Travels in Syria and the Holy Land Part 3

October 4th.--I departed from Bs.h.i.+rrai with the intention of returning to Zahle over the higher range of the Liba.n.u.s. We crossed the Kadisha, at a short distance from Bis.h.i.+rrai, above the place where it falls over the precipice: at one hour distant from Bs.h.i.+rrai, and opposite to it, we pa.s.sed the village of Hosrun. The same cultivation prevails here as in the vicinity of Bs.h.i.+rrai; mulberry and

ARD LAKLOUK.

walnut [p.23]trees, and vines, are the chief productions. From Hosrun we continued our way along the foot of the highest barren part of Liba.n.u.s.

About two hours from its summit, the mountain affords pasturage, and is capable of cultivation, from the numerous springs which are everywhere met with. During the greater part of this day's journey I had a fine view of the sea sh.o.r.e between Tartous and Tripoli, and from thence downwards towards Jebail.

At three hours and a half from Hosrun, still following the foot of the upper chain of the Liba.n.u.s, we entered the district of Tanurin (Ard Tanurin), so called from a village situated below in a valley. The spots in the mountain, proper for cultivation, are sown by the inhabitants of Tanurin; such as afford pasture only are visited by the Arabs El Haib. I was astonished at seeing so high in the mountain, numerous camels and Arab huts. These Arabs pa.s.s the winter months on the sea sh.o.r.e about Tripoli, Jebail, and Tartous. Though like the Bedouins, they have no fixed habitations, their features are not of the true Bedouin cast, and their dialect, though different from that of the peasants, is not a pure Bedouin dialect. They are tributary to the Turkish governors, and at peace with all the country people; but they have the character of having a great propensity to thieving. Their property, besides camels, consists in horses, cows, sheep, and goats. Their chief is Khuder el Aissy [Arabic].

On leaving the district of Tanurin, I entered Ard Laklouk [Arabic], which I cannot describe better, than by comparing it to one of the pasturages in the Alps. It is covered with gra.s.s, and its numerous springs, together with the heavy dews which fall during the summer months, have produced a verdure of a deeper tint than any I saw in the other parts of Syria which I visited. The Arabs El Haib come up hither also, and wander about the district for five months in the year; some of them even remain here the whole

AKOURA.

[p.24]year; except that in winter they descend from the pastures, and pitch their tents round the villages of Tanurin and Akoura, which are situated in a valley, sheltered on every side by the perpendicular sides of the Upper Liba.n.u.s. At Tanurin and Laklouk the winter corn was already above ground. The people water the fields for three or four days before they sow the seed.

Akoura has a bad name amongst the people of this country; its inhabitants, who are all Greek Catholics, are accused of avarice, and inhospitality. The mountaineers, when upon a journey, never think of spending a para, for their eating, drinking, or lodging. On arriving in the evening at a village, they alight at the house of some acquaintance, if they have any, which is generally the case, and say to the owner, "I am your guest," Djay deyfak [Arabic]. The host gives the traveller a supper, consisting of milk, bread, and Borgul, and if rich and liberal, feeds his mule or mare also. When the traveller has no acquaintance in the village, he alights at any house he pleases, ties up his beast, and smokes his pipe till he receives a welcome from the master of the house, who makes it a point of honour to receive him as a friend, and to give him a supper. In the morning he departs with a simple "Good bye." Such is the general custom in these parts; the inhabitants of Akoura, however, are noted for refusing to receive travellers, to whom they will neither give a supper, nor sell them provision for ready money; the consequence of which conduct is, that the Akourans, when travelling about, are obliged to conceal their origin, in order to obtain food on the road. My guide had a friend at Akoura, but he happened to be absent; we therefore alighted at another house, where we obtained with much difficulty a little barley for our horses; and we should have gone supperless to rest, had I not repaired to the Sheikh, and made him believe I was a Kourdine (my dress being somewhat like that of the Kourds) in the service of the

[p.25] Pasha of Damascus, on my way to the Emir Bes.h.i.+r. As I spoke with confidence, the Sheikh became alarmed, and sent us a few loaves of bread, and some cheese; on my return, I found my guide in the midst of a large a.s.sembly of people, abusing them for their meanness.

The property of the inhabitants of this village consists of cows and other cattle, silkworms, and plantations of olive trees.

At Akoura Djebel Libnan terminates; and farther down towards Zahle and the Bekaa, the mountain is called Djebel Sannin [Arabic]. The Liba.n.u.s is here more barren and wild than further to the north. The rocks are all in perfectly horizontal layers, some of which are thirty to forty yards in thickness, while others are only a few yards.

October 5th.--We left the inhospitable Akoura before day light, and reached, after one hour and three quarters, a village called Afka, situated in the bottom of a valley, near a spring, whose waters join those of Wady Akoura, and flow down towards Jebail.

The name Afka is found in the ancient geography of Syria. At Aphaca, according to Zosimus, was a temple of Venus, where the handsomest girls of Syria sacrificed to the G.o.ddess: it was situated near a small lake, between Heliopolis and the sea coast. [Zosim. l.i.c.58.] The lake Liemoun is at three hours distance from Afka. I could not hear of any remains of antiquity near Afka. All the inhabitants are Metaweli, under the government of Jebail. Near it, towards Jebail, are the Metaweli villages of Mghaiere, Meneitere, and Laese.

From Afka the road leads up a steep Wady. At half an hour from it is the spring called Ain Bahr; three quarters of an hour beyond it is a high level country, still on the western side of the summit of the mountain.

This district is called Watty el Bordj

WATTY EL BORDJ.

[p.26] [Arabic], from a small ruined tower. It is three or four hours in length, and two in breadth. In the spring the Arabs Abid, Turkmans, and Kourdines, here pasture their cattle. These Kourdines bring annually into Syria from twenty to thirty thousand sheep, from the mountains of Kourdistan; the greater part of which are consumed by Aleppo, Damascus, and the mountains, as Syria does not produce a sufficient number for its inhabitants. The Kourd sheep are larger than those of Syria, but their flesh is less esteemed. The Kourd sheep-dealers first visit with their flocks Aleppo, then Hama, Homs, and Baalbec; and what they do not sell on the road, they bring to pasture at Watty el Bordj, whither the people of Zahle, Deir el Kammar, and other towns in the mountains repair, and buy up thousands of them, which they afterwards sell in retail to the peasants of the mountains.

They buy them for ready money at twenty to thirty piastres a head, and sell them two months afterwards at thirty to forty. The mountaineers of the Druse and Maronite districts breed very few sheep, and very seldom eat animal food. On the approach of their respective great festivals, (Christmas with the Maronites, and Ramadan with the Druses) each head of a family kills one or two sheep; during the rest of the year, he feeds his people on Borgul, with occasionally some old cow's, or goat's flesh.

It is only in the largest of the mountain towns of the Druses and Maronites that flesh is brought daily to market.

There are no springs or water in the Watty el Bordj; but the melting of the snow in the spring affords drink for men and cattle, and snow water is often found during the greater part of the summer in some funnel- shaped holes formed in the ground by the snow. At the time I pa.s.sed no water was any where to be found. In many places the snow remains throughout the year; but this year none was left, not even on the summits of the mountain, [p.27] except in a few spots on the northern declivity of the Liba.n.u.s towards the district of Akkar. Watty el Bordj affords excellent pasturage; in many spots it is overgrown with trees, mostly oaks, and the barbery is also very frequent. We started partridges at every step. Our route lay generally S.W. by S.

Four hours from Ain Bahr, we entered the mountain, a part of which is considered to belong to Kesrouan. It is completely stony and rocky, and I found some calcareous spath. I shall here remark that the whole of the mountain from Zahle to Belad Akkar is by the country people comprehended under the general name of Djurd Baalbec, Djurd meaning, in the northern Arabic dialect, a rocky mountain.

Crossing this part of the mountain Sannin for two hours, we came to a spring called Ain Naena, from whence another road leads down north- eastwards, into the territory of Baalbec. This route is much frequented by the people of Kesrouan, who bring this way the iron ore of Shouair, to the Mesbek or smelting furnaces at Nebae el Mauradj, two hours from hence to the north-east, Shouair, which is at least ten hours distance, affording no fuel for smelting. The iron ore is carried upon mules and a.s.ses, one day's journey and a half to the Mesbek, where the mountain abounds in oak. From Aine Naena we gradually descended, and in three hours reached Zahle.

October 6th.--At Zahle I found the Catholic bishop, who was absent on his episcopal tour during my first visit to this place. He is distinguished from his countrymen by the politeness of his manners, the liberality of his sentiments, his general information, and his desire of knowledge, though at a very advanced age. I had letters for him; and he recommended himself particularly to me by being the friend of Mr.

Browne, the African traveller, who had lived with him a fortnight, and had visited

ZAHLE.

[p.28] Baalbec in his company. His diocese comprises the whole Christian community in the Bekaa, and the adjoining villages of the mountain. He is, with five other bishops, under the orders of the Patriarch at Mekhalis, and there are, besides, seven monasteries under this diocese in Syria. The Bishop's revenue arises from a yearly personal tax of half a piastre upon all the male adults in his diocese. He lives in a truly patriarchal manner, dressing in a simple black gown, and black Abbaye, and carries in his hand a long oaken stick, as an episcopal staff. He is adored by his paris.h.i.+oners, though they reproach him with a want of fervour in his intercourse with other Christian sects; by which they mean fanatism, which is a striking feature in the character of the Christians not only of the mountain, but also of the princ.i.p.al Syrian towns, and of the open country. This bigotry is not directed so much against the Mohammedans, as against their Christian brethren, whose creed at all differs from their own.

It need hardly be mentioned here, that many of those sects which tore Europe to pieces in the earlier ages of Christianity, still exist in these countries: Greeks, Catholics, Maronites, Syriacs, Chaldeans, and Jacobites, all have their respective parishes and churches. Unable to effect any thing against the religion of their haughty rulers the Turks, they turn the only weapons they possess, scandal and intrigue, with fury against each other, and each sect is mad enough to believe that its church would flourish on the ruins of those of their heretic brethren.

The princ.i.p.al hatred subsists between the Catholics and the Greeks; of the latter, many thousands have been converted to Catholicism, so that in the northern parts of Syria all Catholics, the Maronites excepted, were formerly of the Greek church: this is the case in Aleppo, Damascus, and in all the intermediate country; communities of original Latin Christians being found only around Jerusalem and Nablous. The Greeks

HEUSN NIEHA.

[p.29] of course see with indignation the proselytism of their brethren, which is daily gaining ground, and avenge themselves upon the apostates with the most furious hatred. Nor are the Greek and original Latin Christians backward in cheris.h.i.+ng similar feelings; and scenes most disgraceful to Christianity are frequently the consequence. In those parts where no Greeks live, as in the mountains of Liba.n.u.s, the different sects of Catholics turn their hatred against each other, and the Maronites fight with the converted Greek Catholics, or the Latins, as they do at Aleppo with the followers of the Greek church. This system of intolerance, at which the Turkish governors smile, because they are constantly gainers by it, is carried so far that, in many places, the pa.s.sing Catholic is obliged to practise the Greek rites, in order to escape the effects of the fanatism of the inhabitants. On my way from Zahle to Banias, we stopped one night at Hasbeya and another at Rasheya el f.u.khar; at both of which places my guide went to the Greek church, and prayed according to its forms; in pa.s.sing through Zahle, as he informed me, the Greeks found it equally necessary to conform with the rites of the Latin Catholics. The intrigues carried on at Jerusalem between the Greek and Latin monks contribute to increase these diputes, which would have long ago led to a Christian civil war in these countries, did not the iron rod of the Turkish government repress their religious fury.

The vineyards are estimated at the exact number of vines they contain, and each vine, if of good quality, is worth one piastre. The Miri or land tax of every hundred [Arabic] vines is ten paras. For many years past a double Miri has been levied upon Zahle.

October 7th.--Remained at Zahle, and enjoyed the instructive conversation of the Bishop Basilios.

October 8th.--I went to see the ruined temple called Heusn Nieha, two hours from Zahle, in the Djebel Sannin, and half an hour

[p.30] from the village of Fursul. These remains stand in a Wady, surrounded by barren rocks, having a spring near them to the eastward.

The temple faced the west. A grand flight of steps, twelve paces broad, with a column three feet and a half in diameter at each end of the lower step, formed the approach to a s.p.a.cious p.r.o.naos, in which are remains of columns: here a door six paces in width opens into the cella, the fallen roof of which now covers the floor, and the side walls to half their original height only remain. This chamber is thirty-five paces in length by fifteen in breadth. On each of the side walls stood six pilasters of a bad Ionic order. At the extremity of the chamber are steps leading to a platform, where the statue of the deity may, perhaps, have stood: the whole s.p.a.ce is here filled up with fragments of columns and walls. The square stones used in the construction of the walls are in general about four or five cubic feet each, but I saw some twelve feet long, four feet high, and four feet in breadth. On the right side of the entrance door is a staircase in the wall, leading to the top of the building, and much resembling in its mode of construction the staircase in the princ.i.p.al temple of Baalbec. The remains of the capitals of columns betray a very corrupt taste, being badly sculptured, and without any elegance either in design or execution; and the temple seems to have been built in the latest times of paganism, and was perhaps subsequently repaired, and converted into a church. The stone with which it has been built is more decayed than that in the ruins at Baalbec, being here more exposed to the inclemency of the weather. No inscriptions were any where visible.

Around the temple are some ruins of ancient and others of more modern habitations.

Above Fursul is a plain called Habis, in which are a number of grottos excavated in the rock, apparently tombs; but I did not visit them.

AIN ESSOUIRE

[p.31] October 9th.--I was disappointed in my intention of proceeding, and pa.s.sed the day in calling at several shops in the town, and conversing with the merchants and Arab traders.

October 10th.--I set out for Hasbeya, accompanied by the same guide with whom I had made the mountain tour. We crossed the Bekaa nearly in the direction of Andjar.[The following are the villages in the Bekaa, and at the foot of the western mountain, which from Zahle southward takes the name of Djebel Riehan; namely, Saad-Nayel [Arabic], Talabaya [Arabic], Djetye [Arabic], Bouarish [Arabic], Mekse [Arabic], Kab Elias [Arabic], Mezraat [Arabic], Bemherye [Arabic], Aamyk [Arabic], Deir Tenhadish [Arabic], Keferya [Arabic], Khereyt Kena [Arabic], Beit Far [Arabic], Ain Zebde [Arabic], Segbin [Arabic], Deire el Djouze [Arabic], Bab Mara [Arabic], Aitenyt [Arabic], El Kergoue [Arabic], El Medjdel [Arabic], Belhysz [Arabic], Lala [Arabic], Meshgara [Arabic], Sahhar Wyhbar [Arabic], Shedite, Nebi Zaour, Baaloul [Arabic], Bedjat [Arabic], Djub Djenin [Arabic], Tel Danoub [Arabic], El Khyare [Arabic], El Djezyre [Arabic], El Estabbel [Arabic], El Merdj [Arabic], Tel el Akhdar [Arabic], Taanayl [Arabic], Ber Elias [Arabic], Deir Zeinoun [Arabic].]

The generality of the inhabitants of the Bekaa are Turks; one fifth, perhaps, are Catholic Christians. There are no Metaweli. The land is somewhat better cultivated than that of Belad Baalbec, but still five- sixths Of the soil is left in pasture for the Arabs. The Fellahs (peasant cultivators) are ruined by the exorbitant demands of the proprietors of the soil, who are, for the greater part, n.o.ble families of Damascus, or of the Druse mountains. The usual produce of the harvest is tenfold, and in fruitful years it is often twenty fold.

After two hours and three quarters brisk walking of our horses, we pa.s.sed Medjdel to our right, near which, on the road, lies a piece of a large column of acalcareous and flinty breccia. Half an hour beyond Medjdel, we reached a spring called Ain Essouire. Above it in the hills which branch out of the Anti-Liba.n.u.s, or

HASBEYA

[p.32] Djurd Essharki, into the Bekaa, is the village Nebi Israi, and to the left, in the Anti-Liba.n.u.s, is the Druse village of Souire. A little farther on we pa.s.sed Hamara, a village on the Anti-Liba.n.u.s. At one hour from Ain Essouire, is Sultan Yakoub, with the tomb of a saint, a place of holy resort of the Turks. Below it lies the Ain Sultan Yakoub. Half an hour farther is Nebae el Feludj, a spring. Our road lay S. by W. At the end of three hours and a half from Ain Essouire, we reached the village El Embeite, on the top of a hill, opposite to Djebel Essheikh.

The route to this place, from Medjdel, lay through a valley of the Anti- Liba.n.u.s, which, farther on, towards El Heimte, loses itself in the mountains comprised under the name of Djebel Essheikh. The summit of this mountain, which bears west from Damascus, is probably the highest in Syria, for snow was still lying upun it. The mountain belongs to the district of the Emir of the Druses, commanding at Rasheia, a Druse village at one hour and a half from El Heimte. We slept at El Heimte, in the house of the Druse Sheikh, and the Khatib, or Turkish priest of the village, gave us a plentiful supper. The Druses in this district affect to adhere strictly to the religious precepts of the Turks. The greater part of the inhabitants of El Heimte are Druses belonging to Rasheia.

Near it are the villages of Biri and Refit.

October 11th.--We set out at day-break, and at the end of an hour pa.s.sed on the left the Druse villages Deneibe and Mimis, and at two hours Sefa on our right, also a Druse village. Our road lay over an uneven plain, cultivated only in spots. After three hours and a half, we came to Ain Efdjur, direction S.W. by W.; from thence in two hours and a half we reached the Djissr-Moiet-Hasbeya, or bridge of the river of Hasbeya, whose source is hard by; the road lying the whole way over rocky ground little susceptible of culture. From the Djissr we turned up a steep Wady E. b. S. and arrived, in about three quarters of an hour, at Hasbeya, situated

[p.33] on the top of a mountain of no great height. I had letters from the Greek patriarch of Damascus to the Greek bishop of Hasbeya, in whose house, four years ago, Dr. Seetzen spent a week, having been prevented from proceeding by violent snow and rain. The bishop happened to be absent on my arrival, and I therefore took up my lodging in the house of a poor Greek priest, with whose behaviour towards me I had every reason to be satisfied.

October 12th.--The village or town of Hasbeya may contain seven hundred houses; half of which belong to Druse families; the other half are inhabited by Christians, princ.i.p.ally Greeks, though there are also Catholics and Maronites here. There are only forty Turkish families, and twenty Enzairie. The inhabitants make cotton cloth for s.h.i.+rts and gowns, and have a few dyeing houses. The princ.i.p.al production of their fields is olives. The chief of the village is an Emir of the Druses, who is dependent both on the Pasha of Damascus and the Emir Bes.h.i.+r. He lives in a well-built Serai, which in time of war might serve as a castle. The following villages belong to the territory of Hasbeya: Ain Sharafe, El Kefeir, Ain Annia, Shoueia, Ain Tinte, El Kankabe, El Heberie, Rasheyat el f.u.khar, Ferdis, Khereibe, El Merie, s.h.i.+ba, Banias, Ain Fid, Zoura, Ain Kamed Banias, Djoubeta, Fers...o...b.., Kefaer Hamam, El Waeshdal, El Zouye.

The neighbourhood of Hasbeya is interesting to the mineralogist. I was told by the priest that a metal was found near it, of which n.o.body knew the name, nor made any use. Having procured a labourer, I found after digging in the Wady a few hundred paces to the E. of the village, several small pieces of a metallic substance, which I took to be a native amalgam of mercury. According to the description given me, cinnabar is also found here, but we could discover no specimen of it after half an hour's digging. The ground all around, and the spring near the village, are

SOUK EL KAHN.

[p.34] strongly impregnated with iron; the rock is sandstone, of a dark red colour. The other mineral curiosities are, a number of wells of bitumen Judaic.u.m, in the Wady at one hour below the village on the west side, after recrossing the bridge; they are situated upon the declivity of a chalky hill; the bitumen is found in large veins at about twenty feet below the surface. The pits are from six to twelve feet in diameter; the workmen descend by a rope and wheel, and in hewing out the bitumen, they leave columns of that substance at different intervals, as a support to the earth above; pieces of several Rotolas in weight each[The Rotola is about five pounds.] are brought up. There are upwards of twenty-five of these pits or wells, but the greater part of them are abandoned and overgrown with shrubs. I saw only one, that appeared to have been recently worked; they work only during the summer months. The bitumen is called Hommar, and the wells, Biar el Hommar [Arabic]. The Emir possesses the monopoly of the bitumen; he alone works the pits, and sells the produce to the merchants of Damascus, Beirout, and Aleppo. It was now at thirty-three paras the Rotola, or about two-pence-halfpenny the pound.

I left Hasbeya on the same day, and continued to descend the valley on the side of the river. Half an hour from the bridge, I arrived at Souk el Khan. In the hills to the right is the village Kankabe. Souk el Khan is a large ruined Khan, where the inhabitants, to the distance of one day's journey round, a.s.semble every Tuesday to hold a market. In the summer they exhibit their merchandize in the open air; but in the winter they make use of some large rooms, still remaining within the Khan. The road to Banias leads along the valley, parallel with the course of the river; but as I had heard of some ruins in the mountain, at a village called Hereibe, to the east of the route, I turned in that direction, and reached the

HEREIBE.