All sects of Christians (except Protestants,) have chapels under the roof of the Church of the Holy Sepulchre, and each must keep to itself and not venture upon another's ground. It has been proven conclusively that they can not worship together around the grave of the Saviour of the World in peace. The chapel of the Syrians is not handsome; that of the Copts is the humblest of them all. It is nothing but a dismal cavern, roughly hewn in the living rock of the Hill of Calvary. In one side of it two ancient tombs are hewn, which are claimed to be those in which Nicodemus and Joseph of Aramathea were buried.

As we moved among the great piers and pillars of another part of the church, we came upon a party of black-robed, animal-looking Italian monks, with candles in their hands, who were chanting something in Latin, and going through some kind of religious performance around a disk of white marble let into the floor. It was there that the risen Saviour appeared to Mary Magdalen in the likeness of a gardener. Near by was a similar stone, shaped like a star—here the Magdalen herself stood, at the same time. Monks were performing in this place also. They perform everywhere—all over the vast building, and at all hours. Their candles are always flitting about in the gloom, and making the dim old church more dismal than there is any necessity that it should be, even though it is a tomb.

We were shown the place where our Lord appeared to His mother after the Resurrection. Here, also, a marble slab marks the place where St. Helena, the mother of the Emperor Constantine, found the crosses about three hundred years after the Crucifixion. According to the legend, this great discovery elicited extravagant demonstrations of joy. But they were of short duration. The question intruded itself: "Which bore the blessed Saviour, and which the thieves?" To be in doubt, in so mighty a matter as this—to be uncertain which one to adore—was a grievous misfortune. It turned the public joy to sorrow. But when lived there a holy priest who could not set so simple a trouble as this at rest? One of these soon hit upon a plan that would be a certain test. A noble lady lay very ill in Jerusalem. The wise priests ordered that the three crosses be taken to her bedside one at a time. It was done. When her eyes fell upon the first one, she uttered a scream that was heard beyond the Damascus Gate, and even upon the Mount of Olives, it was said, and then fell back in a deadly swoon. They recovered her and brought the second cross. Instantly she went into fearful convulsions, and it was with the greatest difficulty that six strong men could hold her. They were afraid, now, to bring in the third cross. They began to fear that possibly they had fallen upon the wrong crosses, and that the true cross was not with this number at all. However, as the woman seemed likely to die with the convulsions that were tearing her, they concluded that the third could do no more than put her out of her misery with a happy dispatch. So they brought it, and behold, a miracle! The woman sprang from her bed, smiling and joyful, and perfectly restored to health. When we listen to evidence like this, we cannot but believe. We would be ashamed to doubt, and properly, too. Even the very part of Jerusalem where this all occurred is there yet. So there is really no room for doubt.

The priests tried to show us, through a small screen, a fragment of the genuine Pillar of Flagellation, to which Christ was bound when they scourged him. But we could not see it, because it was dark inside the screen. However, a baton is kept here, which the pilgrim thrusts through a hole in the screen, and then he no longer doubts that the true Pillar of Flagellation is in there. He can not have any excuse to doubt it, for he can feel it with the stick. He can feel it as distinctly as he could feel any thing.

Not far from here was a niche where they used to preserve a piece of the True Cross, but it is gone, now. This piece of the cross was discovered in the sixteenth century. The Latin priests say it was stolen away, long ago, by priests of another sect. That seems like a hard statement to make, but we know very well that it was stolen, because we have seen it ourselves in several of the cathedrals of Italy and France.

But the relic that touched us most was the plain old sword of that stout Crusader, Godfrey of Bulloigne—King Godfrey of Jerusalem. No blade in Christendom wields such enchantment as this—no blade of all that rust in the ancestral halls of Europe is able to invoke such visions of romance in the brain of him who looks upon it—none that can prate of such chivalric deeds or tell such brave tales of the warrior days of old. It stirs within a man every memory of the Holy Wars that has been sleeping in his brain for years, and peoples his thoughts with mail-clad images, with marching armies, with battles and with sieges. It speaks to him of Baldwin, and Tancred, the princely Saladin, and great Richard of the Lion Heart. It was with just such blades as these that these splendid heroes of romance used to segregate a man, so to speak, and leave the half of him to fall one way and the other half the other. This very sword has cloven hundreds of Saracen Knights from crown to chin in those old times when Godfrey wielded it. It was enchanted, then, by a genius that was under the command of King Solomon. When danger approached its master's tent it always struck the shield and clanged out a fierce alarm upon the startled ear of night. In times of doubt, or in fog or darkness, if it were drawn from its sheath it would point instantly toward the foe, and thus reveal the way—and it would also attempt to start after them of its own accord. A Christian could not be so disguised that it would not know him and refuse to hurt him—nor a Moslem so disguised that it would not leap from its scabbard and take his life. These statements are all well authenticated in many legends that are among the most trustworthy legends the good old Catholic monks preserve. I can never forget old Godfrey's sword, now. I tried it on a Moslem, and clove him in twain like a doughnut. The spirit of Grimes was upon me, and if I had had a graveyard I would have destroyed all the infidels in Jerusalem. I wiped the blood off the old sword and handed it back to the priest—I did not want the fresh gore to obliterate those sacred spots that crimsoned its brightness one day six hundred years ago and thus gave Godfrey warning that before the sun went down his journey of life would end.

Still moving through the gloom of the Church of the Holy Sepulchre we came to a small chapel, hewn out of the rock—a place which has been known as "The Prison of Our Lord" for many centuries. Tradition says that here the Saviour was confined just previously to the crucifixion. Under an altar by the door was a pair of stone stocks for human legs. These things are called the "Bonds of Christ," and the use they were once put to has given them the name they now bear.

The Greek Chapel is the most roomy, the richest and the showiest chapel in the Church of the Holy Sepulchre. Its altar, like that of all the Greek churches, is a lofty screen that extends clear across the chapel, and is gorgeous with gilding and pictures. The numerous lamps that hang before it are of gold and silver, and cost great sums.

But the feature of the place is a short column that rises from the middle of the marble pavement of the chapel, and marks the exact centre of the earth. The most reliable traditions tell us that this was known to be the earth's centre, ages ago, and that when Christ was upon earth he set all doubts upon the subject at rest forever, by stating with his own lips that the tradition was correct. Remember, He said that that particular column stood upon the centre of the world. If the centre of the world changes, the column changes its position accordingly. This column has moved three different times of its own accord. This is because, in great convulsions of nature, at three different times, masses of the earth —whole ranges of mountains, probably—have flown off into space, thus lessening the diameter of the earth, and changing the exact locality of its centre by a point or two. This is a very curious and interesting circumstance, and is a withering rebuke to those philosophers who would make us believe that it is not possible for any portion of the earth to fly off into space.

To satisfy himself that this spot was really the centre of the earth, a sceptic once paid well for the privilege of ascending to the dome of the church to see if the sun gave him a shadow at noon. He came down perfectly convinced. The day was very cloudy and the sun threw no shadows at all; but the man was satisfied that if the sun had come out and made shadows it could not have made any for him. Proofs like these are not to be set aside by the idle tongues of cavilers. To such as are not bigoted, and are willing to be convinced, they carry a conviction that nothing can ever shake.

If even greater proofs than those I have mentioned are wanted, to satisfy the headstrong and the foolish that this is the genuine centre of the earth, they are here. The greatest of them lies in the fact that from under this very column was taken the dust from which Adam was made. This can surely be regarded in the light of a settler. It is not likely that the original first man would have been made from an inferior quality of earth when it was entirely convenient to get first quality from the world's centre. This will strike any reflecting mind forcibly. That Adam was formed of dirt procured in this very spot is amply proven by the fact that in six thousand years no man has ever been able to prove that the dirt was not procured here whereof he was made.

It is a singular circumstance that right under the roof of this same great church, and not far away from that illustrious column, Adam himself, the father of the human race, lies buried. There is no question that he is actually buried in the grave which is pointed out as his —there can be none—because it has never yet been proven that that grave is not the grave in which he is buried.

The tomb of Adam! How touching it was, here in a land of strangers, far away from home, and friends, and all who cared for me, thus to discover the grave of a blood relation. True, a distant one, but still a relation. The unerring instinct of nature thrilled its recognition. The fountain of my filial affection was stirred to its profoundest depths, and I gave way to tumultuous emotion. I leaned upon a pillar and burst into tears. I deem it no shame to have wept over the grave of my poor dead relative. Let him who would sneer at my emotion close this volume here, for he will find little to his taste in my journeyings through Holy Land. Noble old man—he did not live to see me—he did not live to see his child. And I—I—alas, I did not live to see him. Weighed down by sorrow and disappointment, he died before I was born—six thousand brief summers before I was born. But let us try to bear it with fortitude. Let us trust that he is better off where he is. Let us take comfort in the thought that his loss is our eternal gain.

The next place the guide took us to in the holy church was an altar dedicated to the Roman soldier who was of the military guard that attended at the Crucifixion to keep order, and who—when the vail of the Temple was rent in the awful darkness that followed; when the rock of Golgotha was split asunder by an earthquake; when the artillery of heaven thundered, and in the baleful glare of the lightnings the shrouded dead flitted about the streets of Jerusalem—shook with fear and said, "Surely this was the Son of God!" Where this altar stands now, that Roman soldier stood then, in full view of the crucified Saviour—in full sight and hearing of all the marvels that were transpiring far and wide about the circumference of the Hill of Calvary. And in this self-same spot the priests of the Temple beheaded him for those blasphemous words he had spoken.

In this altar they used to keep one of the most curious relics that human eyes ever looked upon—a thing that had power to fascinate the beholder in some mysterious way and keep him gazing for hours together. It was nothing less than the copper plate Pilate put upon the Saviour's cross, and upon which he wrote, "THIS IS THE KING OF THE JEWS." I think St. Helena, the mother of Constantine, found this wonderful memento when she was here in the third century. She traveled all over Palestine, and was always fortunate. Whenever the good old enthusiast found a thing mentioned in her Bible, Old or New, she would go and search for that thing, and never stop until she found it. If it was Adam, she would find Adam; if it was the Ark, she would find the Ark; if it was Goliath, or Joshua, she would find them. She found the inscription here that I was speaking of, I think. She found it in this very spot, close to where the martyred Roman soldier stood. That copper plate is in one of the churches in Rome, now. Any one can see it there. The inscription is very distinct.

We passed along a few steps and saw the altar built over the very spot where the good Catholic priests say the soldiers divided the raiment of the Saviour.

Then we went down into a cavern which cavilers say was once a cistern. It is a chapel, now, however—the Chapel of St. Helena. It is fifty-one feet long by forty-three wide. In it is a marble chair which Helena used to sit in while she superintended her workmen when they were digging and delving for the True Cross. In this place is an altar dedicated to St. Dimas, the penitent thief. A new bronze statue is here—a statue of St. Helena. It reminded us of poor Maximilian, so lately shot. He presented it to this chapel when he was about to leave for his throne in Mexico.

From the cistern we descended twelve steps into a large roughly-shaped grotto, carved wholly out of the living rock. Helena blasted it out when she was searching for the true Cross. She had a laborious piece of work, here, but it was richly rewarded. Out of this place she got the crown of thorns, the nails of the cross, the true Cross itself, and the cross of the penitent thief. When she thought she had found every thing and was about to stop, she was told in a dream to continue a day longer. It was very fortunate. She did so, and found the cross of the other thief.

The walls and roof of this grotto still weep bitter tears in memory of the event that transpired on Calvary, and devout pilgrims groan and sob when these sad tears fall upon them from the dripping rock. The monks call this apartment the "Chapel of the Invention of the Cross"—a name which is unfortunate, because it leads the ignorant to imagine that a tacit acknowledgment is thus made that the tradition that Helena found the true Cross here is a fiction—an invention. It is a happiness to know, however, that intelligent people do not doubt the story in any of its particulars.

Priests of any of the chapels and denominations in the Church of the Holy Sepulchre can visit this sacred grotto to weep and pray and worship the gentle Redeemer. Two different congregations are not allowed to enter at the same time, however, because they always fight.

Still marching through the venerable Church of the Holy Sepulchre, among chanting priests in coarse long robes and sandals; pilgrims of all colors and many nationalities, in all sorts of strange costumes; under dusky arches and by dingy piers and columns; through a sombre cathedral gloom freighted with smoke and incense, and faintly starred with scores of candles that appeared suddenly and as suddenly disappeared, or drifted mysteriously hither and thither about the distant aisles like ghostly jack-o'-lanterns—we came at last to a small chapel which is called the "Chapel of the Mocking." Under the altar was a fragment of a marble column; this was the seat Christ sat on when he was reviled, and mockingly made King, crowned with a crown of thorns and sceptred with a reed. It was here that they blindfolded him and struck him, and said in derision, "Prophesy who it is that smote thee." The tradition that this is the identical spot of the mocking is a very ancient one. The guide said that Saewulf was the first to mention it. I do not know Saewulf, but still, I cannot well refuse to receive his evidence—none of us can.

They showed us where the great Godfrey and his brother Baldwin, the first Christian Kings of Jerusalem, once lay buried by that sacred sepulchre they had fought so long and so valiantly to wrest from the hands of the infidel. But the niches that had contained the ashes of these renowned crusaders were empty. Even the coverings of their tombs were gone —destroyed by devout members of the Greek Church, because Godfrey and Baldwin were Latin princes, and had been reared in a Christian faith whose creed differed in some unimportant respects from theirs.

We passed on, and halted before the tomb of Melchisedek! You will remember Melchisedek, no doubt; he was the King who came out and levied a tribute on Abraham the time that he pursued Lot's captors to Dan, and took all their property from them. That was about four thousand years ago, and Melchisedek died shortly afterward. However, his tomb is in a good state of preservation.

When one enters the Church of the Holy Sepulchre, the Sepulchre itself is the first thing he desires to see, and really is almost the first thing he does see. The next thing he has a strong yearning to see is the spot where the Saviour was crucified. But this they exhibit last. It is the crowning glory of the place. One is grave and thoughtful when he stands in the little Tomb of the Saviour—he could not well be otherwise in such a place—but he has not the slightest possible belief that ever the Lord lay there, and so the interest he feels in the spot is very, very greatly marred by that reflection. He looks at the place where Mary stood, in another part of the church, and where John stood, and Mary Magdalen; where the mob derided the Lord; where the angel sat; where the crown of thorns was found, and the true Cross; where the risen Saviour appeared —he looks at all these places with interest, but with the same conviction he felt in the case of the Sepulchre, that there is nothing genuine about them, and that they are imaginary holy places created by the monks. But the place of the Crucifixion affects him differently. He fully believes that he is looking upon the very spot where the Savior gave up his life. He remembers that Christ was very celebrated, long before he came to Jerusalem; he knows that his fame was so great that crowds followed him all the time; he is aware that his entry into the city produced a stirring sensation, and that his reception was a kind of ovation; he can not overlook the fact that when he was crucified there were very many in Jerusalem who believed that he was the true Son of God. To publicly execute such a personage was sufficient in itself to make the locality of the execution a memorable place for ages; added to this, the storm, the darkness, the earthquake, the rending of the vail of the Temple, and the untimely waking of the dead, were events calculated to fix the execution and the scene of it in the memory of even the most thoughtless witness. Fathers would tell their sons about the strange affair, and point out the spot; the sons would transmit the story to their children, and thus a period of three hundred years would easily be spanned—[The thought is Mr. Prime's, not mine, and is full of good sense. I borrowed it from his "Tent Life."—M. T.]—at which time Helena came and built a church upon Calvary to commemorate the death and burial of the Lord and preserve the sacred place in the memories of men; since that time there has always been a church there. It is not possible that there can be any mistake about the locality of the Crucifixion. Not half a dozen persons knew where they buried the Saviour, perhaps, and a burial is not a startling event, any how; therefore, we can be pardoned for unbelief in the Sepulchre, but not in the place of the Crucifixion. Five hundred years hence there will be no vestige of Bunker Hill Monument left, but America will still know where the battle was fought and where Warren fell. The crucifixion of Christ was too notable an event in Jerusalem, and the Hill of Calvary made too celebrated by it, to be forgotten in the short space of three hundred years. I climbed the stairway in the church which brings one to the top of the small inclosed pinnacle of rock, and looked upon the place where the true cross once stood, with a far more absorbing interest than I had ever felt in any thing earthly before. I could not believe that the three holes in the top of the rock were the actual ones the crosses stood in, but I felt satisfied that those crosses had stood so near the place now occupied by them, that the few feet of possible difference were a matter of no consequence.

When one stands where the Saviour was crucified, he finds it all he can do to keep it strictly before his mind that Christ was not crucified in a Catholic Church. He must remind himself every now and then that the great event transpired in the open air, and not in a gloomy, candle-lighted cell in a little corner of a vast church, up-stairs —a small cell all bejeweled and bespangled with flashy ornamentation, in execrable taste.

Under a marble altar like a table, is a circular hole in the marble floor, corresponding with the one just under it in which the true Cross stood. The first thing every one does is to kneel down and take a candle and examine this hole. He does this strange prospecting with an amount of gravity that can never be estimated or appreciated by a man who has not seen the operation. Then he holds his candle before a richly engraved picture of the Saviour, done on a messy slab of gold, and wonderfully rayed and starred with diamonds, which hangs above the hole within the altar, and his solemnity changes to lively admiration. He rises and faces the finely wrought figures of the Saviour and the malefactors uplifted upon their crosses behind the altar, and bright with a metallic lustre of many colors. He turns next to the figures close to them of the Virgin and Mary Magdalen; next to the rift in the living rock made by the earthquake at the time of the Crucifixion, and an extension of which he had seen before in the wall of one of the grottoes below; he looks next at the show-case with a figure of the Virgin in it, and is amazed at the princely fortune in precious gems and jewelry that hangs so thickly about the form as to hide it like a garment almost. All about the apartment the gaudy trappings of the Greek Church offend the eye and keep the mind on the rack to remember that this is the Place of the Crucifixion—Golgotha—the Mount of Calvary. And the last thing he looks at is that which was also the first—the place where the true Cross stood. That will chain him to the spot and compel him to look once more, and once again, after he has satisfied all curiosity and lost all interest concerning the other matters pertaining to the locality.

And so I close my chapter on the Church of the Holy Sepulchre—the most sacred locality on earth to millions and millions of men, and women, and children, the noble and the humble, bond and free. In its history from the first, and in its tremendous associations, it is the most illustrious edifice in Christendom. With all its clap-trap side-shows and unseemly impostures of every kind, it is still grand, reverend, venerable—for a god died there; for fifteen hundred years its shrines have been wet with the tears of pilgrims from the earth's remotest confines; for more than two hundred, the most gallant knights that ever wielded sword wasted their lives away in a struggle to seize it and hold it sacred from infidel pollution. Even in our own day a war, that cost millions of treasure and rivers of blood, was fought because two rival nations claimed the sole right to put a new dome upon it. History is full of this old Church of the Holy Sepulchre—full of blood that was shed because of the respect and the veneration in which men held the last resting-place of the meek and lowly, the mild and gentle, Prince of Peace!



CHAPTER LIV.

We were standing in a narrow street, by the Tower of Antonio. "On these stones that are crumbling away," the guide said, "the Saviour sat and rested before taking up the cross. This is the beginning of the Sorrowful Way, or the Way of Grief." The party took note of the sacred spot, and moved on. We passed under the "Ecce Homo Arch," and saw the very window from which Pilate's wife warned her husband to have nothing to do with the persecution of the Just Man. This window is in an excellent state of preservation, considering its great age. They showed us where Jesus rested the second time, and where the mob refused to give him up, and said, "Let his blood be upon our heads, and upon our children's children forever." The French Catholics are building a church on this spot, and with their usual veneration for historical relics, are incorporating into the new such scraps of ancient walls as they have found there. Further on, we saw the spot where the fainting Saviour fell under the weight of his cross. A great granite column of some ancient temple lay there at the time, and the heavy cross struck it such a blow that it broke in two in the middle. Such was the guide's story when he halted us before the broken column.

We crossed a street, and came presently to the former residence of St. Veronica. When the Saviour passed there, she came out, full of womanly compassion, and spoke pitying words to him, undaunted by the hootings and the threatenings of the mob, and wiped the perspiration from his face with her handkerchief. We had heard so much of St. Veronica, and seen her picture by so many masters, that it was like meeting an old friend unexpectedly to come upon her ancient home in Jerusalem. The strangest thing about the incident that has made her name so famous, is, that when she wiped the perspiration away, the print of the Saviour's face remained upon the handkerchief, a perfect portrait, and so remains unto this day. We knew this, because we saw this handkerchief in a cathedral in Paris, in another in Spain, and in two others in Italy. In the Milan cathedral it costs five francs to see it, and at St. Peter's, at Rome, it is almost impossible to see it at any price. No tradition is so amply verified as this of St. Veronica and her handkerchief.

At the next corner we saw a deep indention in the hard stone masonry of the corner of a house, but might have gone heedlessly by it but that the guide said it was made by the elbow of the Saviour, who stumbled here and fell. Presently we came to just such another indention in a stone wall. The guide said the Saviour fell here, also, and made this depression with his elbow.

There were other places where the Lord fell, and others where he rested; but one of the most curious landmarks of ancient history we found on this morning walk through the crooked lanes that lead toward Calvary, was a certain stone built into a house—a stone that was so seamed and scarred that it bore a sort of grotesque resemblance to the human face. The projections that answered for cheeks were worn smooth by the passionate kisses of generations of pilgrims from distant lands. We asked "Why?" The guide said it was because this was one of "the very stones of Jerusalem" that Christ mentioned when he was reproved for permitting the people to cry "Hosannah!" when he made his memorable entry into the city upon an ass. One of the pilgrims said, "But there is no evidence that the stones did cry out—Christ said that if the people stopped from shouting Hosannah, the very stones would do it." The guide was perfectly serene. He said, calmly, "This is one of the stones that would have cried out. "It was of little use to try to shake this fellow's simple faith—it was easy to see that.

And so we came at last to another wonder, of deep and abiding interest —the veritable house where the unhappy wretch once lived who has been celebrated in song and story for more than eighteen hundred years as the Wandering Jew. On the memorable day of the Crucifixion he stood in this old doorway with his arms akimbo, looking out upon the struggling mob that was approaching, and when the weary Saviour would have sat down and rested him a moment, pushed him rudely away and said, "Move on!" The Lord said, "Move on, thou, likewise," and the command has never been revoked from that day to this. All men know how that the miscreant upon whose head that just curse fell has roamed up and down the wide world, for ages and ages, seeking rest and never finding it—courting death but always in vain—longing to stop, in city, in wilderness, in desert solitudes, yet hearing always that relentless warning to march—march on! They say—do these hoary traditions—that when Titus sacked Jerusalem and slaughtered eleven hundred thousand Jews in her streets and by-ways, the Wandering Jew was seen always in the thickest of the fight, and that when battle-axes gleamed in the air, he bowed his head beneath them; when swords flashed their deadly lightnings, he sprang in their way; he bared his breast to whizzing javelins, to hissing arrows, to any and to every weapon that promised death and forgetfulness, and rest. But it was useless—he walked forth out of the carnage without a wound. And it is said that five hundred years afterward he followed Mahomet when he carried destruction to the cities of Arabia, and then turned against him, hoping in this way to win the death of a traitor. His calculations were wrong again. No quarter was given to any living creature but one, and that was the only one of all the host that did not want it. He sought death five hundred years later, in the wars of the Crusades, and offered himself to famine and pestilence at Ascalon. He escaped again—he could not die. These repeated annoyances could have at last but one effect —they shook his confidence. Since then the Wandering Jew has carried on a kind of desultory toying with the most promising of the aids and implements of destruction, but with small hope, as a general thing. He has speculated some in cholera and railroads, and has taken almost a lively interest in infernal machines and patent medicines. He is old, now, and grave, as becomes an age like his; he indulges in no light amusements save that he goes sometimes to executions, and is fond of funerals.

There is one thing he can not avoid; go where he will about the world, he must never fail to report in Jerusalem every fiftieth year. Only a year or two ago he was here for the thirty-seventh time since Jesus was crucified on Calvary. They say that many old people, who are here now, saw him then, and had seen him before. He looks always the same—old, and withered, and hollow-eyed, and listless, save that there is about him something which seems to suggest that he is looking for some one, expecting some one—the friends of his youth, perhaps. But the most of them are dead, now. He always pokes about the old streets looking lonesome, making his mark on a wall here and there, and eyeing the oldest buildings with a sort of friendly half interest; and he sheds a few tears at the threshold of his ancient dwelling, and bitter, bitter tears they are. Then he collects his rent and leaves again. He has been seen standing near the Church of the Holy Sepulchre on many a starlight night, for he has cherished an idea for many centuries that if he could only enter there, he could rest. But when he approaches, the doors slam to with a crash, the earth trembles, and all the lights in Jerusalem burn a ghastly blue! He does this every fifty years, just the same. It is hopeless, but then it is hard to break habits one has been eighteen hundred years accustomed to. The old tourist is far away on his wanderings, now. How he must smile to see a pack of blockheads like us, galloping about the world, and looking wise, and imagining we are finding out a good deal about it! He must have a consuming contempt for the ignorant, complacent asses that go skurrying about the world in these railroading days and call it traveling.

When the guide pointed out where the Wandering Jew had left his familiar mark upon a wall, I was filled with astonishment. It read:

"S. T.—1860—X."

All I have revealed about the Wandering Jew can be amply proven by reference to our guide.

The mighty Mosque of Omar, and the paved court around it, occupy a fourth part of Jerusalem. They are upon Mount Moriah, where King Solomon's Temple stood. This Mosque is the holiest place the Mohammedan knows, outside of Mecca. Up to within a year or two past, no Christian could gain admission to it or its court for love or money. But the prohibition has been removed, and we entered freely for bucksheesh.

I need not speak of the wonderful beauty and the exquisite grace and symmetry that have made this Mosque so celebrated—because I did not see them. One can not see such things at an instant glance—one frequently only finds out how really beautiful a really beautiful woman is after considerable acquaintance with her; and the rule applies to Niagara Falls, to majestic mountains and to mosques—especially to mosques.

The great feature of the Mosque of Omar is the prodigious rock in the centre of its rotunda. It was upon this rock that Abraham came so near offering up his son Isaac—this, at least, is authentic—it is very much more to be relied on than most of the traditions, at any rate. On this rock, also, the angel stood and threatened Jerusalem, and David persuaded him to spare the city. Mahomet was well acquainted with this stone. From it he ascended to heaven. The stone tried to follow him, and if the angel Gabriel had not happened by the merest good luck to be there to seize it, it would have done it. Very few people have a grip like Gabriel—the prints of his monstrous fingers, two inches deep, are to be seen in that rock to-day.

This rock, large as it is, is suspended in the air. It does not touch any thing at all. The guide said so. This is very wonderful. In the place on it where Mahomet stood, he left his foot-prints in the solid stone. I should judge that he wore about eighteens. But what I was going to say, when I spoke of the rock being suspended, was, that in the floor of the cavern under it they showed us a slab which they said covered a hole which was a thing of extraordinary interest to all Mohammedans, because that hole leads down to perdition, and every soul that is transferred from thence to Heaven must pass up through this orifice. Mahomet stands there and lifts them out by the hair. All Mohammedans shave their heads, but they are careful to leave a lock of hair for the Prophet to take hold of. Our guide observed that a good Mohammedan would consider himself doomed to stay with the damned forever if he were to lose his scalp-lock and die before it grew again. The most of them that I have seen ought to stay with the damned, any how, without reference to how they were barbered.

For several ages no woman has been allowed to enter the cavern where that important hole is. The reason is that one of the sex was once caught there blabbing every thing she knew about what was going on above ground, to the rapscallions in the infernal regions down below. She carried her gossiping to such an extreme that nothing could be kept private—nothing could be done or said on earth but every body in perdition knew all about it before the sun went down. It was about time to suppress this woman's telegraph, and it was promptly done. Her breath subsided about the same time.

The inside of the great mosque is very showy with variegated marble walls and with windows and inscriptions of elaborate mosaic. The Turks have their sacred relics, like the Catholics. The guide showed us the veritable armor worn by the great son-in-law and successor of Mahomet, and also the buckler of Mahomet's uncle. The great iron railing which surrounds the rock was ornamented in one place with a thousand rags tied to its open work. These are to remind Mahomet not to forget the worshipers who placed them there. It is considered the next best thing to tying threads around his finger by way of reminders.

Just outside the mosque is a miniature temple, which marks the spot where David and Goliah used to sit and judge the people.—[A pilgrim informs me that it was not David and Goliah, but David and Saul. I stick to my own statement—the guide told me, and he ought to know.]

Every where about the Mosque of Omar are portions of pillars, curiously wrought altars, and fragments of elegantly carved marble—precious remains of Solomon's Temple. These have been dug from all depths in the soil and rubbish of Mount Moriah, and the Moslems have always shown a disposition to preserve them with the utmost care. At that portion of the ancient wall of Solomon's Temple which is called the Jew's Place of Wailing, and where the Hebrews assemble every Friday to kiss the venerated stones and weep over the fallen greatness of Zion, any one can see a part of the unquestioned and undisputed Temple of Solomon, the same consisting of three or four stones lying one upon the other, each of which is about twice as long as a seven-octave piano, and about as thick as such a piano is high. But, as I have remarked before, it is only a year or two ago that the ancient edict prohibiting Christian rubbish like ourselves to enter the Mosque of Omar and see the costly marbles that once adorned the inner Temple was annulled. The designs wrought upon these fragments are all quaint and peculiar, and so the charm of novelty is added to the deep interest they naturally inspire. One meets with these venerable scraps at every turn, especially in the neighboring Mosque el Aksa, into whose inner walls a very large number of them are carefully built for preservation. These pieces of stone, stained and dusty with age, dimly hint at a grandeur we have all been taught to regard as the princeliest ever seen on earth; and they call up pictures of a pageant that is familiar to all imaginations—camels laden with spices and treasure—beautiful slaves, presents for Solomon's harem—a long cavalcade of richly caparisoned beasts and warriors—and Sheba's Queen in the van of this vision of "Oriental magnificence." These elegant fragments bear a richer interest than the solemn vastness of the stones the Jews kiss in the Place of Wailing can ever have for the heedless sinner.

Down in the hollow ground, underneath the olives and the orange-trees that flourish in the court of the great Mosque, is a wilderness of pillars—remains of the ancient Temple; they supported it. There are ponderous archways down there, also, over which the destroying "plough" of prophecy passed harmless. It is pleasant to know we are disappointed, in that we never dreamed we might see portions of the actual Temple of Solomon, and yet experience no shadow of suspicion that they were a monkish humbug and a fraud.

We are surfeited with sights. Nothing has any fascination for us, now, but the Church of the Holy Sepulchre. We have been there every day, and have not grown tired of it; but we are weary of every thing else. The sights are too many. They swarm about you at every step; no single foot of ground in all Jerusalem or within its neighborhood seems to be without a stirring and important history of its own. It is a very relief to steal a walk of a hundred yards without a guide along to talk unceasingly about every stone you step upon and drag you back ages and ages to the day when it achieved celebrity.

It seems hardly real when I find myself leaning for a moment on a ruined wall and looking listlessly down into the historic pool of Bethesda. I did not think such things could be so crowded together as to diminish their interest. But in serious truth, we have been drifting about, for several days, using our eyes and our ears more from a sense of duty than any higher and worthier reason. And too often we have been glad when it was time to go home and be distressed no more about illustrious localities.

Our pilgrims compress too much into one day. One can gorge sights to repletion as well as sweetmeats. Since we breakfasted, this morning, we have seen enough to have furnished us food for a year's reflection if we could have seen the various objects in comfort and looked upon them deliberately. We visited the pool of Hezekiah, where David saw Uriah's wife coming from the bath and fell in love with her.

We went out of the city by the Jaffa gate, and of course were told many things about its Tower of Hippicus.

We rode across the Valley of Hinnom, between two of the Pools of Gihon, and by an aqueduct built by Solomon, which still conveys water to the city. We ascended the Hill of Evil Counsel, where Judas received his thirty pieces of silver, and we also lingered a moment under the tree a venerable tradition says he hanged himself on.

We descended to the canon again, and then the guide began to give name and history to every bank and boulder we came to: "This was the Field of Blood; these cuttings in the rocks were shrines and temples of Moloch; here they sacrificed children; yonder is the Zion Gate; the Tyropean Valley, the Hill of Ophel; here is the junction of the Valley of Jehoshaphat—on your right is the Well of Job." We turned up Jehoshaphat. The recital went on. "This is the Mount of Olives; this is the Hill of Offense; the nest of huts is the Village of Siloam; here, yonder, every where, is the King's Garden; under this great tree Zacharias, the high priest, was murdered; yonder is Mount Moriah and the Temple wall; the tomb of Absalom; the tomb of St. James; the tomb of Zacharias; beyond, are the Garden of Gethsemane and the tomb of the Virgin Mary; here is the Pool of Siloam, and——"

We said we would dismount, and quench our thirst, and rest. We were burning up with the heat. We were failing under the accumulated fatigue of days and days of ceaseless marching. All were willing.

The Pool is a deep, walled ditch, through which a clear stream of water runs, that comes from under Jerusalem somewhere, and passing through the Fountain of the Virgin, or being supplied from it, reaches this place by way of a tunnel of heavy masonry. The famous pool looked exactly as it looked in Solomon's time, no doubt, and the same dusky, Oriental women, came down in their old Oriental way, and carried off jars of the water on their heads, just as they did three thousand years ago, and just as they will do fifty thousand years hence if any of them are still left on earth.

We went away from there and stopped at the Fountain of the Virgin. But the water was not good, and there was no comfort or peace any where, on account of the regiment of boys and girls and beggars that persecuted us all the time for bucksheesh. The guide wanted us to give them some money, and we did it; but when he went on to say that they were starving to death we could not but feel that we had done a great sin in throwing obstacles in the way of such a desirable consummation, and so we tried to collect it back, but it could not be done.

We entered the Garden of Gethsemane, and we visited the Tomb of the Virgin, both of which we had seen before. It is not meet that I should speak of them now. A more fitting time will come.

I can not speak now of the Mount of Olives or its view of Jerusalem, the Dead Sea and the mountains of Moab; nor of the Damascus Gate or the tree that was planted by King Godfrey of Jerusalem. One ought to feel pleasantly when he talks of these things. I can not say any thing about the stone column that projects over Jehoshaphat from the Temple wall like a cannon, except that the Moslems believe Mahomet will sit astride of it when he comes to judge the world. It is a pity he could not judge it from some roost of his own in Mecca, without trespassing on our holy ground. Close by is the Golden Gate, in the Temple wall—a gate that was an elegant piece of sculpture in the time of the Temple, and is even so yet. From it, in ancient times, the Jewish High Priest turned loose the scapegoat and let him flee to the wilderness and bear away his twelve-month load of the sins of the people. If they were to turn one loose now, he would not get as far as the Garden of Gethsemane, till these miserable vagabonds here would gobble him up,—[Favorite pilgrim expression.]—sins and all. They wouldn't care. Mutton-chops and sin is good enough living for them. The Moslems watch the Golden Gate with a jealous eye, and an anxious one, for they have an honored tradition that when it falls, Islamism will fall and with it the Ottoman Empire. It did not grieve me any to notice that the old gate was getting a little shaky.

We are at home again. We are exhausted. The sun has roasted us, almost. We have full comfort in one reflection, however. Our experiences in Europe have taught us that in time this fatigue will be forgotten; the heat will be forgotten; the thirst, the tiresome volubility of the guide, the persecutions of the beggars—and then, all that will be left will be pleasant memories of Jerusalem, memories we shall call up with always increasing interest as the years go by, memories which some day will become all beautiful when the last annoyance that incumbers them shall have faded out of our minds never again to return. School-boy days are no happier than the days of after life, but we look back upon them regretfully because we have forgotten our punishments at school, and how we grieved when our marbles were lost and our kites destroyed—because we have forgotten all the sorrows and privations of that canonized epoch and remember only its orchard robberies, its wooden sword pageants and its fishing holydays. We are satisfied. We can wait. Our reward will come. To us, Jerusalem and to-day's experiences will be an enchanted memory a year hence—memory which money could not buy from us.



CHAPTER LV.

We cast up the account. It footed up pretty fairly. There was nothing more at Jerusalem to be seen, except the traditional houses of Dives and Lazarus of the parable, the Tombs of the Kings, and those of the Judges; the spot where they stoned one of the disciples to death, and beheaded another; the room and the table made celebrated by the Last Supper; the fig-tree that Jesus withered; a number of historical places about Gethsemane and the Mount of Olives, and fifteen or twenty others in different portions of the city itself.

We were approaching the end. Human nature asserted itself, now. Overwork and consequent exhaustion began to have their natural effect. They began to master the energies and dull the ardor of the party. Perfectly secure now, against failing to accomplish any detail of the pilgrimage, they felt like drawing in advance upon the holiday soon to be placed to their credit. They grew a little lazy. They were late to breakfast and sat long at dinner. Thirty or forty pilgrims had arrived from the ship, by the short routes, and much swapping of gossip had to be indulged in. And in hot afternoons, they showed a strong disposition to lie on the cool divans in the hotel and smoke and talk about pleasant experiences of a month or so gone by—for even thus early do episodes of travel which were sometimes annoying, sometimes exasperating and full as often of no consequence at all when they transpired, begin to rise above the dead level of monotonous reminiscences and become shapely landmarks in one's memory. The fog-whistle, smothered among a million of trifling sounds, is not noticed a block away, in the city, but the sailor hears it far at sea, whither none of those thousands of trifling sounds can reach. When one is in Rome, all the domes are alike; but when he has gone away twelve miles, the city fades utterly from sight and leaves St. Peter's swelling above the level plain like an anchored balloon. When one is traveling in Europe, the daily incidents seem all alike; but when he has placed them all two months and two thousand miles behind him, those that were worthy of being remembered are prominent, and those that were really insignificant have vanished. This disposition to smoke, and idle and talk, was not well. It was plain that it must not be allowed to gain ground. A diversion must be tried, or demoralization would ensue. The Jordan, Jericho and the Dead Sea were suggested. The remainder of Jerusalem must be left unvisited, for a little while. The journey was approved at once. New life stirred in every pulse. In the saddle —abroad on the plains—sleeping in beds bounded only by the horizon: fancy was at work with these things in a moment.—It was painful to note how readily these town-bred men had taken to the free life of the camp and the desert The nomadic instinct is a human instinct; it was born with Adam and transmitted through the patriarchs, and after thirty centuries of steady effort, civilization has not educated it entirely out of us yet. It has a charm which, once tasted, a man will yearn to taste again. The nomadic instinct can not be educated out of an Indian at all.

The Jordan journey being approved, our dragoman was notified.

At nine in the morning the caravan was before the hotel door and we were at breakfast. There was a commotion about the place. Rumors of war and bloodshed were flying every where. The lawless Bedouins in the Valley of the Jordan and the deserts down by the Dead Sea were up in arms, and were going to destroy all comers. They had had a battle with a troop of Turkish cavalry and defeated them; several men killed. They had shut up the inhabitants of a village and a Turkish garrison in an old fort near Jericho, and were besieging them. They had marched upon a camp of our excursionists by the Jordan, and the pilgrims only saved their lives by stealing away and flying to Jerusalem under whip and spur in the darkness of the night. Another of our parties had been fired on from an ambush and then attacked in the open day. Shots were fired on both sides. Fortunately there was no bloodshed. We spoke with the very pilgrim who had fired one of the shots, and learned from his own lips how, in this imminent deadly peril, only the cool courage of the pilgrims, their strength of numbers and imposing display of war material, had saved them from utter destruction. It was reported that the Consul had requested that no more of our pilgrims should go to the Jordan while this state of things lasted; and further, that he was unwilling that any more should go, at least without an unusually strong military guard. Here was trouble. But with the horses at the door and every body aware of what they were there for, what would you have done? Acknowledged that you were afraid, and backed shamefully out? Hardly. It would not be human nature, where there were so many women. You would have done as we did: said you were not afraid of a million Bedouins—and made your will and proposed quietly to yourself to take up an unostentatious position in the rear of the procession.

I think we must all have determined upon the same line of tactics, for it did seem as if we never would get to Jericho. I had a notoriously slow horse, but somehow I could not keep him in the rear, to save my neck. He was forever turning up in the lead. In such cases I trembled a little, and got down to fix my saddle. But it was not of any use. The others all got down to fix their saddles, too. I never saw such a time with saddles. It was the first time any of them had got out of order in three weeks, and now they had all broken down at once. I tried walking, for exercise—I had not had enough in Jerusalem searching for holy places. But it was a failure. The whole mob were suffering for exercise, and it was not fifteen minutes till they were all on foot and I had the lead again. It was very discouraging.

This was all after we got beyond Bethany. We stopped at the village of Bethany, an hour out from Jerusalem. They showed us the tomb of Lazarus. I had rather live in it than in any house in the town. And they showed us also a large "Fountain of Lazarus," and in the centre of the village the ancient dwelling of Lazarus. Lazarus appears to have been a man of property. The legends of the Sunday Schools do him great injustice; they give one the impression that he was poor. It is because they get him confused with that Lazarus who had no merit but his virtue, and virtue never has been as respectable as money. The house of Lazarus is a three-story edifice, of stone masonry, but the accumulated rubbish of ages has buried all of it but the upper story. We took candles and descended to the dismal cell-like chambers where Jesus sat at meat with Martha and Mary, and conversed with them about their brother. We could not but look upon these old dingy apartments with a more than common interest.

We had had a glimpse, from a mountain top, of the Dead Sea, lying like a blue shield in the plain of the Jordan, and now we were marching down a close, flaming, rugged, desolate defile, where no living creature could enjoy life, except, perhaps, a salamander. It was such a dreary, repulsive, horrible solitude! It was the "wilderness" where John preached, with camel's hair about his loins—raiment enough—but he never could have got his locusts and wild honey here. We were moping along down through this dreadful place, every man in the rear. Our guards—two gorgeous young Arab sheiks, with cargoes of swords, guns, pistols and daggers on board—were loafing ahead.

"Bedouins!"

Every man shrunk up and disappeared in his clothes like a mud-turtle. My first impulse was to dash forward and destroy the Bedouins. My second was to dash to the rear to see if there were any coming in that direction. I acted on the latter impulse. So did all the others. If any Bedouins had approached us, then, from that point of the compass, they would have paid dearly for their rashness. We all remarked that, afterwards. There would have been scenes of riot and bloodshed there that no pen could describe. I know that, because each man told what he would have done, individually; and such a medley of strange and unheard-of inventions of cruelty you could not conceive of. One man said he had calmly made up his mind to perish where he stood, if need be, but never yield an inch; he was going to wait, with deadly patience, till he could count the stripes upon the first Bedouin's jacket, and then count them and let him have it. Another was going to sit still till the first lance reached within an inch of his breast, and then dodge it and seize it. I forbear to tell what he was going to do to that Bedouin that owned it. It makes my blood run cold to think of it. Another was going to scalp such Bedouins as fell to his share, and take his bald-headed sons of the desert home with him alive for trophies. But the wild-eyed pilgrim rhapsodist was silent. His orbs gleamed with a deadly light, but his lips moved not. Anxiety grew, and he was questioned. If he had got a Bedouin, what would he have done with him —shot him? He smiled a smile of grim contempt and shook his head. Would he have stabbed him? Another shake. Would he have quartered him —flayed him? More shakes. Oh! horror what would he have done?

"Eat him!"

Such was the awful sentence that thundered from his lips. What was grammar to a desperado like that? I was glad in my heart that I had been spared these scenes of malignant carnage. No Bedouins attacked our terrible rear. And none attacked the front. The new-comers were only a reinforcement of cadaverous Arabs, in shirts and bare legs, sent far ahead of us to brandish rusty guns, and shout and brag, and carry on like lunatics, and thus scare away all bands of marauding Bedouins that might lurk about our path. What a shame it is that armed white Christians must travel under guard of vermin like this as a protection against the prowling vagabonds of the desert—those sanguinary outlaws who are always going to do something desperate, but never do it. I may as well mention here that on our whole trip we saw no Bedouins, and had no more use for an Arab guard than we could have had for patent leather boots and white kid gloves. The Bedouins that attacked the other parties of pilgrims so fiercely were provided for the occasion by the Arab guards of those parties, and shipped from Jerusalem for temporary service as Bedouins. They met together in full view of the pilgrims, after the battle, and took lunch, divided the bucksheesh extorted in the season of danger, and then accompanied the cavalcade home to the city! The nuisance of an Arab guard is one which is created by the Sheiks and the Bedouins together, for mutual profit, it is said, and no doubt there is a good deal of truth in it.

We visited the fountain the prophet Elisha sweetened (it is sweet yet,) where he remained some time and was fed by the ravens.

Ancient Jericho is not very picturesque as a ruin. When Joshua marched around it seven times, some three thousand years ago, and blew it down with his trumpet, he did the work so well and so completely that he hardly left enough of the city to cast a shadow. The curse pronounced against the rebuilding of it, has never been removed. One King, holding the curse in light estimation, made the attempt, but was stricken sorely for his presumption. Its site will always remain unoccupied; and yet it is one of the very best locations for a town we have seen in all Palestine.

At two in the morning they routed us out of bed—another piece of unwarranted cruelty—another stupid effort of our dragoman to get ahead of a rival. It was not two hours to the Jordan. However, we were dressed and under way before any one thought of looking to see what time it was, and so we drowsed on through the chill night air and dreamed of camp fires, warm beds, and other comfortable things.

There was no conversation. People do not talk when they are cold, and wretched, and sleepy. We nodded in the saddle, at times, and woke up with a start to find that the procession had disappeared in the gloom. Then there was energy and attention to business until its dusky outlines came in sight again. Occasionally the order was passed in a low voice down the line: "Close up—close up! Bedouins lurk here, every where!" What an exquisite shudder it sent shivering along one's spine!

We reached the famous river before four o'clock, and the night was so black that we could have ridden into it without seeing it. Some of us were in an unhappy frame of mind. We waited and waited for daylight, but it did not come. Finally we went away in the dark and slept an hour on the ground, in the bushes, and caught cold. It was a costly nap, on that account, but otherwise it was a paying investment because it brought unconsciousness of the dreary minutes and put us in a somewhat fitter mood for a first glimpse of the sacred river.

With the first suspicion of dawn, every pilgrim took off his clothes and waded into the dark torrent, singing:

"On Jordan's stormy banks I stand, And cast a wistful eye To Canaan's fair and happy land, Where my possessions lie."

But they did not sing long. The water was so fearfully cold that they were obliged to stop singing and scamper out again. Then they stood on the bank shivering, and so chagrined and so grieved, that they merited holiest compassion. Because another dream, another cherished hope, had failed. They had promised themselves all along that they would cross the Jordan where the Israelites crossed it when they entered Canaan from their long pilgrimage in the desert. They would cross where the twelve stones were placed in memory of that great event. While they did it they would picture to themselves that vast army of pilgrims marching through the cloven waters, bearing the hallowed ark of the covenant and shouting hosannahs, and singing songs of thanksgiving and praise. Each had promised himself that he would be the first to cross. They were at the goal of their hopes at last, but the current was too swift, the water was too cold!

It was then that Jack did them a service. With that engaging recklessness of consequences which is natural to youth, and so proper and so seemly, as well, he went and led the way across the Jordan, and all was happiness again. Every individual waded over, then, and stood upon the further bank. The water was not quite breast deep, any where. If it had been more, we could hardly have accomplished the feat, for the strong current would have swept us down the stream, and we would have been exhausted and drowned before reaching a place where we could make a landing. The main object compassed, the drooping, miserable party sat down to wait for the sun again, for all wanted to see the water as well as feel it. But it was too cold a pastime. Some cans were filled from the holy river, some canes cut from its banks, and then we mounted and rode reluctantly away to keep from freezing to death. So we saw the Jordan very dimly. The thickets of bushes that bordered its banks threw their shadows across its shallow, turbulent waters ("stormy," the hymn makes them, which is rather a complimentary stretch of fancy,) and we could not judge of the width of the stream by the eye. We knew by our wading experience, however, that many streets in America are double as wide as the Jordan.

Daylight came, soon after we got under way, and in the course of an hour or two we reached the Dead Sea. Nothing grows in the flat, burning desert around it but weeds and the Dead Sea apple the poets say is beautiful to the eye, but crumbles to ashes and dust when you break it. Such as we found were not handsome, but they were bitter to the taste. They yielded no dust. It was because they were not ripe, perhaps.

The desert and the barren hills gleam painfully in the sun, around the Dead Sea, and there is no pleasant thing or living creature upon it or about its borders to cheer the eye. It is a scorching, arid, repulsive solitude. A silence broods over the scene that is depressing to the spirits. It makes one think of funerals and death.

The Dead Sea is small. Its waters are very clear, and it has a pebbly bottom and is shallow for some distance out from the shores. It yields quantities of asphaltum; fragments of it lie all about its banks; this stuff gives the place something of an unpleasant smell.

All our reading had taught us to expect that the first plunge into the Dead Sea would be attended with distressing results—our bodies would feel as if they were suddenly pierced by millions of red-hot needles; the dreadful smarting would continue for hours; we might even look to be blistered from head to foot, and suffer miserably for many days. We were disappointed. Our eight sprang in at the same time that another party of pilgrims did, and nobody screamed once. None of them ever did complain of any thing more than a slight pricking sensation in places where their skin was abraded, and then only for a short time. My face smarted for a couple of hours, but it was partly because I got it badly sun-burned while I was bathing, and staid in so long that it became plastered over with salt.

No, the water did not blister us; it did not cover us with a slimy ooze and confer upon us an atrocious fragrance; it was not very slimy; and I could not discover that we smelt really any worse than we have always smelt since we have been in Palestine. It was only a different kind of smell, but not conspicuous on that account, because we have a great deal of variety in that respect. We didn't smell, there on the Jordan, the same as we do in Jerusalem; and we don't smell in Jerusalem just as we did in Nazareth, or Tiberias, or Cesarea Philippi, or any of those other ruinous ancient towns in Galilee. No, we change all the time, and generally for the worse. We do our own washing.

It was a funny bath. We could not sink. One could stretch himself at full length on his back, with his arms on his breast, and all of his body above a line drawn from the corner of his jaw past the middle of his side, the middle of his leg and through his ancle bone, would remain out of water. He could lift his head clear out, if he chose. No position can be retained long; you lose your balance and whirl over, first on your back and then on your face, and so on. You can lie comfortably, on your back, with your head out, and your legs out from your knees down, by steadying yourself with your hands. You can sit, with your knees drawn up to your chin and your arms clasped around them, but you are bound to turn over presently, because you are top-heavy in that position. You can stand up straight in water that is over your head, and from the middle of your breast upward you will not be wet. But you can not remain so. The water will soon float your feet to the surface. You can not swim on your back and make any progress of any consequence, because your feet stick away above the surface, and there is nothing to propel yourself with but your heels. If you swim on your face, you kick up the water like a stern-wheel boat. You make no headway. A horse is so top-heavy that he can neither swim nor stand up in the Dead Sea. He turns over on his side at once. Some of us bathed for more than an hour, and then came out coated with salt till we shone like icicles. We scrubbed it off with a coarse towel and rode off with a splendid brand-new smell, though it was one which was not any more disagreeable than those we have been for several weeks enjoying. It was the variegated villainy and novelty of it that charmed us. Salt crystals glitter in the sun about the shores of the lake. In places they coat the ground like a brilliant crust of ice.

When I was a boy I somehow got the impression that the river Jordan was four thousand miles long and thirty-five miles wide. It is only ninety miles long, and so crooked that a man does not know which side of it he is on half the time. In going ninety miles it does not get over more than fifty miles of ground. It is not any wider than Broadway in New York.

There is the Sea of Galilee and this Dead Sea—neither of them twenty miles long or thirteen wide. And yet when I was in Sunday School I thought they were sixty thousand miles in diameter.

Travel and experience mar the grandest pictures and rob us of the most cherished traditions of our boyhood. Well, let them go. I have already seen the Empire of King Solomon diminish to the size of the State of Pennsylvania; I suppose I can bear the reduction of the seas and the river.

We looked every where, as we passed along, but never saw grain or crystal of Lot's wife. It was a great disappointment. For many and many a year we had known her sad story, and taken that interest in her which misfortune always inspires. But she was gone. Her picturesque form no longer looms above the desert of the Dead Sea to remind the tourist of the doom that fell upon the lost cities.

I can not describe the hideous afternoon's ride from the Dead Sea to Mars Saba. It oppresses me yet, to think of it. The sun so pelted us that the tears ran down our cheeks once or twice. The ghastly, treeless, grassless, breathless canons smothered us as if we had been in an oven. The sun had positive weight to it, I think. Not a man could sit erect under it. All drooped low in the saddles. John preached in this "Wilderness!" It must have been exhausting work. What a very heaven the messy towers and ramparts of vast Mars Saba looked to us when we caught a first glimpse of them!

We staid at this great convent all night, guests of the hospitable priests. Mars Saba, perched upon a crag, a human nest stock high up against a perpendicular mountain wall, is a world of grand masonry that rises, terrace upon terrace away above your head, like the terraced and retreating colonnades one sees in fanciful pictures of Belshazzar's Feast and the palaces of the ancient Pharaohs. No other human dwelling is near. It was founded many ages ago by a holy recluse who lived at first in a cave in the rock—a cave which is inclosed in the convent walls, now, and was reverently shown to us by the priests. This recluse, by his rigorous torturing of his flesh, his diet of bread and water, his utter withdrawal from all society and from the vanities of the world, and his constant prayer and saintly contemplation of a skull, inspired an emulation that brought about him many disciples. The precipice on the opposite side of the canyon is well perforated with the small holes they dug in the rock to live in. The present occupants of Mars Saba, about seventy in number, are all hermits. They wear a coarse robe, an ugly, brimless stove-pipe of a hat, and go without shoes. They eat nothing whatever but bread and salt; they drink nothing but water. As long as they live they can never go outside the walls, or look upon a woman—for no woman is permitted to enter Mars Saba, upon any pretext whatsoever.

Some of those men have been shut up there for thirty years. In all that dreary time they have not heard the laughter of a child or the blessed voice of a woman; they have seen no human tears, no human smiles; they have known no human joys, no wholesome human sorrows. In their hearts are no memories of the past, in their brains no dreams of the future. All that is lovable, beautiful, worthy, they have put far away from them; against all things that are pleasant to look upon, and all sounds that are music to the ear, they have barred their massive doors and reared their relentless walls of stone forever. They have banished the tender grace of life and left only the sapped and skinny mockery. Their lips are lips that never kiss and never sing; their hearts are hearts that never hate and never love; their breasts are breasts that never swell with the sentiment, "I have a country and a flag." They are dead men who walk.

I set down these first thoughts because they are natural—not because they are just or because it is right to set them down. It is easy for book-makers to say "I thought so and so as I looked upon such and such a scene"—when the truth is, they thought all those fine things afterwards. One's first thought is not likely to be strictly accurate, yet it is no crime to think it and none to write it down, subject to modification by later experience. These hermits are dead men, in several respects, but not in all; and it is not proper, that, thinking ill of them at first, I should go on doing so, or, speaking ill of them I should reiterate the words and stick to them. No, they treated us too kindly for that. There is something human about them somewhere. They knew we were foreigners and Protestants, and not likely to feel admiration or much friendliness toward them. But their large charity was above considering such things. They simply saw in us men who were hungry, and thirsty, and tired, and that was sufficient. They opened their doors and gave us welcome. They asked no questions, and they made no self-righteous display of their hospitality. They fished for no compliments. They moved quietly about, setting the table for us, making the beds, and bringing water to wash in, and paid no heed when we said it was wrong for them to do that when we had men whose business it was to perform such offices. We fared most comfortably, and sat late at dinner. We walked all over the building with the hermits afterward, and then sat on the lofty battlements and smoked while we enjoyed the cool air, the wild scenery and the sunset. One or two chose cosy bed-rooms to sleep in, but the nomadic instinct prompted the rest to sleep on the broad divan that extended around the great hall, because it seemed like sleeping out of doors, and so was more cheery and inviting. It was a royal rest we had.

When we got up to breakfast in the morning, we were new men. For all this hospitality no strict charge was made. We could give something if we chose; we need give nothing, if we were poor or if we were stingy. The pauper and the miser are as free as any in the Catholic Convents of Palestine. I have been educated to enmity toward every thing that is Catholic, and sometimes, in consequence of this, I find it much easier to discover Catholic faults than Catholic merits. But there is one thing I feel no disposition to overlook, and no disposition to forget: and that is, the honest gratitude I and all pilgrims owe, to the Convent Fathers in Palestine. Their doors are always open, and there is always a welcome for any worthy man who comes, whether he comes in rags or clad in purple. The Catholic Convents are a priceless blessing to the poor. A pilgrim without money, whether he be a Protestant or a Catholic, can travel the length and breadth of Palestine, and in the midst of her desert wastes find wholesome food and a clean bed every night, in these buildings. Pilgrims in better circumstances are often stricken down by the sun and the fevers of the country, and then their saving refuge is the Convent. Without these hospitable retreats, travel in Palestine would be a pleasure which none but the strongest men could dare to undertake. Our party, pilgrims and all, will always be ready and always willing, to touch glasses and drink health, prosperity and long life to the Convent Fathers of Palestine.

So, rested and refreshed, we fell into line and filed away over the barren mountains of Judea, and along rocky ridges and through sterile gorges, where eternal silence and solitude reigned. Even the scattering groups of armed shepherds we met the afternoon before, tending their flocks of long-haired goats, were wanting here. We saw but two living creatures. They were gazelles, of "soft-eyed" notoriety. They looked like very young kids, but they annihilated distance like an express train. I have not seen animals that moved faster, unless I might say it of the antelopes of our own great plains.

At nine or ten in the morning we reached the Plain of the Shepherds, and stood in a walled garden of olives where the shepherds were watching their flocks by night, eighteen centuries ago, when the multitude of angels brought them the tidings that the Saviour was born. A quarter of a mile away was Bethlehem of Judea, and the pilgrims took some of the stone wall and hurried on.

The Plain of the Shepherds is a desert, paved with loose stones, void of vegetation, glaring in the fierce sun. Only the music of the angels it knew once could charm its shrubs and flowers to life again and restore its vanished beauty. No less potent enchantment could avail to work this miracle.

In the huge Church of the Nativity, in Bethlehem, built fifteen hundred years ago by the inveterate St. Helena, they took us below ground, and into a grotto cut in the living rock. This was the "manger" where Christ was born. A silver star set in the floor bears a Latin inscription to that effect. It is polished with the kisses of many generations of worshiping pilgrims. The grotto was tricked out in the usual tasteless style observable in all the holy places of Palestine. As in the Church of the Holy Sepulchre, envy and uncharitableness were apparent here. The priests and the members of the Greek and Latin churches can not come by the same corridor to kneel in the sacred birthplace of the Redeemer, but are compelled to approach and retire by different avenues, lest they quarrel and fight on this holiest ground on earth.

I have no "meditations," suggested by this spot where the very first "Merry Christmas!" was uttered in all the world, and from whence the friend of my childhood, Santa Claus, departed on his first journey, to gladden and continue to gladden roaring firesides on wintry mornings in many a distant land forever and forever. I touch, with reverent finger, the actual spot where the infant Jesus lay, but I think—nothing.

You can not think in this place any more than you can in any other in Palestine that would be likely to inspire reflection. Beggars, cripples and monks compass you about, and make you think only of bucksheesh when you would rather think of something more in keeping with the character of the spot.

I was glad to get away, and glad when we had walked through the grottoes where Eusebius wrote, and Jerome fasted, and Joseph prepared for the flight into Egypt, and the dozen other distinguished grottoes, and knew we were done. The Church of the Nativity is almost as well packed with exceeding holy places as the Church of the Holy Sepulchre itself. They even have in it a grotto wherein twenty thousand children were slaughtered by Herod when he was seeking the life of the infant Saviour.

We went to the Milk Grotto, of course—a cavern where Mary hid herself for a while before the flight into Egypt. Its walls were black before she entered, but in suckling the Child, a drop of her milk fell upon the floor and instantly changed the darkness of the walls to its own snowy hue. We took many little fragments of stone from here, because it is well known in all the East that a barren woman hath need only to touch her lips to one of these and her failing will depart from her. We took many specimens, to the end that we might confer happiness upon certain households that we wot of.

We got away from Bethlehem and its troops of beggars and relic-peddlers in the afternoon, and after spending some little time at Rachel's tomb, hurried to Jerusalem as fast as possible. I never was so glad to get home again before. I never have enjoyed rest as I have enjoyed it during these last few hours. The journey to the Dead Sea, the Jordan and Bethlehem was short, but it was an exhausting one. Such roasting heat, such oppressive solitude, and such dismal desolation can not surely exist elsewhere on earth. And such fatigue!

The commonest sagacity warns me that I ought to tell the customary pleasant lie, and say I tore myself reluctantly away from every noted place in Palestine. Every body tells that, but with as little ostentation as I may, I doubt the word of every he who tells it. I could take a dreadful oath that I have never heard any one of our forty pilgrims say any thing of the sort, and they are as worthy and as sincerely devout as any that come here. They will say it when they get home, fast enough, but why should they not? They do not wish to array themselves against all the Lamartines and Grimeses in the world. It does not stand to reason that men are reluctant to leave places where the very life is almost badgered out of them by importunate swarms of beggars and peddlers who hang in strings to one's sleeves and coat-tails and shriek and shout in his ears and horrify his vision with the ghastly sores and malformations they exhibit. One is glad to get away. I have heard shameless people say they were glad to get away from Ladies' Festivals where they were importuned to buy by bevies of lovely young ladies. Transform those houris into dusky hags and ragged savages, and replace their rounded forms with shrunken and knotted distortions, their soft hands with scarred and hideous deformities, and the persuasive music of their voices with the discordant din of a hated language, and then see how much lingering reluctance to leave could be mustered. No, it is the neat thing to say you were reluctant, and then append the profound thoughts that "struggled for utterance," in your brain; but it is the true thing to say you were not reluctant, and found it impossible to think at all—though in good sooth it is not respectable to say it, and not poetical, either.

We do not think, in the holy places; we think in bed, afterwards, when the glare, and the noise, and the confusion are gone, and in fancy we revisit alone, the solemn monuments of the past, and summon the phantom pageants of an age that has passed away.



CHAPTER LVI.

We visited all the holy places about Jerusalem which we had left unvisited when we journeyed to the Jordan and then, about three o'clock one afternoon, we fell into procession and marched out at the stately Damascus gate, and the walls of Jerusalem shut us out forever. We paused on the summit of a distant hill and took a final look and made a final farewell to the venerable city which had been such a good home to us.

For about four hours we traveled down hill constantly. We followed a narrow bridle-path which traversed the beds of the mountain gorges, and when we could we got out of the way of the long trains of laden camels and asses, and when we could not we suffered the misery of being mashed up against perpendicular walls of rock and having our legs bruised by the passing freight. Jack was caught two or three times, and Dan and Moult as often. One horse had a heavy fall on the slippery rocks, and the others had narrow escapes. However, this was as good a road as we had found in Palestine, and possibly even the best, and so there was not much grumbling.

Sometimes, in the glens, we came upon luxuriant orchards of figs, apricots, pomegranates, and such things, but oftener the scenery was rugged, mountainous, verdureless and forbidding. Here and there, towers were perched high up on acclivities which seemed almost inaccessible. This fashion is as old as Palestine itself and was adopted in ancient times for security against enemies.

We crossed the brook which furnished David the stone that killed Goliah, and no doubt we looked upon the very ground whereon that noted battle was fought. We passed by a picturesque old gothic ruin whose stone pavements had rung to the armed heels of many a valorous Crusader, and we rode through a piece of country which we were told once knew Samson as a citizen.

We staid all night with the good monks at the convent of Ramleh, and in the morning got up and galloped the horses a good part of the distance from there to Jaffa, or Joppa, for the plain was as level as a floor and free from stones, and besides this was our last march in Holy Land. These two or three hours finished, we and the tired horses could have rest and sleep as long as we wanted it. This was the plain of which Joshua spoke when he said, "Sun, stand thou still on Gibeon, and thou moon in the valley of Ajalon." As we drew near to Jaffa, the boys spurred up the horses and indulged in the excitement of an actual race —an experience we had hardly had since we raced on donkeys in the Azores islands.

We came finally to the noble grove of orange-trees in which the Oriental city of Jaffa lies buried; we passed through the walls, and rode again down narrow streets and among swarms of animated rags, and saw other sights and had other experiences we had long been familiar with. We dismounted, for the last time, and out in the offing, riding at anchor, we saw the ship! I put an exclamation point there because we felt one when we saw the vessel. The long pilgrimage was ended, and somehow we seemed to feel glad of it.

[For description of Jaffa, see Universal Gazetteer.] Simon the Tanner formerly lived here. We went to his house. All the pilgrims visit Simon the Tanner's house. Peter saw the vision of the beasts let down in a sheet when he lay upon the roof of Simon the Tanner's house. It was from Jaffa that Jonah sailed when he was told to go and prophesy against Nineveh, and no doubt it was not far from the town that the whale threw him up when he discovered that he had no ticket. Jonah was disobedient, and of a fault-finding, complaining disposition, and deserves to be lightly spoken of, almost. The timbers used in the construction of Solomon's Temple were floated to Jaffa in rafts, and the narrow opening in the reef through which they passed to the shore is not an inch wider or a shade less dangerous to navigate than it was then. Such is the sleepy nature of the population Palestine's only good seaport has now and always had. Jaffa has a history and a stirring one. It will not be discovered any where in this book. If the reader will call at the circulating library and mention my name, he will be furnished with books which will afford him the fullest information concerning Jaffa.

So ends the pilgrimage. We ought to be glad that we did not make it for the purpose of feasting our eyes upon fascinating aspects of nature, for we should have been disappointed—at least at this season of the year. A writer in "Life in the Holy Land" observes:

"Monotonous and uninviting as much of the Holy Land will appear to persons accustomed to the almost constant verdure of flowers, ample streams and varied surface of our own country, we must remember that its aspect to the Israelites after the weary march of forty years through the desert must have been very different."

Which all of us will freely grant. But it truly is "monotonous and uninviting," and there is no sufficient reason for describing it as being otherwise.

Of all the lands there are for dismal scenery, I think Palestine must be the prince. The hills are barren, they are dull of color, they are unpicturesque in shape. The valleys are unsightly deserts fringed with a feeble vegetation that has an expression about it of being sorrowful and despondent. The Dead Sea and the Sea of Galilee sleep in the midst of a vast stretch of hill and plain wherein the eye rests upon no pleasant tint, no striking object, no soft picture dreaming in a purple haze or mottled with the shadows of the clouds. Every outline is harsh, every feature is distinct, there is no perspective—distance works no enchantment here. It is a hopeless, dreary, heart-broken land.