It
is
Good
Friday
in
Jerusalem,
and
and
the
Old
City
has
shaken
off
its
lackadaisical
torpor
in
tune
with
the
growing
excitement.
Thousands
of
pilgrims,
from
all
parts
of
the
world,
some
for
the
first
time
ever,
have
congregated
in
the city.
The
intensity
of
religious
fever
is
so
palpable,
one
wonders
if
this
is
a
manifestation
of
the
eschatological
longings
that
drives
the
throngs,
it
is
as
if
they
expect
the
Messiah to make his entrance.
Will
he,
according
to
local
legend,
enter
the
city
through
the
twin-arched
Gohe
Gate
(or
the
Gates
of
Mercy)
which
has
been
blocked
now
for
centuries?
It
will
not
be
a
tip-toe
through
the
tulips,
more
a
shuffle
through
the
mounds
of
graves
lining
the
approach to the gate.
A
week
earlier,
the
Catholic
church
went
through
its
repertoire
of
Easter ceremonies
and
now
it
is
time
for
the
Orthodox
churches
(the
Armenians,
Greeks,
Copts,
Ethiopians
and
Syriacs)
to
re-enact
the
passion
play
according
to
their ancient
scripts.
This
was
the
day
Jesus
had
died
and
had
been
buried,
and
to
symbolize
the
grief
and
the
darkness
that
had
descended
upon
the
city
two
thousand
years
ago,
the
Cathedral
of
St
James
in
the
Armenian
Convent has
been
cast
into
the
bowels
of
the
night.
The
row
of
lanterns
slung
across
the
width
of
the
nave
have
been
extinguished,
the
wicks
limp
and
lifeless. No
candles
will
be
lit
during
the
3
to
4
hour
"Khavaroom"
(descent
of
darkness) ceremony, except for 12, in commemoration of the Disciples of Jesus.
People
are
coming
to
the
church
in
droves,
their
numbers
spilling
outside.
Armenian
churches
in
Jerusalem
have
no
seating
arrangements
and
the
congregation
has
to
conduct
their prayers standing up or sitting down on the worn carpets, if there is room enough.
The
main
part
of
the
ceremony
consists
in readings
from the
New
Testament.
As
each
reading ends, one of the 12 candles is blown out.
When
all
12
have gone
out, the
night
once
more
asserts
its
domain
banishing
the
slightest
suspicion
of
light
from
the
gathering. In
the
silence,
all
one
can
hear
is
the
shuffle
of
feet,
or
an occasional cough.
But
when
the
priests
launches
into
the
mournful
cadence
of
"Mayr
Im"
(the
mother
of
Jesus),
it
is
as
if
the
floodgates
of
everyone's
soul
have
been
flung
wide
open,
and
we
all
join
in the singing.
This is the highlight of "Khavaroom."
I
hurry
home
as
soon
as
the
service
is
over
-
it
would
be
close
to
midnight
by
then,
an
unheard
of
anomaly
when
people,
as
yet
untouched
by
the
titillations
of
television,
were
abed
by
8.
I
need
to
get
some
sleep
before
I
am
up
at
daybreak.
The
next
day
is
Holy
Saturday,
and
I
have
to
be
ready
early
to
carry
out
my
role
in
the
re-enactment
of
the
resurrection of Jesus.
Typically,
my
best
friend
and
cousin,
David,
misses
out
Khavaroom
-
he
would
be
cosily
ensconced
within
the
confines
of
the
Armenian
section
of
the
Holy
Sepulcher.
He
has
been
doing
it
for
years,
going
there
Friday
evening
before
the
doors
are
locked
for
the
night,
so
he
can secure for himself a front-row position near the Edicule which houses the tomb of Jesus.
For
Christians
all
over
the
world
in
general,
and
the
faithful
who
hold
the
fort
in
the
Holy
Land
in
particular,
Easter
is
the
most
sublime
of
all
feasts
in
their
religious
calendar.
But
the
Saturday
before,
which
is
popularly
called
as
Sabt
el
Nour
(literary,
Saturday
of
the
Light),
is
unequivocally the most inspiring and awesome day of the year.
The
festive
season
that
begins
with
Maundy
Thursday,
which
marks
the
washing
of
the
feet
of
the
12
Disciples,
commemorates
the
resurrection
of
Jesus
Christ
and
is
meant
to
engender
a
rebirth
of
faith
and
belief
in
the
religion
of
peace
he
preached
two
thousand
years ago.
Jerusalem,
regarded
as
the
center
of
the
world
by
the
three
Guardians
of
the
sacred
sites
in
the
Holy
Land
(the
Latin
Catholic,
the
Greek
and
Armenian
churches),
literally
erupts
into
a frenzy of religious zeal over the two week period of the festivities.
The
euphoria
is
contagious
and
spreads
into
every
alley,
every
nook
and
cranny
of
the
Old
City,
and
sometimes
people
get
carried
away,
the
passion
becoming
uncontrollable
and
is
transmuted into violence, with unpleasant results.
The
three
Guardians
endeavor
to
keep
relations
among
the
various
Christian
churches
harmonious, but it is a daunting task because of territorial jealousies, church sources say.
The
Guardians
enjoy
exclusive
proprietary
rights,
guaranteed
by
the
Ottoman
Turkish
Sultan
Abdul
Majid,
under
a
"status
quo"
arrangement
which
encapsulates
a
pledge
made
over
150
years
ago
by
the
ruling
potentate,
and
which
"defines,
regulates
and
maintains,
without
change" these rights.
In
1929,
during
the
British
Mandate
of
Palestine,
a
young
official,
L.G.A.
Cust,
was
commissioned
to
outline
the
premises
of
the
status
quo
since
old
records
had
been
destroyed.
His
efforts
resulted
in
a
monogram
entitled
The
Status
Quo
In
The
Holy
Places,
but
a
superior
officer,
H.
G.
Luke,
thought
it
prudent,
because
of
the
complexity
of
the
situation,
to
add
a
proviso:
"The
accounts
of
practice
given
in
this
Print
are
not
to
be
taken
as necessarily having official authority.”
Occasionally,
the
"practices"
are
violated.
Over
what
Western
observers
might
construe
as
trivial,
like
sweeping
an
extra
floor
tile
which
happens
to
be
outside
your
territorial
jurisdiction,
the
reasoning
being
that
if
an
Armenian
sweeps
the
tile
lying
within
the
Greek
enclave,
then
the
Armenians
might
some
day
claim
sovereignty
over
that
part
of
the
property, an encroachment no Greek would tacitly accept.
Or
standing
in
the
wrong
place,
at
the
wrong
time.
Like
the
Greek
monk
who
positioned
himself
within
the
Edicule
(the
tomb
of
Jesus)
during
an
Armenian
solemn
procession,
contravening
the
right
of
exclusivity
of
the
Armenians
on
the
date
in
question,
as
specified
in
a
1890
"Book
of
Ceremonies
in
the
Holy
Places"
that
states
unequivocally:
"during
the
days
that
Armenians
have
solemn
religious
ceremonies
the
Greek
monk
has
no
right
to
enter
the
Edicule."
The
complex
rules
governing
procedures
for
the
cleaning
the
Holy
Places
has
been
a
Gordian knot for as long as one remembers.
In
one
enlightening
passage,
Cust
dwells
in
detail
over
such
"very
complicated"
points
as
the proper placing of a ladder, in the Armenian part of the Church of Nativity in Bethlehem.
"The
roof
beams
and
walls
down
to,
but
not
including,
the
cornice,
and
to
a
similar
level
in
places
where
the
cornice
does
not
exist,
all
to
be
cleaned
by
the
Orthodox.
Where
on
the
west
wall
of
the
North
Transept
a
thinner
wall
is
built
on,
the
Orthodox
sweep
the
sloping
part.
For
the
purpose
of
cleaning,
the
Orthodox
place
steps
on
the
floor
of
the
Armenian
Chapel,
but
do
not
lean
a
ladder
against
the
wall.
The
cornice
and
walls
below
the
level
of
the
cornice,
are
cleaned
by
the
Armenians.
The
three
windows
in
the
Armenian
Chapel
under
the
level
of
the
cornice
are
cleaned
with
their
window
recesses
by
the
Government.
The
northern
face
of
the
Grotto
is
cleaned
by
the
Government.
The
pictures
in
the
northern
face
of
the
Grotto
are
to
be
removed,
the
eastern
one
by
the
Orthodox,
and
the
western
one
by
the
Armenians,
and
to
be
re-hung
by
them.
The
pillar
west
of
the
Grotto
entrance
is
cleaned
on
the
south-west,
south-east
and
north-west
sides
by
the
Orthodox,
and
on
the
north-east
side by the Government."
As
children
growing
up
in
the
Old
City,
we
were
confused
eye-witness
to
these
interfaith
confabulations
-
we
could
not
understand
the
complexities
of
the
issues
involved,
and
wondered why Christian assaulted Christian, in their holiest city.
But
that
did
not
diminish
from
the
excitement
we
felt
as
we
glided
through
ceremony
after ceremony, leading up to the grand awe of Holy Fire Saturday.
Only
two
days
before,
we
had
piled
into
the
Cathedral
of
St
James
for
the
Washing
of
the
Feet.
Squashed
among
the
throng
of
worshippers,
we
had
to
crane
our
necks
to
get
a
peek
of
the
Armenian
Patriarch
squatting
in
a
corner,
with
holy
oil
in
one
hand
and
a
a
towel
in
the
other,
washing
the
unshod
feet
of
12
priests.
He
would
be
in
full
regalia,
the
dazzling
vestments he wore specifically selected for this occasion.
In
front
of
the
main
altar,
rows
of
chairs
have
been
arranged
for
the
convenience
of
high-
profile
invitees
which
include
government
officials
and
members
of
the
consular
and
diplomatic corps.
In
the
middle
of
the
ceremony,
the
Anglican
bishop
of
Jerusalem
mounts
the
steps
to
the
altar
and
reads
a
passage
from
the
Bible
in
English,
in
a
tradition
whose
origins
are
clouded
in
history.
He
is
be
the
only
non-Armenian
granted
such
a
privilege
within
an
Armenian
church
-
although,
years
later,
with
the
inception
of
the
annual
ecumenical
week,
held
in
January,
the
church
would
be
agog
with
a
bouquet
of
representatives
from
the
various
Christian
denominations
in
the
city,
in
an
exchange
visit,
each
praying
to
the
one
God,
in
his
own
tongue.
The
morning
of
Holy
Fire
Saturday
would
see
us
up
in
a
race
with
the
sun.
We
barely
had
time
to
grab
a
bite
before
we
were
hurtling
out
into
the
street.
We
had
to
get
ready
to
join
the
Armenian
church
procession
heading
towards
the
Church
of
the
Holy
Sepulchre,
with
a
platoon
of
Kawasses
leading
the
way.
Their
staff
of
office,
topped
with
a
silver
knob,
with
which
they
pounded
the
cobblestones,
must
have
weighed
more
than
5
kilograms.
At
their
side,
dangled
an
Ottoman
sword,
the
edges
dulled
from
neglect.
It
would
have
been
close
to
a
century
when
they
last
saw
service
on
a
battlefield.
Up
until
the
latter
part
of
the
20th
Century
the
Kawasses,
mostly
Moslems,
used
to
wear
baggy,
cumbersome
Turkish
"shirwal"
trousers
and
don
a
"tarbouche,"
complete
with
frills.
The
Armenians
preserved
the
"tarbouche", but the "shirwal" dropped by the roadside.
The
Kawasses
were
recruited
almost
exclusively
from
the
extended
Abul
Hawa
clan
whose
members
have
staked
a
claim
to
the
Mount
of
Olives,
across
the
Siloam
valley.
The
two
brothers,
Mohammed
and
Ibrahim,
were
the
end
of
the
line.
During
their
lengthy
tenure,
they
had
learned
to
speak
Armenian
like
a
native,
and
their
demise
marked
the
end
of
an
era.
One
of
Ibrahim's
sons,
Omar,
who
might
have
been
the
most
suitable
candidate
to
follow
in
his
father's
traditional
footsteps,
opted
instead
to
work
at
the
Inter.Continental
Hotel
near
his home, and became its Front Desk manager.
When
I
visited
him
a
few
years
ago,
he
had
retired
and
was
living
in
relative
comfort
in
a
house
he
built
himself
on
one
of
the
highest
points
of
the
Mount
of
Olives,
commanding
a
breathtaking view of the walled Old City, with the golden Dome of the Rock, its centerpiece.
I
had
taught
Abul
Hawa
children
at
both
the
St
George
Boys
School,
and
the
Schmidts'
Girls
College.
With
their
prevalent
blue
eyes
and
fair
hair,
they
stood
out
among
the
crowd.
Did
their
ancestors
have
Frankish
blood
in
them?
It's
a
question
one
dare
not
ask
of
people
for
whom
the
word
"Crusader"
evokes
unpalatable
connections
and
memories,
implying
as
it
does
the onerous yoke of occupation.