It was not indeed for his own pleasure that he had left the familiar cronies of his own town and come into foreign and uncomfortable parts; you could see that he would much prefer to be again among the "directors" and "stockholders" and operators, exchanging the dry chips of gossip about stocks and rates; but, being a man of "means," he had yielded to the imperious pressure of our modern society which, insists on travel, and to the natural desire of his family to see the world. Europe had not pleased him, although it was interesting for an old country, and there were a few places, the Grand Hotel in Paris for instance, where one feels a little at home. Buildings, cathedrals? Yes, some of them were very fine, but there was nothing in Europe to equal or approach the Capitol in Washington. And galleries; my wife likes them, and my daughter,—I suppose I have walked through miles and miles of them. It may have been in the nature of a confidential14 confession15, that he was dragged into the East, though he made no concealment17 of his repugnance18 to being here. But when he had crossed the Mediterranean19, Europe had attractions for him which he had never imagined while he was in it. If he had been left to himself he would have fled back from Cairo as if it were infested20 with plague; he had gone no farther up the Nile; that miserable21 hole, Cairo, was sufficient for him.
"They talk," he was saying, speaking with that deliberate pause and emphasis upon every word which characterizes the conversation of his section of the country,—"they talk about the climate of Egypt; it is all a humbug22. Cairo is the most disagreeable city in the world, no sun, nothing but dust and wind. I give you my word that we had only one pleasant day in a week; cold,—you can't get warm in the hotel; the only decent day we had in Egypt was at Suez. Fruit? What do you get? Some pretend to like those dry dates. The oranges are so sour you can't eat them, except the Jaffa, which are all peel. Yes, the pyramids are big piles of stone, but when you come to architecture, what is there in Cairo to compare to the Tuileries? The mosque23 of Mohammed Ali is a fine building; it suits me better than the mosque at Jerusalem. But what a city to live in!"
The farther our friend journeyed in the Orient, the deeper became his disgust. It was extreme in Jerusalem; but it had a pathetic tone of resignation in Damascus; hope was dead within him. The day after we had visited the private houses, some one asked him at table if he was not pleased with Damascus.
"Damascus!" he repeated, "Damascus is the most God-forsaken place I have ever been in. There is nothing to eat, and nothing to see. I had heard about the bazaars24 of Damascus; my daughter must see the bazaars of Damascus. There is nothing in them; I have been from one end of them to the other,—it is a mess of rubbish. I suppose you were hauled through what they call the private houses? There is a good deal of marble and a good deal of show, but there is n't a house in Damascus that a respectable American would live in; there is n't one he could be comfortable in. The old mosque is an interesting place: I like the mosque, and I have been there a couple of times, and should n't mind going again; but I've had enough of Damascus, I don't intend to go out doors again until my family are ready to leave."
All these intense dislikes of the Western observer were warmly combated by the ladies present, who found Damascus almost a paradise, and were glowing with enthusiasm over every place and incident of their journey. Having delivered his opinion, our friend let the conversation run on without interference, as it ranged all over Palestine. He sat in silence, as if he were patiently enduring anew the martyrdom of his pleasure-trip, until at length, obeying a seeming necessity of relieving his feelings, he leaned forward and addressed the lady next but one to him, measuring every word with judicial25 slowness,—
"Madame—I—hate—the—name—of Palestine—and Jud鎍—and—the Jordan—and—Damascus—and—Jeru-salem."
It is always refreshing26 in travel to meet a candid27 man who is not hindered by any weight of historic consciousness from expressing his opinions; and without exactly knowing why I felt under great obligations to this gentleman,—for gentleman he certainly was, even to an old-fashioned courtesy that shamed the best breeding of the Arabs. And after this wholesale28 sweep of the Oriental board, I experienced a new pleasure in going about and picking up the fragments of romance and sentiment that one might still admire.
There was another pilgrim at Damascus to whom Palestine was larger than all the world besides, and who magnified its relation to the rest of the earth as much as our more widely travelled friend belittled29 it. In a waste but damp spot outside the Bab-el-Hadid an incongruous Cook's Party had pitched its tents,—a camp which swarmed30 during the day with itinerant31 merchants and beggars, and at night was the favorite resort of the most dissolute dogs of Damascus. In knowing this party one had an opportunity to observe the various motives that bring people to the Holy Land; there were a divinity student, a college professor, a well-known publisher, some indomitable English ladies, some London cockneys, and a group of young men who made a lark32 of the pilgrimage, and saw no more significance in the tour than in a jaunt33 to the Derby or a sail to Margate. I was told that the guide-book most read and disputed over by this party was the graphic34 itinerary35 of Mark Twain. The pilgrim to whom I refer, however, scarcely needed any guide in the Holy Land. He was, by his own representation, an illiterate36 shoemaker from the South of England; of schooling37 he had never enjoyed a day, nor of education, except such as sprung from his "conversion38," which happened in his twentieth year. At that age he joined the "Primitive39 Methodists," and became, without abandoning his bench, an occasional exhorter40 and field-preacher; his study, to which he gave every moment not demanded by his trade, was the Bible. To exhorting41 he added the labor42 on Sunday of teaching, and for nearly forty years, without interruption, he had taken charge of a Sunday-school class. He was very poor, and the incessant43 labor of six days in the week hardly sufficed to the support of himself and his wife, and the family that began to fill his humble44 lodging45. Nevertheless, at the very time of his conversion he was seized with an intense longing46 to make a pilgrimage to the Holy Land. This desire strengthened the more he read the Bible and became interested in the scenes of its prophecies and miracles. He resolved to go; yet to undertake so expensive a journey at the time was impossible, nor could his family spare his daily labor. But, early in his married life, he came to a notable resolution, and that was to lay by something every year, no matter how insignificant47 the sum, as a fund for his pilgrimage. And he trusted if his life were spared long enough he should be able to see with his own eyes the Promised Land; if that might be granted him, his object in life would be attained48, and he should be willing to depart in peace.
Filled with this sole idea he labored49 at his trade without relaxation50, and gave his Sundays and evenings to a most diligent51 study of the Bible; and at length extended his reading to other books, commentaries and travels, which bore upon his favorite object. Years passed by; his Palestine fund accumulated more slowly than his information about that land, but he was never discouraged; he lost at one time a considerable sum by misplaced confidence in a comrade, but, nothing disheartened, he set to work to hammer out what would replace it. Of course such industry and singleness of purpose were not without result; his business prospered52 and his fund increased; but with his success new duties opened; his children must be educated, for he was determined53 that they should have a better chance in England than their father had been given. The expenses of their education and his contributions to the maintenance of the worship of his society interfered54 sadly with his pilgrimage, and more than thirty years passed before he saw himself in possession of the sum that he could spare for the purchase of a Cook's ticket to the Holy Land. It was with pardonable pride that he told this story of his life, and added that his business of shoemaking was now prosperous, that he had now a shop of his own and men working under him, and that one of his sons, who would have as good an education as any nobleman in the kingdom, was a student at the college in London.
Of all the party with whom he travelled no one knew the Bible, so well as this shoemaker; he did not need to read it as they explored the historical places, he quoted chapter after chapter of it, without hesitation55 or consciousness of any great achievement, and he knew almost as well the books of travel that relate to the country. Familiarity with the English of the Bible had not, however, caused him to abandon his primitive speech, and he did not show his respect for the sacred book by adopting its grammatical forms. Such phrases as, "It does I good to see he eat," in respect to a convalescent comrade, exhibited this peculiarity56. Indeed, he preserved his independence, and vindicated57 the reputation of his craft the world over for a certain obstinacy58 of opinion, if not philosophic59 habit of mind, which pounding upon leather seems to promote. He surprised his comrades by a liberality of view and an absence of narrowness which were scarcely to be expected in a man of one idea. I was pained to think that the reality of the Holy Land might a little impair60 the celestial61 vision he had cherished of it for forty years; but perhaps it will be only a temporary obscuration; for the imagination is stronger than the memory, as we see so often illustrated62 in the writings of Oriental travellers; and I have no doubt that now he is again seated on his bench, the kingdoms he beholds63 are those of Israel and Judah, and not those that Mr. Cook showed him for an hundred pounds.
We should, perhaps, add, that our shoemaker cared for no part of the Orient except Palestine, and for no history except that in the Bible. He told me that he was forwarded from London to Rome, on his way to join Cook's Pilgrims at Cairo, in the company of a party of select Baptists (so they were styled in the prospectus64 of their journey), and that, unexpectedly to himself (for he was a man who could surmount65 prejudices), he found them very good fellows; but that he was obliged to spend a whole day in Rome greatly against his will; it was an old and dilapidated city, and he did n't see why so much fuss was made over it. Egypt did not more appeal to his fancy; I think he rather loathed66 it, both its past and its present, as the seat of a vain heathenism. For ruins or antiquities67 not mentioned in the Bible he cared nothing, for profane68 architecture still less; Palestine was his goal, and I doubt if since the first crusade any pilgrim has trod the streets of Jerusalem with such fervor69 of enthusiasm as this illiterate, Bible-grounded, and spiritual-minded shoemaker.
We rode one afternoon up through the suburb of Salahiyeh to the sheykh's tomb on the naked hill north of the city, and down along the scarred side of it into the Abana gorge70. This much-vaunted ride is most of the way between mud-walls so high that you have a sight of nothing but the sky and the tops of trees, and an occasional peep, through chinks in a rickety gate, into a damp and neglected garden, or a ragged16 field of grain under trees. But the view from the heights over the vast plain of Damascus, with the city embowered in its green, is superb, both for extent and color, and quite excuses the enthusiasm expended71 on this perennial72 city of waters. We had occasional glimpses of the Abana after it leaves the city, and we could trace afar off the course of the Pharpar by its winding73 ribbon of green. The view was best long before we reached the summit, at the cemetery74 and the ruined mosque, when the minarets75 showed against the green beyond. A city needs to be seen from some distance, and from not too high an elevation77; looking directly down upon it is always uninteresting.
Somewhere in the side of the mountain, to the right of our course, one of the Moslem78 legends has located the cave of the Seven Sleepers79. Knowing that the cave is really at Ephesus, we did not care to anticipate it.
The skeykh's tomb is simply a stucco dome80 on the ridge81, and exposed to the draft of air from a valley behind it. The wind blew with such violence that we could scarcely stand there, and we made all our observations with great discomfort82. What we saw was the city of Damascus, shaped like an oval dish with a long handle; the handle is the suburb on the street running from the Gate of God that sees the annual procession of pilgrims depart for Mecca. Many brown villages dot the emerald,—there are said to be forty in the whole plain. Towards the east we saw the desert and the gray sand fading into the gray sky of the horizon. That way lies Palmyra; by that route goes the dromedary post to Bagdad. I should like to send a letter by it.
The view of the Abana gorge from the height before we descended83 was unique. The narrow pass is filled with trees; but through them we could see the white French road, and the Abana divided into five streams, carried at different levels along the sides, in order to convey water widely over the plain. Along the meadow road, as we trotted84 towards the city, as, indeed, everywhere about the city at this season, we found the ground marshy85 and vivacious86 with frogs.
The street called Straight runs the length of the city from east to west, and is straight in its general intention, although it appears to have been laid out by a donkey, whose attention was constantly diverted to one side or the other. It is a totally uninteresting lane. There is no reason, however, to suppose that St. Paul intended to be facetious87 when he spoke88 of it. In his day it was a magnificent straight avenue, one hundred feet wide; and two rows of Corinthian colonnades89 extending a mile from gate to gate divided it lengthwise. This was an architectural fashion of that time; the colonnade90 at Palmyra, which is seen stalking in a purposeless manner across the desert, was doubtless the ornament91 of such a street.
The street life of Damascus is that panorama92 of the mean and the picturesque93, the sordid94 and the rich, of silk and rags, of many costumes and all colors, which so astonishes the Oriental traveller at first, but to which he speedily becomes so accustomed that it passes almost unnoticed. The majority of the women are veiled, but not so scrupulously95 as those of Cairo. Yet the more we see of the women of the East the more convinced we are that they are exceedingly good-hearted; it is out of consideration for the feelings of the persons they meet in the street that they go veiled. This theory is supported by the fact that the daughters of Bethlehem, who are all comely96 and many of them handsome, never wear veils.
In lounging through the streets the whole life and traffic of the town is exposed to you: donkeys loaded with panniers of oranges, or with sickly watermelon cut up, stop the way (all the melons of the East that I have tasted are flavorless); men bearing trays of sliced boiled beets97 cry aloud their deliciousness as if they were some fruit of paradise; boys and women seated on the ground, having spread before them on a paper some sort of uninviting candy; anybody planted by the roadside; dogs by the dozen snoozing in all the paths,—the dogs that wake at night and make Rome howl; the various tradesmen hammering in their open shops; the silk-weavers plying98 the shuttle; the makers99 of "sweets" stirring the sticky compounds in their shining copper100 pots and pans; and what never ceases to excite your admiration101 is the good-nature of the surging crowd, the indifference102 to being jostled and run over by horses, donkeys, and camels.
Damascus may be—we have abundant testimony103 that it is—a good city, if, as I said, one could see it. Arriving, you dive into a hole, and scarcely see daylight again; you never can look many yards before you; you move in a sort of twilight104, which is deepened under the heavy timber roofs of the bazaars; winding through endless mazes105 of lanes with no view except of a slender strip of sky, you occasionally may step through an opening in the wall into a court with a square of sunshine, a tank of water, and a tree or two. The city can be seen only from the hill or from a minaret76, and then you look only upon roofs. After a few days the cooping up in this gorgeous Oriental paradise became oppressive.
We drove out of the city very early one morning. I was obliged to the muezzin of the nearest minaret for awakening106 me at four o'clock. From our window we can see his aerial balcony,—it almost overhangs us; and day and night at his appointed hours we see the turbaned muezzin circling his high pinnacle107, and hear him projecting his long call to prayer over the city roofs. When we came out at the west gate, the sun was high enough to color Hermon and the minarets of the west side of the city, and to gleam on the Abana. As we passed the diligence station, a tall Nubian, an employee of the company, stood there in the attitude of seneschal of the city; ugliness had marked him for her own, giving him a large, damaged expanse of face, from which exuded108, however, an inexpungible good-nature; he sent us a cheerful salam aloykem,—"the peace of God be with you"; we crossed the shaky bridge, and got away up the swift stream at the rate of ten miles an hour.
Our last view, with the level sun coming over the roofs and spires109, and the foreground of rapid water and verdure, gave us Damascus in its loveliest aspect.
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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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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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mightily
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| ad.强烈地；非常地 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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sincerity
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| n.真诚，诚意；真实 | |
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imperviousness
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| 不透性；不通透性；不透水 | |
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glamour
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| n.魔力，魅力；vt.迷住 | |
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improvident
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| adj.不顾将来的，不节俭的，无远见的 | |
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dependant
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| n.依靠的，依赖的，依赖他人生活者 | |
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mighty
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| adj.强有力的；巨大的 | |
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confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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confession
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| n.自白，供认，承认 | |
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ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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repugnance
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| n.嫌恶 | |
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Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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humbug
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| n.花招，谎话，欺骗 | |
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mosque
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| n.清真寺 | |
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bazaars
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| （东方国家的）市场( bazaar的名词复数 )； 义卖； 义卖市场； （出售花哨商品等的）小商品市场 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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candid
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| adj.公正的，正直的；坦率的 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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belittled
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| 使显得微小，轻视，贬低( belittle的过去式和过去分词 ) | |
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swarmed
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| 密集( swarm的过去式和过去分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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itinerant
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| adj.巡回的；流动的 | |
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lark
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| n.云雀，百灵鸟；n.嬉戏，玩笑；vi.嬉戏 | |
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jaunt
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| v.短程旅游；n.游览 | |
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graphic
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| adj.生动的，形象的，绘画的，文字的，图表的 | |
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itinerary
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| n.行程表，旅行路线；旅行计划 | |
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illiterate
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| adj.文盲的；无知的；n.文盲 | |
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schooling
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| n.教育；正规学校教育 | |
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conversion
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| n.转化，转换，转变 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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exhorter
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| n.劝勉者，告诫者，提倡者 | |
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exhorting
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| v.劝告，劝说( exhort的现在分词 ) | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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incessant
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| adj.不停的，连续的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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longing
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| n.（for）渴望 | |
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insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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diligent
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| adj.勤勉的，勤奋的 | |
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prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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determined
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| adj.坚定的；有决心的 | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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hesitation
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| n.犹豫，踌躇 | |
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peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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obstinacy
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| n.顽固；（病痛等）难治 | |
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philosophic
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| adj.哲学的，贤明的 | |
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impair
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| v.损害，损伤；削弱，减少 | |
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celestial
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| adj.天体的；天上的 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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63
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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64
prospectus
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| n.计划书；说明书；慕股书 | |
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surmount
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| vt.克服；置于…顶上 | |
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loathed
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| v.憎恨，厌恶( loathe的过去式和过去分词 )；极不喜欢 | |
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67
antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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68
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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69
fervor
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| n.热诚；热心；炽热 | |
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70
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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71
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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perennial
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| adj.终年的；长久的 | |
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73
winding
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| n.绕，缠，绕组，线圈 | |
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cemetery
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| n.坟墓，墓地，坟场 | |
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75
minarets
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| n.（清真寺旁由报告祈祷时刻的人使用的）光塔( minaret的名词复数 ) | |
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minaret
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| n.（回教寺院的）尖塔 | |
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77
elevation
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| n.高度；海拔；高地；上升；提高 | |
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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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sleepers
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| n.卧铺（通常以复数形式出现）；卧车( sleeper的名词复数 )；轨枕；睡觉（呈某种状态）的人；小耳环 | |
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80
dome
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| n.圆屋顶，拱顶 | |
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81
ridge
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| n.山脊；鼻梁；分水岭 | |
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82
discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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83
descended
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| a.为...后裔的，出身于...的 | |
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84
trotted
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| 小跑，急走( trot的过去分词 )； 匆匆忙忙地走 | |
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marshy
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| adj.沼泽的 | |
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vivacious
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| adj.活泼的，快活的 | |
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facetious
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| adj.轻浮的，好开玩笑的 | |
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88
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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89
colonnades
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| n.石柱廊( colonnade的名词复数 ) | |
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colonnade
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| n.柱廊 | |
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91
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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comely
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| adj.漂亮的，合宜的 | |
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beets
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| 甜菜( beet的名词复数 )； 甜菜根； （因愤怒、难堪或觉得热而）脸红 | |
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plying
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| v.使用（工具）( ply的现在分词 )；经常供应（食物、饮料）；固定往来；经营生意 | |
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99
makers
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| n.制造者，制造商（maker的复数形式） | |
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100
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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101
admiration
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| n.钦佩，赞美，羡慕 | |
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102
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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103
testimony
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| n.证词；见证，证明 | |
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104
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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105
mazes
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| 迷宫( maze的名词复数 )； 纷繁复杂的规则； 复杂难懂的细节； 迷宫图 | |
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106
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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107
pinnacle
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| n.尖塔，尖顶，山峰；(喻)顶峰 | |
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108
exuded
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| v.缓慢流出，渗出，分泌出( exude的过去式和过去分词 )；流露出对（某物）的神态或感情 | |
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109
spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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