Chapter 3. The Gates Of Zion

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_ CHAPTER III. THE GATES OF ZION

CHAPTER I.

A CITY THAT IS SET ON A HILL

Out of the medley of our first impressions of Jerusalem one fact emerges like an island from the sea: it is a city that is lifted up. No river; no harbour; no encircling groves and gardens; a site so lonely and so lofty that it breathes the very spirit of isolation and proud self-reliance.

"Beautiful in elevation, the joy of the whole earth
Is Mount Zion, on the sides of the north
The city of the great King."

Thus sang the Hebrew poet; and his song, like all true poetry, has the accuracy of the clearest vision. For this is precisely the one beauty that crowns Jerusalem: the beauty of a high place and all that belongs to it: clear sky, refreshing air, a fine outlook, and that indefinable sense of exultation that comes into the heart of man when he climbs a little nearer to the stars.

Twenty-five hundred feet above the level of the sea is not a great height; but I can think of no other ancient and world-famous city that stands as high. Along the mountainous plateau of Judea, between the sea-coast plain of Philistia and the sunken valley of the Jordan, there is a line of sacred sites,--Beersheba, Hebron, Bethlehem, Bethel, Shiloh, Shechem. Each of them marks the place where a town grew up around an altar. The central link in this chain of shrine-cities is Jerusalem. Her form and outline, her relation to the landscape and to the land, are unchanged from the days of her greatest glory. The splendours of her Temple and her palaces, the glitter of her armies, the rich colour and glow of her abounding wealth, have vanished. But though her garments are frayed and weather-worn, though she is an impoverished and dusty queen, she still keeps her proud position and bearing; and as you approach her by the ancient road along the ridges of Judea you see substantially what Sennacherib, and Nebuchadnezzar, and the Roman Titus must have seen.

"The sides of the north" slope gently down to the huge gray wall of the city, with its many towers and gates. Within those bulwarks, which are thirty-eight feet high and two and a half miles in circumference, "Jerusalem is builded as a city that is compact together," covering with her huddled houses and crooked, narrow streets, the two or three rounded hills and shallow depressions in which the northern plateau terminates. South and east and west, the valley of the Brook Kidron and the Valley of Himmon surround the city wall with a dry moat three or four hundred feet deep.

Imagine the knuckles of a clenched fist, extended toward the south: that is the site of Jerusalem, impregnable, (at least in ancient warfare), from all sides except the north, where the wrist joins it to the higher tableland. This northern approach, open to Assyria, and Babylon, and Damascus, and Persia, and Greece, and Rome, has always been the weak point of Jerusalem. She was no unassailable fortress of natural strength, but a city lifted up, a lofty shrine, whose refuge and salvation were in Jehovah,--in the faith, the loyalty, the courage which flowed into the heart of her people from their religion. When these failed, she fell.

Jerusalem is no longer, and never again will be, the capital of an earthly kingdom. But she is still one of the high places of the world, exalted in the imagination and the memory of Jews and Christians and Mohammedans, a metropolis of infinite human hopes and longings and devotions. Hither come the innumerable companies of foot-weary pilgrims, climbing the steep roads from the sea-coast, from the Jordan, from Bethlehem,--pilgrims who seek the place of the Crucifixion, pilgrims who would weep beside the walls of their vanished Temple, pilgrims who desire to pray where Mohammed prayed. Century after century these human throngs have assembled from far countries and toiled upward to this open, lofty plateau, where the ancient city rests upon the top of the closed hand, and where the ever-changing winds from the desert and the sea sweep and shift over the rocky hilltops, the mute, gray battlements, and the domes crowned with the cross, the crescent, and the star.

"The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, nor whither it goeth; so is every one that is born of the Spirit."

The mystery of the heart of mankind, the spiritual airs that breathe through it, the desires and aspirations that impel men in their journeyings, the common hopes that bind them together in companies, the fears and hatreds that array them in warring hosts,--there is no place in the world to-day where you can feel all this so deeply, so inevitably, so overwhelmingly, as at the Gates of Zion.

It is a feeling of confusion, at first: a bewildering sense of something vast and old and secret, speaking many tongues, taking many forms, yet never fully revealing its source and its meaning. The Jews, Mohammedans, and Christians who flock to those gates are alike in their sincerity, in their devotion, in the spirit of sacrifice that leads them on their pilgrimage. Among them all there are hypocrites and bigots, doubtless, but there are also earnest and devout souls, seeking something that is higher than themselves, "a city set upon a hill." Why do they not understand one another? Why do they fight and curse one another? Do they not all come to humble themselves, to pray, to seek the light?

Dark walls that embrace so many tear-stained, blood-stained, holy and dishonoured shrines! And you, narrow and gloomy gates, through whose portals so many myriads of mankind have passed with their swords, their staves, their burdens and their palm-branches! What songs of triumph you have heard, what yells of battle-rage, what moanings of despair, what murmurs of hopes and gratitude, what cries of anguish, what bursts of careless, happy laughter,--all borne upon the wind that bloweth where it will across these bare and rugged heights. We will not seek to enter yet into the mysteries that you hide. We will tarry here for a while in the open sunlight, where the cool breeze of April stirs the olive-groves outside the Damascus Gate. We will tranquillize our thoughts,--perhaps we may even find them growing clearer and surer,--among the simple cares and pleasures that belong to the life of every day; the life which must have food when it is hungry, and rest when it is weary, and a shelter from the storm and the night; the life of those who are all strangers and sojourners upon the earth, and whose richest houses and strongest cities are, after all, but a little longer-lasting tents and camps.

II

THE CAMP IN THE OLIVE-GROVE

The place of our encampment is peaceful and friendly, without being remote or secluded. The grove is large and free from all undergrowth: the trunks of the ancient olive-trees are gnarled and massive, the foliage soft and tremulous. The corner that George has chosen for us is raised above the road by a kind of terrace, so that it is not too easily accessible to the curious passer-by. Across the road we see a gray stone wall, and above it the roof of the Anglican Bishop's house, and the schools, from which a sound of shrill young voices shouting in play or chanting in unison rises at intervals through the day. The ground on which we stand is slightly furrowed with the little ridges of last year's ploughing: but it has not yet been broken this spring, and it is covered with millions of infinitesimal flowers, blue and purple and yellow and white, like tiny pansies run wild.

The four tents, each circular and about fifteen feet in diameter, are arranged in a crescent. The one nearest to the road is for the kitchen and service; there Shukari, our Maronite _chef_, in his white cap and apron, turns out an admirable six-course dinner on a portable charcoal range not three feet square. Around the door of this tent there is much coming and going: edibles of all kinds are brought for sale; visitors squat in sociable conversation; curious children hang about, watching the proceedings, or waiting for the favours which a good cook can bestow.

The next tent is the dining-room; the huge wooden chests of the canteen, full of glass and china and table-linen and new Britannia-ware, which shines like silver, are placed one on each side of the entrance; behind the central tent-pole stands the dining-table, with two chairs at the back and one at each end, so that we can all enjoy the view through the open door. The tent is lofty and lined with many-coloured cotton cloth, arranged in elaborate patterns, scarlet and green and yellow and blue. When the four candles are lighted on the well-spread table, and Youssouf the Greek, in his embroidered jacket and baggy blue breeches, comes in to serve the dinner, it is quite an Oriental scene. His assistant, Little Youssouf, the Copt, squats outside of the tent, at one side of the door, to wash up the dishes and polish the Britannia-ware.

The two other tents are of the same pattern and the same gaudy colours within: each of them contains two little iron bedsteads, two Turkish rugs, two washstands, one dressing-table, and such baggage as we had imagined necessary for our comfort, piled around the tent-pole,--this by way of precaution, lest some misguided hand should be tempted to slip under the canvas at night and abstract an unconsidered trifle lying near the edge of the tent.

Of our own men I must say that we never had a suspicion, either of their honesty or of their good-humour. Not only the four who had most immediately to do with us, but also the two chief muleteers, Mohammed 'Ali and Mousa, and the songful boy, Mohammed el Nasan, who warbled an interminable Arabian ditty all day long, and Faris and the two other assistants, were models of fidelity and willing service. They did not quarrel (except once, over the division of the mule-loads, in the mountains of Gilead); they got us into no difficulties and subjected us to no blackmail from humbugging Bedouin chiefs. They are of a picturesque motley in costume and of a bewildering variety in creed--Anglican, Catholic, Coptic, Maronite, Greek, Mohammedan, and one of whom the others say that "he belongs to no religion, but sings beautiful Persian songs." Yet, so far as we are concerned, they all do the things they ought to do and leave undone the things they ought not to do, and their way with us is peace. Much of this, no doubt, is due to the wisdom, tact, and firmness of George the Bethlehemite, the best of dragomans.

We have many visitors at the camp, but none unwelcome. The American Consul, a genial scholar who knows Palestine by heart and has made valuable contributions to the archaeology of Jerusalem, comes with his wife to dine with us in the open air. George's gentle wife and his two bright little boys, Howard and Robert, are with us often. Missionaries come to tell us of their labours and trials. An Arab hunter, with his long flintlock musket, brings us beautiful gray partridges which he has shot among the near-by hills. The stable-master comes day after day with strings of horses galloping through the grove; for our first mounts were not to our liking, and we are determined not to start on our longer ride until we have found steeds that suit us. Peasants from the country round about bring all sorts of things to sell--vegetables, and lambs, and pigeons, and old coins, and embroidered caps.

There are two men ploughing in a vineyard behind the camp, beyond the edge of the grove. The plough is a crooked stick of wood which scratches the surface of the earth. The vines are lying flat on the ground, still leafless, closely pruned: they look like big black snakes.

Women of the city, dressed in black and blue silks, with black mantles over their heads, come out in the afternoon to picnic among the trees. They sit in little circles on the grass, smoking cigarettes and eating sweetmeats. If they see us looking at them they draw the corners of their mantles across the lower part of their faces; but when they think themselves unobserved they drop their veils and regard us curiously with lustrous brown eyes.

One morning a procession of rustic women and girls, singing with shrill voices, pass the camp on their way to the city to buy the bride's clothes for a wedding. At nightfall they return singing yet more loudly, and accompanied by men and boys firing guns into the air and shouting.

Another day a crowd of villagers go by. Their old Sheikh rides in the midst of them, with his white-and-gold turban, his long gray beard, his flowing robes of rich silk. He is mounted on a splendid white Arab horse, with arched neck and flaunting tail; and a beautiful, gaily dressed little boy rides behind him with both arms clasped around the old man's waist. They are going up to the city for the Mohammedan rite of circumcision.

Later in the day a Jewish funeral comes hurrying through the grove: some twenty or thirty men in flat caps trimmed with fur and gabardines of cotton velvet, purple, or yellow, or pink, chanting psalms as they march, with the body of the dead man wrapped in linen cloth and carried on a rude bier on their shoulders. They seem in haste, (because the hour is late and the burial must be made before sunset), perhaps a little indifferent, or almost joyful. Certainly there is no sign of grief in their looks or their voices; for among them it is counted a fortunate thing to die in the Holy City and to be buried on the southern slope of the Valley of Jehoshaphat, where Gabriel is to blow his trumpet for the resurrection.

III

IN THE STREETS OF JERUSALEM

Outside the gates we ride, for the roads which encircle the city wall and lead off to the north and south and east and west, are fairly broad and smooth. But within the gates we walk, for the streets are narrow, steep and slippery, and to attempt them on horseback is to travel with an anxious mind.

Through the Jaffa Gate, indeed, you may easily ride, or even drive in your carriage: not through the gateway itself, which is a close and crooked alley, but through the great gap in the wall beside it, made for the German Emperor to pass through at the time of his famous imperial scouting-expedition in Syria in 1898. Thus following the track of the great William you come to the entrance of the Grand New Hotel, among curiosity-shops and tourist-agencies, where a multitude of bootblacks assure you that you need "a shine," and _valets de place_ press their services upon you, and ingratiating young merchants try to allure you into their establishments to purchase photographs or embroidered scarves or olive-wood souvenirs of the Holy Land.

[Illus: A Street in Jerusalem.]

Come over to Cook's office, where we get our letters, and stand for a while on the little terrace with the iron railing, looking at the motley crowd which fills the place in front of the citadel. Groups of blue-robed peasant women sit on the curbstone, selling firewood and grass and vegetables. Their faces are bare and brown, wrinkled with the sun and the wind. Turkish soldiers in dark-green uniform, Greek priests in black robes and stove-pipe hats, Bedouins in flowing cloaks of brown and white, pale-faced Jews with velvet gabardines and curly ear-locks, Moslem women in many-coloured silken garments and half-transparent veils, British tourists with cork helmets and white umbrellas, camels, donkeys, goats, and sheep, jostle together in picturesque confusion. There is a water-carrier with his shiny, dripping, bulbous goat-skin on his shoulders. There is an Arab of the wilderness with a young gazelle in his arms.

Now let us go down the greasy, gliddery steps of David Street, between the diminutive dusky shops with open fronts where all kinds of queer things to eat and to wear are sold, and all sorts of craftsmen are at work making shoes, and tin pans, and copper pots, and wooden seats, and little tables, and clothes of strange pattern. A turn to the left brings us into Christian Street and the New Bazaar of the Greeks, with its modern stores.

A turn to the right and a long descent under dark archways and through dirty, shadowy alleys brings us to the Place of Lamentations, beside the ancient foundation wall of the Temple, where the Jews come in the afternoon of Fridays and festival-days to lean their heads against the huge stones and murmur forth their wailings over the downfall of Jerusalem. "For the majesty that is departed," cries the leader, and the others answer: "We sit in solitude and mourn." "We pray Thee have mercy on Zion," cries the leader, and the others answer: "Gather the children of Jerusalem." With most of them it seems a perfunctory mourning; but there are two or three old men with the tears running down their faces as they kiss the smooth-worn stones.

We enter convents and churches, mosques and tombs. We trace the course of the traditional _Via Dolorosa_, and try to reconstruct in our imagination the probable path of that grievous journey from the judgment-hall of injustice to the Calvary of cruelty--a path which now lies buried far below the present level of the city.

One impression deepens in my mind with every hour: this was never Christ's city. The confusion, the shallow curiosity, the self-interest, the clashing prejudices, the inaccessibility of the idle and busy multitudes were the same in His day that they are now. It was not here that Jesus found the men and women who believed in Him and loved Him, but in the quiet villages, among the green fields, by the peaceful lake-shores. And it is not here that we shall find the clearest traces, the most intimate visions of Him, but away in the big out-of-doors, where the sky opens free above us, and the landscapes roll away to far horizons.

As we loiter about the city, now alone, now under the discreet and unhampering escort of the Bethlehemite; watching the Mussulmans at their dinner in some dingy little restaurant, where kitchen, store-room and banquet-hall are all in the same apartment, level and open to the street; pausing to bargain with an impassive Arab for a leather belt or with an ingratiating Greek for a string of amber beads; looking in through the unshuttered windows of the Jewish houses where the families are gathered in festal array for the household rites of Passover week; turning over the chaplets, and rosaries, and anklets, and bracelets of coloured glass and mother-of-pearl, and variegated stones, and curious beans and seed-pods in the baskets of the street-vendors around the Church of the Holy Sepulchre; stepping back into an archway to avoid a bag-footed camel, or a gaily caparisoned horse, or a heavy-laden donkey passing through a narrow street; exchanging a smile and an unintelligible friendly jest with a sweet-faced, careless child; listening to long disputes between buyers and sellers in that resounding Arab tongue which seems full of tragic indignation and wrath, while the eyes of the handsome brown Bedouins who use it remain unsearchable in their Oriental languor and pride; Jerusalem becomes to us more and more a symbol and epitome of that which is changeless and transient, capricious and inevitable, necessary and insignificant, interesting and unsatisfying, in the unfinished tragi-comedy of human life. There are times when it fascinates us with its whirling charm. There are other times when we are glad to ride away from it, to seek communion with the great spirit of some antique prophet, or to find the consoling presence of Him who spake the words of the eternal life.

A PSALM OF GREAT CITIES

How wonderful are the cities that man hath builded:
Their walls are compacted of heavy stones,
And their lofty towers rise above the tree-tops.

Rome, Jerusalem, Cairo, Damascus,--
Venice, Constantinople, Moscow, Pekin,--
London, New York, Berlin, Paris, Vienna,--

These are the names of mighty enchantments:
They have called to the ends of the earth,
They have secretly summoned an host of servants.

They shine from far sitting beside great waters:
They are proudly enthroned upon high hills,
They spread out their splendour along the rivers.

Yet are they all the work of small patient fingers:
Their strength is in the hand of man,
He hath woven his flesh and blood into their glory.

The cities are scattered over the world like ant-hills:
Every one of them is full of trouble and toil,
And their makers run to and fro within them.

Abundance of riches is laid up in their store-houses:
Yet they are tormented with the fear of want,
The cry of the poor in their streets is exceeding bitter.

Their inhabitants are driven by blind perturbations:
They whirl sadly in the fever of haste,
Seeking they know not what, they pursue it fiercely.

The air is heavy-laden with their breathing:
The sound of their coming and going is never still,
Even in the night I hear them whispering and crying.

Beside every ant-hill I behold a monster crouching:
This is the ant-lion Death,
He thrusteth forth his tongue and the people perish.

O God of wisdom thou hast made the country:
Why hast thou suffered man to make the town?

Then God answered, Surely I am the maker of man:
And in the heart of man I have set the city. _

Read next: Chapter 4. Mizpah And The Mount Of Olives

Read previous: Chapter 2. Going Up To Jerusalem

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