it was now.
We walked along the Armenian walls, past the lepers’ quarter, and outside the walls, through the Gate of Zion, or the Gate of the Prophet David as it is also called, and came upon a continuation of the plateau of the hill of Zion, which is now covered with cemeteries, and is the site of the house of Caiaphas and of the tomb of David and those Kings of Jerusalem who were considered by the people worthy of sepulture here; for the Jews seem to have brought from Egypt the notion of refusing royal burial to their bad kings, and they had very few respectable ones.
The house of Caiaphas the high-priest had suffered a recent tumble-down, and was in such a state of ruin that we could with difficulty enter it or recognize any likeness of a house. On the premises is an Armenian chapel; in it we were shown the prison in which Christ was confined, also the stone door of the sepulchre, which the Latins say the Armenians stole. But the most remarkable object here is the little marble column (having carved on it a figure of Christ bound to a pillar) upon which the cock stood and crowed when Peter denied his Lord. There are some difficulties in the way of believing this now, but they will lessen as the column gets age.
Outside this gate lie the desolate fields strewn with the brown tombstones of the Greeks and Armenians, a melancholy spectacle. Each sect has its own cemetery, and the dead sleep peaceably enough, but the living who bury them frequently quarrel. I saw one day a funeral procession halted outside the walls; for some reason the Greek priest had refused the dead burial in the grave dug for him in the cemetery; the bier was dumped on the slope beside the road, and half overturned; the friends were sitting on the ground, wrangling. The man had been dead three days, and the coffin had been by the roadside in this place since the day before. This was in the morning; towards night I saw the same crowd there, but a Turkish official appeared and ordered the Greeks to bury their dead somewhere, and that without delay; to bury it for the sake of the public health, and quarrel about the grave afterwards if they must. A crowd collected, joining with fiery gesticulation and clamor in the dispute, the shrill voices of women being heard above all; but at last, four men roughly shouldered the box, handling it as if it contained merchandise, and trotted off with it.
As we walked over this pathless, barren necropolis, strewn, as it were, hap-hazard with shapeless, broken, and leaning headstones, it was impossible to connect with it any sentiment of affection or piety. It spoke, like everything else about here, of mortality, and seemed only a part of that historical Jerusalem which is dead and buried, in which no living person can have anything more than an archaeological interest. It was, then, with something like a shock that we heard Demetrius, our guide, say, pointing to a rude stone,—
“That is the grave of my mother!”
Demetrius was a handsome Greek boy, of a beautiful type which has almost disappeared from Greece itself, and as clever a lad as ever spoke all languages and accepted all religions, without yielding too much to any one. He had been well educated in the English school, and his education had failed to put any faith in place of the superstition it had destroyed. The boy seemed to be numerously if not well connected in the city; he was always exchanging a glance and a smile with some pretty, dark-eyed Greek girl whom we met in the way, and when I said, “Demetrius, who was that?” he always answered, “That is my cousin.”
The boy was so intelligent, so vivacious, and full of the spirit of adventure,—begging me a dozen times a day to take him with me anywhere in the world,—and so modern, that he had not till this moment seemed to belong to Jerusalem, nor to have any part in its decay. This chance discovery of his intimate relation to this necropolis gave, if I may say so, a living interest to it, and to all the old burying-grounds about the city, some of which link the present with the remote past by an uninterrupted succession of interments for nearly three thousand years.
Just beyond this expanse, or rather in part of it, is a small plot of ground surrounded by high whitewashed walls, the entrance to which is secured by a heavy door. This is the American cemetery; and the stout door and thick wall are, I suppose, necessary to secure its graves from Moslem insult. It seems not to be visited often, for it was with difficulty that we could turn the huge key in the rusty lock. There are some half-dozen graves within; the graves are grass-grown and flower-sprinkled, and the whole area is a tangle of unrestrained weeds and grass. The high wall cuts off all view, but we did not for the time miss it, rather liking for the moment to be secured from the sight of the awful desolation, and to muse upon the strange fortune that had drawn to be buried here upon Mount Zion, as a holy resting-place for them, people alien in race, language, and customs to the house of David, and removed from it by such spaces of time and distance; people to whom the worship performed by David, if he could renew it in person on Zion, would be as distasteful as is that of the Jews in yonder synagogue.
Only a short distance from this we came to the mosque which contains the tomb of David and probably of Solomon and other Kings of Judah. No historical monument in or about Jerusalem is better authenticated than this. Although now for many centuries the Moslems have had possession of it and forbidden access to it, there is a tolerably connected tradition of its possession. It was twice opened and relieved of the enormous treasure in gold and silver which Solomon deposited in it; once by Hyrcanus Maccabæus, who took what he needed, and again by Herod, who found very little. There are all sorts of stories told about the splendor of this tomb and the state with which the Moslems surround it. But they envelop it in so much mystery that no one can know the truth. It is probable that the few who suppose they have seen it have seen only a sort of cenotaph which is above the real tomb in the rock below. The room which has been seen is embellished with some display of richness in shawls and hangings of gold embroidery, and contains a sarcophagus of rough stone, and lights are always burning there. If the royal tombs are in this place, they are doubtless in the cave below.
Over this spot was built a church by the early Christians; and it is a tradition that in this building was the Conaculum. This site may very likely be that of the building where the Last Supper was laid, and it may be that St. Stephen suffered martyrdom here, and that the Virgin died here; the building may be as old as the fourth century, but the chances of any building standing so long in this repeatedly destroyed city are not good. There is a little house north of this mosque in which the Virgin spent the last years of her life; if she did, she must have lived to be over a thousand years old.
On the very brow of the hill, and overlooking the lower pool of Gibon, is the English school, with its pretty garden and its cemetery. We saw there some excavations, by which the bedrock had been laid bare, disclosing some stone steps cut in it. Search is being made here for the Seat of Solomon, but it does not seem to me a vital matter, for I suppose he sat down all over this hill, which was covered with his palaces and harems and other buildings of pleasure, built of stones that “were of great value, such as are dug out of the earth for the ornaments of temples and to make fine prospects in royal palaces, and which make the mines whence they are dug famous.” Solomon’s palace was constructed entirely of white stone, and cedar-wood, and gold and silver; in it “were very long cloisters, and those situate in an agreeable place in the palace, and among them a most glorious dining-room for feastings and compotations”; indeed, Josephus finds it difficult to reckon up the variety and the magnitude of the royal apartments,—“how many that were subterraneous and invisible, the curiosity of those that enjoyed the fresh air, and the groves for the most delightful prospect, for avoiding the heat, and covering their bodies.” If this most luxurious of monarchs introduced here all the styles of architecture which would represent the nationality of his wives, as he built temples to suit their different religions, the hill of Zion must have resembled, on a small scale, the Munich of King Ludwig I.
Opposite the English school, across the Valley of Hinnom, is a long block of modern buildings which is one of the most conspicuous objects outside the city. It was built by another rich Jew, Sir Moses Montefiore, of London, and contains tenements for poor Jews. Sir Moses is probably as rich as Solomon was in his own right, and he makes a most charitable use of his money; but I do not suppose that if he had at his command the public wealth that Solomon had, who made silver as plentiful as stones in the streets of Jerusalem, he could materially alleviate the
