On the 16th of April was inaugurated in Jerusalem the f阾e and fair of the Prophet Moses. The fair is held yearly at Neby M鹲a, a Moslem1 wely, in the wilderness7 of Jud鎍, some three or four hours from Jerusalem on a direct line to the Dead Sea. There Moses, according to the Moslem tradition, was buried, and thither8 the faithful resort in great crowds at this anniversary, and hold a four days' fair.
At midnight the air was humming with preparations; the whole city buzzed like a hive about to swarm9. For many days pilgrims had been gathering10 for this festival, coming in on all the mountain roads, from Grath and Askalon, from Hebron, from Nablous and Jaffa,—pilgrims as zealous11 and as ragged12 as those that gather to the Holy Sepulchre and on the banks of the Jordan. In the early morning we heard the pounding of drums, the clash of cymbals13, the squeaking14 of fifes, and an occasional gun, let off as it were by accident,—very much like the dawn of a Fourth of July at home. Processions were straggling about the streets, apparently15 lost, like ward-delegations in search of the beginning of St. Patrick's Day; a disorderly scramble17 of rags and color, a rabble18 hustling19 along without step or order, preceded usually by half a dozen enormous flags, green, red, yellow, and blue, embroidered20 with various devices and texts from the Koran, which hung lifeless on their staves, but grouped in mass made as lively a study of color as a bevy22 of sails of the Chioggia fishing-boats flocking into the port of Venice at sunrise. Before the banners walked the musicians, filling the narrow streets with a fearful uproar23 of rude drums and cymbals. These people seem to have inherited the musical talent of the ancient Jews, and to have the same passion for noise and discord24.
As the procession would not move to the Tomb of Moses until afternoon, we devoted25 the morning to a visit to the Armenian Patriarch. Isaac, archbishop, and by the grace of God Patriarch of the Armenians of Jerusalem, occupant of the holy apostolic seat of St. James (the Armenian convent stands upon the traditional site of the martyrdom of St. James), claims to be the spiritual head of five millions of Armenians, in Turkey, Syria, Palestine, India, and Persia. By firman from the Sultan, the Copts and the Syrian and the Abyssinian Christians26 are in some sort under his jurisdiction27, but the authority is merely nominal28.
The reception-room of the convent is a handsome hall (for Jerusalem), extending over an archway of the street below and looking upon a garden. The walls are hung with engravings and lithographs29, most of them portraits of contemporary sovereigns and princes of Europe, in whose august company the Patriarch seems to like to sun himself. We had not to wait long before he appeared and gave us a courteous30 and simple welcome. As soon as he learned that we were Americans, he said that he had something that he thought would interest us, and going to his table took out of the drawer an old number of an American periodical containing a portrait of an American publisher, which he set great store by. We congratulated him upon his possession of this treasure, and expressed our passionate31 fondness for this sort of thing, for we soon discovered the delight the Patriarch took in pictures and especially in portraits, and not least in photographs of himself in the full regalia of his sacred office. And with reason, for he is probably the handsomest potentate32 in the world. He is a tall, finely proportioned man of fifty years, and his deportment exhibits that happy courtesy which is born of the love of approbation33 and a kindly34 opinion of self. He was clad in the black cloak with the pointed35 hood36 of the convent, which made a fine contrast to his long, full beard, turning white; his complexion37 is fair, white and red, and his eyes are remarkably38 pleasant and benignant.
The languages at the command of the Patriarch are two, the Armenian and the Turkish, and we were obliged to communicate with him through the medium of the latter, Abd-el-Atti acting39 as interpreter. How much Turkish our dragoman knew, and how familiar his holiness is with it, we could not tell, but the conversation went on briskly, as it always does when Abd-el-Atti has control of it. When we had exhausted40 what the Patriarch knew about America and what we knew about Armenia, which did not take long (it was astonishing how few things in all this world of things we knew in common), we directed the conversation upon what we supposed would be congenial and common ground, the dogma of the Trinity and the point of difference between the Armenian and the Latin church. I cannot say that we acquired much light on the subject, though probably we did better than disputants usually do on this topic. We had some signal advantages. The questions and answers, strained through the Turkish language, were robbed of all salient and noxious41 points, and solved themselves without difficulty. Thus, the "Filioque clause" offered no subtle distinctions to the Moslem mind of Abd-el-Atti, and he presented it to the Patriarch, I have no doubt, with perfect clarity. At any rate, the reply was satisfactory:—
"His excellency, he much oblige, and him say he t'ink so."
The elucidation42 of this point was rendered the easier, probably, by the fact that neither Abd-el-Atti nor the Patriarch nor ourselves knew much about it. When I told his highness (if, through Abd-el-Atti, I did tell him) that the great Armenian convent at Venice, which holds with the Pope, accepts the Latin construction of the clause, he seemed never to have heard of the great Armenian convent at Venice. At this point of the conversation we thought it wise to finish the subject by the trite43 remark that we believed a man's life was after all more important than his creed44.
"So am I," responded the dragoman, and the Patriarch seemed to be of like mind.
A new turn was given to our interview by the arrival of refreshments45, a succession of sweetmeats, cordials, candies, and coffee. The sweetmeats first served were a delicate preserve of plums. This was handed around in a jar, from which each guest dipped a spoonful, and swallowed it, drinking from a glass of water immediately,—exactly as we used to take medicine in childhood. The preserve was taken away when each person had tasted it, and shortly a delicious orange cordial was brought, and handed around with candy. Coffee followed. The Patriarch then led the way about his palace, and with some pride showed us the gold and silver insignia of his office and his rich vestments. On the wall of his study hung a curious map of the world, printed at Amsterdam in 1692, in Armenian characters. He was so kind also as to give us his photograph, enriched with his unreadable autograph, and a. book printed at the convent, entitled Deux Ans de S閖our en Abyssinie; and we had the pleasure of seeing also the heroes and the author of the book,—two Armenian monks47, who undertook, on an English suggestion, a mission to King Theodore, to intercede48 for the release of the English prisoners held by the tyrant49 of that land. They were detained by its treacherous50 and barbarous chiefs, robbed by people and priests alike, never reached the headquarters of the king, and were released only after two years of miserable51 captivity52 and suffering. This book is a faithful record of their journey, and contains a complete description of the religion and customs of the Abyssinians, set down with the candor53 and verbal nakedness of Herodotus. Whatever Christianity the Abyssinians may once have had, their religion now is an odd mixture of Judaism, fetichism, and Christian3 dogmas, and their morals a perfect reproduction of those in vogue54 just before the flood; there is no vice21 or disease of barbarism or of civilization that is not with them of universal acceptance. And the priest Timotheus, the writer of this narrative55, gave the Abyssinians abiding56 in Jerusalem a character no better than that of their countrymen at home.
The Patriarch, with many expressions of civility, gave us into the charge of a monk46, who showed us all the parts of the convent we had not seen on a previous visit. The convent is not only a wealthy and clean, but also an enlightened establishment. Within its precincts are nuns57 as well as monks, and good schools are maintained for children of both sexes. The school-house, with its commodious58 apartments, was not unlike one of our buildings for graded schools; in the rooms we saw many cases of antiquities59 and curiosities from various countries, and specimens60 of minerals. A map which hung on the wall, and was only one hundred years old, showed the Red Sea flowing into the Dead Sea, and the river Jordan emptying into the Mediterranean61. Perhaps the scholars learn ancient geography only.
At twelve the Moslems said prayers in the Mosque62 of Omar, and at one o'clock the procession was ready to move out of St. Stephen's Gate. We rode around to that entrance. The spectacle spread before us was marvellous. All the gray and ragged slopes and ravines were gay with color and lively with movement. The city walls on the side overlooking the Valley of Jehoshaphat were covered with masses of people, clinging to them like bees; so the defences may have appeared to Titus when he ordered the assault from the opposite hill. The sunken road leading from St. Stephen's Gate, down which the procession was to pass, was lined with spectators, seated in ranks on ranks on the stony63 slopes. These were mostly women,—this being one of the few days upon which the Moslem women may freely come abroad,—clad in pure white, and with white veils drawn64 about their heads. These clouds of white robes were relieved here and there by flaming spots of color, for the children and slaves accompanied the women, and their dress added blue and red and yellow to the picture. Men also mingled65 in the throng66, displaying turbans of blue and black and green and white. One could not say that any color or nationality was wanting in the spectacle. Sprinkled in groups all over the hillside, in the Moslem cemetery67 and beneath it, were like groups of color, and streaks68 of it marked the descent of every winding69 path. The Prince of Oldenburg, the only foreign dignitary present, had his tents pitched upon a knoll70 outside the gate, and other tents dotted the roadside and the hill.
Crowds of people thronged71 both sides of the road to the Mount of Olives and to Gethsemane, spreading themselves in the valley and extending away up the road of the Triumphal Entry; everywhere were the most brilliant effects of white, red, yellow, gray, green, black, and striped raiment: no matter what these Orientals put on, it becomes picturesque,—old coffee-bags, old rags and carpets, anything. There could not be a finer place for a display than these two opposing hillsides, the narrow valley, and the winding roads, which increased the apparent length of the procession and set it off to the best advantage. We were glad of the opportunity to see this ancient valley of bones revived in a manner to recall the pageants72 and shows of centuries ago, and as we rode down the sunken road in advance of the procession, we imagined how we might have felt if we had been mounted on horses or elephants instead of donkeys, and if we had been conquerors73 leading a triumph, and these people on either hand had been cheering us instead of jeering74 us. Turkish soldiers, stationed every thirty paces, kept the road clear for the expected cavalcade75. In order to see it and the spectators to the best advantage, we took position on the opposite side of the valley and below the road around the Mount of Olives.
The procession was a good illustration of the shallow splendor76 of the Orient; it had no order, no uniformity, no organization; it dragged itself along at the whim77 of its separate squads78. First came a guard of soldiers, then a little huddle80 of men of all sorts of colors and apparel, bearing several flags, among them the green Flag of Moses; after an interval81 another squad79, bearing large and gorgeous flags, preceded by musicians beating drums and cymbals. In front of the drums danced, or rather hitched82 forward with stately steps, two shabby fellows, throwing their bodies from side to side and casting their arms about, clashing cymbals and smirking83 with infinite conceit84. At long intervals85 came other like bands with flags and music, in such disorder16 as scarcely to be told from the spectators, except that they bore guns and pistols, which they continually fired into the air and close over the heads of the crowd, with a reckless profusion86 of powder and the most murderous appearance. To these followed mounted soldiers in white, with a Turkish band of music,—worse than any military band in Italy; and after this the pasha, the governor of the city, a number of civil and military dignitaries and one or two high ulemas, and a green-clad representative of the Prophet,—a beggar on horseback,—on fiery87 horses which curveted about in the crowd, excited by the guns, the music, and the discharge of a cannon88 now and then, which was stationed at the gate of St. Stephen. Among the insignia displayed were two tall instruments of brass89, which twirled and glittered in the sun, not like the golden candlestick of the Jews, nor the "host" of the Catholics, nor the sistrum of the ancient Egyptians, but, perhaps, as Moslemism is a reminiscence of all religions, a caricature of all three.
The crush in the narrow road round the hill and the grouping of all the gorgeous banners there produced a momentary90 fine effect; but generally, save for the spectators, the display was cheap and childish. Only once did we see either soldiers or civilians91 marching in order; there were five fellows in line carrying Nubian spears, and also five sappers and miners in line, wearing leathern aprons92 and bearing theatrical93 battle-axes. As to the arms, we could discover no two guns of the same pattern in all the multitude of guns; like most things in the East, the demonstration94 was one of show, color, and noise, not to be examined too closely, but to be taken with faith, as we eat dates. A company of Sheridan's cavalry95 would have scattered96 the entire army.
The procession, having halted on the brow of the hill, countermarched and returned; but the Flag of Moses and its guard went on to the camp, at his tomb, there to await the arrival of the pilgrims on the Monday following. And the most gorgeous Moslem demonstration of the year was over.
点击
收听单词发音
收听单词发音 |
1
Moslem
|
|
| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
参考例句： |
|
|
|
|
2
superseded
|
|
| [医]被代替的，废弃的 | |
参考例句： |
|
|
|
|
3
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
4
embellish
|
|
| v.装饰，布置；给…添加细节，润饰 | |
参考例句： |
|
|
|
|
5
scruple
|
|
| n./v.顾忌，迟疑 | |
参考例句： |
|
|
|
|
6
enroll
|
|
| v.招收；登记；入学；参军；成为会员（英)enrol | |
参考例句： |
|
|
|
|
7
wilderness
|
|
| n.杳无人烟的一片陆地、水等，荒漠 | |
参考例句： |
|
|
|
|
8
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
9
swarm
|
|
| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
参考例句： |
|
|
|
|
10
gathering
|
|
| n.集会，聚会，聚集 | |
参考例句： |
|
|
|
|
11
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
12
ragged
|
|
| adj.衣衫褴褛的，粗糙的，刺耳的 | |
参考例句： |
|
|
|
|
13
cymbals
|
|
| pl.铙钹 | |
参考例句： |
|
|
|
|
14
squeaking
|
|
| v.短促地尖叫( squeak的现在分词 )；吱吱叫；告密；充当告密者 | |
参考例句： |
|
|
|
|
15
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
16
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
17
scramble
|
|
| v.爬行，攀爬，杂乱蔓延，碎片，片段，废料 | |
参考例句： |
|
|
|
|
18
rabble
|
|
| n.乌合之众，暴民；下等人 | |
参考例句： |
|
|
|
|
19
hustling
|
|
| 催促（hustle的现在分词形式） | |
参考例句： |
|
|
|
|
20
embroidered
|
|
| adj．绣花的 | |
参考例句： |
|
|
|
|
21
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
22
bevy
|
|
| n.一群 | |
参考例句： |
|
|
|
|
23
uproar
|
|
| n.骚动，喧嚣，鼎沸 | |
参考例句： |
|
|
|
|
24
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
25
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
26
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
27
jurisdiction
|
|
| n.司法权，审判权，管辖权，控制权 | |
参考例句： |
|
|
|
|
28
nominal
|
|
| adj.名义上的；(金额、租金)微不足道的 | |
参考例句： |
|
|
|
|
29
lithographs
|
|
| n.平版印刷品( lithograph的名词复数 ) | |
参考例句： |
|
|
|
|
30
courteous
|
|
| adj.彬彬有礼的，客气的 | |
参考例句： |
|
|
|
|
31
passionate
|
|
| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
参考例句： |
|
|
|
|
32
potentate
|
|
| n.统治者；君主 | |
参考例句： |
|
|
|
|
33
approbation
|
|
| n.称赞；认可 | |
参考例句： |
|
|
|
|
34
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
35
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
36
hood
|
|
| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
参考例句： |
|
|
|
|
37
complexion
|
|
| n.肤色；情况，局面；气质，性格 | |
参考例句： |
|
|
|
|
38
remarkably
|
|
| ad.不同寻常地，相当地 | |
参考例句： |
|
|
|
|
39
acting
|
|
| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
参考例句： |
|
|
|
|
40
exhausted
|
|
| adj.极其疲惫的，精疲力尽的 | |
参考例句： |
|
|
|
|
41
noxious
|
|
| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
参考例句： |
|
|
|
|
42
elucidation
|
|
| n.说明，阐明 | |
参考例句： |
|
|
|
|
43
trite
|
|
| adj.陈腐的 | |
参考例句： |
|
|
|
|
44
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
45
refreshments
|
|
| n.点心,便餐;(会议后的)简单茶点招 待 | |
参考例句： |
|
|
|
|
46
monk
|
|
| n.和尚，僧侣，修道士 | |
参考例句： |
|
|
|
|
47
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
48
intercede
|
|
| vi.仲裁，说情 | |
参考例句： |
|
|
|
|
49
tyrant
|
|
| n.暴君，专制的君主，残暴的人 | |
参考例句： |
|
|
|
|
50
treacherous
|
|
| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
参考例句： |
|
|
|
|
51
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
52
captivity
|
|
| n.囚禁；被俘；束缚 | |
参考例句： |
|
|
|
|
53
candor
|
|
| n.坦白，率真 | |
参考例句： |
|
|
|
|
54
Vogue
|
|
| n.时髦，时尚；adj.流行的 | |
参考例句： |
|
|
|
|
55
narrative
|
|
| n.叙述，故事；adj.叙事的，故事体的 | |
参考例句： |
|
|
|
|
56
abiding
|
|
| adj.永久的，持久的，不变的 | |
参考例句： |
|
|
|
|
57
nuns
|
|
| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
参考例句： |
|
|
|
|
58
commodious
|
|
| adj.宽敞的；使用方便的 | |
参考例句： |
|
|
|
|
59
antiquities
|
|
| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
参考例句： |
|
|
|
|
60
specimens
|
|
| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
参考例句： |
|
|
|
|
61
Mediterranean
|
|
| adj.地中海的；地中海沿岸的 | |
参考例句： |
|
|
|
|
62
mosque
|
|
| n.清真寺 | |
参考例句： |
|
|
|
|
63
stony
|
|
| adj.石头的，多石头的，冷酷的，无情的 | |
参考例句： |
|
|
|
|
64
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
65
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
66
throng
|
|
| n.人群，群众；v.拥挤，群集 | |
参考例句： |
|
|
|
|
67
cemetery
|
|
| n.坟墓，墓地，坟场 | |
参考例句： |
|
|
|
|
68
streaks
|
|
| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
参考例句： |
|
|
|
|
69
winding
|
|
| n.绕，缠，绕组，线圈 | |
参考例句： |
|
|
|
|
70
knoll
|
|
| n.小山，小丘 | |
参考例句： |
|
|
|
|
71
thronged
|
|
| v.成群，挤满( throng的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
72
pageants
|
|
| n.盛装的游行( pageant的名词复数 )；穿古代服装的游行；再现历史场景的娱乐活动；盛会 | |
参考例句： |
|
|
|
|
73
conquerors
|
|
| 征服者，占领者( conqueror的名词复数 ) | |
参考例句： |
|
|
|
|
74
jeering
|
|
| adj.嘲弄的，揶揄的v.嘲笑( jeer的现在分词 ) | |
参考例句： |
|
|
|
|
75
cavalcade
|
|
| n.车队等的行列 | |
参考例句： |
|
|
|
|
76
splendor
|
|
| n.光彩；壮丽，华丽；显赫，辉煌 | |
参考例句： |
|
|
|
|
77
whim
|
|
| n.一时的兴致，突然的念头；奇想，幻想 | |
参考例句： |
|
|
|
|
78
squads
|
|
| n.（军队中的）班( squad的名词复数 )；（暗杀）小组；体育运动的运动（代表）队；（对付某类犯罪活动的）警察队伍 | |
参考例句： |
|
|
|
|
79
squad
|
|
| n.班，小队，小团体；vt.把…编成班或小组 | |
参考例句： |
|
|
|
|
80
huddle
|
|
| vi.挤作一团；蜷缩；vt.聚集；n.挤在一起的人 | |
参考例句： |
|
|
|
|
81
interval
|
|
| n.间隔，间距；幕间休息，中场休息 | |
参考例句： |
|
|
|
|
82
hitched
|
|
| （免费）搭乘他人之车( hitch的过去式和过去分词 )； 搭便车； 攀上； 跃上 | |
参考例句： |
|
|
|
|
83
smirking
|
|
| v.傻笑( smirk的现在分词 ) | |
参考例句： |
|
|
|
|
84
conceit
|
|
| n.自负，自高自大 | |
参考例句： |
|
|
|
|
85
intervals
|
|
| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
参考例句： |
|
|
|
|
86
profusion
|
|
| n.挥霍；丰富 | |
参考例句： |
|
|
|
|
87
fiery
|
|
| adj.燃烧着的，火红的；暴躁的；激烈的 | |
参考例句： |
|
|
|
|
88
cannon
|
|
| n.大炮，火炮；飞机上的机关炮 | |
参考例句： |
|
|
|
|
89
brass
|
|
| n.黄铜；黄铜器，铜管乐器 | |
参考例句： |
|
|
|
|
90
momentary
|
|
| adj.片刻的，瞬息的；短暂的 | |
参考例句： |
|
|
|
|
91
civilians
|
|
| 平民，百姓( civilian的名词复数 )； 老百姓 | |
参考例句： |
|
|
|
|
92
aprons
|
|
| 围裙( apron的名词复数 )； 停机坪，台口（舞台幕前的部份） | |
参考例句： |
|
|
|
|
93
theatrical
|
|
| adj.剧场的，演戏的；做戏似的，做作的 | |
参考例句： |
|
|
|
|
94
demonstration
|
|
| n.表明，示范，论证，示威 | |
参考例句： |
|
|
|
|
95
cavalry
|
|
| n.骑兵；轻装甲部队 | |
参考例句： |
|
|
|
|
96
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |