Jerusalem: The Biography (161 page)

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Some of this followers regarded this as the ultimate sacred paradox – and their Sabbatarian Judaeo-Islamic sect, the Donmeh (Turncoats, though they called themselves Mamin, the Believers), particularly the many who lived in Salonica, were to play a role in the Young Turk revolutions between 1908 and the First World War. They still exist in Turkey

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During one of the battles in Transylvania against the Habsburgs, he slipped away from the fray to evacuate his bowels only to be ambushed by an Austrian soldier, ‘so I plopped right into my own filth.’ As they fought, they rolled ‘topsy-turvy’ in our hero’s excrement until ‘I almost became the shitty martyr.’ Evliya finally killed the infidel, and managed to pull up his pantaloons ‘but I was soaked in blood as well as shit and I had to laugh, seeing that I’d become the shitty Ghazi (Islamic warrior).’ Afterwards he presented the Austrian’s head to his Pasha, who said, ‘My Evliya, you smell strangely of shit!’ The officers ‘laughed uproariously’ and the Pasha gave him fifty gold pieces and a silver turban-crest.

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Henry Maundrell, Chaplain of the English Levant Company, who visited in 1697, watched the ‘fury’ of the monks as they fought bloodily in the Church. He also described the mania of the Holy Fire as even more demented than it had been a century earlier when Sandys visited: the pilgrims ‘began to act in such an indecent manner as to expose their nudities, they tumbled about the Sepulchre after the manner of tumblers on stage’ lighting their beards – it was ‘like Bedlam itself’. As for the priests, Maundrell just called them ‘miracle-mongers’

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This became known as the Ruin – Hurva – Synagogue, and remained a wreck for over a century. It was reconstructed in the nineteenth century – but destroyed by the Jordanians in 1967.

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These clans were known in English as the Notables, to the Turks as the Effendiya, to the Arabs as the Aya. The Nusseibehs were Custodians of the Church; the Dajanis presided over David’s Tomb; the Khalidis ran the
sharia
lawcourts; the Husseinis usually dominated as Naqib al-Ashraf, Mufti and Sheikh of the Haram as well as leading the Nabi Musa festival. The Abu Ghosh, warlords of the mountains around Jerusalem, guardians of the pilgrim route from Jaffa, were allies of the Husseinis. Only recent research by Professor Adel Manna has revealed the true story of how the Ghudayyas took over the identity of the Husseinis. The Nusseibehs changed their name from Ghanim; the Khalidis from Deiri; the Jarallahs (who competed for the muftiship with the Husseinis) from Hasqafi. ‘It is disorienting and perplexing to have to endure a change of name,’ admits one of these grandees, Hazem Nusseibeh, ex-Foreign Minister of Jordan, in his memoir
The Jerusalemites
,
‘
even though it occurred seven centuries ago.’

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The powerful Vali (Governor) of the Vilayet (Province) of Damascus usually ruled Jerusalem and was often the Amir al-Haj, Commander of the annual caravan to Mecca which he funded through his
dawra
, an armed expedition. At other times, Jerusalem was controlled by the Vali of Sidon who ruled from Acre. Jerusalem was a small district, a Sanjak, under a Sanjak Bey or Mutasallim. Yet Jerusalem’s status changed repeatedly over the next centuries, sometimes becoming an independent district. Ottoman governors ruled with the aid of the qadi, a city judge appointed in Istanbul, and the mufti (the leader appointed by the Grand Mufti of the empire, the Sheikh al-Islam in Istanbul, who wrote
fatwa
judgements on religious questions) drawn from Jerusalem’s Families. The pashas of Damascus and Sidon were rivals who sometimes fought mini-wars for control of Palestine.

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Potemkin devised the ‘Greek Project’ for Catherine – the Russian conquest of Constantinople (which Russians called Tsargrad) to be ruled by Catherine’s grandson, especially named Constantine. Catherine’s partitioning of Poland brought millions of Jews into the Russian empire for the first time, most of whom were confined in miserable poverty to a Pale of Settlement. But Potemkin, one of the most philo-Semitic leaders in Russian history, was a Christian Zionist who saw the liberation of Jerusalem as part of his Greek Project. In 1787, he created the Israelovsky Regiment of Jewish cavalry to take Jerusalem. A witness, the Prince de Ligne, mocked these ringleted cavalrymen as ‘monkeys on horseback’. Potemkin died before he could put his schemes into action.

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* He was a Christian slaveboy from Bosnia who, escaping after committing a murder, sold himself to the slave-markets of Istanbul. There he was bought by an Egyptian ruler who converted him to Islam and used him as his chief executioner and hitman. He began his rise as governor of Cairo but made his name defending Beirut against Catherine the Great’s navy. Beirut was honourably surrendered to the Russians after a long siege and the sultanrewarded the Butcher with promotion to Governor of Sidon, and sometimes also that of Damascus. He visited Jerusalem, unofficially in his sphere of influence, where the Husseinis owed him allegiance.

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Napoleon blamed his defeat on Smith, ‘the man who made me miss my destiny’, but he left one legacy in Jerusalem. On taking Jaffa, his sick soldiers (those whom he later had killed) were nursed by Armenian monks, whom he thanked by presenting them with his tent. The Armenians converted it into chasubles, now used in St Jameses Cathedral in Jerusalem’s Armenian Quarter

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Godfrey’s spurs and sword, along with a brick from his French chateau, hang today in the Latin sacristy of the Holy Sepulchre. As for the Crusader tombs, only fragments of the sarcophagus of the boy-king Baldwin V survived this act of sectarian vandalism

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In 1804, William Blake, poet, painter, engraver and radical, opened his poem
Milton
with the prefatory verses ‘And did those feet in ancient times…’ which ends ‘Till we have built Jerusalem in England’s green and pleasant land.’ The poem, printed in about 1808, praises the brief heyday of a heavenly Jerusalem in pre-industrial England, inspired by the mythical visit of young Jesus accompanying Joseph of Arimathea to inspect the latter’s Cornish tin-mines. The poem remained little known until 1916 when the Poet Laureate Robert Bridges asked the composer Sir Hubert Parry to set it to music for a patriotic meeting. Edward Elgar later orchestrated it. King George V said he preferred it to ‘God Save the King’, and it has become an alternative anthem, with universal appeal to plangent patriots, churchgoers, Promenaders, sports fans, socialist idealists and generations of drunken, floppy-haired undergraduates. Blake never called it ‘Jerusalem’ for he also wrote an epic entitled
Jerusalem: The Emanation of the Giant Albion

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In 1818, on Suleiman Pasha’s death, Abdullah had taken power in Acre and executed the very wealthy, one-eyed, one-eared and noseless Haim Farhi, who had effectively run much of Palestine for thirty years. Abdullah ruled until 1831. The Farhi family still live in Israel

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During his voyage home, a fearsome storm struck the Montefiores’ ship. The sailors feared that the vessel would sink. Montefiore carried, for luck, from the previous year’s Passover, a piece of unleavened matzah, known as the
afikoman
, which, at the height of the tempest, he cast into the waves. The sea instantly became miraculously quiet. Montefiore believed that this was God’s blessing on a Jerusalem pilgrimage. The Montefiore family today read his account of this event every Passover

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His ideal character, featured in his best novel
Coningsby
, was Sidonia, a Sephardic millionaire who is friends with the emperors, kings and ministers in all the cabinets of Europe. Sidonia was an amalgam of Lionel de Rothschild and Moses Montefiore, both of whom Disraeli knew well

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The Wahabis were the followers of an eighteenth-century fundamentalist Salafi preacher Muhammad ibn Abdul Wahab who in 1744 allied himself with the Saudi family. Despite their setback at the hands of Mehmet Ali, the Saudis soon re-established a small state. During the First World War and the 1920s, their chieftain Abdul-Aziz ibn Saud, funded by British subsidies and backed by his fanatical Wahabi army, reconquered Mecca and Arabia. In 1932, he proclaimed himself king of Saudi Arabia, where Wahabi Islam still rules. Ibn Saud fathered at least seventy children and his son Abdullah became king in 2005

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William Thomson later wrote one of the Evangelical classics that encouraged the American obsession with Jerusalem.
The Land and the Book
, reprinted in thirty editions, presented Palestine as a mystical Eden where the Bible was alive.

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Anthony Ashley-Cooper, descendant of the first earl, that shrewd minister who had served everyone from Cromwell to William III, still held the courtesy title Lord Ashley and sat in the House of the Commons, succeeding as the 7th earl in 1851. But for simplicity we call him Shaftesbury throughout

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Shaftesbury borrowed the notorious phrase ‘a land without a people’ from a Scottish minister, Alexander Keith, and it was later attributed (probably mistakenly) to Israel Zang-will, a Zionist who did not believe in settling Palestine, precisely because it was already inhabited by Arabs

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The Albanians never again held Jerusalem but they ruled Egypt for a century, first as khedives (nominally Ottoman viceroys but actually independent), then as sultans of Egypt and finally as kings. When Mehmet Ali became senile, Ibrahim became his regent but he himself died in 1848 just before his father. The last of the Albanian dynasty was King Farouk who was overthrown in 1952

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William Miller was one of the most popular of these new American prophets. An ex-army officer from Massachusetts, he calculated that Christ would come again in Jerusalem in 1843: 100,000 Americans became Millerites. He converted the assertion in Daniel 8.14 that the ‘sanctuary would be cleansed’ in ‘two thousand and three hundred days’ into years by claiming that a prophetic day was really a year. Hence starting in 457 BC, which Miller believed was the date of Persian King Artaxerxes I’s order to restore the Temple, he arrived at 1843. When nothing happened that year, he suggested 1844. The Millerite successor churches, the Seventh Day Adventists and the Jehovah’s Witnesses, still number fourteen million members worldwid

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In 1658, Patriarch Nikon built the New Jerusalem Monastery in Istra, near Moscow, to promote the universal mission of Russian Orthodoxy and Autocracy. Its centrepiece was a replica of the actual Sepulchre in Jerusalem which is valuable since the original was destroyed in the fire of 1808. In 1818, before he ascended the throne, Nicholas I visited the New Jerusalem and was deeply moved, ordering its restoration. The Nazis damaged it but it is now being restored

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* The Crimean war saw another attempt to arm the Jews. In September 1855, the Polish poet Adam Mickiewicz travelled to Istanbul to organize Polish forces known as Ottoman Cossacks, to fight the Russians. These included the Hussars of Israel, recruited from Russian, Polish and Palestinian Jews. Mickiewicz died three months later and the Hussars were never tested in the valley of death

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* The seat of the Ottoman governors was al-Jawailiyya, built by one of Nasir Mohammad’s Mamluk amirs, on the site of Herod’s Antonia Fortress and the first station of the Via Dolorosa. Under Crusader rule, the Templars had built a chapel there and part of its domed porch stood until the 1920s. A modern school stands there today.

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* These writers were following a fashion for oriental travelogues. Between 1800 and 1875, about 5,000 books were published in English about Jerusalem. Many of these works are remarkably similar, either breathless repetitions of biblical stories by evangelicals (sometimes reinforced by archaeology) or travelogues mocking Ottoman incompetence, Jewish wailing, Arab simplicity and Orthodox vulgarity. The witty
Eothen
by Alexander Kinglake, who later reported on the Crimean War, is probably the best

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Dorr’s young master, plantation owner Cornelius Fellowes, decided to set off on a three-year tour of the world from Paris to Jerusalem. Fellowes offered a deal to his intelligent and literate young slave. If Dorr served him on the trip, he would be freed on his return. In his effervescent travelogue, Dorr recorded everything from the gorgeous ladies of Paris to the ‘scarce towers and charred walls’ of Jerusalem. On his return, his master refused to manumit him so Dorr escaped to the north and in 1858 published
AColored Man Round the World by a Quadroon
. It was the American Civil War, which started soon afterwards, that finally gave him his freedom. The winner of that war, President Abraham Lincoln, was not formally religious, but longed to visit Jerusalem, perhaps because as a young man he had lived in one of the American Jerusalems, New Salem, Illinois; he knew the Bible by heart and he had probably heard the stories of his Secretary of State, William H. Seward who had visited Jerusalem on his world tour. On the way with his wife to Ford’s Theatre, on 14 April 1865, he proposed a ‘special pilgrimage to Jerusalem’. At the theatre, moments before he was shot, he whispered: ‘How I should like to visit Jerusalem.’ Afterwards Mary Todd Lincoln decided he ‘was in the midst of the Heavenly Jerusalem’

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* Practising Jews could not sit in the House of Commons until 1858. Then a new Act of Parliament finally allowed Lionel de Rothschild to take his seat as the first practising Jew ever to sit in the House. Interestingly, Shaftesbury had repeatedly spoken against this – as a Christian Zionist, his interest was really in the return and conversion of the Jews in preparation for the Second Coming. But much later he graciously proposed to Prime Minister William Gladstone, ‘It would be a glorious day for the House of Lords when that grand old Hebrew (Montefiore) were enrolled on the lists of the hereditary legislators of England.’ But it was too soon. The first Jewish peerage was awarded to Lionel Rothschild’s son, Nathaniel, in 1885, after Montefiore’s death.