If I forget thee O Jerusalem—but how much do you, O Jerusalem, forget? Here
Is what you forget: all the lives lived and buried under your warm old stones, and
Stones that lie buried under newer stones, that give way to older cold stones,
Fenced and labeled, dead stones, an inner bark exposed to the air, the sap dried.
You forget too much, and not enough, O Jerusalem. If I forget thee—but how
Could I? You are lodged in me like the new old name of God lodged in the tongue
Of the mystic from Buffalo roaming your streets,
Like the crosses and the names sunk in the threshold of the holy Tomb.
Will you forget me after the dust of my feet has risen up into your air
And fallen east over the ridgetop settlements, over the bright waters of En Prat,
Over the high concrete walls, over dead forgotten cities in the desert,
Over Nabi Musa’s stark domes, over sad black tarps in the nomad camps?
What is the skill of your right hand, O Jerusalem? Gathering stones,
And in another time or in the same time, scattering them. Yet, in your left hand
Is remembering, rising up like scents in Suq al-‘Attarin, all your names
And the names within names in the many tongues
Pooling in your left palm, ephemeral, eternal,
But the right hand, it does not know what the left hand has.

 

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The guild [of Jerusalem tourist guides] had ten members, one of whom was the head; it was very zealous in guarding their vested interests. They apparently had ample reason to be anxious: in 1641 it was reported to the kadi that unauthorized guides were meeting the pilgrims outside Jerusalem’s walls and showing them around holy sites, their faulty knowledge not withstanding. Moreover, other individuals were selling the visitors figurines made of clay, allegedly taken from the cave situated beneath the Dome of the Rock and representing historical figures—claims that were baseless factually and harmful financially. Thus the kadi instructed “stock ‘Abd al-Qadir,” the head of the guild, to stop anyone who tried to behave in such unauthorized ways, and if necessary, bring them to the court where they would be punished. All guild members were to be equally treated by the head, but each guide was to be left alone to handle his own customers, without interference by others. The head was also to stop any sales of the kind just mentioned, as well as insist that each of the staff of the Temple Mount stay within his allocated area and address the visitors there, while refraining from showing them around other areas. However, if high-ranking individuals wished to vist these places, their tours should not be conducted by ordinary guild members; only handpicked top staff of the Temple Mount (the deputy shaykh al-haram and the deputy nazir) could guide them there. And finally, no one was to be allowed to intercept the pilgrims outside the town gates and monopolize them.

Amnon Cohen, The Guilds of Ottoman Jerusalem (Leiden: Brill, 2001), 79-80.