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Gates Of Zion

( Originally Published 1908 )



A CITY THAT IS SET ON A HILL

OUT of the medley of our first impressions of Jerusalem one fact emerges like an island from the sea : it is a city that is lifted up. No river; no harbour; no encircling groves and gardens; a site so lonely and so lofty that it breathes the very spirit of isolation and proud self-reliance.

"Beautiful in elevation, the joy of the whole earth Is Mount Zion, on the sides of the north The city of the great King."

Thus sang the Hebrew poet; and his song, like all true poetry, has the accuracy of the clearest vision. For this is precisely the one beauty that crowns Jerusalem : the beauty of a high place and all that belongs to it: clear sky, refreshing air, a fine out-look, and that indefinable sense of exultation that comes into the heart of man when he climbs a little nearer to the stars.

Twenty-five hundred feet above the level of the sea is not a great height; but I can think of no other ancient and world-famous city that stands as high. Along the mountainous plateau of Judea, between the sea-coast plain of Philistia and the sunken valley of the Jordan, there is a line of sacred sites,—Beërsheba, Hebron, Bethlehem, Bethel, Shiloh, Shechem. Each of them marks the place where a town grew up around an altar. The central link in this chain of shrine-cities is Jerusalem. Her form and outline, her relation to the landscape and to the land, are unchanged from the days of her greatest glory. The splendours of her Temple and her palaces, the glitter of her armies, the rich colour and glow of her abounding wealth, have vanished. But though her garments are frayed and weather-worn, though she is an impoverished and dusty queen, she still keeps her proud position and bearing; and as you approach her by the ancient road along the ridges of Judea you see substantially what Sennacherib, and Nebuchadnezzar, and the Roman Titus must have seen.

"The sides of the north" slope gently down to the huge gray wall of the city, with its many towers and gates. Within those bulwarks, which are thirtyeight feet high and two and a half miles in circumference, "Jerusalem is builded as a city that is compact together," covering with her huddled houses and crooked, narrow streets, the two or three rounded hills and shallow depressions in which the northern plateau terminates. South and east and west, the valley of the Brook Kidron and the Valley of Himmon surround the city wall with a dry moat three or four hundred feet deep.

Imagine the knuckles of a clenched fist, extended toward the south: that is the site of Jerusalem, impregnable, (at least in ancient warfare), from all sides except the north, where the wrist joins it to the higher tableland. This northern approach, open to Assyria, and Babylon, and Damascus, and Persia, and Greece, and Rome, has always been the weak point of Jerusalem. She was no unassailable fortress of natural strength, but a city lifted up, a lofty shrine, whose refuge and salvation were in Jehovah,—in the faith, the loyalty, the courage which flowed into the heart of her people from their religion. When these failed, she fell.

Jerusalem is no longer, and never again will be, the capital of an earthly kingdom. But she is still one of the high places of the world, exalted in the imagination and the memory of Jews and Christians and Mohammedans, a metropolis of infinite human hopes and longings and devotions. Hither come the innumerable companies of foot-weary pilgrims, climbing the steep roads from the sea-coast, from the Jordan, from Bethlehem,—pilgrims who seek the place of the Crucifixion, pilgrims who would weep beside the walls of their vanished Temple, pilgrims who desire to pray where Mohammed prayed. Century after century these human throngs have assembled from far countries and toiled upward to this open, lofty plateau, where the ancient city rests upon the top of the closed hand, and where the ever-changing winds from the desert and the sea sweep and shift over the rocky hilltops, the mute, gray battlements, and the domes crowned with the cross, the crescent, and the star.

"The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, nor whither it goeth; so is every one that is born of the Spirit."

The mystery of the heart of mankind, the spiritual airs that breathe through it, the desires and aspirations that impel men in their journeyings, the common hopes that bind them together in companies, the fears and hatreds that array them in warring hosts,—there is no place in the world today where you can feel all this so deeply, so inevitably, so overwhelmingly, as at the Gates of Zion.

It is a feeling of confusion, at first: a bewildering sense of something vast and old and secret, speaking many tongues, taking many forms, yet never fully revealing its source and its meaning. The Jews, Mohammedans, and Christians who flock to those gates are alike in their sincerity, in their devotion, in the spirit of sacrifice that leads them on their pilgrimage. Among them all there are hypocrites and bigots, doubtless, but there are also earnest and devout souls, seeking something that is higher than themselves, "a city set upon a hill." Why do they not understand one another ? Why do they fight and curse one another ? Do they not all come to humble themselves, to pray, to seek the light ?

Dark walls that embrace so many tear-stained, blood-stained, holy and dishonoured shrines! And you, narrow and gloomy gates, through whose portals so many myriads of mankind have passed with their swords, their staves, their burdens and their palm-branches! What songs of triumph you have heard, what yells of battle-rage, what moanings of despair, what murmurs of hopes and gratitude, what cries of anguish, what bursts of careless, happy laughter,—all borne upon the wind that bloweth where it will across these bare and rugged heights. We will not seek to enter yet into the mysteries that you hi* We will tarry here for a while in the open sunlight, where the cool breeze of April stirs the olive-groves outside the Damascus Gate. We will tranquillize our thoughts,—perhaps we may even find them growing clearer and surer,—among the simple cares and pleasures that belong to the life of every day; the life which must have food when it is hungry, and rest when it is weary, and a shelter from the storm and the night; the life of those who are all strangers and sojourners upon the earth, and whose richest houses and strongest cities are, after all, but a little longer-lasting tents and camps.



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