Kanobin is the seat of the patriarch of the Maronites, who is at the head of twelve Maronite bishops, and here in former times he generally passed the summer months, retiring in the winter to Mar Hanna; but the vexations and insults which the patriarchs were exposed to from the Metaweli, in their excursions to and from Baalbec, induced them for many years to abandon this residence. The present patriarch is the first who for a long time has resided in

HOSRUN.

[p.22]Kanobin. Though I had no letter of introduction to him, and was in the dress of a peasant, he invited me to dinner, and I met at his table his secretary, Bishop Stefano, who has been educated at Rome, and has some notions of Europe. While I was there, a rude peasant was ordained a priest. Kanobin had once a considerable library; but it has been gradually dispersed; and not a vestige of it now remains. The cells of the monks are, for the most part, in ruins.

Three hours distant from Kanobin, at the convent Kashheya, which is near the village Ehden, is a printing office, where prayer-books in the Syriac language are printed. This language is known and spoken by many Maronites, and in this district the greater part of them write Arabic in the Syriac characters. The names of the owners of the silk-worms were all written in this character in different hands, upon the bags suspended in the church.

I returned to Bshirrai by an easier road than that which I had travelled in the morning; at the end of three quarters of an hour I regained the upper plain, from whence I proceeded for two hours by a gentle ascent, through fields and orchards, up to the village. The potatoe succeeds here very well; a crop was growing in the garden of the Carmelite convent; it has also been cultivated for some time past in Kesrouan. In the mountains about Kanobin tigers are said to be frequently met with; I suppose ounces are meant.

October 4th.—I departed from Bshirrai with the intention of returning to Zahle over the higher range of the Libanus. We crossed the Kadisha, at a short distance from Bishirrai, above the place where it falls over the precipice: at one hour distant from Bshirrai, and opposite to it, we passed the village of Hosrun. The same cultivation prevails here as in the vicinity of Bshirrai; 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 Libanus. 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 shore 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 Libanus, 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 pass the winter months on the sea shore 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 grass, 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 Libanus. 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 Beshir. 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 assembly 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 Libanus 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 goddess: 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 passed 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 Libanus 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 asses, 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 parishioners, 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 principal 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 principal 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 cherishing similar feelings; and scenes most disgraceful to Christianity are frequently the consequence. In those parts where no Greeks live, as in the mountains of Libanus, 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 passing 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 Fukhar; at both of which places my guide went to the Greek church, and prayed according to its forms; in passing 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 spacious pronaos, 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 space 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 principal 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 passed 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, noble 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 passed 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-Libanus, or

HASBEYA

[p.32] Djurd Essharki, into the Bekaa, is the village Nebi Israi, and to the left, in the Anti-Libanus, is the Druse village of Souire. A little farther on we passed Hamara, a village on the Anti-Libanus. 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- Libanus, 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 passed 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, principally Greeks, though there are also Catholics and Maronites here. There are only forty Turkish families, and twenty Enzairie. The inhabitants make cotton cloth for shirts and gowns, and have a few dyeing houses. The principal 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 Beshir. 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 Fukhar, Ferdis, Khereibe, El Merie, Shiba, Banias, Ain Fid, Zoura, Ain Kamed Banias, Djoubeta, Fershouba, 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 nobody 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 Judaicum, 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, assemble 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.

[p.35] village in two hours after quitting Hasbeya. Between Souk el Khan and Hereibe lies the village Ferdous. Hereibe is considerably higher than the river. All this neighbourhood is planted with olive-trees; and olives, from hence to Damascus, are the most common food of the inhabitants, who put them into salt, but they do not thereby entirely remove the bitter taste. At Aleppo and Damascus, olives destined for the table are immersed for a fortnight in water, in which are dissolved one proportion of chalk and two proportions of alkali; this takes away all bitterness, but the fruit is at the same time deprived of a part of its flavour.

On the west side of the village of Hereibe stands a ruined temple, quite insulated; it is twenty paces in length, and thirteen in breadth; the entrance is towards the west, and it had a vestibule in front with two columns. On each side of the entrance are two niches one above the other, the upper one has small pilasters, the lower one is ornamented on the top by a shell, like the niches in the temple at Baalbec. The door- way, which has no decoration whatever, opens into a room ten paces square, in which no columns, sculpture, or Ornaments of any kind are visible; three of the walls only are standing. At the back of this chamber is a smaller, four paces and a half in breadth, by ten in length, in one corner of which is a half-ruined staircase, leading to the top of the building; in this smaller room are four pilasters in the four angles; under the large room are two spacious vaults. On the outside of the temple, at the east corners, are badly wrought pilasters of the Ionic order. The roof has fallen in, and fills up the interior. The stone employed is of the same quality as that used at Heusn Nieha and Baalbec.

From Hereibe I came to the spring Ain Ferkhan in one hour; and from thence, in three quarters of an hour, to the village

BANIAS.

[p.36]Rasheyat-el-Fukhar, over mountainous ground. The village stands on a mountain which commands a beautiful view of the lake Houle, its plain, and the interjacent country. It contains about one hundred houses, three-fourths of which are inhabited by Turks and the remainder by Greeks. The inhabitants live by the manufacture of earthen pots, which they sell to the distance of four or five days journey around, especially in the Haouran and Djolan; they mould them in very elegant shapes, and paint them with a red-earth: almost every house has its pottery, and the ovens in which the pots are baked are common to all. The Houle bears from Rasheyat-el-Fukhar, between S. by E. and S.E. by S. Kalaat el Shkif, on the top of the mountain, towards Acre, E. by N. and Banias, though not visible, S.

October 13th.—We set out in a rainy morning from Rasheyat-el-Fukhar. I was told that in the mountain to the E. one hour and a half, were considerable ruins. The mountains of Hasbeya, or the chain of the Djebel Essheikh, divide, at five hours N. from the lake, into two branches. The western, a little farther to the south, takes the name of Djebel Safat, the eastern joins the Djebel Heish and its continuations, towards Banias. Between the two lie the lake of the Houle and the Ard el Houle, the latter from three to four hours in breadth. We descended from Rasheyat-el-Fukhar into the plain, in which we continued till we reached Banias, at the end of four hours, thoroughly drenched by a heavy shower of rain. We alighted at the Menzel or Medhaafe; this is a sort of Khan found in almost every village through which there is a frequented route. Strangers sleep in the Medhaafe, and the Sheikh of the village generally sends them their dinner or supper; for this he does not accept of any present, at least not of such as common travellers can offer; but it is custmary to give something to the servant or watchman (Natur) who brings the meal, and takes care that

CASTLE OF BANAIS.

[p.37]nothing is stolen from the strangers' baggage. The district of Banias is classic ground; it is the ancient Caesarea Philippi; the lake Houle is the Lacus Samachonitis.

My money being almost expended, I had no time to lose in gratifying my curiosity in the invirons of Banias. Immediately after my arrival I took a man of the village to shew me the way to the ruined castle of Banias, which bears E. by S. from it. It stands on the top of a mountain, which forms part of the mountain of Heish, at an hour and a quarter from Banias; it is now in complete ruins, but was once a very strong fortress. Its whole circumference is twenty-five minutes. It is surrounded by a wall ten feet thick, flanked with numerous round towers, built with equal blocks of stone, each about two feet square. The keep or citadel seems to have been on the highest summit, on the eastern side, where the walls are stronger than on the lower, or western side. The view from hence over the Houle and a part of its lake, the Djebel Safad, and the barren Heish, is magnificent. On the western side, within the precincts of the castle, are ruins of many private habitations. At both the western corners runs a succession of dark strongly built low apartments, like cells, vaulted, and with small narrow loop holes, as if for musquetry. On this side also is a well more than twenty feet square, walled in, with a vaulted roof at least twenty-five feet high; the well was, even in this dry season, full of water: there are three others in the castle. There are many apartments and recesses in the castle, which could only be exactly described by a plan of the whole building. It seems to have been erected during the period of the crusades, and must certainly have been a very strong hold to those who possessed it. I saw no inscriptions, though I was afterwards told that there are several both in Arabic and in Frank (Greek or Latin). The castle has but one gate, on the south side. I could discover no traces

BANIAS.

[p.38]of a road or paved way leading up the mountain to it. The valley at its S.E. foot is called Wady Kyb, that on its western side Wady el Kashabe, and on the other side of the latter, Wady el Asal. In winter time the shepherds of the Felahs of the Heish, who encamp upon the mountain, pass the night in the castle with their cattle.

Banias is situated at the foot of the Heish, in the plain, which in the immediate vicinity of Banias is not called Ard Houle, but Ard Banias. It contains about one hundred and fifty houses, inhabited mostly by Turks: there are also Greeks, Druses, and Enzairie. It belongs to Hasbeya, whose Emir nominates the Sheikh. On the N.E. side of the village is the source of the river of Banias, which empties itself into the Jordan at the distance of an hour and a half, in the plain below. Over the source is a perpendicular rock, in which several niches have been cut to receive statues.

The largest niche is above a spacious cavern, under which the river rises. This niche is six feet broad and as much in depth, and has a smaller niche in the bottom of it. Immediately above it, in the

[p.39] perpendicular face of the rock, is another niche, adorned with pilasters, supporting a shell ornament like that of Hereibe.

There are two other niches near these, and twenty paces farther two more nearly buried in the ground at the foot of the rock. Each of these niches had an inscription annexed to it, but I could not decipher any thing except the following characters above one of the niches which are nearly covered with earth.

[Greek]

In the middle niche of the three, which are represented in the engraving, the base of the statue is still visible.[Banias, [Greek text], or Caesareia Philippi, was the Dan of the Jews. The name Paneas was derived from the worship of Pan. The niche in the cavern probably contained a statue of Pan, and the other niches similar dedications to the same or other deities. The cavern and [Greek text], or sanctuary of Pan, are described by Josephus, from whom it appears also that the fountain was considered the source of the Jordan, and at the same time the outlet of a small lake called Phiala, which was situated 120 stades from Caesareia towards Trachonitis, or the north-east. The whole mountain had the name of Paneium. The hewn stones round the spring may have belonged, perhaps, to the temple of Augustus, built here by Herod. Joseph. de Bel. Jud. l.i,c.16. Antiq. Jud. l.3,c.10,-l.15,c.10. Euseb. Hist. Eccl. l.12,c.17. The inscription appears to have been annexed to a dedication by a priest of Pan, who had prefixed the usual pro salute for the reigning Emperors. Ed.]

Upon the top of the rock, to the left of the niches, is a mosque dedicated to Nebi Khouder, called by the Christians Mar Georgius, which is a place of devotion for Mohammedan strangers passing this way. Round the source of the river are a number of hewn stones. The stream flows on the north side of the village; where is a well built bridge and some remains of the ancient town, the principal part of which seems, however, to have been on the opposite side of the river, where the ruins extend for a

[p.40]quarter of an hour from the bridge. No walls remain, but great quantities of stones and architectural fragments are scattered about. I saw also an entire column, of small dimensions. In the village itself, on the left side of the river, lies a granite column of a light gray colour, one foot and a half in diameter.

October 15th.—It being Ramazan, we remained under a large tree before the Menzel, smoking and conversing till very late. The researches which Mr. Seetzen made here four years ago were the principal topic; he continued his tour from hence towards the lake of Tabaria, and the eastern borders of the Dead Sea. The Christians believe that he was sent by the Yellow King (Melek el Aszfar, a title which they give the Emperor of Russia) to examine the country preparatory to an invasion, to deliver it from the Turkish yoke. The Turks, on the contrary, believe, that, like all strangers who enquire after inscriptions, he was in search of treasure. When questioned on this subject at Baalbec, I answered, "The treasures of this country are not beneath the earth; they come from God, and are on the surface of the earth. Work your fields and sow them; and you will find the greatest treasure in an abundant harvest." "By your life (a common oath) truth comes from your lips," ([Arabic] is a common word used in Syria for [Arabic] which signifies "thy mouth."] [Arabic] Wuhiyatak, el hak fi tummak) was the reply.

On the south side of the village are the ruins of a strong castle, which, from its appearance and mode of construction, may be conjectured to be of the same age as the castle upon the mountain. It is surrounded by a broad ditch, and had a wall within the ditch. Several of its towers are still standing. A very solid bridge, which crosses the winter torrent, Wady el Kyd, leads to the entrance of the castle, over which is an Arabic inscription; but for want of a ladder, I could make out nothing of it but the date "600 and ... years (.... [Arabic])," taking the era of the Hedjra,

BOSTRA.

[p.41]it coincides with the epoch of the crusades. There are five or six granite columns built into the walls of the gateway.

I went to see the ruins of the ancient city of Bostra, of which the people spoke much, adding that Mousa (the name assumed by Mr. Seetzen) had offered thirty piastres to any one who would accompany him to the place, but that nobody had ventured, through fear of the Arabs. I found a good natured fellow, who for three piastres undertook to lead me to the spot. Bostra must not be confounded with Boszra, in the Haouran; both places are mentioned in the Books of Moses. The way to the ruins lies for an hour and a half in the road by which I came from Rasheyat- el-Fukhar, it then ascends for three quarters of an hour a steep mountain to the right, on the top of which is the city; it is divided into two parts, the largest being upon the very summit, the smaller at ten minutes walk lower down, and resembling a suburb to the upper part. Traces are still visible of a paved way that had connected the two divisions. There is scarcely any thing in the ruins worth notice; they consist of the foundations of private habitations, built of moderate sized square stones. The lower city is about twelve minutes walk in circumference; a part of the four walls of one building only remains entire; in the midst of the ruins was a well, at this time dried up. The circuit of the upper city may be about twenty minutes; in it are the remains of several buildings. In the highest part is a heap of wrought stones of larger dimensions than the rest, which seem to indicate that some public building had once stood on the spot. There are several fragments of columns of one foot and of one foot and a half in diameter. In two different places a short column was standing in the centre of a round paved area of about ten feet in diameter. There is likewise a deep well, walled in, but now dry.

The country around these ruins is very capable of cultivation.

SOURCES OF THE JORDAN

[p.42]Near the lower city are groups of olive trees. Pieces of feldspath of various colours are scattered about in great quantities upon the chalky rock of this mountain. I found in going up a species of locust with six very long legs, and a slender body of about four inches in length. My guide told me that this insect was called [This is the abbreviation of - [Arabic].] [Arabic] Salli al-nabi, i.e. "pray to the Prophet."

I descended the mountain in the direction towards the source of the Jordan, and passed, at the foot of it, the miserable village of Kerwaya. Behind the mountain of Bostra is another, still higher, called Djebel Meroura Djoubba. At one hour E. from Kerwaye, in the Houle, is the tomb of a Turkish Sheikh, with a few houses near it, called Kubbet el Arbai- in w-el-Ghadjar [Arabic].

The greater part of the fertile plain of the Houle is uncultivated; the Arabs El Faddel, El Naim, and the Turkmans pasture their cattle here. It is watered by the river of Hasbeya, the Jordan, and the river of Banias, besides several rivulets which descend from the mountains on its eastern side. The source of the Jordan, or as it is here called, Dhan [Arabic], is at an hour and a quarter N.E. from Banias. It is in the plain, near a hill called Tel-el-Kadi. There are two springs near each other, one smaller than the other, whose waters unite immediately below. Both sources are on level ground, amongst rocks of tufwacke. The larger source immediately forms a river twelve or fifteen yards across, which rushes rapidly over a stony bed into the lower plain. There are no ruins of any kind near the springs; but the hill over them seems to have been built upon, though nothing now is visible. At a quarter of an hour to the N. of the spring are ruins of ancient habitations, built of the black tufwacke, the principal rock found in the plain. The few houses at present inhabited on that spot are called Enkeil.

BANIAS.

[p.43]I was told that the ancient name of the river of Banias was Djour, which added to the name of Dhan, made Jourdan; the more correct etymology is probably Or Dhan, in Hebrew the river of Dhan. Lower down, between the Houle and the lake Tabaria, it is called Orden by the inhabitants; to the southward of the lake of Tabaria it bears the name of Sherya, till it falls into the Dead Sea.

October 15th.—My guide returned to Zahle. It was my intention to take a view of the lake and its eastern borders; but a tumour, which threatened to prevent both riding and walking, obliged me to proceed immediately to Damascus. I had reason to congratulate myself on the determination, for if I had staid a day longer, I should have been compelled to await my recovery at some village on the road. Add to this, I had only the value of four shillings left, after paying my guide: this alone, however, should not have prevented me from proceeding, as I knew that two days were sufficient to enable me to gratify my curiosity, and a guide would have thought himself well paid at two shillings a day; as to the other expenses, travelling in the manner of the country people rendered money quite unnecessary.

There are two roads from Banias to Damascus: the one lies through the villages of Koneitza and Sasa; the other is more northly; I took the latter, though the former is most frequented, being the route followed by all the pilgrims from Damascus and Aleppo to Jerusalem; but it is less secure for a small caravan, owing to the incursions of the Arabs. The country which I had visited to the westward is perfectly secure to the stranger: I might have safely travelled it alone unarmed, and without a guide. The route through the district of the Houle and Banias, and from thence to Damascus, on the contrary, is very dangerous: the Arabs as well as the Felahs, are often known to attack unprotected strangers, and

DJOUBETA.

[p.44]a small body of men was stripped at Koneitza during my stay at Banias.

As soon as I declared my wish to return to Damascus, I was advised by several people present to take a guard of armed men with me, but knowing that this was merely a pretext to extort money without at all ensuring my safety, I declined the proposal, and said I should wait for a Kaffle. It fortunately happened that the Sheikh of the village had business at Damascus, and we were glad of each other's company. We set out in the afternoon, accompanied by the Sheikh's servant. The direction of the route is E.b.S. up the mountain of the Heish, behind the castle of Banias. We passed several huts of Felahs, who live here the whole summer, and retire in winter to their villages. They make cheese for the Damascus market. At the end of an hour and a half we came to Ain el Hazouri, a spring, with the tomb of Sheikh Othman el Hazouri just over it; to the north of it one hour are the ruins of a city called Hazouri. The mountain here is overgrown with oaks, but contains good pasturage; I was told that in the Wady Kastebe, near the castle, there are oak trees more than sixty feet high. One hour more brought us to the village of Djoubeta, where we remained during the night at the house of some friends of the Sheikh of Banias. This village belongs to Hasbeya; it is inhabited by about fifty Turkish and ten Greek families; they subsist chiefly by the cultivation of olives, and by the rearing of cattle. I was well treated at the house where we alighted, and also at that of the Sheikh of the village, where I went to drink a cup of coffee. It being Ramadan, we passed the greater part of the night in conversation and smoking; the company grew merry, and knowing that I was curious about ruined places, began to enumerate all the villages and ruins in

MEDJEL.

[p.45]the neighbourhood, of which I subjoin the names.[The ruins of Dara, Bokatha, Bassisa, Alouba, Afkerdouva, Hauratha (this was described as being of great extent, with many walls and arches still remaining,) Enzouby, Hauarit, Kleile, Emteile, Mesherefe, Zar, Katloube in the Wady Asal, Kseire, Kafoua, Beit el Berek. The villages of Kfershouba, Maonyre in the district Kereimat, Ain el Kikan, Mezahlak, Merj el Rahel, Sheba, Zeneble, Zor or Afid, Merdj Zaa. In the Houle, Amerie, Nebi Djahutha, Sheheil.] The neighbouring mountains of the Heish abound in tigers ([Arabic] nimoura); their skins are much esteemed by the Arab Sheikhs as saddle cloths. There are also bears, wolves, and stags; the wild boar is met with in all the mountains which I visited in my tour.

October 16th.—The friends of the Sheikh of Banias having dissuaded him from proceeding, on account of the dangers of the road, his servant and myself set out early in the morning. In three quarters of an hour we reached the village of Medjel, inhabited by Druses, with four or five Christian families. The Druses who inhahit the country near Damascus are very punctual in observing the rites of the Mohammedan religion, and fast, or at least pretend to do so, during the Ramadan. In their own country, some profess Christianity, others Mohammedism. The chief, the Emir Beshir, keeps a Latin confessor in his house; yet all of them, when they visit Damascus, go to the mosque. Medjel is situated on a small plain high up in the mountain; half an hour further on is a spring; and at one hour and a quarter beyond, is a spacious plain. The mountain here is in most places capable of cultivation. In one hour more we reached the top. The oak tree is very frequent here as well as the bear's plum [Arabic] (Khoukh eddeb), the berries of which afford a very refreshing nourishment to the traveller. The rock is partly calcareous, and partly of a porous tufa, but softer than that which I saw in the Houle. At one hour and a quarter farther is the Beit el Djanne (the House of Paradise), in a narrow Wady, at a

REITIMA.

[p.46]spot where the valley widens a little. On its western side are several sepulchral caves hewn in the chalky rock. Another quarter of an hour brought us to the Ain Beit el Djanne, a copious spring, with a mill near it; and from thence, in half an hour, we reached the plain on the eastern side of the mountain. Our route now lay N.E. by E.; to the right was the open country adjoining the Haouran, to the left the chain of the Heish, at the foot of which we continued to travel for the remainder of the day. The villages on the eastern declivity of the Heish, between Beit el Djanne and Kferhauar are, Hyna, Um Esshara, Dourboul, Oerna, and Kalaat el Djendel.

At three hours and a half from the point where the Wady Beit el Djanne terminates in the plain is the village Kferhauar. Before we entered it I saw to the left of the road a tomb which attracted my attention by its size. I was told that it was the Kaber Nimroud (the tomb of Nimrod); it consists of a heap of stones about twenty feet in length, two feet high, and three feet broad, with a large stone at both extremities, similar to the tombs in Turkish cemeteries. This is probably the Kalat Nimroud laid down in maps, to the south of Damascus; at least I never heard of any Kalaat Nimroud in that direction.

To the right of our road, one hour and a half from Kferhauar, lay Sasa, and near it Ghaptata. Half an hour farther from Kferhauar we alighted at the village Beitima. On a slight eminence near Kferhauar stands a small tower, and there is another of the same size behind Beitima. The principal article of culture here is cotton: the crop was just ripe, and the inhabitants were occupied in collecting it. There are Druses at Kferhauar as well as at Beitima; at the latter village I passed an uncomfortable rainy night, in the court-yard of a Felah's house.

October 17th.—We continued to follow the Djebel Heish (which

DJOUN.

[p.47]however takes a more northern direction than the Damascus road for four hours, when we came to Katana, a considerable village, with good houses, and spacious gardens; the river, whose source is close to the village, empties itself into the Merj of Damascus.

Three hours from Katana, passing over the district called Ard el Lauan, we came to Kfersousa. Beyond Katana begins the Djebel el Djoushe, which continues as far as the Djebel Salehie, near Damascus, uniting, on its western side, the lower ridge of mountains of the Djebel Essheikh. Kfersousa lies just within the limits of the gardens of the Merdj of Damascus. In one hour beyond it I re-entered Damascus, greatly fatigued, having suffered great pain.

After returning to Damascus from my tour in the Haouran, I was desirous to see the ruins of Rahle and Bourkoush, in the Djebel Essheikh, which I had heard mentioned by several people of Rasheya during my stay at Shohba. On the 12th of December, I took a man with me, and rode to Katana, by a route different from that through the Ard el Lauan, by which I travelled from Katana to Damascus in October. It passes in a more southerly direction through the villages of Deir raye [Arabic], one hour beyond Bonabet Ullah; and another hour Djedeide; one hour and a quarter from Djedeide is Artous [Arabic], in which are many Druse families; in an hour from Artous we reached Katana. This is a very pleasant road, through well cultivated fields and groves. I here saw nurseries of apricot trees, which are transplanted into the gardens at Damascus. To the south of Artous three quarters of an hour, is the village of Kankab, situated upon a hill; below it is the village of Djoun, opposite to which,

RAHLE

[p.48]and near the village Sahnaya, lies the Megarat Mar Polous, or St. Paul's cavern, where the Apostle is related to have hidden himself from the pursuit of his enemies at Damascus. The monks of Terra Santa, who have a convent at Damascus, had formerly a chapel at Sahnaya, where one of their fraternity resided; but the Roman Catholic Christians of the village having become followers of the Greek church, the former abandoned their establishment. To the N.E. of Djedeide, and half an hour from it, is the village Maddharnie.

Katana is one of the chief villages in the neighbourhood of Damascus; it contains about one hundred and eighty Turkish families, and four or five of Christians. The Sheikh, to whom the village belongs, is of a very rich Damascus family, a descendant of a Santon, whose tomb is shewn in the mosque of the village. Adjoining to the tomb is a hole in the rocky ground, over which an apartment has been built for the reception of maniacs; they are put down into the hole, and a stone is placed over its mouth; here they remain for three or four days, after which, as the Turks pretend, they regain their senses. The Christians say that the Santon was a Patriarch of Damascus, who left his flock, and turned hermit, and that he gained great reputation amongst the Turks, because whenever he prostrated himself before the Deity, his sheep imitated his example. Katana has a bath, and near it the Sheikh has a good house. The villagers cultivate mulberry trees to feed their silk worms, and some cotton, besides corn. The day after my arrival I engaged two men to shew me the way to the ruins. We began to cross the lower branches of the Djebel Essheikh, at the foot of which Katana is situated, and after an hour and a quarter came to Bir Karme, likewise called El Redhouan, a spring in a narrow valley. We rode over mountainous ground in the road to Rasheya, passed another well of

CASTLE OF BOURKUSH.

[p.49]spring water, and at the end of four hours reached Rahle, a miserable Druse village, half an hour to the right of the road from Katana to Rasheia. The ruins are to the north of the village, in the narrow valley of Rahle, and consist principally of a ruined temple, built of large square stones, of the same calcareous rock used in the buildings of Baalbec: little else remains than the foundations, which are twenty paces in breadth, and thirty in length; within the area of the temple are the foundations of a circular building. Many fragments of columns are lying about, and a few extremely well formed capitals of the Ionic order. Upon two larger stones lying near the gate, which probably formed the architrave, is the figure of a bird with expanded wings, not inferior in execution to the bird over the architrave of the great temple at Baalbec; its head is broken off; in its claws is something of the annexed form, bearing no resemblance to the usual figure of the thunderbolt. On the exterior, wall, on the south side of the temple, is a large head, apparently of a female, three feet and a half high, and two feet and a half broad, sculptured upon one of the large square stones which form the wall: its features are perfectly regular, and are enclosed by locks of hair, terminating in thin tresses under the chin. This head seems never to have belonged to a whole length figure, as the stone on which it is sculptured touches the ground. Near the ruins is a deep well. A few hundred paces to the south, upon an eminence, are the ruins of another edifice, of which there remain the foundations of the walls, and a great quantity of broken columns of small size. Around these edifices are the remains of numerous private habitations; a short column is found standing in most of them, in the centre of the foundations of the building. In the neighbouring rocks about a dozen small cells are excavated, in some of which are cavities for bodies. I found no inscriptions.

KATANA.

[p.50]S.W. from Rahle, one hour and a half, are the ruins of the castle of Bourkush [Arabic]. We passed the spring called Ain Ward (the rose spring), near a plain in the midst of the mountains called Merdj Bourkush. The ruins stand upon a mountain, which appeared to me to be one of the highest of the lower chain of the Djebel Essherk. At the foot of the steep ascent leading up to the castle, on the N.W. side, is a copious spring, and another to the W. midway in the ascent. These ruins consist of the outer walls of the castle, built with large stones, some of which are eight feet long, and five broad. A part only of the walls are standing. In the interior are several apartments which have more the appearance of dungeons than of habitations. The rock, upon which the whole structure is erected, has been levelled so as to form an area within, round which ran a wall; a part of this wall is formed by the solid rock, upwards of eight feet high, and as many broad, the rock having been cut down on both sides.

To the E. of this castle are the ruins of a temple built much in the same style as that of Rahle, but of somewhat smaller dimensions, and constructed of smaller stones. The architrave of the door is supported by two Corinthian pilasters. A few Druse families reside at Bourkush, who cultivate the plain below. On the S.E. side of the ascent to the castle are small caverns cut in the rock. From this point Katana bore S.E.

We returned from Bourkush to Katana by Ain Embery, a rivulet whose source is hard by in the Wady, with some ruined habitations near it. The distance from Bourkush to Katana is two hours and a half brisk walking of a horse. The summit of the mountain was covered with snow. I heard of several other ruins, but had no time to visit them. There are several villages of Enzairie in the mountain. On the third day from my departure I returned to Damascus.

[p.51]JOURNAL

OF AN

EXCURSION INTO THE HAOURAN

IN THE AUTUMN AND WINTER OF 1810.

November 8th.—On returning from the preceding tour, I was detained at Damascus for more than a fortnight by indisposition. As soon as I had recovered my health I began to prepare for a journey into the plain of the Haouran, and the mountains of the Druses of the Haouran, a country which, as well from the reports of natives, as from what I heard that Mr. Seetzen had said of it, on his return from visiting a part of it four years ago, I had reason to think was in many respects highly interesting. I requested of the Pasha the favour of a Bouyourdi, or general passport to his officers in the Haouran, which he readily granted, and on receiving it I found that I was recommended in very strong terms. Knowing that there were many Christians, chiefly of the Greek church, I thought it might be equally useful to procure from the Greek Patriarch of Damascus, with whom I was well acquainted, a letter to his flock in the Haouran. On communicating my wishes, he caused a circular letter to be written to all the priest, which I found of greater

DEPARTURE FROM DAMASCUS.

[p.52]weight among the Greeks than the Bouyourdi was among the Turks.

Being thus furnished with what I considered most necessary, I assumed the dress of the Haouran people, with a Keffie, and a large sheep-skin over my shoulders: in my saddle bag I put one spare shirt, one pound of coffee beans, two pounds of tobacco, and a day's provender of barley for my horse. I then joined a few Felahs of Ezra, of one of whom I hired an ass, though I had nothing to load it with but my small saddle-bag; but I knew this to be the best method of recommending myself to the protection of my fellow travellers; as the owner of the ass necessarily becomes the companion and protector of him who hires it. Had I offered to pay him before setting out merely for his company on the way, he would have asked triple the sum I gave him, without my deriving the smallest advantage from this increase, while he would have considered my conduct as extraordinary and suspicious. In my girdle I had eighty piastres, (about L4. sterling) and a few more in my pocket, together with a watch, a compass, a journal book, a pencil, a knife, and a tobacco purse. The coffee I knew would be very acceptable in the houses where I might alight; and throughout the journey I was enabled to treat all the company present with coffee.

My companions intending to leave Damascus very early the next morning, I quitted my lodgings in the evening, and went with them to sleep in a small Khan in the suburb of Damascus, at which the Haouaerne, or people of Haouran, generally alight.

November 9th.—We departed through this gate of the Meidhan, three hours before sun-rise, and took the road by which the Hadj annually commences its laborious journey; this gate is called Bab Ullah, the Gate of God, but might, with more propriety be named Bab-el-Maut, the Gate of Death; for scarcely a third ever

KESSOUE.

[p.53]returns of those whom a devout adherence to their religion, or the hope of gain impel to this journey. The approach to Damascus on this side is very grand: being formed by a road above one hundred and fifty paces broad, which is bordered on each side by a grove of olive trees, and continues in a straight line for upwards of an hour. A quarter of an hour from Bab Ullah, to the left, stands a mosque with a Kiosk, called Kubbet el Hadj, where the Pasha who conducts the Hadj passes the first night of his journey, which is invariably the fifteenth of the month Shauwal. On the other side of the road, and opposite to it, lies the village El Kadem (the foot), where Mohammed is said to have stopped, without entering Damascus, when coming from Mekka. Half an hour farther is a bridge over a small rivulet: to the left are the villages Zebeine and Zebeinat; to the right the village Deir raye. In another half hour we came to a slight ascent, called Mefakhar; at its foot is a bridge over the rivulet El Berde; to the right is the village El Sherafie: to the left, parallel with the road, extends a stony district called War- ed-djamous [Arabic] the Buffaloes War, War being an appellation given to all stony soils whether upon plains or mountains. Here the ground is very uneven; in traversing it we passed the Megharat el Haramie [Arabic] or Thief's Cavern, the nightly refuge of disorderly persons. On the other side of the War is a descent called Ard Shoket el Haik, which leads into the plain, and in half an hour to the village El Kessoue; distant from Damascus three hours and a quarter in a S.S.E. direction. El Kessoue is a considerable village, situated on the river Aawadj [Arabic], or the crooked, which flows from the neighbourhood of Hasbeya, and waters the plain of Djolan; in front of the village a well paved bridge crosses the river, on each side of which, to the W. and E. appears a chain of low mountains; those to the east are called Djebel Manai [Arabic], and contain large caverns; the

GHABARIB.

[p.54]summits of the two chains nearest the village are called by a collective name Mettall el Kessoue [Arabic]. I stopped for half an hour at Kessoue, at a coffee house by the road side. The village has a small castle, or fortified building, over the bridge.

From Kessoue a slight ascent leads up to a vast plain, called Ard Khiara, from a village named Khiara. In three quarters of an hour from Kessoue we reached Khan Danoun, a ruined building. Here, or at Kessoue, the pilgrim caravan passes the second night. Near Khan Danoun, a rivulet flows to the left. This Khan, which is now in ruins, was built in the usual style of all the large Khans in this country: consisting of an open square, surrounded with arcades, beneath which are small apartments for the accommodation of travellers; the beasts occupy the open square in the centre. From Khan Danoun the road continues over the plain, where few cultivated spots appear, for two hours and a quarter; we then reached a Tel, or high hill, the highest summit of the Djebel Khiara, a low mountain chain which commences here, and runs in a direction parallel with the Djebel Manai for about twenty miles. The mountains Khiara and Manai are sometimes comprised under the name of Djebel Kessoue, and so I find them laid down in D'Anville's map. The summit of Djebel Khiara is called Soubbet Faraoun. From thence begins a stony district, which extends to the village Ghabarib [Arabic], one hour and a quarter from the Soubbet. Upon a hill to the W. of the road, stands a small building crowned with a cupola, to which the Turks resort, from a persuasion that the prayers there offered up are peculiarly acceptable to the deity. This building is called Meziar Eliasha [Arabic], or the Meziar of Elisha. The Hadj route has been paved in several places for the distance of a hundred yards or more, in order to facilitate the passage of the pilgrims in years when the Hadj takes place during the rainy season.

SZANAMEIN.

[p.55]Ghabarib has a ruined castle, and on the side of the road is a Birket or reservoir, with a copious spring. These cisterns are met with at every station on the Hadj route as far as Mekka; some of them are filled by rain water; others by small streams, which if they were not thus collected into one body would be absorbed in the earth, and could not possibly afford water for the thousands of camels which pass, nor for the filling of the water-skins.

At one hour beyond Ghabarib is the village Didy, to the left of the road: one hour from Didy, Es-szanamein [Arabic], the Two Idols; the bearing of the road from Kessoue is S.b.E.[The variation of the compass is not computed in any of the bearings of this journal.] Szanamein is a considerable village, with several ancientbuildings and towers; but as my companions were unwilling to stop, I could not examine them closely. I expected to revisit them on my return to Damascus, but I subsequently preferred taking the route of the Loehf. I was informed afterwards that many Greek inscriptions are to be found at Szanamein.

From Szanamein the Hadj route continues in the same direction as before to Tafar and Mezerib; we left it and took a route more easterly. That which we had hitherto travelled being the high road from the Haouran to Damascus, is perfectly secure, and we met with numerous parties of peasants going to and from the city;

but we had scarcely passed Szanamein when we were apprised by some Felahs that a troop of Arabs Serdie had been for several days past plundering the passengers and villages in the neighbourhood. Afraid of being surprised, my companions halted and sewed their purses up in a camel's pack saddle; I followed their example. I was informed that these flying parties of Arabs very rarely drive away the cattle of the Haouran people, but are satisfied with stripping them of cash, or any new piece of dress

EZRA.

[p.56]which they may have purchased at Damascus, always however giving them a piece of old clothing of the same kind in return. The country from Szanamein to one hour's distance along our road is stony, and is thence called War Szanamein. After passing it, we met some other Haouran people, whose reports concerning the Arabs so terrified my companions, that they resolved to give up their intention of reaching Ezra the same day, and proceeded to seek shelter in a neighbouring village, there to wait for fresh news. We turned off a little to our left, and alighted at a village called Tebne [Arabic], distant one hour and a half from Szanamein. We left our beasts in the court-yard of our host's house, and went to sup with the Sheikh, a Druse, at whose house strangers are freely admitted to partake of a plate of Burgoul. Tebne stands upon a low hill, on the limits of the stony district called the Ledja, of which I shall have occasion to speak hereafter. The village has no water but what it derives from its cisterns, which were at this time nearly dry. It consists wholly of ancient habitations, built of stone, of a kind which I shall describe in speaking of Ezra.

November 10th.—We quitted Tebne early in the morning, and passing the villages Medjidel [Arabic], Mehadjer [Arabic], Shekara [Arabic], and Keratha [Arabic], all on the left of the route, arrived, at the end of three hours and a quarter, at Ezra [Arabic]. Here commences the plain of the Haouran, which is interrupted by numerous insulated hills, on the declivities, or at the foot of which, most of the villages of the Haouran are seated. From Tebne the soil begins to be better cultivated, yet many parts of it are overgrown with weeds. On a hill opposite Manhadje, on the west side of the road, stands a Turkish Meziar, called Mekdad. In approaching Ezra we met a troop of about eighty of the Pasha's cavalry; they had, the preceding night, surprised the above- mentioned

[p.57]party of Arabs Serdie in the village of Walgha, and had killed Aerar, their chief, and six others, whose heads they were carrying with them in a sack. They had also taken thirty-one mares, of which the greater number were of the best Arabian breeds. Afraid of being pursued by the friends of the slain they were hastening back to Damascus, where, as I afterwards heard, the Pasha presented them with the captured mares, and distributed eight purses, or about L200. amongst them.

On reaching Ezra I went to the house of the Greek priest of the village, whom I had already seen at the Patriarch's at Damascus, and with whom I had partly concerted my tour in the Haouran. He had been the conductor of M. Seetzen, and seemed to be very ready to attend me also, for a trifling daily allowance, which he stipulated. Ezra is one of the principal villages of the Haouran; it contains about one hundred and fifty Turkish and Druse families, and about fifty of Greek Christians. It lies within the precincts of the Ledja, at half an hour from the arable ground: it has no spring water, but numerous cisterns. Its inhabitants make cotton stuffs, and a great number of millstones, the blocks for forming which, are brought from the interior of the Ledja; the stones are exported from hence, as well as from other villages in the Loehf, over the greater part of Syria, as far as Aleppo and Jerusalem. They vary in price, according to their size, from fifteen to sixty piastres, and are preferred to all others on account of the hardness of the stone, which is the black tufa rock spread over the whole of the Haouran, and the only species met with in this country.

Ezra was once a flourishing city; its ruins are between three and four miles in circumference. The present inhabitants continue to live in the ancient buildings, which, in consequence of the strength and solidity of their walls, are for the greater part in complete preservation

[p.58]They are built of stone, as are all the houses of the villages in the Haouran and Djebel Haouran from Ghabarib to Boszra, as well as of those in the desert beyond the latter. In general each dwelling has a small entrance leading into a court-yard, round which are the apartments; of these the doors are usually very low. The interior of the rooms is constructed of large square stones; across the centre is a single arch, generally between two and three feet in breadth, which supports the roof; this arch springs from very low pilasters on each side of the room, and in some instances rises immediately from the floor: upon the arch is laid the roof, consisting of stone slabs one foot broad, two inches thick, and about half the length of the room, one end resting upon short projecting stones in the walls, and the other upon the top of the arch. The slabs are in general laid close to each other; but in some houses I observed that the roof was formed of two layers, the one next the arch having small intervals between each slab, and a second layer of similar dimensions was laid close together at right angles with the first. The rooms are seldom higher than nine or ten feet, and have no other opening than a low door, with sometimes a small window over it. In many places I saw two or three of these arched chambers one above the other, forming so many stories. This substantial mode of building prevails also in most of the ancient public edifices remaining in the Haouran, except that in the latter the arch, instead of springing from the walls or floor, rests upon two short columns. During the whole of my tour, I saw but one or two arches, whose curve was lofty; the generality of them, including those in the public buildings, are oppressively low. To complete the durability of these structures, most of the doors were anciently of stone, and of these many are still remaining; sometimes they are of one piece and sometimes they are folding doors; they turn upon hinges worked out of the stone, and are about four [p.59]inches thick, and seldom higher than about four feet, though I met with some upwards of nine feet in height.

I remained at Ezra, in the priest's house, this and the following day, occupied in examining the antiquities of the village. The most considerable ruins stand to the S.E. of the present habitations; but few of the buildings on that side have resisted the destructive hand of time. The walls, however, of most of them yet remain, and there are the remains of a range of houses which, to judge from their size and solidity, seem to have been palaces. The Ezra people have given them the appellation of Seraye Malek el Aszfar, or the Palace of the Yellow King, a term given over all Syria, as I have observed in another place, to the Emperor of Russia. The aspect of these ruins, and of the surrounding rocky country of the Ledja, is far from being pleasing: the Ledja presents a level tract covered with heaps of black stones, and small irregular shaped rocks, without a single agreeable object for the eye to repose upon. On the west and north sides of the village are several public edifices, temples, churches, &c. The church of St. Elias [Arabic], in which the Greeks celebrate divine service, is a round building, of which the roof is fallen in, and only the outer wall standing. On its S. side is a vestibule supported by three arches, the entrance to which is through a short arched dark passage. Over the entrance is the following inscription:

[Greek]

Over a small side gate I observed the following words:

[Greek]

[p.60] On the arch of the entrance alley,

[Greek]

On the outer wall, on the north side of the rotunda;

[Greek]

On the south side of the village stands an edifice, dedicated to St. Georgius, or El Khouder [Arabic], as the Mohammedans, and sometimes the Christians, call that Saint. It is a square building of about eighty- five feet the side, with a semicircular projection on the E. side; the roof is vaulted, and is supported by eight square columns, which stand in a circle in the centre of the square, and are united to one another by arches. They are about two feet thick, and sixteen high, with a single groove on each side. Between the columns and the nearest part of the wall is a space of twelve feet. The niche on the east side contains the altar. The vaulted roof is of modern construction. The building had two entrances; of which the southern is entirely walled up; the western also is closed at the top, leaving a space below for a stone door of six feet high, over which is a broad stone with the following inscription upon it:

[Greek]

[p.61] [Greek] [A.D. 410. This was the third year of the Emperor Theodosius the younger, in whose reign the final decrees were issued against the Pagan worship. It appears from the inscription that the building upon which it is written was an ancient temple, converted into a church of St. George. Editor.]

Before the temple is a small paved yard, now used as the exclusive burial ground of the Greek priests of Ezra.

In the midst of the present inhabited part of the village stand the ruins of another large edifice; it was formerly applied to Christian worship, and subsequently converted into a mosque: but it has long since been abandoned. It consists of a quadrangle, with two vaulted colonnades at the northern and southern ends, each consisting of a double row of five columns. In the middle of the area stood a parallel double range of columns of a larger size, forming a colonnade across the middle of the building; the columns are of the Doric order, and about sixteen feet high. The side arcades are still standing to half their height; those of the middle area are lying about in fragments; the E. and W. walls of the building are also in ruins. Over the entrance gate are three inscribed tablets, only one of which, built upside down in the wall, is legible; it is as follows:

[Greek]

Over an inner gate I saw an inscription, much defaced, which seemed to be in Syrian characters.

Adjoining this building stands a square tower, about fifty feet high; its base is somewhat broader than its top. I frequently saw

[p.62]similar structures in the Druse villages; and in Szannamein are two of the same form as the above: they all have windows near the summit; in some, there is one window on each side, in others there are two, as in this at Ezra. They have generally several stories of vaulted chambers, with a staircase to ascend into them.

To the E. of the village is the gateway of another public building, the interior of which has been converted into private dwellings; this building is in a better style than those above described, and has some trifling sculptured ornaments on its gate. On the wall on the right side of the gate is this inscription.

[Greek]

There are many private habitations, principally at the S. end of the town, with inscriptions over the doors; most of which are illegible. The following I found in different parts of the village, on stones lying on the ground, or built into the walls of houses.

Over the entrance of a sepulchral apartment,

[Greek]

[p.63]I observed a great difference in the characters in which all the above inscriptions were engraved. That of S. Georgius is the best written.

In the evening I went to water my horse with the priest's cattle at the spring of Geratha, one hour distant from Ezra, N. by E. I met there a number of shepherds with theyr flocks; the rule is, that the first who arrives at the well, waters his cattle before the others; several were therefore obliged to wait till after sunset. There are always some stone basins round the wells, out of which the camels drink, the water being drawn up by leathern buckets, and poured into them: disputes frequent1y happen on these occasions. The well has a broad staircase leading down to it; just by it lies a stone with an inscription, of which I could make out only the following letters

[Greek]

This well is called Rauad.

November 12th.—I left Ezra with the Greek priest, to visit the villages towards the mountain of the Haouran. I had agreed to pay him by the day, but I soon had reason to repent of this arrangement. In order to protract my journey, and augment the number of days,

KERATHA.

[p.64]he loaded his horse with all his church furniture, and at almost every village where we alighted he fitted up a room, and said mass; I was, in consequence, seldom able to leave my night's quarters before mid-day, and as the days were now short our day's journey was not more than four or five hours. His description of me to the natives varied with circumstances; sometimes I was a Greek lay brother, sent to him by the Patriarch, a deception which could not be detected by my dress, as the priesthood is not distinguished by any particular dress, unless it be the blue turban, which they generally wear; sometimes he described me as a physician who was in search of herbs; and occasionally he owned that my real object was to examine the country. Our road lay S.E. upon the borders of the stony district called Ledja; and at the end of two hours we passed the village of Bousser [Arabic] on our left, which is principally inhabited by Druses; it lies in the War, and contains the Turkish place of pilgrimage, called Meziar Eliashaa. Near it, to the S. is the small village Kherbet Hariri. In one hour we passed Baara, a village under the control of the Sheikh of Ezra; and at half an hour farther to our right, the village Eddour [Arabic]. The Wady Kanouat, a torrent which takes its rise in the mountain, passes Baara, where it turns several mills in the winter season; towards the end of May it is generally dried up. At one hour from Baara is the Ain Keratha, or Geratha, according to Bedouin and Haouran pronunciation [Arabic]. At the foot of a hill in the War are several wells; this hill is covered with the ruins of the ancient city of Keratha, of which the foundations only remain: there had been such a scarcity of water this year, that the people of Bousser were obliged to fetch it from these wells. A quarter of an hour E. of them is the village Nedjran [Arabic], in the Ledja, in which are several ancient buildings inhabited by Druses. In the Ledja, in the neighbourhood of Keratha,

MEDJEL.

[p.65]are many spots of arable ground. Upon a low hill, in our route, at an hour and a quarter from the Ain or well, is Deir el Khouat [Arabic], i.e. the Brothers' Monastery, a heap of ruins. From thence we travelled to the south-eastward for three quarters of an hour, to the village Sedjen [Arabic], where we alighted, at the house of the only Christian family remaining among the Druses of the place. Sedjen is built, like all these ancient towns, entirely of the black stone peculiar to these mountains.

November 13th.—We left Sedjen about noon; and in half an hour came to the spring Mezra [Arabic], the water of which is conducted near to Sedjen by an ancient canal, which empties itself in the summer time into a large pond; in the winter the stream is joined by a number of small torrents, which descend from the Djebel Haouran between Kanouat and Soueida; it empties itself farther to the west into the Wady Kanouat. Above the spring is a ruined castle, and near it several other large buildings, of which the walls only are standing; the castle was most probably built to protect the water. There is a tradition that Tamerlane filled up the well; and a similar story is repeated in many parts of the Haouran: it is said that he threw quick-silver into the springs, which prevented the water from rising to the surface; and that the water collecting under ground from several sources near Mezerib, at length burst forth, and formed the copious spring at that place, called Bushe. From Mezra to Medjel we travelled E.N.E. one hour. It rained the whole day. On arriving at Medjel I alighted to copy some inscriptions, when the Druse Sheikh immediately sent for me, to know what I was about. It is a general opinion with these people that inscriptions indicate hidden treasure; and that by reading or copying them a knowledge is obtained where the treasure lies. I often combated this opinion with success, by simply asking them,

[p.66]whether, if they chose to hide their money under ground, they would be so imprudent as to inform strangers where it lay? The opinion, however, is too strongly rooted in the minds of many of the country people, to yield to argument; and this was the case with the Sheikh of Medjel. Having asked me very rudely what business I had, I presented to him the Pasha's Bouyourdi; but of twenty people present no one could read it; and when I had read it to them, they refused to believe that it was genuine. While coffee was roasting I left the room, finished copying some inscriptions, and rode off in a torrent of rain. On the left side of a vaulted gate-way leading into a room in which are three receptacles for the dead is this inscription:

[Greek].

And opposite to it, on the right side of the gate-way, in large characters,

[Greek]

Over the eastern church, or mosque gate,

[Greek]

KAFER EL LOEHHA.

[p.67]On the northern church gate,

[Greek].

On two stones built into the wall of a house on the side of the road, beyond the village,

[Greek]

There are two other buildings in the town, which I suppose to have been sepulchral. In one of them is a long inscription, but the rain had made it illegible. We rode on for three quarters of an hour farther to the village Kafer el Loehha [Arabic], situated in the Wady Kanouat, on the borders of the Ledja. I here passed a comfortable evening, in the company of some Druses, who conversed freely with me, on their relations with their own Sheikhs, and with the surrounding Arabs.