By-paths in Hebraic bookland

by Israel Abrahams

They who had camped within the mountain-pass,
Couched on the rock, and tented ’neath the sky,
Who saw from Mizpah’s heights the tangled grass
Choke the wide Temple-courts, the altar lie
Disfigured and polluted—who had flung
Their faces on the stones, and mourned aloud
And rent their garments, wailing with one tongue,
Crushed as a wind-swept bed of reeds is bowed,
Even they by one voice fired, one heart of flame,
Though broken reeds, had risen, and were men,
They rushed upon the spoiler and o’ercame,
Each arm for freedom had the strength of ten.
Now is their mourning into dancing turned,
Their sackcloth doffed for garments of delight,
Week-long the festive torches shall be burned,
Music and revelry wed day with night.

One could quote much else from Emma Lazarus; her pagan poems written under classic and romantic influences; her renderings of Heine; her historical tragedy, the Dance of Death, dedicated to George Eliot; her prose epistles, in one of which occurs her famous use of a Hebrew grammatical form. In the Hebrew verb there is an intensive voice, and so the Jews are the intensive form of any nationality whose language and customs they adopt. Or again, one might cite her New Ezekiel, her Bar Kochba, her Talmud Legends, her Rashi in Prague, or, better still, her lines from Nahum’s Spring Song:

Now the dreary winter’s over,
Fled with him are grief and pain;
When the trees their bloom recover,
Then the soul is born again!

But her hand is always firmest when her theme is the Maccabæan heroism. This subject gave her the opportunity which her nationalistic mood needed. We have read part of one of her poems on the subject, let us read another in full, though it is perhaps the most familiar of her compositions. Its title is “The Banner of the Jew.” While it repeats the thought and almost the phrases of the Feast of Lights, it has more of the lyric lightness of touch. It runs thus:

Wake, Israel, wake! Recall to-day
The glorious Maccabean rage,
The sire heroic, hoary-gray,
His five-fold lion-lineage:
The Wise, the Elect, the Help-of-God,
The Burst-of-Spring, the Avenging Rod.
From Mizpeh’s mountain-ridge they saw
Jerusalem’s empty streets, her shrine
Laid waste where Greeks profaned the Law,
With idol and with pagan sign.
Mourners in tattered black were there,
With ashes sprinkled on their hair.
Then, from the stony peak there rang
A blast to ope the graves: down poured
The Maccabean clan, who sang
Their battle-anthem to the Lord.
Five heroes lead, and following, see
Ten thousand rush to victory!
Oh for Jerusalem’s trumpet now,
To blow a blast of shattering power,
To wake the sleepers high and low,
And rouse them to the urgent hour!
No hand for vengeance—but to save,
A thousand naked swords should wave.
O deem not dead that martial fire,
Say not the mystic flame is spent!
With Moses’ law and David’s lyre,
Your ancient strength remains unbent.
Let but an Ezra rise anew,
To lift the Banner of the Jew!
A rag, a mock at first—erelong
When men have bled and women wept,
To guard its precious folds from wrong,
Even they who shrunk, even they who slept,
Shall leap to bless it, and to save.
Strike! for the brave revere the brave!

This is bold and moving, but the reader cannot fail to observe that the metre and the passion are derived from Byron’s Isles of Greece. The Hebrew’s protest against Greece must, forsooth, owe its form and sentiment to the Saxon’s plea for Greece! The Jewish muse is still in leading strings. The true, full song of Israel’s hope is yet to come. None the less, the genius of Emma Lazarus struck truly the key-note to that song. We hear its echo still.

CONDER’S “TENT WORK IN PALESTINE”

He used the Bible too much to please some of the continentals. Compare, for instance, Gautier with Conder. The Frenchman employed the Bible to illustrate the country, the Englishman the country to illustrate the Bible. Which procedure is preferable? The answer is another question. Why does every inch of Palestine interest the modern explorer? No Parthenon is to be seen within its boundaries, no Sphinx. Neither is the Attic beautiful there to charm, nor the Egyptian colossal to provide a thrill. When Thomson (in 1859) called his work “The Land and the Book,” he put the seal on the English way of regarding the relation between the geography and the history of the Holy Land. Englishmen have been among the keenest geographers of Palestine because they respond best to its history.

Hence Conder’s defect, as some have termed it, is, in truth, his merit. Apart, however, from the pietism of his motives, he deserved well of all who love Palestine. He gave some of his best years to its survey, and that operation did much to revivify the country. His services must always have a value because he, more than any other modern, put an end to a sort of thing formerly common. I mean the sort of thing which a pious old dame is said once to have remarked: “I knew these places were in the Bible, but I did not know they were in Palestine.” Jews in particular owe a good deal to him. I doubt whether I, for one, would ever have visited Medyeh—probably Modin, the home of the Maccabæans—but for Conder. I think I could quote by heart his description how the ancient road from Jerusalem to Lydda emerged from the rocky Beth-horon defiles and “ran along a mountain spur towards the plain”; how, a mile or so to the north of this main road, the village of Modin was built upon the southern slopes of the valley; how the gentle hills of the lowlands (Shephelah) could be seen from the Modin Knoll, stretching westwards. “At their feet, amid dark groves of olive, lay the white town of Lydda, and behind it the broad plain of Sharon extended to a breadth of ten miles. Furthest of all, the yellow-gleaming sand-dunes bounded the rich arable land, and the waters of the Great Sea (the Mediterranean) shone brightly under the afternoon sun.”

This description comes from one of Conder’s other books, his Judas Maccabæus. But his earlier Tent Work in Palestine (1878) is full of passages just as vivid. It is even more interesting because it shows us the explorer groping for the results, at which he has not yet arrived. Aptly enough, the title-page presents, from a sketch by the author, a theodolite-party at work, for the survey of Western Palestine was conducted on serious trigonometrical methods. That the narrative is so picturesque must not blind us to the truth that the operations were severely scientific. We are now, however, concerned with the pictorial effects. Read, as a parallel to the Modin description, Conder’s account of his first visit to Samaria. Taking the north road from Jerusalem, he passes the ranges about Neby Samuel (probably the ancient Mizpah), and sees the hills of Benjamin, “black against a sky of most delicate blush-rose tint, and the contrast was perhaps the finest in a land where fine effects are common at sunset.” Then he descends into the rough gorge of the Robbers’ Fountain. “The road is not improved by the habit of clearing the stones off the surrounding gardens into the public path.” In the east, roads are often thus made the common dumping-ground for rubbish, and I remember how the walk round the outside of the Jerusalem walls was much spoilt by the heaps of vegetable and other refuse which had been flung over the ramparts. (General Allenby’s campaign has already changed all that for the better.) Proceeding, “the short twilight gave place to almost total darkness as we began to climb the watershed which separates the plain from the valley coming down from Shiloh, and the moon had risen when the great shoulder of Gerizim became dimly visible some ten miles away, with a silvery wreath of cloud on its summit.” The right time to appreciate Palestinian scenes is usually just after sunset. And so, on this night march, Conder describes how, “creeping beneath the shadow of Gerizim, we gained the narrow valley of Shechem, and followed a stony lane between walnut trees under a steep hillside. The barking of dogs was now heard, and the lights in camp came into view. My poor terrier was tired and sleepy, and was set upon at once by Drake’s larger bull-terriers, Jack and Jill, rather a rude reception after a thirty-mile journey.” Mr. C. F. Tyrwhitt Drake—who died soon afterwards—had gone on in advance and had placed the camp close to the beautiful fountain of Ras el-Ain.