What porridge had John Keats?"
R. Browning
After fourteen hours in the saddle we were thankful to dismount at the friendly door of the presbytery at Madaba, where, by kind permission of the Latin Patriarch in Jerusalem, we were admitted to enjoy the hospitality of the parish priest, a Piedmontese, and his assistant, an Arab, both speaking excellent French, as well as Italian, the official language of the patriarchal clergy1.
We found their reception room crowded with a group of some dozen villagers, prominent among whom was a dignified-looking shech, who at once claimed acquaintance with the Professor, and proved to have been his guide in this district upon a former occasion. He was engaged in a discussion with the priests, which we had evidently interrupted, and the moment opportunity permitted he returned to his point. There was nothing discourteous2 in {52} his persistence3, he was obviously attempting to make a bargain, and the price offered had already, we were told, reached 200 francs. The priest met all his advances with a decided4 negative, which grew more and more imperative5 as time went on, but time is of no value to an Arab, and we could not but be reminded of the parable6 of the importunate7 widow. After a time, at the express desire of our hosts, they all withdrew into an outer room while we enjoyed our much-needed refreshment8, but when we afterwards went out to look about us they returned to the charge, and we even found them still at it next morning. The very delicate point at issue was afterwards explained to us. The man, a member of the Eastern branch of the Church, desired to marry his niece, and having failed—after perhaps equal pertinacity9 in enforcing his point—in obtaining permission from his own priest had come to see whether it might be worth his while to change his religious views, in hope of receiving the sanction of the Latins. Apparently10 he thought the real question at issue was "How much?"—and from time to time, after consultation11 with his companions, he would raise his bid by a few piasters. Again and again the priests roundly assured him it was {53} of no avail; he was not to be convinced, and when we finally rode away he was sitting on a stone by the door of the presbytery. It would have been interesting to know what were the special attractions of the lady for whom he was willing to venture so much.
Madaba may best be described as a village of what, in England, we should call "squatters." They are Christian12 exiles from the Moslem13 town of Kerak, who, about 1880, took possession of a city which had been in ruins some thirteen hundred years, having been devastated14, according to a learned monograph15 upon the subject by the Dominican Père Séjourné, most probably by Chosroes, in his destructive march to or from the north. The present population, of some 900, of whom about two-thirds are Greeks, the rest Latins, occupies a small hill about 100 feet in height, of which almost a third is debris16. The new residents, in digging for foundations, have brought to light a great deal that is of extreme interest and, as naturally follows, have destroyed still more. Dr Bliss17, referring to the article of Père Séjourné, and describing the town in 1895, observes that certain ruins have disappeared in the meantime, and we, in turn, failed to find others which {54} appear in the sketches19 of Professor Brünnow, also of 1895.
Madaba is undoubtedly20 a place very precious to the arch?ologist; to the merely ?sthetic it is disappointing and sad. The ruin, the débris, the desecration21, the filth22 of the last quarter of a century force themselves upon our consciousness to a degree difficult to overcome, and it requires an effort, of which we were little conscious elsewhere, to realise its former dignity. When Joshua was old and well stricken in years it must have been a little discouraging to him to learn that, besides other large tracts23 of country in this district, "all the plain of Madaba unto Diban" remained to be possessed24. Mesha, King of Diban, over six hours' ride to the south, mentions upon the famous Moabite stone (897 B.C.) that it belonged to the Israelites in his period, the reign25 of Omri, but it afterwards passed into the possession of the Moabites, and, still later, into that of the Nabateans, who came hither from the south of Arabia. Madaba withstood Hyrcanus during a siege of six months about a century before Christ, and, during the Christian era, was the seat of a bishopric. Early in the seventh century, like many places on this side of Jordan, it disappears from history.
{55} Madaba must have been a town of some importance, although the space enclosed within its walls was barely a quarter of a mile square. Père Séjourné, the Dominican arch?ologist, saw gates on the north and east which have disappeared, but indications remain of the existence of four. The population was well provided for as to water, for, in addition to two smaller reservoirs, a pool at the S.W. angle measures 108 yards long, by 103 yards wide, and 13 feet deep. It is now used as a field for the cultivation26 of tobacco, for as long as it served its original purpose it was the cause of constant feuds27 with the Bedu. There was a street of columns 150 yards in length. Bliss and Baedeker mention five churches, the Père Curé told us he had evidence of the existence of eight, for which almost disproportionate number the bishopric may account. The piety28 of to-day takes another form. Schumacher, in a valuable monograph (1895), relates that the former curé, Pater Biever, describing his ten years' experience among the people, related that the hardest things to teach them had been not to bring their sabres and other weapons into church and not to greet him, if they chanced to arrive while service was proceeding29, with the usual {56} respectful but loud-voiced, Marhabā jā chūre!—"May thy path be broad, O priest!"
When he enunciated30 the teaching, "Love your enemies, do good to those that hate you," an old shech called out: "Halt, priest! you can preach that to the old women." In certain respects the people of Madaba stand higher than the Christians31 west of the Jordan, and offences against morality are very rare—among the genuine Bedu they are almost unknown. Monogamy is the rule in Madaba, though in Kerak, whence the people come, polygamy is found even among Christians, and among others is quite usual.
In matters of peace and warfare32 they observe the rules of the Bedu, and Schumacher quotes interesting examples of what he truly calls the sound views of honour and manliness33, to be noticed even among the wild customs of these children of nature.
Their absolute disregard of the beautiful, their indifference34 to the abominations of their surroundings, is almost incredible. Chickens and goats defile35 the most exquisite36 mosaics37; a Corinthian capital, picked up by chance, is inserted between an unhewn stone and a slab39 of marble; a squalid hut has a carved lintel. {57} Père Séjourné points out that in a small church, which Bliss describes as the most interesting which he visited, an inscription40 reveals the age of the building, and serves, so to speak, as a point de repère for others. It recites that "the mosaic38 work of this sanctuary41 and of the holy house of the altogether pure Sovereign Mother of God has been made by the care and the zeal42 of this town of Madaba ... in the month of February of the year 674, indication 5"—that is, 362 of our present era. Another church, portions of which have to be sought for in several different dwellings43, has been regarded as the cathedral; it is 125 feet long, with aisles44 twice the breadth of the nave45, which is 29 feet, all in Corinthian style.
But the pièce de résistance at Madaba, the goal of the savant's pilgrimage, is the celebrated46 mosaic—the Madaba map—which, discovered in 1884, was not known to the public till 1897. We were armed with a letter from the Greek patriarch desiring that the Professor and his party might have every assistance in their investigations47. We accordingly made our way to the Greek church at the foot of the rising ground upon which the town is built. They had not been aware of our coming, and {58} suggested that, in order that suitable preparations might be made, we should return next day, which was, unfortunately, impossible. By the time that a solid mass of dust and dirt had been laboriously48 removed (for the means taken for the preservation49 of the mosaic, render it accessible only in detached sections, each covered by glass) the twilight50 was so far advanced that we saw it very imperfectly, and are glad therefore not to depend upon our own impressions for a description. It is a map, in fine mosaic, of Palestine, including a part of Lower Egypt, much broken and injured at the edges, and, obviously, reduced in extent. It serves, at present, as part of the flooring of the Greek church, but, on account of its value, as possibly the oldest map of Palestine in existence, it is, very properly, covered in with glass, on a principle strongly resembling a cucumber frame.
The colours, which are various, and arranged with a view to science rather than to art, are as fresh as the day they were laid, and the mosaic is a combination of a map, a picture, and a ground plan.
Père Cléopas, a Greek priest, who is spoken of as the discoverer, although it had been {59} locally known for thirteen years, thus describes it: "The artist was not content to give simply the names of the towns, but, moreover, with careful pains, he shows the form, size, and plan of any town of importance; and further how many doors and gates it has, whether these lie to east or west, what important buildings it contains, what is their style, and what is the old name of the town, as well as that in use; where hills are found and where plains; where rivers and brooks51 and forests; where springs and where hot springs; where ponds and lakes; where boats and ships; where palms and where bananas; all these, in their natural colours, are exactly indicated upon the map."
It is worth while to give some short account of the Madaba map, not only because the history is interesting in itself, but because it is thoroughly52 typical of much which happens in this country. The facts are taken from a Mémoire presented by Mons. Clermont-Ganneau to the French Academy, and subsequently published in the Recueil d'Archéologie Orientale.
The discoverer of the mosaic was a Greek monk53, of whom the very name has been forgotten, and who, in 1884, communicated the fact to the Greek Patriarch, who took no notice whatever. {60} One feels little regret that this worthy54 ecclesiastic55 was, later, exiled to Constantinople, and succeeded by the patriarch Gerasimos, who, in 1890, six years after the original discovery, found the letter, and immediately sent off an architect with orders that the mosaic should be included in the church about to be erected56 at Madaba. We have the testimony57 of four monks58 that, at this time, the mosaic was almost complete, but the intelligent workman destroyed much of it in order to lay the foundations of the church, sacristy, and out-buildings; broke up part to insert a pilaster, and left much of the bordering, with its decorations of biblical imagery, outside. He then returned, with the assurance that the mosaic was unimportant.
Another six years elapsed, and Father Cléopas, librarian of the Greek patriarchate, who chanced to be arranging a visit to Jericho, was prevailed upon by Monsignor Gerasimos, who had never lost interest in the reported discovery, to continue his journey as far as Madaba, in order to report upon it. He returned in January 1897, thirteen years after the original discovery, bringing with him a sketch18 of the map, and some notes. M. Arvanitaki, a professional map-maker, was at once despatched to make a {61} drawing. He was a Greek, a member of the Astronomical59 Society of France, and an accomplished60 linguist61, a matter of great importance when abbreviations and contractions62 had to be correctly rendered. Before his work could be finished the patriarch died, and the geometer, not being new to the little ways of Jerusalem, was about to abandon an undertaking63 which any succeeding patriarch might possibly repudiate64, but was, fortunately, encouraged by the Franciscans, who undertook to translate the MS. of Père Cléopas into French, and to publish the work of the artist in twelve sheets of half-a-metre square. This was successfully accomplished by means of Lumière's orthochromatic plates, and was forwarded to the Academy of France on the 16th of March. The story of the misfortunes of the map was, however, not yet complete. The Greek patriarchate claimed the original drawings, and the negatives were broken on their way to Paris. M. Clermont-Ganneau, however, succeeded in reproducing them, and made them the basis of a communication to the Institute, and so of introducing the valuable "find" to the arch?ological world.
Meantime, Père Vincent, of the Dominican Order in Jerusalem, had made another drawing, {62} which was published in pamphlet form with a monograph by his learned colleague, Père Lagrange, collaborating65 with Père Cléopas himself. A further record was made, also early in March, by Père Germer Durand, of the Assumptionist Order, who also laid a complete photograph before the Academy of France, consisting of ten sheets, taken from above, a light scaffolding having been erected for the purpose, an experiment pronounced in the Mémoire as having been "carried out in the most satisfactory manner possible." Within two months, therefore, of the visit of Père Cléopas, the mosaic, neglected for thirteen years, had been the subject of three separate monographs66. The representative of the English Palestine Exploration Fund made a visit to Madaba which was wholly unsuccessful, but the German architect, Paul Palmer, of Jerusalem, assisted by a couple of artists, succeeded in triumphing over many difficulties, political as well as mechanical, and has made a reproduction of the map, of the original size and colouring, which now hangs, by the desire of the patriarch, in the Greek School at Jerusalem, where it is accessible to all comers, an object of permanent value to scholars and arch?ologists.
The discovery has naturally given rise to a {63} vast amount of discussion, and has involved much reconsideration of earlier topographical conclusions. We can never sufficiently67 regret all that has been so gratuitously68 lost, although, in Palestine, one necessarily becomes somewhat hardened to losses of the kind. Trustworthy witnesses who saw the map before the mutilation recently inflicted69 concur70 in testifying that it originally recorded the position of Ephesus, Smyrna, and Constantinople, showing that it must have included Asia Minor71 and the Bosphorus.
And so we wrangle72 and regret; we take long journeys to see this marvel73 of the science of at least thirteen hundred years ago; we dispute who shall be accounted the first to perceive its worth; what nation first presented the facts to the world; what bearing they have upon the learning of to-day; and, meantime, the name of the discoverer, though he may still be living, is never mentioned, and no one thinks of the human soul that imagined, the human hands that wrought—the nameless Byzantine priest into whose labours we have entered!
"Nokes outdares Stokes in azure74 feats75.
Both gorge76. Who fished the murex up?
What porridge had John Keats?"
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1
clergy
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| n.[总称]牧师，神职人员 | |
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discourteous
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| adj.不恭的，不敬的 | |
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persistence
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| n.坚持，持续，存留 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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parable
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| n.寓言，比喻 | |
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importunate
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| adj.强求的；纠缠不休的 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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pertinacity
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| n.执拗，顽固 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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consultation
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| n.咨询；商量；商议；会议 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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devastated
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| v.彻底破坏( devastate的过去式和过去分词)；摧毁；毁灭；在感情上（精神上、财务上等）压垮adj.毁坏的；极为震惊的 | |
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monograph
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| n.专题文章，专题著作 | |
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debris
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| n.瓦砾堆，废墟，碎片 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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sketches
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| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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desecration
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| n. 亵渎神圣, 污辱 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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feuds
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| n.长期不和，世仇( feud的名词复数 ) | |
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piety
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| n.虔诚，虔敬 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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manliness
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| 刚毅 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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defile
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| v.弄污，弄脏；n.(山间)小道 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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mosaics
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| n.马赛克( mosaic的名词复数 )；镶嵌；镶嵌工艺；镶嵌图案 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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slab
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| n.平板，厚的切片；v.切成厚板，以平板盖上 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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zeal
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| n.热心，热情，热忱 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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aisles
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| n. (席位间的)通道, 侧廊 | |
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nave
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| n.教堂的中部；本堂 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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brooks
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| n.小溪( brook的名词复数 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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monk
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| n.和尚，僧侣，修道士 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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testimony
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| n.证词；见证，证明 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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astronomical
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| adj.天文学的，（数字）极大的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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linguist
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| n.语言学家；精通数种外国语言者 | |
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contractions
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| n.收缩( contraction的名词复数 )；缩减；缩略词；（分娩时）子宫收缩 | |
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undertaking
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| n.保证，许诺，事业 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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collaborating
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| 合作( collaborate的现在分词 )； 勾结叛国 | |
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monographs
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| n.专著，专论( monograph的名词复数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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gratuitously
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| 平白 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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concur
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| v.同意，意见一致，互助，同时发生 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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wrangle
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| vi.争吵 | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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azure
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| adj.天蓝色的，蔚蓝色的 | |
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75
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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76
gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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