The Bertrams. Anthony Trollope
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This is the valley in which the Jews most love to have themselves buried; as there, according to them, is the chosen site of the resurrection: and thus they who painfully journeying thither in their old age, and dying there can there be buried, will have no frightful, moles'-work, underground pilgrimage to detain them when that awful trumpet shall once more summon them to the upper world.
The air, in Syria there, is thin and clear, clouded by no fogs; and the lines of the wall and the minarets of the mosque are distinct and bright and sharp against the sky, as in the evening light one looks across from one hill to the other. The huge stones of the wall now standing, stones which made part of that ancient temple, can be counted, one above another, across the valley. Measured by a rough estimate, some of them may be two and twenty feet in length, seven in depth, and five in height, single blocks of hewn rock, cut certainly by no Turkish enterprise, by no mediæval empire, by no Roman labour. It is here, and here only, at the base of the temple, that these huge stones are to be found, at the base of what was the temple, forming part of the wall that now runs along the side of Mount Moriah, but still some forty feet above the ground.
Over them now is the Mosque of Omar—a spot to be desecrated no more by Christian step. On the threshing-floor of Ornan, the children of Mahomet now read the Koran and sing to Allah with monotonous howl. Oh, what a history! from the treading of the Jebusite's oxen down to the first cry of the Mussulman! Yes; no Christian may now enter here, may hardly look into the walled court round the building. But dignified Turks, drinking coffee on their divan within the building, keep the keys of the Christian church—keep also the peace, lest Latin and Greek should too enthusiastically worship their strange gods.
There can be few spots on the world's surface more sacred to any Christian than that on which Bertram sat. Coming up from Bethany, over a spur on the southern side of the Mount of Olives, towards Jerusalem, the traveller, as he rises on the hill, soon catches a sight of the city, and soon again loses it. But going onward along his path, the natural road which convenience would take, he comes at length to the brow of the hill, looking downwards, and there has Mount Sion, Moriah, and the site of the temple full before him. No one travelling such a road could do other than pause at such a spot.
'Twas here that Jesus "sat upon the mount, over against the temple." There is no possibility of mistaking the place. "And as he went, one of the disciples saith unto him, 'Master, see what manner of stones and what buildings are here.' And Jesus answering, said unto him, 'Seest thou these great buildings? There shall not be left one stone upon another that shall not be thrown down.'" There are the stones, the very stones, thrown down indeed from the temple, but now standing erect as a wall, supporting Omar's mosque.
"And when he was come near, he beheld the city, and wept over it." Yes, walk up from Bethany, my reader, and thou, too, shalt behold it, even yet; a matter to be wept over even now. 'Tis hard to sit there and not weep, if a man have any heart within him, any memory of those histories. "If thou hadst known, even then, at least in this thy day, the things which belong unto thy peace!" But thou wouldest not know. And where art thou now, O Jew? And who is it that sittest in thy high place, howling there to Allah most unmusically?
"O, Jerusalem, Jerusalem!" Not silently, and in thought only, but with outspoken words and outstretched hands, so then spake our young English friend, sitting there all alone, gazing on the city. What man familiar with that history could be there and not so speak? "O, Jerusalem, Jerusalem! thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate."
When talking over the matter with Harcourt at Oxford, and afterwards with his uncle at Hadley, Bertram had expressed a sort of half-formed wish to go into the church; not, indeed, in such a manner as to leave on the minds of either of his counsellors an idea that he would really do so; but this profession of being a parson had been one of those of which he had spoken as being in some sort desirable for himself. Now, as he sat there, looking at the once holy city, it seemed to him to be the only profession in any way desirable. He resolved that he would be a clergyman; thanked his God in that he had brought him there to this spot before it was too late; acknowledged that, doubting as he had done, he had now at length found a Divine counsellor—one whose leading his spirit did not disdain. There he devoted himself to the ministry, declared that he, too, would give what little strength he had towards bringing the scattered chickens of the new house of Israel to that only wing which could give them the warmth of life. He would be one of the smallest, one of the least of those who would fight the good fight; but, though smallest and least, he would do it with what earnestness was in him.
Reader! you may already, perhaps, surmise that George Bertram does not become a clergyman. It is too true. That enthusiasm, strong, true, real as it was, did not last him much longer than his last walk round Jerusalem; at least, did not bide by him till he found himself once more walking on the High Street of Oxford. Very contemptible this, you will say. Yes, contemptible enough, as humanity so often is. Who amongst us have not made such resolves—some resolve of self-devotion, at the sound of the preacher's voice—and forgotten it before our foot was well over the threshold? It is so natural, that wish to do a great thing; so hard, that daily task of bathing in Jordan.
When the bright day had disappeared, all but suddenly, and he could no longer see the minarets of the mosque, Bertram descended the hill. It is but a short walk thence to Jerusalem—thence even into the centre of Jerusalem.
But what a walk! To the left is the valley-side—that valley of the Resurrection—covered with tombs—flat, sturdy, short stones, each bearing a semblance, at least, of some short Hebraic epitaph, unmoved through heaven knows how many centuries! apparently immovable; the place, in this respect, being very unlike our more ornamental cemeteries. On his right was the Mount of Olives; a mount still of olives, sprinkled over with olive-trees quite sufficiently to make it properly so called, even to this day. Then he passed by the garden of Gethsemane, now a walled-in garden, in which grow rue and other herbs; in which, also, is one fine, aged olive-tree, as to which tradition of course tells wondrous tales. This garden is now in charge of an old Latin monk—a Spaniard, if I remember well—who, at least, has all a Spaniard's courtesy.
It was here, or near to this, just above, on the hill-side, if our topography be reliable, that Jesus asked them whether they could not watch one hour. Bertram, as he passed, did not take the question to himself; but he well might have done so.
Turning round the wall of the garden, on his pathway up to Stephen's Gate, the so-called tomb of the Virgin was on his right hand, with its singular, low, subterranean chapel. A very singular chapel, especially when filled to the very choking with pilgrims from those strange retreats of oriental Christendom, and when the mass is being said—inaudible, indeed, and not to be seen, at the furthest end of that dense, underground crowd, but testified to by the lighting of a thousand tapers, and by the strong desire for some flicker of the holy flame.
And then he ascended to the city, up the steep hill, the side of Mount Moriah, to St. Stephen's Gate; and there, on his left, was the entrance to Omar's mosque, guarded by fierce dervishes against pollution from stray Christian foot. Hence to his hotel every footstep was over ground sacred in some sense, but now desecrated by traditionary falsehoods. Every action of our Saviour's passion has its spot assigned to it; of every noted word the locale is given. When once you are again within the walls, all is again unbelievable, fabulous, miraculous; nay, all but blasphemous. Some will say quite so. But, nevertheless, in passing by this way, should you, O reader! ever make such passage, forget not to mount to the top of Pilate's house. It is now a Turkish barrack; whether it ever were Pilate's house, or, rather, whether it stands on what was ever the site of Pilate's house or no. From hence you see down into the court of the mosque, see whatever a Christian can see of that temple's site, and see also across them gloriously to those hills of Jerusalem, Scopus, and the hill of the men of Galilee, and the Mount of Olives, and the Mount of Offence—so called because there "did Solomon build an high place for Chemosh, the abomination of Moab, on the hill that is before Jerusalem."
On his return to his inn, Bertram at once found that there had been an arrival of some importance during his absence. Waiters and boots were all busy—for there are waiters