JERUSALEM BY MOONLIGHT[12]
Reading edition
JERUSALEM BY MOONLIGHT[12]
The broad moon lingers on the summit of Mount Olivet, but its beam has long left the garden of Gethsemane and the tomb of Absalom, the waters of Kedron and the dark abyss of Jehoshaphat. Full falls its splendor, however, on the opposite city, vivid and defined in its silver blaze. A lofty wall, with turrets and towers, and frequent gates, undulates with the unequal ground which it covers, as it encircles the lost capital of Jehovah. It is a city of hills far more famous than those of Rome: for all Europe has heard of Zion and of Calvary, while the Arab and the Assyrian, and the tribes and nations beyond, are as ignorant of the Capitoline and Aventine mounts as they are of the Malvern or the Chiltern hills.
The broad steep of Zion crowned with the tower of David; nearer still, Mount Moriah, with the gorgeous temple of the God of Abraham, but, built, alas! by the child of Hagar, and not by Sarah's chosen one; close to its cedars and its cypresses, its lofty spires and airy arches, the moonlight falls upon Bethesda's pool; further on, entered by the gate of St. Stephen, the eye, tho 'tis the noon of night, traces with ease the Street of Grief, a long winding ascent to a vast cupolaed pile that now covers Calvary—called the Street of Grief, because there the most illustrious of the human, as well as of the Hebrew race, the descendant of King David, and the divine son of the most favored of women, twice sank under that burden of suffering and shame which is now throughout all Christendom the emblem of triumph and of honor; passing over groups and masses of houses built of stone, with terraced roofs, or surmounted with small domes, we reach the hill of Salem, where Melchisedek built his mystic citadel; and still remains the hill of Scopas, where Titus gazed upon Jerusalem on the eve of his final assault. Titus destroyed the temple. The religion of Judea has in turn subverted the fanes which were raised to his father and to himself in their imperial capital; and the God of Abraham, of Isaac, and of Jacob is now worshiped before every altar in Rome.
Jerusalem by moonlight! 'Tis a fine spectacle, apart from all its indissoluble associations of awe and beauty. The mitigating hour softens the austerity of a mountain landscape magnificent in outline, however harsh and severe in detail; and, while it retains all its sublimity, removes much of the savage sternness of the strange and unrivaled scene. A fortified city, almost surrounded by ravines, and rising in the center of chains of far-spreading hills, occasionally offering, through their rocky glens, the gleams of a distant and richer land!
The moon has sunk behind the Mount of Olives, and the stars in the darker sky shine doubly bright over the sacred city. The all-prevailing stillness is broken by a breeze, that seems to have traveled over the plain of Sharon from the sea. It wails among the tombs, and sighs among the cypress groves. The palm-tree trembles as it passes, as if it were a spirit of wo. Is it the breeze that has traveled over the plain of Sharon from the sea?
Or is it the haunting voices of prophets mourning over the city that they could not save? Their spirits surely would linger on the land where their Creator had deigned to dwell, and over whose impending fate Omnipotence had shed human tears. From this Mount! Who can but believe that, at the midnight hour, from the summit of the Ascension, the great departed of Israel assembled to gaze upon the battlements of their mystic city! There might be counted heroes and sages, who need shrink from no rivalry with the brightest and the wisest of other lands; but the lawgiver of the time of the Pharaohs, whose laws are still obeyed; the monarch, whose reign has ceased for three thousand years, but whose wisdom is a proverb in all nations of the earth; the teacher, whose doctrines have modeled civilized Europe—the greatest of legislators, the greatest of administrators, and the greatest of reformers—what race, extinct or living, can produce three such men as these!
The last light is extinguished in the village of Bethany. The wailing breeze has become a moaning wind; a white film spreads over the purple sky; the stars are veiled, the stars are hid; all becomes as dark as the waters of Kedron and valley of Jehoshaphat. The tower of David merges into obscurity; no longer glitter the minarets of the mosque of Omar; Bethesda's angelic waters, the gate of Stephen, the street of sacred sorrow, the hill of Salem, and the heights of Scopas can no longer be discerned. Alone in the increasing darkness, while the very line of the walls gradually eludes the eye, the church of the Holy Sepulcher is a beacon-light.
And why is the church of the Holy Sepulcher a beacon-light? Why, when it is already past the noon of darkness, when every soul slumbers in Jerusalem, and not a sound disturbs the deep repose except the howl of the wild dog crying to the wilder wind—why is the cupola of the sanctuary illumined, tho the hour has long since been numbered, when pilgrims there kneel and monks pray?
An armed Turkish guard are bivouacked in the court of the church; within the church itself, two brethren of the convent of Terra Santa keep holy watch and ward; while, at the tomb beneath, there kneels a solitary youth, who prostrated himself at sunset, and who will there pass unmoved the whole of the sacred night.
Yet the pilgrim is not in communion with the Latin Church; neither is he of the Church Armenian, or the Church Greek; Maronite Coptic, or Abyssinian—these also are Christian churches which can not call him child.
He comes from a distant and a northern isle to bow before the tomb of a descendant of the kings of Israel, because he, in common with all the people of that isle, recognizes in that sublime Hebrew incarnation the presence of a divine Redeemer. Then why does he come alone? It is not that he has availed himself of the inventions of modern science, to repair first to a spot, which all his countrymen may equally desire to visit, and thus anticipate their hurrying arrival. Before the inventions of modern science, all his countrymen used to flock hither. Then why do they not now? Is the Holy Land no longer hallowed? Is it not the land of sacred and mysterious truths? The land of heavenly messages and earthly miracles? The land of prophets and apostles? Is it not the land upon whose mountains the Creator of the Universe parleyed with man, and the flesh of whose anointed race He mystically assumed, when He struck the last blow at the powers of evil? Is it to be believed that there are no peculiar and eternal qualities in a land thus visited, which distinguish it from all others—that Palestine is like Normandy or Yorkshire, or even Attica or Rome?
There may be some who maintain this; there have been some, and those, too, among the wisest and the wittiest of the northern and western races, who, touched by a presumptuous jealousy of the long predominance of that Oriental intellect to which they owed their civilization, would have persuaded themselves and the world that the traditions of Sinai and Calvary were fables. Half a century ago, Europe made a violent and apparently successful effort to disembarrass itself of its Asian faith. The most powerful and the most civilized of its kingdoms, about to conquer the rest, shut up its churches, desecrated its altars, massacred and persecuted their sacred servants, and announced that the Hebrew creeds which Simon Peter brought from Palestine, and which his successors revealed to Clovis, were a mockery and a fiction. What has been the result? In every city, town, village, and hamlet of that great kingdom, the divine image of the most illustrious of Hebrews has been again raised amid the homage of kneeling millions; while, in the heart of its bright and witty capital, the nation has erected the most gorgeous of modern temples, and consecrated its marble and golden walls to the name, and memory, and celestial efficacy of a Hebrew woman.