The next morning (it was the 7th of April) was very cold, and the day continued so. Without, the air was keen, and within it was nearly impossible to get warm or keep so, in the thick-walled houses, which had gathered the damp and chill of dungeons. You might suppose that the dirtiest and most beggarly city in the world could not be much deteriorated by the weather, but it is. In a cheerful, sunny day you find that the desolation of Jerusalem has a certain charm and attraction: even a tattered Jew leaning against a ruined wall, or a beggar on a dunghill, is picturesque in the sunshine; but if you put a day of chill rain and frosty wind into the city, none of the elements of complete misery are wanting. There is nothing to be done, day or night; indeed, there is nothing ever to be done in the evening, except to read your guide-book—that is, the Bible—and go to bed. You are obliged to act like a Christian here, whatever you are.
Speaking of the weather, a word about the time for visiting Syria may not be amiss. In the last part of March the snow was a foot deep in the streets; parties who had started on their tour northward were snowed in and forced to hide in their tents three days from the howling winter. There is pleasure for you! We found friends in the city who had been waiting two weeks after they had exhausted its sights, for settled weather that would permit them to travel northward. To be sure, the inhabitants say that this last storm ought to have been rain instead of snow, according to the habit of the seasons; and it no doubt would have been if this region were not twenty-five hundred feet above the sea. The hardships of the Syrian tour are enough in the best weather, and I am convinced that our dragoman is right in saying that most travellers begin it too early in the spring.
Jerusalem is not a formidable city to the explorer who is content to remain above ground, and is not too curious about its substructions and buried walls, and has no taste, as some have, for crawling through its drains. I suppose it would elucidate the history of the Jews if we could dig all this hill away and lay bare all the old foundations, and ascertain exactly how the city was watered. I, for one, am grateful to the excellent man and great scholar who crawled on his hands and knees through a subterranean conduit, and established the fact of a connection between the Fountain of the Virgin and the Pool of Siloam. But I would rather contribute money to establish a school for girls in the Holy City, than to aid in laying bare all the aqueducts from Ophel to the Tower of David. But this is probably because I do not enough appreciate the importance of such researches among Jewish remains to the progress of Christian truth and morality in the world. The discoveries hitherto made have done much to clear up the topography of ancient Jerusalem; I do not know that they have yielded anything valuable to art or to philology, any treasures illustrating the habits, the social life, the culture, or the religion of the past, such as are revealed beneath the soil of Rome or in the ashes of Pompeii; it is, however, true that almost every tourist in Jerusalem becomes speedily involved in all these questions of ancient sites,—the identification of valleys that once existed, of walls that are now sunk under the accumulated rubbish of two thousand years, from thirty feet to ninety feet deep, and of foundations that are rough enough and massive enough to have been laid by David and cemented by Solomon. And the fascination of the pursuit would soon send one underground, with a pickaxe and a shovel. But of all the diggings I saw in the Holy City, that which interested me most was the excavation of the church and hospital of the chivalric Knights of St. John; concerning which I shall say a word further on.
The present walls were built by Sultan Suleiman in the middle of the sixteenth century, upon foundations much older, and here and there, as you can see, upon big blocks of Jewish workmanship. The wall is high enough and very picturesque in its zigzag course and re-entering angles, and, I suppose, strong enough to hitch a horse to; but cannon-balls would make short work of it.
Having said thus much of the topography, gratuitously and probably unnecessarily, for every one is supposed to know Jerusalem as well as he knows his native town, we are free to look at anything that may chance to interest us. I do not expect, however, that any words of mine can convey to the reader a just conception of the sterile and blasted character of this promontory and the country round about it, or of the squalor, shabbiness, and unpicturesqueness of the city, always excepting a few of its buildings and some fragments of antiquity built into modern structures here and there. And it is difficult to feel that this spot was ever the splendid capital of a powerful state, that this arid and stricken country could ever have supplied the necessities of such a capital, and, above all, that so many Jews could ever have been crowded within this cramped space as Josephus says perished in the siege by Titus, when ninety-seven thousand were carried into captivity and eleven hundred thousand died by famine and the sword. Almost the entire Jewish nation must have been packed within this small area.
Our first walk through the city was in the Via Dolorosa, as gloomy a thoroughfare as its name implies. Its historical portion is that steep and often angled part between the Holy Sepulchre and the house of Pilate, but we traversed the whole length of it to make our exit from St. Stephen’s Gate toward the Mount of Olives. It is only about four hundred years ago that this street obtained the name of the Via Dolorosa, and that the sacred “stations” on it were marked out for the benefit of the pilgrim. It is a narrow lane, steep in places, having frequent sharp angles, running under arches, and passing between gloomy buildings, enlivened by few shops. Along this way Christ passed from the Judgment Hall of Pilate to Calvary. I do not know how many times the houses along it have been destroyed and rebuilt since their conflagration by Titus, but this destruction is no obstacle to the existence intact of all that are necessary to illustrate the Passion-pilgrimage of our Lord. In this street I saw the house of Simon the Cyrenian, who bore the cross after Jesus; I saw the house of St. Veronica, from which that woman stepped forth and gave Jesus a handkerchief to wipe his brow,—the handkerchief, with the Lord’s features imprinted on it, which we have all seen exhibited at St. Peter’s in Rome; and I looked for the house of the Wandering Jew, or at least for the spot where he stood when he received that awful mandate of fleshly immortality. In this street are recognized the several “stations” that Christ made in bearing the cross; we were shown the places where he fell, a stone having the impress of his hand, a pillar broken by his fall, and also the stone upon which Mary sat when he passed by. Nothing is wanting that the narrative requires. We saw also in this street the house of Dives, and the stone on which Lazarus sat while the dogs ministered unto him. It seemed to me that I must be in a dream, in thus beholding the houses and places of resort of the characters in a parable; and I carried my dilemma to a Catholic friend. But a learned father assured him that there was no doubt that this is the house of Dives, for Christ often took his parables from real life. After that I went again to look at the stone, in a corner of a building amid a heap of refuse, upon which the beggar sat, and to admire the pretty stone tracery of the windows in the house of Dives.
At the end of the street, in a new Latin nunnery, are the remains of the house of Pilate, which are supposed to be authentic. The present establishment is called the convent of St. Anne, and the community is very fortunate, at this late day, in obtaining such a historic site for itself. We had the privilege of seeing here some of the original rock that formed part of the foundations of Pilate’s house; and there are three stones built into the altar that were taken from the pavement of Gabbatha, upon which Christ walked. These are recent discoveries; it appears probable that the real pavement of Gabbatha has been found, since Pilate’s house is so satisfactorily identified. Spanning the street in front of this convent is the Ecce Homo arch, upon which Pilate showed Christ to the populace. The ground of the new building was until recently in possession of the Moslems, who would not sell it for a less price than seventy thousand francs; the arch they would not sell at all; and there now dwells, in a small chamber on top of it, a Moslem saint and hermit. The world of pilgrims flows under his