THE Moslems believe that their religion superseded Judaism and Christianity,—Mohammed closing the culminating series of six great prophets, Adam, Noah, Abraham, Moses, Jesus, Mohammed,—and that they have a right to administer on the effects of both. They appropriate our sacred history and embellish it without the least scruple, assume exclusive right to our sacred places, and enroll in their own calendar all our notable heroes and saints.
On the 16th of April was inaugurated in Jerusalem the f阾e and fair of the Prophet Moses. The fair is held yearly at Neby M鹲a, a Moslem wely, in the wilderness of Jud鎍, some three or four hours from Jerusalem on a direct line to the Dead Sea. There Moses, according to the Moslem tradition, was buried, and thither the faithful resort in great crowds at this anniversary, and hold a four days' fair.
At midnight the air was humming with preparations; the whole city buzzed like a hive about to swarm. For many days pilgrims had been gathering for this festival, coming in on all the mountain roads, from Grath and Askalon, from Hebron, from Nablous and Jaffa,—pilgrims as zealous and as ragged as those that gather to the Holy Sepulchre and on the banks of the Jordan. In the early morning we heard the pounding of drums, the clash of cymbals, the squeaking of fifes, and an occasional gun, let off as it were by accident,—very much like the dawn of a Fourth of July at home. Processions were straggling about the streets, apparently lost, like ward-delegations in search of the beginning of St. Patrick's Day; a disorderly scramble of rags and color, a rabble hustling along without step or order, preceded usually by half a dozen enormous flags, green, red, yellow, and blue, embroidered with various devices and texts from the Koran, which hung lifeless on their staves, but grouped in mass made as lively a study of color as a bevy of sails of the Chioggia fishing-boats flocking into the port of Venice at sunrise. Before the banners walked the musicians, filling the narrow streets with a fearful uproar of rude drums and cymbals. These people seem to have inherited the musical talent of the ancient Jews, and to have the same passion for noise and discord.
As the procession would not move to the Tomb of Moses until afternoon, we devoted the morning to a visit to the Armenian Patriarch. Isaac, archbishop, and by the grace of God Patriarch of the Armenians of Jerusalem, occupant of the holy apostolic seat of St. James (the Armenian convent stands upon the traditional site of the martyrdom of St. James), claims to be the spiritual head of five millions of Armenians, in Turkey, Syria, Palestine, India, and Persia. By firman from the Sultan, the Copts and the Syrian and the Abyssinian Christians are in some sort under his jurisdiction, but the authority is merely nominal.
The reception-room of the convent is a handsome hall (for Jerusalem), extending over an archway of the street below and looking upon a garden. The walls are hung with engravings and lithographs, most of them portraits of contemporary sovereigns and princes of Europe, in whose august company the Patriarch seems to like to sun himself. We had not to wait long before he appeared and gave us a courteous and simple welcome. As soon as he learned that we were Americans, he said that he had something that he thought would interest us, and going to his table took out of the drawer an old number of an American periodical containing a portrait of an American publisher, which he set great store by. We congratulated him upon his possession of this treasure, and expressed our passionate fondness for this sort of thing, for we soon discovered the delight the Patriarch took in pictures and especially in portraits, and not least in photographs of himself in the full regalia of his sacred office. And with reason, for he is probably the handsomest potentate in the world. He is a tall, finely proportioned man of fifty years, and his deportment exhibits that happy courtesy which is born of the love of approbation and a kindly opinion of self. He was clad in the black cloak with the pointed hood of the convent, which made a fine contrast to his long, full beard, turning white; his complexion is fair, white and red, and his eyes are remarkably pleasant and benignant.
The languages at the command of the Patriarch are two, the Armenian and the Turkish, and we were obliged to communicate with him through the medium of the latter, Abd-el-Atti acting as interpreter. How much Turkish our dragoman knew, and how familiar his holiness is with it, we could not tell, but the conversation went on briskly, as it always does when Abd-el-Atti has control of it. When we had exhausted what the Patriarch knew about America and what we knew about Armenia, which did not take long (it was astonishing how few things in all this world of things we knew in common), we directed the conversation upon what we supposed would be congenial and common ground, the dogma of the Trinity and the point of difference between the Armenian and the Latin church. I cannot say that we acquired much light on the subject, though probably we did better than disputants usually do on this topic. We had some signal advantages. The questions and answers, strained through the Turkish language, were robbed of all salient and noxious points, and solved themselves without difficulty. Thus, the "Filioque clause" offered no subtle distinctions to the Moslem mind of Abd-el-Atti, and he presented it to the Patriarch, I have no doubt, with perfect clarity. At any rate, the reply was satisfactory:—
"His excellency, he much oblige, and him say he t'ink so."
The elucidation of this point was rendered the easier, probably, by the fact that neither Abd-el-Atti nor the Patriarch nor ourselves knew much about it. When I told his highness (if, through Abd-el-Atti, I did tell him) that the great Armenian convent at Venice, which holds with the Pope, accepts the Latin construction of the clause, he seemed never to have heard of the great Armenian convent at Venice. At this point of the conversation we thought it wise to finish the subject by the trite remark that we believed a man's life was after all more important than his creed.
"So am I," responded the dragoman, and the Patriarch seemed to be of like mind.
A new turn was given to our interview by the arrival of refreshments, a succession of sweetmeats, cordials, candies, and coffee. The sweetmeats first served were a delicate preserve of plums. This was handed around in a jar, from which each guest dipped a spoonful, and swallowed it, drinking from a glass of water immediately,—exactly as we used to take medicine in childhood. The preserve was taken away when each person had tasted it, and shortly a delicious orange cordial was brought, and handed around with candy. Coffee followed. The Patriarch then led the way about his palace, and with some pride showed us the gold and silver insignia of his office and his rich vestments. On the wall of his study hung a curious map of the world, printed at Amsterdam in 1692, in Armenian characters. He was so kind also as to give us his photograph, enriched with his unreadable autograph, and a. book printed at the convent, entitled Deux Ans de S閖our en Abyssinie; and we had the pleasure of seeing also the heroes and the author of the book,—two Armenian monks, who undertook, on an English suggestion, a mission to ............