LITMIR.BIZ

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Hospital of St. John to minister to the pilgrims to Jerusalem, and composed of young soldiers of Godfrey, who took the vows of poverty, chastity, and obedience, they resumed their arms upon the pressure of infidel hostility, and subsequently divided the order into three classes: soldiers, priests, and servants. They speedily acquired great power and wealth; their palaces, their fortifications, their churches, are even in their ruins the admiration and wonder of our age. The purity of the order: was in time somewhat sullied by luxury, but their valor never suffered the slightest eclipse; whether the field they contested was lost or won, their bravery always got new honor from it.

      Nearly opposite the court of the Church of the Holy Sepulchre is the green field of Muristan, the site of the palace, church, and hospital of the Knights of St. John. The field was, on an average, twenty-five feet above the surrounding streets, and a portion of it was known to rest upon vaults. This plot of ground was given to the Prussian government, and its agents have been making excavations there; these were going on at the time of our visit. The disclosures are of great architectural and historical interest. The entrance through a peculiar Gothic gateway leads into a court. Here the first excavations were made several years ago, and disclosed some splendid remains: the apse of the costly church, cloisters, fine windows and arches of the best Gothic style. Beyond, the diggings have brought to light some of the features of the palace and hospital; an excavation of twenty-five feet reaches down to the arches of the substructure, which rest upon pillars from forty to fifty feet high. This gives us some notion of the magnificent group of buildings that once occupied this square, and also of the industry of nature as an entomber, since some four centuries have sufficed her to bury these ruins so far beneath the soil, that peasants ploughed over the palaces of the knights without a suspicion of what lay beneath.

      In one corner of this field stands a slender minaret, marking the spot where the great Omar once said his prayers; four centuries after this, Saladin is said to have made his military headquarters in the then deserted palace of the Knights of St. John. There is no spot in Jerusalem where one touches more springs of romance than in this field of Muristan.

      Perhaps the most interesting and doleful walk one can take near Jerusalem is that into the Valley of Kidron and through Aceldama, round to the Jaffa Gate, traversing “the whole valley of the dead bodies, and of the ashes,” in the cheerful words of Jeremiah.

      We picked our way through the filthy streets and on the slippery cobble-stones,—over which it seems dangerous to ride and is nearly impossible to walk,—out through St. Stephen’s Gate. Near the gate, inside, we turned into an alley and climbed a heap of rubbish to see a pool, which the guide insisted upon calling Bethesda, although it is Birket Israil. Having seen many of these pools, I did not expect much, but I was still disappointed. We saw merely a hole in the ground, which is void of all appearance of ever having been even damp. The fact is, we have come to Jerusalem too late; we ought to have been here about two thousand years ago.

      The slope of the hill outside the gate is covered with the turbaned tombs of Moslems; we passed under the walls and through this cemetery into the deep valley below, crossing the bed of the brook near the tombs of Absalom, Jehoshaphat, St. James, and Zacharias. These all seem to be of Roman construction; but that called Absalom’s is so firmly believed to be his that for centuries every Jew who has passed it has cast a stone at it, and these pebbles of hate partially cover it. We also added to the heap, but I do not know why, for it is nearly impossible to hate any one who has been dead so long.

      The most interesting phenomenon in the valley is the Fountain of the Virgin, or the Fountain of Accused Women, as it used to be called. The Moslem tradition is that it was a test of the unfaithfulness of women; those who drank of it and were guilty, died; those who were innocent received no harm. The Virgin Mary herself, being accused, accepted this test, drank of the water, and proved her chastity. Since then the fountain has borne her name. The fountain, or well, is in the side-hill, under the rocks of Ophel, and the water springs up in an artificial cave. We descended some sixteen steps to a long chamber, arched with ancient masonry; we passed through that and descended fourteen steps more into a grotto, where we saw the water flowing in and escaping by a subterranean passage. About this fountain were lounging groups of Moslem idlers, mostly women and children. Not far off a Moslem was saying his prayers, prostrating himself before a prayer-niche. We had difficulty in making our way down the steps, so encumbered were they with women. Several of them sat upon the lowest steps in the damp cavern, gossiping, filling their water-skins, or paddling about with naked feet.

      The well, like many others in Syria, is intermittent and irregular in its rising and falling; sometimes it is dry, and then suddenly it bubbles up and is full again. Some scholars think this is the Pool Bethesda of the New Testament, others think that Bethesda was Siloam, which is below this well and fed by it, and would exhibit the same irregular rising and falling. This intermittent character St. John attributed to an angel who came down and troubled the water; the Moslems, with the same superstition, say that it is caused by a dragon, who sleeps therein and checks the stream when he wakes.

      On our way to the Pool of Siloam, we passed the village of Si-loam, which is inhabited by about a thousand Moslems,—a nest of stone huts and caves clinging to the side-hill, and exactly the gray color of its stones. The occupation of the inhabitants appears to be begging, and hunting for old copper coins, mites, and other pieces of Jewish money. These relics they pressed upon us with the utmost urgency. It was easier to satisfy the beggars than the traders, who sallied out upon us like hungry wolves from their caves. There is a great choice of disagreeable places in the East, but I cannot now think of any that I should not prefer as a residence to Siloam.

      The Pool of Siloam, magnified in my infant mind as “Siloam’s shady rill,” is an unattractive sink-hole of dirty water, surrounded by modern masonry. The valley here is very stony. Just below we came to Solomon’s Garden, an arid spot, with patches of stonewalls, struggling to be a vegetable-garden, and somewhat green with lettuce and Jerusalem artichokes. I have no doubt it was quite another thing when Solomon and some of his wives used to walk here in the cool of the day, and even when Shallum, the son of Colhozeh, set up “the wall of the Pool of Siloah by the king’s garden.”

      We continued on, down to Joab’s Well, passing on the way Isaiah’s Tree, a decrepit sycamore propped up by a stone pillar, where that prophet was sawn asunder. There is no end to the cheerful associations of the valley. The Well of Joab, a hundred and twenty-five feet deep, and walled and arched with fine masonry, has a great appearance of antiquity. We plucked maidenhair from its crevices, and read the Old Testament references. Near it is a square pool fed by its water. Some little distance below this, the waters of all these wells, pools, drains, sinks, or whatever they are, reappear bursting up through a basin of sand and pebbles, as clear as crystal, and run brawling off down the valley under a grove of large olive-trees,—a scene rural and inviting.

      I suppose it would be possible to trace the whole system of underground water ways and cisterns, from Solomon’s Pool, which send? its water into town by an aqueduct near the Jaffa Gate, to Hezekiah’s Pool, to the cisterns under the Harem, and so out to the Virgin’s Well, the Pool of Siloam, and the final gush of sweet water below. This valley drains, probably artificially as well as naturally, the whole city, for no sewers exist in the latter.

      We turned back from this sparkling brook, which speedily sinks into the ground again, absorbed by the thirsty part of the valley called Tophet, and went up the Valley of Hinnom, passing under the dark and frowning ledges of Aceldama, honey-combed with tombs. In this “field of blood” a grim stone structure forms the front of a natural cave, which is the charnel-house where the dead were cast pell-mell, in the belief that the salts in the earth would speedily consume them. The path we travel is rugged, steep, and incredibly stony. The whole of this region is inexpressibly desolate, worn-out, pale, uncanny. The height above this rocky terrace, stuffed with the dead, is the Hill of Evil Counsel, where the Jews took counsel against Jesus; and to add the last touch of an harmonious picture, just above this Potter’s Field stands the accursed tree upon which Judas hanged himself, raising its gaunt branches against the twilight sky, a very gallows-tree to the imagination. It has borne no fruit since Iscariot. Towards dusk, sometimes, as you stand on the wall by Zion Gate, you almost fancy you can see him dangling there. It is of no use to tell me that the seed that raised this tree could not have sprouted till a thousand years after Judas was

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