Two things especially must send this impression home even to the most casual observer, viz. the heartlessness of toil7 and the prevalence of disease. In every country much must always depend on the spirit in which men labour. Where the walls of its cities rise to music, as the old glad legends told of Troy and Thebes, there is hope and promise; but here there is no song to help men’s toil. It is hard and joyless, with little promise and less hope. With the death of these self-respect also dies; and work, without incentives8 to anything which might tempt9 ambition, remains10 merely as a hard necessity and a curse.
Next to its heartless toil the uncured sickness of the land contributes to the deep sadness of its spirit. Disease seems to stare you everywhere in the face. Superstition11 and fatalism combined have blocked all progress in medical science. The people are naturally healthy; and their strong constitutions, kept firm by plain living, yield to medical treatment in a marvellous way. But when any serious accident has happened, or any dangerous disease infected them, they are utterly12 helpless, and things take their course. The medicinal springs form an exception to this rule, and seem to be the one real healing agency in the country. Their bluish waters bubble with sulphuretted hydrogen, and smell abominably13, but they cure sicknesses of some kinds. For{228} other diseases there is no native cure. Those which are most in evidence are ulcers14 and inflammatory diseases of the eyes. The natives appear to be immune so far as malaria15 is concerned; but a peculiar16 kind of decline is not uncommon17, in which the emaciation18 is so great as to reduce the patient to the appearance of a skeleton, with great lustrous19 eyes. It need hardly be said that the characteristic disease of Syria is leprosy. The first object which attracts the eye after you arrive at the railway station of Jerusalem is an immense leper hospital. In a case which created some sensation lately in the south of England, it turned out that a fraudulent Syrian had been raising money for a non-existent hospital at Tirzah, which was to accommodate eleven thousand lepers. Of course the figure was a monstrous20 one, but the fact that it was invented shews how terrible a scourge21 this is. It is a curious circumstance that the inhabitants of towns do not contract leprosy. It appears in villages, and the sufferers are at once driven out, to wander to the larger towns, outside of which they settle in communities or beg by the wayside. The view of the north-east end of Jerusalem from the Mount of Olives shews a roadside which is always dotted with these pitiable folk. For many travellers this is the road of their first journey from the city, leading over Olivet to Bethany, and they are{229} not likely to forget that ride. Lepers, in all stages of hideous22 decay, line the roadside; real or sham23 paralytics sprawl24 and shake in the middle of the path, so that the horses have actually to pick their way among the bodies of them. The epileptics appear to be frauds. Their faces are covered, but they see what is going on well enough to stop shaking when the horses have passed. The leprosy is all too real. Arms covered with putrid25 sores, hands from which the fingers have one after another fallen off, and husky voices begging from throats already half eaten out—these cannot be imitated.
As to the causes of Syrian disease, and leprosy in particular, there seems to be much obscurity. Perhaps the word that comes nearest to an explanation is uncleanness, and the promise of “a fountain opened for sin and for uncleanness” may have a physical as well as a spiritual significance. The land is incredibly contaminated with filth26, as the following quotation27 shews: “Sir Charles Warren tells us that the soil in which he made some of his excavations28 was so saturated29 with disease germs that his workmen were often attacked with fever, especially if they had any sore or scratch on their hands.”[59] It would be hard to find words more significant than these.
For this state of matters, and for its continuance from generation to generation, many reasons may be given. The usual explanation of the whole is the{230} government, with its soldiers and its taxation30. The wild notes of Turkish bugle-calls answering each other across Jerusalem sound harsh, and as it were blasphemous31, and further travel deepens the resentment32 rather than removes it. When, behind all the present evils, one remembers the past, with its massacres33 and all its other iniquities34, one’s heart grows hot. One Syrian, after narrating35 a specially6 aggravated36 case of oppression, asked us if we knew “the story of the prophets Ananias and Sapphira.” We said we had heard it; and he added, “Ah, in those days God punished at once; now, God waits!” Dr. Thomson somewhere quotes a proverb to the effect that, “Wherever the hoof37 of a Turkish horse rests it leaves barrenness behind it”; and all that is seen in Syria tends to prove that saying but too true. Every possible experiment in misgovernment seems to have been made here. Frequent change of governors, underpayment of officials, conscription of the most ruinous sort, bribery38, cruelty, fanaticism39, laziness, sensuality, and stupidity—all are to be seen open and without pretence40 at concealment41.
Yet in the interest of truth it ought to be remembered that there is another side to the story. The incident of the horse at Banias[60] made one understand how a Turk might answer his critics, with some show of reason, that this was the only sort of government these people could understand. Of course it might be again replied that it was oppression that had brought this about. Yet it{231} is perfectly42 clear that Syrian character is very far from that of martyred innocence43. From whatever causes it has come about, the fact is certain that in many respects the moral sense of Palestine is as depraved as that of her oppressors. Her worst enemy is her own wickedness.
Thus many elements enter into the desolation of the Holy Land, and make it a place of decaying body and of shiftless spirit, but of all these elements the ethical44 is supreme45. The very look of the country suggests this. It is not merely stony46; as has been cleverly said, it seems to have been stoned—stoned to death for its sins. The loose boulders47 of Judea, and the scattered48 ruins of old vineyard terraces and village walls, present all the appearance of flung missiles. This view of the case is acknowledged freely by the inhabitants themselves, in whose thoughts judgment49 has a prominent place. The buried cities of Sodom and Gomorrah are favourite subjects of reflection with disciples50 of all the creeds51. A somewhat similar story is told of the Lake of Phiala, a volcanic52 mountain lake south of Hermon. Tradition tells of a village submerged below its waters “to punish the inhabitants for their inhospitable treatment of travellers,” and there are many other stories of judgment in the country. Yet the judgment always falls upon some one else than the narrator of the story, who would not insult your intelligence by supposing that you thought him in need of judgment. Even in the familiar quotations53 from the litany chanted by the Jews at their Wailing-Place, the confession54 of sin is conspicuous55 by its absence. There is{232} sore mourning over the departed glories of the land, but the only sins confessed are those of priests and kings long dead. To all creeds alike the essential element in religion seems to be ritual performance, and the ideal life is accordingly not one of ethical character but of formal correctness. And yet in the midst of all this self-righteous complacency, any one can see that every part of the land is being judged and is bearing the punishment of sin. Jericho, squatting56 sordidly57 amid the ruins of its ancient Hellenism, looked down upon by the severe and barren mountain where Jesus hungered, is a monument of the reality of ethical distinctions as hard and practical facts. They may be ignored, but they must be reckoned with in the end.
Of the ethical significance of the fate of Palestine there cannot be a moment’s doubt. It is here that the love and care of God have been met and foiled by the sin and carelessness of man. In regard to its whole moral and social life, there is one overmastering conviction which grows upon the traveller from day to day. That conviction is, that it is a land which requires and demands righteousness. Nature and man are in close touch, and each depends upon the other. It is not a desert, where no amount of labour can produce result; nor is it a luxuriant tropical country whose fruits fall ripe and untoiled for into man’s hand. It demands labour, but it answers to it. The least effort of man to be a man and do his human work meets with immediate58 and generous response. Neglected plains and valleys, once rich, are now a wilderness60; the most unpromising hillsides, where terracing and irrigation{233}
[Image unavailable.]
THE ROCK-CUT TOMBS OF THE VALLEY OF JEHOSHAPHAT.
These tombs are opn the eastern side of the alley59 facing the East Wall of the Temple Area.
have kept the human side of the compact, are fertile. The labour would indeed require to be hard and unremitting. Many of the streams are so deep sunk in their channels that extraordinary enterprise would be needed to raise their waters for irrigation or to conduct them from higher levels in long conduits. Yet every remaining arch of an old aqueduct, and every watermill whose wheel thuds round in its heavy way, shew that such enterprise is possible. Each of those grooved61 and checkered63 valleys where men with their naked feet open and close the little gates of clay, and water the fat crops of onion and tomato, shews how sure is the reward of enterprise. Similarly the terracing reminds us that soil is as precious as water. Both must be laboured for and fought for. It is the desert that naturally claims the land and sets the normal point of view for its inhabitants. Syria is an oasis64 by the grace of God and the toil of man.
This alone would suffice to make Palestine an ideal training-ground for a nation to learn righteousness. The whole theory of Providence65 which dominates the earlier Old Testament66, and lingers on in popular belief through the New, is apparent on every mile of these valleys. That theory was that even in the present life the sin of man will be immediately punished by adversity, and his righteousness rewarded by prosperity. It was a theory which had to be abandoned, and the whole marvellous story of Job shews us the process of the nation’s discarding it. To us it seems wonderful that it should have been able to survive at all in face of{234} the inexplicable67 and at times apparently68 irrational69 facts of all human experience. But the fact that in Syria nature’s rewards and punishments are so certain and so immediate goes far to explain both its origin and its persistence70.
Such thoughts as these regarding Syria inevitably71 lead towards one goal. There is but one symbol in the world which expresses all that depth of pain which we have found in the history of this sorely-tried land, and at the same time forces on even the most thoughtless its moral significance. That symbol is the Cross of Christ. It is still to be seen very frequently in Syria, generally in its Greek form [Image unavailable: cross]. In this form it is more impressive than in the other. The oblique72 lower bar represents a board nailed across the shaft73 for the feet of the sufferer to rest on. The realistic effect of this is surprising, for it brings home to one’s imagination in a quite new way the terrible fact that men have actually been crucified.
The later history and legend of the cross in Palestine is one of singular and tragic74 interest. First of all there is the preposterous75 story of St. Helena’s dream—the miraculous76 discovery of the three crosses, and the miracle of healing which enabled her to distinguish the cross of Christ from those of the robbers. Since then the sacred wood has been tossed about from hand to hand, hunted for, bargained for sinned for, died for. Its presence in their army comforted the Crusaders in their misery77; the sight of{235} it in the hands of the Saracens filled them with despair. The restoration of it was among the chief demands conceded by Saladin when he surrendered Acre to Richard; and when he failed to deliver it, hostages to the number of 2700 were slaughtered78 in sight of the Saracen camp. All through the Crusades it was the badge of self-devotion to the holy wars, and a strange tale is told of an occasion on which Louis IX., presenting robes to his courtiers according to an ancient custom, had crosses secretly embroidered79 on them, so that the wearers found themselves committed unawares to the Crusade.
For 1500 years that symbol pointed80 to the site which the buildings of the Church of the Holy Sepulchre cover. Godfrey was buried there, and many a devout81 soul regarded it as the holiest of holy places. In the middle of the nineteenth century the question of its authenticity82 was raised; and General Gordon, who spent part of the last year before he went to Khartoum, in Jerusalem, championed the identification of the hill of Jeremiah’s Grotto83, just outside the Damascus Gate, with Calvary. His point of view was a strange one. It was suggested by the words “place of a skull84,” from which he developed the idea of the Holy City as the body of the bride of Christ, this hill being the head, Zion the pleura, and so on. The theory, so far as it regards Calvary, has appealed to many competent judges who were very far from adopting the mystical and emblematic85 views of Gordon. The hill is an old quarry86, within which Jeremiah is supposed by tradition to have written his Lamentations. It is quite a little hill, whose short and scanty87 grass was{236} burnt up with drought when we saw it, leaving a surface of loose sandy soil. A man crucified here would have the Mount of Olives in his eyes behind some roof-lines of the city. By a curious coincidence a rock-hewn tomb, with a groove62 running in front of the face of it for a great stone which would close its entrance, has been discovered close by. It is a grave with only one loculus in it, and it is temptingly like one’s idea of the Garden Tomb of Joseph; but it is said to be undoubtedly88 of later date than the death of Jesus. From one point in the road, somewhat nearer the Valley of Jehoshaphat, the hollows and caves of the hill, which here breaks along its length into a small precipice89, bear a striking resemblance to a chapfallen skull. Not that the features can be examined in anything like accurate detail. But in the evening, while the sun sets over Jerusalem and the shadows slowly deepen, the resemblance is sufficient to strike one who had not heard that this was the place so named. Many arguments have been urged for this new site. Its proximity90 to an ancient Jewish cemetery91 is in favour of the probability that Joseph’s tomb was there. It was close to the public highway, as Calvary undoubtedly was. It is also significant that the gate now known as the Damascus Gate was formerly92 called St. Stephen’s Gate; and tradition affirmed that through it St. Stephen was led forth93 to his martyrdom. It is probable that the martyrdom took place on the public execution-ground, where, in the natural course of events, Jesus and the robbers would also have been crucified. Finally, and most important, recent explorations have discovered,{237} in various parts of the city, huge Jewish stones which are believed by advocates of this theory to be those of the wall which stood there in the time of Christ. By completing the line of these stones a wall is reconstructed which encloses the traditional Church of the Holy Sepulchre, while it leaves Gordon’s site still outside. To get the Holy Sepulchre outside this wall, as we know the place of the crucifixion was, it would be necessary to imagine a sharp angular recess94 in the wall pointing inwards, with Calvary filling the space within the arms of the angle. It matters little where the spot was. Yet it would be interesting if the north side of the city should ultimately claim Him from the west—Nazareth, as it were, from Rome. The garden and the new grave belong to an English committee of trustees endowed in 1901. It would indeed be a striking thing if, after all the idolatry of sites which the vision of St. Helena started, the real hill and garden where the world’s great tragedy was enacted95 should prove to have gone past Roman and Greek worshippers both, and to have been committed to the hands of Protestants.[61]
No one who has stood upon that hill of Golgotha and thought of the wondrous96 past can have failed to perceive a mystical and dark connection between the crime which has rendered Jerusalem so famous, and all that deathly and spectral97 fate which has befallen{238} the spirit of Syria. As we stand amid the deepening shadows of sunset on the spot where Christ was crucified, a change seems to come, as the blood-red sky crimsons98 the minarets99 and domes100. It is no longer Christ that hangs upon the Cross, but Palestine. No other land would have crucified Him. Had He come to Greece He might have been neglected or ridiculed101, but certainly not crucified. For that it needed a religion as bitterly earnest, and at the same time as morally decayed, as Judaism was then. And that same moral and spiritual condition which set up the Cross for Jesus, has finished its course by crucifying the nation that murdered Him. Most literally102 this happened in the days when Titus used up all the trees near Jerusalem to make crosses for Jews. But in Sir John Mandeville’s time the legend had expanded to this, that at the Crucifixion all the trees in the world withered103 and died. Certainly a blight104 came upon the land of Palestine. It has sometimes been asserted that the nation which crucified Jesus Christ can never again rise to national prosperity or greatness. The forces at work in history are far too subtle and complex to allow any one to say with assurance what the future may or may not have in store for a race. But this at least is evident, that meanwhile the Cross has marked this region for its own; the land is everywhere on its Cross, and the obvious cause of this is the want of righteousness, both in oppressors and oppressed. It is a land that cries aloud for righteousness in its agony.
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1
sob
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| n.空间轨道的轰炸机；呜咽，哭泣 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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8
incentives
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| 激励某人做某事的事物( incentive的名词复数 )； 刺激； 诱因； 动机 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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superstition
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| n.迷信，迷信行为 | |
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utterly
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| adv.完全地，绝对地 | |
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abominably
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| adv. 可恶地，可恨地，恶劣地 | |
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14
ulcers
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| n.溃疡( ulcer的名词复数 )；腐烂物；道德败坏；腐败 | |
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malaria
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| n.疟疾 | |
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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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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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emaciation
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| n.消瘦，憔悴，衰弱 | |
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lustrous
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| adj.有光泽的；光辉的 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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scourge
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| n.灾难，祸害；v.蹂躏 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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sham
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| n./adj.假冒(的)，虚伪(的) | |
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sprawl
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| vi.躺卧，扩张，蔓延；vt.使蔓延；n.躺卧，蔓延 | |
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putrid
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| adj.腐臭的；有毒的；已腐烂的；卑劣的 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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excavations
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| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
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saturated
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| a.饱和的，充满的 | |
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taxation
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| n.征税，税收，税金 | |
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blasphemous
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| adj.亵渎神明的，不敬神的 | |
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resentment
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| n.怨愤，忿恨 | |
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massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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narrating
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| v.故事( narrate的现在分词 ) | |
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aggravated
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| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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hoof
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| n.(马，牛等的)蹄 | |
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bribery
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| n.贿络行为，行贿，受贿 | |
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fanaticism
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| n.狂热，盲信 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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concealment
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| n.隐藏, 掩盖，隐瞒 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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innocence
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| n.无罪；天真；无害 | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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49
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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50
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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51
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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52
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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53
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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54
confession
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| n.自白，供认，承认 | |
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55
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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56
squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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sordidly
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| adv.肮脏地；污秽地；不洁地 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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alley
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| n.小巷，胡同；小径，小路 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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grooved
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| v.沟( groove的过去式和过去分词 )；槽；老一套；（某种）音乐节奏 | |
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groove
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| n.沟，槽；凹线，（刻出的）线条，习惯 | |
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checkered
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| adj.有方格图案的 | |
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oasis
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| n.（沙漠中的）绿洲，宜人的地方 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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testament
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| n.遗嘱；证明 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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irrational
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| adj.无理性的，失去理性的 | |
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persistence
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| n.坚持，持续，存留 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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oblique
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| adj.斜的，倾斜的，无诚意的，不坦率的 | |
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shaft
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| n.(工具的)柄，杆状物 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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preposterous
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| adj.荒谬的，可笑的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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embroidered
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| adj．绣花的 | |
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pointed
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| adj.尖的，直截了当的 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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authenticity
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| n.真实性 | |
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grotto
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| n.洞穴 | |
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skull
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| n.头骨；颅骨 | |
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emblematic
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| adj.象征的，可当标志的；象征性 | |
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quarry
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| n.采石场；v.采石；费力地找 | |
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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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precipice
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| n.悬崖，危急的处境 | |
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proximity
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| n.接近，邻近 | |
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cemetery
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| n.坟墓，墓地，坟场 | |
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formerly
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| adv.从前，以前 | |
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forth
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| adv.向前；向外，往外 | |
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recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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spectral
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| adj.幽灵的，鬼魂的 | |
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crimsons
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| 变为深红色（crimson的第三人称单数形式） | |
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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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100
domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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103
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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blight
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| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
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