O Jerusalem (2 page)

Baedeker’s guide to
Palestine and Syria
, 1912 edition

The
Muqaddimah
(Preface and Book One) of the sweeping
History
written by the brilliant fourteenth-century Islamic scholar Ibn Khaldûn. These quotations have been reworded slightly for the sake of brevity by the present editor.

Helen Waddell,
The Desert Fathers

The Holy Qur’an

If I forget thee, O Jerusalem
,
    
let my right hand forget its cunning
.

PSALM 137:5

he story that follows is a chapter in the life of Mary Russell, whose handwritten manuscripts I was sent some years ago (along with a puzzling collection of other objects, most of which have their explanations within the manuscripts themselves). The present volume, however, is published out of sequence, as it describes events that took place in 1919, during the period of the story I transcribed and published as
The Beekeeper’s Apprentice
. The Russell/Holmes saga has now reached 1923 with
The Moor
; yet in the current work,
O Jerusalem
, Russell is still little more than the great detective’s apprentice.

There are two reasons for this break in the proper order. One is simply that when I first read the manuscript, an entire section seemed to be missing, creating a gap I was not able to bridge until twenty-three neatly typed pages arrived in my mailbox, with a Slovenian stamp canceled in the city of Ljubljana. (Yet another oddity in the already mystifying provenance of these manuscripts.) Secondly, even without the since-closed gap, the current story links up closely with another manuscript dating to the winter of 1923–1924, to be published in the near future. Thematically, the pair forms a neater sequence than if
O Jerusalem
had been inserted second into the series.

A word about this story’s setting may be in order. In January of 1919, the Palestine that Ms. Russell entered was freshly under British authority. The previous October, British forces had broken the back of German/Turkish control over the area. The year before that, in late 1917, the holy city of Jerusalem had been freed from four centuries of Turkish control. The Paris peace talks opened on January 1, 1919, bringing together Emir Feisal, T. E. Lawrence, Chaim Weizmann, and the other authorities charged with hammering out policy and boundaries, while in the Middle East itself, unrest continued to seethe in a climate of tragic misunderstanding coupled with basic disagreement. In March, rebellion broke out in Egypt; in April, five Jews and four Arabs were killed in a series of outbursts; in September, a riot took place in Jerusalem.

The twentieth century is only the latest chapter of bloodshed in the story of the Middle East, for the history of Palestine is a litany of warfare. The Hyksos and the Egyptians, the Philistines and the Assyrians, Egypt again and Babylon were followed by Alexander, the Seleucids, and the Romans. Persian gave way to Moslem Arab, Crusader failed to hold it against Saladin; even Napoleon tried to take Palestine, losing a war to fly-borne eye disease.

In the midst of all this fighting, in the early centuries of the struggle for control over this precious land bridge connecting three continents, the small walled town of Jerusalem came into being. Built around a spring in the desert hills, on a patch of rocky ground amid three valleys, there the people lived, and there they built their holy place. Weapons evolved from bronze to iron, the city wall grew thicker and higher, and eventually, with tremendous feats of engineering that ensured the supply of water during a siege, the town shifted uphill from the life-giving spring. The holy place at its center remained.

The Temple that defined early Judaism, the center of cultic worship, was laid atop a hill. Over the centuries the Temple was damaged and repaired, devastated and rebuilt anew. In the first century of the Common Era, a troublesome rabbi and carpenter from Nazareth was paraded alongside the walls of the holy enclosure, to be executed on a hill across one of the valleys. Forty years later, the Temple was finally razed, its stones overturned, the city laid waste, its surviving population dispersed. Two and a half centuries later, the Roman Empire converted, to follow the rabbi it had executed, and under the resulting Byzantines, Jerusalem became a Christian city in a Christian country.

Then Islam rose up out of the south and covered the land, and the followers of the Prophet Muhammad claimed the Temple Mount as their own holy ground, and built on it their houses of worship, ornate and intricate, passionate expressions of geometry and color. Crusaders arrived and were thrown out; the Mamelukes ruled; and the Ottoman Empire reached out from the north to occupy the land as far as the Red Sea, until that empire too became corrupt and weak. In the second decade of the twentieth century General Edmund Allenby pitted his clever mind against the dying empire and in September 1918 achieved his victory in the fields of Armageddon. The British declared a protectorate over Palestine, and began the process of impossible decision-making—decisions whose effects and implications have shuddered through the years to the present day.

There is, I am obliged to say, no clear evidence that the following tale is true. Granted, many of the people mentioned in it did exist, and most of the physical landmarks described by Ms. Russell—the Cotton Grotto and the Haram es-Sherîf, the cisterns, streets and public baths, the monasteries in the desert—are there to this day. Even the Western Wall was then as she describes it, a dank stone courtyard measuring some fifty yards long and ten deep, crowded round by the high dwellings of impoverished North African Muslims. Still, there is no proof that this heretofore unknown chapter of Israel’s history actually took place.

Then again, there is no proof it did not.

—Laurie R. King

The education of a scholar is greatly benefited by travelling in the pursuit of knowledge and to meet the authorities of his age
.

—THE
Muqaddimah
OF IBN KHALDÛN

uring the final week of December 1918, shortly before my nineteenth birthday, I vanished into British-occupied Palestine in the company of my friend and mentor Sherlock Holmes. The reasons for our temporary exile I have given elsewhere,
^∗
but as that adventure had almost no bearing on what we did while we were in the Middle East, I need not go into it in any detail here. Suffice it to say that our Holy Land sojourn was by way of being a retreat, distressingly near ignominious, a means of distancing ourselves from a disastrous field of battle—England—while we patched the wounds that our bodies and our self-respect had sustained and assembled plans for the next stages of that campaign.

We entered the country, a British protectorate since the autumn’s triumphs over the Turks, under the auspices of Sherlock Holmes’ brother, Mycroft, an enigmatic and occasionally alarming figure whose authority within His Majesty’s government was as immense as it was undefined. Given the necessity of our temporary absence from the United Kingdom, Mycroft had presented us with a choice of five venues, in each of which he (and hence His Majesty) had tasks with which he needed help. Holmes, in a spontaneous and utterly unexpected recognition of my increasingly adult status in our partnership, had ceded the choice to me. I chose Palestine.

A note about Arabic:

Arabic has more grammatical forms than English. For example, “he” and “she” take separate verb endings, and “you” can be masculine, feminine, or plural. English translators often resort to “thou” and “thy” under the mistaken impression that the pronouns impart an Arabic flavour to the translation. To my mind, the only impression given is a stilted and thus inaccurate one, but then a literal translation is quite often not the best. I have therefore rendered Arab and Hebrew speech into their most natural English equivalent, and if the reader is disappointed not to find a story peppered with “Thou son of a dog!” and “By the beard of the Prophet!” so be it. Personally, I have always thought pepper an overused spice.

Similarly I have rendered the names of people and towns in the orthography of English usage: Jerusalem rather than the more exact Yerushalayim, Jericho instead of Yeriho, etc.