In The Levant. Warner Charles Dudley
which invests ancient Jerusalem with its charm and dignity. Not what the Jews did, but the songs of their poets, the warnings and lamentations of their prophets, the touching tales of their story-tellers, draw us to Jerusalem by the most powerful influences that affect the human mind. And most of this unequalled literature is the product of seasons of turbulence, passion, and insecurity. Except the Proverbs and Song of Solomon, and such pieces as the poem of Job and the story of Ruth, which seem to be the outcome of literary leisure, the Hebrew writings were all the offspring of exciting periods. David composed his Psalms—the most marvellous interpreters of every human aspiration, exaltation, want, and passion—with his sword in his hand; and the prophets always appear to ride upon a whirlwind. The power of Jerusalem over the world is as truly a literary one as that of Athens is one of art. That literature was unknown to the ancients, or unappreciated: otherwise contemporary history would have considered its creators of more consequence than it did.
We speak, we have been speaking, of the Jerusalem before our era, and of the interest it has independent of the great event which is, after all, its chief claim to immortal estimation. It becomes sacred ground to us because there, in Bethlehem, Christ was born; because here—not in these streets, but upon this soil—he walked and talked and taught and ministered; because upon Olivet, yonder, he often sat with his disciples, and here, somewhere,—it matters not where,—he suffered death and conquered death.
This is the scene of these transcendent events. We say it to ourselves while we stand here. We can clearly conceive it when we are at a distance. But with the actual Jerusalem of to-day before our eyes, its naked desolation, its superstition, its squalor, its vivid contrast to what we conceive should be the City of our King, we find it easier to feel that Christ was born in New England than in Judæa.
V.—GOING DOWN TO JERICHO
IT is on a lovely spring morning that we set out through the land of Benjamin to go down among the thieves of Jericho, and to the Jordan and the Dead Sea. For protection against the thieves we take some of them with us, since you cannot in these days rely upon finding any good Samaritans there.
For some days Abd-el-Atti has been in mysterious diplomatic relations with the robbers of the wilderness, who live in Jerusalem, and farm out their territory. “Thim is great rascals,” says the dragoman; and it is solely on that account that we seek their friendship: the real Bedawee is never known to go back on his word to the traveller who trusts him, so long as it is more profitable to keep it than to break it. We are under the escort of the second sheykh, who shares with the first sheykh the rule of all the Bedaween who patrol the extensive territory from Hebron to the fords of the Jordan, including Jerusalem, Bethlehem, Mar Saba, and the shores of the Dead Sea; these rulers would have been called kings in the old time, and the second sheykh bears the same relation to the first that the Cæsar did to the Augustus in the Roman Empire.
Our train is assembled in the little market-place opposite the hotel, or rather it is assembling, for horses and donkeys are slow to arrive, saddles are wanting, the bridles are broken, and the unpunctuality and shiftlessness of the East manifest themselves. Abd-el-Atti is in fierce altercation with a Koorland nobleman about a horse, which you would not say would be likely to be a bone of contention with anybody. They are both endeavoring to mount at once. Friends are backing each combatant, and the air is thick with curses in guttural German and maledictions in shrill Arabic. Unfortunately I am appealed to.
“What for this Dutchman, he take my horse?”
“Perhaps he hired it first?”
“P’aps not. I make bargain for him with the owner day before yesterday.”
“I have become dis pferd for four days,” cries the Baron.
There seems to be no reason to doubt the Baron’s word; he has ridden the horse to Bethlehem, and become accustomed to his jolts, and no doubt has the prior lien on the animal. The owner has let him to both parties, a thing that often happens when the second comer offers a piastre more. Another horse is sent for, and we mount and begin to disentangle ourselves from the crowd. It is no easy matter, especially for the ladies. Our own baggage-mules head in every direction. Donkeys laden with mountains of brushwood push through the throng, scraping right and left; camels shamble against us, their contemptuous noses in the air, stretching their long necks over our heads; market-women from Bethlehem scream at us; and greasy pilgrims block our way and curse our horses’ hoofs.
One by one we emerge and get into a straggling line, and begin to comprehend the size of our expedition. Our dragoman has made as extensive preparations as if we were to be the first to occupy Gilgal and Jericho, and that portion of the Promised Land. We are equipped equally well for fighting and for famine. A party of Syrians, who desire to make the pilgrimage to the Jordan, have asked permission to join us, in order to share the protection of our sheykh, and they add both picturesqueness and strength to the grand cavalcade which clatters out of Jaffa Gate and sweeps round the city wall. Heaven keep us from undue pride in our noble appearance!
Perhaps our train would impress a spectator as somewhat mixed, and he would be unable to determine the order of its march. It is true that the horses and the donkeys and the mules all have different rates of speed, and that the Syrian horse has only two gaits,—a run and a slow walk. As soon as we gain the freedom of the open country, these differences develop. The ambitious dragomen and the warlike sheykh put their horses into a run and scour over the hills, and then come charging back upon us, like Don Quixote upon the flock of sheep. The Syrians imitate this madness. The other horses begin to agitate their stiff legs; the donkeys stand still and protest by braying; the pack-mules get temporarily crazy, charge into us with the protruding luggage, and suddenly wheel into the ditch and stop. This playfulness is repeated in various ways, and adds to the excitement without improving the dignity of our march.
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