In The Levant. Warner Charles DudleyЧитать онлайн книгу.
and sweeter to believe than to doubt.
It would have been better, also, to have visited Jerusalem many years ago; then there were fewer sacred sites invented, and scholarly investigation had not so sharply questioned the authenticity of the few. But I thought of none of these things as I stumbled along the narrow and filthy streets, which are stony channels of mud and water, rather than foot-paths, and peeped into the dirty little shops that line the way. I thought only that I was in Jerusalem; and it was impossible, at first, for its near appearance to empty the name of its tremendous associations, or to drive out the image of that holy city, “conjubilant with song.”
I had seen the dome of the church from the hotel balcony; the building itself is so hemmed in by houses that only its south side, in which is the sole entrance, can be seen from the street. In front of this entrance is a small square; the descent to this square is by a flight of steps down Palmer Street, a lane given up to the traffic in beads, olive-wood, ivory-carving, and the thousand trinkets, most of them cheap and inartistic, which absorb the industry of the Holy City. The little square itself, surrounded by ancient buildings on three sides and by the blackened walls of the church on the north, might be set down in a mediæval Italian town without incongruity. And at the hour I first saw it, you would have said that a market or fair was in progress there. This, however, I found was its normal condition. It is always occupied by a horde of more clamorous and impudent merchants than you will find in any other place in the Orient.
It is with some difficulty that the pilgrim can get through the throng and approach the portal. The pavement is covered with heaps of beads, shells, and every species of holy fancy-work, by which are seated the traders, men and women, in wait for customers. The moment I stopped to look at the church, and it was discovered that I was a new-comer, a rush was made at me from every part of the square, and I was at once the centre of the most eager and hungry crowd. Sharp-faced Greeks, impudent Jews, fair-faced women from Bethlehem, sleek Armenians, thrust strings of rude olive beads and crosses into my face, forced upon my notice trumpery carving in ivory, in nuts, in seeds, and screamed prices and entreaties in chorus, bidding against each other and holding fast to me, as if I were the last man, and this were the last opportunity they would ever have of getting rid of their rubbish. Handfuls of beads rapidly fell from five francs to half a franc, and the dealers insisted upon my buying, with a threatening air; I remember one hard-featured and rapacious wretch who danced about and clung to me, and looked into my eyes with an expression that said plainly, “If you don’t buy these beads I ‘ll murder you.” My recollection is that I bought, for I never can resist a persuasion of this sort. Whenever I saw the fellow in the square afterwards, I always fancied that he regarded me with a sort of contempt, but he made no further attempt on my life.
This is the sort of preparation that one daily has in approaching the Church of the Holy Sepulchre. The greed and noise of traffic around it are as fatal to sentiment as they are to devotion. You may be amused one day, you may be indignant the next; at last you will be weary of the importunate crowd; and the only consolation you can get from these daily scenes of the desecration of the temple of pilgrimage is the proof they afford that this is indeed Jerusalem, and that these are the legitimate descendants of the thieves whom Christ scourged from the precincts of the temple. Alas that they should thrive under the new dispensation as they did under the old!
A considerable part of the present Church of the Holy Sepulchre is not more than sixty years old; but the massive, carved, and dark south portal, and the remains of the old towers and walls on this side, may be eight hundred. There has been some sort of a church here ever since the time of Constantine (that is, three centuries after the crucifixion of our Lord), which has marked the spot that was then determined to be the site of the Holy Sepulchre. Many a time the buildings have been swept away by fire or by the fanaticism of enemies, but they have as often been renewed. There would seem at first to have been a cluster of buildings here, each of which arose to cover a newly discovered sacred site. Happily, all the sacred places are now included within the walls of this many-roofed, heterogeneous mass, of chapels, shrines, tombs, and altars of worship of many warring sects, called the Church of the Holy Sepulchre.
Happily also the exhaustive discussion of the question of the true site of the sepulchre, conducted by the most devout and accomplished biblical scholars and the keenest antiquarians of the age, relieves the ordinary tourist from any obligation to enter upon an investigation that would interest none but those who have been upon the spot. No doubt the larger portion of the Christian world accepts this site as the true one.
I make with diffidence a suggestion that struck me, although it may not be new. The Pool of Hezekiah is not over four hundred feet, measured on the map, from the dome of the sepulchre. Under the church itself are several large excavations in the rocks, which were once cisterns. Ancient Jerusalem depended for its water upon these cisterns, which took the drainage from the roofs, and upon a few pools, like that of Hezekiah, which were fed from other reservoirs, such as Solomon’s Pool, at a considerable distance from the city. These cisterns under the church may not date back to the time of our Lord, but if they do, they were doubtless at that time within the walls. And of course the Pool of Hezekiah, so near to this alleged site, cannot be supposed to have been beyond the walls.
Within the door of the church, upon a raised divan at one side, as if this were a bazaar and he were the merchant, sat a fat Turk, in official dress, the sneering warden of this Christian edifice, and the perhaps necessary guardian of peace within. His presence there, however, is at first a disagreeable surprise to all those who rebel at owing an approach to the holy place to the toleration of a Moslem; but I was quite relieved of any sense of obligation when, upon coming out, the Turk asked me for backsheesh!
Whatever one may think as to the site of Calvary, no one can approach a spot which even claims to be it, and which has been for centuries the object of worship of millions, and is constantly thronged by believing pilgrims, without profound emotion. It was late in the afternoon when I entered the church, and already the shades of evening increased the artificial gloom of the interior. At the very entrance lies an object that arrests one. It is a long marble slab resting upon the pavement, about which candles are burning. Every devout pilgrim who comes in kneels and kisses it, and it is sometimes difficult to see it for the crowds who press about it. Underneath it is supposed to be the Stone of Unction upon which the Lord’s body was laid, according to the Jewish fashion, for anointing, after he was taken from the cross.
I turned directly into the rotunda, under the dome of which is the stone building enclosing the Holy Sepulchre, a ruder structure than that which covers the hut and tomb of St. Francis in the church at Assisi. I met in the way a procession of Latin monks, bearing candles, and chanting as they walked. They were making the round of the holy places in the church, this being their hour for the tour. The sects have agreed upon certain hours for these little daily pilgrimages, so that there shall be no collision. A rabble of pilgrims followed the monks. They had just come from incensing and adoring the sepulchre, and the crowd of other pilgrims who had been waiting their turn were now pressing in at the narrow door. As many times as I have been there, I have always seen pilgrims struggling to get in and struggling to get out. The proud and the humble crowd there together; the greasy boor from beyond the Volga jostles my lady from Naples, and the dainty pilgrim from America pushes her way through a throng of stout Armenian peasants. But I have never seen any disorder there, nor any rudeness, except the thoughtless eagerness of zeal.
Taking my chance in the line, I passed into the first apartment, called the Chapel of the Angel, a narrow and gloomy antechamber, which takes its name from the fragment of stone in the centre, the stone upon which the angel sat after it had been rolled away from the sepulchre. A stream of light came through the low and narrow door of the tomb. Through the passage to this vault only one person can enter at a time, and the tomb will hold no more than three or four. Stooping along the passage, which is cased with marble like the tomb, and may cover natural rock, I came into the sacred place, and into a blaze of silver lamps, and candles. The vault is not more than six feet by seven, and is covered by a low dome. The sepulchral stone occupies all the right side, and is the object of devotion. It is of marble, supposed to cover natural stone, and is cracked and worn smooth on the edge by the kisses of millions of people. The attendant who stood at one end opened a little trap-door, in which lamp-cloths were kept, and let me see the naked rock, which is said to be that of the tomb. While I stood there