In these respects the literature of the Jews is far exalted above that of every other nation of which history has preserved any traces. It must be acknowledged, that we remain ignorant of the learning and theological opinions cultivated among the Persians at the time when the Jews were under their dominion, and cannot therefore determine the precise extent to which the dogmas of the captive tribes were affected by their intercourse with a race of men who certainly taught the doctrine of the Divine unity, and abstained from idolatrous usages. But confining our judgment even to the oldest compositions of the Hebrews, those, for example, which may be traced to the days of Moses, of Samuel, and of David, we cannot hesitate to pronounce that they are distinguished by a remarkable peculiarity, indicating by the most unambiguous tokens, that, in all things pertaining to religious belief, the descendants of Jacob were placed under a special superintendence and direction.
Description of Jerusalem.
Pilgrimages to the Holy Land; Arculfus; Willibald; Bernard; Effect ofCrusades; William de Bouldessell; Bertrandon de la Broquiere; State ofDamascus; Breidenbach; Baumgarten; Bartholemeo Georgewitz; Aldersey;Sandys; Doubdan; Cheron; Thevenot; Gonzales; Morison; Maundrell; Pococke;Road from Jaffa to Jerusalem; Plain of Sharon; Rama or Ramla; Conditionof the Peasantry; Vale of Jeremiah; Jerusalem; Remark of Chateaubriand;Impressions of different Travellers; Dr. Clarke; Tasso; Volney; Henniker;Mosque of Omar described; Mysterious Stone; Church of Holy Sepulchre;Ceremonies of Good Friday; Easter; The Sacred Fire; Grounds for Skepticism;Folly of the Priests; Emotion upon entering the Holy Tomb; Description ofChateaubriand; Holy Places in the City; On Mount Zion; Pool of Siloam;Fountain of the Virgin; Valley of Jehoshaphat; Mount of Offence; The Tombsof Zechariah, of Jehoshaphat, and of Absalom; Jewish Architecture; Dr.Clarke's Opinion on the Topography of Ancient Jerusalem; Opposed by otherWriters; The Inexpediency of such Discussions.
Having described, as fully as the plan of our undertaking will admit, the constitution, history, learning, and religion of the ancient Hebrews, we now proceed to give an account of the present condition of the country which they inhabited nearly 1500 years, interrupted only by short intervals of captivity or oppression. The connexion which Christianity acknowledges with the people and soil of Judea has, from the earliest times, given a deep interest to travels in the Holy Land. The curiosity natural to man in respect to things which have obtained celebrity, joined to the conviction, hardly leas natural, that there is a certain merit in enduring privation and fatigue for the sake of religion, has in every age induced pilgrims to visit the scenes where our Divine Faith was originally established, and to communicate to their contemporaries the result of their investigations. It is to be regretted, indeed, that some of them from ignorance, and others from a feeling of the weakest bigotry, have omitted to notice those very objects which are esteemed the most interesting to the general reader; thinking it their duty, as one of them expresses it, to "quench all spirit of vain curiosity, lest they should return without any benefit to their souls."
About the year 705, Jerusalem and its holy places were visited by Arculfus, from whose report Adamnan composed a narrative, which was received with considerable approbation. He describes the Temple on Mount Calvary with some minuteness, mentioning its twelve pillars and eight gates. But his attention was more particularly attracted by relics, those objects which all Jerusalem flocked to handle and to kiss with the greatest reverence. He saw the cup used at the last supper,—the sponge on which the vinegar was poured,—the lance which pierced the side of our Lord,—the cloth in which he was wrapped,—also another cloth woven by the Virgin Mary, whereon were represented the figures of the Saviour and of the Twelve Apostles.
Eighty years later, Willibald, a Saxon, undertook the same journey, influenced by similar motives. From his infancy he had been distinguished by a sage and pious disposition; and, on emerging from boyhood, he was seized with an anxious desire to "try the unknown ways of peregrination—to pass over the huge wastes of ocean to the ends of the earth." To this erratic propensity he owed all the fame which a place in the Romish calendar and the authorship of an indifferent book can confer. In Jerusalem he saw all that Arculfus saw, and nothing more; but he had previously visited the Tomb of the Seven Sleepers, and the cave in which St. John wrote the Apocalypse.
Bernard proceeded to Palestine in the year 878. He travelled first in Egypt, and from thence made his way across the Desert, the heat of which called vividly to his imagination the sloping hills of Campania when covered with snow. At Alexandria he was subjected to tribute by the avaricious governor, who paid no regard to the written orders of the sultan. The treatment which he received at Cairo was still more distressing. He was thrown into prison, and in this extremity he asked counsel of God; whereupon it was miraculously revealed to him, that thirteen denari, such as he had presented to the other Mussulman, would produce here an equally favourable result. The celestial origin of this advice was proved by its complete success. The pilgrim was not only liberated, but obtained letters from the propitiated ruler which saved him from all farther exaction.
The Crusades threw open the holy places to the eyes of all Europe; and accordingly, so long as a Christian king swayed the sceptre in the capital of Judea, the merit of individual pilgrimage was greatly diminished. But no sooner had the warlike Saracens recovered possession of Jerusalem than the wonted difficulty and danger returned; and, as might be expected, the interest attached to the sacred buildings, which the "infidel dogs" were no longer worthy to behold, revived in greater vigour than formerly. In 1331, William de Bouldesell adventured on an expedition into Arabia and Palestine, of which some account has been published. In the monastery of St. Catharine, at the base of Mount Sinai, he was hospitably received by the monks, who showed him the bones of their patron reposing in a tomb, which, however, they appear not to have treated with much respect. By means of hard beating, we are told, they brought out from these remains of mortality a small portion of blood, which they presented to the pilgrim as a gift of singular value. A circumstance which particularly astonished him would probably have produced no surprise in a less believing mind; the blood, it seems, "had not the appearance of real blood, but rather of some thick oily substance;" nevertheless, the miracle was regarded by him as one of the greatest that had ever been witnessed in this world.
A hundred years afterward Bertrandon de la Broquiere sailed from Venice to Jaffa, where, according to the statistics of contrite pilgrims, the "pardons of the Holy Land begin." At Jerusalem he found the Christians reduced to a state of the most cruel thraldom. Such of them as engaged in trade were locked up in their shops every night by the Saracens, who opened the doors in the morning at such an hour as seemed to them most proper or convenient. At Damascus they were treated with equal severity. The first two persons whom he met in this city knocked him down,—an injury which he dared not resent for fear of immediately losing his life. About thirty years before the period of his visit, the destroying arms of Timur had laid a large portion of the Syrian capital in ruins, though the population had again increased to nearly one hundred thousand. During his stay he witnessed the arrival of a caravan consisting of more than three thousand camels. Its entry employed two days and two nights; the Koran wrapped in silk being carried in front on the back of a camel richly adorned with the same costly material. This part of the procession was surrounded by a number of persons brandishing naked swords, and playing on all sorts of musical instruments. The governor, with all the inhabitants, went out to meet the holy cavalcade, and to do homage to the sacred ensign, which at once proclaimed their faith, and announced the object of the pious mission thus successfully concluded. Broquiere found the greatest respect paid to every one who had performed the pilgrimage to Mecca, and was gravely assured by an eminent Moulah, that no such person could ever incur the hazard of everlasting damnation.
We merely mention the names of Breidenbach of Mentz, and of Martin Baumgarten, who in the beginning of the sixteenth century achieved a journey into the Holy Land. The latter of these, while passing through Egypt, was most barbarously treated by the Saracen boys, who pelted him with dirt, brickbats, stones, and rotten fruit. At Hebron he was shown the field "were it is said, or at least guessed, that Adam was made;" but the reddish earth of which it is composed is now used in the manufacture of prayer-beads.
The work of Bartholemeo Georgewitz, who travelled in the same century, gives a melancholy account of the miseries endured by such Christians as were carried into slavery by the Turks in those evil days. The armies of that nation were followed by slave-dealers supplied with chains, by means of which fifty or sixty were bound in a row together, leaving only two feet between to enable them to walk. The hands were manacled during the day, and at night the feet also. The sufferings inflicted upon men of rank, and those belonging to the learned professions, were almost beyond description; extending not only to the lowest labours of the field, but even to the work of oxen, being sometimes yoked like these animals in the plough. Owing to the great rivers and arms of the sea, it was extremely difficult for those who were sent into Asia to effect their escape; whence, in many cases, the horrors of captivity had no other limits than those of the natural life. No wonder that Bartholemeo recommends to every one visiting those parts to make his will, "like one going not to the earthly, but to the heavenly Jerusalem."
Laurence Aldersey, who set out from London in 1581, was the first Protestant who encountered the perils of a voyage to Syria. In the Levant a Turkish galley hove in sight, and caused great alarm. The master, "being a wise fellow, began to devise how to escape the danger; but, while both he and all of us were in our dumps, God sent us a merrie gale of wind." As they approached Candia a violent storm came on, and the mariners began to reproach the Englishman as the cause, "and saide I was no good Christian, and wished I were in the middest of the sea, saying that they and the shippe were the worse for me." He replied, "I think myself the worst creature in the worlde, and do you consider yourselves also." These remonstrances were followed by a long sermon, the tenor of which was, "that they were not all good Christians, else it were not possible for them to have such weather." A gentleman on board informed Aldersey, that the suspicions respecting him originated in his refusal to join in the prayers to the Virgin Mary,—a charge which he parried by remarking that "they who praied to so many goe a wrong way to worke." The friars, resolving to bring the matter to an issue, sent round the image of Our Lady to kiss. On its approach the good Protestant endeavoured to avoid it by going another way; but the bearer "fetched his course about," and presented it. The proffered salutation being then positively rejected, the affair might have become serious, had not two of the more respectable monks interceded in his behalf, and enforced a more charitable procedure.
Of the people of Cyprus he remarks, that they "be very rude, and like beasts, and no better: they eat their meat sitting upon the ground, with their legs acrosse like tailors." On the 8th of August they arrived at Joppa, but did not till the next day receive permission to land from the great pasha, "who sate upon a hill to see us sent away." Aldersey had mounted before the rest, which greatly displeased his highness, who sent a servant to pull him from the saddle and beat him; "whereupon I made a long legge, saying, Grand mercye, seignor." This timely submission seems to have secured forgiveness; and accordingly, "being horsed upon little asses," they commenced their journey towards Jerusalem. Rama he describes as so "ruinated, that he took it to be rather a heape of stones than a towne;" finding no house to receive them but such a one as they were compelled to enter by creeping on their knees. The party were exposed to the usual violence and extortion of the Arabs; "they that should have rescued us stood still, and durst doe nothing, which was to our cost." On reaching the holy city they knelt down and gave thanks; after which they were obliged to enter the gate on foot, no Christian at that period being allowed to appear within the walls mounted. The superior of the convent received the pilgrims courteously into his humble establishment, where Aldersey tells us, "they were dieted of free cost, and fared reasonable well."[70]
The beginning of the seventeenth century witnessed a higher order of travellers, who, from such a mixture of motives as might actuate either a pilgrim or an antiquary, undertook the perilous tour of the Holy Land. Among these, one of the most distinguished was George Sandys, who commenced his peregrinations in the year 1610. He was succeeded by Doubdan, Cheron, Thevenot, Gonzales, Morison, Maundrell, and Pococke, all of whom have contributed many valuable materials towards a complete knowledge of the localities, government, and actual condition of modern Palestine. In our own days the number of works on these important subjects has increased greatly, presenting to the historian of the Turkish provinces in Asia a nearer and more minute view of society than could be obtained by the earlier travellers, who, instead of yielding to the characteristic bigotry of Moslem, usually opposed to it a prejudice not less determined and uncharitable. We must not hazard a catalogue of the enterprising authors to whom the European public are indebted for the information: now enjoyed by every class of readers, in regard to the most interesting of all ancient kingdoms,—the country inhabited by Israel and Judah. In the description which we are about to give of the principal towns, the buildings, the antiquities, the manners, the opinions, and the religious forms which meet the observation of the intelligent tourist in the Land of Canaan, we shall select the most striking facts from writers of all nations and sects, making no distinction but such as shall be dictated by a respect for the learning, the candour, and the opportunities which are recorded in their several volumes.
Palestine is usually approached, either from the sea at the port of Jaffa (the ancient Joppa), or from Egypt, by way of the intervening desert. In both cases, the principal object is to obtain a safe and easy route to the capital, which, even at the present hour, cannot be reached without much danger, unless under the special protection of the native authorities. The power of Mohammed Ali, it is true, extends almost to the very walls of Gaza; and wherever his government is acknowledged no violence can be committed with impunity on European travellers. But the Syrian pashas, equally deficient in inclination and vigour, still permit the grossest extortion, and sometimes connive at the most savage atrocities. Besides, there is a class of lawless Arabs who scour the borders of the wilderness, holding at defiance all the restrictions which a civilized people impose or respect. Sir Frederick Henniker, who followed the unwonted track which leads from Mount Sinai to the southern shore of the Dead Sea, narrowly escaped with his life, after having been severely wounded and repeatedly robbed by one of the most savage hordes of Bedouins.
The history of the crusades will draw our attention to Jaffa more minutely than would be suitable at the present stage of our narrative; we shall therefore proceed on the usual route to Jerusalem, collecting as we go along such notices as may prove interesting to the reader. At a short distance from this celebrated port the pilgrim enters the plain of Sharon, celebrated in Scripture for its beautiful roses. The monk Neret informs us, that in his time it was covered with tulips, the variety of whose colours formed a lovely parterre. At present, the eye of the traveller is delighted with a profusion of roses white and red, the narcissus, the white and orange lily, the carnation, and a highly-fragrant species of everlasting-flower. This plain stretches along the coast from Gaza in the south to Mount Carmel on the north, being bounded towards the east by the hills of Judea and Samaria. The whole of it is not upon the same level; it consists of four platforms separated from each other by a wall of naked stones. The soil is composed of a very fine sand, which, though mixed with ravel, appears extremely fertile; but owing to the desolating spirit of Mohammedan despotism, nothing is seen in some of the richest fields except thistles and withered grass. Here and there, indeed, are scanty plantations of cotton, with a few patches of doura, barley, and wheat. The villages, which are commonly surrounded with olive-trees and sycamores, are for the most part in ruins; exhibiting a melancholy proof that under a bad government even the bounty of Heaven ceases to be a blessing.
The path by which the billy barrier is penetrated is difficult, and in some places dangerous. But before you reach it, turning towards the east, you perceive Rama, or Ramla, the ancient Arimathea, distinguished by its charming situation, and well known as the residence of a Christian community. The convent, it is true, had been plundered five years before it was visited by Chateaubriand; and it was not without the most urgent solicitation that the friars were permitted to repair their building, as if it were a maxim among the Turks, who by their domination continue to afflict and disgrace the finest parts of Palestine, that the progress of ruin and decay should never be arrested. Volney tells us, that when he was at Ramla a commander resided there in a serai, the walls and floors of which were on the point of tumbling down. He asked one of the inferior officers why his master did not at least pay some attention to his own apartment. The reply was, "If another shall obtain his place next year, who will repay the expense?"
In those days the aga maintained about one hundred horsemen and as many African soldiers, who were lodged in an old Christian church, the nave of which was converted into a stable, as also in an ancient khan, which was disputed with them by the scorpions. The adjacent country is planted with lofty olives, the greatest part of which are as large as the walnut-trees of France, though they are daily perishing through age and the ravages of contending factions. When a peasant is disposed to take revenge on his enemy, he goes by night and outs his trees close to the ground, when the wound, which he carefully covers from the sight, drains off the sap like an issue. Amid these plantations are seen at every step dry wells, cisterns fallen in, and immense vaulted reservoirs, which prove that in ancient times this town must have been upwards of four miles in circumference. At present it does not contain more than a hundred miserable families. The houses are only so many huts, sometimes detached, and sometimes ranged in the form of cells round a court, enclosed by a mud wall. In winter, the inhabitants and their cattle may be said to live together; the part of the building allotted to themselves being raised only two feet above that in which they lodge their beasts. The peasants are by this means kept warm without burning wood,—a species of economy indispensable in a country absolutely destitute of fuel. As to the fire necessary for culinary purposes, they make it, as was the practice in the days of Ezekiel the prophet, of dung kneaded into cakes, which they dry in the sun, exposing them to its rays on the walls of their huts. In summer, their lodging is more airy; but all their furniture consists of a single mat and a pitcher for carrying water. The immediate neighborhood of the village is sown at the proper season with grain and watermelons; all the rest is a desert, and abandoned to the Bedouin Arabs, who feed their flocks on it. There are frequent remains of towers, dungeons, and even of castles with ramparts and ditches, in some of which are a few Barbary soldiers with nothing but a shirt and a musket. These ruins, however, are more commonly inhabited by owls, jackals, and scorpions.[71]
The only remarkable antiquity at Ramla is the minaret of a decayed mosque, which, by an Arabic inscription, appears to have been built by the Sultan of Egypt. From the summit, which is very lofty, the eye follows the whole chain of mountains, beginning at Nablous, and skirting the extremity of the plain till it loses itself in the south.
A ride of two hours brings the traveller to the verge of the mountains, where the road opens through a rugged ravine, and is formed in the dry channel of a torrent. A scene of marked solitude and desolation surrounds his steps as he pursues his journey in what is so simply described in the gospel as the "hill country of Judea." He finds himself amid a labyrinth of mountains, of a conical figure, all nearly alike, and connected with each other at their base. A naked rock presents strata or beds resembling the seats of a Roman amphitheatre, or the walls which support the vineyards in the valleys of Savoy. Every recess is filled with dwarf oaks, box, and rose-laurels. From the bottom of the ravines olive-trees rear their heads, sometimes forming continuous woods on the sides of the hills. On reaching the most elevated summit of this chain, he looks down towards the south-west on the beautiful valley of Sharon, bounded by the Great Sea; before him opens the Vale of St. Jeremiah; and in the same direction, on the top of a rock, appears in the distance an ancient fortress called the Castle of the Maccabees. It is conjectured that the author of the Lamentations came into the world in the village which has retained his name amid these mountains; so much is certain, at least, that the melancholy of this desolate scene appears to pervade the compositions of the prophet of sorrows.
The unvarying manners of the East exhibit to the view of the stranger, at the present day, the same picture of rural innocence and simplicity which might have met the eye of the mother of the Redeemer when she came into this pastoral country to salute her cousin Elizabeth. Herds of goats, with pendent ears, sheep with large tails, and asses which remind you, by their beauty, of the onagra of Scripture, issue from the villages at the dawn of day. Arab women are seen bringing grapes to dry in the vineyards; others with their faces veiled, carrying pitchers of water on their heads, like the daughters of Midian.
From the Valley of Jeremiah the traveller towards Zion descends into that which bears the name of Turpentine, and is deeper and narrower than the other. Here are observed some vineyards, and a few patches of doura. He next arrives at the brook where the youthful David picked up the five smooth stones, with one of which he slew the gigantic Goliath. Having crossed the stream, he perceives the village of Heriet-Lefta on the bank of another dry channel, which resembles a dusty road. El Bir_ appears in the distance on the summit of a lofty hill on the way to Nablous, the Shechem of the Israelites and the Neapolis of the Herods. He now pursues his course through a desert, where wild fig-trees thinly scattered wave their embrowned leaves in the southern breeze. The ground, which had hitherto exhibited some verdure, becomes altogether bare; the sides of the mountains, expanding themselves, assume at once an appearance of greater grandeur and sterility. Presently all vegetation ceases; even the very mosses disappear. The confused amphitheatre of the mountains is tinged with a red and vivid colour. In this dreary region he keeps ascending a whole hour to gain an elevated hill which he sees before him; after which he proceeds during an equal space across a naked plain strewed with loose stones. All at once, at the extremity of this plain, he perceives a line of Gothic walls flanked with square towers, and the tops of a few buildings peeping above them;—he beholds Jerusalem, once the joy of the whole earth!
"I can now account," says M. Chateaubriand, "for the surprise expressed by the crusaders and pilgrims at the first sight of Jerusalem, according to the reports of historians and travellers. I can affirm that whoever has, like me, had the patience to read nearly two hundred modern accounts of the Holy Land; the Rabbinical compilations, and the passages in the ancient writers respecting Judea, still knows nothing at all about it. I paused with my eyes fixed on Jerusalem, measuring the height of its walls, reviewing at once all the recollections of history from the patriarch Abraham to Godfrey of Bouillon, reflecting on the total change accomplished to the world by the mission of the Son of Man, and in vain seeking that Temple, not one stone of which is left upon another. Were I to live a thousand years, never should I forget that desert, which yet seems to be pervaded by the greatness of Jehovah and the terrors of death."[72]
On this occasion a camp of Turkish horse, with all the accompaniments of oriental pomp, was pitched under the walls. The tents in general were covered with black lambskins, while those belonging to persons of distinction were formed of striped cloth. The horses, saddled and bridled, were fastened to stakes. There were four pieces of horse-artillery, well mounted on carriages, which appeared to be of English manufacture. These fierce soldiers are stationed near the capital, as well for the purpose of checking the savage Bedouins, who acknowledge no master, as for enforcing the tribute demanded from all strangers who enter the holy city. The recollections of the Mussulman, no less than those of the Christian, inspire a reverential feeling for the town in which David dwelt; and hence, although the European pilgrim be oppressed by the present laws of Palestine, his motives are usually respected, and even praised.
The reader who has perused with attention some of the more recent works on Palestine must have been struck with the diversity, and even the apparent contradiction, which prevail in their descriptions of Jerusalem. According to one, the magnificence of its buildings rivals the most splendid edifices of modern times, while another could perceive nothing but filth and ruins, surmounted by a gaudy mosque and a few glittering minarets. The greater number, it must be acknowledged, have drawn from their own imagination the tints in which they have been pleased to exhibit the metropolis of Judea; trusting more to the impressions conveyed by the brilliant delineations of poetry, than to a minute inspection of what they might have seen with their own eyes.
Dr. Clarke, for example, has allowed his pen to be guided by the ardent muse of Tasso, rather than by the cool observation of an unbiassed traveller. "No sensation of fatigue or heat," says he, "could counterbalance the eagerness and zeal which animated all our party in the approach to Jerusalem; every individual pressed forward, hoping first to announce the joyful intelligence of its appearance. We passed some insignificant ruins, either of ancient buildings or of modern villages; but had they been of more importance they would have excited little notice at the time, so earnestly bent was every mind towards the main object of interest and curiosity. At length, after about two hours had been passed in this state of anxiety and suspense, ascending a hill towards the south—Hagiopolis! exclaimed a Greek in the van of our cavalcade; and, instantly throwing himself from his horse, was seen upon his knees, bare-headed, facing the prospect he surveyed. Suddenly the sight burst upon us all. The effect produced was that of total silence throughout the whole company. Many of our party, by an immediate impulse, took off their hats as if entering a church, without being sensible of so doing. The Greeks and Catholics shed torrents of tears; and, presently beginning to cross themselves with unfeigned devotion, asked if they might be permitted to take off the covering from their feet, and proceed, barefooted to the Holy Sepulchre. We had not been prepared for the grandeur of the spectacle which the city alone exhibited. Instead of a wretched and ruined town, by some described as the desolated remnant of Jerusalem, we beheld, as it were, a flourishing and stately metropolis, presenting a magnificent assemblage of domes, towers, palaces, churches, and monasteries; all of which, glittering in the sun's rays, shone with inconceivable splendour. As we drew nearer, our whole attention was engrossed by its noble and interesting appearance."[73]
The effect produced upon the Christian army when they obtained the first view of the holy city is beautifully described by the Italian poet, thereby supplying, it may be suspected, the model which has been so faithfully copied by the English tourist. We avail ourselves of the translation of Hoole.
"Now from the golden East the zephyrs borne,Proclaimed with balmy gales the approach of morn;And fair Aurora decked her radiant headWith roses cropp'd from Eden's flowery bed;When from the sounding camp was heard afarThe noise of troops preparing for the war:To this succeed the trumpet's loud alarms,And rouse, with shriller notes, the host to arms.
"With holy zeal their swelling hearts abound,And their wing'd footsteps scarcely print the ground.When now the sun ascends the ethereal way,And strikes the dusty field with warmer ray;Behold, Jerusalem in prospect lies!Behold, Jerusalem salutes their eyes!At once a thousand tongues repeat the name,And hail Jerusalem with loud acclaim!
"At first, transported with the pleasing sight,Each Christian bosom glowed with full delight;But deep contrition soon their joy suppressed,And holy sorrow saddened every breast;Scarce dare their eyes the city walls survey,Where clothed in flesh their dear Redeemer lay,Whose sacred earth did once their Lord enclose,And when triumphant from the grave he rose!
"Each faltering tongue imperfect speech supplies;Each labouring bosom heaves with frequent sighs.Each took the example as their chieftains led,With naked feet the hallowed soil they tread.Each throws his martial ornaments aside,The crested helmets with their plumy pride;To humble thoughts their lofty hearts they bend,And down their cheeks the pious tears descend."[74]
No city assuredly presents a more striking example of the vicissitude of human affairs than the capital of the Jews. When we behold its walls levelled, its ditches filled up, and all its buildings embarrassed with ruins, we scarcely can believe we view that celebrated metropolis which formerly withstood the efforts of the most powerful empires, and for a time resisted the arms of Rome itself; though, by a whimsical change of fortune, its mouldering edifices now receive her homage and reverence. "In a word," says Volney, "we with difficulty recognize Jerusalem." Still more are we astonished at its ancient greatness, when we consider its situation, amid a rugged soil, destitute of water, and surrounded by the dry channels of torrents and steep hills. Remote from every great road, it seems not to have been calculated either for a considerable mart of commerce, or for the centre of a great consumption. It overcame, however, every obstacle, and may be adduced as a proof of what patriotism and religion may effect in the hands of a good government, or when favoured by happy circumstances from without. The same principles, in some degree modified, still preserve to this city its feeble existence. The renown of its miracles, perpetuated in the East, invites and retains a considerable number of inhabitants within its walls.[75]
As a contrast to the description of Dr. Clarke, the reader may not be displeased to peruse the notes of Sir Frederick Henniker on the same subject:—"Jerusalem is called, even by the Mohammedans, the Blessed City,—the streets of it are narrow and deserted,—the houses dirty and ragged,—the shops few and forsaken,—and throughout the whole there is not one symptom of either commerce, comfort, or happiness. Is this the city that men call the Perfection of Beauty, the Joy of the whole Earth?—The town, which appears to me not worth possession, even without the trouble of conquest, is walled entirely round, is about a mile in length and half a mile in width, so that its circumference may be estimated at three miles. In three quarters of an hour I performed the circuit. It would be difficult to conceive how it could ever have been larger than it now is; for, independent of the ravines, the four outsides of the city are marked by the brook of Siloam, by a burial-plate at either end, and by the Hill of Calvary; and the Hill of Calvary is now within the town, so that it was formerly smaller than it is at present. The best view of it is from the Mount of Olives; it commands the exact shape, and nearly every particular, namely, the Church of the Holy Sepulchre, the Armenian Convent, the Mosque of Omar, St. Stephen's Gate, the round-topped houses, and the barren vacancies of the city. The Mosque of Omar is the St. Peter's of Turkey. The building itself has a light, pagoda appearance; the garden in which it stands occupies a considerable part of the city, and contrasted with the surrounding desert is beautiful; but it is forbidden ground, and Jew or Christian entering within its precincts must, if discovered, forfeit either his religion or his life."[76]
The observation made by Sir Frederick, in regard to the difficulty and danger of entering the Mosque of Omar, has been verified on more than one occasion. But the obstacles, apparently insurmountable, were overcome by Dr. Richardson, who, in return for the successful exercise of his professional skill, was rewarded by a clandestine visit to the shrine of the Mussulman saint. It will appear, from the few details which we are about to select from his volume, that the veil of mystery does not conceal anything really worth seeing. Like Pompey in the Temple, the Christian visiter, whose presence, in like manner, profanes the holy place, feels no other surprise than is occasioned by the fact, that men have agreed to excite curiosity by prohibiting an imaginary gratification.
"On our arrival at the door, a gentle knock brought up the sacristan, who, apprized of our intention, was within waiting to receive us. He demanded, rather sternly, who we were, and was answered by my black conductor in tones no less consequential than his own. The door immediately edged up, to prevent as much as possible the light from shining out, and we squeezed ourselves in with a gentle and noiseless step, although there was no person near who could be alarmed by the loudest sound of our bare feet upon the marble floor. The door was no sooner shut than the sacristan, taking a couple of candles in his hand, showed us all over the interior of the building, pointing, in the pride of his heart, to the elegant marble walls, the beautifully-gilded ceiling, the well where the true worshippers drink and wash,—with which we also blessed our palates and moistened our beards,—the paltry reading-desk with the ancient Koran, the handsome columns, and the green stone with the wonderful nails. As soon as we had completed this circuit, pulling a key from his girdle, he unlocked the door of the railing that separates the outer from the inner part of the mosque, which, with an elevation of two or three steps, let us into the sacred recess. Here he pointed out the patches of mosaic in the floor, the round flat stone which the Prophet carried on his arm in battle, directed us to introduce our hand through the hole in the wooden box, to feel the print of the Prophet's foot, and, through the posts of the wooden rail, to feel as well as to see the marks of the angel Gabriel's fingers (into which I carefully put my own) in the sacred stone that occupies the centre of the mosque, and from which it derives the name of Sakhara or Locked-up, and over which is suspended a fine cloth of green and red satin. It was so covered with dust that, but for the information of my guide, I should not have been able to tell the composing colours. Finally, he pointed to the door that leads into the small cavern below, of which he had not the key.
"I looked up to the interior of the dome; but, there being few lamps burning, the light was not sufficient to show me any of its beauty farther than a general glance. The columns and curiosities were counted over again and again, the arches were specially examined and enumerated, to be sure that I had not missed nor forgotten any of them. Writing would have been an ungracious behaviour, calculated to excite a thousand suspicions, that next day would have gone to swell the current of the city gossip, to the prejudice both of myself and of my friend. Having examined the adytum, we once more touched the footstep of the Prophet and the finger-prints of the angel Gabriel, and descended the steps, over which the door was immediately secured."[77]
Dr. Richardson was afterward permitted to visit this splendid mosque during the day, when he found that the dimensions of the enclosure in which it stands is about fifteen hundred feet in length, and a thousand in breadth. In the sacred retirement of this charming spot, the followers of the Prophet delight to saunter, or repose, as in the elysium of their devotions; and, arrayed in the gorgeous costume of the East, add much to the interest, the beauty, and solemn stillness of the scene, from which they seem loath to retire. The Sakhara itself is a regular octagon of about sixty feet a side, and is entered by four spacious doors, each of which is adorned with a porch projecting from the line of the building and rising considerably on the wall. All the sides of it are paneled. The centre stone of one panel is square, of another it is octagonal, and thus they alternate all round; the sides of each running down the angles like a plain pilaster, and giving an appearance as if the whole were set in a frame. The marble is white, with a considerable tinge of blue; square pieces of the latter colour being introduced in different places, so as to confer upon the exterior a very pleasing effect. The upper story is faced with small tiles painted of different colours, white, yellow, green, and blue; some of them are also covered with sentences from the Koran. At this height there are seven elegant windows on each side, except where the porches interfere, and then there are only six; the general appearance of the edifice being extremely light and beautiful, more especially from the mixture of the soft colours above and the delicate tints of the marble in the main body of the structure.
The interior fully corresponds to the magnificence and beauty just described. There are twenty-four marble columns, placed parallel to the eight sides of the building, three opposite to each side, so as still to preserve the octagonal form. Eight of them are large plain pillars belonging to no particular order of architecture, and all standing opposite to the eight entering angles of the edifice, and deeply indented on the inner side; so that they furnish an acute termination to the octagonal lines within. Between every two of the square columns there are two of a round figure, well proportioned, and resting on a base. They are from eighteen to twenty feet high, with a sort of Corinthian capital. A large square plinth of marble extends from the top of the one column to the other, and above it there is constructed a number of arches all round, which support the inner end of the roof or ceiling, the outer end resting upon the walls of the building. This is composed of wood, or plaster, highly ornamented with a species of carving, and richly gilt.
But this gorgeous temple owes both its name and existence to a large irregular mass of stone, having an oblong shape, which still occupies the centre of the mosque. It is a portion of the calcareous rock on which the city is built, and which prevails in the other mountains in the neighbourhood of Jerusalem, having very much the appearance of being a part of the bed that might have been left when the foundation of the building was levelled. It rises highest towards the south-west corner, and falls abruptly at the end, where are the prints of the Prophet's foot. It is irregular on the upper surface, the same as when it was broken from the quarry. It is enclosed all round with a wooden rail about four feet high, and which in every place is nearly in contact with the stone. We have already mentioned that there is a cover or canopy of variously-coloured silk suspended over it; and nothing, we are assured can be held in higher veneration than the Hadjr-el-sakhara, the Locked-up Stone.[78]
But this fragment of limestone has more weighty pretensions to the veneration of the Moslem than the mere print of the angel Gabriel's fingers or of the Prophet's foot; for, like the Palladium of ancient Troy, it is said to have fallen from heaven on this very spot, at the time when prophecy commenced in Jerusalem. It was employed as a seat by the venerable men to whom that gift was communicated; and, as long as the spirit of vaticination continued to enlighten their minds, the slab remained steady for their accommodation. But no sooner was the power of prophecy withdrawn, and the persecuted seers compelled to flee for safety to other lands, than the stone is declared to have manifested the profoundest sympathy in their fate, and even to have resolved to accompany them in their flight. On this occasion Gabriel the archangel interposed his authority, and prevented the departure of the prophetical chair. He grasped it with his mighty hand, and nailed it to its rocky bed till the arrival of Mohammed, who, horsed on the lightning's wing, flew thither from Mecca, joined the society of seventy thousand ministering spirits, and, having offered up his devotions to the throne of God, fixed the stone immovably in this holy site, around which the Caliph Omar erected his magnificent mosque.
Within the same enclosure there is another house of prayer called El Aksa, which, though a fine building, is greatly inferior to El Sakhara. Between the two there is a beautiful fountain, which takes its name from a clump of orange-trees overshadowing its water. The mosque is composed of seven naves supported by pillars and columns, and at the head of the centre nave is a fine cupola. Two others branch off at right angles to the principal body of the edifice. Before it is a portico of seven arches in front and one in depth, supported by square pillars. Ali Bey, who in his character of Mussulman was permitted to examine the holy fane at leisure, describes the great central nave of the Aksa as about 162 feet long and 32 broad. It is supported on each side by seven arches lightly pointed, resting upon cylindrical pillars, in the form of columns, but without any architectural proportion, with foliaged capitals which do not belong to any order. The fourth pillar to the right of the entrance is octangular, and enormously thick. It is called the pillar of Sidi Omar. The walls rise 13 feet above the tops of the arches, and contain two rows of twenty-one windows each. The roof is of timber, without being vaulted. The cupola is supported by four large arches resting upon four square pillars. It is spherical, with two rows of windows, and is ornamented with arabesque paintings and gilding of exquisite beauty. Its diameter is equal to that of the central nave.
M. Burckhardt describes the Holy House in Jerusalem as a union of several buildings erected at different periods of Islamism, bearing upon them demonstrative proofs of the prevailing taste of the various ages in which they were successively constructed. It is not precisely one mosque, but a group of mosques. Its name in Arabic, El Haram, strictly signifies a temple or place consecrated by the peculiar presence of the Divinity. The profane and the infidel are forbidden to enter it. The Mussulman religion acknowledges but two temples, those, namely, of Mecca and of Jerusalem; both are called El Haram; both are equally prohibited by law to Christians, Jews, and every other person who is not a believer in the Prophet. The mosques, on the other hand, are considered merely as places of meeting for certain acts of worship, and are not held so especially consecrated as to demand the total exclusion of all who do not profess the true faith. Entrance into them is not denied to the unbeliever by any statute of the Mohammedan law; and hence it is not uncommon for Christians at Constantinople to receive from the government a written order to visit even the Mosque of St. Sophia. But the sultan himself could not grant permission to an infidel either to pass into the territory of Mecca, or to enter the Temple of Jerusalem. A firman granting such privileges would be regarded as a most horrid sacrilege: it would not be respected by the people; and the favoured object would inevitably become the victim of his own imprudent boldness.[79]
In the interior of the rock whereon the Sakhara stands there is a cave, into which Dr. Richardson could not obtain admittance. He was four times in the mosque, and went twice thither under the express assurance that its doors should be thrown open to him. But when he arrived the key was always wanting, and when the keeper of it was sought he could never be found. Ali Bey, who encountered no obstacle, reveals all the mystery of this subterranean mansion. It is a room forming an irregular square of about eighteen feet surface, and eight feet high in the middle. The roof is that of a natural vault, quite irregular. In descending the staircase, there is upon the right-hand, near the bottom, a little tablet of marble, bearing the name of El Makam Souleman, the Place of Solomon. A similar one upon the left is named El Makam Daoud, the Place of David. A cavity or niche on the south-west side of the rock is called El Makam Ibrahim, the Place of Abraham. A similar concave step at the north-west angle is described as El Makam Djibrila, the Place of Gabriel; and a sort of stone table at the north-east angle is denominated El Makam el Hoder, the Place of Elias. In the roof of the apartment, exactly in the middle, there is an aperture almost cylindrical through the whole thickness of the rock, about three feet in diameter. This is the Place of the Prophet.
M. Burckhardt observed a copy of the Koran, the leaves of which were four feet long, and more than two feet and a half broad. Tradition reports that it belonged to the Caliph Omar; but he saw a similar one in the grand mosque at Cairo, and another at Mecca, to both of which the same origin is assigned. The drawings supplied by this enterprising traveller give a very distinct notion of the extent and magnificence of the great Mussulman temple,—the most prominent object in the modern Jerusalem, and occupying the site of the still more interesting edifice erected by Solomon in the proudest period of Jewish history.
But the Christian pilgrim, who walks about the holy city "to tell her towers and mark her bulwarks," is more readily attracted by less splendid objects, the memorials of his own more humble faith. Among these the most remarkable is the Church of the Holy Sepulchre, which is built on the lower part of the sloping hill distinguished by the name of Acre, near the place where it is joined to Mount Moriah. The Turkish government, aware of the veneration which all Christians entertain for relics in any way connected with the sufferings of the great Author of their religion, have converted this feeling into a source of revenue; every person not subject to the Sublime Porte, who visits the shrine of Jesus Christ, being compelled to pay a certain sum of money for admittance. But the church, nevertheless, is opened only on particular days of the week, and cannot be seen at any other time without an order from the two convents, the Latin and the Greek, with the sanction of the governor of the city. On such occasions the pressure at the doors is very great; the zeal of the pilgrims checked by the insolence of the Turks, who delight to insult and disappoint their anxiety, leading sometimes to scenes of tumult not quite in harmony with their pious motives. We shall give an account of the effect produced by the local and historical associations of the place on a sober spirit, in the words of a traveller to whom we have been already indebted:—
"The mind is not withdrawn from the important concerns of this hallowed spot by any tasteful decorations or dignified display of architecture in its plan or in its walls; but having cleared the throng, the religion of the place is allowed to take full possession of the soul, and the visiter feels as if he were passing into the presence of the great and immaculate Jehovah, and summoned to give an account of the most silent and secret thoughts of his heart. Having passed within these sacred walls, the attention is first directed to a large flat stone in the floor, a little within the door; it is surrounded by a rail, and several lamps hang suspended over it. The pilgrims approach it on their knees; touch and kiss it, and prostrating themselves before it, offer up their prayers in holy adoration. This is the stone on which the body of our Lord was washed and anointed and prepared for the tomb. Turning to the left and proceeding a little forward, we came into a round space immediately under the dome, surrounded with sixteen large columns which support the gallery above. In the centre of this space stands the Holy Sepulchre; it is enclosed in an oblong house, rounded at one end with small arcades or chapels for prayer, on the outside of it. These are for the Copts, the Abyssinians, the Syrian Mareonites, and other Christians, who are not, like the Roman Catholics, the Greeks, and Armenians, provided with large chapels in the body of the church. At the other end it is squared off and furnished with a platform in front, which is ascended by a flight of steps, having a small parapet-wall of marble on each hand, and floored with the same material. In the middle of this small platform stands a block of polished marble about a foot and a half square; on this stone sat the angel who announced the blessed tidings of the resurrection to Mary Magdalene, and Joanna, and Mary the mother of James. Advancing, and taking off our shoes and turbans at the desire of the keeper, he drew aside the curtain, and stepping down, and bending almost to the ground, we entered by a low narrow door into this mansion of victory, where Christ triumphed over the grave, and disarmed Death of all his terrors. Here the mind looks on Him who, though he knew no sin, yet entered the mansions of the dead to redeem us from death, and the prayers of a grateful heart ascend with a risen Saviour to the presence of God in heaven."[80]
The tomb exhibited is a sarcophagus of white marble, slightly tinged with blue, being fully six feet long, three feet broad, and two feet two inches deep. It is but indifferently polished, and seems as if it had at one time been exposed to the action of the atmosphere, by which it has been considerably affected. It is without any ornament, made in the Greek fashion, and not like the more ancient tombs of the Jews, which we see cut in the rock for the reception of the dead. There are seven lamps constantly burning over it, the gifts of different sovereigns in a succession of ages. It occupies about one-half of the sepulchral chamber, and extends from one end of it to the other. A space about three feet wide in front of it is all that remains for the accommodation of visiters, so that not more than three or four can be conveniently admitted at a time.
Leaving this hallowed spot, the pilgrim is conducted to the place where our Lord appeared to Mary Magdalene, and next to the Chapel of Apparition, where he presented himself to the Blessed Virgin. The Greeks have an oratory opposite to the Holy Sepulchre, in which they have set up a globe, representing, as they are pleased to imagine, the centre of the earth; thus transferring from Delphi to Jerusalem the absurd notions of the pagan priests of antiquity relative to the figure of the habitable world. After this he enters a dark narrow staircase, which, by about twenty steps, carries him to Mount Calvary. "This," exclaims Dr. Richardson, "is the centre, the grand magnet of the Christian church: from this proceed life and salvation; thither all hearts tend and all eyes are directed; here kings and queens cast down their crowns, and great men and women part with their ornaments; at the foot of the cross all are on a level, equally needy and equally welcome."[81]
On Calvary is shown the spot where the Redeemer was nailed to the cross, the hole into which the end of it was fixed, and the rent in the rock. All these are covered with marble, perforated in the proper places, so that they may be seen and touched. Near at hand a cross is erected on an elevated part of the ground, and a wooden body stretched upon it in the attitude of suffering. Descending from the Mount, the traveller enters the chapel of St. Helens, the mother of Constantine, in which is the vault where the true cross is said to have been found,—an event that continues to be celebrated every year on the third of May by an appropriate mass. The place is large enough to contain about thirty or forty individuals, and on that annual solemnity it is usually crowded to the door.
The spirit in which these commemorations are sometimes performed is by no means honourable to the Christian character. An ancient rivalry between the members of the Greek and those of the Roman communion continues to imbitter their disputes in regard to their respective privileges and procedure. Maundrell informs us that in his time each fraternity had their own altar and sanctuary, at which they had a peculiar right to celebrate divine services and to exclude all other nations. But, says he, that which has always been the great prize contended for by the several sects, is the command and appropriation of the holy Sepulchre; a privilege contested with so much unchristian fury and animosity, especially between the Greeks and Latins that, in disputing which party should go in to celebrate their mass, they have sometimes proceeded to blows and wounds, even at the very door of the sepulchre, mingling their own blood with their sacrifices. The King of Franca interposed about the end of the seventeenth century, and obtained an order for the grand vizier to put that holy place into the possession of the Western Church; an arrangement which was accomplished in the year 1690, and secured to the Latins the exclusive privilege of saying mass in it. "And though it be permitted to Christians of all nations to go into it for their private devotions, yet none other may solemnize any public office of religion there."[82]
The daily employment of these recluses is to trim the lamps, and to make devotional visits and processions to the several sanctuaries in the church. Thus they spend their time, many of them for four or six years together; nay, so far are some transported with the pleasing contemplation in which they here entertain themselves, that they will never come out to their dying day; burying themselves, as it were, alive in our Lord's grave.
It was at the holy season of Easter that Mr. Maundrell visited Jerusalem, when he witnessed the annual service performed by the monks; rather too minutely descriptive, perhaps, of the great event to which it refers. "Their ceremony begins on Good Friday night, which is called by them theNox Tenebrosa, and is observed with such an extraordinary solemnity that I cannot omit to give a particular description of it:—As soon as it grew dark, all the friars and pilgrims were convened in the chapel of the Apparition, in order to go in a procession round the church. But before they set out one of the friars preached a sermon in Italian: He began his discourse thus:—In questa notte tenebrosa,—at which words all the candles were instantly put out, to yield a livelier image of the occasion: and so we were held the preacher for nearly half an hour very much in the dark. Sermon being ended, every person present had a large lighted taper put into his hand, as if it were to make amends for the former darkness; and the crucifixes and other utensils were disposed in order for beginning the procession. Among the other crucifixes there was one of a very large size, which bore upon it the image of our Lord as big as the life. The image was fastened to it with great nails, crowned with thorns, and besmeared with blood; and so exquisitely was it formed, that it represented, in a very lively manner, the lamentable spectacle of our Lord's body as it hung upon the cross. This figure was carried all along in the head of the procession; after which the company followed to all the sanctuaries in the church, singing their appointed hymn at every one.
"The first place they visited was that of the pillar of Flagellation, a large piece of which is kept in a little cell just at the door of the chapel of the Apparition. There they sang their proper hymn; and another friar entertained the company with a sermon in Spanish, touching the scourging of our Lord. From hence they proceeded in solemn order to the prison of Christ, where they pretend he was secured while the soldiers made things ready for his crucifixion; here likewise they sang their hymn, and a third friar preached in French. From the prison they went to the altar of the Division of our Lord's garments, where they only sang their hymn without adding any sermon. Having done here, they advanced to the chapel of the Division; at which, after their hymn, they had a fourth sermon, as I remember, in French.
"From this place they went up to Calvary, leaving their shoes at the bottom of the stairs. Here are two altars to be visited; one where our Lord is supposed to have been nailed to the cross, another where his cross was erected. At the former of these they laid down the great crucifix upon the floor, and acted a kind of resemblance of Christ's being nailed to the cross; and after the hymn another friar preached a sermon in Spanish upon the crucifixion. From hence they removed to the adjoining altar, where the cross is supposed to have been erected, bearing the image of our Lord's body. At this altar is a hole in the natural rock, said to be the very same individual one in which the foot of our Lord's cross stood. Here they set up their cross with the bloody crucified image upon it; and leaving it in that posture, they first sang their hymn, and then the father guardian, sitting in a chair before it, preached a passion sermon in Italian.
"At about one yard and a half distant from the hole in which the foot of the cross was fixed is seen that memorable cleft in the rock, said to have been made by the earthquake which happened at the suffering of the God of nature; when, as St. Matthew witnesseth, the rocks rent and the very graves were opened. This cleft, or what now appears of it, is about a span wide at its upper part, and two deep; after which it closes. But it opens again below, as you may see in another chapel contiguous to the side of Calvary, and runs down to an unknown depth in the earth. That this rent was made by the earthquake that happened at our Lord's passion there is only tradition to prove; but that it is a natural and genuine breach, and not counterfeited by any art, the sense and reason of every one that sees it may convince him; for the sides of it fit like two tallies to each other, and yet it runs in such intricate windings as could not well be counterfeited by art, nor arrived at by any instruments.
"The ceremony of the passion being over, and the guardian's sermon ended, two friars, personating, the one Joseph of Arimathea, the other Nicodemus, approached the cross, and with a most solemn, concerned air, both of aspect and behaviour, drew out the great nails, and took down the feigned body from the cross. It was aneffigiesso contrived that its limbs were soft and flexible, as if they had been real flesh; and nothing could be more surprising that to see the two pretended mourners bend down the arms which were before extended, and dispose them upon the trunk in such a manner as is usual in corpses. The body being taken down from the cross was received in a fair large winding-sheet, and carried down from Calvary; the whole company attending as before to the stone of Unction. This is taken for the very place where the precious body of our Lord was annointed and prepared for the burial. Here they laid down their imaginary corpse; and casting over it several sweet powders and spices, wrapped it up in the winding-sheet. While this was doing they sang their proper hymn, and afterward one of the friars preached in Arabic a funeral-sermon. These obsequies being finished, they carried off their fancied corpse and laid it in the Sepulchre, shutting up the door till Easter morning. And now, after so many sermons, and so long, not to say tedious, a ceremony, it may well be imagined that the weariness of the congregation, as well as the hour of the night, made it needful to go to rest."[83]
Easter-eve passed without any remarkable observance,—a period of leisure which was employed by many of the pilgrims in having their arms marked with the usual ensigns of Jerusalem. "The artists who undertake the operation do it in this manner; they have stamps of wood of any figure that you desire, which they first print off upon your arm with powder of charcoal, then taking two very fine needles tied close together, and dipping them often, like a pen, in certain ink compounded, as I was informed, of gun-powder and ox-gall, they make with them small punctures all along the lines of the figure which they have printed; and then, washing the part in wine, conclude the work. The punctures they make with great quickness and dexterity, and with scarce any smart, seldom piercing so deep as to draw blood. In the afternoon of this day the congregation was assembled in the area before the holy grave; where the friars spent some hours in singing over the Lamentations of Jeremiah; which function, with the usual procession to the holy places, was all the ceremony required by the ritual of the place."
On Easter-day the scene was changed from gloom to the most lively congratulation. "The clouds of the former morning were cleared up; and the friars put on a face of joy and serenity, as if it had been the real juncture of our Lord's resurrection. Nor doubtless was this joy feigned, whatever their mourning might be; this being the day on which their Lenten disciplines expired, and they were now come to a full belly again. The mass was celebrated this morning just before the Holy Sepulchre, being the most eminent place in the church; where the father guardian had a throne erected, and being arrayed in episcopal robes, with a mitre on his head, in the sight of the Turks he gave the Host to all that were disposed to receive it; not refusing it to children of seven or eight years old. This office being ended, we made our exit out of the Sepulchre, and returning to the convent, dined with the friars."[84]
The latest travellers in Palestine witnessed similar observances on the same solemn occasion, none of which were in the least calculated to edify an enlightened mind, and many of them such as could not be contemplated without feelings of just indignation, mingled with contempt.
There is no greater obstacle to the propagation of Christianity among the Syrian tribes, and more especially among the Turks and Jews, than the foolish exhibitions which disgrace the return of the principal festivals in the Holy Land. The mummeries already described could not fail to be sufficiently revolting to a people who permit not any image or representation of created things, even in the uses of ordinary life. Still, the sincerity and apparent devotion with which the ceremony of the crucifixion was performed might, in some degree, atone for the unseemly method adopted by the monks to commemorate an event at once so solemn and important. But what shall be said in defence of the manifest fraud which is annually practised in Jerusalem on Easter-eve by the Greek church, when the credulous multitude are taught to believe that fire descends from heaven into the Holy Sepulchre to kindle their lamps and torches?
Upon comparing the description given by Maundrell with the accounts of the latest travellers, we perceive that nearly a century and a half has passed away without producing any improvement, and that the friars of the present age are probably not less ignorant or dishonest than their predecessors five hundred years ago. "They began their disorders by running round the Holy Sepulchre with all their might and swiftness, crying out as they wenthuia, which signifiesthis is he, orthis is it,—an expression by which they assert the verity of the Christian religion. After they had by these religious circulations and clamours turned their heads and inflamed their madness, they began to act the moat antic tricks and postures in a thousand shapes of distraction. Sometimes they dragged one another along the floor all round the Sepulchre; sometimes they set one man upright upon another's shoulders, and in this posture marched round; sometimes they tumbled round the Sepulchre after the manner of tumblers on the stage. In a word, nothing can be imagined more rude or extravagant than what was acted upon this occasion."[85]
"The Greeks first set out in a procession round the Holy Sepulchre, and immediately at their heels followed the Armenians. In this order they compassed the Holy Sepulchre thrice, having produced all their gallantry of standards, streamers, crucifixes, and embroidered habits. Towards the end of this procession there was a pigeon came fluttering into the cupola over the Sepulchre, at sight of which there was a greater shout and clamour than before. This bird, the Latins told us, was purposely let fly by the Greeks to deceive the people into an opinion that it was a visible descent of the Holy Ghost. The procession being over, the suffragan of the Greek patriarch and the principal Armenian bishop approached to the door of the Sepulchre, and, cutting the string with which it is fastened and sealed, entered in, shutting the door after them, all the candles and lamps within having been before extinguished in the presence of the Turks and other witnesses. The exclamations were doubled as the miracle drew nearer to its accomplishment; and the people pressed with such vehemence towards the door of the Sepulchre that it was not in the power of the Turks to keep them off. The cause of their pressing in this manner is, the great desire they have to light their candles at the holy flame as soon as it is first brought out of the Sepulchre, it being esteemed the most sacred and pure as coming immediately from heaven. The two miracle-mongers had not been above a minute in the Holy Sepulchre when the glimmering of the holy fire was seen, or imagined to appear, through some chinks in the door; and, certainly, Bedlam itself never saw such an unruly transport as was produced in the mob at this sight.
"Immediately after, out came two priests with blazing torches in their hands, which they held up at the door of the Sepulchre; while the people thronged about with inexpressible ardour, every one striving to obtain a part of the first and purest flame. The Turks, in the mean time, with huge clubs laid on without mercy; but all this could not repel them, the excess of their fury making them insensible of pain. Those that got the fire applied it immediately to their beards, faces, and bosoms, pretending that it would not burn like an earthly flame. But I plainly saw none of them could endure this experiment long enough to make good that pretension. So many hands being employed, you may be sure it could not be long before innumerable tapers were lighted. The whole church, galleries, and every place seemed instantly to be in a flame; and with this illumination the ceremony ended.
"It must be owned that those two within the Sepulchre performed their part with great quickness and dexterity; but the behaviour of the rabble without very much discredited the miracle. The Latins take a great deal of pains to expose this ceremony as a most shameful imposture and a scandal to the Christian religion,—perhaps out of envy that others should be masters of so gainful a business. But the Greeks and Armenians pin their faith upon it; such is the deplorable unhappiness of their priests, that having acted the cheat so long already, they are forced now to stand to it for fear of endangering the apostacy of their people. Going out of church after the rant was over, we saw several people gathered about the Stone of Unction, who, having got a good store of candles lighted with the holy fire, were employed in daubing pieces of linen with the wicks of them and the melting wax, which pieces of linen were designed for winding-sheets. And it is the opinion of these poor people, that if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell."[86]
Dr. Richardson, who witnessed the same pitiful ceremony, is not inclined to give much honour to the performers in respect to skill or dexterous manipulation. On the contrary, he is of opinion that there is not a pyrotechnist in London who could not have improved the exhibition. From the station which he occupied in the church, being the organ-loft of the Roman Catholic division, he distinctly saw the flame issuing from a burning substance placed within the tomb, and which was raised and lowered according to circumstances. The priests meant to be very artful, but were in reality very ignorant. Like the Druids of old, no one, under the pain of excommunication, dared to light his torch at that of another; every individual was bound to derive his flame from the miraculous spark that descended from above, and which could only be conveyed by the hands of the chief priest.[87]
Having seen the exhibition of this vile and infamous delusion, the traveller naturally inquires what credit he ought to give to the historical statements and local descriptions derived from the Christians who now occupy Jerusalem. Are the honoured spots within these walls really what the guardians of the metropolitan church declare them to be? Is the Mount Calvary shown at this day in the holy city the actual place where Christ expired upon the cross to redeem the human race? Is the Sepulchre there exhibited really that of the just man Joseph of Arimathea, in which the body of the blessed Jesus was laid? Or are all these merely convenient spots, fixed on at random, and consecrated to serve the interested views of a crafty priesthood?[88]
We agree in the conclusion, that it is of no consequence to the Christian faith in what way these questions shall be determined. The great facts on which the history of the gospel is founded are not so closely connected with particular spots of earth or sacred buildings as to be rendered doubtful by any mistake in the choice of a locality. Nor is there any material discrepancy between the opinions of Chateaubriand, which we are inclined to adopt, and those of Dr. Clarke, who treats with contempt all the traditions respecting holy places; for the outline may be correct, although the minuter details are open to a just suspicion. For example, it is now extremely difficult to trace the boundaries of Calvary; the effects of time and the operations of the siege under the Roman prince have obliterated some of the features by which that remarkable scene was distinguished; it has even ceased to present the appearance of a mount—an appellation, by-the-way, which is nowhere given to it in Scripture. But it does not follow that the Christians who returned from Pella to inhabit the ruins of the sacred metropolis should have been equally ignorant of its extent and situation; nor is it at all probable that places so interesting to the affections of the infant church would be allowed to fall into a speedy oblivion.
The main error of the modern priests at Jerusalem arises from an anxiety to exhibit every thing to which any allusion is made by the evangelical historians; not remembering that the lapse of ages and the devastation of successive wars have destroyed much, and disguised more, which the early disciples could most readily identify. The mere circumstance that almost all the events which attended the close of our Saviour's ministry are crowded into one scene, covered by the roof of a single church, might excite a very justifiable doubt as to the exactness of the topography maintained by the friars of Mount Moriah. "This edifice," says Mr. Maundrell, "is less than one hundred paces long, and not more than sixty wide; and yet it is so contrived, that it is supposed to contain under its roof twelve or thirteen sanctuaries, or places consecrated to a more than ordinary veneration, by being reputed to have some particular actions done in them relating to the death and resurrection of Christ."[89]
All that can now be affirmed, observes Dr. Clarke, with any show of reason, is this, "that if Helena had reason to believe she could identify the spot where the Sepulchre was, she took especial care to remove every trace of it, in order to introduce the fanciful and modern work which now remains. The place may be the same pointed out to her; but not a remnant of the original Sepulchre can now be ascertained. Yet, with our skeptical feelings thus awakened, it may prove how powerful the effect of sympathy is, if we confess, that when we entered into the supposed Sepulchre, and beheld, by the light of lamps there continually burning, the venerable figure of an aged monk, with streaming eyes and a long white beard, pointing to 'the place where the Lord lay,' and calling upon us to kneel and experience pardon for our sins,—we did kneel, and we participated in the feelings of more credulous pilgrims. Captain Culverhouse, in whose mind the ideas of religion and of patriotism were inseparable, with firmer emotion, drew from its scabbard the sword he had so often wielded in the defence of his country, and placed it upon the tomb. Humbler comers heaped the memorials of an accomplished pilgrimage; and while their sighs alone interrupted the silence of the sanctuary a solemn service was begun."[90]
It is observed by the author of the Itinéraire, that the ancient travellers were extremely fortunate in not being obliged to enter into all these critical disquisitions; in the first place, because they found in their readers that religion which never contends against truth; and, secondly, because every mind was convinced that the only way of seeing a country as it is must be to see it with all its traditions and recollections. It is, in fact, with the Bible as his guide that a traveller ought to visit the Holy Land. If we are determined to carry with us a spirit of cavil and contradiction, Judea is not worth our going so far to examine it. What should we say to a man who, in traversing Greece and Italy, should think of nothing but contradicting Homer and Virgil? Such, however, is the course adopted by too many modern travellers; evidently the effect of our vanity, which would excite a high idea of our own abilities, and at the same time fill us with disdain for those of other people.[91]
A short time after M. Chateaubriand visited Jerusalem, the church of the Holy Sepulchre was destroyed by fire; and although it has been since repaired, it is admitted that both the architecture and the internal decorations are much inferior to those of the original edifice. The general plan of the whole building, however, as well as the arrangement of the holy stations, are so exactly preserved, that the descriptions of the earliest writers apply as correctly to its present as to its former state. It is true, that the tombs of Godfrey de Bouillon and of Baldwin his brother, which called forth the enthusiastic admiration of the French author just named, have been annihilated by the malignant Greeks, so that not a vestige remains to mark the spot whereon they stood. The Corinthian columns of fine marble which formerly adorned the interior being rendered useless by the fire, the dome is now supported by tall slender pillars of masonry, plastered on the outside, and so closely grouped together as to produce the worst effect. We are told, indeed, that the meanness of every thing about the architecture of the central dome, and of the whole rotunda which surrounds the Sepulchre itself, can only be exceeded by the wretched taste of its painted decorations.[92]