The Discovery of Heaven (102 page)

Hot as an oven, filled with the buzzing of voices, the sound of drums and exotic high-pitched trills from women's throats, a great square extended before them, enclosed on the far side by the massive, yellow Wailing Wall. It did not form a division between two spaces, like a city wall; it was like a cliff. On the area above it gleamed the golden and silver cupolas that he had seen from a taxi; and from there came the electronically amplified wail of a muezzin. In this city the religions not only existed side by side, they were even piled on top of one another.

"That wall," said Onno, "is all that is left of the temple complex of Herod. It stood on top of that plateau. As far as I know it's not called the Wailing Wall because people have been lamenting Jewish persecution there for centuries, like Auschwitz and the gas chambers, but because of the destruction of the temple by the Romans. It will appeal to you." He glanced uncomfortably at Quinten. "They pray for its rebuilding and the coming of the Messiah."

Quinten looked up. Here and there soldiers with rifles were sitting on the wall. "How can we get up there?"

Onno began climbing down the last few steps feeling giddy. "Now that I'm finally in Jerusalem, I want to have a look around down here first. Do you realize what all this means to
me?
All through my childhood this hoo-ha was pounded into me with a sledgehammer. It's no accident that my sister's walking around here too."

The mood at the foot of the wall was more festive than plaintive. Part of the square was fenced off and reserved for men, a smaller area for women; at the entrance they were given paper yarmulkes—perhaps folded in prisons by Palestinians—and for half an hour they mingled in the religious throng. All along the wall, out of which clumps of weeds were growing, the faithful stood facing the huge blocks, the bottom two rows colored brown by the hands and lips that had been pressed on them for twenty centuries. Orthodox Jews, in knee-breeches, with round hats and ringlets down their cheeks, were indulging in strange jerking movements, like puppets, while reading books; old men with gray beards sat on chairs facing the wall, also reading. When Quinten began to pay attention, he saw that everything related to reading. The cracks between the stones were cemented with countless folded pieces of paper, obviously with wishes written on them.

"That's right," said Onno. "Here you're in the world of the book. I come from there myself. Perhaps you should be glad you've been spared that, but perhaps not."

Here and there were tables with books on them, which people occasionally leafed through; now and then someone took a copy with him to the wall. Through a stone archway in the left-hand corner of the square Quinten took a few steps into a dark space, which for a moment reminded him of his Citadel, where there were many more books on shelves. Suddenly a small, untidy procession appeared from the caves: men in prayer clothes, with cloths over their heads, carried an opened wooden box into the light. It contained two large scrolls with writing on them.

"So there you have the Jewish Law,' " said Onno with ironic emphasis, and looked at Quinten from the side. "That's the Torah."

Of course Quinten heard the undertone in his voice, but he ignored it.

Touched and kissed as they passed, the scrolls were taken to the partition with the women's area, from which those high-pitched trills again rose. It was some kind of initiation of a boy of about twelve; men in white yarmulkes and black beards wound a mysterious ribbon around his bare left arm and a strange, futuristic block was fastened to his forehead, while a patriarchal rabbi in a gold-colored toga read from the Torah they had brought. Exuberant women and girls threw candies over the fence.

"What's in that block?"

"Text. Commandments."

Quinten felt jealous. So much attention had never been paid to him. Why that boy and not him? Just because the boy was Jewish and he wasn't? But over and against that, he had discovered something on his own initiative that the boy and all those people had never dreamed of!

"Shall we go up now?"

On the right-hand side of the wall an asphalt path led upward in a gentle curve. Passing an unbroken line of photographing and filming tourists, they came to a gate, where policemen with submachine guns over their shoulders inspected all bags. Larger items of luggage had to be left behind.

"Do you see what it's like here?" asked Onno softly as they waited for their turn. "Steep walls on all sides with guarded gates. Down below is the most sacred place of the Jews; up here for more than a thousand years the third holy place of Islam, unless I'm mistaken—after Mecca and Medina. The situation is a kind of religious atom bomb: if they clash, the critical mass will be exceeded and the whole world will explode. The Israelis understood that very well, and you'll never get through with your stones, even though no one knows what you take them to be in your infinite optimism. You can forget that so-called 'returning' of yours, because you're not dealing here with a crowd of sleepy old fathers made of butter. Unless your name is Nebuchadnezzar or Titus, you'll have to think of something else."

Quinten jerked his shoulders impatiently. "I'll see."

He felt tense. In the gate was a table where women whose legs were too bare had to put on gray ankle-length skirts; when he came out of the shadow on the other side, he stopped in amazement and looked out over the silent expanse of the temple terrace. The atmosphere of absence reminded him for a moment of his meadow of Groot Rechteren, with the red cow, the two alder trees, and the three erratic stones. Not only were there far fewer people than down below in the square, but the silence had a strange, expectant nature, like the seconds that elapsed between a flash of lightning and the clap of thunder ... or was it simply the exhaustion of the past—of all the religion, murder, and devastation that this plateau had witnessed over the centuries? A hundred yards farther on, slightly to the left of the center, on a raised terrace, stood a wide sanctum in brilliant blue and green colors: an octagonal base, crowned with a golden cupola, framed in the cloudless sky like a second sun. It was topped by a crescent. From the cypresses and the olive trees, which rose from their shadows everywhere here, came the twittering of birds; on one side there was a magnificent view of a green hillside covered with churches, monasteries, chapels, and cemeteries.

Quinten glanced at the map and pointed to the poetic hillside. "That's the Mount of Olives."

"My God," said Onno. "That too. You were right: everything really exists."

A thin elderly gentleman, conventionally dressed in a gray suit with a white shirt and a tie, approached them hesitantly; on his cheek was a minimal tuft of cotton wool. He gave a little cough behind his hand, as though he had not spoken for a long time, and then said hoarsely in English:

"My name is Ibrahim. I'm a poet and I've lived in Jerusalem for sixty-three years. With me you'll learn more in an hour than without me in a week."

Onno burst out laughing. "Since we're not tourists, you're just the man we need."

Ibrahim went straight to work. He half turned and pointed to a great mosque with a silver cupola, which they were close to and which Quinten had not yet noticed. In front of it stood a group of Arab schoolgirls with white headscarves on and with dresses over their long trousers.

"Al-Aqsa," he said.

" 'Farthest point.' " Onno nodded.

Ibrahim looked at him flabbergasted. "You know?"

"But not why it's called that. Farthest point from where? From the other side of the earth?"

"The farthest point the Prophet ever reached. One night he was sleeping at the Kaaba in Mecca—"

"What's that?" Quinten asked Onno automatically.

"The holiest place in Islam, but much older than Islam. A great cube with a black stone in it: probably a meteorite."

"... when a horse with a woman's face and a peacock's tail transported him at lightning speed to Jerusalem. He tethered it to the Wailing Wall down below and came up the same way as you, after which he undertook his nocturnal journey to heaven."

"We assume he was dreaming?" asked Onno cautiously.

"There are scholars who assume that." Ibrahim nodded. "There are also scholars who assume that he came here physically but that his journey to heaven was a vision?"

"And as a poet, what do you assume?"

"That there is no difference between dream and action, of course," said Ibrahim with a smile. "The dreams of a poet are his deeds."

"Bravo, Mr. Ibrahim!"

"Did Mohammed ascend from that exact spot?" asked Quinten, nodding toward the mosque.

Ibrahim pointed to the building with the golden cupola. "From that spot. He didn't ascend, come to that. He climbed, up a ladder of light. And he came down that way too, and before day broke al-Buraq took him back to Mecca."

"Lightning?" asked Onno. "He went there on a horse and returned on the lightning?"

"That was the name of the horse: Lightning." Ibrahim beckoned them. "Shall we first have a look at the mosque? This Gothic gate was built against it nine hundred years ago by the Crusaders; they made it a temporary church, which they called Templum Salomonis."

Quinten glanced at the pointed arches without interest. "And the real Jewish temples—where were they?"

Ibrahim again pointed at the golden cupola. "There."

"There too?" asked Quinten with raised eyebrows. Ibrahim looked at him with his dark eyes and again cleared his throat. "Everything is there."

"That's a lot, Mr. Ibrahim," said Onno.

"You know of course what the Jews usually say: 'Jews always exaggerate, Arabs always lie.' Judge for yourself. You obviously have no interest in the mosque."

They walked past a deeply inset basin for ritual washing, surrounded by stone armchairs, straight toward the wide staircase, which led up about twelve feet to the terrace; at the top of the stairs there was a free-standing row of arcades of four weathered arches. Quinten felt the gold-domed building becoming more and more forbidding the closer it came, like a lighthouse, which is also meant to be seen only from a distance. The bottom half of the base, covered in white marble, gave way to exuberantly colored tiled ornaments, crowned at the eaves by verses from the Koran in decorative Arabic script.

Ibrahim told him that the cathedral, called The Dome of The Rock, was usually regarded as a mosque, but it wasn't one; it was a shrine, built in the seventh century by Caliph Abd al-Malik—but, thought Quinten as he took off his shoes at the entrance, according to the design of a Christian architect, because that octagonal style didn't seem very Muslim to him. The octagon was the shape that baptismal chapels had, such as he had seen in Florence and Rome; he remembered Mr. Themaat telling him that this was connected with the "eighth day": the resurrection of Christ—which had also taken place somewhere near here. But Mr. Themaat had never told him anything about this building. They entered across the carpets in their stocking feet. Quinten stopped after a few steps. He caught his breath. Could what he was seeing be true?

A stone. In the center of the dimly lit space, within the ring of columns bearing the dome, surrounded by a wooden balustrade, there was nothing except a huge boulder, as tall as a man, with a rugged surface. As he looked at it, he felt his father's eyes trained on him, but he did not return his gaze. The stone, shaped a little like a trapezoid, was golden-yellow, like the whole of Jerusalem; obviously it was the summit of the Temple Mount. How heavy might such a thing be? In the past three weeks everything had gotten much heavier: after the lightness of Venice, the somber house fronts of Florence, then the sunken Roman ruins, just now the enormous blocks of the Wailing Wall, and now he stood eye to eye with the heaviest thing of all: the earth itself—but at the same time, Max had once told him, it was actually weightless, as it orbited the sun.

It was sacred here—or was that feeling only caused by the way the spot was represented, like a jewel in a golden setting? Could you turn everything into something sacred like that? Why were there no more than two or three tourists? In the wide gallery on the other side of the circle of arcades Arab women were sitting on the ground here and there, with their faces averted, in long white robes that also covered their heads.

At one corner of the balustrade was a tall structure in the shape of a tower, in which, according to Ibrahim, three hairs from the beard of the Prophet were kept. Then he pointed to a hollow in the stone and said:

"This is his footprint as he took off on his nocturnal journey. And here," he continued, pointing to a number of wide corrugations in the side of the stone, "you see the fingerprints of the archangel, who held back the rock, because it too wanted to go to heaven. That was Gabriel, as you call him, who dictated the Koran to the Prophet."

Quinten let his eyes wander over the stone. "So were the temples of Solomon, Zerubbabel, and Herod here too?" he asked.

"So we assume."

"But surely that's easy to check? Why don't the Jews do a bit of excavating around here?"

Ironic wrinkles appeared on Ibrahim's forehead. "Because our religious authorities don't like Jews doing a bit of excavating around here."

"And so they don't?"

"Not up to now."

"You could even prove it to some extent on the basis of the New Testament," said Onno in Dutch. "Do you remember that text in the dome of St. Peter's: 'Thou art Peter and upon this rock I shall build my church'? Christ probably said it with very special accents: 'Thou art Peter and on
this
rock I shall build my temple.' That means," said Onno, pointing to the rock, "distinct from the temple on this rock."

Ibrahim waited politely until Onno had finished.

Quentin saw that he didn't like being excluded, and as they walked on, in a clockwise direction, he asked: "Is this where the Holy of Holies was?"

"According to some people. According to others, this was the spot where the altar for burnt offerings stood." He pointed to a glimmer of light coming out of the rock on the other side. "There's a hole in the stone there, which leads to a cave; perhaps the blood of the sacrificial animals ran out through that. In that case, the Holy of Holies would have been more toward the west."