The Innocents Abroad/Chapter LIV
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.
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:
All I have revealed about the Wandering Jew can be amply proven by reference to our guide.
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.]
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.
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.
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.
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.