Travels in Syria and the Holy Land

by John Lewis Burckhardt

BETEDDEIN.

[p.193]The town of Deir el Kammar is situated on the declivity of the mountain, at the head of a narrow valley descending towards the sea. It is inhabited by about nine hundred Maronite, three hundred Druse, and fifteen or twenty Turkish families, who cultivate mulberry and vine plantations, and manufacture all the articles of dress of the mountaineers. They are particularly skilful in working the rich Abbas or gowns of silk, interwoven with gold and silver, which are worn by the great Sheikhs of the Druses, and which are sold as high as eight hundred piastres a piece. The Emir Beshir has a serai here. The place seems to be tolerably well built, and has large Bazars. The tombs of the Christians deserve notice. Every family has a stone building, about forty feet square, in which they place their dead, the entrance being always walled up after each deposit: this mode of interment is peculiar to Deir el Kammar, and arose probably from the difficulty of excavating graves in the rocky soil on which it is built. The tombs of the richer Christian families have a small Kubbe on their summit. The name of this town, signifying the Monastery of the Moon, originates in a convent which formerly stood here, dedicated to the Virgin, who is generally represented in Syria with the moon beneath her feet. Half an hour from Deir el Kammar, on the other side of the valley, lies Beteddein [Arabic], which in Syriac, means the two teats, and has received its name from the similarity of two neighbouring hills, upon one of which the village is built. Almost all the villages in this neighbourhood have Syriac names.

March 19th.—The Emir Beshir, to whom I had letters of recommendation, from Mr. Barker at Aleppo, received me very politely, and insisted upon my living at his house. His new palace is a very costly edifice; but at the present rate of its progress five more years will be required to finish it. The building consists of a large quadrangle, one on side of which are the

[p.194]Emir's apartments and his harem, with a private court-yard; two other sides contain small apartments for his people, and the fourth is open towards the valley, and Deir el Kammar, commanding a distant view of the sea. In the neighbouring mountain is a spring, the waters from which have been conducted into the quadrangle; but the Emir wishes to have a more abundant supply of water, and intends to bring a branch of the Nahr el Kadhi thither; for this purpose the water must be diverted from the main stream at a distance of three hours, and the expense of the canal is calculated at three thousand pounds sterling.

The Emir Beshir is at present master of the whole mountain from Belad Akkar down to near Akka (Acre), including the valley of Bekaa, and part of the Anti-Libanus and Djebel Essheikh. The Bekaa, together with a present of one hundred purses, was given to him in 1810, by Soleiman Pasha of Acre, for his assistance against Youssef Pasha of Damascus. He pays for the possession of the whole country, five hundred and thirty purses, of which one hundred and thirty go to Tripoli and four hundred to Saida or Acre; this is exclusive of the extraordinary demands of the Pashas, which amount to at least three hundred purses more. These sums are paid in lieu of the Miri, which the Emir collects himself, without accounting for it. The power of the Emir, however, is a mere shadow, the real government being in the hands of the Druse chief, Sheikh Beshir.[Beshir is a proper name borne by many people in the mountain. The accent is on the last syllable: the sound would be expressed in English by Besheer.] I shall here briefly explain the political state of the mountain.

It is now about one hundred and twenty years since the government of the mountain has been always entrusted by the Pashas of Acre and Tripoli to an individual of the family of Shehab [Arabic], to which the Emir Beshir belongs. This family derives its origin

[p.195]from Mekka, where its name is known, in the history of Mohammed and the first Califes; they are Mussulmans, and some of them pretend even to be Sherifs. About the time of the crusades, for I have been unable to ascertain the exact period, the Shehabs left the Hedjaz, and settled in a village of the Haouran, to which they gave their family name;[A branch of the family is said to inhabit some mountains in Mesopotamia, under the command of Emir Kasem.] it is still known by the appellation of Shohba; and is remarkable for its antiquities, of which I have given some account, in my journal of a tour in the Haouran. The family being noble, or of Emir origin, were considered proper persons to be governors of the mountain; for it was, and still is thought necessary that the government should not be in the hands of a Druse. The Druses being always divided into parties, a governor chosen from among them would have involved the country in the quarrels of his own party, and he would have been always endeavouring to exterminate his adversaries; whereas a Turk, by carefully managing both parties, maintains a balance between them, though he is never able to overpower them completely; he can oppose the Christian inhabitants to the Druses, who are in much smaller numbers than the former, and thus he is enabled to keep the country in a state of tranquillity and in subjection to the Pashas. This policy has long been successful, notwithstanding the turbulent spirit of the mountaineers, the continual party feuds, and the ambitious projects of many chiefs, as well of the Druses as of the reigning house; the Pashas were careful also not to permit any one to become too powerful; the princes of the reigning family were continually changed; and party spirit was revived in the mountain whenever the interests of the Porte required it. About eighty years ago the country was divided into the two great parties of Keisy [Arabic], whose banner was red, and Yemeny [Arabic], whose banner was white, and the whole Christian population

[p.196]ranged itself on the one side or the other. The Keisy gained at length the entire ascendancy, after which none but secret adherents of the Yemeny remained, and the name itself was forgotten. Then arose the three sects of Djonbelat, Yezbeky, and Neked. These still exist; thirty years ago the two first were equal, but the Djonbelat have now got the upper hand, and have succeeded in disuniting the Yezbeky and Neked.

The Djonbelat [Arabic] draw their origin from the Druse mountain of Djebel Aala, between Ladakie and Aleppo: they are an old and noble family, and, in the seventeenth century, one of their ancestors was Pasha of Aleppo; it forms at present the richest and most numerous family, and the strongest party in the mountain.

The Yezbeky [Arabic], or as they are also called, El Aemad [Arabic], are few in number, but are reputed men of great courage and enterprize. Their principal residence is in the district of El Barouk, between Deir el Kammar and Zahle.

The Neked, whose principal Sheikh is at present named Soleiman, inhabit, for the greater part, Deir el Kammar; seven of their principal chiefs were put to death thirteen years ago in the serai of the Emir Beshir, and a few only of their children escaped the massacre; these have now attained to years of manhood, and remain at Deir el Kammar, watched by the Djonbelaty and the Aemad, who are united against them.

The Djonbelat now carry every thing with a high hand; their chief, El Sheikh Beshir is the richest and the shrewdest man in the mountain; besides his personal property, which is very considerable, no affair of consequence is concluded without his interest being courted, and dearly paid for. His annual income amounts to about two thousand purses, or fifty thousand pounds sterling. The whole province of Shouf is under his command, and he is in partnership

[p.197] with almost all the Druses who possess landed property there. The greater part of the district of Djesn [Arabic] is his own property, and he permits no one to obtain possesions in that quarter, while he increases his own estates yearly, and thus continually augments his power. The Emir Beshir can do nothing important without the consent of the Sheikh Beshir, with whom he is obliged to share all the contributions which he extorts from the mountaineers. It is from this cause that while some parts of the mountain are very heavily taxed, in others little is paid. The Druses form the richest portion of the population, but they supply little to the public contributions, being protected by the Sheikh Beshir. It will be asked, perhaps, why the Sheikh does not set aside the Emir Beshir and take the ostensible power into his own hands? Many persons believe that he entertains some such design, while others, better informed perhaps, assert that the Sheikh will never make the attempt, because he knows that the mountaineers would never submit to a Druse chief. The Druses are certainly in a better condition at present than they would be under the absolute sway of the Sheikh, who would soon begin to oppress instead of protecting them, as he now does; and the Christians, who are a warlike people, detest the name of Druse too much ever to yield quietly to a chief of that community. It is, probably, in the view of attaching the Christians more closely to him, and to oppose them in some measure to the Druses, that the Emir Beshir, with his whole family, has secretly embraced the christian religion. The Shehab, as I have already mentioned, were formerly members of the true Mussulman faith, and they never have had among them any followers of the doctrines of the Druses. They still affect publicly to observe the Mohammedan rites, they profess to fast during the Ramadhan, and the Pashas still treat them as Turks; but it is no longer matter of doubt, that the greater part of the Shehab, with

[p.198] the Emir Beshir at their head, have really embraced that branch only of the family which governs at Rasheya and Hasbeya continue in the religion of their ancestors.

Although the Christians of the mountain have thus become more attached to their prince, their condition, on the whole, is not bettered, as the Emir scarcely dares do justice to a Christian against a Druse; still, however, the Christians rejoice in having a prince of their own faith, and whose counsellors and household are with few exceptions of the same religion. There are not more than forty or fifty persons about him who are not Christians. One of the prince's daughters lately married a Druse of an Emir family, who was not permitted to celebrate the nuptials till he had been instructed in the doctrines of Christianity, had been baptized, and had received the sacrament. How far the Shehab may be sincere in their professions, I am unable to decide; it is probable that if their interests should require it, they would again embrace the religion of their ancestors.

In order to strengthen his authority the Emir Beshir has formed a close alliance with Soleiman Pasha of Acre, thus abandoning the policy of his predecessors, who were generally the determined enemies of the Turkish governors; this alliance is very expensive to the Prince, though it serves in some degree to counterbalance the influence of the Sheikh Beshir. The Emir and the Sheikh are apparently on the best terms; the latter visits the Emir almost every week, attended by a small retinue of horsemen, and is always received with the greatest apparent cordiality. I saw him at Beteddein during my stay there. His usual residence is at the village of Mokhtar [Arabic], three hours distant from Beteddein, where he has built a good house, and keeps an establishment of about two hundred men. His confidential attendants, and even the porters of his harem, are Christians; but his bosom friend

[p.199] is Sheikh el Nedjem [Arabic], a fanatical Druse, and one of the most respected of their Akals. The Sheikh Beshir has the reputation of being generous, and of faithfully defending those who have put themselves under his protection. The Emir Beshir, on the contrary, is said to be avaricious; but this may be a necessary consequence of the smallness of his income. He is an amiable man, and if any Levantine can be called the friend of an European nation, he certainly is the friend of the English. He dwells on no topic with so much satisfaction as upon that of his alliance with Sir Sidney Smith, during that officer's command upon this coast. His income amounts, at most, to four hundred purses, or about £10.000. sterling, after deducting from the revenue of the mountain the sums paid to the Pashas, to the Sheikh Beshir, and to the numerous branches of his family. His favourite expenditure seems to be in building. He keeps about fifty horses, of which a dozen are of prime quality; his only amusement is sporting with the hawk and the pointer. He lives on very bad terms with his family, who complain of his neglecting them; for the greater part of them are poor, and will become still poorer, till they are reduced to the state of Fellahs, because it is the custom with the sons, as soon as they attain the age of fifteen or sixteen, to demand the share of the family property, which is thus divided among them, the father retaining but one share for himself. Several princes of the family are thus reduced to an income of about one hundred and fifty pounds a year. It has constantly been the secret endeavour of the Emir Beshir to make himself directly dependent upon the Porte, and to throw off his allegiance to the Pasha; but he has never been able to succeed. The conduct of Djezzar Pasha was the cause of this policy. Djezzar, for reasons which have already been explained, was continually changing the governors of the mountain, and each new governor was obliged to promise him large sums for his investiture. Of these sums few

[p.200]were paid at the time of Djezzar's death, and bills to the amount of sixteen thousand purses were found in his treasury, secured upon the revenue of the mountain. At the intercession of Soleiman Pasha,who succeeded Djezzar at Akka, and of Gharib Effendi, the Porte's commissioner (now Pasha of Aleppo), this sum was reduced to four thousand purses, of which the Emir Beshir is now obliged to pay off a part annually.

By opposing the Druse parties to each other, and taking advantage of the Christian population, a man of genius and energy of the Shehab family might perhaps succeed in making himself the independent master of the mountain. Such an event would render this the most important government in Syria, and no military force the Turks could send would be able to overthrow it. But at present the Shehab appear to have no man of enterprise among them.

The Shehab marry only among themselves, or with two Druse families, the Merad [Arabic], and Kaszbeya [Arabic]. These and the Reslan [Arabic], are the only Emir families, or descendants of the Prophet, among the Druses. These Emirs inhabit the province called El Meten. Emir Manzour, the chief of the Merads, is a man of influence, with a private annual income of about one hundred and twenty purses.

I shall now subjoin such few notes on the Druses as I was able to collect during my short stay in the mountain; I believe them to be authentic, because I was very careful in selecting my authourities.

With respect to the true religion of the Druses, none but a learned Druse can satisfy the enquirer's curiosity. What I have already said of the Anzeyrys is equally applicable to the Druses; their religious opinions will remain for ever a secret, unless revealed by a Druse. Their customs, however, may be described; and, as far as they can tend to elucidate the mystery, the veil may be

[p.201] drawn aside by the researches of the traveller. It seems to be a maxim with them to adopt the religious practices of the country in which they reside, and to profess the creed of the strongest. Hence they all profess Islamism in Syria; and even those who have been baptised on account of their alliance with the Shehab family, still practise the exterior forms of the Mohammedan faith. There is no truth in the assertion that the Druses go one day to the mosque, and the next to the church. They all profess Islamism, and whenever they mix with Mohammedans they perform the rites prescribed by their religion. In private, however, they break the fast of Ramadhan, curse Mohammed, indulge in wine, and eat food forbidden by the Koran. They bear an inveterate hatred to all religions except their own, but more particularly to that of the Franks, chiefly in consequence of a tradition current among them that the Europeans will one day overthrow their commonwealth: this hatred has been increased since the invasion of the French, and the most unpardonable insult which one Druse can offer to another, is to say to him "May God put a hat on you!" Allah yelebesak borneita [Arabic].

Nothing is more sacred with a Druse than his public reputation: he will overlook an insult if known only to him who has offered it; and will put up with blows where his interest is concerned, provided nobody is a witness; but the slightest abuse given in public he revenges with the greatest fury. This is the most remarkable feature of the national character: in public a Druse may appear honourable; but he is easily tempted to a contrary behaviour when he has reason to think that his conduct will remain undiscovered. The ties of blood and friendship have no power amongst them; the son no sooner attains the years of maturity than he begins to plot against his father. Examples are not wanting of their assailing the chastity of their mothers, and towards their sisters such

[p.202] conduct is so frequent, that a father never allows a full grown son to remain alone with any of the females of his family. Their own religion allows them to take their sisters in marriage; but they are restrained from indulging in this connexion, on account of its repugnance to the Mohammedan laws. A Druse seldom has more than one wife, but he divorces her under the slightest pretext; and it is a custom among them, that if a wife asks her husband's permission to go out, and he says to her "Go;" without adding "and come back," she is thereby divorced; nor can her husband recover her, even though it should be their mutual wish, till she is married again according to the Turkish forms, and divorced from her second husband. It is known that the Druses, like all Levantines, are very jealous of their wives; adultery, however, is rarely punished with death; if a wife is detected in it, she is divorced; but the husband is afraid to kill her seducer, because his death would be revenged, for the Druses are inexorable with respect to the law of retaliation of blood; they know too that if the affair were to become public, the governor would ruin both parties by his extortions. Unnatural propensities are very common amongst them.

The Akal are those who are supposed to know the doctrines of the Druse religion; they superintend divine worship in the chapels or, as they are called, Khaloue [Arabic], and they instruct the children in a kind of catechism. They are obliged to abstain from swearing, and all abusive language, and dare not wear any article of gold or silk in their dress. Many of them make it a rule never to eat of any food, nor to receive any money, which they suspect to have been improperly acquired. For this reason, whenever they have to receive considerable sums of money, they take care that it shall be first exchanged for other coin. The Sheikh El Nedjem, who generally accompanies the Sheikh Beshir, in his visits to the Emir, never tastes

[p.203] food in the palace of the latter, nor even smokes a pipe there, always asserting that whatever the Emir possesses has been unlawfully obtained. There are different degrees of Akal, and women are also admitted into the order, a privilege which many avail themselves of, from parsimony, as they are thus exempted from wearing the expensive head-dress and rich silks fashionable among them.

A father cannot entirely disinherit his son, in that case his will would be set aside; but he may leave him a single mulberry tree for his portion. There is a Druse Kadhi at Deir el Kammar, who judges according to the Turkish laws, and the customs of the Druses; his office is hereditary in a Druse family; but he is held in little repute, as all causes of importance are carried before the Emir or the Sheikh Beshir.

The Druses do not circumcise their children; circumcision is practised only in the mountain by those members of the Shehab family who continue to be Mohammedans.

The best feature in the Druse character is that peculiar law of hospitality, which forbids them ever to betray a guest. I made particular enquiries on this subject, and I am satisfied that no consideration of interest or dread of power will induce a Druse to give up a person who has once placed himself under his protection. Persons from all parts of Syria are in the constant practice of taking refuge in the mountain, where they are in perfect security from the moment they enter upon the Emir's territory; should the prince ever be tempted by large offers to consent to give up a refugee, the whole country would rise, to prevent such a stain upon their national reputation. The mighty Djezzar, who had invested his own creatures with the government of the mountain, never could force them to give up a single individual of all those who fled thither from his tyranny. Whenever he became

[p.204] very urgent in his demands, the Emir informed the fugitive of his danger, and advised him to conceal himself for a time in some more distant part of his territory; an answer was then returned to Djezzar that the object of his resentment had fled. The asylum which is thus afforded by the mountain is one of the greatest advantages that the inhabitants of Syria enjoy over those in the other parts of the Turkish dominions.

The Druses are extremely fond of raw meat; whenever a sheep is killed, the raw liver, heart, &c. are considered dainties; the Christians follow their example, but with the addition of a glass of brandy with every slice of meat. In many parts of Syria I have seen the common people eat raw meat in their favourite dish the Kobbes; the women, especially, indulge in this luxury.

Mr. Barker told me that during his two years residence at Harissa and in the mountain, he never heard any kind of music. The Christians are too devout to occupy themselves with such worldly pleasures, and the Druses have no sort of musical instruments.

The Druses have a few historical books which mention their nation; Ibn
Shebat, for instance, as I was told, gives in his history of the
Califes, that of the Druses also, and of the family of Shehab. Emir
Haidar, a relation of the Emir Beshir, has lately begun to compile a
history of the Shehabs, which already forms a thick quarto volume.

I believe that the greatest amount of the military forces of the Druses is between ten and fifteen thousand firelocks; the Christians of the mountain may, perhaps, be double that number; but I conceive that the most potent Pasha or Emir would never be able to collect more than twenty thousand men from the mountain.

The districts inhabited by Druses in the Pashalik of Saida are the following. El Tefahh, of which one half belongs to the

[p.205] Pasha. El Shomar [Arabic], belonging for the greater part to the Pasha. El Djessein, one half of which belongs to the Porte. Kesrouan. El Metten. El Gharb el Fokany. El Gharb el Tahtany; in which the principal family is that of Beit Telhouk [Arabic]. El Djord [Arabic], the principal family there is Beit Abd el Melek. El Shehhar [Arabic]; the principal family Meby el Dein [Arabic]. El Menaszef, under Sheikh Soleiman of the family of Abou Neked [Arabic]. El Shouf [Arabic], the residence of the Sheikh Beshir. El Aarkoub [Arabic], or Ard Barouk [Arabic], belonging to the family of Aemad; and El Kharroub [Arabic], belonging to the Djonbelat.

In 1811, the Druses of Djebel Ala, between Ladakie and Antioch, were driven from their habitations by Topal Aly, the governor of Djissr Shogher, whose troops committed the most horrible cruelties. Upwards of fifteen hundred families fled to their countrymen in the Libanus, where they were received with great hospitality; upwards of two hundred purses were collected for their relief, and the Djonbelat assigned to them convenient dwellings in different parts of the mountain. Some of them retired into the Haouran.

March 21st.—It was with difficulty that I got away from Beteddein. The Emir seemed to take great pleasure in conversing with me, as we spoke in Arabic, which made him much freer than he would have been, had he had to converse through the medium of an interpreter. He wished me to stay a few days longer, and to go out a hunting with him; but I was anxious to reach Damascus, and feared that the rain and snow would make the road over the mountain impassable; in this I was not mistaken, having afterwards found that if I had tarried a single day longer I should have been obliged to return along the great road by the way of Beirout. The Emir sent one of his horsemen to accompany me,

WADY DHOBBYE.

[p.206] and we set out about mid-day. Half an hour from Beteddein is the village Ain el Maszer [Arabic], with a spring and many large walnut trees. To the left, on the right bank of the Nahr el Kadhi, higher in the mountain, are the villages Medjelmoush [Arabic] and Reshmeyia [Arabic]. At one hour is the village Kefrnebra [Arabic], belonging to the Yezdeky, under the command of Abou Salma, one of their principal Sheikhs. The road lies along the mountain, gradually ascending. At one hour and a quarter are the two villages Upper and Lower Beteloun [Arabic] One hour and three quarters, the village Barouk [Arabic], and near it the village Ferideis [Arabic]; these are the chief residence of the Yezdeky, and the principal villages in the district of Barouk. They are situated on the wild banks of the torrent Barouk, whose source is about one hour and a half distant. The Sheikh Beshir has conducted a branch of it to his new palace at Mokhtar; the torrent falls into the sea near Saida. From Barouk the road ascends the steep side of the higher region of the mountain called Djebel Barouk; we were an hour and a half in ascending; the summit was covered with snow, and a thick fog rested upon it: and had it not been for the footsteps of a man who had passed a few hours before us we should not have been able to find our way. We several times sunk up to our waists in the snow, and on reaching the top we lost the footsteps, when discovering a small rivulet running beneath the snow, I took it as our guide, and although the Druse was in despair, and insisted on returning, I pushed on, and after many falls reached the plain of the Bekaa, at the end of two hours from the summit; I suppose the straight road to be not more than an hour and quarter. The rivulet by which we descended is called Wady Dhobbye [Arabic]. We had no sooner entered the plain than it began to snow again, and it continued to rain and snow for several days. Small caravans

DJOB DJENNEIN.

[p.207] from Deir el Kammar to Damascus pass the mountain even in winter; but to prevent the sharp hoofs of the mules from sinking deep into the snow, the muleteers are accustomed in the difficult places to spread carpets before them as they pass.

We reached the plain near a small village, inhabited only during the seed time. From thence the village of Djob Djennein bore S. by E. and the village of Andjar, in the upper part of the Bekaa, which I visited in the year 1810, from Zahle, E.N.E. From the foot of the mountain we were one hour in reaching the bridge over the Liettani, which has been lately repaired by the Emir Beshir, who has also built a Khan near it, for the accommodation of travellers. At twenty minutes from the bridge lies the village Djob Djennein [Arabic], one of the principal villages of the Bekaa; it is situated on the declivity of the Anti-Libanus, where that mountain begins to form part of the Djebel Essheikh. The Anti- Libanus here advances a little into the valley, which from thence takes a more western course.

The Emir Beshir has seven or eight villages about Djob Djennein, which together with the latter are his own property; but the whole Bekaa, since Soleiman succeeded to the Pashalik of Damascus in 1810, is also under his command. The villages to the north of Djob Djennein will be found enumerated in another place;[See page 31.] those to the south of it, and farther down in the valley, are Balloula [Arabic], El Medjdel [Arabic], Hammara [Arabic], Sultan Yakoub, [Arabic] El Beiry [Arabic], El Refeidh [Arabic], Kherbet Kanafat [Arabic], Ain Arab [Arabic], and Leila [Arabic]. Having one of the Emir Beshir's men with me, I was treated like a great man in the house of the Sheikh of Djob Djennein; this I may be allowed to mention, as it is the only instance of my receiving such honours during my travels in Syria.

KHAN DOUMAS.

[p.208] March 22nd.—Caravans reckon two days journey between Djob Djennein and Damascus; but as I was tolerably well mounted, and my guide was on a good mare of the Emir Beshir's, I resolved on reaching it in one day; we therefore pursued our route at a brisk walk and sometimes at a trot. We crossed the plain obliquely, having the projection of the Anti-Libanus, which ends at Djob Djennein, on our right. At thirty-five minutes from Djob Djennein, to the right, is the village Kamel el Louz [Arabic], where are many ancient caves in the rocky mountain which rises behind it. In three quarters of an hour we reached the foot of the Anti- Libanus. On the summit of the mountain on our left, I observed a singular rock called Shekeik el Donia [Arabic], or Hadjar el Konttara [Arabic]; my guide told me that the time would certainly arrive when some Frank nation would invade this country, and that on reaching this rock they would be completely routed. After a short ascent the road lies through a narrow plain, and then up another Wady, in the midst of which is the village of Ayty [Arabic], two hours distant from Djob Djennein; it belongs to Sheikh Hassan, the brother of Sheikh Beshir, a very rich Druse, who is as avaricious as the latter is generous; he has however built a Khan here for the accommodation of travellers. There is a fine spring in the village; the inhabitants manufacture coarse earthen ware [Arabic], with which they supply Damascus.

At the end of two hours and three quarters we reached the summit of the Anti-Libanus, where the heavy rains had already melted the greater part of the snow; here are some stunted oaks, and numerous springs. In three hours and a quarter we descended into a fine plain watered by the Wady Halloue [Arabic], which we followed into a narrow valley, and on issuing from it passed a ruined Khan, with a spring, called Khan Doumas [Arabic], which is five hours and a quarter from Djob Djennein. We left the

PLAIN OF DAMASCUS.

[p.209] village Doumas, which is half an hour from the Khan on our right, and at the end of six hours reached a high uneven plain, situated between the Anti Libanus and the chain of hills which commence near Katana; the plain is called Szakhret el Sham [Arabic]. Seven hours and a half, the ruined Khan Meylesoun [Arabic]. Eight hours and a half brought us to the termination of the Szakhret, from which we descended into the Ghouta, or plain of Damascus. At nine hours, the village Mezze [Arabic], among the gardens of Damascus; and at the end of nine hours and three quarters we entered the city, which is generally reckoned fourteen hours journey from Djob Djennein.

Note.

Between Kesrouan and Zahle, I am informed that in the mountain, about six hours from the latter, are the ruins of an ancient city called Fakkra or Mezza. Large blocks of stone, some remains of temples, and several Greek inscriptions are seen there.

Between Akoura and Baalbec is a road cut in the rock, with several long Greek inscriptions, and near the source of the rivulet of Afka, near Akoura, are the ruins of an ancient building, which I unfortunately did not see during my passage through that village in 1810, although I enquired for them.

[p. 211]

JOURNAL

OF A

TOUR FROM DAMASCUS INTO THE HAOURAN,

AND THE MOUNTAINS TO THE E. AND S.E. OF THE LAKE OF TIBERIAS.

IN THE MONTHS OF APRIL AND MAY, 1812.

In returning to Damascus, it was my intention to obtain some further knowledge of the Haouran, and to extend my journey over the mountains to the south of Damascus, where I wished to explore the ruins of Djerash (Gerasa) and of Amman (Philadelphia) in the ancient Decapolis, which M. Seetzen had discovered in his journey from Damascus to Jerusalem. An unexpected change in the government of Damascus obliged me to protract my stay in that city for nearly a month. The news had just been received of the dismissal of Soleiman Pasha, and it was necessary for me, before I set off, to ascertain whether the country would yield quietly to the command of the new Pasha; for, if rebel parties started up, and submission became doubtful, the traveller would run great hazards, would be unable to derive any advantage from the protection of the government, and would be obliged to force his way by the means of endless presents to the provincial chiefs.

As soon as I was satisfied of the tranquil state of the Pashalik, I set out for the Haouran. I took with me a Damascene, who had been seventeen times to Mekka, who was well acquainted with the

DEIR ALI.

[p.212]Bedouins, inured to fatigue, and not indisposed to favour my pursuits; I had indeed reason to be contented with my choice of this man, though he was of little further use to me than to take care of my horse, and to assist in intimidating the Arabs, by some additional fire- arms.

We left Damascus on the morning of the 21st of April, 1812; and as my first steps were directed towards those parts of the Ledja which I had not visited during my first tour, we took the road of El Kessoue, Deir Ali, and El Merdjan, to the description of which in my former journal I may here add the following particulars: The N.E. part of Djebel Kessoue is called Djebel Aadelye [Arabic]. From Kessoue our road bore S.S.E. In one hour and a quarter from that place we passed the small village called Haush el Madjedye [Arabic]; Haush being an appellation applied to small villages enclosed by a wall, or rather to those whose houses join, so as to present by their junction a defence against the Arab robbers. The entrance to the Haush is generally through a strong wooden gate, which is carefully secured every evening.

At an hour and three quarters from Kessoue is Deir Ali, to the north of which, upon the summit of Djebel Kessoue, is situated the Mezar el Khaledye [Arabic]; Deir Ali is a village inhabited by Druses, who keep the Arabs in great awe, by the reputation for courage which they have acquired upon many occasions. It seems rather extraordinary that the Druses, the known enemies of the Mohammedan faith, should be allowed to inhabit the country so near to the gate of the holy city, as Damascus is called; for not only Deir Ali, but three or four villages, as Artous, Esshera, Fye, and others, at only three hours distant from Damascus, are for the greater part peopled by them. Numbers of them are even settled in the town; the quarters called Bab Mesalla and El Hakle, in the Meidhan, or suburbs of the city, contain

MERDJAN.

[p.213]more than one hundred Druse families, who are there called Teyamene [Arabic]. In another quarter, called El Khereb, live three or four hundred Metaweli families, or Shiytes, of the sect of Aly; of this sect is the present Mutsellim, Aly Aga. The religious creeds of all these people are publicly known; but the fanatism of the Damascenes, however violent, is easily made subservient to their fears or interests; every religious and moral duty being forgotten when the prospect of gain or the apprehension of danger presents itself.

At three hours and a quarter from Kessoue is the village El Merdjan. When I passed this place in 1810, I found a single Christian family in it; I now found eight or ten families, most of them Druses, who had emigrated hither from Shaara, a well peopled village in 1810, but now deserted. They had brought the fertile soil round El Merdjan into cultivation, and had this year sown eight Ghararas of wheat and barley, or about one hundred and twenty cwt. English.[The Gharara of Damascus is eighty Muds, at three and a half Rotola per Mud, or twenty pounds.] The taxes paid by the village amounted to a thousand piastres, or fifty pounds sterling, besides the tribute extorted by the Bedouins. The vicinity of the village is watered by several springs. I was obliged to remain at Merdjan the next day, because my mare fell ill, and was unable to proceed. As I did not like to return to Damascus, I bought a mare of the Sheikh of the village, a Christian of Mount Libanus, who knew me, and who took a bill upon Damascus in payment. This mare I afterwards bartered for a Bedouin horse.

April 23d.—I left Merdjan to examine the eastern limits of the Ledja. We passed the Aamoud Eszoubh [Arabic], or Column of the Morning, an insulated pillar standing in the plain; it is formed

BERAK.

[p.214]of the black stone of the Ledja, about twenty-five or thirty feet high, of the Ionic order, and with a high pedestal. I had been told that there were some inscriptions upon it, but I did not find any. The column is half an hour distant from Merdjan, to the eastward of south. Round the column are fragments of three or four others, which appear to have formed a small temple. The remains of a subterraneous aqueduct, extending from the village towards the spot where the column stands, are yet visible. In one hour from thence we passed a ruined village called Beidhan [Arabic], with a saltpetre manufactory. Two hours from Merdjan is Berak [Arabic], bearing from it S.E.b.E. Our road lay over a low plain between the Djebel Kessoue and the Ledja, in which the Bedouins of the latter were pasturing their cattle. Berak is a ruined town, situated on the N.E. corner of the Ledja; there is no large building of any consequence here; but there are many private habitations. Here are two saltpetre manufactories, in which the saltpetre is procured by boiling the earth dug up among the ruins of the town; saline earth is also dug up in the neighbouring plain; in finding the productive spots, they are guided by the appearance of the ground in the morning before sunrise, and wherever it then appears most wet with dew the soil beneath is found impregnated with salt. The two manufactures produce about three Kantars, or fifteen or sixteen quintals per month of saltpetre, which is sold at about fifteen shillings per quintal. The boilers of these manufactories are heated by brush-wood brought from the desert, as there is little wood in the Ledja, about Berak. The whole of the Loehf, or limits of the Ledja, is productive of saltpetre, which is sold at Damascus and Acre; I saw it sold near the lake of Tiberias for double the price which it costs in the Loehf. In the interior of a house among the ruins of Berak, I saw the following inscription:

[p.215]

[Greek] ["The tenth of Peritius of the eighth year." Peritius was one of
the Macedonian months, the use of which was introduced into Syria by the
Seleucidae. It answered to the latter part of December and beginning of
January. Ed.].

On the outside wall of a house, in another part of the town, was the following:

[Greek] [GREEK] Apellaeus was another Macedonian month, and answered to half October and half November. This inscription is within a tablet of the usual form. Ed].

Berak, like most of the ancient towns of the Ledja, has a large stone reservoir of water. Between these ruins and Missema lies the ruined city Om Essoud [Arabic], in the Loehf.

Djebel Kessoue runs out in a S.E. direction as far as the N.E. limits of the Ledja, and consists of the same kind of rock as that district. The other branch of it, or Djebel Khiara, extends towards Shaara. One hour S.W. from Berak, in the Ledja, are the ruins of a tower called Kaszr Seleitein [Arabic], with a ruined village near it. An Arab enumerated to me the following names of ruined cities and villages in the Ledja, which may be added to those mentioned in my former journal: Emseyke [Arabic], El Wyr

EL KHELKHELE.

[p.216] [Arabic], Djedl [Arabic], Essemeyer [Arabic], Szour [Arabic],
Aasem Ezzeitoun [Arabic], Hamer [Arabic], Djerrein [Arabic], Dedjmere
[Arabic], El Aareis [Arabic] El Kastall [Arabic], Bord [Arabic], Kabbara
[Arabic], El Tof [Arabic], Etteibe [Arabic], Behadel [Arabic], El Djadj
[Arabic], Szomeith [Arabic], El Kharthe [Arabic], Harran [Arabic],
Djeddye [Arabic], Serakhed [Arabic], Deir [Arabic], Dami [Arabic],
Aahere [Arabic], Om el Aalek [Arabic], Moben el Beit [Arabic], Deir
Lesmar [Arabic].

I engaged a man at Berak to conduct me along the Loehf, or limits of the Ledja; this eastern part is called El Lowa, from the Wady Lowa [Arabic], a winter torrent which descends from Djebel Haouran, and flows along the borders of the Ledja, filling in its course the reservoirs of all the ancient towns situated there; it empties itself into the Bahret el Merdj, or marshy ground at seven or eight hours east of Damascus, where the rivers of Damascus also are lost. Our road was S.S.E. In one hour from Berak we passed the Lowa, near a ruined bridge, where the Wady takes a more eastern direction. Some water remained in pools in different places in the Wady, the rains having been very copious during the winter season. In an hour and a half we passed Essowara [Arabic], a ruined town on our right; we travelled along the fertile plain that skirts the rocky surface of the Ledja, which at two hours took a more southern direction. On our right was El Hazzem [Arabic], a ruined town; and a little farther, Meharetein [Arabic], also in ruins. All these towns are on the borders of the Ledja. Their inhabitants formerly cultivated the fields watered by the Lowa, of which the stone enclosures are still visible in some places. At three hours is El Khelkhele [Arabic], a ruined town, where we slept, in the house of the owner of a saltpetre manufactory.

The Wady Lowa in some places approaches close to the Ledja, and in others advances for a mile into the plain; its banks were covered with the most luxuriant herbage, of which little use is

SOWARAT EL DSAKEIR.

[p.217]made; the Arabs of the Ledja being afraid to pass beyond its limits, from the almost continual state of warfare in which they live with the powerful tribe of Aeneze, and the government of Damascus; while the Aeneze, on the other hand, are shy of approaching too near the Ledja, from fear of the nightly robberies, and of the fire-arms of the Arabs who inhabit it. The labourers in the saltpetre manufactories are Druses, whose reputation for individual courage, and national spirit, keeps the Arabs at a respectful distance.

April 24th.—Khelkhele, like all the ancient towns in the Haouran, is built entirely with stone. I did not observe any public edifice of importance in the towns of the Lowa; there are some towers of moderate height, which seem to have been the steeples of churches; and a few houses are distinguished from the rest by higher arches in the apartments, and a few rude carvings over their doors. From Khelkhele, S.E. about two hours distant, is a high Tel in the plain; it is called Khaledie [Arabic], and has the ruins of a town on its top; nearly joining to it are the most northern projections of Djebel Haouran, which are distinguished on this side by a chain of low hillocks. To the E. of Khelkhele, about four hours, stands the Tel el Aszfar [Arabic], farther E. the ruined village of Djoh Ezzerobe [Arabic], and still further E. about nine or ten hours, from Khelkhele, the ruined village El Kasem [Arabic], near which is a small rivulet. In the direction of Tel el Khaledie, and to the S.E. of it, are the ruined villages of Bezeine [Arabic], and Bezeinat [Arabic].

The direction of our route from Khelkhele was sometimes S.E. sometimes S. following the windings of the Ledja and the Lowa. At half an hour is the ruined village Dsakeir [Arabic], in the Ledja, which here turns to the E. in the direction of Tel Shiehhan. On its S.E. corner stands the ruined town Sowarat el Dsakeir [Arabic],

OM EZZEITOUN.

[p.218] where we found a party of Arabs Szolout encamped, with whom we breakfasted. In one hour and a quarter we passed Redheimy [Arabic], where the ground was covered with remains of ancient enclosures. One hour and a half, El Hadher [Arabic]; one hour and three quarters, El Laheda [Arabic]; two hours, Omten [Arabic]; two hours and a half, Meraszrasz [Arabic]; three hours, Om Haretein [Arabic]; three hours and a half, Essammera [Arabic]. All the above villages and towns are in ruins, and prove the once-flourishing state of the Ledja. In four hours we reached Om Ezzeitoun [Arabic], a village inhabited by Druses. The advantages of a Wady like the Lowa are incalculable in these countries, where we always find that cultivation follows the direction of the winter torrents, as it follows the Nile in Egypt. There are not many Wadys in this country which inundate the land; but the inhabitants make the best use of the water to irrigate their fields after the great rains have ceased. Springs are scarce, and it is from the Wadys that the reservoirs are filled which supply both men and cattle with water, till the return of the rainy season. It is from the numerous Wadys which rise in the Djebel Haouran that the population of the Haouran derives its means of existence, and the success of its agriculture.

Om Ezzeitoun is inhabited by thirty or forty families. It appears, by the extent of its ruins, to have been formerly a town of some note. I here copied several inscriptions.

Upon a broken stone in the wall of a public building over the great reservoir of the town, was the following:

[Greek]

[p.219] [Greek].

The only ancient building of any consequence is a small temple, of which an arch of the interior, and the gate, only remain; on each side of the latter are niches, between which and the gate are these inscriptions:

[Greek].

The two last syllables are on the frame within which the inscription is engraved.

[Greek].

Upon a stone lying on the ground near the temple is the following:

[p.220] [Greek].[Greek]. Ed.]

Upon a long narrow stone in the wall of a court-yard near the temple:

[Greek].

I had intended to sleep at Om Ezzeitoun, but I found the Druses very ill-disposed towards me. It was generally reported that I had discovered a treasure in 1810 at Shohba, near this place, and it was supposed that I had now returned to carry off what I had then left behind. I had to combat against this story at almost every place, but I was nowhere so rudely received as at this village, where I escaped ill treatment only by assuming a very imposing air, and threatening with many oaths, that if I lost a single hair of my beard, the Pasha would levy an avania of many purses on the village. I had with me an old passport from Soleiman Pasha, who, though no longer governor of Damascus, had been charged pro tempore with the government till the arrival of the new Pasha, who was expected from Constantinople. Soleiman had retired to his former government at Acre, but his Mutsellim at Damascus very kindly granted me strong letters of recommendation to all the authorities of the country, which were of great use to me in the course of my journey.

I left Om Ezzeitoun late in the evening, to proceed toward the mountain of Haouran. Our road lay on the N. side of Tel Shiehhan,

BEREIT.

[p.221]close to which runs the Ledja; and the Wady Lowa descends the mountain on the west side of it. We proceeded in the direction of Soueida, and in an hour and a quarter from the village stopped, after sunset, at an encampment of the Djebel Haouran Arabs. My companion, and a guide whom I had engaged at Om Ezzeitoun, persuaded me to appear before the Arabs as a soldier belonging to the government, in order to get a good supper, of which we were in great want, that of the preceding night, at the saltpetre works, having consisted of only a handful of dry biscuit. We were served with a dish of rice boiled in sour milk, and were much amused by the sports and songs of the young girls of the tribe, which they continued in the moonlight till near midnight. One of the young men had just returned to the encampment, who had been taken prisoner by the Aeneze during a nightly predatory expedition. He showed us the marks of his fetters, and enlarged upon the mode of treating the Rabiat, or prisoner, among the Aeneze. A friend had paid thirty camels for his liberation. In spring the Arabs of the Djebel Haouran and the Ledja take advantage of the approach of the Aeneze, to plunder daily among their enemies; they are better acquainted with the ground than the latter, a part of whose horses and cattle are every spring carried off by these daring mountaineers.

April 25th.—At half an hour from the encampment is the hill called Tel Dobbe [Arabic], consisting of a heap of ruins, with a spring. To the N.E. of it, a quarter of an hour, is the ruined village of Bereit, which was inhabited in 1810, but is now abandoned. The Haouran peasants wander from one village to another; in all of them they find commodious habitations in the ancient houses; a camel transports their family and baggage; and as they are not tied to any particular spot by private landed property, or plantations, and find every where large tracts to cultivate,

AATYL.

[p.222]they feel no repugnance at quitting the place of their birth. In one hour we passed Seleim, which in 1810 was inhabited by a few poor Druses, but is now abandoned. Here are the ruins of a temple, built with much smaller stones than any I had observed in the construction of buildings of a similar size in the Haouran. On the four outer corners were Corinthian pilasters. At one hour and a quarter, road S. we entered the wood of oak-trees, which is continued along the western declivity of the Djebel. One hour and a half, in the wood, we passed the Wady Dyab [Arabic], coming from the mountain. One hour and three quarters, passed Wady Kefr el Laha [Arabic]. At the end of two hours we reached Aatyl [Arabic], a small Druse village in the midst of the wood. Here are the remains of two handsome temples; that which is on the N. side, is in complete ruins; it consisted of a square building, with a high arch across its roof; two niches were on each side of the gate, and in front of it a portico of columns, the number of which it is impossible to determine, the ground being covered by a heap of fragments of columns, architraves, and large square stones. This temple is called El Kaszr. From a small stone in its precincts I copied the following letters:

[Greek].

On the outside wall of the temple is the following inscription in remarkably fine characters.

[Greek].

On the S.E. side of Aatyl stands the other temple, which is of small dimensions but of elegant construction. It has a portico of two

[p.223]columns and two pilasters, each of which has a projecting base for a statue, elevated from the ground about one-third of the height of the column, like the pillars of the great colonnade at Palmyra. The columns are Corinthian, but not of the best time of that order. The interior of the temple consists of an apartment with several arches without any ornaments; but the gate is covered with sculpture. The two pilasters forming the portico have inscriptions on their bases. On the one is this:

[Greek].

Near the other pilaster is an inscription upon two broken stones, lying near each other; these stones appear to have been formerly joined, and to have formed part of the base of the pilaster, and the inscription seems to have been a copy of the former. Upon the one I read:

[Greek].

and upon the other:

[Greek]

[p.224] [Greek].

Near the temple I saw a bas-relief about ten inches square, representing a female bust, with hair in ringlets, falling upon the shoulders; it was lying on the ground; but it was not of such workmanship as to tempt me to take it with me. Upon the wall of one of the largest houses in the village was a long inscription; but too high for me to read.

N.E. of Aatyl, about one hour, up in the mountain, is a ruined tower called Berdj Mabroum [Arabic].

The tobacco of Aatyl is preferred to that of any other part of the Haouran. I here saw a public woman, a Kahirene, who seemed to be kept at the expense of the whole village; I was surprised at this, for manners in the Haouran are generally almost as pure as among the Bedouins: public women are not suffered, and adultery is punished by the death of the woman, while the man is ruined by the heavy penalties exacted by the government in expiation of his guilt. Last year a married Turkish woman at Mohadje, a village in the Loehf, was caught in the embraces of a young Christian; her three brothers hastened to the spot, dragged her to the market place, and there in the presence of the whole community, cut her in pieces with their swords, loading her at the same time with the most horrible imprecations. The lover was fined ten purses.

From Aatyl I pursued my way one hour and a quarter S.S.E. to Soueida, at a short distance from which are the remains of an ancient road. As I had examined the antiquities of this village in 1810, and did not wish to be seen here a second time, I passed on without stopping, in the direction of Aaere, which is two hours and a half distant in a south-westerly direction. In the plain, and at a quarter of an hour to the west of Soueida, is the ruined convent

AAERE.

[p.225] Deir Senan [Arabic]. There is only a small Kurdine village in the road between Soueida and Aaere.

April 26th.—I remained this day at Aaere, in the house of the Druse chief the Sheikh Shybely Ibn Hamdan, where I alighted. The Sheikh appeared to be greatly pleased at my reappearance. Since my former visit, I had cultivated his friendship by letters and presents, which I had sent to him from Aleppo, and by which he was so much gratified, that he would have loaded me with presents in return, had I not thought proper to decline every thing of that kind, contenting myself with some very strong letters of recommendation from him to the authorities in those places which I intended to visit. Shybely is the kindest and most generous Turk I have known in Syria: and his reputation for these qualities has become so general, that peasants from all parts of the Haouran settle in his village. The whole of the Christian community of Soueida, with the Greek priest at their head, had lately arrived, so that Aaere has now become one of the most populous villages in this district. The high estimation in which the Sheikh is held arises from his great hospitality, and the justice and mildness with which he treats the peasants, upwards of forty of whom he feeds daily, besides strangers, who are continually passing here in their way to the Bedouin encampments; the coffee pot is always boiling in the Menzoul or stranger's room. He may now, in fact, be called the Druse chief of the Haouran, though that title belongs in strictness to his father-in-law, Hossein Ibn Hamdan, the Sheikh of Soueida. In the mosque of Aaere, a low vaulted building, I copied the following inscription from a stone in the wall:

[Greek].

BOSZRA.

[p.226]April 27th.—I now thought that I might visit Boszra, which I had found it prudent to avoid in my former tour. Shybely gave me one of his men as a guide, and we followed the road which I have already described, as far as Shmerrin. At a quarter of an hour beyond Shmerrin, we passed the Wady Rakeik [Arabic].

Boszra [Arabic], is situated in the open plain, two hours distant from Aaere and is at present the last inhabited place in the south-east extremity of the Haouran; it was formerly the capital of Arabia Provincia, and is now, including its ruins, the largest town in the Haouran. It is of an oval shape, its greatest length being from E. to W.; its circumference is three quarters of an hour. It was anciently enclosed by a thick wall, which gave it the reputation of a place of great strength. Many parts of this wall, especially on the W. side, still remain; it was constructed with stones of a moderate size, strongly cemented together. The principal buildings in Boszra were on the E. side, and in a direction from thence towards the middle of the town. The S. and S.E. quarters are covered with ruins of private dwellings, the walls of many of which are still standing, but most of the roofs have fallen in. The style of building seems to have been similar to that observed in all the other ancient towns of the Haouran. On the W. side are springs of fresh water, of which I counted five beyond the precincts of the town, and six within the walls; their waters unite with a rivulet whose source is on the N.W. side, within the town, and which loses itself in the southern plain at several hours distance: it is called by the Arabs El Djeheir [Arabic].

The Nahr el Ghazel, which in most maps, and even by D'Anville, is laid down in the immediate vicinity of Boszra, is unknown to the natives; but I was afterwards informed that there is a Wady Ghazel in the direction of Amman (Philadelphia), in the Djebel Belka, which descends from the mountain,

[p.227]and flows into the eastern plains, to the S. of Kalaat el Belka.

The principal ruins of Boszra are the following: a square building, which within is circular, and has many arches and niches in the wall: on either side of the door within are two larger niches, and opposite to the door on the east side of the circle is the sanctuary, formed of low arches supported by Corinthian pillars, without pedestals. Several beautiful sculptured friezes are inserted in the wall, but I was unable to discover from whence they had been taken; in front of the door stand four columns. The diameter of the rotunda is four paces; its roof has fallen in, but the walls are entire, without any ornaments. It appears to have been a Greek church. Over the gate is a long inscription, but it was illegible to my sight.

At a short distance to the west of this edifice is an oblong square building, called by the natives Deir Boheiry [Arabic], or the Monastery of the priest Boheiry. On the top of the walls is a row of windows; on the north side is a high vaulted niche; the roof has fallen in; I observed no ornaments about it. On the side of its low gate is the following inscription in bad characters:

AEL AVREL THEONI LEG AVGG PR PR COS DESIG OPTIONES [xx] LEG III
KVRENAICAE VENERIANAE GALLIANAE RARISI—MO ET PER OMNIA IUSTISSIMO SOCIO

Between these two buildings stands the gate of an ancient house, communicating with the ruins of an edifice, the only remains of which is a large semi-circular vault, with neat decorations and four small niches in its interior; before it lie a heap of stones and broken columns. Over the gate of the house is the following inscription:

[p.228] [Greek].

The natives have given to this house the name of Dar Boheiry, or the house of Boheiry. This Boheiry is a personage well known to the biographers of Mohammed, and many strange stories are related of him, by the Mohammedans, in honour of their Prophet, or by the eastern Christians, in derision of the Impostor. He is said to have been a rich Greek priest, settled at Boszra, and to have predicted the prophetic vocation of Mohammed, whom he saw when a boy passing with a caravan from Mekka to Damascus. Abou el Feradj, one of the earliest Arabic historians, relates this anecdote. According to the traditions of the Christians, he was a confidential counsellor of Mohammed, in the compilation of the Koran.

To the west of the abovementioned buildings stands the great mosque of Boszra, which is certainly coeval with the first aera of Mohammedanism, and is commonly ascribed to Omar el Khattab [Arabic]. Part of its roof has fallen in. On two sides of the square building runs a double row of columns, transported hither from the ruins of some Christian temple in the town. Those which are formed of the common Haouran stone are badly wrought in the coarse heavy style of the lower empire; but among them are sixteen fine variegated marble columns, distinguished both by the beauty of the material, and of the execution: fourteen are Corinthian, and two Ionic; they are each about sixteen or eighteen feet in height, of a single block, and well polished. Upon two of them standing opposite to each other are the two following inscriptions:

1. [Greek]

[p.229] [Greek].

2. [Greek].

The walls of the mosque are covered with a coat of fine plaster, upon which were many Cufic inscriptions in bas-relief, running all round the wall, which was embellished also by numerous elegant Arabesque ornaments; a few traces of these, as well as of the inscriptions, still remain. The interior court-yard of the mosque is covered with the ruins of the roof, and with fragments of columns, among which I observed a broken shaft of an octagonal pillar, two feet in diameter; there are also several stones with Cufic inscriptions upon them.

Passing from the great mosque, southwards, we came to the principal ruin of Boszra, the remains of a temple, situated on the side of a long street, which runs across the whole town, and terminates at the western gate. Of this temple nothing remains but the back wall, with two pilasters, and a column, joined by its entablature to the main wall; they are all of the Corinthian order, and both capitals and architraves are richly adorned with sculpture. In the wall of the temple are three rows of niches, one over the other. Behind this is another wall, half ruined. In front of the temple, but

[p.230]standing in an oblique direction towards it, are four large Corinthian Columns, equalling in beauty of execution the finest of those at Baalbec or Palmyra (those in the temple of the Sun at the latter place excepted): they are quite perfect, are six spans in diameter, and somewhat more than forty-five feet in height; they are composed of many pieces of different sizes, the smallest being towards the top, and they do not appear to have been united by an entablature. They are not at equal distances, the space between the two middle ones being greater than the two other intervals. About thirty paces distant stands another column, of smaller dimensions, and of more elaborate but less elegant execution. I endeavoured in vain to trace the plan of the edifice to which these columns belonged, for they correspond in no way with the neighbouring temple; it appeared that the main building had been destroyed, and its site built upon; nothing whatever of it remaining but these columns, the immediate vicinity of which is covered with the ruins of private houses. These four large columns, and those of Kanouat, are the finest remains of antiquity in the Haouran. Upon the base of the pilaster in the back wall of the temple is the following inscription, in handsome characters:

[Greek].

Upon a broken stone in a modern wall near this temple I read:

[Greek].

[p.231] Upon another broken stone not far from the former is this inscription, now almost effaced, and which I made out with difficulty:

[Greek].

The ruin of the temple just described is in the upper part of the town, which slopes gently towards the west; not far from it, in descending the principal street, is a triumphal arch, almost entire, but presenting nothing very striking in its appearance, from the circumstance of the approach to it being choked with private houses, as is the case with all the public buildings in Boszra, except the church first mentioned. The arch consists of a high central arch, with two lower side arches; between these are Corinthian pilasters, with projecting bases for statues. On the inside of the arch were several large niches, now choked up by heaps of broken stones. On one of the pilasters is this inscription:

VLIO IVLIA . . . . . NAR PRAEF LEG. p ARTHICAE . . . . . . PPIANAE DVCI
DEVOTI S . MO . TREBICIVS CAVOINUS PRAEF ALAE NOV. EFIRME CATAPRACTO
PHILIPPIAN . PRAEPOSITO OPTIMO

Upon a stone in the wall over the gate of a private house on the west side of the temple, was the following, upside down:

[p.232] [Greek].

Over the gate of another house, in the same neighbourhood:

[Greek].

Among the ruins in the N.W. part of the town is an insulated mosque, and another stands near the above mentioned Deir Boheiry; in its court-yard is a stone covered with a long and beautiful Cufic inscription, which is well worth transporting to Europe; the characters being very small it would have required a whole day to copy it; it begins as follows:

[Arabic].

Not far from the great mosque is another triumphal arch, of smaller dimensions than the former, but remarkable for the thickness of its walls: it forms the entrance to an arched passage, through which one of the principal streets passed: two Doric columns are standing before it.

In the eastern quarter of the town is a large Birket or reservoir, almost perfect, one hundred and ninety paces in length, one hundred and fifty three in breadth, and enclosed by a wall seven feet in thickness, built of large square stones; its depth maybe about twenty feet. A staircase leads down to the water, as the basin is never completely filled. This reservoir is a work of the Saracens; made for watering the pilgrim caravan to Mekka, which as late as the seventeenth century passed by Boszra. A branch of the Wady Zeid [See p. 105.]empties itself in winter into the Birket. On the south side it is flanked by a row of houses, by some public edifices, and a

[p.233]mosque; and on the west side by an ancient cemetery; the other sides are open.

Upon a broken stone, in the middle of the town, is the following inscription, in characters similar to those which I met with at Hebron, Kanouat, and Aaere.

[xxxxx].

I now quitted the precincts of the town, and just beyond the walls, on the S. side came to a large castle of Saracen origin, probably of the time of the Crusades: it is one of the best built castles in Syria, and is surrounded by a deep ditch. Its walls are very thick, and in the interior are alleys, dark vaults, subterraneous passages, &c. of the most solid construction. What distinguishes it from other Syrian castles, is that on the top of it there is a gallery of short pillars, on three sides, and on the fourth side are several niches in the wall, without any decorations; many of the pillars are still standing. The castle was garrisoned, at the time of my visit, by six Moggrebyns only. There is a well in the interior. I copied the following from a small altar-shaped stone lying on the ground within the castle:

[Greek]. [Legionis tertiae Cyrenaicae. Ed.]

The castle of Boszra is a most important post to protect the harvests of the Haouran against the hungry Bedouins; but it is much neglected by the Pashas of Damascus, and this year the

[p.234]crops of the inhabitants of Boszra have been almost entirely consumed by the horses of the Aeneze, who were encamped on the E. side of the Djebel Haouran.

From a broken stone in the modern wall of a court-yard near the castle I copied the following letters:

[Greek].

In proceeding from the castle westwards, I arrived, in a quarter of an hour, at the western gate of the town, where the long street terminates. The gate is a fine arch, with niches on each side, in perfect preservation: the people of Boszra call it Bab el Haoua [Arabic], or the Wind gate, probably because the prevailing or summer breezes blow from that point. A broad paved causeway, of which some traces yet remain, led into the town; vestiges of the ancient pavement are also seen in many of the streets, with a paved footway on each side; but the streets are all narrow, just permitting a loaded camel to pass.

Near the Bab el Haoua are the springs above mentioned, called Ayoun el Merdj; with some remains of walls near them. The late Youssef Pasha of Damascus built here a small watch-tower, or barrack, for thirty men, to keep the hostile Arabs at a distance from the water. The town walls are almost perfect in this part, and the whole ground is covered with ruins, although there is no appearance of any large public building. Upon an altar near one of the springs was the following inscription:

ANTONIAE FORTVNATAE ANTONIVS. V . . CES CONIVGI PIISIMAE

[p.235] Near it is another altar, with a defaced inscription.

In going northward from the springs, I passed the rivulet Djeheir, whose source is at a short distance, within the precincts of the town. It issues from a stone basin, and was conducted anciently in a canal. Over it seems to have stood a small temple, to judge by the remains of several columns that are lying about. The source is full of small fish. Youssef Pasha built a barrack here also; but it was destroyed by the Wahabi who made an incursion into the Haouran in 1810, headed by their chief Ibn Saoud, who encamped for two days near this spot, without being able to take the castle, though garrisoned by only seven Moggrebyns. The banks of the Djeheir are a favourite encampment of the Bedouins, and especially of the Aeneze.

Beyond the town walls, and at some distance to the north of the Djeheir, stands the famous mosque El Mebrak; and near it is the cemetery of the town. Ibn Affan, who first collected the scattered leaves of the Koran into a book, relates that when Othman, in coming from the Hedjaz, approached the neighbourhood of Boszra with his army, he orderd his people to build a mosque on the spot where the camel which bore the Koran should lie down; such was the origin of the mosque El Mebrak. [Mebrak [Arabic] means the spot where a camel couches down, or a halting-place.] It is of no great size; its interior was embellished, like that of the great mosque, with Cufic inscriptions, of which a few specimens yet remain over the Mehrab, or niche towards which the face of the Imam is turned in praying. The dome or Kubbe which covered its summit has been recently destroyed by the Wahabi.

The above description comprises all the principal antiquities of Boszra. A great number of pillars lie dispersed in all directions in the town; but I observed no remains of granite. Its immediate

[p.236]invirons are also covered with ruins, principally on the W. and N.W. sides, where the suburbs may have formerly stood.

Of the vineyards, for which Boszra was celebrated, even in the days of Moses, and which are commemorated by the Greek medals of [Greek], not a vestige remains. There is scarcely a tree in the neighbourhood of the town, and the twelve or fifteen families who now inhabit it cultivate nothing but wheat, barley, horse-beans, and a little Dhourra. A number of fine rose trees grow wild among the ruins of the town, and were just beginning to open their buds.

April 28th.—I was greatly annoyed during my stay at Boszra, by the curiosity of the Aeneze, who were continually passing through the place. It had been my wish to visit the ruined city of Om El Djemal [Arabic], which is eight hours distant from Boszra, to the S.; but the demands of the Arabs for conducting me thither were so exorbitant, exceeding even the sum which I had thought necessary to bring with me from Damascus to defray the expenses of my whole journey, that I was obliged to return to Aaere towards mid-day, after having offered thirty piastres for a guide, which no one would accept. None but Aeneze could have served me, and with them there was no reasoning; they believed that I was going in search of treasure, and that I should willingly give any sum to reach the spot where it was hid.

April 29th.—I took leave of my worthy friend Shybely, who would not let us depart alone, but engaged a Bedouin to accompany us towards the western parts of the Haouran; this man was a Bedouin of Sayd, or Upper Egypt, of the tribe of Khelafye, who inhabit to the west of Girge; he had entered the service of the Mamelouks, and had been with one of them to Mekka, from whence he returned to Damascus, where he entered into the Pasha's cavalry; here he had the misfortune to kill one of his comrades, which

EL HEREYEK.

[p.237]obliging him to fly, he repaired to the Aeneze, with whom he found security and protection.

Half an hour from Aaere we passed Wady Ghothe [Arabic], with the village of Ghothe to our left; route N.W.b.N. One hour and a half, the village Om Waled [Arabic], one hour and three quarters, the village El Esleha [Arabic], inhabited principally by Christians. Two hours and a quarter, passed Wady Soueida. Two hours and a half the village Thale [Arabic], to the west of which, one hour, is Tel Hossein, with the village Kheraba. At three hours and a quarter is the village El Daara [Arabic], with Wady Daara; here we dined at an encampment of Arabs of Djebel Haouran, who are in the habit of descending into the plain to pasture their cattle, as soon as the country is evacuated by the Aeneze. At four hours and three quarters is Melieha el Aattash [Arabic], in a direction N.W. from Daara; from thence our route lay W. by N. Not more than one-third of the plain was cultivated, though the peasants had sown more grain this year, than they had done for many years back. S. of Melieha half an hour lies the village Rakham [Arabic]. Five hours and a half the village El Herak [Arabic]. Five hours and three quarters, the village El Hereyek [Arabic]. In all these villages are several reservoirs of water, for the supply of the inhabitants during summer, and which are filled either by the winter torrents descending from the Djebel Haouran, or by rain water, which is conducted into them from every side by narrow channels: they are all of ancient date, and built entirely with the black Haouran stone; but I saw in none of the villages any edifice of magnitude. Near Hereyek we fell in with the encampment of the Damascus beggars, who make an excursion every spring to the Haouran, to collect alms from the peasants and Arabs; these contributions are principally in butter and wool,

NAEME.

[p.238]which they sell on their return to Damascus. They had about a dozen tents, and as many asses, and I saw a good mare tied before the tent of the Sheikh, who is a man of consequence among the thieves and vagabonds of Damascus. His name is El Shuhadein [Arabic]: he invited us to drink a cup of coffee, and take some refreshment; but my companions, who knew him, advised me to keep clear of him. At six hours and a quarter, we passed at a short distance to our left, the village Olma [Arabic], our route being N.W. About one hour S.W. of Olma lies the village El Kerek. Eight hours and twenty-five minutes, the village Naeme [Arabic]. Most of these villages stand upon, or near, low hillocks or Tels, the only objects which break the monotony of the plain.

It was at Naeme that I saw, for the first time, a swarm of locusts; they so completely covered the surface of the ground, that my horse killed numbers of them at every step, whilst I had the greatest difficulty in keeping from my face those which rose up and flew about. This species is called in Syria, Djerad Nedjdyat [Arabic] or Djerad Teyar [Arabic], i.e. the flying locusts, being thus distinguished from the other species, called Djerad Dsahhaf [Arabic], or devouring locusts. The former have a yellow body; a gray breast, and wings of a dirty white, with gray spots. The latter, I was told, have a whitish gray body, and white wings. The Nedjdyat are much less dreaded than the others, because they feed only upon the leaves of trees and vegetables, sparing the wheat and barley. The Dsahhaf, on the contrary, devour whatever vegetation they meet with, and are the terror of the husbandmen; the Nedjdyat attack only the produce of the gardener, or the wild herbs of the desert. I was told, however, that the offspring of the Nedjdyat produced in Syria partake of the voracity of the Dsahhaf, and like them prey upon the crops of grain.