The Innocents Abroad
Jerusalem the Holy. Flowers bloom in this terrestrial paradise,
once beautiful and verdant with waving trees; singing birds enchant
the ear; the turtle-dove soothes with its soft note; the crested
lark sends up its song toward heaven, and the grave and stately
stork inspires the mind with thought, and leads it on to meditation
and repose. Life here was once idyllic, charming; here were once no
rich, no poor, no high, no low. It was a world of ease, simplicity,
and beauty; now it is a scene of desolation and misery.”
This is not an ingenious picture. It is the worst I ever saw. It
describes in elaborate detail what it terms a “terrestrial paradise,” and
closes with the startling information that this paradise is “a scene of
desolation and misery.”
I have given two fair, average specimens of the character of the
testimony offered by the majority of the writers who visit this region.
One says, “Of the beauty of the scene I can not say enough,” and then
proceeds to cover up with a woof of glittering sentences a thing which,
when stripped for inspection, proves to be only an unobtrusive basin of
water, some mountainous desolation, and one tree. The other, after a
conscientious effort to build a terrestrial paradise out of the same
materials, with the addition of a “grave and stately stork,” spoils it
all by blundering upon the ghastly truth at the last.
Nearly every book concerning Galilee and its lake describes the scenery
as beautiful. No--not always so straightforward as that. Sometimes the
impression intentionally conveyed is that it is beautiful, at the same
time that the author is careful not to say that it is, in plain Saxon.
But a careful analysis of these descriptions will show that the materials
of which they are formed are not individually beautiful and can not be
wrought into combinations that are beautiful. The veneration and the
affection which some of these men felt for the scenes they were speaking
of, heated their fancies and biased their judgment; but the pleasant
falsities they wrote were full of honest sincerity, at any rate. Others
wrote as they did, because they feared it would be unpopular to write
otherwise. Others were hypocrites and deliberately meant to deceive.
Any of them would say in a moment, if asked, that it was always right and
always best to tell the truth. They would say that, at any rate, if they
did not perceive the drift of the question.
But why should not the truth be spoken of this region? Is the truth
harmful? Has it ever needed to hide its face? God made the Sea of
Galilee and its surroundings as they are. Is it the province of Mr.
Grimes to improve upon the work?
I am sure, from the tenor of books I have read, that many who have
visited this land in years gone by, were Presbyterians, and came seeking
evidences in support of their particular creed; they found a Presbyterian
Palestine, and they had already made up their minds to find no other,
though possibly they did not know it, being blinded by their zeal.
Others were Baptists, seeking Baptist evidences and a Baptist Palestine.
Others were Catholics, Methodists, Episcopalians, seeking evidences
indorsing their several creeds, and a Catholic, a Methodist, an
Episcopalian Palestine. Honest as these men's intentions may have been,
they were full of partialities and prejudices, they entered the country
with their verdicts already prepared, and they could no more write
dispassionately and impartially about it than they could about their own
wives and children. Our pilgrims have brought their verdicts with them.
They have shown it in their conversation ever since we left Beirout.
I can almost tell, in set phrase, what they will say when they see Tabor,
Nazareth, Jericho and Jerusalem--because I have the books they will
“smouch” their ideas from. These authors write pictures and frame
rhapsodies, and lesser men follow and see with the author's eyes instead
of their own, and speak with his tongue. What the pilgrims said at
Cesarea Philippi surprised me with its wisdom. I found it afterwards in
Robinson. What they said when Genessaret burst upon their vision,
charmed me with its grace. I find it in Mr. Thompson's “Land and the
Book.” They have spoken often, in happily worded language which never
varied, of how they mean to lay their weary heads upon a stone at Bethel,
as Jacob did, and close their dim eyes, and dream, perchance, of angels
descending out of heaven on a ladder. It was very pretty. But I have
recognized the weary head and the dim eyes, finally. They borrowed the
idea--and the words--and the construction--and the punctuation--from
Grimes. The pilgrims will tell of Palestine, when they get home, not as
it appeared to them, but as it appeared to Thompson and Robinson and
Grimes--with the tints varied to suit each pilgrim's creed.
Pilgrims, sinners and Arabs are all abed, now, and the camp is still.
Labor in loneliness is irksome. Since I made my last few notes, I have
been sitting outside the tent for half an hour. Night is the time to see
Galilee. Genessaret under these lustrous stars has nothing repulsive
about it. Genessaret with the glittering reflections of the
constellations flecking its surface, almost makes me regret that I ever
saw the rude glare of the day upon it. Its history and its associations
are its chiefest charm, in any eyes, and the spells they weave are feeble
in the searching light of the sun. Then, we scarcely feel the fetters.
Our thoughts wander constantly to the practical concerns of life, and
refuse to dwell upon things that seem vague and unreal. But when the day
is done, even the most unimpressible must yield to the dreamy influences
of this tranquil starlight. The old traditions of the place steal upon
his memory and haunt his reveries, and then his fancy clothes all sights
and sounds with the supernatural. In the lapping of the waves upon the
beach, he hears the dip of ghostly oars; in the secret noises of the
night he hears spirit voices; in the soft sweep of the breeze, the rush
of invisible wings. Phantom ships are on the sea, the dead of twenty
centuries come forth from the tombs, and in the dirges of the night wind
the songs of old forgotten ages find utterance again.
In the starlight, Galilee has no boundaries but the broad compass of the
heavens, and is a theatre meet for great events; meet for the birth of a
religion able to save a world; and meet for the stately Figure appointed
to stand upon its stage and proclaim its high decrees. But in the
sunlight, one says: Is it for the deeds which were done and the words
which were spoken in this little acre of rocks and sand eighteen
centuries gone, that the bells are ringing to-day in the remote islands
of the sea and far and wide over continents that clasp the circumference
of the huge globe?
One can comprehend it only when night has hidden all incongruities and
created a theatre proper for so grand a drama.
CHAPTER XLIX.
We took another swim in the Sea of Galilee at twilight yesterday, and
another at sunrise this morning. We have not sailed, but three swims are
equal to a sail, are they not? There were plenty of fish visible in the
water, but we have no outside aids in this pilgrimage but “Tent Life in
the Holy Land,” “The Land and the Book,” and other literature of like
description--no fishing-tackle. There were no fish to be had in the
village of Tiberias. True, we saw two or three vagabonds mending their
nets, but never trying to catch any thing with them.
We did not go to the ancient warm baths two miles below Tiberias. I had
no desire in the world to go there. This seemed a little strange, and
prompted me to try to discover what the cause of this unreasonable
indifference was. It turned out to be simply because Pliny mentions
them. I have conceived a sort of unwarrantable unfriendliness toward
Pliny and St. Paul, because it seems as if I can never ferret out a place
that I can have to myself. It always and eternally transpires that St.
Paul has been to that place, and Pliny has “mentioned” it.
In the early morning we mounted and started. And then a weird apparition
marched forth at the head of the procession--a pirate, I thought, if ever
a pirate dwelt upon land. It was a tall Arab, as swarthy as an Indian;
young-say thirty years of age. On his head he had closely bound a
gorgeous yellow and red striped silk scarf, whose ends, lavishly fringed
with tassels, hung down between his shoulders and dallied with the wind.
From his neck to his knees, in ample folds, a robe swept down that was a
very star-spangled banner of curved and sinuous bars of black and white.
Out of his back, somewhere, apparently, the long stem of a chibouk
projected, and reached far above his right shoulder. Athwart his back,
diagonally, and extending high above his left shoulder, was an Arab gun
of Saladin's time, that was splendid with silver plating from stock clear
up to the end of its measureless stretch of barrel. About his waist was
bound many and many a yard of elaborately figured but sadly tarnished
stuff that came from sumptuous Persia, and among the baggy folds in front
the sunbeams glinted from a formidable battery of old brass-mounted
horse-pistols and the gilded hilts of blood-thirsty knives. There were
holsters for more pistols appended to the wonderful stack of long-haired
goat-skins and Persian carpets, which the man had been taught to regard
in the light of a saddle; and down among the pendulous rank of vast
tassels that swung from that saddle, and clanging against the iron shovel
of a stirrup that propped the warrior's knees up toward his chin, was a
crooked, silver-clad scimitar of such awful dimensions and such
implacable expression that no man might hope to look upon it and not
shudder. The fringed and bedizened prince whose privilege it is to ride
the pony and lead the elephant into a country village is poor and naked
compared to this chaos of paraphernalia, and the happy vanity of the one
is the very poverty of satisfaction compared to the majestic serenity,
the overwhelming complacency of the other.
“Who is this? What is this?” That was the trembling inquiry all down
the line.
“Our guard! From Galilee to the birthplace of the Savior, the country is
infested with fierce Bedouins, whose sole happiness it is, in this life,
to cut and stab and mangle and murder unoffending Christians. Allah be
with us!”
“Then hire a regiment! Would you send us out among these desperate
hordes, with no salvation in our utmost need but this old turret?”
The dragoman laughed--not at the facetiousness of the simile, for verily,
that guide or that courier or that dragoman never yet lived upon earth
who had in him the faintest appreciation of a joke, even though that joke
were so broad and so ponderous that if it fell on him it would flatten
him out like a postage stamp--the dragoman laughed, and then, emboldened
by some thought that was in his brain, no doubt, proceeded to extremities
and winked.
In straits like these, when a man laughs, it is encouraging when he
winks, it is positively reassuring. He finally intimated that one guard
would be sufficient to protect us, but that that one was an absolute
necessity. It was because of the moral weight his awful panoply would
have with the Bedouins. Then I said we didn't want any guard at all.
If one fantastic vagabond could protect eight armed Christians and a pack
of Arab servants from all harm, surely that detachment could protect
themselves. He shook his head doubtfully. Then I said, just think of
how it looks--think of how it would read, to self-reliant Americans, that
we went sneaking through this deserted wilderness under the protection of