Читать книгу The Complete Travel Writings of Mark Twain: The Innocents Abroad + Roughing It + A Tramp Abroad + Following the Equator + Some Rambling Notes of an Idle Excursion - Mark Twain - Страница 55

Table of Contents

We descended from Mount Tabor, crossed a deep ravine, followed a hilly, rocky road to Nazareth — distant two hours. All distances in the East are measured by hours, not miles. A good horse will walk three miles an hour over nearly any kind of a road; therefore, an hour, here, always stands for three miles. This method of computation is bothersome and annoying; and until one gets thoroughly accustomed to it, it carries no intelligence to his mind until he has stopped and translated the pagan hours into Christian miles, just as people do with the spoken words of a foreign language they are acquainted with, but not familiarly enough to catch the meaning in a moment. Distances traveled by human feet are also estimated by hours and minutes, though I do not know what the base of the calculation is. In Constantinople you ask, “How far is it to the Consulate?” and they answer, “About ten minutes.” “How far is it to the Lloyds’ Agency?” “Quarter of an hour.” “How far is it to the lower bridge?” “Four minutes.” I can not be positive about it, but I think that there, when a man orders a pair of pantaloons, he says he wants them a quarter of a minute in the legs and nine seconds around the waist.

Two hours from Tabor to Nazareth — and as it was an uncommonly narrow, crooked trail, we necessarily met all the camel trains and jackass caravans between Jericho and Jacksonville in that particular place and nowhere else. The donkeys do not matter so much, because they are so small that you can jump your horse over them if he is an animal of spirit, but a camel is not jumpable. A camel is as tall as any ordinary dwellinghouse in Syria — which is to say a camel is from one to two, and sometimes nearly three feet taller than a good-sized man. In this part of the country his load is oftenest in the shape of colossal sacks — one on each side. He and his cargo take up as much room as a carriage. Think of meeting this style of obstruction in a narrow trail. The camel would not turn out for a king. He stalks serenely along, bringing his cushioned stilts forward with the long, regular swing of a pendulum, and whatever is in the way must get out of the way peaceably, or be wiped out forcibly by the bulky sacks. It was a tiresome ride to us, and perfectly exhausting to the horses. We were compelled to jump over upwards of eighteen hundred donkeys, and only one person in the party was unseated less than sixty times by the camels. This seems like a powerful statement, but the poet has said, “Things are not what they seem.” I can not think of any thing, now, more certain to make one shudder, than to have a soft-footed camel sneak up behind him and touch him on the ear with its cold, flabby under-lip. A camel did this for one of the boys, who was drooping over his saddle in a brown study. He glanced up and saw the majestic apparition hovering above him, and made frantic efforts to get out of the way, but the camel reached out and bit him on the shoulder before he accomplished it. This was the only pleasant incident of the journey.

At Nazareth we camped in an olive grove near the Virgin Mary’s fountain, and that wonderful Arab “guard” came to collect some bucksheesh for his “services” in following us from Tiberias and warding off invisible dangers with the terrors of his armament. The dragoman had paid his master, but that counted as nothing — if you hire a man to sneeze for you, here, and another man chooses to help him, you have got to pay both. They do nothing whatever without pay. How it must have surprised these people to hear the way of salvation offered to them “without money and without price.” If the manners, the people or the customs of this country have changed since the Saviour’s time, the figures and metaphors of the Bible are not the evidences to prove it by.

We entered the great Latin Convent which is built over the traditional dwelling-place of the Holy Family. We went down a flight of fifteen steps below the ground level, and stood in a small chapel tricked out with tapestry hangings, silver lamps, and oil paintings. A spot marked by a cross, in the marble floor, under the altar, was exhibited as the place made forever holy by the feet of the Virgin when she stood up to receive the message of the angel. So simple, so unpretending a locality, to be the scene of so mighty an event! The very scene of the Annunciation — an event which has been commemorated by splendid shrines and august temples all over the civilized world, and one which the princes of art have made it their loftiest ambition to picture worthily on their canvas; a spot whose history is familiar to the very children of every house, and city, and obscure hamlet of the furthest lands of Christendom; a spot which myriads of men would toil across the breadth of a world to see, would consider it a priceless privilege to look upon. It was easy to think these thoughts. But it was not easy to bring myself up to the magnitude of the situation. I could sit off several thousand miles and imagine the angel appearing, with shadowy wings and lustrous countenance, and note the glory that streamed downward upon the Virgin’s head while the message from the Throne of God fell upon her ears — any one can do that, beyond the ocean, but few can do it here. I saw the little recess from which the angel stepped, but could not fill its void. The angels that I know are creatures of unstable fancy — they will not fit in niches of substantial stone. Imagination labors best in distant fields. I doubt if any man can stand in the Grotto of the Annunciation and people with the phantom images of his mind its too tangible walls of stone.

They showed us a broken granite pillar, depending from the roof, which they said was hacked in two by the Moslem conquerors of Nazareth, in the vain hope of pulling down the sanctuary. But the pillar remained miraculously suspended in the air, and, unsupported itself, supported then and still supports the roof. By dividing this statement up among eight, it was found not difficult to believe it.

These gifted Latin monks never do any thing by halves. If they were to show you the Brazen Serpent that was elevated in the wilderness, you could depend upon it that they had on hand the pole it was elevated on also, and even the hole it stood in. They have got the “Grotto” of the Annunciation here; and just as convenient to it as one’s throat is to his mouth, they have also the Virgin’s Kitchen, and even her sitting-room, where she and Joseph watched the infant Saviour play with Hebrew toys eighteen hundred years ago. All under one roof, and all clean, spacious, comfortable “grottoes.” It seems curious that personages intimately connected with the Holy Family always lived in grottoes — in Nazareth, in Bethlehem, in imperial Ephesus — and yet nobody else in their day and generation thought of doing any thing of the kind. If they ever did, their grottoes are all gone, and I suppose we ought to wonder at the peculiar marvel of the preservation of these I speak of. When the Virgin fled from Herod’s wrath, she hid in a grotto in Bethlehem, and the same is there to this day. The slaughter of the innocents in Bethlehem was done in a grotto; the Saviour was born in a grotto — both are shown to pilgrims yet. It is exceedingly strange that these tremendous events all happened in grottoes — and exceedingly fortunate, likewise, because the strongest houses must crumble to ruin in time, but a grotto in the living rock will last forever. It is an imposture — this grotto stuff — but it is one that all men ought to thank the Catholics for. Wherever they ferret out a lost locality made holy by some Scriptural event, they straightway build a massive — almost imperishable — church there, and preserve the memory of that locality for the gratification of future generations. If it had been left to Protestants to do this most worthy work, we would not even know where Jerusalem is to-day, and the man who could go and put his finger on Nazareth would be too wise for this world. The world owes the Catholics its good will even for the happy rascality of hewing out these bogus grottoes in the rock; for it is infinitely more satisfactory to look at a grotto, where people have faithfully believed for centuries that the Virgin once lived, than to have to imagine a dwelling-place for her somewhere, any where, nowhere, loose and at large all over this town of Nazareth. There is too large a scope of country. The imagination can not work. There is no one particular spot to chain your eye, rivet your interest, and make you think. The memory of the Pilgrims can not perish while Plymouth Rock remains to us. The old monks are wise. They know how to drive a stake through a pleasant tradition that will hold it to its place forever.

We visited the places where Jesus worked for fifteen years as a carpenter, and where he attempted to teach in the synagogue and was driven out by a mob. Catholic chapels stand upon these sites and protect the little fragments of the ancient walls which remain. Our pilgrims broke off specimens. We visited, also, a new chapel, in the midst of the town, which is built around a boulder some twelve feet long by four feet thick; the priests discovered, a few years ago, that the disciples had sat upon this rock to rest, once, when they had walked up from Capernaum. They hastened to preserve the relic. Relics are very good property. Travelers are expected to pay for seeing them, and they do it cheerfully. We like the idea. One’s conscience can never be the worse for the knowledge that he has paid his way like a man. Our pilgrims would have liked very well to get out their lampblack and stencil-plates and paint their names on that rock, together with the names of the villages they hail from in America, but the priests permit nothing of that kind. To speak the strict truth, however, our party seldom offend in that way, though we have men in the ship who never lose an opportunity to do it. Our pilgrims’ chief sin is their lust for “specimens.” I suppose that by this time they know the dimensions of that rock to an inch, and its weight to a ton; and I do not hesitate to charge that they will go back there tonight and try to carry it off.

This “Fountain of the Virgin” is the one which tradition says Mary used to get water from, twenty times a day, when she was a girl, and bear it away in a jar upon her head. The water streams through faucets in the face of a wall of ancient masonry which stands removed from the houses of the village. The young girls of Nazareth still collect about it by the dozen and keep up a riotous laughter and skylarking. The Nazarene girls are homely. Some of them have large, lustrous eyes, but none of them have pretty faces. These girls wear a single garment, usually, and it is loose, shapeless, of undecided color; it is generally out of repair, too. They wear, from crown to jaw, curious strings of old coins, after the manner of the belles of Tiberias, and brass jewelry upon their wrists and in their ears. They wear no shoes and stockings. They are the most human girls we have found in the country yet, and the best natured. But there is no question that these picturesque maidens sadly lack comeliness.

A pilgrim — the “Enthusiast” — said: “See that tall, graceful girl! look at the Madonna-like beauty of her countenance!”

Another pilgrim came along presently and said: “Observe that tall, graceful girl; what queenly Madonna-like gracefulness of beauty is in her countenance.”

I said: “She is not tall, she is short; she is not beautiful, she is homely; she is graceful enough, I grant, but she is rather boisterous.”

The third and last pilgrim moved by, before long, and he said: “Ah, what a tall, graceful girl! what Madonna-like gracefulness of queenly beauty!”

The verdicts were all in. It was time, now, to look up the authorities for all these opinions. I found this paragraph, which follows. Written by whom? Wm. C. Grimes:

“After we were in the saddle, we rode down to the spring to have a last look at the women of Nazareth, who were, as a class, much the prettiest that we had seen in the East. As we approached the crowd a tall girl of nineteen advanced toward Miriam and offered her a cup of water. Her movement was graceful and queenly. We exclaimed on the spot at the Madonna-like beauty of her countenance. Whitely was suddenly thirsty, and begged for water, and drank it slowly, with his eyes over the top of the cup, fixed on her large black eyes, which gazed on him quite as curiously as he on her. Then Moreright wanted water. She gave it to him and he managed to spill it so as to ask for another cup, and by the time she came to me she saw through the operation; her eyes were full of fun as she looked at me. I laughed outright, and she joined me in as gay a shout as ever country maiden in old Orange county. I wished for a picture of her. A Madonna, whose face was a portrait of that beautiful Nazareth girl, would be a ‘thing of beauty’ and ‘a joy forever.’“

That is the kind of gruel which has been served out from Palestine for ages. Commend me to Fenimore Cooper to find beauty in the Indians, and to Grimes to find it in the Arabs. Arab men are often fine looking, but Arab women are not. We can all believe that the Virgin Mary was beautiful; it is not natural to think otherwise; but does it follow that it is our duty to find beauty in these present women of Nazareth?

I love to quote from Grimes, because he is so dramatic. And because he is so romantic. And because he seems to care but little whether he tells the truth or not, so he scares the reader or excites his envy or his admiration.

He went through this peaceful land with one hand forever on his revolver, and the other on his pocket-handkerchief. Always, when he was not on the point of crying over a holy place, he was on the point of killing an Arab. More surprising things happened to him in Palestine than ever happened to any traveler here or elsewhere since Munchausen died.

At Beit Jin, where nobody had interfered with him, he crept out of his tent at dead of night and shot at what he took to be an Arab lying on a rock, some distance away, planning evil. The ball killed a wolf. Just before he fired, he makes a dramatic picture of himself — as usual, to scare the reader:

“Was it imagination, or did I see a moving object on the surface of the rock? If it were a man, why did he not now drop me? He had a beautiful shot as I stood out in my black boornoose against the white tent. I had the sensation of an entering bullet in my throat, breast, brain.”

Reckless creature!

Riding toward Genessaret, they saw two Bedouins, and “we looked to our pistols and loosened them quietly in our shawls,” etc. Always cool.

In Samaria, he charged up a hill, in the face of a volley of stones; he fired into the crowd of men who threw them. He says:

“I never lost an opportunity of impressing the Arabs with the perfection of American and English weapons, and the danger of attacking any one of the armed Franks. I think the lesson of that ball not lost.”

At Beit Jin he gave his whole band of Arab muleteers a piece of his mind, and then —

“I contented myself with a solemn assurance that if there occurred another instance of disobedience to orders I would thrash the responsible party as he never dreamed of being thrashed, and if I could not find who was responsible, I would whip them all, from first to last, whether there was a governor at hand to do it or I had to do it myself”

Perfectly fearless, this man.

He rode down the perpendicular path in the rocks, from the Castle of Banias to the oak grove, at a flying gallop, his horse striding “thirty feet” at every bound. I stand prepared to bring thirty reliable witnesses to prove that Putnam’s famous feat at Horseneck was insignificant compared to this.

Behold him — always theatrical — looking at Jerusalem — this time, by an oversight, with his hand off his pistol for once.

“I stood in the road, my hand on my horse’s neck, and with my dim eyes sought to trace the outlines of the holy places which I had long before fixed in my mind, but the fast-flowing tears forbade my succeeding. There were our Mohammedan servants, a Latin monk, two Armenians and a Jew in our cortege, and all alike gazed with overflowing eyes.”

If Latin monks and Arabs cried, I know to a moral certainty that the horses cried also, and so the picture is complete.

But when necessity demanded, he could be firm as adamant. In the Lebanon Valley an Arab youth — a Christian; he is particular to explain that Mohammedans do not steal — robbed him of a paltry ten dollars’ worth of powder and shot. He convicted him before a sheik and looked on while he was punished by the terrible bastinado. Hear him:

“He (Mousa) was on his back in a twinkling, howling, shouting, screaming, but he was carried out to the piazza before the door, where we could see the operation, and laid face down. One man sat on his back and one on his legs, the latter holding up his feet, while a third laid on the bare soles a rhinoceros-hide koorbash — [“A Koorbash is Arabic for cowhide, the cow being a rhinoceros. It is the most cruel whip known to fame. Heavy as lead, and flexible as India-rubber, usually about forty inches long and tapering gradually from an inch in diameter to a point, it administers a blow which leaves its mark for time.” — Scow Life in Egypt, by the same author.] — that whizzed through the air at every stroke. Poor Moreright was in agony, and Nama and Nama the Second (mother and sister of Mousa,) were on their faces begging and wailing, now embracing my knees and now Whitely’s, while the brother, outside, made the air ring with cries louder than Mousa’s. Even Yusef came and asked me on his knees to relent, and last of all, Betuni — the rascal had lost a feed-bag in their house and had been loudest in his denunciations that morning — besought the Howajji to have mercy on the fellow.”

But not he! The punishment was “suspended,” at the fifteenth blow to hear the confession. Then Grimes and his party rode away, and left the entire Christian family to be fined and as severely punished as the Mohammedan sheik should deem proper.

“As I mounted, Yusef once more begged me to interfere and have mercy on them, but I looked around at the dark faces of the crowd, and I couldn’t find one drop of pity in my heart for them.”

He closes his picture with a rollicking burst of humor which contrasts finely with the grief of the mother and her children.

One more paragraph:

“Then once more I bowed my head. It is no shame to have wept in Palestine. I wept, when I saw Jerusalem, I wept when I lay in the starlight at Bethlehem. I wept on the blessed shores of Galilee. My hand was no less firm on the rein, my anger did not tremble on the trigger of my pistol when I rode with it in my right hand along the shore of the blue sea” (weeping.) “My eye was not dimmed by those tears nor my heart in aught weakened. Let him who would sneer at my emotion close this volume here, for he will find little to his taste in my journeyings through Holy Land.”

He never bored but he struck water.

I am aware that this is a pretty voluminous notice of Mr. Grimes’ book. However, it is proper and legitimate to speak of it, for “Nomadic Life in Palestine” is a representative book — the representative of a class of Palestine books — and a criticism upon it will serve for a criticism upon them all. And since I am treating it in the comprehensive capacity of a representative book, I have taken the liberty of giving to both book and author fictitious names. Perhaps it is in better taste, any how, to do this.