who believed that he was the true Son of God. To publicly execute such a personage was sufficient in itself to make the locality of the execution a memorable place for ages; added to this, the storm, the darkness, the earthquake, the rending of the vail of the Temple, and the untimely waking of the dead, were events calculated to fix the execution and the scene of it in the memory of even the most thoughtless witness. Fathers would tell their sons about the strange affair, and point out the spot; the sons would transmit the story to their children, and thus a period of three hundred years would easily be spanned— [The thought is Mr. Prime’s, not mine, and is full of good sense. I borrowed it from his “Tent Life.”—M. T.] —at which time Helena came and built a church upon Calvary to commemorate the death and burial of the Lord and preserve the sacred place in the memories of men; since that time there has always been a church there. It is not possible that there can be any mistake about the locality of the Crucifixion. Not half a dozen persons knew where they buried the Saviour, perhaps, and a burial is not a startling event, any how; therefore, we can be pardoned for unbelief in the Sepulchre, but not in the place of the Crucifixion. Five hundred years hence there will be no vestige of Bunker Hill Monument left, but America will still know where the battle was fought and where Warren fell. The crucifixion of Christ was too notable an event in Jerusalem, and the Hill of Calvary made too celebrated by it, to be forgotten in the short space of three hundred years. I climbed the stairway in the church which brings one to the top of the small inclosed pinnacle of rock, and looked upon the place where the true cross once stood, with a far more absorbing interest than I had ever felt in any thing earthly before. I could not believe that the three holes in the top of the rock were the actual ones the crosses stood in, but I felt satisfied that those crosses had stood so near the place now occupied by them, that the few feet of possible difference were a matter of no consequence.
When one stands where the Saviour was crucified, he finds it all he can do to keep it strictly before his mind that Christ was not crucified in a Catholic Church. He must remind himself every now and then that the great event transpired in the open air, and not in a gloomy, candle-lighted cell in a little corner of a vast church, up-stairs—a small cell all bejeweled and bespangled with flashy ornamentation, in execrable taste.
Under a marble altar like a table, is a circular hole in the marble floor, corresponding with the one just under it in which the true Cross stood. The first thing every one does is to kneel down and take a candle and examine this hole. He does this strange prospecting with an amount of gravity that can never be estimated or appreciated by a man who has not seen the operation. Then he holds his candle before a richly engraved picture of the Saviour, done on a messy slab of gold, and wonderfully rayed and starred with diamonds, which hangs above the hole within the altar, and his solemnity changes to lively admiration. He rises and faces the finely wrought figures of the Saviour and the malefactors uplifted upon their crosses behind the altar, and bright with a metallic lustre of many colors. He turns next to the figures close to them of the Virgin and Mary Magdalen; next to the rift in the living rock made by the earthquake at the time of the Crucifixion, and an extension of which he had seen before in the wall of one of the grottoes below; he looks next at the show-case with a figure of the Virgin in it, and is amazed at the princely fortune in precious gems and jewelry that hangs so thickly about the form as to hide it like a garment almost. All about the apartment the gaudy trappings of the Greek Church offend the eye and keep the mind on the rack to remember that this is the Place of the Crucifixion—Golgotha—the Mount of Calvary. And the last thing he looks at is that which was also the first—the place where the true Cross stood. That will chain him to the spot and compel him to look once more, and once again, after he has satisfied all curiosity and lost all interest concerning the other matters pertaining to the locality.
And so I close my chapter on the Church of the Holy Sepulchre—the most sacred locality on earth to millions and millions of men, and women, and children, the noble and the humble, bond and free. In its history from the first, and in its tremendous associations, it is the most illustrious edifice in Christendom. With all its clap-trap side-shows and unseemly impostures of every kind, it is still grand, revered, venerable—for a god died there; for fifteen hundred years its shrines have been wet with the tears of pilgrims from the earth’s remotest confines; for more than two hundred, the most gallant knights that ever wielded sword wasted their lives away in a struggle to seize it and hold it sacred from infidel pollution. Even in our own day a war, that cost millions of treasure and rivers of blood, was fought because two rival nations claimed the sole right to put a new dome upon it. History is full of this old Church of the Holy Sepulchre—full of blood that was shed because of the respect and the veneration in which men held the last resting-place of the meek and lowly, the mild and gentle, Prince of Peace!
The Sorrowful Way
We were standing in a narrow street, by the Tower of Antonio. “On these stones that are crumbling away,” the guide said, “the Saviour sat and rested before taking up the cross. This is the beginning of the Sorrowful Way, or the Way of Grief.” The party took note of the sacred spot, and moved on. We passed under the “Ecce Homo Arch,” and saw the very window from which Pilate’s wife warned her husband to have nothing to do with the persecution of the Just Man. This window is in an excellent state of preservation, considering its great age. They showed us where Jesus rested the second time, and where the mob refused to give him up, and said, “Let his blood be upon our heads, and upon our children’s children forever.” The French Catholics are building a church on this spot, and with their usual veneration for historical relics, are incorporating into the new such scraps of ancient walls as they have found there. Further on, we saw the spot where the fainting Saviour fell under the weight of his cross. A great granite column of some ancient temple lay there at the time, and the heavy cross struck it such a blow that it broke in two in the middle. Such was the guide’s story when he halted us before the broken column.
We crossed a street, and came presently to the former residence of St. Veronica. When the Saviour passed there, she came out, full of womanly compassion, and spoke pitying words to him, undaunted by the hootings and the threatenings of the mob, and wiped the perspiration from his face with her handkerchief. We had heard so much of St. Veronica, and seen her picture by so many masters, that it was like meeting an old friend unexpectedly to come upon her ancient home in Jerusalem. The strangest thing about the incident that has made her name so famous, is, that when she wiped the perspiration away, the print of the Saviour’s face remained upon the handkerchief, a perfect portrait, and so remains unto this day. We knew this, because we saw this handkerchief in a cathedral in Paris, in another in Spain, and in two others in Italy. In the Milan cathedral it costs five francs to see it, and at St. Peter’s, at Rome, it is almost impossible to see it at any price. No tradition is so amply verified as this of St. Veronica and her handkerchief.
At the next corner we saw a deep indention in the hard stone masonry of the corner of a house, but might have gone heedlessly by it but that the guide said it was made by the elbow of the Saviour, who stumbled here and fell. Presently we came to just such another indention in a stone wall. The guide said the Saviour fell here, also, and made this depression with his elbow.
There were other places where the Lord fell, and others where he rested; but one of the most curious landmarks of ancient history we found on this morning walk through the crooked lanes that lead toward Calvary, was a certain stone built into a house—a stone that was so seamed and scarred that it bore a sort of grotesque resemblance to the human face. The projections that answered for cheeks were worn smooth by the passionate kisses of generations of pilgrims from distant lands. We asked “Why?” The guide said it was because this was one of “the very stones of Jerusalem” that Christ mentioned when he was reproved for permitting the people to cry “Hosannah!” when he made his memorable entry into the city upon an ass. One of the pilgrims said, “But there is no evidence that the stones did cry out—Christ said that if the people stopped from shouting Hosannah, the very stones would do it.” The guide was perfectly serene. He said, calmly, “This is one of the stones that would have cried out.” It was of little use to try to shake this fellow’s simple faith—it was easy to see that.
The Wandering Jew
And so we came at last to another wonder, of deep and abiding interest—the veritable house where the unhappy wretch once lived who has been celebrated in song and story for more than eighteen hundred years as the Wandering Jew. On the memorable day of the Crucifixion he stood in this old doorway with his arms akimbo, looking out upon the struggling mob that was approaching, and when the weary Saviour would have sat down and rested him a moment, pushed him rudely away and said, “Move on!” The Lord said, “Move on, thou, likewise,” and the command has never been revoked from that day to this. All men know how that the miscreant upon whose head that just curse fell has roamed up and down the wide world, for ages and ages, seeking rest and never finding it—courting death but always in vain—longing to stop, in city, in wilderness, in desert solitudes, yet hearing always that relentless warning to march—march on! They say—do these hoary traditions—that when Titus sacked Jerusalem and slaughtered eleven hundred thousand Jews in her streets and by-ways, the Wandering Jew was seen always in the thickest of the fight, and that when battle-axes gleamed in the air, he bowed his head beneath them; when swords flashed their deadly lightnings, he sprang in their way; he bared his breast to whizzing javelins, to hissing arrows, to any and to every weapon that promised death and forgetfulness, and rest. But it was useless—he walked forth out of the carnage without a wound. And it is said that five hundred years afterward he followed Mahomet when he carried destruction to the cities of Arabia, and then turned against him, hoping in this way to win the death of a traitor. His calculations were wrong again. No quarter was given to any living creature but one, and that was the only one of all the host that did not want it. He sought death five hundred years later, in the wars of the Crusades, and offered himself to famine and pestilence at Ascalon. He escaped again—he could not die. These repeated annoyances could have at last but one effect—they shook his confidence. Since then the Wandering Jew has carried on a kind of desultory toying with the most promising of the aids and implements of destruction, but with small hope, as a general thing. He has speculated some in cholera and railroads, and has taken almost a lively interest in infernal machines and patent medicines. He is old, now, and grave, as becomes an age like his; he indulges in no light amusements save that he goes sometimes to executions, and is fond of funerals.
There is one thing he can not avoid; go where he will about the world, he must never fail to report in Jerusalem every fiftieth year. Only a year or two ago he was here for the thirty-seventh time since Jesus was crucified on Calvary. They say that many old people, who are here now, saw him then, and had seen him before. He looks always the same—old, and withered, and hollow-eyed, and listless, save that there is about him something which seems to suggest that he is looking for some one, expecting some one—the friends of his youth, perhaps. But the most of them are dead, now. He always pokes about the old streets looking lonesome, making his mark on a wall here and there, and eyeing the oldest buildings with a sort of friendly half interest; and he sheds a few tears at the threshold of his ancient dwelling, and bitter, bitter tears they are. Then he collects his rent and leaves again. He has been seen standing near the Church of the Holy Sepulchre on many a starlight night, for he has cherished an idea for many centuries that if he could only enter there, he could rest. But when he approaches, the doors slam to with a crash, the earth trembles, and all the lights in Jerusalem burn a ghastly blue! He does this every fifty years, just the same. It is hopeless, but then it is hard to break habits one has been eighteen hundred years accustomed to. The old tourist is far away on his wanderings, now. How he must smile to see a pack of blockheads like us, galloping about the world, and looking wise, and imagining we are finding out a good deal about it! He must have a consuming contempt for the ignorant, complacent asses that go skurrying about the world in these railroading days and call it traveling.
When the guide pointed out where the Wandering Jew had left his familiar mark upon a wall, I was filled with astonishment. It read: “S. T.—1860—X.”
All I have revealed about the Wandering Jew can be amply proven by reference to our guide.
The Mosque of Omar
The mighty Mosque of Omar, and the paved court around it, occupy a fourth part of Jerusalem. They are upon Mount Moriah, where King Solomon’s Temple stood. This Mosque is the holiest place the Mohammedan knows, outside of Mecca. Up to within a year or two past, no Christian could gain admission to it or its court for love or money. But the prohibition has been removed, and we entered freely for bucksheesh.
I need not speak of the wonderful beauty and the exquisite grace and symmetry that have made this Mosque so celebrated—because I did not see them. One can not see such things at an instant glance—one frequently only finds out how really beautiful a really beautiful woman is after considerable acquaintance with her; and the rule applies to Niagara Falls, to majestic mountains and to mosques—especially to mosques.
The great feature of the Mosque of Omar is the prodigious rock in the centre of its rotunda. It was upon this rock that Abraham came so near offering up his son Isaac—this, at least, is authentic—it is very much more to be relied on than most of the traditions, at any rate. On this rock, also, the angel stood and threatened Jerusalem, and David persuaded him to spare the city. Mahomet was well acquainted with this stone. From it he ascended to heaven. The stone tried to follow him, and if the angel Gabriel had not happened by the merest good luck to be there to seize it, it would have done it. Very few people have a grip like Gabriel—the prints of his monstrous fingers, two inches deep, are to be seen in that rock to-day.
This rock, large as it is, is suspended in the air. It does not touch any thing at all. The guide said so. This is very wonderful. In the place on it where Mahomet stood, he left his foot-prints in the solid stone. I should judge that he wore about eighteens. But what I was going to say, when I spoke of the rock being suspended, was, that in the floor of the cavern under it they showed us a slab which they said covered a hole which was a thing of extraordinary interest to all Mohammedans, because that hole leads down to perdition, and every soul that is transferred from thence to Heaven must pass up through this orifice. Mahomet stands there and lifts them out by the hair. All Mohammedans shave their heads, but they are careful to leave a lock of hair for the Prophet to take hold of. Our guide observed that a good Mohammedan would consider himself doomed to stay with the damned forever if he were to lose his scalp-lock and die before it grew again. The most of them that I have seen ought to stay with the damned, any how, without reference to how they were barbered.
For several ages no woman has been allowed to enter the cavern where that important hole is. The reason is that one of the sex was once caught there blabbing every thing she knew about what was going on above ground, to the rapscallions in the infernal regions down below. She carried her gossiping to such an extreme that nothing could be kept private—nothing could be done or said on earth but every body in perdition knew all about it before the sun went down. It was about time to suppress this woman’s telegraph, and it was promptly done. Her breath subsided about the same time.
The inside of the great mosque is very showy with variegated marble walls and with windows and inscriptions of elaborate mosaic. The Turks have their sacred relics, like the Catholics. The guide showed us the veritable armor worn by the great son-in-law and successor of Mahomet, and also the buckler of Mahomet’s uncle. The great iron railing which surrounds the rock was ornamented in one place with a thousand rags tied to its open work. These are to remind Mahomet not to forget the worshipers who placed them there. It is considered the next best thing to tying threads around his finger by way of reminders.
Just outside the mosque is a miniature temple, which marks the spot where David and Goliah used to sit and judge the people.—[A pilgrim informs me that it was not David and Goliah, but David and Saul. I stick to my own statement—the guide told me, and he ought to know.]
Solomon's Temple
Every where about the Mosque of Omar are portions of pillars, curiously wrought altars, and fragments of elegantly carved marble—precious remains of Solomon’s Temple. These have been dug from all depths in the soil and rubbish of Mount Moriah, and the Moslems have always shown a disposition to preserve them with the utmost care. At that portion of the ancient wall of Solomon’s Temple which is called the Jew’s Place of Wailing, and where the Hebrews assemble every Friday to kiss the venerated stones and weep over the fallen greatness of Zion, any one can see a part of the unquestioned and undisputed Temple of Solomon, the same consisting of three or four stones lying one upon the other, each of which is about twice as long as a seven-octave piano, and about as thick as such a piano is high. But, as I have remarked before, it is only a year or two ago that the ancient edict prohibiting Christian rubbish like ourselves to enter the Mosque of Omar and see the costly marbles that once adorned the inner Temple was annulled. The designs wrought upon these fragments are all quaint and peculiar, and so the charm of novelty is added to the deep interest they naturally inspire. One meets with these venerable scraps at every turn, especially in the neighboring Mosque el Aksa, into whose inner walls a very large number of them are carefully built for preservation. These pieces of stone, stained and dusty with age, dimly hint at a grandeur we have all been taught to regard as the princeliest ever seen on earth; and they call up pictures of a pageant that is familiar to all imaginations—camels laden with spices and treasure—beautiful slaves, presents for Solomon’s harem—a long cavalcade of richly caparisoned beasts and warriors—and Sheba’s Queen in the van of this vision of “Oriental magnificence.” These elegant fragments bear a richer interest than the solemn vastness of the stones the Jews kiss in the Place of Wailing can ever have for the heedless sinner.
Down in the hollow ground, underneath the olives and the orange-trees that flourish in the court of the great Mosque, is a wilderness of pillars—remains of the ancient Temple; they supported it. There are ponderous archways down there, also, over which the destroying “plough” of prophecy passed harmless. It is pleasant to know we are disappointed, in that we never dreamed we might see portions of the actual Temple of Solomon, and yet experience no shadow of suspicion that they were a monkish humbug and a fraud.
Touring the Town
We are surfeited with sights. Nothing has any fascination for us, now, but the Church of the Holy Sepulchre. We have been there every day, and have not grown tired of it; but we are weary of every thing else. The sights are too many. They swarm about you at every step; no single foot of ground in all Jerusalem or within its neighborhood seems to be without a stirring and important history of its own. It is a very relief to steal a walk of a hundred yards without a guide along to talk unceasingly about every stone you step upon and drag you back ages and ages to the day when it achieved celebrity.
It seems hardly real when I find myself leaning for a moment on a ruined wall and looking listlessly down into the historic pool of Bethesda. I did not think such things could be so crowded together as to diminish their interest. But in serious truth, we have been drifting about, for several days, using our eyes and our ears more from a sense of duty than any higher and worthier reason. And too often we have been glad when it was time to go home and be distressed no more about illustrious localities.
Our pilgrims compress too much into one day. One can gorge sights to repletion as well as sweetmeats. Since we breakfasted, this morning, we have seen enough to have furnished us food for a year’s reflection if we could have seen the various objects in comfort and looked upon them deliberately. We visited the pool of Hezekiah, where David saw Uriah’s wife coming from the bath and fell in love with her.
Outside the City
We went out of the city by the Jaffa gate, and of course were told many things about its Tower of Hippicus.
We rode across the Valley of Hinnom, between two of the Pools of Gihon, and by an aqueduct built by Solomon, which still conveys water to the city. We ascended the Hill of Evil Counsel, where Judas received his thirty pieces of silver, and we also lingered a moment under the tree a venerable tradition says he hanged himself on.
We descended to the canon again, and then the guide began to give name and history to every bank and boulder we came to: “This was the Field of Blood; these cuttings in the rocks were shrines and temples of Moloch; here they sacrificed children; yonder is the Zion Gate; the Tyropean Valley, the Hill of Ophel; here is the junction of the Valley of Jehoshaphat—on your right is the Well of Job.” We turned up Jehoshaphat. The recital went on. “This is the Mount of Olives; this is the Hill of Offense; the nest of huts is the Village of Siloam; here, yonder, every where, is the King’s Garden; under this great tree Zacharias, the high priest, was murdered; yonder is Mount Moriah and the Temple wall; the tomb of Absalom; the tomb of St. James; the tomb of Zacharias; beyond, are the Garden of Gethsemane and the tomb of the Virgin Mary; here is the Pool of Siloam, and——”
We said we would dismount, and quench our thirst, and rest. We were burning up with the heat. We were failing under the accumulated fatigue of days and days of ceaseless marching. All were willing.
The Pool is a deep, walled ditch, through which a clear stream of water runs, that comes from under Jerusalem somewhere, and passing through the Fountain of the Virgin, or being supplied from it, reaches this place by way of a tunnel of heavy masonry. The famous pool looked exactly as it looked in Solomon’s time, no doubt, and the same dusky, Oriental women, came down in their old Oriental way, and carried off jars of the water on their heads, just as they did three thousand years ago, and just as they will do fifty thousand years hence if any of them are still left on earth.
We went away from there and stopped at the Fountain of the Virgin. But the water was not good, and there was no comfort or peace any where, on account of the regiment of boys and girls and beggars that persecuted us all the time for bucksheesh. The guide wanted us to give them some money, and we did it; but when he went on to say that they were starving to death we could not but feel that we had done a great sin in throwing obstacles in the way of such a desirable consummation, and so we tried to collect it back, but it could not be done.
We entered the Garden of Gethsemane, and we visited the Tomb of the Virgin, both of which we had seen before. It is not meet that I should speak of them now. A more fitting time will come.
I can not speak now of the Mount of Olives or its view of Jerusalem, the Dead Sea and the mountains of Moab; nor of the Damascus Gate or the tree that was planted by King Godfrey of Jerusalem. One ought to feel pleasantly when he talks of these things. I can not say any thing about the stone column that projects over Jehoshaphat from the Temple wall like a cannon, except that the Moslems believe Mahomet will sit astride of it when he comes to judge the world. It is a pity he could not judge it from some roost of his own in Mecca, without trespassing on our holy ground. Close by is the Golden Gate, in the Temple wall—a gate that was an elegant piece of sculpture in the time of the Temple, and is even so yet. From it, in ancient times, the Jewish High Priest turned loose the scapegoat and let him flee to the wilderness and bear away his twelve-month load of the sins of the people. If they were to turn one loose now, he would not get as far as the Garden of Gethsemane, till these miserable vagabonds here would gobble him up,—[Favorite pilgrim expression.]—sins and all. They wouldn’t care. Mutton-chops and sin is good enough living for them. The Moslems watch the Golden Gate with a jealous eye, and an anxious one, for they have an honored tradition that when it falls, Islamism will fall and with it the Ottoman Empire. It did not grieve me any to notice that the old gate was getting a little shaky.
Enough of Jerusalem
We are at home again. We are exhausted. The sun has roasted us, almost.
We have full comfort in one reflection, however. Our experiences in Europe have taught us that in time this fatigue will be forgotten; the heat will be forgotten; the thirst, the tiresome volubility of the guide, the persecutions of the beggars—and then, all that will be left will be pleasant memories of Jerusalem, memories we shall call up with always increasing interest as the years go by, memories which some day will become all beautiful when the last annoyance that incumbers them shall have faded out of our minds never again to return. School-boy days are no happier than the days of after life, but we look back upon them regretfully because we have forgotten our punishments at school, and how we grieved when our marbles were lost and our kites destroyed—because we have forgotten all the sorrows and privations of that canonized epoch and remember only its orchard robberies, its wooden sword pageants and its fishing holydays. We are satisfied. We can wait. Our reward will come. To us, Jerusalem and to-day’s experiences will be an enchanted memory a year hence—memory which money could not buy from us.
We cast up the account. It footed up pretty fairly. There was nothing more at Jerusalem to be seen, except the traditional houses of Dives and Lazarus of the parable, the Tombs of the Kings, and those of the Judges; the spot where they stoned one of the disciples to death, and beheaded another; the room and the table made celebrated by the Last Supper; the fig-tree that Jesus withered; a number of historical places about Gethsemane and the Mount of Olives, and fifteen or twenty others in different portions of the city itself.
We were approaching the end. Human nature asserted itself, now. Overwork and consequent exhaustion began to have their natural effect. They began to master the energies and dull the ardor of the party. Perfectly secure now, against failing to accomplish any detail of the pilgrimage, they felt like drawing in advance upon the holiday soon to be placed to their credit. They grew a little lazy. They were late to breakfast and sat long at dinner. Thirty or forty pilgrims had arrived from the ship, by the short routes, and much swapping of gossip had to be indulged in. And in hot afternoons, they showed a strong disposition to lie on the cool divans in the hotel and smoke and talk about pleasant experiences of a month or so gone by—for even thus early do episodes of travel which were sometimes annoying, sometimes exasperating and full as often of no consequence at all when they transpired, begin to rise above the dead level of monotonous reminiscences and become shapely landmarks in one’s memory. The fog-whistle, smothered among a million of trifling sounds, is not noticed a block away, in the city, but the sailor hears it far at sea, whither none of those thousands of trifling sounds can reach. When one is in Rome, all the domes are alike; but when he has gone away twelve miles, the city fades utterly from sight and leaves St. Peter’s swelling above the level plain like an anchored balloon. When one is traveling in Europe, the daily incidents seem all alike; but when he has placed them all two months and two thousand miles behind him, those that were worthy of being remembered are prominent, and those that were really insignificant have vanished. This disposition to smoke, and idle and talk, was not well. It was plain that it must not be allowed to gain ground. A diversion must be tried, or demoralization would ensue. The Jordan, Jericho and the Dead Sea were suggested. The remainder of Jerusalem must be left unvisited, for a little while. The journey was approved at once. New life stirred in every pulse. In the saddle—abroad on the plains—sleeping in beds bounded only by the horizon: fancy was at work with these things in a moment.—It was painful to note how readily these town-bred men had taken to the free life of the camp and the desert The nomadic instinct is a human instinct; it was born with Adam and transmitted through the patriarchs, and after thirty centuries of steady effort, civilization has not educated it entirely out of us yet. It has a charm which, once tasted, a man will yearn to taste again. The nomadic instinct can not be educated out of an Indian at all.