Outside this chapel, near the wall, is a very old olive-tree, which gives rise to the Arab name Deir-Zeitun (Convent of the Olive). It certainly is not so old as the time of our Saviour, as it could not have escaped the ravages of the Roman troops, and besides, is growing upon a thick mass of rubbish. The Armenian monks relate that the Saviour was tied to it when he was brought to the High-Priest's house; and in consequence of this legend, the Christians (especially those of the East) hold the tree in great veneration, and think themselves happy if they can procure a little piece of it. On this point I may adopt the words of the Abbé Mariti[516]. "In order to check the rush of devotees upon this tree, and to preserve the advantages resulting from it, the Armenians have surrounded it with a wall to prevent the faithful from approaching near to it. Of its fruit they make rosaries, which they present to pilgrims, who requite the donors with large gifts. In order to increase the fervour of devotion they keep a lamp burning near the tree, the oil of which is said by the monks to have worked miracles;" and therefore has a ready sale among the credulous.
The Church of S. James the Great, one of the best in Palestine, belongs to the Armenians. Its founder is not positively known, but it was certainly built after the departure of the Crusaders from Jerusalem. It is generally thought that it was one of the Spanish Kings, probably Peter of Arragon, who in 1362, being on terms of amity with the Sultan, gave large gifts to the Holy Land. The name of the church (after the patron Saint of Spain), and tradition, are in favour of this supposition. After the Mohammedan conquest of the city, the Armenians doubtless occupied it and the adjoining convents, but it is stated in Jerusalem (by the Franciscans) that in the time of Ibrahim Pasha, A.D. 1837, when the Armenians were obliged to prove their title to certain parts of the convent and church by producing documents, they had none in their archives, and, under false pretences, came to the Franciscans to see if they had preserved any. This would shew that they had some doubt themselves to their right to the property they enjoy. However, one of their members (a respectable Armenian from Constantinople) to whom I mentioned this, asking him whether it were true, asserted that they had, besides firmans of Omar Kotab, of Saladin, and others, one from Mohammed himself. This he affirmed with shouts and gesticulations, and with every sign which an Oriental uses to impress his hearer with a belief in his veracity. He promised to shew me this document, but some how or other never found an opportunity, although, unquestionably, the monks do exhibit it to credulous pilgrims. The church is well worth notice. It is said to stand on the spot where the Saint was martyred[517], but it would be difficult to prove the truth of the tradition. The façade[518] is very plain, and of later date than the rest of the building. It has a porch where the Easterns leave their shoes before entering the doors; both from reverence, and to avoid injuring the marble pavement and rich Persian carpets. In the upper part of the porch is a gallery, occupied by the women during service, so that they are separated from the men. The interior is divided into a nave and two side aisles, of different dimensions, by four large piers, and is lighted by a graceful dome. On the walls are pictures, which are very remarkable both from the subjects and style of painting; for example, in depicting the souls in purgatory, the artist seems to have had before his mind one of Dante's divisions of Hell. There is a profusion of gilding and mosaic work; the latter is admirable, being composed of the different breccias abundant in the country. The design of the inlaid work of mother-of-pearl and tortoise-shell is remarkably good; and, in a word, the whole church is kept in such excellent order, that it is an honour to its owners. On the right hand we find, on entering, a small chapel richly ornamented with marble and inlaid work, where the supposed spot of the Saint's martyrdom is shewn. The Latin monks are permitted by the Armenians to celebrate mass here on the festival of the Saint. On the same side, but nearer the entrance, is the treasury, which is worth a visit, not so much for the gems it contains as for certain Armenian antiquities, among which the most remarkable are some sceptres of the ancient kings, and a staff made of a single piece of amber 3-1/2 feet long. A piece of the true Cross, three inches long and as thick as the third finger, enclosed in a casket enriched with precious stones, is preserved among the numerous relics. The Latins assert that it belongs to them, and was appropriated by the Armenians when they were exposed to persecution. In the Chapel of S. Miazim is a box containing three large stones, which the monks exhibit with great reverence, stating that one came from Mount Horeb, another from the Jordan, and the third from Mount Tabor. Thus far I can believe them; but, in order to render them more marvellous, they say that they formed part of the twelve stones which the children of Israel set up in the Jordan[519]. The Armenians had discovered this fact before A.D. 1628, because it was related to and believed by a certain Alberto Follesi, a Florentine of that date. They have the property of foretelling rain and wind.
On leaving the Church of S. James, and following the street to the north, we find, on the right, a small arch opening on to a street running eastward; and going some little distance along this, we see, on the left, a ruined chapel, which, at the time of the Crusades, was the traditional site of S. Peter's prison[520].
Keeping along the street which turns to the north we reach the Syrian convent, in which is a church said to stand upon the site of the House of S. Mark, whither S. Peter went on his release from prison[521]. Here a font is shewn, which is asserted to be the one used for the Virgin Mary. Besides this there is nothing else remarkable within. It is really surprising how the Christians at Jerusalem have preserved all the traditions of the most ordinary localities, and been able to discover the exact spots after all the changes and injuries the city has undergone! Behind the English church and near the English hospital is the small Church of S. James the Less; its plan is an oblong of 32 feet by 19. The choir, with a cornice running round it on the inside, is still to be seen. It is said to occupy the site of the ancient House of S. James.
The English church was built in 1841. It is a cruciform Gothic building, which style (in my opinion) is altogether out of place in Jerusalem. The interior is not remarkable. The services are performed with propriety, and it is the only church free from the insect-plagues of Jerusalem, and in which the visitor can pray undisturbed by noise or laughter; because the number of worshippers is small, and the Eastern Christians are not attracted there by any pomp or ceremony. I may venture to add, that perhaps this latter circumstance is the reason why the number of proselytes does not increase in proportion to the benevolent exertions of the Jews' Society. Both its members, and the zealous missionaries who from time to time sojourn in the country, should not be ignorant of the nature of the spirit with which they daily have to deal in the East, and should know that the greatest obstacle to their success is the severe form of their religion. The Oriental dislikes reading, and is averse to hearing sermons, which he either does not understand or is wearied by. He is more gained over by the eye than by the ear, and is with difficulty persuaded that a priest in a black gown or plain white surplice can be as important a person as one of his 'Papas,' who wears a magnificent vestment in the church, shouts and chants loudly, and makes a thousand signs of the cross, and as many genuflexions. More ceremony and a more elaborate ritual would contribute greatly to the success of the English missionaries, whose excellent organization and conduct deserves all praise.
Nearly opposite to the above is the citadel of Jerusalem, called the Castle of David, or of the Pisans. I have already spoken[522] of all the objects of antiquarian interest which are to be seen there; and have nothing to add beyond expressing my surprise at the carelessness of the government in suffering every part of it to fall into decay. The garrison of the city is not quartered there, but only a guard is posted at the entrance, to prevent any one from going inside who is not furnished with an order from the Commandant of the place. The reason of this strictness is that part of it is used as a powder magazine; and besides, some cannon are kept there, most of which are useless, as they have been spiked or battered. Formerly various pieces of armour of the time of the Crusades, which had been found in the neighbourhood of the city and in other parts of Palestine, were preserved here, but the collection has been dispersed. Some of the principal officers of the garrison thought fit to represent to the department of artillery at Constantinople, that it would be a good plan to dispose of them, as they were articles of no value. The requisite order was quickly given, and then, according to the usual custom of the government, the money was kept back from the exchequer and used for private purposes. The traveller who mounts to the top of the tower will be well repaid by the general view of the surrounding country. The scenery is unattractive and almost saddening; ranges of arid hills enclose the city, white with bare faces of heated rock, whereon no herbage grows. Both near and far these are dotted over with ruined Arab cottages, with little mosques and tombs; and when the eye turns aside to range over the intervening fields, it finds nothing more pleasing on which to repose. Everywhere is barrenness, everywhere desolation; below there seems to lie a city of the dead rather than of the living; around, a land of tombs rather than of men.
Going from the citadel along the street toward the north-west we arrive at the Latin Convent of S. Saviour, within which is the parish-church of the same title. On each side two pillars supporting the very low vaulted roof divide the nave from the two side aisles. In front of the high altar rises a little slightly-depressed dome, and opposite to it is the choir with well-carved stalls. The size of the building in length and breadth is also very small in comparison with the number of people frequenting it. For many years past the monks have had a plan for enlarging it; but they have always been prevented from carrying their design into effect by the prohibition of the authorities; and so the Latins have to suffer from heat or damp according to the season of the year. It is therefore to be hoped that the place will soon be made more commodious.
Besides the churches and chapels which I have already noticed, many others are indicated either by ruins, or tradition, or history (especially by the chronicles of the time of the Crusades[523]); but as they are now destroyed, or at least no longer used for worship, and their remains are not of any interest, I pass them over in silence. It is stated[524] that at the time of the Crusades the Christians possessed as many as three hundred and sixty-five churches and monasteries in Jerusalem. I now proceed to mention those convents which still belong to the different religious communities, the number of which is far below that just mentioned.
The Latin Convent of S. Saviour is the chief and greatest of those belonging to the Guardians of the Holy Land. Here dwell the Superiors of the Friars Minor of the Order of S. Francis; and consequently from it orders and instructions are issued to all the rest of the convents, which are dependencies of the Holy Guardianship, in Constantinople, Egypt, Cyprus, Syria, and Palestine. The site of the building is one of the best in Jerusalem, as it stands on the highest part of Mount Gareb, near the north-west corner of the city-wall, and there looks down upon the greater part of the city. It resembles a castle rather than a convent; but this is due to the additions made by the monks during the three centuries it has been in their hands, rather than to its original design. The first abode of the Franciscans was on Mount Sion (which I will describe in speaking of the 'Cœnaculum'), but being dispossessed by the Mohammedans A.D. 1550, they were obliged to occupy a place on the same hill, called from its smallness the 'Oven.' In course of time, being assisted by contributions from Europe, they hired from the Georgians the Convent of S. Saviour (then called Deir 'Amud, Convent of the Column), where they established themselves on a surer footing inside the city. This they afterwards purchased from the proprietors, A.D. 1559, by the favour of the Sublime Porte, who imposed on them hard conditions[525]. The price of the ground was 1000 sultanins (about £120), and that of the buildings 1200 Venetian sequins; but as the property was much too small they obtained permission to increase it, A.D. 1561, and again on other occasions, and so gradually brought it to its present condition. The earliest part of the convent is that which is round the church. There are two entrances, a large door on the south side, and a small one on the west; both are strengthened and defended with iron, a necessary precaution in a country where the power of self-defence is requisite in case of popular tumults; which now, however, very rarely occur. By entering the great door we can visit the ground-floor of the convent, in which we find many large cisterns, hewn in the rock, and supplied by the rains. When there is a drought in the country, the poor Latins, and not seldom the Mohammedans, draw their supplies of water from these. Here we see all the offices required by a great convent that entertains and supports a large number of pilgrims, such as gardens and courts, stables, extensive cellars, storehouses for food, wood, and charcoal, horse-mills, ovens, and forges; shops for carpenters, turners, shoemakers, and wax-candles; a dispensary well supplied with medicines, and zealously and efficiently served, always liberally open to all comers; and lastly, a printing-press, which though small is admirably managed, and annually publishes books on religious subjects in Arabic, Latin, Italian, and other languages; the type being cast on the premises. In the upper story are the monks' cells, the apartment of the Guardian of the Holy Land, and that of the Procurer General, an infirmary, reserved for the brethren, workshops, in some of which the vestments are made, in others the clothing of the monks; a shop where the manufactures of the Holy Land are sold, such as rosaries, shell-work, crosses, and the like[526]; a library containing some most valuable manuscripts and many excellent books; and finally, the Church of S. Saviour (mentioned above), with the adjoining sacristy. In this a very great number of objects are preserved, valuable not only for the intrinsic worth of the precious metals and jewels which they contain, but also for the work of the artists who made them. These are but rarely shewn, and the more splendid have not seen the light for years. They are the gifts of many of the European courts in past and present times, and of countries which have had a love for the Holy Land. The convent ordinarily contains about fifty inmates, clerics and laics; but can hold a much greater number; as in fact it does at the Easter festivals.
The Latin Patriarchate is a house belonging to the Franciscans, which was intended for a hospice. In 1859 the foundations of the new Patriarchate were laid near the north-west corner of the city. It is not yet finished, but before long Jerusalem will possess a good new house, which, while convenience is not sacrificed to vain show, will be internally well arranged. M. Valerga himself drew the plan.