NON • EST • IN • TOTO • SANCTIOR • ORBE • LOCUS
He beckoned his father. "How would you translate that?" he whispered.
"Quinten," said Onno sternly. "You've been to secondary school for five years. You can do that perfectly well."
"There is not," Quinten tried, "at all . .. more sacred .. . world place?"
"Compelling prose. Of course you could also say: 'Nowhere in the world is there a more sacred spot.' Just because those popes were here? That seems slightly exaggerated."
Quinten pointed out to him the great icon, which stood on the altar: a triptych with opened side panels. The scene could scarcely be distinguished in the dim light, but he told his father what he had just read: the image of the most holy savior on the central panel, acheiropoeton, had been painted not by a human hand but by an angel. Only the head painted on silk had not been covered by gilded, heavily worked silver, but that head was not the original one; that was underneath. The panel was covered by a semicircular canopy, crowned by two gilded angels.
"Yes, Quinten," said Onno with a laugh. "We're not in Holland here." He put his hand on the bars. "To my taste it's more like a torture chamber here. Look at this, between those turned columns above the altar: there are also two barred windows. Of course from there the holy fathers were watched as they sat praying. And the bottom part of that altar itself is also all bars. Look at those locks."
Quinten looked at the padlocks, which he had not yet noticed. The top one was a gigantic iron thing, a sliding padlock, as large as a loaf—the moment he saw it, he was overcome by alarm. Where was he? Was he dreaming? Was he in his dream? He looked at his father with his eyes wide.
"What's wrong?" asked Onno in alarm. "You've gone as pale as a ghost."
"I don't know . . ." he stammered.
Was that vanished Lateran palace his Citadel? Was he there? Those steps, four times seven steps, that chapel, his mother. ... In confusion, he turned away from the bars and for the moment met the glance of an old woman, who had mounted the twenty-eighth step, stood up groaning, crossed herself, smiled at him for a moment, and, rubbing one thigh, went to the other staircase.
"Let's go," said Onno. "It's unhealthy here. You have to eat something."
Quinten shook his head. "That's not why . . ." He could not possibly tell his father what was going on inside him, because that was a deep secret. "Perhaps it's not that chapel which is behind bars, perhaps we're the ones who are behind bars.. .. He looked around him wide-eyed. "I know for certain that something very strange is going on, I can't say why, but I must and I will get to the bottom of it."
Onno gave him a searching look for a few seconds. Suddenly there was a hard glint in Quinten's eyes. Onno nodded, leaned on his stick, and looked around as though he were searching for something too. His dizziness was more intense than usual; perhaps it was because of the steps.
"I don't know what you're getting at, but something strange has struck me too in the meantime."
"What then?"
"That chapel is called Sancta Sanctorum, isn't it?" And when Quinten nodded, "Precisely, and I don't really understand why."
"Why not?"
"Well, it means Holy of Holies."
"Stands to reason."
"But that expression doesn't occur at all in the Christian religion."
"In which one does it occur, then?"
"Only in Judaism."
56
Biblical Scholarship
"How does it occur there, then?"
"Let's not stand here," said Onno, "where those people can see us."
They walked back. On the left of the Sancta Sanctorum, where there was a Renaissance chapel with two small altars, named after San Silvestro, they sat down in one of the dark-brown choir pews, which occupied the three walls. Onno saw that Quinten could scarcely wait to hear what he had to say; his otherwise gentle face was as taut as a sail in a storm. He could not understand, and it alarmed him. Perhaps he should have kept his observation to himself.
"What's gotten into you suddenly, Quinten?"
"Tell me!"
Amazed that someone should not know such a thing, Onno explained to him that in Judaism the Holy of Holies was a space in the former temple of Jerusalem. That was an oblong complex, consisting of three parts—or, actually, of four. First there was the court, where no Gentiles were allowed, only Jews—that is, Jewish men. There was the burnt-offering altar. The entrance to the actual temple building was flanked by two pillars: Jachin and Boas.
Oblong? Like his mother's bed? Hadn't he talked to Mr. Themaat about that?
"Pillars with names on?" he asked, thinking for a moment of the two columns on the piazzetta in Venice. "Why was that?"
Onno sighed. "Sometimes I amaze myself with my knowledge, but I still don't know everything. But I do know how you can look everything up, and that's a very useful alternative to knowing everything. When you went in," he continued, leaving the pillars for what they were, "you entered the dimly lit sanctum via a doorway—at least if you were a priest; otherwise you weren't allowed in. In that sanctum stood the incense-offering altar and the seven-branched candelabra and the table with the shewbread on it. The back room was in the shape of a cube, with a great curtain, or veil in front of it. Inside it was always completely dark. That was the Holy of Holies. Only the high priest was allowed to enter once a year, on Yom Kippur, the Day of Atonement."
Quinten stretched his back in excitement. "It's like the setup here! Outside on the square there is that obelisk of Thutmoses, so that's the court; then there's a doorway; then the Holy Stairs, so that's the sanctum; and then the Sancta Sanctorum! It isn't a cube, but it is a square."
"That's precisely the odd thing about it," said Onno, grimacing slightly. "In Christianity the Holy of Holies is never anything architectural, as with the Jews; Christians use that concept only symbolically. For example, in the gospels it says that in the temple the veil between the sanctum and the Holy of Holies was rent at the moment that Jesus died—'split open,' it actually says in Greek—and that was explained by saying that Christ through his crucifixion and resurrection had made the Holy of Holies, that is Heaven, permanently accessible to everyone, as a kind of super high priest. For Christians it is never an earthly building."
"And in that Jewish Holy of Holies? What was in that?"
"The ark of the covenant."
A priest shuffling past glanced at them, put a finger to his lips, and disappeared through a small door between the choir stalls.
"What was that?" asked Quinten softly.
With a sigh Onno looked at him and said: "On the one hand I think it's dreadful that young people nowadays know almost nothing anymore; on the other hand I consider you fortunate that you no longer have to carry around all that ballast with you. But obviously nature will out. The ark of the covenant was a golden box, the most sacred thing that the Jews possessed: something like the throne of Jahweh. In a certain sense it was actually Jahweh himself."
"And yesterday you said that the candelabra was the most sacred object of the Jews."
"That was the case at the time of Vespasian and Titus. Come on, let me explain the whole thing to you at once, then."
Onno raised one finger of his left hand and three on his right and said that Quinten must distinguish four things: the tabernacle and the three successive temples in Jerusalem. When Moses was given the Ten Commandments in the wilderness, Jahweh also gave him the responsibility of making a tabernacle, with all its dimensions precisely noted. At that time it was only a collapsible tent, which they could take with them on their wanderings, but it already consisted of a court, a sanctum, and a Holy of Holies. Moses was also told exactly what appearance the ark should have; and it could all be looked up in the Bible. On the golden lid there were two golden angels with outspread wings, facing each other. To one side there were golden rings for two sticks so that the box could be carried with them. A few hundred years later, in approximately 1000 B.C., King Solomon built his temple
in Jerusalem according to the same principle. In the Holy of Holies in it, the ark was flanked by two huge angels fifteen feet high, again with outspread wings.
"What had happened to those first two angels?"
"I don't know, Quinten," said Onno, and sighed again. "Listen a moment. The temple of Solomon was laid waste by Nebuchadnezzar, and from that moment on the ark disappeared. Later again, in the sixth century B.C., the second temple was built on the same spot, that of Zerubbabel—without an ark, that is. That building fell into disrepair; Herod demolished it and built the third temple. Jewish tradition, however, makes no distinction between the second and third temples, since the rabbis did not accord Herod the honor, because he collaborated with the Romans. For them the third is still the second, renovated by Herod into a huge monster, again on the same spot. But that temple existed for no more than a few years: it was destroyed by Titus, as you know. It appears from eyewitness reports that the Holy of Holies was empty at that time too."
"That can't be right," said Quinten, pointing with his index finger to the two small altars, behind which was the Sancta Sanctorum; "because the ark of the covenant is inside."
Onno looked at him for a couple of seconds speechless.
"That's the stuff!" he said with a laugh. "Generations of theologians, rabbis, historians, and archaeologists have confirmed that the ark has vanished since the Babylonian exile, but Professor Doctor Quist, M.L., M.E. knows better. Listen, I agree it's odd that this chapel is called the Sancta Sanctorum, but perhaps we shouldn't take it too literally."
"The chapel isn't just called that, it also says that there isn't a holier place in the whole world. There's nothing figurative about that."
"All true. But how do you explain, then, that on the triumphal arch of Titus the candelabra can be seen, and the table with the shewbread, but not the ark? If Titus had taken that, too, then surely it would have been depicted at the very front?"
"Well, there could be a reason for that, couldn't there?"
"Such as?"
Quinten shrugged his shoulders. "I don't know .. . perhaps Titus and Vespasian were a little frightened of that God of the Jews and it seemed safer not to make too much fuss about the ark."
"Not such a stupid idea in itself," said Onno with a small movement of his head. "It's difficult for us to imagine—we are the heirs of that Jewish monotheism that recognizes only one God and none other; in fact that's even the content of the First Commandment. However, when the Romans defeated an enemy, they not only imprisoned their soldiers, but sometimes they incorporated their gods into their own pantheon. But suppose it's as you say, what happened then?"
"Well, it's quite logical," said Quinten. "Titus took the ark, but didn't show it in the procession. Then Vespasian hid it in the imperial palace, after which Constantine later gave it to the popes in deepest secrecy. They then hid it behind bars somewhere here. And that's also the reason why the chapel had to be spared when the Lateran was demolished."
"Not a bad solution," nodded Onno. "But in that case that architect, Domenico Fontana, must have known about it—otherwise he wouldn't have quoted the temple in this building with the Scala Santa. No, of course he knew nothing himself, but his patron, Sixtus V, did."
"Of course."
"Wasn't that terribly risky, in combination with the name of the chapel and that inscription? Wouldn't that have given someone the clue that the ark of God is here?"
"Have you heard about something, then?"
"No, it's not that," said Onno, and was silent for a moment. "It's true, some ideas are so obvious that you can scarcely believe that no one has hit on them before. For centuries everyone believed that the Iliad was a myth; but with Homer in hand Schliemann simply started digging and immediately found Helen's Troy. He was obviously someone just like you. If only we had that historioscope of yours, we could simply check it in the past." He looked at Quinten in amusement. "Have you any idea what it would mean if what you're saying were true?"
"What do you mean?"
Onno turned to him. "The ark, Quinten! The whole world would be turned on its head if it suddenly emerged that it still exists and is here in Rome. That could have some very strange consequences."
But that aspect didn't interest Quinten. Lost in thought, he stared at the wall behind which was the Sancta Sanctorum and asked: "How large was that ark?"
"I'm sorry, I can't remember off the top of my head. Moses on Mount Horeb remembered hundreds of measurements and specifications without noting them down, but even I haven't got a memory like that."
"But we can check it."
"Of course, everything can always be checked. You just say the word. It's all in the Torah."
"In the what?"
"In the Torah. The Law. The Pentateuch, in Greek. The first five books of the Bible, which Moses is supposed to have written: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. I can still recite it all by heart, but of course you've never heard of them."
"I've heard of Genesis," said Quinten, and got up. "So we must manage to get hold of a Bible somewhere."
"I'm sure we'll be able to in Rome."
"Shall we see if we can walk around it?"
The medieval chapel was indeed in the center of the Renaissance building, like the core in a nuclear reactor. At the back, too, there was a sacred area; on the right was the chapel of San Lorenzo. When they got there, Quinten stopped in shock and looked at a door that also seemed to be looking at him.
The center of the world! A bronze double door from the fourth century, which gave access to the Sancta Sanctorum. In the two top panels were round decorations, like irises with a pupil. They were locked by two heavy, sliding padlocks, one below the other, as large as that on the altar, which looked like a nose and a mouth. The wide marble doorpost was crowned by two short pillars, bearing an architrave; in the space below was an inscription:
SIXTVS•V•
PONT•MAX•
Quinten knew of course that "Pont. Max." was the abbreviation of Pontifex Maximus, the papal title Great Bridgebuilder; nevertheless he looked in alarm at Max's name, which suddenly appeared here above that bronze face that he knew from his Citadel. He returned to the familiar look of the door and this time felt no fear.
Suddenly he turned to Onno. "What was in it?"
"In what?"
"In that ark of the covenant."
"The two stone tablets of Moses, with the Ten Commandments on them."
The following morning they took the bus to the Via Omero, where the Istituto Storico Olandese was located. Initially, Onno had hesitated about going there; perhaps he would have to give his name and would be recognized: in the past he had had it in his portfolio and had cut its grant, in order to release funds for Max's thirteenth and fourteenth mirrors. On the other hand he knew that an arbitrary minister of state was not only forgotten years afterward but often while he was still in office. Anyone who had been a minister of state, or even a minister, imagined that he and his family would bask in the glory for all eternity, but apart from them no one generally remembered. And perhaps that was right; because everything always repeated itself. Without people's poor memories, politics would be completely impossible. Moreover, it didn't really matter to him if he was recognized.
In the quiet reading room, where a few students sat hunched over their papers, Onno went to the librarian, an exceptionally small, graying lady, who was standing on tiptoe with a pencil between her teeth in front of an open drawer of index cards. He had to force himself to suppress the image of Helga before he could ask whether she had a Dutch Bible that they could consult.
She glanced at his untidy appearance and said: "You've come to the wrong place. Perhaps at the embassy."
"Are you sure?" asked Quinten.
She looked up at him, and Onno saw her change at the same moment, like a landscape when the sun breaks through.
"You look as though there's a hurry," she said, laughing.
"That's true."
"Wait. Perhap
s I can help."
When she'd gone, Onno said: "What is it with you and women that I haven't got?"
Quinten looked at him in such astonishment that Onno thought it better to leave it at that remark. A few minutes later she came back with a small Bible, which she handed to Quinten.
"There you are. For you. It was in the bedside table in a guest room. If you ask me, no one ever looks at it, so it's going to a better home now."
"It would have been incredible," said Onno severely. "A Dutch institution without a Bible on the premises!"
In the nearby park, the Villa Borghese, they sat down on a bench. The silence among the trees and lawns, made even deeper by the distant roar of the traffic around, had an air of timelessness. The soft green veil that the spring had drawn over everything, like a child breathing against the windowpane, reminded Quinten of Groot Rechteren—and he wondered in astonishment what the connection was between nature and the things they were now concerned with.
"What kind of covenant are we talking about, actually?" he asked, while Onno leafed through the printed cigarette paper with his legs crossed.
"The one between God and Israel, the so-called Old Covenant. With Christ you later got the New Covenant, between God and those who believed in Christ. According to the Christians, the Old Covenant was thereby fulfilled and transcended."
"And how did the Jews react to that?"
"Well, how do you think? They weren't too impressed. Jesus of Nazareth was a rabbi who said that he was the Messiah, but the other rabbis considered that sacrilege. You know what rabbis are like. According to them, the true Messiah was still to come, and they still believe that." Onno laid a hand on his crown. "Good God, if only my father could hear me going on like this." Suddenly he stiffened and stared straight ahead with a look that Quinten didn't understand.
"What's wrong?"
Onno glanced at him, handed him the Bible, and said: "Hold this. I've got to put something right."
The Discovery of Heaven Page 69
