PECULIAR CEREMONIES OF HOLY-WEEK AT JERUSALEM
Having spoken of the blessing of the paschal candle at Rome, we may for a few moments turn our thoughts towards a city still more ancient, and trodden by holier and more exalted beings than even the apostles and martyrs of the eternal city. The justly-celebrated traveller John Thevenot in his Voyage du Levant describes the ceremonies of holyweek performed at Jerusalem; the distribution of palms, the washing of the feet on Maunday-Thursday at the door of the holy Sepulchre; and the procession to the holy places or stations performed by the Catholic Christians. Concerning this the eloquent Pere Abbé de Geramb, in his interesting Pelerinage at Jerusalem in 1832, informs us that "by means of a figure in relief of the natural size, whose head, arms, and feet are flexible, the religious represent the crucifixion, the descent from the cross, and the burial of Jesus Christ, in such manner as to render all the principal circumstances apparent to the senses and striking".
Both these distinguished writers of different periods agree in testifying, that all the devotions of the Catholics were and are still conducted with so much order that they are admired both by Christians and Turks, whereas those of the schismatical Christians took place with much confusion, and with such a noise, that the Janissaries, who had to preserve order, were obliged to strike the persons engaged in them as well as the spectators. This statement is confirmed by the account, which they and other travellers give, of the holy fire of the Greeks and other schismatics. Benedict XIV observes that no mention is made of the supposed miracle of the holy fire by early Christian writers who lived at Jerusalem; as Eusebius, S. Jerome, S. Epiphanius, or S. Cyril bishop of Jerusalem. It is however spoken of by Bernard a Frank monk of the ninth century, and in a Pontifical of the church of Poictiers of about the tenth century: by Hugo Flaviniacensis in Chronico Virdunensi, in the discourse of Urban II in the council of Claremont, and in other documents of the middle ages mentioned by Martene (lib. IV, c. XXIV). Lupi (tom. 4, Conc. gen. etc.) thinks it probable, that the custom of burning lights and the paschal candle on this day was instituted, in order to return thanks to God for a miracle (which may of old have happened at Jerusalem) and to announce it to all nations.
I shall now extract a brief account of the scene of confusion enacted in modern times at Jerusalem on such occasions from Thevenot, in whose work is a print representing it. "After our Catholic office was ended" says he, "we prepared to enjoy the sight of the holy fire of the Greeks, Armenians and Copts, whose priests make their people believe, that on holy Saturday fire descends from heaven into the holy Sepulchre, and on that account make each of their pilgrims, who are very numerous, pay some money. This solemnity appears rather a comedy or a farce than a church-ceremony, and is very unbecoming in a place so sacred as the holy Sepulchre. After we had finished our service, which was about eight in the morning, they, extinguished all their lamps and those of the holy Sepulchre, and then they commenced their folly, running round the holy Sepulchre, like mad people, crying, howling, et faisans un bruit de diables; it was charming to see them running one after another, kicking and striking one another with cords; many of them together held men in their arms, and going round the holy Sepulchre, let them fall, and then raised horrible shouts of laughter, while they who had fallen ran after the others to avenge themselves: it seemed that both old and young were downright mad. From time to time they raised their eyes, and stretched their hands, full of taper, to heaven, crying all together eleison, as if they were wearied at the delay of the holy fire. This scene continued till towards three in the evening, when two Greek archbishops and two bishops habited as patriarchs, for the patriarch was not then at Jerusalem, left their choir with all their clergy, and began the procession round the holy Sepulchre: they were joined by the Armenians, four of whom wore mitres: then came a Coptic bishop, with all his clergy and people. After they had walked three times round the holy Sepulchre, a Greek priest came out of the chapel of the Angel, which is close to that of the holy Sepulchre, and gave notice to him who represented the Patriarch, that the holy fire had descended from heaven: the latter then entered into the holy Sepulchre, followed by the representatives of the Armenian patriarch and of the Coptic bishop. After they had remained there a short time, we saw the Greek archbishop in an amusing posture, bending down his head, and bearing in each hand a quantity of lighted tapers. No sooner had he appeared, than all rushed one upon another to light their tapers from those of the archbishop; as that is considered the best fire, which is first lighted. The Janissaries however, who were stationed near the door of the chapel of the Angel, did not stand with their arms folded, but made the calpacs and turbans of the Greeks fly from one end of the church to the other, striking around on all sides with their sticks, to make way for the poor archbishop, who also as we may suppose did all in his power to save himself. He then mounted in haste a stone-altar opposite the entrance of the holy Sepulchre, where he was immediately surrounded by the people: those also who had lighted their tapers endeavouring to save themselves were overwhelmed by the others: the confusion was horrible, and blows were not unfrequent. After the Greek archbishop has come out, the Armenian appears, and saves himself from the crowd in the church of the Armenians, and the Copt in that of the Copts. Every one was in such a hurry to get some of the holy fire, that in a moment more than 2000 bundles of candles flamed in the church: and the people, crying out like persons possessed began greater follies than before. A man carrying a drum on his back began to run with all his might round the holy Sepulchre, and another running in the same manner struck it with two sticks; and when he was tired, another immediately took his place. "Il semble qu' on soit dans un enfer, et que ce soient tout autant de diables déchainès."—But enough of this unedifying scene, of which the Abbé Geramb gives a similar account. If we contrast with it the majestic and edifying ceremonies of the Roman church, we shall feel grateful to God for having preserved us from such disorders. I shall merely add from Thevenot, that the Christians are called to office at the holy Sepulchre by boards struck with iron, as we are for two days in holy-week: but drums and other instruments are also played there, which make, he (adds), "une musique enragée".
The distinguished missionary and pilgrim D. Casto Gonzalez recounts other disorders of the Greeks during Holy Week, and profanations of the most holy sanctuaries of Palestine. In the year 1833 he exposed, but not without great risk, the fraud of the "holy fire". On the holy-Saturday of the Greeks the officiating Bishop accompanied by an Armenian and a Coptic Bishop and their respective clergy had already walked thrice round the holy Sepulchre, when the missionary ignited a match with phosphorus, and holding it up exclaimed "Look, the heavenly fire has fallen into my hands": he then extinguished it and lighted it again several times to the great astonishment of the assembled multitude. He was protected by the Turks from the dangers which surrounded him. So manifest was the fraud of the pretended "holy fire" that even the schismatical Armenian patriarch issued a circular letter forbidding his spiritual subjects to be present at the disgraceful exhibition.
The Pere Abbé de Geramb gives a glowing account of the Catholic service and mass on holy saturday; and we most warmly recommend to our readers the perusal of the 34th Lettre of his Pelerinage, in which he describes all the ceremonies of holy week at Jerusalem, where they are invested with the peculiar charm arising from spots so sacred, where Christ suffered, and died, and rose again. Though in other respects the Roman ceremonies are of a more exalted nature, yet here must we be contented to transport ourselves in imagination to those beloved sanctuaries, and to see the representation of the holy Sepulchre at S. Maria Egiziaca. We shall conclude with the words of the distinguished writer: "Jamais douleur n'affecta plus vivement mon àme, que celle qui s'en empara au moment où je m'arrachai pour jamais de l'église du saint Sepulcre. Taut que je vivrai elle sera aussi présente à mon esprit que profondément gravée dans mon coeur; toujours souvenir me fera tressaillir, parce que toujours, et plus qu' aucun autre souvenir, il me rappellera Jésus, crucifié pour mon salut, pour la salut du genre humain, à l'amour duquel nous devons repondre par le plus vif, le plus tendre, le plus absolu de tous les amours; ce Jésus auquel je dois l'ineffable bonheur de comprendre, de sentir cette grande verité, que je voudrais faire comprendre et sentir a l'univers entier, que lui seul est tout, que tout ce qui n'est pas lui, n'est rien, n'est que neant". Pelerinage à Jerusalem, Lett. 36.