Jerusalem Symbols of Recognition

The city requires day-to-day traces between Israelis and Pakistanis – and between religious and secular Jews.

耶路撒冷——确认的标志

这个城市需要在以色列和巴基斯坦之间日复一日的遗迹，在宗教和世俗的犹太人之间。

（译自1982年2月《大西洋月刊》，1983年10月于奉贤星火农场）

One day last fall, I sat on a terrace in Jerusalem, having lunch with a friend. Sacred places lay before us like parts of a stage set. To the left was the Dome of the Rock, tiled in blue, white and green and capped by a golden dome. The building, holy to Moslems, Jews, and Christians, is controlled today by Moslems. In the center was the Wailing Wall, now commonly called the Western Wall. When the Jordanians governed the old city, from 1908 to 1917, they denied Jews across to the Wall to pray; since the unification of the city, in 1967, religious Jews have organized all activities at the Wall, soldiers have guarded entry to it, and the city’s planners have changed its character. Once buildings nestled almost up to the Wall, so that one prayed in a narrow space against a wall of immense height, but now the buildings are gone, and the space in front of the Wall is a grand piazza.

去年秋天的一天，我坐在耶路撒冷的一个阳台上，与朋友一起吃午饭。在我们面前是圣地，像是舞台的一部分。左边是穆斯林的圆顶清真寺，用蓝，白，绿色的砖瓦覆盖，上面是一个金顶。该建筑对穆斯林、犹太人和基督教徒来说都是神圣的，目前由穆斯林控制。在中间是哭墙，如今普遍被叫做西方的墙。当约旦人从1908年至1967年期间统治该城时，他们拒绝犹太人去哭墙祈祷，而自从1967年统一之后，犹太教在哭墙组织了所有的活动，士兵守卫着入口，城市的计划者改变了它的特性。过去建筑物几乎靠近哭墙，结果祷告者对着高大的墙在一个狭窄的空间祷告，但是如今建筑物没有了，在哭墙前面是一个巨大的广场。

One prays not in intimacy but in full view of hordes of tourists. To the right was the mosque of EL-Aqsa, which is almost as important to Moslems as Mecca and Medina. A long, flat building topped with a silver dome, it was partially destroyed by fire in 1969. Many Moslems refuse to believe that a crazed tourist was responsible, and maintain that there were more sinister, political causes. In the distance was the Mount of Olives, on its edges we could see faintly some of the poorest homes of the city’s Arabs. Spread out before us, then, was a scene of the city’s past glories and present tensions.

人们祷告没有亲密的空间，而是在成群旅游者的目光下。右面是埃尔阿克萨清真寺，它对穆斯林来说几乎与麦加和麦地那一样重要。一座又长又平的建筑，带有一个银色的圆顶，它的一部分在1969年毁于大火，。许多穆斯林拒绝相信时髦的旅游者应对此事负责，并坚持还有危险的政治上的原因。远处是奥利夫山峰，在它的边缘我们可以隐约看见一些这个城市里最贫困的阿拉伯人家庭。展现在我们面前的，是这个城市过去的荣耀已经现在的紧张。

At the end of our luncheon, a large group of black-coated men, some wearing fur hats despite of the intense heat, some in black knee breeches and black hose, rushed into the square, pursued by a band of police. The men in black ran to the wall, some began praying, frantically, others shouted taunts at the police. The police stopped where religions control of the Wall begins. After a few minutes, they pulled back to the edge of the guarded zone of the piazza. At the sign of retreat, the men in black rushed out again into the center, shouting insults and prayers, the police closed in again, but they showed restraint. They acted their part in this ballet of pursuit and retreat until the men in black tired and broke up into small groups, some in deep prayer at the Wall, others standing away from it, talking.

在我们午餐结束时，一大群穿黑衣的男子，其中有些不管酷热戴着皮帽，有些带着黑色护膝和黑色长筒袜，被一帮警察追逐着冲进了广场。穿黑衣的男子跑到哭墙前，有些开始祷告，还有些对警察喊着嘲讽的话。警察在哭墙的宗教控制线开始的地方停下了。几分钟后，他们撤回到广场警戒圈的边缘。看到撤退的迹象，穿黑衣的男子再次冲出来，回到广场中心，喊着骂人的话和祷告语，警察再次围绕过来，不过他们显得很克制。他们在这个追逐和撤退的芭蕾中扮演着他们的角色，直到穿黑衣的男子累了，分成几个较小的人群，有些在哭墙前深深地祷告，有些站在离开哭墙的地方，闲谈着。

“So you see, Richard,” My hostess said, “this is the other side of Jerusalem’s problems. Jew against Jew.” A few days late, the city’s chief engineer and planner, Amnon Niv, used the same words to me. “Jew against Jew. Not Jew against Arab, there’s my difficulty.” He meant that the religious Jews, as they are called by other Jews who do not share their Zealotry, emboldened by their new power in the coalition government of Prime Minister Menachem Begin and swollen in number by greater migration to Jerusalem in the past few years, are now trying to impose certain aspects of their faith on the whole city. They have demonstrated in order to stop car and bus on Saturdays, since one of their religious tenets is that Jews must not travel on the Sabbath; they have chained greater powers for the religious courts; and they have sought to restrict archaeological research and now building on sites where they believe Jews have been buried, a hundred or thousand years ago.

“所以你看见了，理查德，”我的女主人说，“这是耶路撒冷问题的另一面。犹太人反对犹太人。”几天之后，该城的主管工程师和计划者艾玛农. 倪福对我说了同样的话。“犹太人反对犹太人，而不是犹太人反对阿拉伯人，这就是我的难处。”他的意思是说，正如他们被其他不与他们一起分享宗教狂热的犹太人所称的那样，犹太教受到贝京总理联合政府的新政权的鼓励，在过去几年中，更多的移居者来到耶路撒冷而导致人口膨胀，如今正企图将他们的信仰强加给整个城市。为了在星期六阻止汽车和公共汽车，他们举行集会，因为他们有一条宗教信条是犹太人在安息日不出游，他们为宗教法庭束缚了更大的权力，他们要求限制考古研究，在他们相信是一百年或几千年前耶稣被埋葬的地方限制新的建筑物。