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 THE 
 
 IMMOVABLE EAST 
 
 STUDIES OF THE PEOPLE 
 AND CUSTOMS OF PALESTINE 
 
 BY 
 
 PHILIP J. BALDENSPERGER 
 
 Edited with a Biographical Introduction 
 
 BY 
 
 FREDERIC LEES 
 
 WITH TWENTY-FOUR ILLUSTRATIONS 
 
 " Slowly they wind athwart the wild, and while young Day his anthem 
 swells, 
 Sad falls upon my yearning ear the tinkling of the Camel-bells." 
 
 'J'he Kasidah of Htji Abdu el-Yezdi. 
 
 BOSTON 
 
 SMALL, MAYNARD AND COMPANY 
 
 1913
 
 CONTENTS 
 
 PAGE 
 
 INTRODUCTION VU 
 
 I. THE GREY TRIO 1 
 
 II. IN THE BEDAWIN COUNTRY 23 
 
 III. SONS OF THE PHILISTINES 50 
 
 IV. EHMAD IMHAMAD'S VISION 71 
 
 V. THE GARDENS OF SOLOMON 98 
 
 VI. MURDER AND MARRIAGE IN URTAS . . .115 
 
 VII. IBRAHIM'S WEALTH 127 
 
 VIII. AN EYE FOR AN EYE 139 
 
 IX. LAIL 153 
 
 X. CREATURES IN COUNCIL 175 
 
 XI. THE LADY OF HER BRETHREN 197 
 
 XII. TAX-GATHERING IN NIMRIN 208 
 
 XIII. THE WOOING OF SABHA 218 
 
 XIV. SONG AND DANCE IN THE EAST .... 247 
 XV. THEN AND NOW 278 
 
 INDEX 297
 
 LIST OF ILLUSTRATIONS 
 
 TOWER OF DAVID, MOUNT ZION, GIHON, AND PLAIN OF 
 
 REPHAiM ....... Frontispiece 
 
 facing 
 
 page 
 
 PLOUGHING IN JUDiEA ...... 6 
 
 A FELLAH AND HIS CAMELS ON THE BANKS OF THE KISHON 12 
 
 A BEDAWI OF THE KISHON ..... 32 
 
 BY THE DEAD SEA ...... 40 
 
 A LINE OF CAMELS ...... 56 
 
 DOME OF THE ROCK, JERUSALEM .... 68 
 
 A DERVISH ........ 74 
 
 GROTTO OF ELIJAH, MT. CARMEL .... 90 
 
 DOME OF THE ASCENSION ..... 94 
 
 MAP OF GARDENS OF SOLOMON AND ENVIRONS . . 100 
 
 A SHEPHERD ...... 102 
 
 SOLOMON'S POOLS AND CARAVANSARY . . . 106 
 
 JAFFA GATE ....... 132 
 
 PLAIN OF JERICHO AND DEAD SEA, FROM OLIVET . 140 
 
 BEDAWIN TENT, VALLEY OF ACHOR . . . 152 
 
 A STREET IN JERUSALEM ..... 164 
 
 SHEPHERD AND SHEEP, NEAR JERUSALEM . . . 168 
 
 DAN, SOURCE OF THE JORDAN ..... 178 
 
 SILOAM FELLAHAT GOING TO JERUSALEM . . 236 
 
 FELLAHAT OF BATTIR GOING TO MARKET , . . 240 
 
 A NElYE, OR ZOOMARA .... 250 
 
 NEBY MOOSA PROCESSION AND HOLY STANDARD . , 266 
 
 TOWER OF RAMLEH ...... 294 
 
 MAP OF PALESTINE . . ..... 296
 
 INTRODUCTION 
 
 Books descriptive of the East may be roughly 
 divided into three classes. First, there are the 
 volumes of " Impressions " of literary men who 
 set themselves the difficult task, after a more or 
 less lengthy stay in the Orient, of faithfully 
 representing Oriental scenes, manners and cus- 
 toms. These are interesting principally on 
 account of their authors — they are vivid, personal 
 interpretations of Eastern life by men of unde- 
 niable power of observation and descriptive skill. 
 Intended more for the general reader than the 
 student, these impressionistic studies serve the 
 useful purpose of reveahng the brilliant and 
 ever- fascinating surface of the East. Rarely do 
 they take us to its depths. To gain a deeper 
 knowledge of Orientalism, we must go to a second 
 category of books, — those written by professional 
 OrientaUsts, whose special linguistic studies and 
 extensive travels entitle them to be ranked as 
 authorities. But here again these writers do not 
 tell us all. They too often view the Orient through 
 Occidental eyes, and in certain vital respects fail to 
 paint the picture in its true colours. Only by 
 Orientals — or by those whose long sojourn in the 
 East has formed their minds after the Oriental 
 pattern — can the Orient be adequately described.
 
 viii INTRODUCTION 
 
 This third and necessarily small class of works 
 is the one which must ever hold the place of 
 honour on our book-shelves. 
 
 The following essays and stories belong, I claim, 
 to this last special category of Oriental literature. 
 Mr. Philip J . Baldensperger, owing to the peculiar 
 circumstances of his career, is able to tell the 
 story of the Fellahin and Bedawin as an Oriental 
 would tell it. As his collaborator, the late Claude 
 Reignier Conder, the author of Tent Work in 
 Palestine, once said, " He is ' a voice from the 
 East,' " — an accurate witness to many interesting 
 and almost unknown sides of life in Palestine. 
 Few men, as his biography shows, have had such 
 excellent opportunities as he for accumulating 
 facts regarding the people and customs of the 
 Holy Land. 
 
 His father, Henry Baldensperger, of Balden- 
 heim, Alsatia, was sent to Jerusalem in 1848 as 
 a missionary of the Basel Spittler Mission. His 
 mother, from Niederbronn, Alsatia, joined his 
 father soon afterwards in Jerusalem, where they 
 were married. Penetrated by the belief that they 
 were called, under the protection of Divine 
 providence, to teach the people of Palestine better 
 ways, not by preaching the Word, but by exem- 
 plary life and work, Mr. and Mrs. Baldensperger 
 soon left the Basel Spittler Mission to undertake 
 an independent one of their own among the natives. 
 They bought land and built a house in the village
 
 INTRODUCTION ix 
 
 of Urtas, on the borders of the Desert of Judaea, — 
 a spot where the villagers had abandoned every- 
 thing for fear of the continual incursions of the 
 neighbouring Ta^amry Bedawin. But on the 
 Anglican Bishop Gobat founding a school for 
 Arab orphan boys on Mount Zion, in Jerusalem, 
 he appealed to the Baldenspergers for temporary 
 help as stewards, and it was only forty-four years 
 afterwards that they retired again to Urtas. 
 Meanwhile, their children were growing up. Philip 
 Baldensperger was born on June 5th, 1856, in 
 Zion's School, built on the ruins and rockscarp 
 of an old fortress attributed to King David, — 
 buildings owned by the Mission, and where natives 
 are still educated by the Church Missionary 
 Society. Mr. Palmer, a German, was headmaster, 
 and there were also native teachers for Arabic. 
 
 The majority of the sixty or seventy boys were 
 Arabs. As the school lay outside the present 
 walls of Jerusalem, the pupils went to Christ's 
 Church, inside the walls by Zion's Gate, on Sundays 
 and feast days. The official language in the 
 schoolroom was English, but Arabic was always 
 used outside. Within the family circle German 
 was spoken, though French was always held in 
 honour. Thus did Philip, his brothers and sister 
 become acquainted from their earliest years with 
 four tongues. 
 
 Henry Baldensperger never forgot the dream 
 of his youth. In 1869 he sent Philip and an elder
 
 X INTRODUCTION 
 
 brother to Urtas to survey the lands he owned in 
 Phihstia, in Moab and in the Jordan Valley. 
 The two youths thus passed many of their early 
 days on horseback, riding across the country north 
 and south, east and west, exclusively among 
 Bedawin and Fellahin, in the camp and in the 
 village, and considered almost as natives. 
 
 After the Franco-Prussian War, PhiUp Balden- 
 sperger volunteered to the country of his ancestors, 
 in view of regaining Alsace, and was in the cavalry 
 (Chasseurs de France) from 1875 to 1880. But 
 he was glad to return to Palestine again, where 
 from 1880 to 1892 he principally devoted himself 
 to pastoral apiculture, carrying the bees from 
 Jaffa to Jerusalem, or from Hebron to the Gaza 
 district. His father kept bees on Zion and in 
 the old castle above Solomon's Pools beyond 
 Bethlehem, in the old clay hives of immemorial 
 model. An English minister in search of bees, 
 meeting him by chance, gave him a copy of the 
 British Bee Journal, the first bee-paper he had 
 ever seen. But he was too busy in the orphanage 
 to devote himself to apiculture. However, when, 
 later, in 1880, Mr. D. A. Jones, of Beeville, Canada, 
 and Mr. Frank Benton, of the United States, came 
 to Jerusalem for the study and exportation of 
 Oriental bees, Henry Baldensperger was once more 
 appealed to as a " bee-keeper." Philip's four 
 brothers did not much care for the idea of this 
 branch of agriculture until he came back from
 
 INTRODUCTION xi 
 
 France and went to Beyrut to meet Mr. Benton, 
 with whom he stayed many months and thoroughly 
 learned apiculture at the apiaries he had estab- 
 lished in Cyprus and Syria for breeding queens to 
 send to England and the United States. It was 
 then that Philip Baldensperger's four brothers 
 abandoned their other agricultural work, let out 
 the family lands on hire, and devoted themselves 
 exclusively to bee-keeping. The five brothers were 
 associated in pastoral bee-keeping for several years, 
 travelling up and down the country, carrying the 
 hives and portable wooden houses on the backs 
 of camels from the plains to the hills in summer, 
 and back to the sea-district in winter ; camping 
 and fighting the mosquitoes and the fever — a 
 consequence of roaming about in unhealthy marshy 
 places — as well as the vile tax-gatherers and 
 Turkish officials ; now standing to face these 
 despicable functionaries or escaping with bees, 
 camels and everything else to another Pachalik ; 
 losing bees and camels in the wildest of adventures, 
 often caused by a hive suddenly thrown to the 
 ground by one of the camels, spreading death 
 and destruction on roads and passes, leaving 
 donkey or mule dead by the wayside or pushing 
 camels and horses as well as terror-stricken Arab 
 assistants into caves for shelter against the 
 infuriated insects. Disgusted by the officials* 
 odious vexations and injustice, two of the Balden- 
 sperger brothers left the country, carrying part
 
 xii INTRODUCTION 
 
 of their hives and apparatus with them to Algeria. 
 Another was drowned whilst bathing in the sea 
 at Jaffa. Finally^ Philip, exhausted by fever 
 and doubtful of ever being able to change the 
 mentality of the natives in the " immovable East/' 
 himself abandoned the task and, with his wife, 
 an American whom he had married in 1883, and 
 his children, came, in 1892, to Nice, leaving an 
 only brother to continue bee-keeping in Palestine. 
 The brothers who had gone to Algeria were soon 
 glad to return home again, for Palestine is still 
 " the land flowing with milk and honey." Two 
 have died since Philip Baldensperger's departure 
 to France, and again an only one is left, carrying 
 his bees about as in the early years and with much 
 better success, as the Turkish officials have become 
 more accommodating. 
 
 Naturally, Philip Baldensperger's first literary 
 work concerned bees and bee-keeping. The 
 British Bee Journal, Gleanings, French and German 
 periodicals have published a multitude of con- 
 tributions from his pen. His first article on 
 Palestine appeared in 1883 in a German-Hebrew 
 book, entitled Jerusalem, edited by a blind Jew, 
 A. Luncz. Since 1893 he has been a regular 
 contributor to the " Quarterly Statement " of 
 the Palestine Exploration Fund, writing princi- 
 pally on the unchangeable manners and customs 
 of the people of the Holy Land. Many writers 
 and travellers in the East have referred to these
 
 INTRODUCTION xiii 
 
 scattered writings during the last twenty years, 
 whilst Palestine Exploration Societies as well as 
 authors have acknowledged the value of his 
 observations. Among those who have cited him 
 in their books are Mrs. A. Goodrich Freer, author 
 of Inner Jerusalem, Mr. S. S. Curtiss, Professor 
 of Old Testament Literature and Interpretation, 
 of Chicago Theological Seminary, Professor R. A. 
 Stewart Macalister, author of The Excavation of 
 Gezer, and Dr. F. J. Bliss, who, on behalf of the 
 Palestine Exploration Fund, collaborated with Mr. 
 Macahster in exploration work in the Holy Land. 
 Even in the Hebrew schools at Jerusalem some 
 of Philip Baldensperger's ethnological notes serve 
 as a text-book under the title The Land of Israel : 
 Present and Past (" Arz Yeshrael ha-yom wa 
 lafneem "), — a volume of extracts from con- 
 tributions to the " Quarterly Statement " between 
 1904 and 1906. 
 
 The object of the work undertaken by Mr. 
 Baldensperger and myself — and I would say at 
 the outset that The Immovable East is in no way 
 a rechauffe of previously pubUshed papers — is to 
 give the general public the benefit of his intimate 
 knowledge of Palestine, studied with the Bible 
 in hand and under auspices rarely to be enjoyed 
 by Europeans, since the facts here recorded can 
 only be gathered in the company of natives, and 
 out of the beaten track of tourists, who only hear 
 and see in hotels, on railways, or with caravans
 
 xiv INTRODUCTION 
 
 through the ears and eyes of their Dragomans, 
 and who thus only half lift the veil which 
 hangs between the Occidental visitor and the 
 authentic land of the Bible — a land which is not 
 even known to the modem Jews themselves. 
 Our aim is also to show how intimately the three 
 Mediterranean rehgions have taken root in the 
 same country, on the same traditions and in the 
 same language, basing their unity on the remote 
 past, still lingering in one common beUef, in the 
 Jew, Christian or Mohammedan, not only as 
 regards the shrines of Abraham and the patriarchs, 
 Rachel, the prophets Samuel, Elijah, Isaiah, 
 Zechariah, and so forth, — equally venerated by 
 the three, — but in addition in a more immovable 
 form in the occult world, or ghost-land, which 
 differs from that of the past not even in smallest 
 details. Just as Saul himself, when officially 
 persecuting wizards and witches, went secretly 
 to enquire of the witch at Endor, who brought 
 up the "gods ascending out of the earth" (I. 
 Samuel xxviii. 13-14) and Samuel in a miantle, 
 so will the modern Canaanites (now Moslems) 
 search out those with familiar spirits, who in turn 
 see Genii (or gods) arise out of the earth with green 
 mantles and white beards. If a Canaanite who 
 died centuries before Joshua's invasion of the 
 land could arise again after a repose of 4,000 years 
 and not know that Baal has been changed, his 
 altars given over to Jehovah's servants, who in
 
 INTRODUCTION xv 
 
 their turn handed them on to Greeks and Romans, 
 the followers of Christ, and finally to the Moslems, 
 — if that Canaanite wished to visit his sanctuaries 
 he would find the venerated spot on Ebal still a 
 place of devotion to the Samaritan Jews (now 
 only about 150 persons in aU), he would see Greek 
 and Roman Catholic Christians go out in pro- 
 cession to Baal's altar on Mount Carmel. More- 
 over, he would perceive that every movement of 
 the worshippers is the same : bowing, dancing, 
 knife-cutting, sacrifices to the Saint. The only 
 difference he would observe would be in the name. 
 Elijah has taken the place of Baal. Rushing to 
 the sacred platform of the Baal-Shamim in 
 Jerusalem, again he would see numerous pilgrims 
 in gaudy dresses sacrificing to Allah and his 
 prophet Mohammed. He would avoid big centres 
 to see his " green heights " far away from modern 
 Moslem and Christian civilisation and look for 
 the statue in the temple of Ashteroth in the lovely 
 grove on the hill beyond the plain of Rephaim. 
 Quietly he would enter and gladly see that nothing 
 is changed. The small oil lamp in honour of 
 his beloved goddess is stiU burning in the niche, 
 but it is the Bedariyeh, the Moslem Aurora, who 
 has taken the well-known place. Flying through 
 the air, he would go north to Safed and find Jews 
 dancing wildly around their sanctuaries, throwing 
 shawls and clothing into the fire, drinking and 
 howling, certainly in honour of Baal. How strange
 
 xvi INTRODUCTION 
 
 that Canaanite's experience would be, and yet 
 how very famihar everything would be to him ! 
 The towns bear the same names, the ancient 
 sacred spots are still venerated, the holy waters 
 are still visited, even if the saint has slightly 
 changed his name. No, after aU, our Canaanite 
 could not, I think, but feel quite at home. The 
 houses are built in the same way as when he trod 
 the earth, the furniture is the same, the people, in 
 spite of an outward change of religion, think just 
 as his ancestors thought when Canaan was a land 
 of many kings. If he were to go to Salem to see 
 if some hospitable Melchisedek, Priest of the Most 
 High, would offer the Stranger bread and drink 
 as was the habit in his days (Genesis xiv. 18), 
 he would find that an astonished Abd-el-'Hei-ben 
 Sadek, a Moslem Imam, would offer him hospitahty 
 in the old, old way on the roof of the mosque. If he 
 were to remember the smaU salt lake in the south 
 which by its underground volcanoes on the Plain 
 of Siddim encroached on the surrounding towns, 
 destroying parts here and there, forming bitumen 
 pits into which strangers slipped easily (Genesis 
 xiv. 10), he would wonder, on finding the immense 
 sea some forty miles in length and nine in 
 breadth, what has happened. But shades of the 
 Sodomites of the catastrophe period would join 
 him and tell him that in the " immovable East " 
 even this Dead Sea continues as in his days to 
 destroy first the four towns and later on Zoar,
 
 INTRODUCTION xvii 
 
 and that it is still kiUing and destroying animal 
 life, forests and inhabitants, so that for miles and 
 miles every town and village has disappeared. 
 Then would the ghostly Stranger acknowledge 
 that this land is reaUy his own Canaan, and would 
 retire contented to await the time when, centuries 
 hence, he wiU make another tour of inspection. 
 
 Finally, our object has been to show that if a 
 few names of places have been changed and 
 confused, as Salem and Morah in Samaria, which 
 were transported to Jerusalem, and Moriah in 
 Judea for political reasons, yet thousands of 
 villages have retained their names in Bethel, 
 Bethlehem, Beersheba, Hebron, Gaza, Jaffa and 
 Akka. Moreover, ancient manners and customs, 
 parts of clothing, articles of common use and 
 household furniture are still to be seen in spite 
 of terrible and lengthy invasions from Egypt 
 and Assyria, Greece and Rome, and in spite of 
 the struggle between the Crescent and the Cross. 
 The old Canaanite and his habits have outlived 
 every nation and religion with their vices and 
 their virtues. His was the most tenacious of all 
 races. His descen dents stiU reward in the old 
 way, giving animals as a recompense, like Pharaoh 
 and Abimelech (Genesis xx. 14), or changes of 
 garment, as Naaman, the Syrian, did to Gehazi 
 (II. Kings xxxiii. 4) ; burying the dead near 
 sanctuaries, like the patriarchs in Macpelah out 
 of the sight of the camp (Genesis xxiii. 4) ; 
 
 2— (2131)
 
 xviii INTRODUCTION 
 
 paying for brides or serving a term of seven years 
 as shepherds (Genesis xxix. 20) ; writing verses 
 on their standards according to the ancestor's 
 signs and colours, Hke the tribes in the desert 
 (Numbers ii. 2) ; or leading the sacrifice to a 
 sanctuary for a vow, just like Samuel did in 
 Bethlehem (I. Samuel xvi. 5). Travellers in 
 Palestine can still find the prisons near Governors' 
 palaces in every important town and see prisoners 
 unshaven and unkempt, like Joseph or Jeremiah, 
 pass through Gibeah ; they can still visit places 
 where there are unfriendly faces, — where no man, 
 just as in the old days (Judges xix. 15), will 
 receive the native-foreigner even for a lodging ; 
 they can stiU, on the other hand, on going further 
 south, encounter people who are as hospitable as 
 in the days of the Judges. 
 
 The ordinary visitor to the Holy Land is shown 
 the so-called traditional " Holy Places," which 
 very often have been invented for the necessities 
 of communities established there, but he never 
 or rarely steps aside to meet men living in tents 
 as Abraham and Sarah lived, or to go to marriages 
 where he would see a ceremonial dating from the 
 days of Jacob. It is hoped that the following 
 pages will induce him to venture from the beaten 
 track and discover that the Bible was really 
 written in this " immovable East," and that, 
 with a competent guide, he can hear for himself 
 the stories of bygone days. If we succeed in
 
 INTRODUCTION xix 
 
 doing that, and at the same time have written a 
 useful commentary on the Bible and its days, 
 we shall feel that our labour has not been in 
 vain. 
 
 Frederic Lees. 
 
 Cagnes, A.m., December 8th, 1912.
 
 THE IMMOVABLE EAST 
 
 I 
 
 THE GREY TRIO 
 
 I 
 
 Palestine is the land of greyness. Not only are 
 you struck by the grey and eternal olive-trees, 
 which spring up again from the roots when cut 
 down and form new trees ; by the grey rocks ; the 
 partridges and pigeons which climb and fly about 
 the boulders in search of food, or fall a prey to 
 numerous grey or dark rapacious birds, but most 
 of all are you impressed by the grey-clad archaic 
 Fellahin, the grey ruins on every ancient site 
 and the grey quick-moving Haradin : those three 
 living witnesses of the remote days when bibUcal 
 events were first set down in words. ^ At almost 
 
 1 Let me say, in explanation of a few Arabic words which are 
 used throughout the following pages, that Fellah (Cultivator) 
 is masculine singular, Fellaha feminine singular, Fellahin mascu- 
 line plural and Fellah§,t feminine plural. Khirby signifies a 
 ruin and Kharaib ruins. They must not be confounded with 
 Kirby and Kirrub, the singular and plural for leather water-bottle. 
 Hardon and Haradin are the singular and plural forms for the 
 Stellio-agamide lizard, Stellio cor dy Una ; whilst the singular and 
 plural for shirt are Thob and Thiab. In view of the fact that the 
 nomadic tribes are known to English readers as Bedouins, or 
 Bedawin, I have retained the latter spelling, although the late 
 Claude Reignier Conder, the author of Tent Work in Palestine 
 and other invaluable works on the East, agreed with me that the 
 correct form was Bedu. The feminine singular of this word is 
 Bedawiye, the feminine plural Bedawiyat.
 
 2 THE IMMOVABLE EAST 
 
 every step, when you go to the denuded grey hills 
 of the Holy Land, do you meet this grey and well- 
 nigh inseparable trio. Within the shelter of a 
 ruin, perched on a hillock or mountain top and 
 telling the eternal tale of grandeur and decadence, 
 the Fellah makes his home and installs his herds. 
 Man and beast live in close community. A single 
 room serves as kitchen, reception-room and bed- 
 chamber, — a room provided very often with but 
 one door and only occasionally a window, and the 
 floor of which consists of two levels : the upper 
 one for the owner, stretched, at night, on a straw 
 mat or a carpet, the lower one for the animals. 
 Sometimes, during the long winter nights, the 
 latter are sheltered in a neighbouring cave, but 
 more often the shepherd and his flocks are together 
 in the same chimneyless, smoky habitation. An 
 enclosure, protected by thorny hedges, surrounds 
 them, and there, in the midst of refuse and manure 
 and vermin, they live in peace and contentment, 
 side by side with their faithful companion the 
 Hardon. You can see him on any sunny day, if 
 you are careful to watch long enough and quietly, 
 on the look-out for flies and insects near the dung- 
 hill ; or else, lying at the top of a conspicuous stone 
 or rock, shaking the fore part of his body and lifting 
 his triangular head as though in a trembling fit 
 of prayer, until, warned by a sound of your pre- 
 sence, he darts away and hides in his hole in the 
 crumbling ruins.
 
 THE SEVEN NATIONS 3 
 
 Nothing is so worthy of study, on the part of 
 those who seek an illustration of the Bible nar- 
 rative, as this grey trio. For is it not evident that 
 the Book was written by immediate ancestors of 
 the Fellahin ? Are not the Fellahin themselves 
 and their ruins the best proof of this ? Do not 
 even the exaggerations and mystico-religious tales 
 of the Bible point to the same conclusion ? — But 
 how comes it, then, that Jeremiah, Amos, Micah 
 and other lesser prophets, who give us the most 
 minute and accurate descriptions of nearly every- 
 thing else, never mention the Fellahin ? The 
 omission is, I think, easily explainable. 
 
 It is said that when the Israehtes under Joshua 
 invaded Palestine they found seven principal 
 nations occupying the southern and central moun- 
 tains, — nations which, in order to show the great- 
 ness of the conquest, were enumerated as Amorites, 
 Hittites, Perizzites, Hivites, Canaanites, Rephaims 
 and Jebusites. But in my opinion these so-called 
 nations were but groups of a single race, generally 
 designated as Amorites, — tribes exercising differ- 
 ent employments in one social agglomeration, with 
 commanders or kings at every important town. 
 The Amorites, or Speakers, were the leading fami- 
 lies, who discussed the convenience of declaring 
 war or of resisting the onslaughts of an enemy. 
 The Hittites were the soldiers, ready to fight the 
 nation's battles at a moment's warning. The 
 Perizzites, or Villagers, were the peaceful country
 
 4 THE IMMOVABLE EAST 
 
 folk, willing to take up arms, if necessary, but 
 usually merely asking to be allowed to work and 
 live tranquilly under their vines and fig-trees. The 
 Hivites, or Encerclers, belonged to the Dervish 
 class, were skilled in the art of magic and, like the 
 modern Hawi, were serpent-charmers. The 
 Canaanites — an important factor in the national 
 life — were merchants, carrying goods and news 
 from place to place. The Rephaims, or Giants, 
 were the healers ; they were also called Jabburim, 
 and, like the modern Jabbar, excelled in the art 
 of curing broken limbs. Finally, the Jebusites 
 were, as their name implies, the Drylanders, — 
 a group worthy of mention not because they were 
 more of a nation than the inhabitants of other 
 towns but because they resisted the invaders for 
 at least four centuries after all Judah had come 
 under Hebrew domination. 
 
 As soon as the Hebrews had settled down or 
 been absorbed by the older inhabitants, the people 
 of Palestine mostly lived in a Perez, or village, 
 and became an agricultural nation. But the 
 name under which they were known — Perizzites — 
 was a term of scorn, used to designate idolaters 
 and enemies of the new regime. ^ It was not until 
 
 1 History furnishes us with many similar examples of the ori- 
 ginal name of agriculturist being used to indicate people of past 
 religions and as synonymous with anti-progressist. In England 
 the refractory inhabitants of the heath were denominated as 
 heathen ; in Germany, they became Heide ; in France the dweller 
 in the country (pays) became a paysan, or, as he was called in old 
 French, a paten, — a pagan.
 
 THE KAFIR 5 
 
 later, when they had adopted the name of Hebrews 
 or Israehtes as a whole, that their name was 
 changed into that of Fellahin. Their story formed 
 a parallel to that of the villagers of Arabia. These 
 inhabitants of the Kefr, on Mohammed proclaiming 
 Islam from the towns of Mecca and Medina, were 
 at first refractory to the new faith, with the result 
 that every infidel was styled an agriculturist or 
 Kafir. But on the whole nation adopting the 
 Prophet's teachings the term of opprobrium was 
 changed to that of cultivator, — they became 
 Fellahin, a word based on the verb filh, to 
 cultivate. 
 
 There was no place in the new Israelitic nation 
 for the ambitious Amorite or the warlike Hittite, 
 and the only wish of the Perizzite was to live in 
 peace in the home of his forefathers, carrying on 
 traditions, cementing his attachment to the soil, 
 sacrificing in the Makam, or High-place, or Wely, 
 going to every green tree, — in short, continuing 
 the old forms of worship, praying to the presiding 
 genius, with a slight change, sometimes, in the 
 name, but caring little whether it was before a 
 statue of some Baal or an invisible one called 
 Sidna ^Ali or Sheikh 'Alem. Invasions swept 
 over towns, the Amorites and the Jebusites 
 disappeared, but the poor and continually robbed 
 Perizzite clung fast to his crumbling ruins. Like 
 the grey lichens on the old stones, he remained 
 attached to the cradle of his ancestors, disdained
 
 6 THE IMMOVABLE EAST 
 
 by the proud horseman, who, following the easier 
 roads of the valleys, rarely visited the almost 
 inaccessible and barren heights. Submitting out- 
 wardly to passing lords and masters, whose very 
 tongue was unknown to him, the Perizzite remained 
 faithful about the hearth and in the smoke-filled 
 low rooms of his ruined home to the ways of his 
 forefathers. We find the former niche of the idol 
 represented by the Makam, and the modern 
 Fellah *' hears the voice " as distinctly as 
 Moses or Joshua did, and " puts off his shoes 
 from off his feet, for the place whereon he 
 stands is holy ground." ^ Never will he venture 
 into the sanctuary with shoes which have gathered 
 dust and impurities all along his way. Thus 
 were traditional sites and ceremonies handed down, 
 and thus are we able to study the immovable 
 characteristics of the Fellahin of Palestine, — char- 
 acteristics which may perhaps (who can say ?) 
 be about to succumb now, as the overflowing 
 populations of the Occident strive to fill the 
 uninhabited corners of the earth and overthrow 
 traditions which have resisted foreign influence 
 for thousands of years. 
 
 II 
 
 Legend relates that, when Islam was founded, a 
 man had four sons and gave to each of them 
 according to his desire. The eldest was Abu 
 
 ^ Exodus iii. 5.
 
 
 
 too 
 
 ^
 
 A TRUE TRADITIONALIST 7 
 
 Ehmad, the Fellah, who asked for a cow and a 
 plough, and became the father of the Fellahin. 
 Abu Razek, the next, asked for a shop and became 
 the father of town and city traders. Abu Othman, 
 the third, received a horse and was the father of 
 the intrepid Ottoman horsemen. Abu Swelem, 
 the last, rode off on a camel and became the 
 chief of the camel-possessing Bedawin. ^ Evidently 
 Abu Ehmad is the most ancient inhabitant of 
 Palestine and has held to traditions much more 
 than his brothers the horsemen and traders. A 
 true son of the soil, he is distrustful of outsiders 
 and, like the Harden, retires behind his crumbling 
 ruins at the approach of a horseman. The 
 Jindy, or Gendarme, is never the bringer of good 
 news. He looks for culprits, announces that 
 taxes are to be gathered, counts the heads of cattle 
 and sheep, or inquires about the young men who 
 are fit for mihtary service. Abu Ehmad, though 
 not a bit revolutionary, is a hater of innovations ; 
 his only wish is to be left under his vine and 
 fig-tree undisturbed, as in the days when there 
 was no king in Israel. He cares nothing about 
 immense financial speculations, the preparation 
 of formidable arsenals of war, the sinking of mines, 
 the construction of factories and the building of 
 houses possessing hygienic conditions. He seeks 
 neither to accumulate incommensurable wealth 
 
 ^ Quarterly Statement of the Palestine Exploration Fund, 
 January, 1903.
 
 8 THE IMMOVABLE EAST 
 
 nor to obtain even a modicum of comfort. He is 
 ignorant of modern astronomy and geology, 
 history and geography, zoology and microbiology, 
 in an Occidental sense. But he is sober to the 
 extreme. Never does he use wine or strong drink, 
 as he was commanded by Jonadab the son of 
 Rechab. ^ He would be unable to understand 
 if you told him that millions are annually expended 
 in the Occident at cafes, public-houses and saloons. 
 A single tiny cup of coffee is almost luxury to him ; 
 his everyday meal consists of a simple plate of 
 rice, with fresh meat and a few vegetables only on 
 rare and quite extraordinary occasions. 
 
 The steep, rough and rocky roads have been the 
 Fellah's best auxiliary for keeping away foreigners 
 and holding ideas in check for centuries. Watch him 
 as he drives his camels up and down these terrible 
 roads and you will no longer wonder that progress 
 has been so slow. He is continually reminding 
 his beasts of burden not to stumble. " Ikhly ! — 
 Look out, mind the stones ! " " Allah ! — 
 May God protect thee ! " " Mahlak !— Slow 
 up!" "Ya Hafed!— Oh Guardian!" and 
 similar exclamations are repeated every few yards. 
 But the roads — never mended, the result of 
 centuries of footsteps and of infinite patience, for 
 does not the Fellah say " El Ajjaly min esh- 
 Shitan ? — Allah is with the patient and hurry 
 is from Satan " — are quite as good as he desires. 
 
 ^ Jeremiah xxxv. 6.
 
 ROUGH ROADS 9 
 
 They are full of convenient holes, made by genera- 
 tion after generation of animals, and which prevent 
 them from slipping. The camels, with their soft 
 feet and ever mobile head and eyes, are ever on the 
 look out for the best place .to step into, whilst 
 donkeys and cattle know exactly every excavation 
 or protuberance as they slowly march along. 
 Besides, these rough ways serve another purpose. 
 No one can approach the villages unawares. For 
 centuries past the villagers have heard the strug- 
 gUng efforts of horsemen as they drew nearer, 
 have seen, in the darkness of the night, the sparks 
 fly from the rocks when struck by their horses' 
 shoes. 
 
 Who can doubt that the ancient Perizzite climbed 
 these hills with the same resignation as the modern 
 Fellah, and in the identical costume we see to-day ? 
 Who can doubt, after a sufficiently long residence 
 in the midst of the Fellahat, that the Perizzite 
 women thus went down, with gay laughter, to the 
 spring at the foot of the hill, carrying, besides the 
 well-balanced jar on the head, or the Kirby on the 
 back, the family clothes, to be beaten on the smooth 
 stones of the stream and rid of their accumulation 
 of sweat, fleas and smoke ? Did not the ances- 
 tresses of this Fellaha girl thus lift their skirts 
 to the knees and ask permission of the Water- 
 genius to step in ? Watch her. As she arrives 
 at the edge of the brook she at once drops her 
 bundle of clothes and the Kirby and proceeds to
 
 10 THE IMMOVABLE EAST 
 
 her toilet. After knotting her long sleeves together 
 and throwing them behind her back, leaving 
 her brown and well-proportioned arms bare to 
 above the elbows, she rubs her small feet and 
 rounded calves vigorously ; then, with her joined 
 hollowed hands she throws the fresh water — her 
 silver and glass bracelets tinkling musically — 
 into her weather-browned face. She dries herself 
 with her long veil, and when this is done begins, 
 with rhythmic blows, the work of the day. By the 
 time the clothes are washed and rinsed the dry 
 Kirby is soaked through and through. Dexter- 
 ously, with one hand, the neck is opened, and 
 rapidly, with the right hollowed hand, water is 
 thrown into the leather bottle. When full, a 
 rope is attached to the top and the bottom, and 
 upon her back — like a soldier's knapsack — it is 
 carried home to quench the thirst of the 
 household. 
 
 Ill 
 
 As a rule, the Fellahin are dark brown, black- 
 haired and have long, broad beards, differing in 
 this respect from the Bedawin, whose beards are 
 scanty and adorn the chin only. Certainly, in a 
 country so often invaded by outsiders, there is a 
 tinge of foreign blood. Here and there, and 
 especially near big centres, you may be surprised 
 to meet fair or even red-haired individuals. But 
 the principal type is the brown one, with a thick,
 
 PEASANT COSTUMES 11 
 
 hooked nose, a round head, thick Hps, and of 
 medium height, about Im. 65 cent. The men have 
 strong bones, broad shoulders, large hands, and 
 are, as a rule, well in muscle, — neither too fat, 
 nor too thin. The women are shghtly smaller, 
 with elegant bodies, strong hips, good-sized breasts, 
 almost small feet and hands, dark eyes and long, 
 thick black hair. Fellahin and Fellahat usually 
 wear a plain long shirt with wide sleeves which 
 reaches, when not held up by the girdle, to the feet. 
 The man's Thob is usually white, the woman's 
 blue, but they soon undergo a change. Water 
 being always scarce about the village, white 
 becomes grey, whilst the gaudy blue of the Thiab 
 is toned down by the sun and by wear and tear 
 among thorns and briars. The women's pic- 
 turesque long veil, which serves so many purposes, 
 such as the carrying home of provisions, likewise 
 quickly loses its pristine freshness and takes on the 
 dominant colour of this grey land. When out 
 walking or at his work, the Fellah pulls up his 
 Thob so that it barely reaches his knees. But 
 the higher he approaches in rank to those two 
 important officials the Sheikh of the village and 
 the Khateeb, or Priest, the lower he wears his 
 shirt. In the case of the women, decency obliges 
 them, whenever men approach or are hkely to be 
 near, as at home, to lower their Thiab to the feet. 
 The Fellahat have a silken or woollen girdle, and 
 this, with their veil, completes their full dress.
 
 12 THE IMMOVABLE EAST 
 
 Shoes and mantles, jackets and fur-coats are 
 luxuries, worn only on rare occasions. 
 
 The Fallah, with his leather girdle, hairy breast 
 and arms, is the exact portrait of Elijah the Tish- 
 bite, who was " a hairy man and girt with a girdle 
 of leather about his loins." ^ This girdle is the 
 most important item of his dress. Though his 
 bodily wants may be few, he requires a large 
 number of articles ever to hand, hence the girdle 
 serves the purpose of an indispensable store-room. 
 Upon it are suspended chains, hooks, pouches and 
 horns, to hold knives, daggers, clubs, powder and 
 shot, flint and steel, tinder, packneedles and 
 thread, pipes, tobacco and cigarette papers, razors 
 and combs, handkerchiefs and documents. A man 
 without his girdle was always considered in the 
 East to be in a position of inferiority : very 
 much as an Occidental would be in his night-gown. 
 The command " gird up thy loins " ^ meant — 
 be ready for an emergency, and the Israelites were 
 ordered " to eat with their loins girded, shoes on 
 feet and staff in hand." ^ Without his girdle, a 
 man was unprepared either for war or for journey- 
 ing. Of late the broad girdle of the FeUahin 
 has been diminished, but it is still to be seen in 
 many out-of-the-way places.* 
 
 » I. Kings i. 8. 2 n. Kings iv. 29. ^ Exodus xii. 11. ♦ 
 
 * The history of the girdle in the East contains some very 
 
 curious facts. One of them is worth mentioning. To distinguish 
 
 the Mohammedans from Christians and Jews, the cruel and 
 
 despotic Caliph Motawakkil of the 'Abbasids proclaimed a law
 
 ■iTWrflS a,- 
 
 <. 
 
 u 
 
 ^ 
 
 ^
 
 CHRETIENS DE LA SAINCTURE 13 
 
 Surrounding the Fellah's head and wound round 
 his red Tarbush is a large grey and yellow turban. 
 The women have a long, flowing picturesque head- 
 dress called a Khirkah, which falls over the shoulders 
 and to the waist, like a shawl^ and is often trimmed 
 with plain or coloured tassels. Shoes are worn 
 by the Fellahat only when on a journey, never in 
 the village, and even when abroad they are care- 
 fully kept in the bosom-pouch to prevent them 
 being soiled and disfigured. This pouch is also 
 used as a receptacle for food when they are out 
 at their work, and for other necessary things. 
 Whilst visiting or on their way to towns, the women 
 keep their Thiab decently tied round the body 
 They carry their packages either on their heads 
 or wrapped in the long sleeves of their gowns, the 
 
 in 235 A.H. (349 a.d.) that non-believers should wear a broad 
 leather girdle, Zennar, and never be allowed to loosen it. They 
 were further to be distinguished from the faithful by their black 
 turbans and shoes. This Girdle Law led, in later years, to a 
 strange error. The old French appellation for the Christians of 
 the Holy Land — " Les Chretiens de la Saincture " — was trans- 
 lated by modern writers " Christians of the Girdle," saincture 
 being confounded wdth ceinture. When Baron d'Anglure visited 
 Palestine in 1395 (see Sainct voyage de Jherusaleni, p. 99) he 
 wrote in reference to the Holy Sepulchre : " Au dehors d'icelle 
 saincte eglise, devant le portail, autour de la dicte place a quatre 
 chappelles, la premiere est de Nostre-Dame, I'autre de Saint 
 Jehan d'Euvangeliste, la tierce de Marie Magdelaine et la quatre 
 de St Michel et sont gouvernees icelles chappelles par Grecz 
 (Greeks) et par Hermins (Armenians) et par Chretiens de la 
 Saincture (Latins) et si y a Chretiens de la terre preste Jehan 
 (Abyssinia)." During the " great blank " — that is, betu'een the 
 fourteenth and seventeenth centuries — Palestine was almost for- 
 gotten and the French language having changed, Saincture 
 became Terre Sainte. 
 
 3— (2131)
 
 14 THE IMMOVABLE EAST 
 
 points being knotted or held in the hand and the 
 packet below the arm and the elbow. 
 
 The Schmaar is an item of the Fellah's dress 
 which calls for explanation. It is a cord, sometimes 
 ornamented with tassels but more often quite 
 simple, and, worn cross-ways behind the shoul- 
 ders, is used for keeping the men's sleeves tucked 
 out of their way, for these, though wide, cannot 
 be knotted together and thrown behind their 
 backs. 1 
 
 A brown and greyish striped sleeveless mantle, 
 the " Abba," completes the full dress of the men 
 when in society. It is impermeable to rain, — 
 *' his only covering wherein he shaU sleep," as we 
 read in Exodus, ^ where, in Hebrew, it is called 
 Shalmat, evidently the black Bedawin Shalat. 
 This cloak is the Fellah's most indispensable 
 article of dress at night, for when away from home 
 he knows not where he may be able to find a lodg- 
 ing and may very likely be obliged to sleep upon 
 
 1 The Schmaar, which was always part of the Fellahin's cos- 
 tume, is mentioned as early as the days of the sons of Jacob. 
 When Judah met a Kaddishah, or consecrated woman, and had 
 no ready money with which to pay for her services, she asked, 
 as an arboun, or pledge, for his fateel (the woven schmaar), called 
 in the Authorised Version " bracelets " but correctly rendered 
 " cord " in the Revised Version ; his staff and his signet (see 
 Genesis xxxviii. 18) — three objects of essential value to- the 
 owner. The Schmaar was a keepsake woven by an admirer ; 
 the signet was necessary for the sealing of documents, as the 
 owner was too illiterate to sign his name ; and the staff, an old 
 friend and supporter, was perhaps used as a talisman against 
 serpents, — a Mehjane, the hooked almond stick. 
 
 2 xxii. 27.
 
 FELLAHIN HOSPITALITY 15 
 
 the ground, like Jacob, " with a stone for pillow." ^ 
 The women have short red mantles, called Bisht, 
 but generally known as " Abba " ; they barely 
 reach to the knees and are rarely used except by 
 the Fellahat around Jerusalem, Siloam, the Mount 
 of Olives and Bethany, who daily come to market 
 to sell their agricultural produce. Out of these 
 places not one woman in ten possesses them. 
 
 Though naturally polite and proverbially hos- 
 pitable, the Fellahin do not extend these good 
 quahties beyond people of their own creed or tribe. 
 As a rule, non-Moslems and non-Arabs are held 
 at arm's length. Christian Fellahin, possessing 
 the same customs and laws of hospitality, enjoy 
 the same in a Moslem village but foreigners — so 
 often arrogant — have nothing to look for among 
 the humble and simple country-folk. The women, 
 exactly resembling Rachel and Rebecca, will 
 offer a drink to wayfarers of the Arabic tongue 
 but will keep at a distance from and look with dis- 
 trust on the (to them) indecent clothing and hats of 
 Occidentals, who pass by in disdainful attitudes, 
 speaking a foreign language and displaying none 
 of the beloved home-notes and manners. These 
 strangers — people who claim that the land has 
 changed, that the sweet singer of Israel no longer 
 fills the air with his music, forget that nothing has 
 altered, that they alone are foreigners who under- 
 stand no word of Oriental sentimentalism, and who 
 
 ^ Genesis xxviii. 11.
 
 16 THE IMMOVABLE EAST 
 
 come to teach the people their own history in 
 distorted lessons. Provided you are one in beUef 
 or in language with a Fellah^ I know of no one who 
 could be more hospitable. Though his house be 
 in ruins, he receives his guests with as much vanity 
 and satisfaction as a Croesus living in a marble 
 palace would, and treats them as generously as 
 if he were the richest man in the place, even though 
 he may have to go to his neighbour to borrow rice, 
 a lamb or a goat, butter and coffee. 
 
 IV 
 
 But let us now turn to the second of our grey 
 trio : the ruins of Palestine. ^ The entire country 
 
 1 With these ruins of " fenced cities," lying in " ruinous heaps " 
 (II. Kings xix. 25) may be grouped the heaps of stones which the 
 traveller is ever encountering. These mark places where men 
 have been killed, and are placed there with the idea of preventing 
 the ghosts of the departed from appearing and frightening the 
 passers-by : a relic of the stoning of the condemned referred to 
 in the words " the people of the land shall stone him with stones " 
 (Leviticus xx. 2). Do we not read, too, that when the King of 
 Ai was dead he was taken down before evening, his carcass was 
 thrown at the entrance to the city, and a great heap of stones was 
 raised over it, " that remaineth unto this day " ? (Joshua viii. 
 29). At the last execution I saw in Palestine, near the Jaffa Gate, 
 in 1869, many of the spectators threw stones at the beheaded body, 
 which was later carried away to be buried by night. The pil- 
 grims of Arafat, near Mecca, stone Satan for his disobedience 
 and he is often termed Esh-Shitan er-Rajeem. But heaps of 
 stones accumulated under these and similar circumstances must 
 not be confused with the witness stones which are heaped up in 
 honour of a saint. These are set up stone by stone by pious 
 believers when, at a distance, they first perceive a shrine. " Stone, 
 I witness with you to-day, and witness with me on judgment 
 day," says the traveller, as he places his stone in position. There 
 are heaps of these witness stones in Bethel and between Laban and 
 Jacob.
 
 RUINED CITIES 17 
 
 is scattered with them ; — there are certainly five 
 or six desolated sites for every one that is inhabited. 
 A curse is thought to adhere to old ruins, and the 
 Bibhcal " cursed is the man before Jehovah that 
 riseth up and buildeth this city Jericho," ^ if not 
 regarded as law, has been carried into effect. All 
 through the pages of the Bible do we find references 
 to this characteristic feature of the Holy Land. 
 Prophets threatened that ruins should be mul- 
 tiplied, ^ or promised, if the people turned away 
 from their abominations, that they should be 
 raised up. ^ The Cities of the Plain, Sodom and 
 Gomorrah, Adama and Zeboim, disappeared in 
 the well-known catastrophe. Zoar alone remained, 
 but later that town also was swept away. Masada, 
 the last fortress of the Jewish nations, is now in 
 ruins. Likewise, on Engiddy, the older Hazazon- 
 Tamar, being abandoned, the inhabitants with- 
 drew to build Beth-Tamar, Beth-Sahur and Ebn- 
 Obeid, which in their turn were deserted by the 
 people, who are still wandering about, wearing, 
 though they are half Bedawin, the Fallahin turban 
 and cloak.* Tekoa has also become a great heap 
 of ruins and the desert's sole inhabitants are now 
 many species of lizards,^ including the Waran 
 (Psammosaurus scincus), the Thab or Mastiguer 
 
 ^ Joshua vi. 26. ^ Ezekiel xxi. 15. ^ Amos ix. 11. 
 
 * There are three tribes of these agricultural nomads : the 
 Ta'amry, the Sawahry and the Obeidiye. 
 
 ^ Canon Tristram, the author of The Fauna and Flora of 
 Palestine, captured at least ten species.
 
 18 THE IMMOVABLE EAST 
 
 (Uromastix spinipes), and our old friend the Harden 
 whose hfe history we have yet to consider. 
 
 V 
 
 The Stellio cordylina Uzard hves, as I have said, 
 about the home of the Fellahin and seeks security 
 in any convenient hole which may present itself 
 in the rough-built, unplastered walls. But he 
 avoids the front part of the house and never 
 on any account ventures inside, like his cousin the 
 Gecko (Ptyodactylus hasselquisti) . Abu Braise — 
 the familiar appellation under which the latter is 
 known to the Fellahin — rids the dwelling of gnats, 
 flies and mosquitoes. He is believed, as this name 
 indicates, to engender leprosy, — a belief the origin 
 of which is almost as old as his very existence, 
 since it arises from his colour and protuberances, 
 which, in fact, resemble the effects of that disease. ^ 
 Nor is this the only injustice which is done Master 
 Gecko ; the beautiful, useful little fellow is also 
 accused of having indicated to Mohammed's 
 persecutors the prophet's hiding-place at the 
 Hejra (Anglice Hegira), by calling out : " Shick ! 
 
 ^ The ancient lawgivers, who were probably responsible for 
 this belief, fell into error in almost all their observations concern- 
 ing the minor animals and the causes of disease. For instance, 
 they confused the appearance of saltpetre on the damp walls 
 of houses with leprosy. See Leviticus xiv. 37 : " And he 
 shall look on the plague, and, behold, if the plague be in the walls 
 of the house with hollow strakes, greenish or reddish, which in 
 sight are lower than the wall ; then ..." This superstition 
 and the belief concerning the Gecko are as firm as ever in the 
 country districts of Palestine.
 
 SUPERSTITIOUS TALES 19 
 
 wan-Nabi fish shick ! " (" Geek ! the Prophet 
 is in the cleft ! ") Similarly, two acts of 
 treachery are laid at the door of the Hardon. 
 He is said to have nodded his head above 
 the same cleft, to indicate that it was true 
 the prophet was there, because the entrance to 
 the opening in the rock was obstructed by a 
 spider's web and two turtle-dove's eggs. But the 
 persecutors, not believing either traitor, passed on. 
 The Hardon is likewise accused of having carried 
 wood to Jebel 'Arafat when the accursed mule 
 was already loaded to go and burn the Angel 
 Gabriel. ^ In consequence of these superstitious 
 tales, whoever kiUs a Hardon or a Gecko with his 
 right hand is said to receive a reward in heaven, 
 and the more Geckos or Haradin he puts to death 
 the more numerous will be his recompenses. For- 
 tunately the Fellahin are too busy or too fatahstic 
 to attempt to destroy a single one, and thus 
 large quantities of flies, beetles, wasps, field-bugs 
 and ants, which would become a veritable plague 
 
 ^ Many other legends are related concerning the Hardon, 
 which is regarded by the natives of Palestine as a thinking being. 
 A Fellah once told me the following story. One day, a serpent, 
 accustomed, like her congeners, to feed on Haradin, rushed upon a 
 Hardon. But the sly fellow, quicker than she was, promptly 
 seized upon a piece of wood, which he presented crosswise in his 
 mouth to the snake. Whichever way she turned, the Hard6n 
 turned his head with the stick, thus preventing her from getting 
 hold. At last the serpent, completely baffled, abandoned him. — 
 Serpents are exceedingly fond of Haradin. I have myself cut 
 open a Zamenis vindiflavus and rescued one of them — a miniature 
 Jonah — after it had spent perhaps three hours in the reptile's 
 stomach.
 
 20 THE IMMOVABLE EAST 
 
 to agriculture if left unchecked^ are removed from 
 the land. Nevertheless, the Hardon, as though 
 conscious of the alleged crime of one of his ances- 
 tors, runs fast on the approach of man and hides 
 either in the cracked bole of an olive-tree or in his 
 impregnable hole in a wall. His name means 
 Withdrawer or Sly Fellow, and having got a bad 
 reputation he feels that he has no time to wait 
 and hear who is right or wrong ; — concluding that 
 the judge will surely be on man's side, he promptly 
 slips out of the way. 
 
 The male Hardon is slightly darker than the 
 female and generally stronger ; his thick tail is 
 more spiny and his triangular head much larger. 
 He wags his head periodically, but only when he 
 feels in safety and is basking in the bright sunshine 
 on the top of a stone. Sometimes he draws him- 
 self up like a sentinel and, seeming to say, ^' Here I 
 am ! Come along. Look out ! Man is coming ! " 
 appears to be attracting the female's attention. 
 For Haradin always live in pairs. And when the 
 male thus walks high on his four legs the female 
 can pass below him. 
 
 In June the female digs a hole about six inches 
 deep in the dry, loose earth and lays from eight to 
 ten yellowish eggs, about two centimetres long 
 and with a semi-rigid membrane. Each is 
 deposited separately and covered with warm 
 earth, after which they are left to hatch in the sun. 
 The young Haradin (about four centimetres in
 
 GROWTH OF THE HARDON 21 
 
 length when born) crawl out some two months 
 later and immediately begin to fight life's battles 
 for themselves by picking up ants and minor 
 insects.^ In view of their three to four months 
 hibernation in the holes of ruins or olive trees, 
 they store up, under their thick skin, a layer of 
 fat. At one year of age they are about ten cen- 
 timetres long, by the second year they may be 
 nearly twenty, and at the end of the third year 
 they attain their full growth, or nearly so, — a 
 length of thirty centimetres. By this time the 
 Hardon has chosen a home of his own and, taken 
 up with matrimonial duties, rarely, as far as I 
 have been able to observe, abandons it. 
 
 Near Solomon's Pools is a mountain where 
 Haradin thrive so well that it has come to be known 
 as Abu-1-Haradin. That these reptiles have been 
 a feature of Palestine since times immemorial 
 is undoubted. But how is it, then, that they 
 escaped the notice of the Fellahin prophets, 
 especially Micah, who lived in a Hardon district ? 
 The fault is probably not with Micah but with 
 his translators. The prophet, referring to the 
 fleeing of the enemy, says, according to the 
 
 ^ They are also particularly fond of bees, and for that reason 
 always abound near apiaries. They can sometimes be surprised 
 in the act of standing in front of the fiy-holes of the hives catching 
 drones and workers. In the latter case they allow the bees to 
 sting them about the jaws, so that the poison sack and its con- 
 tents may remain in the wound and the bees be swallowed without 
 venom. I have seen Haradin with a dozen or more stings on 
 their powerful jaws. Though comparatively small, their teeth 
 are strong enough to draw blood should they bite your finger.
 
 22 THE IMMOVABLE EAST 
 
 Authorised Version : " They shall lick the dust like a 
 serpent, they shall move out of their holes like 
 worms of the earth/' ^ But the Hebrew text is 
 clearer : " Yelhaku 'afr kanahsch, kazahli arz 
 yergazu mi massgarathihim," which^ translated 
 into Arabic, would read : " Yelhasu *afr kal- 
 hanash, kasahali (or Haradin) el ard, yergathu 
 min khuzuk il mussagerath/' — that is: "As a 
 serpent they lick the dust, and as a lizard of the 
 earth, they dance or run from their hiding-places." 
 Like many reptiles, the Hardon, for protective 
 purposes, has the power of slightly changing his 
 colour. He is very dark when about the stems of 
 oUve-trees, grey when lying on rocks or ruins, 
 and shghtly greyer when near the ashes of the 
 Tabon, or oven, where, on account of the warmth 
 in winter and the insects in summer, he delights 
 to recline, and where you may hear the pitiless 
 Fellahin children singing to him : — 
 
 " Salli sallatak ya Hardon 
 Immak mattat fi — ^tabon." '^ 
 
 1 Micah vii, 17. The Revised Version says "like crawling 
 things of the earth." 
 
 2 " Pray your prayer, oh Harddn, 
 Your mother died in the oven."
 
 II 
 
 IN THE BEDAWIN COUNTRY 
 
 I 
 
 The high plateau of Moab, in Eastern Palestine, 
 the maritime plains of Sharon, in the west, the 
 central plains of Esdraelon and Jezreel, or the 
 extremely fertile plains of Shittim, in the deep 
 depression formed by the Jordan valley, may 
 be called inexhaustible graineries. Year after 
 year, without any artificial manuring, crops are 
 raised, and as soon as the harvest is over thousands 
 of animals are turned into the fenceless fields to 
 pasture on the stubble — often over a foot high — 
 which the reapers have left. These droves of 
 camels, herds of fat-tailed sheep, or black goats 
 with ears so long that they often reach the ground, 
 all delight in the food they find, and, whilst 
 roaming about day after day for many months 
 yearly, manure the land naturally. 
 
 With the exception of northern Sharon, Esdrael- 
 on and Jezreel, the southern, central and eastern 
 lands belong to the wandering Arabs, who prefer to 
 go on Ghazu^ rather than cultivate their lands, 
 which, owned by the whole tribe, are rented to 
 the more diligent Fellahin, on condition of yielding 
 a portion of the produce to the owners. Indeed, 
 
 ^ Marauding excursions. 
 
 23
 
 24 THE IMMOVABLE EAST 
 
 the haughty Bedawi considers it a dishonour to 
 leave his camels or horses and take to the plough 
 or the sickle, and with pride he sings : — 
 
 " II khail lal bela 
 II ebal lal khala 
 Wal baggar 
 Lal fuggur." ^ 
 
 He is always on the look-out for some " Fellah- 
 el-Hitr," ^ willing to take his share of land, and, 
 since he is often in need of ready money, to advance 
 him on interest a few hundred Majidis. ^ Then he 
 is free to jump on to his fine mare and follow his 
 chief on one of the numerous expeditions, more or 
 less legitimate, which form so great a part of his 
 free, picturesque life. 
 
 UnUke these fertile spots of Palestine, the dry 
 mountains of Judaea, where my father owned land, 
 give but a poor return of wheat and barley. Con- 
 sequently the Fellahin of the villages often turn 
 their thoughts and footsteps to the haunts of the 
 Bedawin. In doing so they are but imitating 
 their ancestors. The children of Jacob departed 
 to Egypt because the mountains gave no more 
 grain, Abraham and Isaac travelled to the south- 
 ern plains of Beersheba and Sharon, — Jacob and 
 his children to Dothan, towards Esdraelon, — 
 
 1 The horses are for trial (in war) 
 The camels are for excursions (or the desert) 
 But the cows 
 Are for the poor. 
 
 * Unfortunate Fellah, obliged to work. 
 ' A Majidi is equivalent to about 3s. 6d.
 
 ON JORDAN'S BANKS 25 
 
 and the father and mother-in-law of Ruth to Moab 
 because there was famine in Bethlehem. 
 
 One day, when I was still in my youth, one 
 of my father's Fellah-partners, Saleh el-Kaak, 
 announced his intention of trying his luck on the 
 plains of Jordan. He had come into relations with 
 a high-born Bedawi of the tribe of the Aduan, 
 Imhammad el-Talak, who, as a fully-equipped 
 horseman of Sheikh Ali el-Thiab, was obliged to 
 follow his liege lord wherever he was led, and the 
 two men having come to the usual financial arrange- 
 ment the departure was fixed for the month of 
 November. My father, anxious to know more 
 about the country and its resources, but unable to 
 leave home, delegated me to accompany Saleh el- 
 Kaak and assist at the ploughing and the sowing. 
 When this work, which took only a few weeks, 
 was over, I turned my face homewards, but 
 with the intention of returning for the harvest 
 when the Jordan permitted. There were no 
 bridges over the famous river in those days, and 
 even had there been any they would have been 
 of no avail in early spring, as the river bed lies 
 very low in a broader bed, covered with thickets, 
 and when the snows melt on Mount Hermon, in 
 Lebanon, the stream is sometimes miles in breadth. 
 It would have been folly to attempt a crossing 
 " when Jordan overflowed all its banks." ^ 
 
 It was not until May, when the river was 
 
 1 Joshua iii, 15.
 
 26 THE IMMOVABLE EAST 
 
 reported to be in a normal condition again, that 
 Saleh el-Kaakj his two sons, his numerous relatives, 
 and myself set off on our journey. We travelled 
 in caravans, it being unsafe in those days to travel 
 in small groups, owing to the ever-lurking Bedawin, 
 only too ready to pounce upon and rob the weak 
 and unsuspecting wayfarer. Our own caravan 
 was composed of men and women, with a number 
 of animals, from Siloam. We started before 
 midnight and by morning approached the 
 treacherous river with apprehension. 
 
 All chattering ceased when the crossing of the 
 Jordan began ; out on the grey waters everyone 
 looked serious. Whirlpool and rapids were 
 encountered at every yard, now rushing swiftly 
 down in the centre of the stream, now dashing 
 against the banks and hollowing them out. There 
 was not a living being who did not reflect on the 
 possibility of never reaching the opposite shore 
 alive, for all knew that every crossing of the 
 Jordan was fatal to one or other of the animals 
 and sometimes to men and women. At times 
 the dashing waters would so excavate the land 
 that one of the marly hills, ^ with a mighty splash, 
 
 1 According to a manuscript of Nowairi, the Arab historian, 
 translated by Professor Clermont-Ganneau for the Quarterly 
 Statement of the Palestine Exploration Fund of July, 1895, the 
 chronicler relates a similar occurence. In the month of Jumad 
 the First, in the year 664 (a.d. 1266), the Sultan Beybars " issued 
 orders for the building of a bridge over the Jordan. . . . The 
 bridge is in the neighbourhood of Damieh. . . . The Sultan 
 charged the Emir Jamel ed Din Ibn Nahar with the erection of the
 
 CROSSING THE RIVER 27 
 
 would topple into the stream, churning it into 
 foam and increasing the anguish in everyone's 
 breast, though all tried to conceal their emotion. 
 Nothing was more revelatory than the manner in 
 which various people faced the danger. The 
 Moslems stepped into the water with a " Bism 
 illah " ; the Christians signed themselves with the 
 cross. All drew near quietly, muttering prayers ; 
 jokes were forgotten, merry faces became grave; 
 and not until the whole caravan was over could 
 joyous laughter be heard once more. 
 
 There are very few swimmers among the 
 Siloam Fellahin, so that most of them had to 
 depend on their Bedawin partner to take them 
 across. Our own swimming ford was fifty to 
 
 bridge, and commanded it to be made with five arches. . . . 
 When the work was completed and the workmen dispersed, 
 part of the piers gave way. The Sultan was greatly annoyed, 
 reprimanded the builders and sent them back to repair the 
 damage. They found the task very difi&cult, owing to the 
 rising of the waters and the strength of the current. But on 
 the night preceding the dawn of the 17th of the month of Rabce, 
 the First of the year 666 (December 8th, 1267), the waters of 
 the river ceased to flow, so that none remained in its bed. The 
 people hurried . . . and seized the opportunity offered by the 
 occurrence to remedy the defects in the piers, and to strengthen 
 them. . . . They then despatched mounted men to ascertain 
 the nature of the event. The riders urged forward their horses 
 and found that a lofty mound (Kabar), which overlooked the 
 river on the west, had fallen into it and dammed it up. . . . The 
 messengers returned with this explanation, and the water was 
 arrested from midnight until the fourth hour of the day. Then 
 the pressure of the water became too great and the dam burst. 
 The water rushed down in a mass equal in depth to the length 
 of a lance, but made no impression upon the building, owing to 
 the strength given it. The stream, however, carried away the 
 apparatus used in the work of repairs. This is one of the most 
 wonderful of events, and the bridge is in existence to this day."
 
 28 THE IMMOVABLE EAST 
 
 sixty yards broad, and as the trees and rushes had 
 often been cut down level with the water, these, 
 to begin with, cut the soles of our feet like knives. 
 It was like a visit to the dentist's : no one was in 
 a hurry to go first, — everyone wished to see the 
 effect of the crossing on him or her before venturing 
 into the yellow water. Being a good swimmer, I 
 crossed with numbers of Bedawiyat and Fellahat, 
 with inflated Kirbies^ on their backs. All 
 entered the water fully dressed, the most passive 
 and composed set of people I have ever seen. 
 Fully confident in the strength of my young arms, 
 these women let themselves be dragged along with- 
 out a murmur, whereas all the men, without 
 exception, showed signs of anguish or terror, as 
 though on their way to execution. A woman of 
 Palestine, again, will allow herself to be bound 
 fast at the arm, and will keep at four or five yards 
 distance from a swimmer, but a man, when the 
 waters of the river seem to be dragging with too 
 great a force, will always approach and try to 
 save himself by taking hold. 
 
 1 The Kirby is a water-bottle made of the skins of sheep or 
 goats, tanned and sewn together. The neck is open to receive 
 water. When full and securely tied up, it is carried on a woman's 
 back ; or, if there are two Kirbies, on a donkey, one on either 
 side of the animal. Inflated and bound to the back, these recep- 
 tacles make excellent buoys for a non-swimmer. He or she 
 having been provided with a couple of inflated Kirbies and bound, 
 the swimmer takes the other end of the cord in his mouth, thus 
 leaving his arms perfectly free. Animals are bound at the lower 
 jaw and follow easily, as they cannot resist the slightest pressure 
 on the jaws or tongue.
 
 "DOG OF A CHRISTIAN" 29 
 
 As I was the only swimmer in my group, the 
 difficult task of carrying over the saddles and 
 luggage, when the donkeys, camels and my mare 
 had crossed, was left to me. I had all the Kirbies 
 inflated and tied together, in sets of seven or 
 eight, and on this original raft managed to get all 
 our belongings across. 
 
 Each group was in the same predicament : 
 there was but one swimmer, and he had to cross a 
 dozen or more times — a good four hours' work. 
 These duties were renewed every second day, for 
 the grain — poured into the Kirbies and on a raft 
 of inflated water-bottles — had to be got over. 
 
 I wonder how much a human being can sup- 
 port. Work under the conditions of those days 
 was simply the most refined cruelty imaginable. 
 Our Bedawin companions crossed the Jordan 
 stark naked and insisted on our doing the same. 
 
 *' Dog of a Christian," cried an old scarred 
 Bedawi warrior to me when I demurred, — he had 
 only one eye left, several of his fingers were 
 missing, and his body was marked with spear 
 wounds ; " are you better than ourselves that you 
 should hide your nakedness ? Uncircumcised dog, 
 I will crush you like a fly " — raising his Naboot — 
 " if you do not throw off every rag from your 
 accursed body ! " 
 
 And so, under a torrid sun — 45 to 55 degrees 
 Centigrade, with bare slashed feet on the burning 
 sand, with enormous gnats and mosquitoes biting 
 
 4— (2 1 3 1)
 
 30 THE IMMOVABLE EAST 
 
 our bodies, we worked. To drive away the 
 insects, which stung our bodies until they bled, 
 every swimmer was provided with a leaved willow 
 wand cut on the banks, and with this he contin- 
 ually whipped himself. Near the starting-point, * 
 where the grain was poured into the Kirbies by 
 the non-swimmers, huge fires were kept up, and 
 in the heat and smoke of these we sat in an almost 
 vain endeavour to keep the insects at bay until, 
 once more, we popped into the stream. 
 
 To show good-humour and also to rail at the 
 cowardly non-swimmers when they were on the 
 shore, we sang, either alone or in unison. But 
 never a word was uttered when man or beast 
 was drifting down the Jordan. Once, as a man 
 was washed away, I cried out in terror, but I was 
 quickly called to order by a Bedawi, who remarked, 
 philosophically : — 
 
 " We are not blind and your shouting will only 
 frighten the others. Besides, the victim himself 
 will lose hope. You will neither draw him out 
 nor give him encouragement. If luck is in his 
 favour he will be washed ashore." 
 
 1 On account of the river's rapidity we 
 were carried hundreds of yards down stream. 
 So we had always three points for starting and 
 A landing. A was the spot at which we started 
 to reach B. Then we would walk up the 
 bank to C and drop in the river to be carried 
 to A again.
 
 ABSOLUTE EQUALITY 31 
 
 And sure enough, he was. . . . Ever afterwards, 
 whenever I saw a donkey or a cow washed away, 
 I thought of that Bedawi wise-man and regarded 
 the loss without flinching. What matter ! — it 
 was only one more animal that had gone to feed 
 the Cheetahs 1 in the jungle below. 
 
 II 
 
 Very little indeed was done for the comfort of 
 the toilers in that fearful climate, — nothing for 
 the security of either man or beast. There was 
 absolute equality, in an atmosphere of indifference. 
 We lived an ideal social life. As regards food, 
 whoever had any gave it up, in true Bedawi 
 fashion, for the benefit of the whole community. 
 Everything was eaten then and there on the banks 
 of the Jordan, so as not to have the trouble of 
 carrying it the ten miles to our camp on the green 
 banks of the Kaffrain. 
 
 I was often asked in after years why we did 
 not build huts on the banks of the Jordan to 
 protect ourselves against the sun — why we 
 did not throw wire ropes across the river — 
 why we had no planks for landing — and so on. 
 The questioners had never come into contact with 
 a Bedawi at home, — a Bedawi who will risk his 
 
 ^ Possibly the " roaring lion " referred to by the Prophet 
 Jeremiah as " coming up before the swelling of Jordan " was the 
 Cheetah. I am inclined to the belief that the lion never really 
 existed in Palestine proper. The Bible contains various references 
 to lions, but this is possibly due to negligence on the part of the 
 transcribers.
 
 32 THE IMMOVABLE EAST 
 
 life on a marauding expedition and on returning 
 will present you with his share of the spoil in return 
 for a compliment, — a Bedawi who will deliberately 
 destroy any means of getting over Jordan easier, 
 who will fell a tree fifteen feet high in order to 
 obtain a stick which pleases him in the branches, 
 who will hunt for days and nights in the jungle, 
 slaughtering wild boar until he has found just the 
 right pair of tusks for ornamenting his mare's 
 neck, or who will climb a precipice in search of an 
 eagle to provide him with the two bones for 
 making a Neiye, — a Bedawi who is as free as the 
 air, careless as a four-year-old baby, cruel as a 
 tiger, and yet so hospitable that it is impossible 
 to find his equal anywhere in the world. No ; 
 a Bedawi would join you in carrying off wives, if 
 you proposed it to him, but he would set fire to 
 your huts, cut your wire ropes and throw your 
 planks into the river — for the fun of it. He cares 
 not a fig for progress. The wilder, the more 
 inaccessible his region, the more secure is his life 
 and the better he is pleased. His whole desire 
 is to keep the civilised world and the Government 
 official in search of taxes away. He is a " wild 
 man," whose hand is " against every man," and, 
 as was promised to Hagar concerning that Bedawi 
 Ishmael, every man's hand shall be against him. ^ 
 No one in our caravan had, I assure you, the 
 courage to linger a single moment longer than was 
 
 ^ Genesis xvi. 12.
 
 Photo 
 
 J. H. Halladjian, Haifa 
 
 A Bedawi of the Kishon
 
 MY FAITHFUL MARE 33 
 
 necessary on the banks of the inhospitable Jordan. 
 As soon as our work was over our only wish was to 
 flee from the heat and the mosquitoes^ and es- 
 pecially from any hostile Bedawin^ who, exactly 
 like the Apaches in the suburbs of Paris, or the 
 sharks which, hour after hour, follow the ocean 
 steamers to snatch at the morsels falling overboard, 
 might turn up in our rear to seize upon any 
 loiterer, as indeed happened to myself, as I will 
 later relate. 
 
 When we came to the Kaffrain, the Aduan had 
 decamped for the cooler slopes of Moab. Imme- 
 diately those of my own party entered upon an 
 open-air life, — not only eating but sleeping in the 
 open. But we built a few huts for the protection 
 of the women and to hold the very elementary 
 cooking utensils which Ghalie, a young Fellaha, 
 had brought with her for our use. And thus we 
 watched, rather than slept, in case anyone less 
 favoured with worldly goods should attempt, 
 under cover of the night, to run off with our ani- 
 mals or other property. During the day my 
 mare was tethered, but in the darkness, as no one 
 would take the responsibility of looking after her, 
 she was attached to my wrist. Thus, every night, 
 for two long months I lay on the ground, with the 
 mare walking round and round me, and some- 
 times gently pulling, lest I should forget myself 
 in too deep a sleep. Never once did the faithful, 
 cautious animal so much as graze my outstretched
 
 34 THE IMMOVABLE EAST 
 
 limbs, except when, imagining that I had no more 
 breath, or that some wolf or jackal was approaching 
 too near, she would draw near and snort in my face. 
 
 We were divided into two separate camps, 
 situated some distance the one from the other, 
 one with and the other without tents ; and 
 Imhammad el-Talak, Saleh el-Kaak's Bedawi 
 partner, was with us. His wife, N^amy, and an 
 eleven-year-old son named Swelem were in the 
 other encampment, but he was accompanied by 
 his old mother ^Hamdiyeh, who used to sit almost 
 all day near her hut, smoking a long pipe and sur- 
 veying the harvest. Enveloped in her dark blue 
 clothes and dark head veil, she sat so motionless 
 that, at a distance, no one would have taken her 
 to be a living being. Only on drawing near and 
 seeing the rings of smoke pass from her tattooed 
 lips, with an occasional sideway glance of her 
 wild eyes, could you be sure that she was not a 
 statue. 
 
 Comparing our life with that of the harvesters 
 in the tent camp, we lived in " the land of the 
 lotus-eaters." We had both wheat and barley ; 
 the well-nigh impenetrable Dom-forest was full 
 of Dom-apples ; whilst innumerable Senegal and 
 collared turtle-doves, which filled the air with 
 their ceaseless cooing, provided us with meat. 
 Never before or since did I eat so many pigeons 
 as during those two months on the outskirts of 
 the forest. But to penetrate the thorny thickets
 
 DOM-THICKETS AND SERPENTS 35 
 
 in pursuit of birds or in search of fruit was no 
 easy or agreeable task. We had not only to 
 contend with the sharp hooked thorns of the Dom 
 or Lotus tree {Zizyphus spina Christi), which stuck 
 to our clothes " closer than a brother," tore them 
 into holes all over, and scratched our hands and 
 faces, — we had to keep a sharp look-out for snakes, 
 which hid in the high grass and fed upon the birds. 
 I did not then know the difference between the 
 deadly Daboia, the huge and Hvely Esculap, and 
 the black and shining Hanash ; and when I shot 
 a gigantic brown Esculap, measuring more than 
 five feet, and which had blown out its neck at me 
 from the top of a Dom-tree, I thought I had had a 
 narrow escape. The small Dom-apples — hardly 
 bigger than a hazel nut — would have been dis- 
 dained elsewhere, but on the banks of the Kaffrain 
 every Bedawi gathers them, or leaves his wife 
 and daughters to collect a store for winter use. 
 Dom-gathering — an occupation not to be recom- 
 mended to those with delicate hands — and Swelem, 
 the eleven-year-old son of Imhammad el-Talak, 
 are ever connected in my memory. In the inven- 
 tion and carrying out of impish tricks that young- 
 ster was a past master. He used to upset the trays 
 containing the Dom-meal, scatter sand on the dry- 
 ing tobacco leaves, pour water into his grand- 
 mother's tobacco-pipe, set loose the cows and the 
 donkeys of the Fellahin when they were most 
 wanted for threshing, and defile the waters of the
 
 36 THE IMMOVABLE EAST 
 
 Kaffrain at the very moment when the women, a 
 Uttle lower down the stream, were fiUing their 
 Kirbies. One day, when he had been assisting 
 in the gathering of the Dom-apples and had been 
 well scratched on his arms and legs, he revenged 
 himself by setting fire to the bush. The Sharkiye, 
 an east wind, happened to be blowing slightly, so 
 that in a very short time the whole of the thickets 
 in our neighbourhood was a sea of fire, killing 
 young birds by thousands in their nests and scorch- 
 ing hundreds of serpents to a cinder. For once 
 Swelem escaped a thrashing. Everybody agreed 
 that his act was a stroke of genius. For the result 
 was that a way was opened in the impenetrable 
 forest, the defences of the Zizyphus spina Christi 
 were broken down, the dangerous reptiles were 
 annihilated, and hundreds of thousands of 
 Dom-apples hung — roasted — on the leafless trees. 
 
 The news of Swelem' s fire spread almost as 
 rapidly as the flames he had set ablazing. Beda- 
 wiyat came down from the mountains to fill their 
 gazelle-skin bags with roasted Dom-apples and, 
 returning home, heavily ladened, sent others or 
 came again themselves. The fire was a god-send 
 to all except myself, who had now to go much 
 further afield in search of game. 
 
 Being the only European, it was thought, in 
 those days (1874), to be safer for me to wear 
 Bedawi-clothing : a long shirt with broad, pointed 
 sleeves hanging to the ground, a Saye, and, on my
 
 THE WHITE "FRANJI" 37 
 
 head, a silken Kafiye. With the exception of the 
 girdle, which held the shirt and the Saye together, 
 the ^Akal, or head-cord, wound around the 
 Kafiye, and a fringe of hair hanging over my 
 forehead, in accordance with the fashion among 
 Bedawin youngsters, I was a figure in spotless 
 white. In order to be able to walk more easily 
 whilst on the march, I used to gather up the long 
 folds of my dress and stick them in my girdle, 
 leaving my legs bare. No wonder that one day 
 four Bedawiyat, gathering Dom-apples in the 
 forest, fled with loud screams at my approach. 
 They had never seen a white boy before and must 
 have imagined that a Jan, or guardian of the 
 forest, had appeared to drive them home. Fearing 
 that their silly behaviour might be wrongly inter- 
 preted in the camp, I shouted to them at the top 
 of my voice to stop. They obeyed, a little 
 through feminine curiosity, a little through fear ; 
 then, timidly, in response to my parleying, they 
 advanced, until at last they had drawn near 
 enough to pinch my arms and legs and make cer- 
 tain that I was an authentic son of Adam. To 
 account for my white skin and white Kafiye, 
 which is often dark with the Bedawin, I explained 
 to them that I was a Frank. Never before had 
 they set eyes on a ** Franji " and once more, 
 impelled by curiosity, they stretched out their 
 tattooed arms to touch my body. To seal our 
 friendship every one offered me Dom-apples until
 
 38 THE IMMOVABLE EAST 
 
 I had as many as I could carry, wrapped — 
 Bedawi fashion — in the long sleeves of my ample 
 gown. But I am inclined to think that, after all, 
 they were not quite convinced. For they retreated 
 cautiously, with many backward glances and the 
 youngest, a girl of fourteen, attempting to hide 
 behind the others, until they finally disappeared 
 behind the half-burned bushes. 
 
 Ill 
 
 There was little variety in our meals in camp ; 
 the only striking change was when Ghalie, having 
 baked the bread in the ashes in the morning and 
 at noon, treated us in the evening to the luxury of 
 bread made on a Saaj, an iron plate, above the 
 fire. Pigeons and bread and Dom-apples followed 
 each other in regular rotation. Vegetables were 
 unknown. 
 
 The only plant the Bedawin care to grow is the 
 fragrant Hassanbaki, i.e., tobacco, which they 
 cultivate in small enclosures. But so impatient 
 are they that they never wait for the plants to 
 attain their full growth. Nor have they the 
 patience to wait for the leaves to dry ; hardly 
 have they begun to wither than they cut them up 
 with their pocket-knives. As clay pipes can only 
 be obtained in the towns, they make a Ghaliun 
 of a reed stem, boring a hole in one side through 
 which to draw the smoke. It would be too much 
 exertion on hand and brain to fashion a pipe-stem
 
 DEAD SEA DISTRICT 39 
 
 out of a reedlet. A Bedawi may be said to suck 
 rather than smoke his pipe, which he enjoys, 
 however, every bit as much as the wealthy towns- 
 man does his silver filigreed narghile or a European 
 his amber-mouthed meerschaum. 
 
 Once we moved our camp up stream, in order 
 to have the protection of a ruined site, — beloved 
 of the Fellahin, — and the luxury of a wall against 
 which to build Ghalie's hut. Imhammad el-Talak 
 had now departed with his chief ; Saleh el-Kaak 
 and his sons, Khaleel and Ehmad, were actively 
 engaged in cutting the wheat and the barley ; 
 Ghalie had almost all the threshing to do ; and 
 nearly everybody, save myself, had his appointed 
 duties. As long as the sun shone hot on the straw 
 heap I enjoyed little society. I had to content 
 myself with Murjane, a freed slave about my own 
 age, and Sa'ad el-Kaanass, a youth several years 
 older, and, since he was a good shot, a fairly 
 frequent companion. 
 
 One of our excursions, when time hung heavily 
 on my hands and the eternal doves and pigeons of 
 Kaffrain palled on my palate, was to the Dead 
 Sea, about a two hours' walk away. I noticed 
 that whilst visiting that dangerous district the 
 Bedawin were much more particular about their 
 health than either the Fellahin or myself. They 
 carried with them tiny bags filled with tar which, 
 as soon as they entered the swampy regions, they 
 stuffed into their nostrils. It was an excellent
 
 40 THE IMMOVABLE EAST 
 
 preventive, they told me, against the Wakham, ^ 
 which, unfortunately, we mountaineers disdained. 
 I think I may say that fully fifty per cent, of us 
 died or were sickly for years after through not 
 taking the necessary precautions against fever. 
 It is not only the poisonous emanations of the vol- 
 canic region which cause trouble, one must take 
 into account the great heat in the depression in 
 which the Dead Sea lies, nearly six hundred feet 
 below the level of other seas, and, in addition, its 
 unhealthy waters. 
 
 But, in spite of the danger of that part of Pal- 
 estine, what a fascination it has for the naturalist 
 and the sportsman ! Birds, reptiles and plants — 
 some of them known only in that tropical climate — 
 abound there. We brought home both red-legged 
 and sand-partridges, francolins and grakles ; we 
 admired the tiny sun-birds — smaller than some 
 butterflies — and the golden frogs which, at our 
 approach, leapt into the warm waters of Calirrhoe 
 and other sulphurous springs east of the Dead 
 Sea ; we watched the slow mastiguer, with its 
 horny tail, creep along the sand ; and sat at the 
 foot of the Asclepia gigantea, or Caletropis procera^ 
 fifteen feet high, with broad thick leaves, like a 
 good sized man's hand, and an orange-like fruit, 
 containing those silky fibres of which legends have 
 been told by all ancient writers from Josephus to 
 Tacitus. They, and even some modern writers, 
 
 1 Malaria.
 

 
 APPLE OF SODOM 41 
 
 have contended that this Apple of Sodom, in ^ 
 
 memory of the destruction by brimstone and 
 ashes of the neighbouring Sodom and Gomorrah, 
 contains nothing but smoke and ashes. But I 
 found that Sa'ad el-Kaanass and the scientists 
 were wiser. My companion, who told me wonder- 
 ful stories of the 'Oshair, showed me that the slight 
 explosion which results from the touching of the 
 fruit was a characteristic of all Asclepias, — one of 
 Nature's wonderful methods of disseminating the 
 seeds of the plant, which are thus shot forth and 
 borne away by the wind to fructify in a thousand 
 different places. Far from the Asclepia gigantea 
 being associated with the idea of death and destruc- 
 tion, it was, to Salad's mind, the symbol of life. 
 " Was not its name," he asked me, " 'Oshair, — 
 the pregnant-maker, and had not a barren woman 
 once sat within the shade of the tree and soon after 
 had a child ? " And to prove that life was indeed 
 its essential element, he showed me how a thick 
 milky juice could be made to flow from the plant 
 Uke opium from the poppy. Sometimes we would 
 shoot at the wild boars, but as they disappeared 
 in the Jordan jungle we rarely attempted to follow 
 them, for Sa^ad thought that the tusks were hardly 
 worth the risk of being attacked by the Cheetahs 
 who prey upon the boar. Sometimes a grouse 
 would call out, "Naagged! Khanafer! Ghittit ! " 
 tempting me to follow. But the prudent Sa'ad 
 would dissuade me, saying : " It is wiser not to
 
 42 THE IMMOVABLE EAST 
 
 look for * the she-camel of Khanafer which is 
 lost.' Maybe the bird is merely leading us on to 
 destruction. We had better return to the camp." 
 
 On another occasion, when approaching the sea 
 and whilst it was yet dark, a ball of fire, like a 
 huge star, rose from the water, and, after ascending 
 several hundreds of feet, vanished. Again Sa'ad 
 thought we had better return home. It was a 
 Will-' o-the- wisp, common over the surface of the 
 Dead Sea, but to Sa'ad it was a sign of the presence 
 of the Jan. 
 
 Superstition is very deeply rooted among the 
 Bedawin. Old Im-Imhammad, the soothsayer 
 of our camp, was a very good example of this. 
 She was a curious mixture of sagacity and igno- 
 rance, of cimningand a genuine beUef in her powers. 
 She could extract balsamic oil from the date-like 
 fruit of the oleaster (Elceagnus angustifolius), 
 and used it for healing wounds, though the 
 Zaqum (as the Arabs call it) with its spikes often 
 over an inch long, is said to flourish in hell and fur- 
 nish fruit for unbehevers. ^ There were many other 
 plants whose virtues she knew and whose secrets 
 she carefully kept to herself. But her forte was 
 prophecy. She foretold calamities or good news 
 with imperturbable peace of mind, passing the 
 while a long straw through the stem of her pipe 
 to enjoy the nicotine which she thus collected, 
 or sucking rather than chewing tobacco when the 
 
 * The Koran, Sura, xvii. 62.
 
 DEATH BELL 43 
 
 other was lacking. Like every soothsayer, she 
 was extremely sober in words, and thus was never 
 compromised, — the same prophecy could be made 
 to apply to good or to evil. 
 
 IV 
 
 At last the time came for us to raise our camp 
 and return home. Row after row of black goat- 
 hair Fardies, filled with wheat, stood waiting to 
 be loaded on to the backs of the camels. Every- 
 thing had been packed ready for the departure, 
 which had been fixed for an early hour of the morn- 
 ing. Amidst the wailing of the jackals and the 
 darkness of the night, we had lain down to take 
 our last rest in the old camp, filled with a feeling 
 of sadness at the thought that, in spite of all its 
 discomforts, we were about to leave it for ever. 
 Suddenly, just as the last cooings of the turtle- 
 doves were lulling us to sleep, the sound of a tiny 
 bell was heard in the distance. Soon the tinkling 
 was accompanied by a light, which rapidly drew 
 near. Looking anxiously in the direction of the 
 sound, old Im-Imhammad muttered through her 
 teeth : — ** Maskeen ! Bara esh sharr ! — Poor 
 fellow ! Evil. 
 
 A horseman with bell and torch dashed up. It 
 was as the old soothsayer had expected : a Bedawi 
 boy had been bitten by a viper and according 
 to custom a messenger had been sent with bell 
 and torch to announce the sad news and search
 
 44 THE IMMOVABLE EAST 
 
 for a remedy. Im-Imhammad quickly prepared 
 Zaqum-oil and fruit plaster, and inquired when 
 the accident happened. The envoy told her 
 ** many hours before/' whereupon a grave look 
 came into the old woman's eyes. She knew 
 that the boy would be dead before the remedy 
 arrived. 
 
 Im-Imhammad' s last words as we started in 
 the half light preceding dawn were : — 
 
 " La ter'haloo yome er'heelhum. 
 Wala tughussloo yome ghaseelhum," ^ 
 
 and gravely shaking her head at me, she added : — 
 " My child, Allah yesahhel 'alaik !— May Allah 
 smooth the way for you ! " 
 
 As this was the general retreat of the Fellahin 
 of the Kaffrain, there was a great commotion on 
 the banks of the Jordan when we reached the great 
 river. Fellahin and Fellahat were busy pouring 
 the grain from the great Fardies on to out-spread 
 sacks ; others were filling the Kirbies. Camels and 
 donkeys were being stripped of their saddles and 
 bound at the jaws. The swimmers stood in readi- 
 ness and the non-swimmers had small inflated 
 Se'in^ on their backs to help them across the 
 stream. A fierce June sun poured its rays upon us. 
 
 At last everybody had crossed. Those of my 
 
 ^ " Forbear to start on their starting day," — that is, the day 
 on which the soul leaves the body. " Neither wash on the day 
 they are washed," — a reference to the washing of the dead before 
 entombment. 
 
 * Small Kirbies.
 
 A NARROW ESCAPE 45 
 
 caravan had already started on their journey, 
 leaving me — the last as usual — to cross the Jordan 
 once more and fetch my mare. Just as the 
 last Fellah with his animals disappeared round the 
 marly hills I popped into the water and struck 
 out for the opposite bank. 
 
 But no sooner had I clambered ashore than I 
 heard a sound of galloping, and the next moment a 
 fully-armed Bedawi, with his spear pointed towards 
 me, drew up. 
 
 " Very glad to meet you," he said, sarcastically. 
 " I see you are a perfect swimmer, and I am glad 
 to have arrived in time for I know nothing of your 
 art. There is myself, my mare, a valuable she- 
 camel and her young to be carried over the river. 
 Now, you will set to work at once to get us across, 
 beginning with the animals. And take care you 
 don't lose any, otherwise your mare and rifle will 
 be confiscated. Moreover, if you play me any 
 tricks, I shall leave your carcass to the Cheetahs 
 and let your soul go to hell-fire, which is your 
 ultimate lot, dog of an infidel ! " 
 
 Dismounting and seizing my mare by its bridle, 
 he sat down on the sand and began, in a menacing 
 tone, to give me further orders : — 
 
 " Now, set to work cheerfully. You had better 
 begin with my 'Hamra, ^ which you'll tie very fast 
 on the other side. Then hurry back to take over 
 her young, for if you are lazy the mother will 
 
 ^ A red cow-camel. 
 
 5— (2131)
 
 46 THE IMMOVABLE EAST 
 
 break loose and cross over to her calf. Then you 
 would have to begin over again. This being done 
 you will fetch me. I know you would not risk 
 running away with my mare on this side the river, 
 but you might do so on the western side and then 
 join your caravan. So you take my mare the 
 last — and then do what you like, for I shall have 
 no further need of your services. Come now, hurry 
 up ! " 
 
 And hurry I did. At every crossing he threat- 
 ened me with death should any of his animals 
 slip and be drowned. 
 
 Never shall I forget that crossing of the Jordan 
 with the Bedawi's red cow-camel. She bellowed 
 continuously for her calf and pulled in the opposite 
 direction, endeavouring to return. All the time 
 the swift current of the Jordan was carrying me 
 down stream, trying my muscles — weary with four 
 hours' swimming — to the uttermost. How I raged, 
 inwardly, at that ironical savage, and how ashamed 
 I felt at being treated like a vile slave ! There 
 was nothing for it, however, but to work hard and 
 cheerfully. 
 
 When, finally, I landed the camel she was 
 simply raving, and I had great difficulty in making 
 her kneel down under the shadow of a lofty poplar 
 and binding her knees, so that she could not rise. 
 My second crossing was easy, — the calf, like a 
 Bedawiye, followed calmly and with a look of 
 confidence in her baby eyes. And no sooner
 
 WILD THOUGHTS 47 
 
 had we landed than it galloped towards its mother, 
 crying as though they had been parted for months. 
 
 The Bedawi was waiting for me on my return. 
 He was stripped and equipped with Se'in on his 
 back. On his head, in a broad packet^ were his 
 personal belongings and my rifle. 
 
 " This," he said, pointing to the bundle, " is 
 the safest way. Allah is indeed great to have sent 
 this infidel to work for me." 
 
 As we stepped into the Jordan, a grim thought 
 flashed through my mind : " Suppose, when we 
 reach mid-stream, I let him go ? " But the next 
 moment my Christian training corrected me. 
 " No, — that would never do : he is a man, with a 
 soul, after all. Besides, the act would be a 
 cowardly one. . . . Could Im-Imhammad but see 
 me in that position would she sanction the aban- 
 donment of a fellow-creature ? No. She would 
 say : ' Why did you start when there was a 
 funeral ? But you would have your own way, 
 and now you must bear the consequences.' " 
 Musing thus, I tightened my grip on the cord, 
 and a few minutes later dragged the Bedawi ashore. 
 
 " You have worked nicely," said the savage, 
 who, in spite of his authoritative words, looked 
 terrified at the crossing. " Now you can fetch 
 my mare, a prize animal ; and as a reward I 
 will remain with you until you reach your caravan." 
 
 I thanked him for his generosity, went back 
 for the most valuable animal of all — himself
 
 48 THE IMMOVABLE EAST 
 
 included, and brought her over, as docile as the 
 young camel. When all were gathered on the 
 western banks of the Jordan I gave a great sigh 
 of relief. Then I went to fetch my faithful mare, 
 Athene. 
 
 It took me but a moment to dress on getting 
 back, to seize my rifle which the Bedawi had placed 
 against a willow, and to vault into the saddle. 
 At that moment a boar and sow, with seven or 
 eight little ones, came rushing by. The Bedawi, 
 already on his horse, at once set off in pursuit, 
 shouting to me to follow. But all I wanted was to 
 flee from the scene of my adventure and reach my 
 friends. A word in Athene's ear was enough, — 
 with a snort of joy and a bound she was off, 
 galloping at the top of her speed across the plains 
 and scattering the jerboas, porcupine mice, and 
 other small rodents which burrow in the sand, in 
 all directions. 
 
 Saleh el-Kaak, his sons and the other Fellahin 
 of our caravan were waiting for me near the 
 ruins of 'Ain-Sultan, beyond Jericho, wondering 
 what had become of me, but, suffocated by the 
 heat, making no attempt to find me. They 
 cursed the father of the Bedawi for having detained 
 me ; then dismissed the matter from their minds. 
 
 A long six hours' ride up the stony roads of 
 Judaea, a few ascents and descents on Mount 
 Olivet, down the Kedron, up Moriah and Zion, 
 brought these episodes of my youth to a close.
 
 THE DREADED " WAKHAM " 49 
 
 V 
 
 " Why has Phihp not come ? " anxiously asked 
 my father, in Arabic, when we arrived and his 
 eyes glanced from one to the other . . . Wild and 
 sunburnt indeed I must have looked to have 
 thus been unrecognised by my own father ! 
 He could not believe that a two months' sojourn 
 in the Bedawin country could have produced so 
 complete a transformation. 
 
 ♦ * 4e 4: 
 
 " Is this the result of too great a strain ? Is 
 it the dreaded Wakham, or malarial fever, that has 
 put the boy in this condition ? " asked the English 
 doctor of Jerusalem when I awoke after three 
 weeks unconsciousness. " However, the danger 
 is over now. We shall pull him through^ after 
 all." 
 
 YeSj the danger was over then, but I had to 
 struggle against my illness for nearly six months 
 more. 
 
 It was many years before I went into that 
 death-trap of the Jordan again^ and then only 
 for a day or two at a time, on tour and under 
 vastly different conditions.
 
 Ill 
 
 SONS OF THE PHILISTINES 
 
 I 
 
 Muhammad Moosa was at his prayers, and as he 
 prayed he combed his flowing pepper-and-salt 
 beard. More than usual fervour entered, on this 
 August evening, into his praying and his combing, 
 for he was about to make a journey on which it 
 was meet that Allah should lovingly watch over 
 one of the descendants of his Prophet and that this 
 descendant — no other than the handsome, black- 
 eyed, aquiline-nosed, dark-skinned Sherif Muham- 
 mad Moosa himself — should be impeccable in his 
 personal appearance. 
 
 " Blessed be the name of Allah, who protecteth 
 his servants in the hour of danger," murmured 
 the kneeling Muhammad Moosa. " Watch, oh ! 
 all powerful one, over Sherif Moosa and his com- 
 panions. Grant that the camels stumble not, — 
 that they travel to Jerusalem unheeded and 
 unharmed. Thrust aside from our path all with 
 inquisitive eyes, for thy servant is a man of peace, 
 who loveth not the use of force. But should, 
 perchance, the enemies of thy servant stumble in 
 his way, give him — oh ! protector of those who 
 bring forth fruits from the soil — the strength to 
 smite and put them to shame." 
 
 50
 
 KHALEEL'S TOILET 51 
 
 A sound of footsteps at the entrance to the hut 
 made the kneeHng Fellah turn his head. It was 
 Khaleel Ibrahim, a dark-skinned, eagle-nosed, 
 black-bearded man of thirty-five, dressed and 
 equipped as though for a journey. His principal 
 clothing consisted of the Thob, a white shirt with 
 open front and wide sleeves, which revealed his 
 hairy breast and bare arms almost up to the 
 shoulders. On his head was a red cap, surrounded 
 by a large yellow and grey striped turban ; on his 
 feet were raw camel-hide shoes, known as Watta. 
 Encircling his waist was a broad leather girdle, 
 and to this were attached a number of iron hooks, 
 to which were suspended a powder horn of solid 
 wood, a long chain with a knife dangling at the 
 end, a leather bag to hold lead and bullets for 
 firearms, a tobacco pouch with a pipe, and a 
 smaller pouch containing flint and steel and tinder, 
 made from a composite plant called Soufaan. 
 
 Khaleel Ibrahim had come to tell his chief that 
 the hour for departure had arrived. Bringing 
 his prayer to an abrupt termination, Muhammad 
 Moosa rose to his feet and, as he arranged his 
 immense green turban (a sign of his claim to pro- 
 phetic descent) gave his orders. A complicated 
 piece of work — this arrangement of the Sherif's 
 turban, his caps and their contents ; and one 
 that took much longer than the giving of a few 
 brief instructions regarding the loading of the 
 camels. Besides the white cap, or Takiyeh, he
 
 52 THE IMMOVABLE EAST 
 
 wore the red Tarbush, and between these the 
 grey felt Lubbaad. Between the Lubbaad and 
 the Tarbush, Muhammad Moosa kept his cigarette- 
 papers, his tax-papers and other documents, and 
 tucked away between the three caps and the 
 turban were httle bottles of tar or scent and the 
 wooden comb with which, whilst saying his prayers, 
 he daily combed his beard. 
 
 The loading of the six camels was already well 
 advanced when Muhammad Moosa issued into the 
 open air. His five companions were quick and 
 skilful workers. Khaleel Ibrahim, with his wide 
 sleeves folded out of the way under his Shmaar, 
 set them a constant example. Besides, was he 
 not Moosa' s right-hand man and feared almost as 
 much as the master ? 
 
 A more homogeneous band than this little party 
 of camel-drivers it would have been difficult to 
 find in the whole length and breadth of the plains 
 of the Philistines. Personal interests, family 
 ties and the sympathy which springs up between 
 men of the same town or region indissolubly 
 bound them together. Khaleel Ibrahim was a 
 native of Ashdod, one of the chief towns of 
 Philistia. Ehmad Jabber, a young man of twenty- 
 eight just home from military service, was also 
 from that place. Ethman Abd el-'Hei, although 
 born in Gaza, had so long lived in Ashdod, where 
 he was married to two wives, Halime and Fatme, 
 that he was regarded by Khaleel and Ehmad
 
 WEAPONS 53 
 
 as a brother townsman. Abdallah Saleh, about 
 thirty years of age, was from Shuweikeh, the 
 Biblical Shochoh, where David slew Gohath.^ 
 And the twenty-year-old Yesmain 'Ali, whose 
 black beard was just sprouting, hailed from 
 'Ain-Shams, the Beth-shemesh of the Bible. ^ 
 
 Yet these sons of the Philistines were singularly 
 diversified in their personal characteristics — and 
 to a certain extent also as regards their accoutre- 
 ments. With his dandily-trimmed fair beard, 
 grey eyes and regular Grecian nose, Ehmad Jabber 
 was an Apollo in comparison with Ethman Abd- 
 el-^Hei. Ethman, a man of close upon forty, had 
 a thick Egyptian nose, a dark but scanty beard 
 and moustachios, and a physiognomy which well 
 accorded with his warlike equipment, consisting 
 of a goodly selection of his comrades' arms and a 
 formidable Naboot, an oak club, all in one piece, 
 which could be used either against an enemy or 
 simply to induce the camels to increase their 
 pace. Ehmad's favourite weapon was a curved, 
 double-edged dagger, modestly designated by the 
 name Shibriyeh — the span long, — although, as 
 usual, it was twice that length. Its sheath was 
 ornamented with a brass plate, bearing his name, 
 and this detail indicated a certain coquetry which 
 appeared also in his dress. As a rule, his clothing 
 differed but shghtly from Khaleel's. But on the 
 present occasion his turban was smaller and 
 
 ^ I. Samuel xvii. ^ I. Samuel vi. 9.
 
 54 THE IMMOVABLE EAST 
 
 adorned with red stripes. His shoes — or Surma, 
 as they are called in Arabic — were of blood-red, 
 tanned sheep-leather, with camel-hide soles and 
 very pointed turned-up toes. And instead of the 
 Abba, that brown and grey mantle almost uni- 
 versally adopted by the Fellahin of Palestine, he 
 wore a dark blue and black cloak, called a Shaale. 
 Abdallah Saleh's short and almost red beard, 
 his blue eyes and fair skin, sunburnt and freckled, 
 suggested descent from one of the Crusaders. His 
 equipment was much the same as that of the others. 
 But his turban was brown, and behind the right 
 ear the end of his hair-tuft, the Shushey — by which 
 Mohammed the Prophet will take up his own 
 people on the day of judgment — was peeping out. 
 Over his shirt he wore a short yellow and white 
 jacket, and on the third finger of his right hand was 
 a silver ring with a huge stone, on which, as he 
 was a municipal councillor of his native village, 
 his name was engraved. With this ring, at times, 
 he sealed official documents, thus dispensing with 
 the signing of his name, which he would have found 
 a difficulty in doing. For, Uke all the others, 
 including even Sherif Moosa, he was illiterate. 
 Long ago he had known a few letters, but all he 
 could do now was to make out numbers, which he 
 called " Indian figures." His Shmaar, too, was 
 ornamented by a couple of multicoloured tassels, 
 made by a girl of Shuweikeh when, years ago, 
 he had silently courted her.
 
 LOADING THE CAMELS 55 
 
 There was evidence of a feminine hand also 
 on young Yesmain 'AH's dress. His white cap, 
 which he took good care should extend well below 
 his red Tarbush, was neatly trimmed with silk- 
 laced ornaments, — delicate work by one of his 
 admirers of which he was mighty proud. There 
 was a quaint mixture of refinement and savagedom 
 about Yesmain 'Ali. Like every Fellah, his ears 
 was diminutive and bent down by his caps and 
 turban. His Thob was always pulled up under 
 his girdle, leaving his legs bare to the knees, and 
 in the pouch thus formed by his shirt he carried 
 his handkerchief, his tobacco, and sometimes — 
 since he often went barefooted — his shoes. In his 
 waist-belt was stuck a Tubbar, an iron-headed 
 hooked club, leaving his hands free to handle his 
 gun, with which, when after partridges, or any 
 big bird, he was an excellent shot. 
 
 Muhammad Moosa himself took part in the load- 
 ing of the last camel. Like Eleazar, he called 
 it by its name and ordered it, with a guttural 
 sound, to bow—" Ikh !-ikh !-ikh ! " 
 
 At the sound of its master's voice the animal 
 knelt upon the level ground. Meanwhile, Khaleel 
 and AbdaUah had brought forth the huge black 
 goats' hair sacks with which it was to be loaded, 
 — some four to five hundred pounds weight in all, 
 and these everybody assisted in hoisting into their 
 places. The camel, besides a halter and a long 
 guide-rope with which to lead it, was provided
 
 56 THE IMMOVABLE EAST 
 
 with a pack-saddle, with a deep cavity in the middle 
 for the hump and two thick poles attached right 
 and left, and longer than the saddle proper. To 
 these sticks were tied the ropes to hold the load 
 in place and a girdle to keep the saddle in position. 
 The load was divided into three : two big ones 
 right and left, and one resting on the saddle's flat 
 top. 
 
 ** Howell! " cried Sherif Moosa, when everything 
 was securely fixed, and the camel rose, to take its 
 place with the others in a long file, the halter-rope 
 of one attached to the tail-strap of another. 
 
 H 
 
 The final preparations for departure had been 
 made and Sherif Moosa, with his hand on the guide- 
 rope of the leading camel, had given the order 
 to start. Slowly, in the half light of evening, 
 the little band moved over the plains of the 
 PhiUstines. 
 
 Long, wailing sounds were beginning to fill the 
 whole of the lowlands : the voices of jackals 
 hunting about for carcasses or other debris. One 
 jackal responded to another, — then two, then ten, 
 then twenty, and finally hundreds, all howling 
 together. No one is afraid of them, since they 
 never attack man ; nor are they afraid of men, 
 who pass them by unheeded. 
 
 On these fertile plains, from Jaffa to Gaza 
 and from Ascalon to Zoreah and the rock of
 
 
 ^ 
 ^
 
 FELLAH INDEPENDENCE 57 
 
 Etam, the hiding-place of Samson,^ are miles 
 upon miles of beautiful wheat and barley-fields. 
 There are tobacco plants, too, growing from two to 
 six feet in height, and the dry leaves of which 
 the Turkish Government buys and monopolizes. 
 But the modern Fellah of Palestine is a true 
 descendant of the Philistines, — he has in no way 
 changed in character, and he starts — like Sherif 
 Muhammad Moosa and his companions — to sell his 
 tobacco by smuggling it into Jerusalem. He knows 
 that, on the long way winding up the Vale of Sorek 
 (Wad-es-Sarrar) and on the lowlands, no Govern- 
 ment agent would dare to venture. It was common 
 knowledge that anyone approaching a party of 
 smugglers would be shot down without mercy. 
 This was their land and their tobacco, — not the 
 hated Turks'. They were legitimately defending 
 their own possessions, the fruit of long hours of 
 toil under the broiling sun. It was war to the 
 bitter end should any intruder attempt to bar 
 their way between Ashdod (Sedud) and the Plain 
 of Rephaim, near Jerusalem. 
 
 Although they knew that they were in all 
 security in these byways (unless some spy should 
 denounce them, which was unUkely), Moosa 's men 
 did not neglect to keep a sharp look out to right 
 and left, and with their guns ever ready. 
 
 " Masha Allah ! By God's will, our camels 
 are strong and good," said Ethman Abd-el-'Hei 
 
 ^ Judges XV. 8.
 
 58 THE IMMOVABLE EAST 
 
 to Abdallah Saleh, who was immediately in front 
 of him. 
 
 " And Allah, in his goodness, has put out the 
 moon for us," replied Abdallah. 
 
 " Truly everything is in our favour," chimed 
 in young Yesmain 'Ali. " But we have yet to 
 get the tobacco over the walls of Jerusalem." 
 
 " All in good time," exclaimed Khaleel Ibrahim. 
 " Allah will not abandon his servants in the hour 
 of need. Besides, Ehmad Jabber and I have a 
 plan for tricking the tobacco-inspector. We will 
 talk about that later." 
 
 Sherif Moosa was too occupied with the camels 
 to take part in the conversation. From time to 
 time he encouraged the animals to maintain their 
 pace for four kilometres an hour with a sharp cry 
 of " Allah ! Ya musahel ! — Oh ! leveller of the 
 road ! " Sometimes he would utter the warning 
 " Ikhly ! — Look out, mind the stones ! " where- 
 upon the leading camel would carefully avoid the 
 obstacle and, pricking up his short ears in the act 
 of listening, would turn his large intelligent head 
 in the direction of the voice, chewing the cud the 
 while. To kill time, Moosa also played a mono- 
 tonous air on his Neiye, a double flute made of 
 eagle-wing bones and ornamented with a few 
 primitive drawings. The camels much appre- 
 ciated this music, lifting up their heads and 
 affecting a few dancing steps, until " Ikhly ! " 
 once more reminded them to beware.
 
 A REPTILE ACCOMPLICE 59 
 
 Shortly after midnight the smugglers passed 
 near to one of the tobacco growing villages. As 
 there was still room on the camels, Moosa decided 
 to increase his store by means of a trick well known 
 to tobacco-thieves. A lizard was his accomplice, 
 — the big thorny stalue-lizard, the well-known 
 Harden of Palestine, which is about seven inches 
 in length, with long claws and a very resisting 
 tail. ^ It runs up the walls very quickly and 
 lays hold of any stone or bush it can find. Catch 
 it by its tail and pull, and the harder it tightens 
 its grip. Knowing this peculiarity, Moosa took 
 advantage of it in the following manner. Khaleel 
 Ibrahim, who always carried a couple of stalue- 
 lizards with him in a leather bag, produced one 
 of them, and, attaching a cord to its tail, tossed it 
 on to the flat top of one of the village houses, 
 where the smugglers suspected that tobacco leaves 
 might be suspended on strings to dry. The 
 Hardon, in its endeavours to escape, attached 
 itself to one of the strings and held tight. As soon 
 as Khaleel' s experienced hand felt that his living 
 fishing-tackle had got a firm hold, he pulled hard — 
 and down came the Hardon with the coveted 
 tobacco. 
 
 In the terrible Wady Esmain, the road led 
 through the dry river bed, strewn with huge 
 washed-down stones. The only sign of the past 
 winter's moisture were a few Agnus castus plants. 
 
 ^ See The Grey Trio, p. 20.
 
 60 THE IMMOVABLE EAST 
 
 Along the high cUffs and in the almost impenetrable 
 brushwood a few leopards — the last of their kind 
 — lay in wait for any stray animal, such as a goat 
 or a lamb, that might come that way. ^ 
 
 Day was about to break when, on the second 
 day of their march, the file of camels reached 
 Battir — the Bether of Solomon's Song. ^ Moosa 
 and his men, tired and dusty, camped under the 
 oUve-groves. Weary, too, were the animals, 
 requiring no invitation to kneel down and be 
 relieved of the sacks of tobacco, which were 
 promptly hidden away in the thickets near by, 
 to be ready in case of emergency. Soon, everyone 
 (even the guardians) was sound asleep, — everyone 
 save the young sportsman Yesmain 'Ali, who, ere 
 he lay down to rest, slipped away with the quiet- 
 ness of a leopard in the direction of one of the 
 vineyards, now full of Hamdany, the largest and 
 most luscious grapes in Palestine. As quick 
 as lightning, he lifted the hedge and filled the 
 corner of his Abba with sufficient fruit to last the 
 party for the day. In a few minutes he was back 
 again ; a moment later he himself was slumbering. 
 And for two hours the only sounds that could be 
 heard were the heavy breathing of the sleepers and 
 the crunching of the brushwood by the frugal 
 lowland camels. 
 
 1 Since the building of the Jaffa to Jerusalem railway in 1892 
 leopards have entirely disappeared from this region. 
 
 2 ii. 17.
 
 THE VALLEY OF THE ROSES 61 
 
 III 
 
 Khaleel Ibrahim and Ehmad Jabber had unfolded 
 to Sherif Moosa their plan for frustrating the vigi- 
 lance of the tobacco-inspector of Jerusalem and it 
 had received the chief's approval. They had 
 talked the matter over whilst eating Yes main 
 All's grapes, and the outcome of their conversation 
 was that Ehmad Jabber had been deputed to set 
 out immediately and with all speed for Jerusalem, 
 a distance of eight miles from Battir. 
 
 The day was still young when Ehmad, having 
 passed through the fertile Valley of the Roses 
 with its many fountains — one of which, near 
 Welejeh, is said to be Phihp's WelP — reached his 
 destination. The Fellahat were still passing in and 
 out of the Jaffa Gate with their round baskets of 
 vegetables, or, squatting on the ground in the 
 street, were offering them for sale. Ehmad lost 
 no time in proceeding to the house of the Inspector, 
 situated near the Damascus Gate, and found the 
 Bowaab, 2 clothed in a spotless white gown and 
 with an equally immaculate turban on his head, 
 sitting at the entrance, reciting his prayers and 
 marking the repetitions on his rosary. 
 
 *' Sabhak bil kher, — Good morning," said Ehmad. 
 
 " Allah ye sabhak bil kher, — May God grant 
 you a good morning," replied the Bowaab. 
 
 * Acts of the Apostles, viii. 36, 
 
 2 One of the black janitors of Takrur, who, on account of their 
 reputation for faithfulness, are universally employed as guardians. 
 
 6 — (2131)
 
 62 THE IMMOVABLE EAST 
 
 "Is the Effendi at home ? " asked Ehmad. 
 
 " Wallah musch ^aref, — By God, I know not/' 
 answered the janitor evasively, for like all Orientals 
 he was cautious in replying to direct questions. 
 
 Ehmad Jabber made a sign to the keeper of the 
 nearest coffee-house to bring him two cups of 
 moka and a small chair. When he had sat 
 down in the street and begun sipping the hot coffee 
 with evident dehght, he made further preparations 
 for a lengthy stay by ordering two narghiles. 
 Whilst the rose-water in the bottles of the pipes 
 was gently bubbling and the smokers inhaled long 
 draughts of the sweet-scented Persian Tombak 
 (the only tobacco fit for a narghile), they conversed 
 about the scarcity of water in Jerusalem, the dan- 
 ger of a locust invasion and the trying times, as 
 though the Inspector had been long forgotten. 
 But he was ever uppermost in Ehmad' s mind, 
 and he kept wondering how he should once more 
 introduce the subject. . . . Better speak of the 
 matter no more, he decided ; — it would be much 
 more simple and infinitely pleasanter to sit there 
 patiently until the Effendi appeared. So, when his 
 first pipe was smoked, he called for a second, which 
 the Kahwadji, or coffee-house keeper, prepared 
 and presented in the orthodox manner. The 
 Tombak was washed, the darkest water was 
 squeezed away, the tobacco was piled on the 
 pipe's head and the five coals were appUed. 
 Then, with his hand on his breast, the Kahwadji
 
 PILGRIMAGES TO MECCA 63 
 
 set down the pipe in front of his customer — a 
 wealthy customer indeed^ since he could afford to 
 sit there and smoke two consecutive narghiles ! — 
 and respectfully offered him the long tube of beau- 
 tiful green leather, with its ivory mouthpiece. 
 " Tefaddal — If you please/' said the Madani, 
 or townsman, in his own manner and idiom. 
 " Eesht, — May you live for ever/' — replied the 
 countryman, briefly. And he instantly resumed 
 his conversation with the Bowaab, hoping every 
 moment that the Inspector would not be long. 
 By this time he had learnt that the janitor's name 
 was 'Hadj Imhammad Abu Bekr and had heard 
 how he had come by his title, — viz., by a seven 
 years' stay in Mecca. A white man can receive 
 the title of 'Hadj (pilgrim) after a single pilgrimage, 
 but a negro must be present seven times at the great 
 feast of 'Arafat to be entitled to add it to his name. 
 And Imhammad Abu Bekr commented on this 
 manifest injustice until Ehmad, whose thoughts 
 were elsewhere, was conscious only of a meaningless 
 torrent of words. 
 
 At last, about twelve o'clock, Ehmad's patience 
 was rewarded. There was a sound of quick 
 footsteps along a corridor and the Inspector, a 
 small-statured man with a clean shaven face and 
 diminutive moustache, and dressed, save for his 
 fez, like a European, appeared through the 
 entrance. Ehmad rose, and with a deep bow said : — 
 
 ** I have grave news, Effendi."
 
 64 THE IMMOVABLE EAST 
 
 " What is it ? " asked the Inspector, whose name 
 was Abd-el-Kareem. A note of distrust and dis- 
 dain, ever present in relations between townsmen 
 and countrymen, or vice versa, was apparent in 
 his voice. 
 
 " I have information regarding some tobacco 
 smugglers," replied the Fellah, in a low tone. 
 " But we must speak apart, if you would hear 
 all." 
 
 Abd-el-Kareem, who was in the custom of 
 receiving information from outsiders — spies and 
 traitors who readily sold themselves for a few 
 pieces of silver — walked a little way down the 
 street, with Ehmad at his side. When well out of 
 earshot, Ehmad Jabber told a circumstantial story 
 of how he had discovered that certain " enemies " 
 of his were on their way from the direction of 
 Damascus with a consignment of tobacco ; how 
 he had followed them under cover of the darkness 
 and, through overhearing a conversation in an 
 olive-grove, had learnt the hour at which they 
 intended to smuggle their cargo over the Golden 
 Gate. 
 
 " With the swiftness of an eagle, I left them to 
 talk over their evil designs," continued Ehmad. 
 " For I was anxious that the Effendi should receive 
 the news and be ready to place his aU-powerful 
 hand on these miscreants. But I have a condition 
 to make — and only on that condition can I lead 
 you, at the appointed hour, to the place where the
 
 A TRUSTFUL EFFENDI 65 
 
 smugglers will pass their goods over the walls, — 
 namely, that you come alone and that when I have 
 pointed out the band you will allow me to depart 
 and hide. For I fear the vengeance of my 
 enemies and would flee from them as before a 
 leper." 
 
 Abd-el-Kareem Effendi readily consented to 
 this quite natural condition. Ehmad was a 
 born actor and the manner in which he displayed 
 fear at every mention of his terrible enemies would 
 have deceived a much astuter man than the 
 Inspector. Besides, the Effendi was in a con- 
 dition, psychologically, to be deceived. For 
 months he had been on the look out for an oppor- 
 tunity to distinguish himself and win protection ; 
 and here, at last, he saw his chance of rising to a 
 higher position and escaping from his generally 
 humdrum Ufe. 
 
 The two men promised each other strict secrecy, 
 and the Effendi having told his informant to be 
 sure to call him at the appointed hour, they parted. 
 And whilst Ehmad, with a faint smile on his hand- 
 some face, hied to a favourite coffee-house, where 
 he knew he would be sure to meet more than one 
 person interested in the illicit tobacco trade, the 
 overjoyed Inspector hastened away to give orders 
 to all his forces to lie in ambush near St. Stephen's 
 Gate and to keep a sharp look out in the direction 
 of the Damascus road, whence the Fellah had told 
 him the smugglers were coming.
 
 66 THE IMMOVABLE EAST 
 
 V 
 
 Meanwhile, Muhammad Moosa was still in camp 
 at Battir, south west of Jerusalem. The evening 
 meal was in course of preparation, — a frugal meal 
 of grapes and cakes baked on coals, just like those 
 prepared for the Prophet Elijah.^ Every way- 
 faring Fellah, carrying his flour in a leather bag, 
 the Jrab, made of the skin of a kid, knows how to 
 prepare these unleavened cakes and, like the 
 children of Israel,^ bake them on a roadside 
 fire. 
 
 When the sun had set, the sacks of tobacco were 
 again brought forth, and quickly and silently 
 the camels were loaded. The men inspected their 
 weapons. Swords were slightly oiled, so that 
 they could be easily drawn from the wooden 
 scabbards. The flints of the firearms were tested, 
 and every gun and pistol was loaded, so that, 
 in case of need, everyone would have firearms in 
 double. There is no more suspicious person in the 
 world than a Fellah. Friend or foe, smuggler or 
 honest camel-driver, are all to be avoided in the 
 darkness of the night. 
 
 The three villages of Battir, Welejeh and Malha 
 could be passed without being observed, for all 
 are about a mile or so from the main road or the 
 dry river-bed, and Fellahin go to bed early. The 
 German colony on the Plain of Rephaim presented 
 no very serious difficulty, although the colonists 
 
 ^ I. Kings xix. 6. ^ Exodus xii. 39.
 
 GATES OF JERUSALEM 67 
 
 had lights and, even up to a late hour, were about 
 their homes, or in the beer-houses. Foreigners in 
 Palestine know little or nothing of the doings or 
 even the language of the inhabitants of the coun- 
 try. But there was some danger in crossing the 
 Valley of Hinnom and in skirting the walls of 
 Jerusalem, — past Zion's Gate, the Dung Gate, 
 Ophel and the comer of the Temple. The senti- 
 nels, however, were dozing and the night was 
 fairly dark, consequently all these danger points 
 were passed without incident. 
 
 Since the doors of Jerusalem close about sunset, 
 so that nobody can enter the city save through 
 the Jaffa Gate, on the western side, the Turkish 
 sentinels posted near the five other entrances 
 are not habitually vigilant ; the nearer midnight 
 approaches the more they are inclined to slumber. 
 On the August night when Sherif Muhammad 
 Moosa and his six camels drew near to the walls of 
 Jerusalem they were all sound asleep. The only 
 watchers were Abd-el-Kareem Effendi and Ehmad 
 Jabber, waiting above the Golden Gate, and the 
 Inspector's soldiers at St. Stephen's Gate, futilely 
 peering into the darkness and straining their ears 
 to catch the sound of camels and men on the 
 march, — a sound which was never to come. The 
 only other wakeful living things on the eastern 
 walls of the Holy City were hundreds of ravens 
 which croaked and flew up and down the for- 
 tifications as though conscious that this quiet
 
 68 THE IMMOVABLE EAST 
 
 place was for once to be the scene of some unusual 
 occurrence. 
 
 Nearer and nearer the silent-footed camels 
 approached. Moosa and his men spoke not a word. 
 All their thought and energy was centred on the 
 idea that they might have to fight, — on the danger 
 of their enterprise, — on their eerie surroundings. 
 They could not suppress a kind of superstitious 
 terror, inspired by the indistinct outlines of the 
 walls and buildings. The round head-like stones 
 which project over the tombs in the Mohammedan 
 cemetery (the tombs of believers haunted by the 
 ghosts of those who had done evil in their lifetime) 
 looked like so many guardians peeping out to 
 detect them ; the sacred dome of the Mosque of 
 Omar on the Haram above seemed like a gigantic 
 mountain ready to topple over and crush them. 
 Sherif Moosa wondered whether Ehmad Jabber had 
 succeeded in his mission. Where was the Inspec- 
 tor and his soldiers at that moment ? Would 
 they have to fight, after all ? 
 
 The Muazzin on the minaret beyond the pre- 
 cincts of the Temple called the faithful to prayer : 
 *' Hei u ^aUa saleh, — Awake and to your 
 prayers ! " It was midnight. 
 
 Just then the well-known voice of Ehmad rang 
 out through the stillness of the night : — 
 
 *' Friend or foe ? " 
 
 ** Friend," answered Muhammad, who was still 
 with the leading camel.
 
 o-*-** 
 
 o 
 
 -Si 

 
 OVER THE WALL 69 
 
 And quietly and quickly he ordered his men to 
 make the camels kneel against the walls, awaiting 
 the signal for passing the tobacco into the city. 
 
 " They are here, Effendi/' whispered Ehmad to 
 Abd-el-Kareem. " But they must have deviated 
 from the Damascus road and so escaped the 
 attention of the soldiers at St. Stephen's Gate. 
 However, they shall not slip through our fingers. 
 I have an idea. I will let you down the walls by a 
 rope ; then I will go and inform the soldiers at 
 St. Stephen's Gate ; and whilst you are meeting 
 them below I will rouse the sentinels, who surely 
 must be slumbering at their posts. In this way 
 we shall cut off their retreat — they will be as 
 though within the meshes of a net. Quick, 
 Effendi ! — we must act promptly, otherwise the 
 enemy will escape us." 
 
 Already Ehmad had drawn a rope from beneath 
 his Thob and was fastening one end around 
 Abd-el-Kareem' s waist. The Inspector, over- 
 anxious about his future, at once fell in with the 
 Fellah's proposals, and a few moments later was 
 being slowly lowered over the walls. But when 
 half-way down his progress stopped. The cun- 
 ning Ehmad Jabber had gained his ends. Securely 
 fastening the rope to a projecting piece of rock, 
 he left the Effendi to swing in the air and grapple 
 against the wall's rough masonry. 
 
 A few minutes later, and not fifty yards away 
 from where Abd-el-Kareem, foaming with rage,
 
 70 THE IMMOVABLE EAST 
 
 was hanging, Ehmad's strong young arms had 
 assisted Yesmain Ah to scale the walls of Jeru- 
 salem. Together they hauled up the sacks of 
 tobacco and passed them through the Temple 
 to the well-known shops. 
 
 Sherif Muhammad Moosa's camels and camel- 
 drivers were half-way home again when, late 
 the next morning, the scorched and exhausted 
 Inspector was delivered from his trying position. 
 His first impulse was to make known this outrage 
 on a Government official and seek out the offending 
 Ehmad and his accomplices, but, feeling as foolish 
 as a fox taken in by a hen, he wisely decided to 
 say nothing more about it, and thus the truth was 
 long withheld from the public.
 
 IV 
 
 EHMAD IMHAMAD'S VISION 
 
 I HAD just read the 96th verse of the 2nd Sura of 
 the Koran and was puzzled as to its exact meaning. 
 European translators have not always been pre- 
 cise^ either in their translation of the Torah (Pen- 
 tateuch) or in that of the Koran ; in spite of all 
 their efforts, oracles have remained obscure. 
 However, here is very nearly the wording of the 
 original text which set me thinking : — 
 
 " They (unbelieving Jews) have followed the 
 works which the demons prepared against King 
 Solomon. (These works, as Yahia explains, were 
 books of magic which the demons had hidden 
 under the throne of Solomon, After the king's 
 death they brought them forch and made the 
 people believe that the king's knowledge came from 
 these books.) Solomon remained fervent and the 
 demons alone were unbeUevers. They taught 
 men the art of magic and the knowledge of the 
 two angels Haroot and Maroot in Babylon. 
 (Haroot and Maroot, Yahia continues to say, 
 were sent to the earth, to Babylon, to teach justice. 
 They indeed judged with equity until Venus, in 
 all her splendour, came to plead against her hus- 
 band. The Angels were dazzled by her beauty and 
 charms, and told her of their feelings, whereupon 
 she vanished. Consequently they were condemned 
 
 71
 
 72 THE IMMOVABLE EAST 
 
 to remain in Babylon until Judgment Day.) 
 The Angels told everybody before teaching him : 
 We are the temptation, do not act against the 
 belief. They taught concerning those things which 
 bring forth division between a woman and her 
 husband. But, without Allah's will, they could 
 harm nobody. They taught what was harmful, 
 nothing useful. They did not know that whoever 
 buys books of magic cannot possess manners and 
 clothes in a future life." 
 
 How comes it, thought I, on reading this con- 
 demnation of magic, based on an older passage 
 in the Hebrew Bible, ^ that Ehmad Imhamad, a 
 dervish of the Bedawi order who had given me 
 much information regarding those of his calling, 
 should possess books of magic and foretell events 
 by reading them in the sand ? Immediately the 
 idea of consulting him on the subject occurred to 
 me. But where was he hkely to be found ? As 
 he was a wandering dervish and gained a livelihood 
 by his art, he might be wandering about the Plains 
 of Sharon, somewhere between Ekron, the ancient 
 Baal-zebub, ^ Naby-Rubin, near the mouth of the 
 River Rubin, and Sheikh Sidna 'Ali, north of 
 Jaffa. Unless he were on the banks of the green 
 River *Auja ? There was but one way of deciding 
 the question, — to jump astride my horse and seek 
 
 ^ Deuteronomy xviii. 10-11. 
 
 2 II. Kings i. 16. Flies (zebub) are so numerous there that 
 it is no wonder they were considered as a power, and power is a 
 god.
 
 THE DERVISH 73 
 
 him out. Accordingly I rode to his native village, 
 Beit Dejan, near to the place where Dagon had his 
 temple in the days of the PhiHstines. But he had 
 departed that morning towards the south, possibly 
 to Lydda or Ramleh, where he had many clients. 
 However, after another hour in the saddle, I 
 espied him sitting near Bir-ez-Zeibak, known as the 
 well where St. George met the dragon. 
 
 He was dreaming in the sun, his short spear, 
 ornamented with green and red ribbons round the 
 base of the blade, stuck in the ground near him. 
 His long black hair, parted in the middle, fell over 
 his shoulders, and, since it had been freshly 
 anointed with oil that very morning, shone in the 
 sunshine. He wore only a white flowing garment 
 with a leather belt. Beside him lay a black mantle 
 and a satchel containing several tin cases, in which 
 he kept his dervish diplomas, a few pieces of 
 incense and alum, a few dates and figs, and a 
 small square book, tightly wrapped in green and 
 red cloth and tied with silk strings. His bare 
 feet, as well as his brown face and arms, were 
 scrupulously clean, for he had not forgotten any 
 of his regular five prayers, including his ablutions, 
 for a very long time. In his right hand he held a 
 short almond rod, the Mehjane, which most 
 dervishes carry about with them, since it is said 
 to have the power to heal the sick and drive away 
 serpents. It reminded me of the rod of Moses. ^ 
 
 * Exodus vii.
 
 74 THE IMMOVABLE EAST 
 
 Alighting from my mare, I tethered her to an 
 oUve tree and walked towards him with a greeting. 
 
 " Good morning, oh Sheikh ! " 
 
 " A hundred mornings with peace be yours, 
 Abu Tuna," replied Ehmad Imhamad. 
 
 He called me by the name under which I 
 generally went in the East : Abu Tuna, — i.e., 
 the Father of Fortuna, the name of my eldest 
 daughter. 
 
 I handed him my tobacco-pouch and apologized 
 for having forgotten the matches. Without wast- 
 ing words, he opened a small leather purse and 
 bringing out a square flint stone, a piece of steel 
 and the fibres of a dry plant set them down beside 
 us. After we had rolled our cigarettes in silence, 
 he struck fire and handed me the small brand, 
 saying :— 
 
 " May its heat spare you." 
 
 " And may you never feel its evil," I replied, 
 as I prepared to fight my cigarette. 
 
 A few more compliments passed between us, 
 after which we sat smoking in silence ; and as the 
 blue clouds went up in circles both of us meditated, 
 — I thinking of how to begin the conversation and 
 he of the questions that the Franji (Frank) had 
 come to ask him. It was Ehmad who at last 
 broke the silence. 
 
 " Peace to you. How are you ? " 
 
 " God's peace be with you," said I. ** Thanks 
 to Allah, the Lord of the Universe, — II Hamdu
 
 Photo 
 
 J. H. Halladjian, Ihii/u 
 
 A Dervish
 
 ORIENTAL COMPLIMENTS 75 
 
 lillah Rab el 'Alameen, — I came merely to see 
 about your health." 
 
 " Allah be praised ! True friends find each 
 other. Your poHteness and good education speak 
 out of you." 
 
 " Oh ! Sheikh, I am but a child compared to 
 you and your exquisite ways. Now that I have 
 seen you, I beg you to allow me to continue on my 
 way." 
 
 Saying which I rose and stretched out my hand. 
 But he took it and pulled me down to him, saying : 
 
 " Stay awhile. It is some time since we talked. 
 Are you in a hurry ? Remember that Hurry is 
 from Satan. God preserve us ! Put away your 
 Franji ideas and let us have a chat." 
 
 Only too willing to do as he bid me, I sat down 
 and touched his bag. 
 
 " Ah ! Sheikh, how full of knowledge this is. 
 What is there unknown to you ? " 
 
 And I took out his book of magic. 
 
 " No," he said, " avoid that evil work. You 
 know that, though I read it and by its help find 
 the clue to many mysteries unknown to the sons of 
 Adam, it really is wicked to use it. And I have 
 taken a secret oath that I will destroy it as soon, as 
 Fate (Naseeb) calls me to a better way. To tell 
 you the truth, they (the Jan or Genii) have revealed 
 to me so many startling things that I think it is 
 more comfortable not to know an3rthing more 
 about them. You know, quite as well as myself.
 
 76 THE IMMOVABLE EAST 
 
 that when Iblis (the devil) Hved quietly in Paradise, 
 long before there were human beings, he had 
 many children, who went about in peace in gardens 
 with running waters of eternal life, purified wives 
 and contentment, side by side with Allah who 
 looked with love on his servants. But when Allah 
 created Adam and Eve, and commanded Iblis 
 to worship Adam, he refused and blasphemed with 
 his children,^ whereupon he was called Shatam, 
 or Blasphemer, and sent to Earth with all his 
 people. But as he drank Eternal Life Water he 
 roams about until Resurrection Day doing what- 
 ever harm he can to the sons of Adam. He it 
 was who taught Haroot and Maroot the art of 
 sorcery and magic, so that harm would continue." 
 
 I was glad that Ehmad Imhamad had touched 
 on the subject I had at heart, and I knew that 
 once he had started he would tell me much more, 
 provided that I did not show eagerness to know his 
 secrets at once. 
 
 ** You know the 'Ajami whose shrine is up in 
 the hills of the Jerusalem region/' he went on, 
 in a low voice. " Well, thanks to my book and 
 cabaUstic signs, he appeared to me right in his 
 shrine, in the forest above Beit-Mahsir. It was a 
 Thursday evening and I sat there beating my 
 drum, accompanying cymbals and drums which 
 were being beaten by unseen legions in honour of 
 the Wely, as the spirits of departed dervishes 
 
 1 Koran, Sura ii. verse 32.
 
 THE 'AJAMI 77 
 
 usually do when humans do not accompHsh their 
 devotions. I was just in the act of burning 
 incense when suddenly a bright yellowish light 
 burst forth near the Mehrab (prayer-niche) and the 
 'Ajami himself appeared in long flowing robes, 
 amidst the clash of golden cymbals and the beating 
 of a silver drum covered with gazelle hide. He 
 bowed and rose, surrounded by green and red fires, 
 the smoke of which filled all the Mosque (Jame*) ; 
 only, unhke ordinary smoke, it did not hurt 
 the eyes but gave forth a precious odour of rose- 
 water and myrrh. * Neither move nor speak,' 
 said the 'Ajami, in a solemn voice. * Beware of 
 interrupting me, either by signs or by words. 
 Listen to all that I have to tell you, otherwise, 
 at the least indication of awe or astonishment, I 
 shall strike you — perhaps dead — and all will 
 vanish.' Acquiescing in my heart, I felt soft silk 
 cushions all about me, and when I was tired my 
 position was changed, as if someone had guessed 
 my feehngs. At the same time the 'Ajami began 
 to speak in a clear voice, softer than the evening 
 breeze which murmured in the fir-trees round his 
 abode, more melodious than the song of the 
 thistle-finch and yet as energetic as if his words 
 had been of steel. He gave me permission to 
 repeat every word of what he said, if I chose to 
 do so when back again among humans ; but at 
 the same time, as I was then a sorcerer, he called 
 upon me to abandon magic and follow God. 
 
 7— (2131)
 
 78 THE IMMOVABLE EAST 
 
 Of course, as long as I lived by my wicked art, I 
 could not utter the name of Allah. My * God 
 preserve us from him ' ^ was not efficacious, so I 
 left that for others to pronounce. But thanks to 
 Him, the Creator of the Universe, I am back again, 
 and thanks to my Lord the ^Ajami, though I am 
 not of his dervishes, I found the right way once more. 
 " ' Listen,' said the 'Ajami. ' If I change my 
 place or go further off, do not attempt to follow me, 
 for I will let you hear me no matter how far away 
 I am.' And saying this he took breath and stood 
 above the ground, with his spear turned in the 
 direction of El Kuds esh Shareef (Jerusalem). 
 'My name is 'Ajami and a Stranger I always was. 
 I know that the sons of Adam think my name 
 means '' a Persian " or " the bearer of date-stones," 
 but I know best. I was created in Paradise with 
 legions of other beings ; and in his wisdom Allah 
 knew that some would be his servants for ever, 
 some were destined to go down on Earth and be 
 human beings for a time, as prophets, saints, 
 welies ; some would revolt against his orders for a 
 fraction of eternity and be converted again, whilst 
 others would be turned into hell-fire and, with 
 Iblis, do harm among mankind. Paradise is the 
 garden above the skies and from the central roots 
 of the central tree flow brooks of milk and honey. 
 As I was among the Just, I was allowed to drink 
 
 * Ehmad Imhamad would not willingly repeat Satan's name. 
 He almost invariably said either " him " or " them."
 
 A MONSTROUS ANGEL 79 
 
 the water of the Kowthar River, the principal 
 stream in Eden, which flows in a bed of precious 
 stones with the very banks all strewn with gems. 
 Its water — giving eternal life — is sweeter than 
 honey, whiter than milk, colder than snow, 
 softer than cream, and I carried it to my lips in 
 silver cups deposited there for the use of the Just. 
 As I was a Stranger, El Kadri, El Badawi, El 
 Dsuki and El Erfa^i were jealous that I should 
 receive the same privilege as many others of the 
 Just and always strove against me, knowing that I 
 was destined to go to Earth and become a Wely. 
 I again met these leaders of dervish orders in 
 Palestine and they fought against me and still 
 continue to do so. 
 
 " ' Now recollect that when Allah created the 
 first Angel as was revealed to our prophet later, 
 he was so enormous that he had 70,000 heads and 
 each head had 70,000 faces, each face 70,000 mouths 
 and each mouth 70,000 tongues. Each tongue 
 could speak 70,000 dialects, and as God's praise 
 was being sung by every tongue a new spiritual 
 creature, an Angel, was formed. Thus were the 
 seven heavens peopled. But one of the clans had 
 Ibhs, with his children, the Jan, as chief, and when 
 Allah finally created Adam and ordered Iblis 
 to worship this last creation, he refused and was 
 turned out of heaven with his host to hve on the 
 islands and on the mountains of the earth, ^ or 
 
 * Koran, Sura ii. 32.
 
 80 THE IMMOVABLE EAST 
 
 to go to and fro on the face of the earth, ^ where 
 they will have time to repent until Judgment Day, 
 whilst the most wicked were sent to Jehunum 
 (HeU) to fiU that place. 2 '' Aouzi Billah !— My 
 strength is in God ! " exclaimed the 'Ajami at this 
 point, and his voice thundered through the still- 
 ness of the night, for the dervishes had vanished 
 and only the sacred yellow light continued to 
 illuminate the abode clearer than the brightest 
 July day. 
 
 ** * Adam was as tall as a palm tree and Eve 
 was very beautiful,' continued my teacher. ' But 
 they ate of the forbidden fruit and were put down 
 on earth. ^ As the sons of Adam multiply and die 
 the righteous go back to Paradise, where, as a 
 recompense, Allah has commanded that the most 
 delicious fruits shall be presented to them on a 
 silver plate by an angel. None but good believers 
 and such as have observed the Koran and fasted 
 in Ramadan will receive the fruit. The Moslem 
 who opens it sees a splendid Houri come out. 
 These Houris are of four different colours, the 
 sacred colours of Islam : the first white, the 
 second green, the third yellow, and the fourth red. 
 Their bodies are composed of saffron, musk, amber 
 and incense ; and should they spit on the ground 
 the whole place will smell of musk. They have no 
 veils and show their black eyebrows ; they rest 
 under pearl-embroidered tents, containing seventy 
 
 1 Job i. 7. 2 Sura vii. 178. ^ gura vii. 23.
 
 HIGH PLACES 81 
 
 couches of rubies, each with seventy mattresses, 
 on which seventy slaves attend them, with their 
 maids, each holding a new suit of hght transparent 
 clothes for a change ; and they are transparent 
 unto the bones. 
 
 ** ' But in spite of all heavenly delights, those 
 children of Allah came to the earth and took wives 
 from the sons of Adam, ^ and though they had been 
 taught Allah's laws and religion, they soon followed 
 the teachings of the Jan and the Shairim, 
 who led them to evil.^ They worshipped Baal 
 and Ashteroth, and put up idols on the high 
 mountains, upon the hills, and under every green 
 tree.^ Of course, my abode here in Beit-Mahsir 
 is like the abodes of all the Just men and Welies 
 spread all over Palestine ; we have simply taken 
 the places of the older gods. For, in spite of the 
 efforts of the lawgivers to break down the altars, 
 destroy the pillars and burn the groves, mankind 
 has always hked these retired places best and come 
 back to them. Now, when they continued, 
 Allah sent the Torah by Moses. To him be 
 prayers and peace ! But without success. The 
 Jews continued in the old ways and worshipped 
 the gods whom their forefathers had worshipped. 
 Once he changed them into monkeys for having 
 worked on a sabbath on the shores of the Red 
 Sea. But still they continued in their idolatrous 
 
 1 Genesis vii. 2. 2 Leviticus xvii. 7. 
 
 ' Deuteronomy xii. 2.
 
 82 THE IMMOVABLE EAST 
 
 ways. After showing patience for 500 years 
 He found them worshipping Shairim.^ So Allah 
 sent the Gospel (Ingile) by 'Esa, the son of Mary. 
 Prayer and peace be to him. But the Christians 
 again set up idols in their temples and worshipped 
 in the high places. Finally, the Prophet — to him 
 be prayers and peace ! — came and received the 
 Koran from the heavenly table. ^ But still the 
 people beUeved that they (the Jan) could be wor- 
 shipped and still they continue to believe in their 
 power — Christians, Jews, and Moslems alike. 
 
 " ' The Jan were submitted to Solomon. Peace 
 be to him ! They were ordered by Allah to work 
 for him, and how could he have built the temple, 
 the pillars, the molten sea and his palaces without 
 their aid ? ^ When Solomon was overlooking 
 his Jan workers, now and then one would disobey, 
 and immediately he was sent to hell. They were 
 so frightened by this severity that when 'Ozrael 
 the Angel of Death, cut short Solomon's days, 
 as he was sitting leaning on his stick, he remained 
 for forty years in the position of an overseer 
 though dead, and had not a worm gnawed the 
 stick, causing the dead king to fall down, they 
 would never have known what had happened and 
 would have continued their work. * 
 
 " * When 'Esa was on earth (to him be prayers 
 
 1 I. Chronicles, xi. 15. ^ Sura vii. 1. 
 ' Sura xxxiv. 12. I. Kings vii. 13-22. 
 * Sura xxxiv. 13.
 
 JAN CONVERTS 83 
 
 and peace !) the Jan, in a group of seven, as they 
 always hke to be, took possession of Mary Mag- 
 dalene and were driven out by him. ^ Of course, 
 some were converted to Judaism, others to Chris- 
 tianity, and when the Prophet (to whom be peace !) 
 was reading the Koran at daybreak under a palm- 
 tree, seven Jewish Jan listened and were so 
 impressed that they rose and were converted to 
 Islam 2 and continued to preach and make con- 
 verts among their sectarians, so that many 
 became Moslems. ^ And whenever Mohammed 
 prayed these Jan would respectfully arise and 
 listen in awe. They first lived in Arabia and 
 Nineveh, but by and by approached and followed 
 in the traces of mankind. They tried to enter 
 Paradise again, but were repelled by meteors, 
 which we still see. 
 
 " ' Happily there are innumerable good angels, 
 of whom 70,000 pray daily in the celestial Kaaba. 
 They have brought down to Mecca the model of 
 an earthly Kaaba, which was built by Jan by 
 divine order. Every man has his guardian angels : 
 two by day and two by night, who write down 
 every deed and carry it, alternately, to the throne 
 of Allah, awaiting Judgment Day. Every 
 believer looks at his angels at the end of his 
 prayers ; he turns his head right and left, for then 
 they are on his shoulders. 
 
 " ' In his divine providence. He has allowed 
 
 1 Luke viii. 2. 2 Sura xlvi. 28. ^ Sura Ixxii. 13.
 
 84 THE IMMOVABLE EAST 
 
 the different spirits to take different forms to 
 accomplish their various functions ; and as they 
 generally live in caves and all places underground 
 where the sons of Adam live, they very often share 
 not only human joy and sorrow but also partake 
 of human food and on solemn occasions use human 
 garments. For instance, should the imprudent, 
 when sowing or reaping, threshing or carrying 
 things home, pouring out or preparing bread, 
 laying it in the oven or putting it before the family, 
 drinking or lying down to sleep, rising or washing, 
 starting from home, dressing or undressing, omit 
 to say Bism Illah (In the name of Allah), the 
 ever-ready Jan have a good opportunity and 
 carry away their share to feast on it. And good 
 times they have, for there are many wicked 
 people among the three churches here in the land. 
 Certainly the Jan make no difference between 
 them. Every denomination has to use its own for- 
 mula — they cannot approach a Jew who has 
 Adonai in mind, nor a Christian who never forgets 
 *' the name of the cross." They seem to take 
 pleasure in teasing impmdent believers, but will 
 not trouble with freethinkers. 
 
 '* * As on earth, there are men and women 
 among the Jan, and sometimes they intermarry 
 with humans. Does not the Torah say that they 
 came to marry ? ^ Female Jan sometimes fall 
 in love with humans, and are very jealous and 
 
 ^ Genesis vi. 2.
 
 HAUNTED SITES 85 
 
 strike them, if they smile at other women, so that 
 these men have the " earth's sickness." ^ When 
 living in human habitations they prefer the hearth 
 and the threshold ; therefore, humans never step 
 on the threshold on entering a room, and never 
 pour water on the hearth, which would be followed 
 by immediate punishment, as the Jan will not 
 suffer their dwelling-place to be soiled. They 
 have always Uved there. Some are behevers, ^ 
 and as you do not know them you had better 
 never interfere with them. This was always 
 known. 'Did not the old lawgiver Moses (to 
 him be peace !) forbid his people to revile the 
 Alhim, which are the same as the Jan. ^ 
 
 " ' Wherever Nature has been most wonderful 
 the Jan will certainly be found. Springs of 
 water, waterfalls, rivers, wells, deserts and curious 
 rocks, cliffs and seas, caverns and mountain tops 
 are all Maskoon (inhabited by Jan). They are 
 able to take whatever form they please. Thus, 
 in Tiberias, legions of Jan warm the hot springs 
 and are vigilant not to miss the imprudent intruder 
 if he forgets his duty. But, curious to say, there 
 no " Bismillah " is necessary. In olden days 
 on Mount Sinai it was forbidden to take the name 
 of Jehovah in vain, * but the command becoming 
 useless, as the people continued in their evil ways, 
 they aU of them now, in synagogues, mosques or 
 
 1 Epilepsy. ^ Sura Ixxii. 14. 
 
 ' Exodus xxii. 28. * Exodus xx. 7.
 
 86 THE IMMOVABLE EAST 
 
 churches, use and abuse it. But Allah is merciful 
 and of great kindness. 
 
 " ' The precious metals, mines and treasures 
 are specially guarded by Guardian Spirits or 
 Rasads. All take forms : here as a ram butting, 
 there as a camel or a foal, again as an old Sheikh 
 or a young bride. 
 
 " ' Away from high roads and human habi- 
 tations, on sandy wastes and rocky regions there 
 is the Ghul, which, as its name indicates, is 
 insatiable and often devours women and children. 
 Most of them have names of animals and are 
 called dog, cat, wolf, fowl, lion, ram, camel, raven, 
 eagle, serpent and so forth ; therefore you must 
 never say to a child '' I will give you to the wolf" 
 or ^' Raven, come and take it," as they obey to 
 the letter. The Ghul will certainly appear in the 
 form of a wolf or that of a raven and seize what, 
 thoughtlessly, he was bidden to take away. 
 
 ** * As Paradise has living beings, water, food 
 and trees, animals have not been altogether 
 excluded. But only such as have been of use to 
 Holy Men during their sojourn on earth have 
 received admission and can be seen there. First 
 of all there is the ram, which was sacrificed by 
 Abraham on Moriah, feeding in the meadows, as 
 well as the lamb of Ishmael, the cow which Moses 
 presented to the Israelites,^ the whale which 
 swallowed Jonah, the ant which Solomon set 
 
 ^ Numbers xix. 2.
 
 ANIMALS IN PARADISE 87 
 
 forth as an example, ^ the hoopoe which was in the 
 temple at Jerusalem, the ass which carried Jesus 
 to Jerusalem on Palm-Sunday, the horse which 
 carried Elijah to heaven, and which was the 
 same as El Khadr (St. George) used to fight the 
 dragon, the dog which watched at the entrance 
 to the cave of the seven sleepers, the camel which 
 carried away Mohammed in the Hegira from 
 Mecca, and finally the bees which have healing 
 virtues in their honey.' ^ 
 
 " The 'Ajami now paused a moment to see 
 what effect his words had had upon me. Being 
 spiritualised, I could read his thoughts, and knew 
 that he would now take me through the air and 
 under the ground, to shrines and sanctuaries, and 
 show me every spot in the length and breadth of 
 the land. On my forehead he set an amulet of 
 paper on which was written, * We gave Solomon 
 power over the tempest; it blew morning and 
 evening,' ^ and, taking me up on his shoulders, 
 left the Makam. 
 
 " In less time than it takes to tell you, we were 
 worshipping in the Beit el Makdas, the Holy of 
 Holies in Jerusalem, where we saw myriads of 
 spirits at their devotions. We flew to the Dead 
 Sea. The Jan were there, dancing and making 
 merry as in Lot's days. Suddenly I found myself 
 on Mount Carmel, where the wicked spirits of the 
 
 ^ Proverbs vi. 6. ^ Sura xvi. 70. 
 3 Sura xxxiv. 11.
 
 88 THE IMMOVABLE EAST 
 
 prophets of Baal were still delighting in the wor- 
 ship of that god. Then we came to the borders of 
 Egypt, south of Gaza ; — a country overflowing 
 with Jan, who become more numerous once 
 you are out of the Holy Land. It was there that I 
 noticed how many Jan followed the humans, just 
 as though they were their shadows, with their 
 feet stuck to their feet and their heads below the 
 earth. We saw them sorrowing at funerals, 
 rejoicing at weddings, and playing mischievous 
 tricks, especially among the young people. Pass- 
 ing a number of cemeteries, I saw old and young 
 men and women spirits roaming about on the 
 graves. 'Ajami put his finger to his mouth and 
 said in a whisper, ' Speak not a word should you 
 see departed friends, for they are waiting here for 
 Judgment Day and would be only too glad to 
 take any human to their miserable company.* 
 We could see Christians, Jews and Moslems, 
 living in Ramleh, pass along the road and never 
 turn round to look, or say a word ; they knew 
 that on Thursday nights ghosts were more lively 
 there, and that a harsh word or mockery at the 
 souls would result in their being snatched away by 
 them. Ah ! yes, I have seen the green-mantled 
 Welies on the green heights, the white-bearded, 
 hook-nosed prophets in Hebron and Safed, and the 
 cross-marked armoured knights, all vigilant guar- 
 dians of the places in which they were buried 
 centuries ago. And, side by side, were horned
 
 CEMETERIES 89 
 
 monsters, which I knew to be Baals, all appearing 
 and disappearing at will, and I wished in my heart 
 I had been at home with my wife and children. 
 But the 'Ajami thought I had not yet seen enough, 
 so he set me down on the walls of the pool of 
 Mamilla,^ where I could overlook the vast ceme- 
 teries belonging to departed Moslems. There 
 also was Zion with its Christian tombs of every 
 denomination, and, possessing the power to see 
 through the slopes to the Mount of Olives, my 
 eyes fell on slabs without number in Hebrew which 
 told me that they covered the Jews waiting around 
 the Sanctuary for the sound of the trumpet to 
 arise and be judged by Mohammed. 
 
 " Whenever I had a wish the 'Ajami knew it. 
 Having had no explanation about * that which 
 divides a woman from her husband,* he once more 
 carried me to the Moslem quarter, above the 
 Damascus Gate, and showed me ugly female 
 spirits accompanying pregnant women and newly 
 married damsels. ' That is the Kariny,' ^ said 
 
 ^ The upper pool of Gihon. 
 
 2 Perhaps " Kariny," ('^/^P )> is derived from the word 
 Kara, " to hate." The " Kari-Chang " is a Chinese law of 
 abstinence and devotion, containing twenty-seven articles. 
 During this kind of Lent season, strictly observed in Formosa, 
 no serious transactions are allowed, such as building, beginning 
 an enterprise, selling hides, sowing, manufacturing arms, marrying 
 or having intercourse with women, giving names to the new-born, 
 or going on a journey. The law had its origin in an ugly Formosan 
 who, mocked by his people, prayed to be removed to heaven, 
 where he became a divinity. Transgressors of the law were 
 severely punished. (Chinese myth.) The " Carines " were women 
 of Caria who were hired to mourn the dead. (Greek legend.)
 
 90 THE IMMOVABLE EAST 
 
 the 'Ajami. ' She puts hatred between man and 
 wife ; she makes women miscarry, or barren ; 
 she makes men impotent and turns their minds 
 towards other women, or women towards other 
 men.' I trembled, for I knew that this must be 
 the loathsome Kariny mentioned in the Koran 
 and already known to Solomon, who taught people 
 to wear amulets to hinder her detestable work. 
 
 ** Seeing my fear, the 'Ajami hurried me through 
 space and then below the earth, where Jan were 
 gathered in bathing establishments, oil-mills and 
 cemeteries, — in short, in all those public places 
 where Jan gather most freely. We went to 
 sanctuaries and saw the presiding saint assuming 
 any form he liked. In Dair esh Sheikh he was a 
 swarm of bees defending his abode ; at another 
 holy spot was a mounted horseman with a flowing 
 beard, a green mantle and a spear in his hand. 
 We saw the guardians (Rasads) taking the most 
 fantastic forms and humans of all denominations 
 respect them ; then thousands of years passed by 
 and the same religious forms in the very same 
 places reappeared. The worshippers spoke of 
 Baal, El, and Allah, — that was the only change, 
 and this change was so slight that they hardly 
 noticed the difference from one generation to 
 another. Then I knew that I was in the Immov- 
 able East and was glad to have been born to 
 live and die in my pure Arabic creed and language. 
 
 "Above and below the earth we travelled;
 
 o 
 
 
 
 p 
 ^
 
 PHANTOMS 91 
 
 into churches, mosques, synagogues, and ruined 
 sanctuaries we entered. Then we flew back to 
 Zion. There, as in Mamilla, down in Kedron, 
 and on the slopes of the Mount of OHves, myriads 
 of phantoms and spirits of all forms moved about. 
 Jebusites and Amorites, Hebrews of pre-Baby- 
 lonian days, Machabees, Greeks, Romans, Moslems, 
 Franks, and Palestine Christians were all con- 
 gregated there, anxiously waiting, with eyes turned 
 towards the East, for the Day to come. 
 
 " Once more the 'Ajami took me up and set 
 me down, — this time on the minaret of Naby 
 Daoud. The tomb of David was the best obser- 
 vatory he could have chosen. From this holy 
 elevation, sacred to all human beings, he again 
 pointed to the East. * The night is far spent,' he 
 said. ' Light will come very soon ! Put away 
 your books and once more follow the ways of 
 Allah, unless you would partake of the fate of 
 those you will presently see.' He spoke in 
 such a solemn tone that I could not resist the 
 temptation to look round. But my guide had 
 disappeared. 
 
 " Suddenly sulphurous fumes and the odour of 
 bitumen filled the air, just as if the submarine 
 volcanoes of the Sea of Lot (the Dead Sea) were 
 in action. The earth trembled. Iblis with his 
 legions of Shaiateen (Demons), clothed in fire and 
 with fiery hooks in their hands, trooped from the 
 desert of Judah, dancing and whirhng round and
 
 92 THE IMMOVABLE EAST 
 
 round, — ^whistling and shrieking as they approached. 
 Small, hairy Shairim (satyrs) hopped around them, 
 pulling each other's ears, hair and tails, with 
 indecent demeanour. The troglodyte Ghules, per- 
 fectly globular, rolled up the hills on the long 
 spikes which surrounded their bodies, hedgehog 
 fashion. Their glowing red eyes, formed of bright 
 glow-worms, sent forth piercing looks, whilst 
 in their huge stomachs the half-decayed bodies of 
 devoured children could be seen rolling from one 
 side to the other. Towering Mareds, ^ with evil 
 looks, passed by me with rhythmic paces, now 
 blowing up their ethereal bodies until they were 
 miles in height and had become as thin as lofty 
 palms, now settling down and becoming like flat 
 wheels laid on their axes, producing the while 
 the queerest and most terrifying sounds. My 
 blood stood still. Yet the terrible procession 
 continued as noisy as a great cavalry charge. 
 Bulls rushed forth, blowing fire from their nostrils ; 
 camels, foaming at the mouth with rage, shot 
 forth their tongues until they were several yards in 
 length ; black horses with steel hoofs galloped 
 wildly over the flint pavement, sending sparks 
 like meteors flying about the graves, and I knew 
 that these were disguised Rasads (guardians). 
 With hideous grimaces, monkey-like Krad and 
 Afarid chmbed trees, cemetery walls and tombs, 
 peeped into ossuaries, dragged forth skulls and 
 
 * Siira xxxvii. 7.
 
 RESURRECTION SCENES 93 
 
 limbs, and hurled them at each other with satyric 
 laughter. In the rear came the Jan, grimacing at 
 each other, yelling and howling, now approaching 
 and fixing their eyes upon me, now withdrawing 
 with distorted dances. How I wished, as I 
 felt their hot breath upon my face, that I was 
 again in my native village ! I thought my last 
 moment had come, and that there was no more 
 time to repent. For behold ! on the walls of 
 Zion, with a shining sword in his hand, stood 
 'Ozrael, the Angel of Death, to cut short my days. 
 Alas ! I concluded, it is my fate to go down to 
 Hell-fire. 
 
 " But suddenly the scene changed : the mon- 
 sters and hideous apparitions left the Sacred 
 elevation and were replaced by new forms which 
 poured in by myriads from the north, south, east 
 and west. They came and gathered as it were for 
 Judgment on the platform of the holy rock. Their 
 odour was so old, so mouldy, that I knew at once 
 they had been lying in the earth many thousands 
 of years, long before our oldest writers on the 
 Canaanites and Themudians, long before Abraham 
 and Ishmael. From Wad en Nar and Er Rahib 
 a procession of Baal-worshipping horned forms 
 came, bearing with them an odour of burning 
 flesh, the result of their Moloch abominations ; 
 from Kedron trooped millions of beings each with a 
 triangle and four strange letters on his or her fore- 
 head ; and from all the battlefields, near and far, 
 
 8— (2131)
 
 94 THE IMMOVABLE EAST 
 
 there marched past, in rank and file, soldiers 
 marked with crescents and crosses. Everywhere 
 gravestones were upheaving. The Greek ossuary 
 on Zion let out its confused cross-marked forms ; 
 the rock-tombs of Hinnom, the most heteroclitic 
 figures, for the strangers arriving at El Kuds had 
 been buried in the foreigners' graves ; the Well of 
 Souls (the Bir el-Arwah) opened wide its mouth 
 beneath the Sakhra and the souls of departed 
 believers stepped out with joyous countenance, 
 for they knew that Mohammed had promised to 
 save his own nation ; the tombs of the Prophets, 
 of the Judges, and of the Kings sent forth 
 their contingents in solemn procession to be 
 judged. 
 
 " This El Kuds is a veritable city of tombs 
 and dead, thought I, ready to give up the ghost 
 to 'Ozrael. If I have time to repent, shall I be 
 amongst the chosen ? Verily I am of the Ummy 
 (nation of the Prophet). 
 
 " At that moment a loud roaring all over the 
 universe was heard. It came from the south. 
 My flesh began to creep as I heard its voice say, 
 * The people have not believed our teachings.' ^ 
 The monster which called out with this awful 
 voice was more fearful to behold than the apocalyp- 
 tical * red dragon with seven heads and ten horns 
 and seven crowns, whose tail drew the third part 
 
 ^ Inn in-Naas kaanu biayatina la youquanun — Sura xxvii. 
 84.
 
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 .f-^ 
 
 3(*^v 
 
 By p,'i mission t:/ 111, Aiiwnciiii Coluny I 'hnlir^utliluis, JaHsuU 
 
 Dome of the Ascension
 
 THE ANGEL GABRIEL 95 
 
 of the stars, dragging them to earth.' ^ This 
 one came from Mecca and was covered all over 
 with long stiff hair and feathers. It possessed 
 two wings and was as brown as a bear. The half 
 of its body was like a cat, its breast was that of a 
 lion, its tail that of an enormous fat-tailed ram, 
 and its head that of a bull. It had the eyes of a 
 pig, the ears of an elephant, the horns of a stag, 
 and an ostrich's neck. Its broad feet were like a 
 camel's, and as it thundered over Jerusalem it 
 crushed the unbelievers with its immense hoofs. 
 There was a general flight towards Siloam and the 
 desert in the east, towards Birket es-Sultan, ^ 
 and the valley of Hinnom, in the west, where 
 centuries ago the ancestors of the Hebrews offered 
 human and other sacrifices to Moloch. Standing 
 on my observatory, I was paralysed with fear. 
 Oh ! how I wished I had never bought those 
 forbidden books ! 
 
 " As the wish passed through my mind, a faint 
 streak of light above the Mount of Olives announced 
 the arrival of the Bright Spirit. ' Aouzi bi 
 Rab il fallaq ' ^ I exclaimed. The Angel Gabriel, 
 with his yellow turban, filled the sky and his 
 sword brought forth the dawn. I passed my 
 hand through my beard, as is commanded when 
 daylight is announced, and with a loud voice I 
 cried, ' Eshhad ino la lUaha ill Allah wa 
 
 ^ Revelations xii. 3-4. ^ The lower pool of Gihon. 
 
 * " My protection is in the Lord of the Dawn." Sura cxiii. 1 .
 
 96 THE IMMOVABLE EAST 
 
 Muhammad Rasul Allah ! ' ^ scanning every 
 syllable and moaning in my anguish. 
 
 " And lo and behold ! I saw the fir-trees above 
 the ' Aj ami's abode moving slightly to and fro as, 
 in the first streaks of daylight, the morning breeze 
 passed through the branches and proclaimed the 
 name of Allah. Whereupon I repeated my con- 
 fession of faith, proclaiming his glory at Dawn 
 of Day. 2 I realised, then, that I had never moved. 
 I was still sitting on the same spot above Beit- 
 Mahsir. Yet my spirit had seen the world and 
 what is in and above it all over the Holy Land. 
 And so I promised to leave magic and try, by 
 better ways and reading the Koran, to gain eternal 
 life." 
 
 The sun was fast dechning and about to plunge 
 in the Mediterranean when Ehmad Imhamad 
 came to the end of the story of his vision, and as 
 the last fierce rays struck the Mountains of Judah 
 they seemed to be alive with the spirits he had 
 evoked. I rose and thanked him. 
 
 " Ehmad Imhamad," said I. " You have 
 done a better day's work than you would have 
 done by necromancing. Come and let us have 
 another talk in Jaffa very soon." 
 
 ^ " I witness that there is but one God, Allah, and that 
 Mohammed is his Apostle." 
 2 Sura XX. 130.
 
 IN SHA- ALLAH! 97 
 
 '' In Sha-Allah !— If Allah wills ! " I heard him 
 say as I mounted my mare. 
 
 Then I turned my face homewards, to arrive 
 after darkness and put down these notes as faith- 
 fully as possible for the benefit of those occidental 
 readers who do not fully comprehend oriental 
 knowledge and belief.
 
 V 
 
 THE GARDENS OF SOLOMON 
 I 
 
 " I made me great works ; I builded me houses ; I planted me 
 vineyards ; I made me gardens and parks, and I planted trees 
 in them of all kinds of fruit : I made me pools of water, to water 
 therefrom the forest where trees were reared." 
 
 ECCLESIASTES 11. 4-6, 
 
 Whenever the month of Rabee comes and the 
 subtle influence of the Spring begins to make 
 itself felt, I hear the call of the Orient. A thou- 
 sand times a day the sweet summons drags me 
 from mundane occupations and carries me back 
 to the scenes of my youth. It comes to me — 
 clear and irresistible — from a multitude of sources ; 
 it makes its welcome appeal through all the 
 avenues of sense. The sight or scent of a flower 
 on one of the slopes above my Riviera home, the 
 configuration of a hill or the geological nature of 
 the soil, the blue expanse of the Mediterranean 
 as I turn to rest on my peregrinations towards the 
 Maritime Alps, the taste of a fruit, or sometimes 
 the very breath of the air, are all allurements, to 
 set the stream of reminiscence flowing and make 
 me yearn for the East. How my thoughts fly 
 back, and how I feel inclined to cry, with Matthew 
 Arnold : — 
 
 " Quick, thy tablets. Memory ! " 
 
 In a moment — and on those occasions all physical 
 
 98
 
 HAUNTS OF YOUTH 99 
 
 ties to earth seem to be severed — I am back, once 
 more, on Mount Hermon, tracing the three springs 
 of the Jordan and paying homage to the magni- 
 ficent snowy peak of Djebel-esh-Sheikh.^ Once 
 more, the valley of El Ghor and the Mountains of 
 Moab are spread out before me. Once more, I 
 am wandering along the Bedawin-infested shores 
 of the Dead Sea, or swimming with my brother 
 to the island which has since disappeared beneath 
 its bitter waters. ^ Mountains and valleys, rivers 
 and seas, ruins and shrines, — all the old famihar 
 places of the land of my birth pass, one by one, Uke 
 moving pictures, during those spring-time dreams. 
 There is always, however, one vision that pre- 
 dominates when Rabee stirs the blood. It is that 
 of Uitas,^ a little village within a few miles of 
 
 1 " The chief of mountains," as the Arabs call it. 
 
 2 The disappearance of this little island, which was situated 
 about half a mile from the shore at the northern end, is a proof 
 of the interesting fact that the Dead Sea is increasing in size. 
 The maps of the Palestine Exploration Fund of twenty years ago 
 clearly indicated it, and it is also shown in a photograph taken 
 about 1882. 
 
 3 Referring to Urtas, Edward Robinson writes {Biblical 
 Researches in Palestine, Vol. II, pp. 168) : " The place is still 
 inhabited, though the houses are in ruins, — the people dwelling 
 in caverns among the rocks of the steep declivity. Here are 
 manifest traces of a site of some antiquity, — the foundation of a 
 square tower, a low thick wall of large squared stones, rocks hewn 
 and scarped, and the like. If we are to look anywhere in this 
 quarter for Etam, which was decorated by Solomon with gardens 
 and streams of water, and fortified by Rehoboam along with 
 Bethlehem and Tekoa, and whence, too, according to the Rabbins, 
 water was carried by an aqueduct to Jerusalem, I know of no 
 spot so probable as this spot." 
 
 With all due deference to this authority, I am of the opinion 
 that Robinson was misled by the ruins of a fortress just above the
 
 100 THE IMMOVABLE EAST 
 
 Bethlehem, — a seemingly dry and barren spot, 
 but one, in reality, whose loose grey calcarious 
 gravel makes it pre-eminently suitable for the 
 production of fine fruit. And within its narrow 
 glen, enclosed to right and left by rugged hill- 
 slopes, and watered by an ever-running brook, the 
 most luscious apricots, peaches, pears, figs, and 
 other kinds of fruit were indeed grown, when, as a 
 youth, I lived with my brothers in the flat-roofed, 
 fortress-like house which stood on the eminence 
 above our plantations. Those fruit trees of Urtas, 
 gay with innumerable blossoms or weighed down 
 by fruit fit for the tables of kings and princes, — 
 the bright blue sky seen through the branches as I 
 lay beneath them dreaming, — the singing of the 
 birds, — the murmur of the brook, — and the fragrant 
 odour of the plants on which our bees found so 
 plentiful a harvest^ made up a never-to-be-for- 
 gotten picture. When told that this was the site 
 of the Gardens of Solomon, who can wonder that I 
 accepted the statement as something more than 
 an old wife's tale ? Who can wonder that I read 
 
 Urtas spring, and that Etam was really situated about a mile 
 away, on the site of Khirbet el-Khokh, near 'Ain Etan and the 
 lowest of the Pools of Solomon. Had the author of Biblical 
 Researches in Palestine observed the remains and the spring of 
 Etan he would, I think, have modified his views in favour of my 
 theory, which, I may add, has been supported by more modern 
 authorities. 
 
 1 The thyme honey of Urtas is comparable to the renowned 
 honey from Mount Hymettus, in Greece, and was probably well 
 known in Solomon's time for its delicious aroma. See the Song of 
 Solomon iv. 11, " Thy lips, my spouse, drop as the honeycomb ; 
 honey and milk are under thy tongue."
 
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 obeerv^ons.
 
 LOVELY SURROUNDINGS 101 
 
 and re-read the Song of Solomon and found in it a 
 
 confirmation of that legend ? If the great king's 
 
 pleasure-grounds were anywhere, where else could 
 
 they be save in the little paradise of Urtas ? 
 
 What other place so well accorded with the words, 
 
 " Rise up, my love, my fair one, and come away. 
 
 For, lo, the winter is past, the rain is over and 
 
 gone ; the flowers appear on the earth ; the time 
 
 of the singing of birds is come, and the voice of 
 
 the turtle is heard in our land. The fig-tree 
 
 putteth forth her green figs, and the vines with the 
 
 tender grape give a good smell." ^ Many other 
 
 passages of the Song of Songs seemed to me to be 
 
 inspired by those lovely surroundings. " My 
 
 beloved is gone down into his garden to the beds 
 
 of spices, to feed in the gardens, and to gather 
 
 lilies ... I went down into the garden of nuts 
 
 to see the fruits of the valley, and to see whether 
 
 the vine flourished and the pomegranates budded. 
 
 . . . Let us get up early to the vineyards, let 
 
 us see if the vine flourish, whether the grape 
 
 appear, and the pomegranates bud forth . . . " ^ 
 
 And what of Solomon's Pools, situated near the 
 
 Saracenic castle of Kalat el-Burak, some half an 
 
 hour's journey from our ruined village ? Could 
 
 there be any doubt in my youthful mind, nourished 
 
 on Maundrell, Robinson, and other writers, that 
 
 these colossal waterworks and the hidden " sealed 
 
 ^ The Song of Solomon ii. 10-13. 
 
 2 The Song of Solomon vi. 2, 1 1 ; vii. 12.
 
 102 THE IMMOVABLE EAST 
 
 fountain " near by were the " pools of water " 
 referred to in Ecclesiastes and part of that gigantic 
 system of irrigation which transformed the whole 
 of the region into a veritable earthly paradise ? 
 . . . No ; it was beyond dispute that there before 
 me lay the gardens of the great and wise king. 
 
 But before the days of Solomon another of my 
 favourite Bible heroes had trod the sacred soil of 
 Urtas. The young shepherd David, leading his 
 flocks there from Bethlehem, must surely have 
 been inspired by the streams and rugged land- 
 scapes of my home ; and it pleased me to 
 fancy that, as he played upon his Neiye, ^ he com- 
 posed there his 23rd Psalm, since he speaks of 
 " the Lord his Shepherd, who made him he down in 
 green pastures and led him beside the still waters." ^ 
 In no other place near Bethlehem do you find 
 either pastures or a constant supply of fresh 
 running water. Completing the picture, I could 
 see him descending the picturesque but dangerous 
 gorges of AduUam and, as he thus walked " through 
 the valley of the shadow of death," entrusting 
 himself and his sheep to the hands of God. He had 
 already encountered wild animals in those solitary 
 places and by courageously attacking them with 
 his " comforting " staff ^ — the Naboot of the 
 Arabs, which every modern Palestine shepherd 
 still carries — had killed them. * 
 
 ^ See Song and Dance in the East, pp. 249-252. 
 2 Psalms xxiii. 1-2. ^ Psalms xxiii. 4. 
 
 * I. Samuel xvii. 34-35.
 
 
 By permission of 
 
 The Anurican Colony Photographers, Jerusalem 
 
 A Shepherd
 
 ^AIN RIMMON 103 
 
 When David became king he had no time to 
 occupy himself with the pleasures which his son 
 and successor was to enjoy. But on taking 
 Solomon on excursions to Urtas he must have 
 called his attention to its natural advantages^ for 
 as soon as he succeeded to the throne the new 
 sovereign chose Etam as one of his cities for 
 chariots.^ Moreover, Josephus tells us that 
 Solomon was particularly fond of the place because 
 of its " beautiful gardens, its fine springs, and 
 the extreme fertility of its soil." ^ Etam, then, 
 possessed several springs — possibly three in all : 
 'Ain-'Etan at the Khirbet el-Khokh, above Urtas, 
 the " sealed fountain," 'Ain Saleh, above Etam, 
 and the 'Ain Urtas — then 'Ain Rimmon.^ 
 
 1 I Kings X. 26. 
 
 2 Antiquities of the Jews, viii. 2, p. 340. 
 
 ^ 'Ain Rimmon has never been identified by explorers, and 
 Urtas has never been pointed out as corresponding to any known 
 Bible locality. My reason for identifying 'Ain Rimmon with 
 Urtas is based on the following passages : " Judah received Ain, 
 Remmon and Ether and Ashan " (Josh. xix. 7). Evidently the 
 transcriber knew nothing of the country, since he takes Ain and 
 Remmon to be two different places. In the parallel reference 
 (I. Chron. iv. 32) a more careful scribe makes Ether into Etam, 
 and, besides giving 'Ain Rimmon and Ashan, adds Tochen. Now, 
 we find 'Ain Etam and 'Ain Urtas and Wad et-Tawaheen in the 
 actual topography. Later, Nehemiah speaks (Neh. xi. 29) of 
 the villages of Judah, and groups 'Ain Rimmon, Zoreah and 
 Yarmuth, though they are far apart. But he says the children 
 of Judah dwelt together from Beersheba to the valley of Hinnom 
 (Neh. xi. 30), an extensive country. Rimmon means Pome- 
 granates, and in his Song, Solomon speaks of his " Fardas 
 Rumaneem " (Song of Songs iv. 13), " the pomegranate gardens." 
 And last but not least the prophet Zechariah, in his vision, 
 foreseeing a time when the land round Jerusalem should be 
 made flat for the judgment of the nations says: " All the land 
 shall be turned as a plain from Geba to Rimmon, south of
 
 104 THE IMMOVABLE EAST 
 
 But you must imagine Etam, in Solomon's 
 days, as something more than a place of mere 
 rustic beauty. From the many nations which 
 surrounded his kingdom, the king selected wives 
 and for every princess of the blood he built a 
 palace. 1 These houses he placed here and there, 
 so as not to profane Jehovah's temple at Jeru- 
 salem. 2 His Moabite wife dwelt on the Mount of 
 Olives ; his Egyptian spouse was at Gezer ; ^ 
 whilst his Edomite princess, on account of the 
 nearness of her native country, must have been at 
 Etam, to which Solomon, with a brilliant retinue, 
 rode out every morning. Josephus gives a very 
 picturesque description of these rides to Etam. 
 " Thus King Solomon," he writes, " was able 
 to add four hundred chariots to the thousand 
 chariots and twenty thousand horses which he 
 ordinarily kept. And the horses which they sent 
 him were not only particularly fine — they sur- 
 passed all others in swiftness. Those who rode 
 them made their beauty still more apparent ; 
 for they were young men of very tall stature, 
 clothed in Tyrian purple, armed with quivers, and 
 with long hair covered with gold dust, which, when 
 the rays of the sun struck them, made their heads 
 
 Jerusalem " (Zech. xiv. 8-10). Now, Geba is as far north from 
 Jerusalem as Urtas (Rimmon) is south of that place, making a 
 very symmetrical plan which fits in suitably with the vision. 
 See my communication to the Quarterly Statement of the P.E.F., 
 October, 1912, pp. 209-211. 
 
 1 I Kings, xi. 8. 
 
 2 II. Chronicles viii. 11. 'I. Kings ix. 16-17.
 
 WATER CONDUITS 105 
 
 ablaze with light. This magnificent retinue 
 accompanied the king every morning when, 
 according to custom, he left the town, seated in a 
 superb chariot and clothed in white, to go to a 
 country house near Jerusalem called Etam . . ." ^ 
 
 On the death of Solomon, the Israelites revolted, 
 and the Edomites in the south made so many 
 incursions that his son Rehoboam was obliged 
 to fortify the frontier towns, including Bethlehem, 
 Etam, and Tekoa, ^and place garrisons there. The 
 gardens of Etam remained royal property as long 
 as the kingdom of Judah lasted. 
 
 During the time of anarchy which followed the 
 deportation of the princes and notables, and until 
 Herod the Great came to the throne, the nation 
 was occupied in defending itself, sometimes against 
 the governors, sometimes against foreigners in 
 general. Herod himself, a foreigner and an 
 Edomite, had a predilection for the favoured 
 district of Urtas and, after his victory over the 
 Jews, in the neighbourhood of the Frank Moun- 
 tain,^ built a palace near by. As there was 
 nothing but rainwater to be obtained near his 
 castle, and as rain is very rare in this part of the 
 Desert of Judah, he had the water from the 
 important spring of El Arroub brought by means 
 
 1 Antiquities of the Jews, viii. 2, p. 340. 
 
 2 II. Chronicles xi. 6. 
 
 3 So called since 1453, when Felix Fabri relates that the Franks, 
 after the battle of Hattin, withdrew there and found sufficient 
 water to grow corn and vegetables, thanks to which they withstood 
 a siege of at least a year.
 
 106 THE IMMOVABLE EAST 
 
 of a conduit and an extensive system of reservoirs 
 to Solomon's Pools. This conduit was so big 
 that a horse could easily pass through it. It 
 became smaller as it advanced, but still was 
 sufficiently large to enable workmen to stand 
 upright in it when undertaking repairs. It passed 
 by way of the Wady el-Biar, or Valley of the Wells, 
 and skirted the flank of the mountain of Batn-el- 
 Ekra* and Mough-arid-Khalid, north of Urtas, 
 where the surplus water flowed into a large number 
 of reservoirs which stretched as far as the Urtas 
 spring. The solidly cemented remains of a portion 
 of these gigantic works are still to be seen to-day 
 on our family property at Urtas. After the Valley 
 of Urtas, properly so called, comes the Valley of 
 the Mills, Wad et-Tawaheen, and there again are 
 other remains which clearly formed part of 
 Herod's extensive system of irrigation, the surplus 
 water from which was probably used for the 
 turning of numerous mills. 
 
 After Herod's death his successors were unable, 
 for a multitude of reasons, principally lack of 
 resources and incessant troubles with their enemies 
 inside the kingdom and the Romans coming from 
 without, to occupy themselves with Etam, so that 
 the paradise of Urtas quickly fell into ruins. The 
 remains of a marble palace, discovered there about 
 1865 by Mr. MeshuUam, a colonist who followed 
 in my father's footsteps, and known to the Arabs 
 as El Hammam — the Bath — led some to suppose
 
 HORTUS CONCLUSUS 107 
 
 that the Emmaus of the Gospel^ was situated at 
 Urtas. But baths, or Emmaus, abound in Pales- 
 tine. There are two to the north-west of 
 Jerusalem, where the Emmaus celebrated for the 
 appearance of Jesus to two of his disciples after 
 his death has already been placed. Another is 
 at the warm baths of Tiberias ; whilst a fourth 
 and a fifth are at Calirrhoe and Arnon, to the 
 east of the Dead Sea, where Herod, a few days 
 before his death, sought relief from his sufferings. 
 
 II 
 
 Until the arrival of Tancred and the hundred 
 knights who came to the rescue of the Church of 
 the Nativity at Bethlehem — that is, before the 
 taking of Jerusalem — the gardens of Urtas 
 remained buried in oblivion. It was then that 
 the name ** Hortus Conclusus " was given to the 
 place by the monks of Bethlehem, — a name which 
 has been preserved in their archives until now. ^ 
 
 We possess no exact information regarding the 
 history of Urtas during the Christian occupation 
 from 1099 to 1187, but the remains of Deir el 
 Banat, or the Nuns' Convent, a few kilometres 
 above the village, near the Wady el Biar, and the 
 
 ^ St. Luke xxiv. 13. 
 
 2 It is not for me to attempt to decide whether the name 
 Urtas is a corruption of Hortus, or vice versa. But I may remind 
 my readers how notoriously careless the Crusaders were in the 
 translation and pronunciation of local names. The question is 
 a difficult one to settle, and is further complicated by the fact 
 that there is another Urtas near Antioch which has certainly 
 nothing to do with Hortus, a garden.
 
 3lfcL- 
 
 108 THE IMMOVABLE EAST 
 
 plan of which is fairly clearly indicated, show that 
 the building was placed under the protection of 
 St. Jean d'Acre or the Templars. A stone, 
 marked with a cross, which I saw there about 
 1870, leaves no doubt in my mind on that point. 
 
 The kings of Jerusalem probably possessed the 
 privilege of including Wady Urtas in their pos- 
 sessions, but the cultivation of its fertile soil, 
 recommenced in 1099, must have been suddenly 
 stopped when, after the Battle of Hattin, in 1 187, 
 the last Christian king of Jerusalem, Guy of 
 Lusignan, fell into the power of Saladin. Urtas 
 was captured by the Saracens on September 5th, 
 1187. In Hugues Platon's words, " Le jor 
 qu'Escalone fu perdue, li rendi Ton tons les 
 Chastiausqui environ etoient." During the Sultan's 
 pourparlers for the possession of Jerusalem and 
 the siege, which lasted but a fortnight, all the 
 churches and convents in the neighbourhood were 
 destroyed by the invaders. Deir el Banat and the 
 Church of the Garden feU at the end of September. 
 For more than a century had the sound of bells ^ 
 been heard in the district, and the destruction 
 was so complete that almost every trace of the 
 church, which I believe was situated near the 
 centre of the present village, disappeared. 
 
 During that period in the history of Palestine 
 
 1 More than seven centuries elapsed before Christian bells 
 were once more sounded. In 1894 the Convent of St. Mary of 
 the Garden was built at Urtas.
 
 A TINY MOSQUE OF OMAR 109 
 
 which is known as " the great blank " — that is 
 from the fall of Jerusalem to the re-introduc- 
 tion of Christian missions into the Holy Land 
 — the story of Urtas is very incomplete. A few 
 interesting fragments have, however, come down 
 to us. 
 
 Between 1573 and 1575 the valley was visited 
 by a distinguished botanist, Dr. Leonardus 
 Rauwolffus, who, enumerating the most remark- 
 able plants, " in horto Salomonis prope Bethlee- 
 mam," includes the pomegranate, the orange and 
 the fig. Oranges are no longer grown there, or 
 anywhere in Judah, except at the village of 
 Tanour, near Beit-'Etab. 
 
 Because of the conduit which led the water 
 from Solomon's Pools and the springs ^Ain Etan 
 and 'Ain Saleh to the Mosque of Jerusalem, the 
 inhabitants of the village were exempted from 
 taxes during the whole of the domination of the 
 Arab sultans. The Mosque of Urtas was itself 
 dedicated to the same Khalif Omar Ibn Khattab 
 as the one in the Holy City. 
 
 The chiefs of the village, exonerated from all 
 burdens, possessed not only a certain independence 
 but even enjoyed the right of distributing justice 
 to neighbouring villages and tribes, — a right which 
 they abused to such an extent that at last a 
 revolution was provoked, and they were over- 
 thrown. Nevertheless, under their authority 
 Urtas again prospered. These kinglets forced a 
 
 9— (2131)
 
 110 THE IMMOVABLE EAST 
 
 good deal of the commerce of the district to pass 
 their way ; they possessed a palace of justice, a 
 large prison and a gibbet for recalcitrant ones. 
 The Mosque was situated in the centre of the 
 village ; the palace of justice was to the east. 
 Forty years ago a portion of the donjon, with the 
 large iron rings to which prisoners were attached 
 fixed in the walls, could still be seen. 
 
 Conflict with the people of Seir, near Hebron, 
 resulted, at the close of the Middle Ages, in the 
 almost total destruction of the inhabitants of 
 Urtas. Those who escaped the massacre took 
 refuge with distant relatives or in the fortress 
 near Solomon's Pools. The stronghold was ceded 
 to them on condition that they saw to the proper 
 working of the water supply and the protection 
 of the road from Jerusalem to Hebron, — duties 
 which they carried out in a far from satisfactory 
 manner. Frequently they were guilty of pillaging 
 the caravans of traders and isolated pilgrims 
 who passed their way. From time to time, how- 
 ever, punishment came. The Ta^amre Bedawin 
 descended upon their hives and fruit gardens, so 
 that at last they were obhged to transport the 
 former to their hill-top fortress and definitely 
 abandon the latter. 
 
 During the long civil wars of the red and white 
 factions of the Kesi and Yamani, which lasted 
 throughout the eighteenth and a part of the 
 nineteenth centuries, the inhabitants of Urtas
 
 COLONIZING URTAS 111 
 
 carried contraband arms and ammunition first 
 to the one and then to the other party. At the 
 beginning of the nineteenth century and until the 
 reign of Abdul Medjid they paid their taxes 
 with great irregularity and were continually in 
 revolt. But in 1830, on the invasion of Palestine 
 by Ibrahim Pasha, they sided with Sultan 
 Mahmood II and vaUantly defended the territory. 
 
 Ill 
 
 The modern history of the Gardens of Solo- 
 mon I date from 1837 when Robinson made his 
 researches in Palestine. The road then passed 
 in the middle of the valley " through gardens and 
 watered fields," but doubtless all the water of the 
 springs of Urtas was not utilised, for the author of 
 Biblical Researches in Palestine continues to say, 
 " The little stream was soon absorbed in the thirsty 
 gravelly soil of the valley, and the gardens ceased." 
 
 In 1848 my father came to Urtas, bought land 
 there and built a small house. But the inhabitants 
 came to him only during the day to work in our 
 plantations, and, for fear of the Ta'amres, retired 
 as soon as night came to their fortress. Later, 
 a second colonist, Mr. MeshuUam, joined him, 
 gave a further impetus to agriculture, and suc- 
 ceeded, through sheer force of character, in intro- 
 ducing relative security into the district. Other 
 colonists, Americans and Germans, followed the 
 example of these two pioneers, but remained only a 
 short time. From 1859 to 1863 the son of my
 
 112 THE IMMOVABLE EAST 
 
 father's associate, Mr. Peter Meshullam, lived at 
 Urtas and to a certain extent ruled over the 
 locality. He attempted to introduce a special 
 system of forestry, obliging owners to respect 
 their forests and protecting those which belonged 
 to the community. Furthermore, he himself 
 dealt out justice to delinquents. Tyrannical, 
 but at the same time exceedingly hospitable by 
 nature, he often took what he needed for his guests 
 from the first shepherd he saw. He was a pro- 
 tector of widows and orphans, and any woman who 
 was oppressed by her husband or relatives could 
 always count on finding a safe home in one or 
 other of the numerous country houses which he 
 possessed at Bakoosh and Faghur in the Wady el 
 Biar. Considering the jealous and vengeful nature 
 of the Arabs, it is not surprising that Peter 
 Meshullam at last became their victim, although 
 his death is still enveloped in mystery. Whilst 
 riding to Tekoa, south of Urtas, he fell at 'Ain 
 Hamdeh, near the Frank Mountain, from his 
 horse and broke a leg. The friends who were 
 accompanying him returned to Urtas for help, 
 leaving him in charge of a servant ; but on their 
 return they found that he was dead and that the 
 servant had disappeared.^ 
 
 1 For an interesting account of the early life of Peter Meshullam 
 and his extraordinary authority over the Bedawin, whilst yet 
 only a boy of sixteen, see Van der Velde's Narrative of a Journey 
 through Syria and Palestine in 1851 and 1852, vol. ii, chap. 1 
 (William Blackwood and Sons, 1854),
 
 URTAS CHURCH 113 
 
 In 1858 H.R.H. Prince Alfred, a son of Queen 
 Victoria, visited Urtas and purchased a few acres 
 of land to the south of Urtas on the side of a 
 mountain called Abu Zeid. Arranged in terraces, 
 the land was planted with vines and almond- 
 trees ; and these remained under the superin- 
 tendence of Mr. MeshuUam. For many years, in 
 the summer, Mr. Finn, the British Consul in 
 Jerusalem, used to come to Urtas with his family 
 to spend a few days there. It was thanks to his 
 aid, both financially and morally, that at least 
 one kilometre of gardens were added to those 
 already existing, and that the reputation of Urtas 
 for fine fruit and vegetables became known far 
 and wide. 
 
 Europeans have done much to make the modern 
 reputation of the Gardens of Solomon. They have 
 greatly ameliorated the fruit trees ; and as to vege- 
 tables, the Venetians as early as the seventeenth 
 century — as words of Italian origin clearly show — 
 introduced a large number which were totally 
 unknown to the Arabs, such as tomatoes (in 
 Arabic Banadora, from pommi d'ore), egg-apples 
 (Betinjan, from melongena), peas (Bizelle, from 
 picella), and haricot beans (Fasuha, from faciolla). 
 As regards fruit, Urtas is specially famous for 
 its pears, peaches and figs, which, during July, 
 August and September, attract thousands of 
 people to its picturesque orchards. 
 
 In 1850, my father, called to other duties in
 
 114 THE IMMOVABLE EAST 
 
 Jerusalem, and having disposed of his first house 
 at the bottom of the valley to Mr. Meshullam, 
 built a new one in the very centre of the village 
 and on the perpendicular rock above the stream. 
 The site he chose was that of the ancient church of 
 the Crusaders. As the Arab builders whom he 
 employed set about their work, they pulled down a 
 certain wall painted with frescoes, representing 
 the figures of saints. Little did my brother and I, 
 as we looked on with boyish amusement, guess 
 the inestimable archaeological value of those 
 twelfth century remains. 
 
 Little Urtas, which occupies the attention of 
 some two hundred Moslem inhabitants, apart 
 from the handful of Europeans who still make it 
 their home and the inmates of the convent, built 
 in 1894, has been connected with Jerusalem by a 
 carriage road since 1901. Although the new 
 route is much longer than the old one along which 
 the camels used to stumble in the days of my 
 youth, it is now possible to make an afternoon 
 excursion to the Gardens and Pools of Solomon, 
 where the contemplative visitor cannot fail to be 
 rewarded by a host of vivid impressions and 
 fruitful reflections.
 
 VI 
 
 MURDER AND MARRIAGE IN URTAS 
 
 " He that smiteth a man, so that he die, shall surely be put 
 to death." — Exodus xxi. 12. 
 
 There is hardly a village in Palestine, no matter 
 how tiny, but has " blood between famihes." 
 Even when killed by accident, a man must be 
 revenged. Bible, Koran and modem population 
 entirely agree on this point. As a rule, the man- 
 slayer must pay for the crime with his own blood, 
 but should he be found unworthy, another man 
 of his kindred may be taken in his place. An 
 uncle or cousin — even a distant cousin — is still 
 responsible, though the murderer himself is pre- 
 ferable. With Oriental patience a Bedawi once 
 waited forty years for his Ghareem, but seeing he 
 could not find the identical murderer he killed a 
 cousin. A quarter of an hour later he met the 
 Ghareem himself. How he regretted that he had 
 acted too hastily ! 
 
 Urtas was no exception to this rule. When my 
 father came to the village and bought land there 
 in 1848 the four Hamulies, or groups of families, 
 Shahini and Mashani, Rib'i and Ehseini, were in 
 conflict, but hved together in the castle above 
 Solomon's Pools, coming down to Urtas only during 
 the day to look after their gardens, and retiring 
 
 115
 
 116 THE IMMOVABLE EAST 
 
 at sunset for fear of the neighbouring Ta'amre 
 Bedawin. In the course of a few years these four 
 famines, regaining confidence owing to my father's 
 example and the more settled state of the country, 
 returned to their ruined sites. But no sooner had 
 they once more settled down and the Ta^amre 
 power had been destroyed by the Turkish officials 
 at Jerusalem — no sooner had a kind of authority 
 been set up by the Pashas than they began to 
 think about their own bloody feuds again. From 
 generation to generation retaliation — that Thar 
 which requires that no murdered man shall 
 remain unrevenged — had been practised. 
 
 Now, at the time our story opens, a part of the 
 Shahini family, tired of this eternal vendetta, had 
 left the village, looking for aid and refuge at some 
 Tanib in the south. ^ Returning home from 
 Bethlehem one day, they met, near the ruins of 
 Etam, Ibrahim et-Taiesh of the allied Mashani 
 and mistook him for a member of the adverse 
 Rib'i family. Suddenly, Khaleel Abu-1-Ghreir 
 struck Ibrahim on the back with an axe and 
 almost severed his vertebral column. " Ah ! 
 Son of a dog," said he. " We have met you at 
 last ! " Falling to the ground, Ibrahim, then a 
 vigorous youth of about twenty, cried out to the 
 men that they were mistaken and prayed them 
 not to soil their hands with innocent blood, ^ 
 
 ^ Cf. Deuteronomy xix. 5. 
 2 Exodus xxiii. 7.
 
 A GHASTLY SCENE 117 
 
 and thus give rise to a new Thar. But Abdallah 
 'Odey, advancing in his turn, almost scalped him 
 with his sword, crying : '' Are we children, son 
 of a whore ? May God have no mercy on thy 
 parents, nor on thy martyrs— Allah la yer^ham 
 waldache walla shahdache ! " By this time 
 Hassan Ehmad had drawn his sword and, putting 
 his knee on Ibrahim's breast, endeavoured to cut 
 the wounded man's throat. In his anguish, 
 Ibrahim protected his neck with his hands and by 
 so doing only received severe wounds on his 
 knuckles. But it would have gone ill with him 
 had not a shepherd boy, just at that critical 
 moment, been heard playing on his Neiye whilst 
 climbing the rocks with his goats. The three 
 murderers suddenly interrupted their ghastly 
 work and fled. Ibrahim endeavoured to rise, 
 held up the scalp which had fallen over his face, 
 and with a loud voice cursed his retreating assail- 
 ants, ^ at the same time calling for help. The 
 shepherd boy, hearing the curses and calls, in turn 
 called out in every direction : " Jei ya Naas jei 
 —This way, oh ! people ! " The call was repeated 
 from mountain to mountain, until friend and foe 
 hurried towards the place where Ibrahim was 
 found lying in his blood. 
 
 As the murderers were known and the mistake 
 was acknowledged, negotiations were carried on 
 between the parties and a blood gratification was 
 
 1 Judges ii. 7.
 
 118 THE IMMOVABLE EAST 
 
 agreed upon. A reconciliation feast was held, 
 garments were exchanged and it was declared 
 openly that there should be no thought of any 
 further revenge. 
 
 But peace never reigned for long in Urtas. Some 
 months later, one of the Ehseinis, Hassan by 
 name, was captured by the Pasha's tax-gathering 
 troops when they were passing near the pools of 
 Solomon ; he had been denounced by a Mashani 
 as having revolted against the authorities. As 
 justice was very summary in those days, he was 
 beheaded there and then on the road and his body 
 abandoned. Brought to Urtas, the dead man 
 was buried and immediately a fresh cause for Thar 
 arose. But patiently the Ehseinis waited for an 
 opportunity to take their revenge. 
 
 Years passed, during which the Rib'i and 
 Mashani struggled for supremacy. Ibrahim 
 et-Taiesh was now head of the latter and Salem 
 er Ro^hmane chief of the former. The presents 
 of Salem to the authorities in Jerusalem, with 
 whom he was anxious to remain in favour, were 
 more numerous and more choice than those of 
 Ibrahim, and consequently he was held in greater 
 consideration at the Seraiya of the Governor. 
 When it was rumoured that Ibrahim had come 
 into the possession of wealth, ^ he endeavoured to 
 make capital out of it, but as there was no proof 
 he accused the Mashani of theft, robbery, murder 
 
 1 ) ee Ibrahim's Wealth, pp. 127-138.
 
 FELLAH SHEIKH 119 
 
 and all kinds of crime, real or imaginary. As he 
 had been previously elected responsible Mukhtar, 
 this new position of mayor gave him more power, 
 which Sheikh Salem used and abused until he 
 had alienated the whole village with the exception 
 of two or three persons. 
 
 A perfect type of the old Fellah chief was Sheikh 
 Salem, with his enormous turban, spotless white 
 Thob, red silken Kaftan, red pointed shoes and 
 sheepskin jacket. As a rule, he wore a pair of 
 pistols in his girdle ; and being of a combative 
 nature, was feared by both great and small. 
 He had two wives, both foreigners. Helwy, his 
 first helpmate, was from 'Ajur and was a long 
 time before she had Hving children. He therefore 
 married a dark Bedawiye of the Ta'amre, by whom 
 he had three boys and a girl. The fair Helwy, like 
 Rachel, was beloved and was ever jealous of her 
 Durra, the dark co-\\dfe. 'Alia the Bedawiye 
 retained her dark Bedawi clothes, whilst Helwy 
 imitated the more gaudy Bethlehemite women in 
 her toilet. The whole famiily lived in one small 
 room and sometimes additional guests would help 
 to fill it, especially during winter nights or rainy 
 days, when members of the clan would squat 
 round the fire, smoking, drinking coffee and 
 planning the subjugation of the Mashanis. 
 
 To possess Bawardi^ and thus strengthen the 
 party is a greater ambition with a Fellah than to 
 
 1 Armed men.
 
 120 THE IMMOVABLE EAST 
 
 have wealth. So Salem looked out for a girl in 
 the adverse camp suitable for his nephew 
 'Ethmane, who had been unfortunate in his first 
 marriage. His wife was barren. Besides, through 
 ill-treating her, she had left him and gone to her 
 father's house. More than one episode in her life 
 reminds us of Michal, Saul's daughter, ^ especially 
 her return again when ^Ethmane was more 
 powerful. ^ After much searching, Salem found 
 the girl he was looking for in the Shahini family. 
 This family consisted of four men with their 
 wives and numerous children and for the time 
 being was on good terms with Salem and with 
 Ibrahim. Mustapha Shahine, the head, agreed with 
 Salem that the girl, Sarah, fifteen years old and 
 the daughter of Khaleel Ibrahim, should be 
 betrothed to 'Ethmane as soon as the sum of 
 Os. 40^ was paid, in addition to the usual garments 
 and marriage offerings. However, after lengthy 
 negotiations, this arrangement was abandoned in 
 favour of a more family one. Khaleel, besides 
 having a son who was Khateeb of the village, had 
 another, Sliman, who was also of an age to marry. 
 So, as ^Ethmane had an unmarried sister, Sa^ada, 
 the parties agreed that the bridegrooms should 
 exchange sisters, each one giving presents to the 
 other party as wedding garments. ^ 
 
 1 I. Samuel xviii. 27 ; xix. 12-17. 2 h. Samuel iii. 13-16. 
 
 3 The Ottoman pound sterling is equivalent to 23 francs. 
 « II. Kings V. 22.
 
 BRIDAL REJOICINGS 121 
 
 The marriages were fixed for the seventh day 
 of the month of Rabee — the spring. The first 
 crescent of the moon was high in the sky when, 
 by the women's Zagharit^ the festivities were 
 announced. From the fiat roofs of 'Ethmane's 
 and Shman's houses the ululations echoed from 
 one side of the mountain to the other over the deep 
 depression which divided the village in two. Before 
 every Zaghroot ^ the women or girls announced the 
 forthcoming feasts and generosity of the bride- 
 grooms, the young men firing all the while and the 
 elderly men, in low voices, accompanying the 
 Sa'hjy, that all-in-a-row dance in which ten or 
 more men join. At last, after seven evenings of 
 dancing, singing, coffee-drinking, smoking and 
 firing, the wedding day arrived. 
 
 Both brides, in their best clothes, ostrich feather 
 crowns, and all their furniture, were set on camels 
 and led to their prospective homes. As the 
 village belonged to the Kase faction, the two 
 women wore thick red impermeable veils over their 
 faces, the first and last time, according to Fellah 
 custom, they would be veiled. Sarah's camel was 
 led by her cousin Jouseph, who, had he exercised 
 his right, could have claimed her as his wife ; 
 Sa'ada's camel was in charge of her cousin Moosa 
 Salem, who could hkewise have asked for her hand 
 and obtained it. Following the camels were the 
 brides' kin, singing and firing as they marched 
 
 ^ Ululations. ^ Singular of " Zagharit."
 
 122 THE IMMOVABLE EAST 
 
 along. When the two processions met, the young 
 men had a mock fight, and Jouseph and Moosa 
 received a Majidi each, a supposed payment for 
 releasing the brides and allowing the " foreigners " 
 to take them. Meanwhile, to avoid the effects 
 of the Evil Eye, the heads of the families, Salem 
 and Mustapha, each representing their respective 
 bride and bridegroom, stepped aside and, with 
 Sheikh 'Awad, the Khateeb, to give his blessing, 
 secretly tied the marriage knots. Quietly the 
 processions entered their new homes, where the 
 camels were made to kneel down and the brides 
 alighted, still covered with their veils. ^ The 
 evening was spent in preparing the supper for the 
 guests ; there was more singing, ululating and 
 shooting ; and the young couples were then 
 considered to be married. 
 
 During the preparations for these festivities 
 and for some months afterwards, everything 
 seemed forgotten between the rival factions of 
 Urtas, for Salem's party was now strengthened 
 by many Bawardi. But a year was hardly over 
 than new troubles once more broke out. Ibrahim 
 continued to feign poverty, in order to escape the 
 notice of the friend of Salem, Jouseph Agha, the 
 captain of gendarmes. One day, however, he was 
 arrested, bound together with his wife and dragged 
 to prison. Whether Jouseph Agha found him inno- 
 cent or whether convincing gold helped Ibrahim 
 
 * Genesis xxiv. 64-65.
 
 THE FATAL BLOW 123 
 
 out is not known. Anyway, he was released 
 and at once began to plan his revenge on Salem. 
 Thoroughly on his guard, Salem alleged that 
 cattle-lifting and burglary were being carried on 
 to his detriment, and in his endeavour to convince 
 the authorities that almost all the village had 
 united against him, he became so disHked that, 
 during his absence in Jerusalem, a plot was formed 
 and the " tyrant " was condemned to death. 
 As there were several roads leading to Urtas, 
 armed men were placed in ambush everywhere. 
 Fellahin are almost as keen as Indians, and Salem 
 suspected the trap. Therefore, on his way home, 
 he suddenly turned off the road, near Rachel's 
 tomb, and set off in the direction of Bethlehem 
 to join friends there and escape. But, unhappily 
 for him, two of the plotters. Jabber and Sliman, 
 followed from afar, and, seeing him take another 
 way, hurried into the olive-groves, where they 
 soon overtook him as he rode slowly along on his 
 ass. With a well-directed blow from Jabber's 
 Naboot, Salem was knocked from his animal, 
 whilst Sliman, his nephew, drew his Shibriye and 
 cut his throat. ^ An old Bethlehemite, an invol- 
 untary witness of the murder, became dumb with 
 terror and was unable to report what he had seen 
 until the next day, by which time the murderers 
 had escaped through the groves and reached home. 
 This happened in the afternoon, so the body was 
 
 1 Cf. II. Samuel iii. 30.
 
 124 THE IMMOVABLE EAST 
 
 soon discovered and the news, like wildfire, spread 
 to Urtas. Less than an hour afterwards the dead 
 man's people came and carried him home. Friend 
 and foe joined in the procession : some to mourn, 
 others secretly to rejoice. As the Khateeb of 
 Urtas was suspected of being one of the plotters, 
 the Khateeb of El Khudr was called in to officiate 
 at the funeral service. The body was thoroughly 
 washed, sewed up in a fresh shroud and carried 
 to the tomb that same evening. A dead body 
 must never remain unburied lest the land be 
 defiled,^ and it be unprepared to answer the 
 questions put by Naker and Nker, the examining 
 angels in the grave, who awaken the dead man, 
 inform him that he is dead, and then ask him about 
 his good and bad deeds. It is for this reason that 
 the Moslem graves have empty spaces and that 
 slabs are put over the bodies to avoid the earth 
 touching them. 
 
 The Khaled family provided for the funeral 
 supper given to as many as chose to be present 
 and show their sympathy for the bereaved. Before 
 this supper every man present embraced the other 
 as a token of reconciliation in the presence of death, 
 and the bereft were greeted with the words : 
 " Salamet Rasak— Your head is safe." 
 
 Since the introduction of Turkish laws into 
 Palestine cases of murder such as this were 
 ordered to be judged at the Tribunal at Jerusalem. 
 
 1 Deuteronomy xxi. 23.
 
 A TERRIBLE PUNISHMENT 125 
 
 The family council, however, thought that they 
 ought to act by themselves and take their own 
 vengeance so that " the shame be put away." 
 Nevertheless, friends and a few remaining allies 
 were inclined to put the matter in the hands of 
 the authorities. The outcome was that Jabber 
 and Sliman were kept in prison for several years, 
 and whilst they bribed the officials to obtain better 
 treatment 'Ethmane and his friends used bribes 
 to keep them where they were. When the finances 
 of everyone were exhausted, when their lands had 
 been mortgaged and no more money was to be 
 procured, both prisoners were dismissed " for 
 want of further proof." 
 
 Sliman, the throat-cutter, escaped further judg- 
 ment. But what happened to him eventually ? 
 Spots came out on his body, then ulcers ; a toe 
 or a finger became bent and withered ; and 
 finally he was declared a leper. His wife went 
 home to her brother and obtained a divorce. 
 His own people avoided him. Was this a punish- 
 ment from Allah, as some said ; or was his malady 
 hereditary, as more enhghtened folk concluded ? 
 His father and grandfather had been physically 
 sound, with the exception of a crooked Hmb or so, 
 and the itch — the legacy from another generation. 
 However, Sliman had to join the band of miserable 
 lepers at the Jaffa Gate, to live on alms given by 
 merciful passers-by, until, one by one, his fingers 
 and nose, ears and toes disappeared. Every 
 
 10 — (2131)
 
 126 THE IMMOVABLE EAST 
 
 evening he retired to the common lazar-house 
 above Job's Well, near Siloam, He had refused 
 to join either Jesus Hilf, the German hospital for 
 lepers, or the Leproserie de St. Lazare, both so 
 well kept by devout Protestant and Catholic 
 Sisters. There he feared to be obliged to become 
 a Christian and pray after Christian manners. 
 So, when almost every limb was infested, when his 
 voice had become extinct, and you could no longer 
 tell whether his hideous face was smiHng or crying, 
 he continued to decay away and was buried far 
 from his home.
 
 VII 
 
 IBRAHIM'S WEALTH 
 
 I 
 
 The Plain of Rephaiirij south of Jerusalem, was 
 full of waving corn. In spite of the prevaiHng 
 heat, the harvest could hardly be expected before 
 July. As usual, not a drop of rain had fallen 
 since the end of April, and none could be expected 
 before the end of October. 
 
 Immense flint-stone rocks cover aU the mountain 
 and the decHvity south-east of Rephaim. In the 
 twilight these stones, scattered in all positions, 
 could easily be mistaken for man or beast, and 
 many a legend has been woven around their 
 fantastic forms, legends which could not fail to 
 pass through the mind of a young man who, in 
 the early Hght of morning, was quietly lying in a 
 sheltered and dominating position above the road. 
 
 Owing to the youth's special point of vantage, 
 the dryness of the weather, and other natural 
 causes, noises from almost every direction could 
 easily be detected by him from afar. Moreover, 
 in the rapidly increasing Hght, he could see, a 
 mile or two away, the silhouette of Mar Elias, 
 the Greek convent of Elijah, so called from the 
 print in the rock left by the holy body of the 
 
 127
 
 128 THE IMMOVABLE EAST 
 
 Prophet when he fled from Ahab and lay down to 
 rest on his way to the wilderness. 
 
 Jabber es-Saleh, the young man in question, 
 was from the village of Beth-Safafa, at the en- 
 trance to the Valley of the Roses, just opposite 
 the place where he was sitting. From his observa- 
 tory he could survey the road and distinctly hear 
 the voices of passers-by even when at a great 
 distance. A company of donkey-drivers stopping 
 near the SabeeP of Mar Elias could be heard by 
 him with remarkable distinctness, and amongst 
 the voices he felt sure that he could distinguish 
 the harsh vocables of his cousin Ibrahim. He was 
 right. Ibrahim-et-Taiesh, of the village of Urtas, 
 was indeed on his way to Jerusalem, driving his 
 donkey before him, loaded with two long baskets 
 of tomatoes for the market. 
 
 Dawn had come. The first streaks of light in 
 the distance, behind the mountains of Moab, east 
 of Jordan, announced the rising sun. As the 
 glorious sight appeared to his eyes, Ibrahim, as 
 every Moslem believer does when " God sends the 
 morning," stroked his beard and, in a loud and 
 rhythmical voice, exclaimed : " Eshhadu inno la 
 lUaha ill-Allah, wa Muhammad Rasoul Allah !— 
 I witness that God is the only God and that 
 
 ^ This Sabeel, or well, was set up by the authorities of the 
 Greek Convent to supply water to travellers, who, flocking there, 
 often cause a great uproar. These roadside wells are considered 
 such a great blessing in this dry land that the Turkish Government 
 exempts those who set them up from the usual duties on the land 
 and properties adjoining.
 
 PRAYERS AT DAWN 129 
 
 Mohammed is His Prophet ! " Then, in lower 
 tones, he murmured the Fatiha, or opening chapter 
 of the Koran, interrupting his prayers now and 
 then by pushing and cursing the donkey, " He ! 
 He ! Yallah ! " — to encourage him to hasten 
 forward and reach the gates of the Holy City 
 before sunrise. 
 
 When Jabber had come to the conclusion that 
 his keen ears had not deceived him, he descended 
 towards the main road and, enveloped in his grey 
 and white Abba, sat down on a rock to await 
 Ibrahim's arrival. As soon as his cousin was near 
 enough, he rose and advanced to greet him with 
 an " Allah ye sabhak bil kher ya Abu Muham- 
 mad." ^ Ibrahim at once recognised the voice of 
 his cousin Jabber es Sa]eh, and answered his 
 greeting. '' Ja saba'h el kher, ya Abu Abed ! 
 —Oh ! morning with plenty — Oh ! Father of 
 Abed," he said. And both men walked silently 
 for a few moments in the direction of the town. 
 
 The arid mountains around them were tinged 
 a roseate colour and by degrees the white-washed 
 mosque of the village of Beth-Safafa came into 
 view. As it did so a prayer, addressed to the 
 patron-prophetess El Badariyeh, was muttered 
 by both men. Little did they think that the 
 venerated Badariyeh of the Moslems was a 
 Christian saint before the Aurora of the Greeks, 
 
 1 " God give you a plentiful morning, oh ! Abu Muhammad." 
 Every Oriental enjoys the title of Abu, which corresponds to 
 our Mr.
 
 130 THE IMMOVABLE EAST 
 
 and probably before that dedicated to some 
 Ashteroth of the Israehtes and Canaanites, since 
 most sanctuaries in Palestine can be traced to the 
 dawn of history. 
 
 When their prayer was at an end, Jabber has- 
 tened to unburden his mind of the information 
 which had prompted him to go to meet his cousin 
 on the road at such an unusual hour. He disclosed 
 to Ibrahim that his brother, Said es-Saleh, was in 
 prison at Jerusalem. 
 
 " Wa hayat hal Badariyeh ! — By the life 
 of the Saint ! " said he, lifting his hand in the 
 direction of the rose-tinted mosque, " I declare 
 that poor Said is innocent ; and he has sent me 
 to ask you to go see him, bring him some food 
 and help him out of his position." 
 
 Lowering his voice, as if the surrounding fields 
 had ears, he added : — 
 
 '' He is suspected of having stolen a huge sum 
 of money from the Latin Convent at Jerusalem. 
 You are known to have influence with the officials, 
 so do your best to deliver him." 
 
 Money questions are always interesting, and 
 especially were they so to Ibrahim, whose crafty 
 mind at once detected a gold mine. But he 
 feigned to disregard the pecuniary side of the 
 matter and take an interest only in the prisoner's 
 welfare. Poor Said ! Another innocent one 
 within the clutches of the hated Turk ! Promising 
 to do what he could, he advised his cousin to leave
 
 ORIENTAL BARGAINING 131 
 
 him there and then, lest they should be seen 
 together and arouse suspicion. So Jabber promptly 
 left him and crossed the plain towards his native 
 home. 
 
 II 
 
 Immediately Ibrahim drove up the hill towards 
 the Jaffa Gate, where he was met by a greengrocer, 
 who gave him a piaster and a half for breakfast, 
 and thus prepared him favourably in view of the 
 purchase of his tomatoes. Before they had reached 
 the little plateau in front of the gate the grocer 
 caUed out to the Kahwadji of a neighbouring 
 coffee-house to bring two cups of coffee, and, 
 stopping Ibrahim's donkey, pointed to two low 
 stools. When seated, the grocer offered his 
 companion thirty piasters Sagh^ for the thirty 
 rottels^ of tomatoes. After a good deal of cursing 
 and swearing " by his eyes and his head, his 
 children and his own presence " that this offer 
 was " a total loss " to him, they agreed and rose 
 to continue their journey through the gate. Very 
 soon they reached the grocer's shop and the 
 tomatoes were poured out on to the floor, with 
 a few crushed fruit at the bottom. This gave rise 
 to new imprecations. 
 
 " I have no distilhng shop here, son of a dog," 
 cried the grocer. " Do you think I am about to 
 
 ^ About 5s. 
 
 2 A rottel is equal to six and a half pounds.
 
 132 THE IMMOVABLE EAST 
 
 set up a drinking den, you dirty Fellah. Accursed 
 son ! Kafer ! Infidel ! " 
 
 Finally the irate tradesman gave Ibrahim 
 twenty-eight piasters and, to boot, almost flung 
 him out of the shop. 
 
 As though quite accustomed to this treatment, 
 Ibrahim coolly moved away with his donkey 
 towards a Khan, where he hastened to put up the 
 animal before hurrying to the Saraia, or Governor's 
 Palace, which, as in olden times, was adjacent 
 to the prison. ^ All the time he had been occupied 
 with the greengrocer, and indeed ever since he 
 had left Jabber, his thoughts had centred around 
 his imprisoned cousin. Whilst on his way he 
 stopped in the market to buy a few cakes for 
 Said, and on reaching his destination obtained 
 admittance to see him by giving a few coppers to 
 the prison-porter. On seeing his unfortunate 
 cousin he gravely shook his head and exclaimed : 
 "Poor Said ! How the vermin have devoured you ! 
 In what a sorry condition are your clothes ! " 
 
 Said replied that there was little to wonder at 
 in that ; there were more than twenty in his cell, 
 and every one tried to sleep as best he could on the 
 bare ground. Penniless, he received the least 
 food possible. After having eagerly devoured 
 the few cakes Ibrahim-had brought with him, they 
 retired to a corner of the court and, squatting 
 there. Said told him his story. 
 
 1 Cf. Jeremiah xxxii. 2.
 
 By permission of 
 
 , Juiisalem 
 
 Jaffa Gate
 
 A LUCRATIVE CONFESSION 133 
 
 " As you know, I was a servant of the Secretary 
 and Prior of the Convent of the Redeemer in 
 Jerusalem, and many big sums of money passed 
 through his hands. The Secretary was in the 
 habit of carelessly putting the money-box under 
 his bed, before carrying it to the bank. One day 
 the Prior fell ill and, after a few days' unconscious- 
 ness, died, without anybody knowing of the 
 treasure in his room. Here was a good oppor- 
 tunity for me. As they carried the dead body 
 into the chapel, I appropriated the money-box, 
 containing no less than 30,000 Napoleons, and that 
 very night buried the money in Beth-Safafa ; 
 and whilst they were still officiating about the 
 dead body I was back again in the convent 
 without anyone having noticed my absence. But 
 after a few days it transpired that the money-box 
 had disappeared. I was arrested and charged with 
 theft. There is no proof, however, and as long 
 as I feign to be poor they cannot prove my guilt 
 even in the future. Now, cousin," said the guileful 
 Said, " I'll tell you where the money is. Go and 
 take it away and hide it until we see better days. 
 Then we can divide it. But in the meantime 
 take a few hundred pounds and get me out of 
 prison. Buy clothes and food for me ; bribe the 
 officials, so that I may be better treated until my 
 innocence is proved. You will find the box 
 buried a foot deep in the earth on the small hill 
 on the eastern side of the solitary olive-tree which
 
 134 THE IMMOVABLE EAST 
 
 is in a straight line west of the Badariyeh. Swear 
 to me by the Badariyeh, my cousin, that you will 
 dig out the box and help me." 
 
 Ibrahim promptly swore by the Badariyeh and 
 by God that he would take the treasure without 
 delay — " provided it is still there," he added, 
 with a crafty and sceptical look. And having 
 taken a farewell cup of coffee, which the jailer 
 provided, Ibrahim departed. 
 
 Ill 
 
 That same evening Ibrahim et Taiesh went out 
 to Beth-Safafa and passed the night at his cousin's. 
 He discovered that nobody but himself and Said 
 knew anything about the treasure, so he wisely 
 kept his tongue still on that point. The informa- 
 tion he gave the imprisoned man's friends and 
 relatives concerned the horrible state of the prison, 
 the thieves and murderers who were Said's 
 companions — all sorts of disreputable people, 
 mostly Fellahin of the Jerusalem district, whose 
 company would only corrupt the poor fellow. 
 Ibrahim went on to say that he had come, there- 
 fore, to collect some money from them to help to 
 better his miserable condition. That evening 
 a few hundred Beshliks^ were collected and these 
 Ibrahim promised to take home, to try to find 
 some more in Urtas to add to them, and then to 
 set to work for the prisoner's release. 
 
 ^ A Beshlik is about 5d. 
 
 ,-.Vh
 
 A TREASURE FOUND AND LOST 135 
 
 Early next moming, when it was yet dark, 
 Ibrahim left Beth-Safafa and found the tree be- 
 neath which the treasure was buried. Unearthing 
 the money-box without much difficulty, he 
 hid its contents in his pockets and baskets 
 and, abandoning the box, quietly returned to 
 Urtas. 
 
 Weeks and months passed and still poor Said 
 was waiting in vain for the promised help. Ibrahim 
 never went to pay him as much as a visit, but sent 
 Jabber to tell him that he had not been able to 
 carry out " the commission," and therefore he 
 could do nothing for him, except send bread and 
 oil from time to time, thanks to a collection which 
 had been made for him. Finally, declaring that 
 he was tired of bribing the officials to no effect, 
 he advised Said to await his turn to be released, 
 and, like the chief of the butlers in Pharaoh's 
 days, did his best " to forget him." ^ 
 
 To keep Said in prison the authorities of the 
 convent had from time to time to disburse sums 
 of money. This prompted them, at last, to plead 
 " not guilty " for their old servant ; and thus 
 Said's first trials came to an end. 
 
 Said was no sooner out of prison than, thinking 
 that Ibrahim had not succeeded in locating the 
 treasure, he proceeded to the spot where he had 
 buried it. But, much to his disappointment, 
 he found it was gone. Shortly afterwards, whilst 
 
 ^ Genesis xl. 23.
 
 136 THE IMMOVABLE EAST 
 
 on his way to Urtas, he discovered the empty 
 box behind a bush. Was Ibrahim, he thought, 
 the culprit ? That was a question he would not 
 be long in solving. 
 
 Continuing on his way, he struck the main road 
 to Bethlehem, near Rachel's tomb. A number 
 of Bedawin, men and women, were assembled 
 there for a funeral service, for the Bedawin of the 
 desert of Judah all bury their dead near Rachel's 
 sanctuary, as their forefathers the Israelites of 
 old did around their sanctuaries.^ Being a good 
 Moslem, he joined the assembly and told them 
 how, just out of prison, he was on his way to his 
 cousin Ibrahim, at Urtas. Then he left them, 
 and before evening arrived in the village. Said 
 fully expected to find his cousin a wealthy man, 
 but, to his astonishment and delight, instead of 
 finding luxury and abundance, he found the whole 
 family, consisting of Ibrahim, his wife, and nine 
 children, all in one room just home from hard 
 work in the fields, and about to sit down to an 
 almost poor supper of lentils and bread. He was 
 given a hearty welcome and kept there for several 
 days, during which he went to work with the 
 others. " No," thought Said, at the end of his 
 sojourn, " there is not the slightest sign of wealth 
 here. I am sorry to have suspected my cousin 
 of villainy." And forthwith he decided to go 
 back to Jerusalem and find work in his old convent ! 
 
 ^ Genesis xlix. 31.
 
 BLOODY FEUDS 137 
 
 IV 
 
 During many centuries bloody feuds had been 
 carried on in the village of Urtas between Ibrahim's 
 and Salem's people. ^ About the time of Said's 
 release from prison the head of Ibrahim's adverse 
 party was not very prosperous financially. But, 
 being in favour with the officials in Jerusalem, 
 he was elected Mayor of the village. The two 
 enemies closely watched each other, and Ibrahim 
 knew that if he showed the least imprudence his 
 ill-gotten wealth would soon be discovered and 
 be a cause for new trouble. For the time being, 
 poverty, he decided, was the best policy. 
 
 Years went by and the arrogance of Salem grew 
 apace. Vexations of all kinds were heaped upon 
 Salem's enemies. Ibrahim and his wife were 
 bound together — an unspeakable insult in Islam — 
 and were taken to gaol to Hebron on the most 
 futile motive. After a time they were released 
 by order of the officials. Ibrahim's people were 
 charged with double and treble taxes ; his fourteen 
 and fifteen-year-old sons were denounced as 
 twenty and of an age for conscription, and money 
 had to be paid in Jerusalem to convince the 
 authorities that they were still under age. At last 
 the vexations became too hard, a plot was formed 
 and Salem was found dead. ^ Whereupon Ibrahim 
 and some of the leaders of his party were 
 
 1 See Murder and Marriage in Urtas, pp. 122, 123. 
 
 2 Ibid., p. 123.
 
 138 THE IMMOVABLE EAST 
 
 imprisoned, and for over two years had to feed on 
 " the bread of affliction and the water of afflic- 
 tion."^ When Salem's party had exhausted its 
 funds by bribing the officials to keep its enemies 
 in prison, it became Ibrahim's turn to show the 
 power of his hand. He and his people were 
 released, and the moment that he stepped out of 
 prison he knew that his buried money, now that 
 Salem was dead, could be used advantageously. 
 
 Not very long afterwards he, in turn, was elected 
 Mayor of Urtas. By slow degrees he got back 
 the family lands, gardens and vineyards which — 
 to his dishonour 2 — had been mortgaged. After 
 a life of poverty and many hardships he again came 
 into the possession of the properties inherited 
 from his forefathers — the result, as everyone 
 concluded, of a life of assiduous labour, and an 
 evident blessing from Allah, the bestower of all 
 good things. 
 
 1 I. Kings xxii. 27. 
 
 2 A Fellah is only considered to be really wealthy when he 
 possesses land, and, like Naboth of old (see I. Kings xxi. 1, 3 and 4), 
 he will not readily part with the inheritance of his fathers. Losing 
 his land is as much a dishonour as possessing a dishonoured wife.
 
 VIII 
 
 AN EYE FOR AN EYE 
 
 I 
 
 The frogs of Jericho had reached the noisiest 
 part of their nocturnal concert. Croak had begun 
 to answer croak fully a couple of hours before, 
 and now the whole countryside echoed with the 
 harsh rasping notes from a hundred thousand dis- 
 tended cheek-pouches. The howling of jackals 
 in the distance alone broke the monotonous song. 
 Yet the small mud-hut town, enclosed by D 6m- tree 
 hedges and inhabited by a few hundred poor 
 Bedawin agriculturists, tranquilly slept on, and 
 the habitues of the modern buildings which serve 
 as hotels on the outskirts turned not once in their 
 sleep. Only Philip Ralston, a new-comer to the 
 country, found a difficulty in slumbering. 
 
 " ranaeque palustres 
 
 Avertunt somnos," 
 
 he said to himself, as the incessant croaking 
 brought the words of Horace to his mind, and, 
 what with the frogs, the heat and the fierce buz- 
 zing of baffled mosquitoes outside his tightly- 
 drawn curtains, he came to the conclusion that, 
 tired out though he was with his six hours' ride from 
 Jerusalem, he was destined to pass a sleepless 
 night. 
 
 139
 
 140 THE IMMOVABLE EAST 
 
 It was Philip Ralston's first visit to the East, 
 and his mind was full of those delightful early 
 impressions which are produced by the unfamiliar 
 scenery of a new country, full of light and colour, 
 and the strange picturesqueness of a new people. 
 Fresh from Oxford, where he had pursued his 
 studies with infinite credit, he had come out to 
 Palestine, at the invitation of his uncle Theodore 
 Ralston, a prosperous English trader and old 
 resident of Jerusalem, with the object of per- 
 fecting his knowledge of Arabic and exploring 
 the land to which his thoughts had so often turned. 
 He had an ardent desire to know the country as 
 his uncle Theodore knew it : to traverse the length 
 and breadth of the high-lands of Palestine, formed 
 by the running down of two mountain chains 
 from Lebanon and Anti-Lebanon, — to wander on 
 the lowlands of the Jordan valley, or El Ghor, 
 between those two ranges, and on the Plains of 
 Sharon, along the shore of the Mediterranean, — 
 to see the Jordan rise at the foot of snow-capped 
 Mount Hermon and, perhaps, to follow its course 
 to the south end of the Dead Sea, nearly four 
 thousand feet below Jerusalem and more than a 
 thousand below the level of the Mediterranean. 
 Ah ! thought the weary Philip Ralston, what 
 pleasures were in store for him ! He had had a 
 foretaste of them that day when, whilst riding 
 with his uncle to Jericho, they had tarried on the 
 Mount of Olives to view the Mountains of Moab ;
 
 EL GHOR 141 
 
 an immense blue wall — beautiful to behold — 
 rising in the Transjordanic region. 
 
 But how hot it was in El Ghor ! He could 
 understand, now, that 110° in the shade had been 
 registered there on May 8th, 1847, and why some- 
 one had said that Jericho was ** the hottest place 
 next to hell ! " 
 
 Was uncle Theodore sleeping through it all ? 
 he wondered. But the point was left undebated, for 
 just then the incessant croak, croak, croak of the 
 frogs performed its work and Philip Ralston, 
 turning over on his side, at last found sleep. 
 
 II 
 
 Uncle and nephew were in the saddle at dawn, 
 riding towards the Jordan. They had not been 
 on their journey across the broad valley for more 
 than an hour before there occurred one of those 
 little wayside incidents which so delighted the 
 heart of Philip Ralston. At a turning of the 
 white, dusty road they saw coming towards them, 
 on a pure-bred Arab steed, a fine-looking Bedawi 
 chief. He was riding slowly, as the Bedawin 
 always do, except when in danger, and was armed 
 and accoutred in accordance with his station. A 
 carabine was hanging from his saddle-knob ; he 
 was girded by a Damascene sword, inlaid with 
 silver ; and on his shoulder he was carrying his 
 heavy twelve-foot long spear, with its ornamental 
 crown of black ostrich feathers — about the size 
 
 II— (2131)
 
 
 142 THE IMMOVABLE EAST 
 
 of a man's head — around the shaft, just below the 
 blade. The breast and belly of his fine mare 
 were entirely covered with long tassels in red, 
 green, white and yellow, to ward off the flies, and 
 as it proudly stepped along these pendent orna- 
 ments danced and shimmered in the morning sun 
 like gems suspended on silken cords. 
 
 " Ah ! an old friend of mine ! " exclaimed 
 Theodore Ralston, on seeing the Bedawi. " Now, 
 Philip, my boy, you will take your first lesson in 
 Eastern ceremonial." 
 
 And he pushed forward on his horse to offer the 
 customary greeting : ** Salaam aleik — Peace be 
 to you ! " 
 
 " Aleik es-salaam ! — And to you peace also ! " 
 responded the Bedawi, a stately man with black 
 moustachios and a beard resembling that of 
 Napoleon III, but without its artifice. 
 
 ** Sleem Ali-el-Thiab, this is my nephew, Philip 
 Ralston, who has come from afar to be one of us," 
 continued the uncle, in the purest Arabic. " We 
 are on our way to feast our eyes on the sacred 
 waters of the Jordan." 
 
 With these words, the EngHsh trader, as an 
 additional token of friendship, held forth his 
 tobacco bag, which every real Bedawi accepts 
 gratefully. Sleem filled his long pipe and returned 
 the pouch, with a wish that " it might always 
 be full." Theodore Ralston received it back 
 and said, " by your voice." These compliments
 
 A BEDAWI CHIEF 143 
 
 preceded the lighting of the pipe, when others 
 were exchanged. 
 
 " May you never know its evil/' said the trader, 
 as he handed a hghted match. 
 
 " Nor you its heat," responded the Bedawi, 
 as, with evident satisfaction, he applied it to the 
 bowl and began to inhale the fragrant smoke. 
 
 Ill 
 
 When Sleem AU-el-Thiab, after stating his busi- 
 ness in Jericho and wishing them, in the name of 
 Allah, a safe journey, had gone on his way, Theo- 
 dore Ralston explained when and where he had 
 made this dignified man's acquaintance. It was 
 a curious story, embodying a tragic adventure in 
 the life of the Bedawi chief, and full of those little 
 known ethnological and scientific facts which can 
 only be gathered during long years of intimate 
 contact with a country and its people. Philip 
 felt that he would not have missed it for the world. 
 
 " It was at the beginning of April, 1874, early 
 in the morning, that I first saw Sleem Ali-el- 
 Thiab," began the trader. " He was riding slowly 
 along this very road, but in the opposite direction 
 to which he was going to-day, and he was dressed 
 and armed in exactly the way you have seen him. 
 I became his friend, on trotting up to him with a 
 * Salaam aleik,' after going through identically 
 the same ceremonial you have just witnessed. A 
 remarkable fact — this unchangeableness of things
 
 144 IHE IMMOVABLE EAST 
 
 in the East ; and the longer you live in Palestine 
 the more you will notice it. Men grow old, as 
 Sleem and I, alas ! show only too clearly, but 
 habits and customs and modes of thought remain 
 the same. That is why you so often hear me speak 
 of the Immovable East. 
 
 " Well, when the ice was broken by my offering 
 him the tobacco pouch and we rode on together, I 
 learnt that he was a son of Ali-el-Thiab of the 
 Aduan tribe. Consequently his full name is Sleem 
 Ah-el-Thiab-el-Aduan. The Aduans are a warlike 
 people of the Transjordanic region who winter on 
 the Plain of Sittim and pass most of the summer 
 and autumn on the highlands of Moab. The 
 eastern portion of the plain, with Nimrin as a 
 centre, consists of fine arable land, interspersed, 
 here and there, by miles of forests of the Lote- 
 tree, or Rhamnus nabeca, which is also known 
 among the Arabs as the D 6m- tree or Sidr, and 
 which is noteworthy for its thorn-apples, the 
 only fruit of the Bedawi and much appreciated, 
 when dried by the natives, for their sweet flavour. 
 These D 6m- forests, as Sleem told me, are almost 
 impenetrable to man. Hyaenas, jackals, wolves, 
 and foxes abound, whilst birds of every kind, 
 from vultures to titmice, make themselves at 
 home in the thickets. Like the frogs of Jericho 
 by night, so in these dense forests do two kinds 
 of turtle-doves, in wailing tones, call out all day 
 long : one for its lost plumage — * Ya-joukh-ti !
 
 LIFE IN THE THICKET 145 
 
 Ya-joukh-ti ! ' — and the other, a sacred bird, 
 thanking its creator — ' Ya kareem ! Ya kareem ! 
 — Oh ! merciful ! Oh ! merciful ! ' Big snakes 
 of all kinds steal along through the undergrowth 
 hunting for mice and birds. There is the immense 
 Esculap of the Colubridse family of Ophidians 
 and the bluish-black Zamenis carhonarius, which 
 often exceeds two yards and rises to half its length 
 when about to strike ; and this Carhonarius, 
 otherwise called * Hanash/ is certainly, with the 
 Esculap, the ' Na'hash ' of the Bible, — the brazen 
 serpent of Moses. 
 
 *' Such is the home of Sleem Ali-el-Thiab-el- 
 Aduan. 
 
 " As he told me these things, we rode along the 
 cornfields, the ears often rising high above our 
 heads and giant marygolds lining the fields. 
 Sleem also spoke about the forthcoming harvest 
 and the part they would have to give to the * vile 
 Fellah.' For a self-respecting Bedawi never tills 
 the ground, but lets his lands to the Fellah of the 
 Jerusalem district, who does the work and furnishes 
 the seed, giving a quarter of the gross receipts 
 in return to the landlord. 
 
 " After the arable lands and forests came a 
 sandy desert, where reptiles and mice abound, 
 and which stretches, as you will later see, 
 as far as the marly hills preceding Jordan. 
 Here Sleem called my attention to the 
 dangerous nature of the surroundings — to these
 
 146 THE IMMOVABLE EAST 
 
 slimy hills, where not only boars hide in the 
 rushes but where men might easily lie in wait 
 for stray travellers. His mind seemed singularly 
 full of suspicion^ and I could tell from his quick 
 glances to right and left that he was on his guard 
 against some possible unseen enemy. In another 
 half -hour we reached the forest of poplars, willows 
 and licorice-trees, and it was then that an incident 
 occurred which has a direct bearing on my story. 
 Sleem suddenly pulled in his horse and warned 
 me, with a sharp cry, to do the same. With his 
 eyes directed on the road in front of him and a 
 stern look on his face, he and his tightly-reined-in 
 mare stood like a statue. 
 
 " * Tarsha ! ' he exclaimed. 
 
 " And there, indeed, in front of us, I saw a 
 Daboia viper crossing the road. Once it stopped 
 and blew up its head in the Cobra di Capello 
 fashion, but soon it proceeded on its way and dis- 
 appeared in the shrubs. I was for going after it, 
 but Sleem told me not to interfere, as only the 
 Dervishes, or Moslem monks belonging to the 
 holy order of the Sheikh Ehmad el-Erf a 'i, who lived 
 in the days of the glory of the Khaleefs of Meso- 
 potamia, had authority, as viper-charmers, to 
 meddle with snakes. 
 
 " * Heed not this Tarsha, the Deaf,' said the 
 Bedawi, solemnly. * Shale illah ! ya rjahl 
 Allah ! — Respect to God, oh ! men of God ! Does 
 not the viper-charmer himself bid everybody
 
 THE DEAF ADDER 147 
 
 leave snakes alone ? This Deaf One, friend, 
 heareth not ! ' 
 
 " You know what the Psalmist says, Philip ? 
 * The wicked are like the deaf adder that stoppeth 
 her ear ; which will not harken to the voice of 
 charmers, charming never so wisely.' The 
 Immovable East again, my boy. 
 
 " And perhaps it was just as well I followed 
 Sleem's advice, for the Dahoia Xanthina, which, 
 like many vipers, coils and lifts its head ready to 
 strike, and then darts in the direction of its victim, 
 is a particularly dangerous creature. A mere 
 scratch from its fangs is sufficient to cause certain 
 death. It is generally very little over a yard in 
 length, but is as thick as the Esculap. A nasty 
 customer is the Tarsha, or, as it is less poetically 
 called, the Za'ara — the short-tailed. 
 
 " Our meeting the Daboia seemed to cast a 
 cloud over Sleem Ali-el-Thiab's mind. He 
 remained silent until we had crossed the Jordan. 
 There was no bridge over the river in those days, 
 and as my new friend was unable to swim, I had 
 to cross the stream four times : twice for him and 
 his mare and twice for my one horse and my 
 clothes. In this way we lost quite an hour and a 
 half. 
 
 ** It was the sight of some caves at the foot of 
 the mountains of Moab, and when we had been on 
 the road again two hours or so, which caused 
 Sleem to open his mouth once more.
 
 148 THE IMMOVABLE EAST 
 
 " ' God curse him ! ' he exclaimed, with a bit- 
 terness which made me give a quick glance at his 
 still solemn, thoughtful face. 
 
 " I asked him to whom he referred, whereupon 
 he told me the story of the adventure which the 
 Daboia and the caves had brought to his mind. 
 
 " The Rascheidy Bedawin of the western shores 
 of the Dead Sea had come, he related, on a cattle- 
 lifting expedition to the eastern shores and were 
 overtaken by the Aduans. In their retreat, an 
 Aduany Bedawi was killed by Muhammad el- 
 Rachidi of the Rascheidy, and, as Moslem law 
 recognises, Muhammad was a blood-debtor to 
 Sleem and all the Thiab family. Both Jewish and 
 Moslem lawgivers are of the same opinion on this 
 point. We read in Exodus^ : * He that smiteth 
 a man so that he die shall be surely put to death,' 
 and a little further on ^ : ' Eye for eye, tooth for 
 tooth, hand for hand, foot for foot, burning for 
 burning, wound for wound, stripe for stripe.' 
 The Koran ^ says : ' Believers ! RetaHation is set 
 up for murder. A freeman shall be put to death 
 for a freeman, a slave for a slave, a woman for a 
 woman, and so forth.' 
 
 " Now, years had passed since this encounter 
 between the two tribes, and, though a Moslem 
 never forgives, Muhammad, who had business 
 to attend to away from home, had almost forgotten 
 that Aduans might be roaming about. Still, 
 
 1 xxi. 12. 2 Verses 24 and 25. » Sura ii. 175.
 
 FACE TO FACE 149 
 
 in the instinctive manner of a Rascheidy Bedawi, 
 he cautiously crossed the Jerusalem to Jericho 
 road and hid in a cave above the declivity of the 
 Wady Kelt,— the Brook Cherith of the Bible. 
 There, in order to avoid encountering an enemy 
 whilst on his way home and on a prospective visit 
 up El Ghor to the Beni Sakhr (who roam about 
 Bashan and Gahlee), he went to sleep, intending 
 to come out at nightfall and continue his journey. 
 Just before dusk he peeped out of his hiding 
 place. But at that very moment, to his terror, 
 an Aduany was passing and caught sight of him. 
 It was Sleem, the son of Ali-el-Thiab. 
 
 " ' Ya mal'un il waldain ! — Cursed of both 
 parents ! ' cried Sleem, riding up with his hand on 
 his sword. ' Have you fallen at last into the hands 
 of men ? ' 
 
 " Terror-stricken, Muhammad el-Rachidi begged 
 for his life, crying : ' Ana fi dakh-lak — I am 
 under your protection ! ' 
 
 " Now, it is an unwritten law among these 
 people that a dignified Bedawi ought never to beg, 
 even for his life. Moreover, Sleem, the son of a 
 great chieftain, with three hundred horsemen, 
 whose steeds and arms, at least, he could call his 
 own, could not, by reason of his superior station, 
 refuse a humble petition for mercy. So, as he 
 looked down, with blood-shot eyes, on the kneeling 
 Muhammad, his blood boiled at the thought that 
 he had lost an occasion for vengeance. How sweet
 
 150 THE IMMOVABLE EAST 
 
 it would have been to have carried out the law of 
 the Koran : ' A freeman shall be put to death for a 
 freeman ! ' 
 
 " The well-known words had no sooner occurred 
 to him when a strange thing happened. His 
 quick eye caught sight of a huge Daboia viper 
 as it coiled back into a hole in the rock above 
 Muhammad's head ! A thought flashed through 
 his brain. 
 
 " * Muhammad el-Rachidi/ said Sleem, slowly 
 and with great presence of mind, 'rise and await 
 your destiny.' 
 
 " * No/ replied the trembling Bedawi, * not 
 until you have sworn that you will not harm 
 me.' 
 
 " * Get up, accursed ! ' cried Sleem, severely. 
 * I swear by Allah and the life of Allah ! — Wallahi 
 Billahi ! — that I, the son of Thiab, will not seek 
 your life, neither by this firearm' — touching his 
 carabine — * nor by this steel ' — touching his 
 sword — ' but will leave you to die by God's will 
 and when he will. And now, Muhammad, swear 
 to me that, in return, you will never again attempt 
 anything against any of my family, great or small ; 
 and as we have no prayer-niche or other sacred 
 place near by, put your hand into that hole, repre- 
 senting a Mu'hrab (a prayer- stand) ' — pointing to 
 the Daboia' s retreat — 'and swear.' 
 
 " Muhammad el-Rachidi rose and readily put 
 forth his hand, but no sooner had it entered the
 
 FATE'S DEADLY STROKE 151 
 
 hole than the deadly stroke was given and he fell, 
 with pallid face, to the ground. 
 
 " * Kteeby wa inkatbat ! — the sentence was 
 written ! The sentence was written ! ' cried 
 Muhammad, whose features were already begin- 
 ning to twitch convulsively, * I was destined to 
 die here and to-day ! ' 
 
 " ' Naseebak ! God willed it ! It is your lot,' 
 cried Sleem, fiercely, as he coolly looked on at the 
 agony of his enemy. 
 
 " A quarter of an hour later the Bedawi turned 
 rein, leaving the dying Rascheidy to the jackals 
 and the hyaenas, and rode at full speed to his 
 tribe, eager to announce the happy yet fatal news. 
 And the women ululated and joy went through 
 the camp, for the dead Aduany was revenged. 
 
 " Such was the story which Sleem Ali-el-Thiab 
 related to me when, invited to pay my first 
 visit to his people, I was riding with him towards 
 their encampment," concluded Theodore Ralston. 
 "As we reached the * black tents of Kedar,' of 
 which the Bible tells us, night was coming on and 
 barking dogs came forth to meet us. At the tent 
 doors fires had been lit for supper and women were 
 busy baking. Half-naked children ran about in 
 all directions. Horses of the finest breed, all 
 ready saddled, were tethered at a short distance. 
 Cows and camels were chewing in the central parts 
 of the camp. And, later, men gathered before
 
 152 THE IMMOVABLE EAST 
 
 the guest-tent, sipping their coffee and smoking 
 their pipes, to talk over the events of the day 
 and discuss the question of a Ghazu to be under- 
 taken as soon as the harvest was over and the 
 wheat had been stored away in the wheat- wells."
 
 o 
 
 cq
 
 IX 
 
 LAIL 
 
 " Bous el kalh 'alia thimmo, ta takhut 'hakak minno." 
 
 " Kiss the dog on the mouth, till- you obtain what you want of 
 him." — An Arab Proverb. 
 
 The sons of Adam disdain dogs, but in many 
 places they raise us up and utilise us. Thus, in 
 the camp where I lived, there were shepherd 
 dogs, with thick fur, and watch-dogs, with a smooth 
 coat all over, and the tall, thin greyhounds 
 which are used for hunting the gazelles on the 
 broad plains of Philistia, near my first home. 
 
 I was born in camp, south of Beersheba, and 
 belonged to a family of the Azazmeh Arabs. On 
 account of my jet black fur they called me Lail, 
 — Night. We travelled up and down the desert of 
 Edom. Sometimes my masters camped near the 
 borders of Gaza. And once, when our people were 
 hard pursued by the Jahaline Arabs, with whom 
 we were at war, we passed near a village. When 
 young and on the move, I was carried on the 
 back of a camel with the children, but later I 
 followed — mile after mile — on foot, with the 
 other dogs of our community. 
 
 Though each dog belonged to a separate tent 
 and each received his food from his own master, 
 
 153
 
 154 THE IMMOVABLE EAST 
 
 we exercised our calling in common. All night, 
 or whenever we heard strange sounds, we barked. 
 We were more indifferent to the wailing of jackals ; 
 — we pitied the poor fellows, and they never 
 (except at certain periods, when even jackals and 
 bitches meet) came near us. But we pricked up 
 the stumps of our cropped ears when the hideous 
 laughter of the hyaena was heard, and together 
 we chased in the direction of the enemy. In 
 the daytime we were generally at rest, within the 
 shadow of the tents, but only until some foreigner 
 passed. We could easily distinguish Fellahin 
 or other strangers, who generally came on foot or 
 on mules. Then we would bark our loudest. 
 But should any Bedawi or camels of our own tribe 
 approach by day or by night not a dog would move 
 his tongue. Of course, there were exceptions to 
 the rule. A Bedawi might come in or try to 
 enter from the west, where the tent ropes indicate 
 there is no entrance, and that we could never allow. 
 Full of experience, and covered with wounds and 
 scars, were my elders. Our first leader was Sabe' — 
 the Lion, who really deserved his name. He had 
 lost an eye in a fight with a huge hyaena, which, 
 creeping up to the camp, would have carried off a 
 goat or a sheep but for Saber's vigilance. Sabe^ 
 attacked the hyaena, but before the other dogs 
 arrived to assist him, the beast, with his mighty 
 teeth, had seized our leader's head and pierced an 
 eye. Feeling the dogs upon him, our enemy fled
 
 SCARRED DOGS 155 
 
 for his life and told his fellows that they had 
 " better eat clay than risk a battle with the dogs 
 of the Arab."^ The news spread, and thus did 
 Sabe' come to be dreaded by all the wild beasts 
 of the neighbourhood. 
 
 Baida, the old white bitch, too, was marked 
 across her back with scars which she had received 
 in a fight with two wolves. But for Ibrak, the 
 black and white dog, who became the leader of 
 our band when Sabe' (as I will tell you presently) 
 was killed, she would have been almost skinned. 
 A brave and trustworthy chief was Ibrak. His 
 master often used to say : " I could not be sure of 
 retaining my tent and my flocks without him. 
 His place is marked." Yet Ibrak had a broken 
 limb, the result of an attack on our camp, — this 
 time by man. There were few of us, indeed — 
 and least of all Hawa, the Wind, who could almost 
 fly — who could not say that he or she had licked 
 an honourable wound. 
 
 Looking back to those days, I think that I can 
 say that we were generally well treated by our 
 masters. Was it because they needed us ? For 
 they say, you know : " Kiss the dog on the 
 mouth, till you obtain what you want of him." 
 Yes ; I think that the Bedawin are really fond 
 of dogs. Was not Sabe' as much loved by his 
 owner as he was feared by the wild beasts ? . . . 
 Poor Sabe' ! What a splendid leader he was ! — 
 
 1 A well-known Arab proverb.
 
 156 THE IMMOVABLE EAST 
 
 what keen senses he possessed ! — how easily he 
 could detect the slightest smell or sound ! 
 
 II 
 
 Late one evening, when the camp-fires had died 
 out, an unaccustomed sound was heard in the 
 darkness. As quick as Ughtning, Sabe' rushed in 
 the direction of the noise, closely followed by Hawa, 
 Ibrak, Beda, and the remainder of our band. 
 We found a man lying on the ground ; — he had 
 stumbled over a peg and a tent-cord. What 
 could have been his business there, late at night 
 and coming from the west, whence no honest 
 Bedawi comes ? ^ We all compassed him and 
 attacked him fiercely,^ and Sabe^ who had bitten 
 him in the calf of the leg, would surely have torn 
 him to pieces had not the intruder shot him in the 
 head. 
 
 The report of the pistol alarmed the camp and 
 in an instant everyone was afoot. Suffering 
 from several bites, and hindered by us from 
 escaping, the unknown one was soon captured. 
 He was beaten and put in chains until morning, 
 when he was found to belong to a neighbouring 
 friendly tribe. What could have been his object 
 in coming from the west and in the darkness of the 
 night ? Had he come to see a friend ? . . . 
 However, a commission of three men from each 
 
 ^ The openings of the tents in an Arab camp always face the 
 East. 
 
 ' Cf. Psalms xxii. 16. '
 
 HAPPY CAMP LIFE 157 
 
 camp was appointed to judge him for killing a dog. 
 And as Sabe^, according to his owner, was a most 
 valuable animal, the culprit was condemned to 
 pay for him, — the price being a heap of flour as 
 high as would reach the tip of Sabers tail when he 
 was held vertically with his nose to the ground. 
 
 Afterwards, when I left the camp and lived in a 
 town, I found that dogs were killed without 
 anybody interfering. But it was different with 
 the Bedawin, who treated us really most respect- 
 fully, compared with the disdainful treatment I 
 received among townsmen. True, the dogs in 
 towns are often very mean. But that is because 
 they are ill-used. They have a saying, there, that 
 " a dog begat a puppy, who turned out more 
 unclean than his father." Now, I beg to ask, 
 how can a dog be clean who feeds on carcasses and 
 rubbish, and who lies down to sleep in unswept 
 streets ? 
 
 Ah ! yes, things were very different in my old 
 camp. I used even to play with the children and 
 receive food from their hands. I was young then, 
 for the older dogs never play with the children. 
 Though we had nearly always enough to eat, 
 the arrival of visitors was ever welcomed among us, 
 for that meant a feast for all. The guests received 
 their food in a central tent and fed us on the bones 
 and scraps. Ours was a social life ; we rarely 
 quarrelled over food. . . . My thoughts go back 
 to a certain day on which a calf was torn to pieces 
 
 12 — (2131)
 
 158 THE IMMOVABLE EAST 
 
 by wolves not far from the encampment. When 
 our masters came to the rescue the animal was 
 dead, so they abandoned it to us, because they said 
 it was unclean. 1 But we found it anything but 
 that and all agreed that man's tastes were strange. 
 
 Ill 
 
 After Sabe"s death Ibrak became our leader, 
 and about the same time Beda had four young 
 ones, which she protected against wind and cold 
 behind a tent. One day, a boy from the inside 
 touched her soft fur and said : " It is really very 
 fine and warm." Whereupon I heard his father 
 reprove him and say : *' Zei souf el klaab, na'em 
 wa nijiss, — Though the dog's wool is soft, it is 
 unclean." Feeling very sorry for Beda, I 
 approached her to show my sympathy, but she 
 flew at me so fiercely that I ran away as fast as I 
 could, yelping all the time. How very queer 
 both men and dogs are ! Our masters speak of 
 us as unclean, yet we love them dearly ; whilst 
 we are ready, at times, to persecute every weaker 
 dog, though its intentions may be of the best. 
 
 When Beda's puppies were three weeks old the 
 owner of the last tent came and asked for a Jarru 
 (a puppy) and took away a brown one. On 
 seeing this J arm's pendent ears, I imagined it 
 must be of another race and felt so glad. I 
 
 1 Cf. Exodus xxii. 31 : " And ye shall be holy men unto me ; 
 neither shall ye eat any flesh that is torn of beasts in the field ; 
 ye shall cast it to the dogs."
 
 KATTOOSH 159 
 
 thought of the fun of pulUng them when at play. 
 But the cruel man took the poor browny to his 
 tent and, cutting his ears in halves, forced him to 
 eat the bits, under the pretext that this would 
 make him more fierce. The Jarru howled and 
 howled for hours, whereupon the children laughed 
 and called him Kattoosh, — the Earless. He was 
 given this name at first for fun, but he ever 
 afterwards retained it. 
 
 Kattoosh remained a prisoner in a hen-coop 
 for eight days. On rolling away the stone at the 
 entrance, to shove in the potsherd containing his 
 meal of bread soaked in water, the children daily 
 told each other that he was to remain there until 
 his wounds were healed. But he was not wholly 
 free when released from his box. They attached 
 him for another week to a tent-peg, so that he 
 might know (as they said) his home and his mas- 
 ters. Then he was freed from his cord, — never, 
 during the whole of his life, to be attached 
 again. 
 
 It was a free life in the camp of the Bedawin, — 
 a life full of new experiences and adventures with 
 Kattoosh. I taught him to catch lizards and bark 
 and bite at serpents. But we never ate any, as 
 jackals and cats do. We dogs preferred to eat 
 dry bread, the lentils or pastry which our masters 
 wasted, and, once in a while, to gnaw a bone. We 
 knew, moreover, how to find the carcasses of 
 animals lying at a distance, long before the smell
 
 160 THE IMMOVABLE EAST 
 
 reached us, by the sight of the vultures and ravens 
 soaring above them. 
 
 That first winter of my life, — how well I remem- 
 ber it ! Continual rains brought much trouble 
 to our camp. We could never find a dry place. 
 As we had not yet left the mountains, the flocks 
 suffered terribly from scarcity of food. One 
 afternoon, during a thunderstorm, several weak 
 goats were lost. We hunted for them the next 
 morning and at last found their dead bodies near 
 some rocks, under the lee of which they had sought 
 shelter. Again there was a big feast, in company 
 with the birds of the air and the beasts of the field. ^ 
 We barked all night to drive away the jackals and 
 the hyaenas, but at last we could eat no more, so 
 we returned to the camp and slept until dawn. 
 Only two carcasses were left, and these were gnawed 
 and torn, when we later inspected the remains. 
 Hyaenas had carried away the others. And very 
 soon the ravens and the eagles finished the rest.^ 
 
 On account of the severe winter and the stench 
 from the carcasses, our masters loaded the camels 
 with the tents and furniture, and set off towards 
 the warmer lowlands. Whilst on the way we 
 overtook another party of Arabs, whose destina- 
 tion was the same as ours. The two bands, who 
 were on friendly terms, greeted each other with 
 fair words. But I never heard of dogs of different 
 camps doing the same. No sooner did we see the 
 
 ^ C/. II. Samuel xxi. 10. •^ Cf. Proverbs xxx. 17.
 
 LEFT BY THE ROADSIDE 161 
 
 rival pack than we attacked it fiercely. Never 
 before was there such a barking and a howling, 
 such a growling and a tearing at each other as 
 then. Friend and foe were soon inextricably 
 entangled, each snapping and jumping at his 
 neighbour's throat, until, at last, the men inter- 
 fered with sticks and clubs. ^ In the midst of this 
 terrible melee I received a blow on the head which 
 stunned me and left me stretched on the ground 
 as though dead. 
 
 " Poor Lail ! " I heard some of my people 
 say. " What a pity ! Who was it struck him ? " 
 
 As they were discussing the matter, an elderly 
 man intervened and said : — 
 
 *' Why trouble your heads about him ? You 
 know the proverb : ' A dog became a carcass.' 
 Lose no more time ! Had it been Sabe' the One- 
 eyed, or Ibrak the Lame, or Hawa the Swift, 
 or even Beda the Flayed, we might have sought 
 out the evil-doer. But it is only Lail ! He had 
 a big voice, a good appetite, and he hid during 
 the night. Allah yekhfi, — May God hide him ! " 
 
 And they left me lying in the middle of the rough 
 roadway. I could hear their footsteps and voices 
 fading away in the distance but could not move a 
 hair. 
 
 IV 
 
 The day was far gone when I heard strange 
 voices approaching, — voices surely not those of 
 
 1 Cf. I. Samuel xvii. 43.
 
 162 THE IMMOVABLE EAST 
 
 Bedawin. The new-comers rode on mules and 
 had luggage sacks. There were no camels, no 
 women, no children, and not a single dog. Their 
 conversation had nothing to do with either flocks 
 or camps or war expeditions. They spoke in a 
 strange dialect of buildings and towns, of the sale 
 of butter and he-goats, of money and of the buying 
 of bread. Ah ! how hungry I was and how the 
 mention of food made me long for some ! 
 
 *' Halloo ! " cried the first man on catching 
 sight of me. " Here's a dog. How came he 
 here ? " 
 
 And uttering a strange call — " Kss ! Kss ! " — 
 he cast a morsel of bread in my direction. I rose 
 and timidly crept towards it, for I feared their 
 strange faces. There was nought else to strike 
 terror in my heart, — neither sticks, nor stones, 
 nor weapons ; they carried hardly a stick with 
 which to beat their mules. 
 
 I followed them when the bread was eaten, for 
 what more does a dog require than bread and 
 human company ? Though they were almost 
 always harsh to me when I approached too near, 
 yet, from time to time, they threw me food. 
 
 By evening we came to a stone-built village. 
 The houses were further apart than our tents, 
 which form a protection one to the other. There, 
 every house had a protecting wall around it and a 
 door leading into a courtyard. And every house 
 possessed a dog, which, barking and rushing
 
 A DOG'S DUTY 163 
 
 inside the wall, threatened to reach us. Evidently 
 these animals were of the watch-dog class, like 
 our own ; only they did not live together, as with 
 us. This struck me as strange. For I had always 
 imagined that, just as men gathered together, so 
 did dogs flock together by night, when they lived 
 in the same group of houses or tents. There were 
 few of these village dogs, too, which had scars. 
 Were they never attacked by beast or by man ? 
 
 My new masters tethered the mules in an en- 
 closure away from the houses, and there I stood on 
 guard all night. That is a dog's work, and it is 
 well, in an unknown place, to be loud-voiced and 
 angry. But long before dawn, and whilst the 
 stars were still twinkling, the mules were packed 
 and off we went, over hills and valleys, through 
 olive-groves and vineyards. Noon found us near 
 water, where the mules drank and fed and rested ; 
 at sunset we reached a big gate and a place 
 surrounded by high walls. 
 
 There were no courtyards to the houses in this 
 city, ^ and as we passed along the streets I wondered 
 where the dogs could be. Soon, every man in our 
 party went in a different direction, so that I was 
 at a loss to know whom to follow. I could not 
 forget that I was nobody's dog ... My choice 
 fell on the man who had first given me bread. 
 Dismounting from his mule, he knocked at a 
 door, which he entered with his animal. I 
 
 * Jerusalem.
 
 164 THE IMMOVABLE EAST 
 
 prepared to follow. But to my disappointment 
 he turned round and kicked me, exclaiming : — 
 
 " Out ! unclean dog ! Barra ! Yen 'al ! — Out, 
 cursed animal ! " 
 
 And he banged the door behind him, 
 murmuring : " Akhs ! Coward ! " 
 
 There I was, alone in a great city, where people 
 possess everything more plentifully than in a 
 camp yet have no room for a dog. But a faithful 
 dog will not abandon his master's house because 
 curses are heaped upon him. It is true that they 
 say : ** He who is in need of a dog calls him Hadj 
 Ehmad." However, as in the fields, where I was 
 wanted, I continued my duty. All through the 
 night and at everyone who passed I barked my 
 loudest. Many were the stones which came my 
 way. 
 
 My reward came with the dawn, when the people 
 in the houses threw their refuse into the streets. 
 Soon I learnt that I must pick up my living in this 
 way or die ; so for several days I sought among the 
 rubbish heaps for food. One morning, three or 
 four men came along, dragging a dead ass out of 
 the town. Several dogs were following, so I 
 joined them. Seeing us, one of the men said : — 
 
 " Verily proverbs are ever true ! Do not we 
 say : ' Mote il 'Hameer faraj lal klaab — The 
 death of donkeys is providential for dogs ? ' 
 Look, they are following us already." 
 
 They dragged the dead ass beyond the city
 
 By permisiiun uj 
 
 The American Colony Photographers, Jerusalem 
 
 A Street in Jerusalem
 
 AMONGST THE RUBBISH 165 
 
 gates and there, over the dunghill, cast it down.^ 
 For a moment we stood overlooking the deep 
 declivity, and behold, at the bottom, were ravens 
 and dogs searching for morsels among the bones of 
 older skeletons. Down we scampered and began 
 to feast on the new carcass. Of course, there 
 was plenty for all, making it needless to quarrel. 
 
 With my head all besmxared with blood (no 
 wonder the sons of Adam call us unclean ! ) 
 I passed back through the city gates and, greeted 
 with sticks and stones, ran for my life. At the 
 end of a long thoroughfare with a sharp turning 
 I came to a place where many busy people were in 
 front of food shops and dogs were on every side. 
 One bi^ fellow, covered with scars, was lying down 
 in front of a shop where a man was cooking pastry 
 and putting it on plates. It was the smell of the 
 Samn (melted butter) which attracted my atten- 
 tion. The well-known odour made me lift my 
 nose and sniff the scented air. The man with the 
 pastry threw a piece which had fallen on the 
 ground in my direction. I pounced upon it, 
 whereupon the big dog growled and made a rush 
 to deprive me of the tasty morsel. Flight was 
 impossible, — I was in a corner ; the only thing 
 to do was to back, imploringly, against the wall. 
 But at that moment the pastryman cried : — 
 
 " A 'raj ! What are you about ? " 
 
 ^ Cf. Jeremiah xxii. 19 : " He shall be buried with the 
 burial of an ass, drawn and cast beyond the gates of Jerusalem."
 
 166 THE IMMOVABLE EAST 
 
 AVaj, the Lame One, obeyed and limped back 
 to receive his legitimate share. 
 
 At last I had found a man who really loved a 
 dog. 
 
 V 
 
 Every day found me outside the shop of the 
 good-hearted pastrycook. There I had ample 
 opportunity for completing my city education. 
 Many were the things which came under my 
 observation. I noticed, for instance, that the 
 cook's customers were only men, — that no women 
 were about the streets, as in the camp. One or 
 two I had caught sight of in the houses, but they 
 seldom went out and very rarely to the shops. 
 Another impressive fact was that AVaj had 
 pointed ears, — a proof that cropping was not gen- 
 erally practised in the city. But though many 
 dogs had whole ears, there was not one without 
 scars. A little later I learnt how these came. 
 One forenoon, when I was sleeping, a band of 
 boys came towards me with sticks and stones, 
 and as I never suspected mischief, they covered 
 my body with blows and wounds. Ever after, 
 on the appearance of boys, I got up and ran in the 
 opposite direction. 
 
 A Vaj , who was always lying in the neighbourhood 
 of his master's shop, was the chief of his quarter. 
 Every dog within a hundred yards acknowledged 
 him as leader and every bitch almost crawled
 
 THE DOGS OF JERUSALEM 167 
 
 when he stood up. When a strange dog, on its 
 way from the dunghill, passed through the 
 pastrycook's street, A 'raj would give the signal 
 and we would attack him until he was out of 
 our region. I discovered from this that each dog 
 had his own quarter and kept to it as much as 
 possible. 
 
 Not far away was the street where the butchers' 
 dogs congregated. One of them I knew and thus, 
 under his protection (for I was never very strong 
 and nobody ever feared that / should become a 
 leader) I visited his home and discovered his mode 
 of life. The doorposts and the shelves of the shops 
 were all bloody and greasy ; skinned he-goats and 
 rams hung outside on hooks ; and the dogs licked 
 the blood as it dropped to the ground, or caught 
 the pieces of bone as they flew from the butchers' 
 wooden blocks. Small indeed was our portion, 
 for these greedy dogs, that could never be satisfied, 
 would not let us approach. ^ 
 
 There was no growing very fat on the little food 
 I found here and there. The bare living I found 
 was nothing in comparison with my free field 
 and camp life. And so, when I slept, I dreamed 
 of tents and Kattoosh, of running with Sabe' and 
 Beda, and with Ibrak and Hawa. Sometimes I 
 would jump up as though jackals were approach- 
 ing or distant sounds had broken upon the quietness 
 of the camp. How I longed then for the old home ! 
 
 1 Cf. Isaiah Ivi. 11.
 
 168 THE IMMOVABLE EAST 
 
 Very often herds of he-goats and rams passed 
 through our streets, driven by men who had 
 knives in their girdles. Were they shepherds ? 
 — thought I. Sometimes they returned, carrying 
 dead skinned animals on their shoulders. I 
 puzzled over the reason for this strange occurrence. 
 One day I determined to follow, and found that, 
 instead of driving the animals to the fields, they 
 gathered them into a dirty space, strewn with 
 bones and horns, soaked with blood, and swarming 
 with flies. Then I began to understand. I saw 
 the animals bound by their feet, thrown on the 
 ground and slaughtered, just as they used to do in 
 camp. Only there they killed them one at a time ; 
 here, in the city, they slaughtered them by scores. 
 
 Many dogs were congregated at this slaughter- 
 ing place. But what strange beasts they were ! 
 Not one of them barked at me. I thought that 
 they must be dumb ^ and remembered that I had 
 once heard someone say, when a dog would not 
 move : " He is like the dogs of the slaughtering 
 place, wishing for hunger and rest." 
 
 Like them, that day, I ate till I could neither 
 move nor bark. But all the time I felt disgusted 
 at the myriads of flies and worms, the smell of 
 blood, the vultures, and above all at my lazy 
 dumb companions with their rough wild fur. 
 Once more I yearned for the old life : my play- 
 mates the children, the desert, the pure open air, 
 
 1 Cf. Isaiah Ivi. 10.
 
 
 -Si 

 
 IN THE FIELDS 169 
 
 and the clear moonlit nights when we used to bay 
 at the great light, thinking that someone was 
 approaching with a lantern. And I began to 
 ponder over the problem of how to leave the city 
 behind me. 
 
 VI 
 
 Once more I foUowed the rams to the slaughter- 
 ing place and once more I passed a day with the 
 dumb dogs, licking blood. ^ But not many animals 
 were killed that day ; those that were spared 
 were driven out of the city to the fields. I seized 
 my opportunity and followed the man who was 
 behind them, — a man with bare legs and certainly 
 not of the city. He had looked at me, as I thought, 
 compassionately, and had thrown me bread. 
 Once he had actually called out, " Ta Vta'o ! 
 Kss-kss ! " 
 
 What else could I do but run up to him and 
 follow at his heels, almost hidden by the dust 
 raised by the flock of rams ? 
 
 Oh ! the joy at having once more found some 
 one to care for me ! 
 
 The rams were put up in a village and through- 
 out the night I ran about the court, barking. In 
 the daytime I followed to the pastures. From 
 time to time the shepherd fed me, for I soon 
 became indispensable. I searched the rocks 
 which the flocks passed for hiding jackals or men 
 who might be lying in wait to steal the goats 
 
 1 Cf. I. Kings xxii. 38.
 
 170 THE IMMOVABLE EAST 
 
 or lambs. I brought them together when they 
 strayed too far from their master. I guarded them 
 against the danger of the night. The people 
 of the house, who called me Ghareeb, because, to 
 them, I was a Stranger, said that I was worth a 
 man, — and even more than some men. 
 
 Life in my new home was infinitely more pleas- 
 ant than that in the city. Yet I saw little of the 
 other dogs about the village, each being attached 
 to his own house. Sometimes, however, I met 
 my next door neighbour on the refuse-heaps near 
 the ovens and played with him. ^ Yes, once more 
 I wrestled and romped in the open. But more 
 than this, — we received gifts of lumps of bread, 
 or dough which had fallen into the ashes, and, 
 when the men were absent, were even admitted 
 to the houses by the women and fed by their 
 hands. On rainy days we entered the warm oven 
 building, which is always a part of the house, and 
 went to sleep in the warm ashes until dawn. 
 When the noise of the mills ceased and the 
 women came to bake the bread we crawled out, 
 because we did not care to be driven forth, and on 
 hearing the footsteps of men or boys we scampered 
 away for our lives. The men often kneel down to 
 pray on the roof or elsewhere, and on these occa- 
 sions are particularly angry with us. I have heard 
 them say that we must not on any account be 
 
 1 The Arabs say, when speaking of this or that one's conduct : 
 " He is as funny as a dog playing on a dunghill."
 
 CATS HONOURED 171 
 
 allowed to approach them ; and even when, 
 perchance, we have taken a bath, they shun us 
 the more, saying that the water dripping from our 
 coats soils their praying ground and that for 
 " forty yards about a dog it is unclean." Little 
 wonder that we are fonder of women than of men ! 
 These sons of Adam are indeed curious folk. 
 They are fond of cats, who steal their food and are 
 never chased as we are. They permit them to lie 
 on the skirts of women and children, and, worse 
 still, they regard them as holy. Cats catch rats 
 and mice and serpents and lizards, which we 
 disdain, — and yet they call them holy ! But 
 we are unclean and filthy beasts. They even 
 believe that a cat will be avenged, saying : " For 
 killing a cat there is no pardon." They tell 
 stories about Soandso, who became blind for hav- 
 ing killed a cat, — about another whose leg was 
 broken for having ill-treated a cat. Never, never 
 do they speak of the evil which follows on the ill- 
 treatment of a dog. And though they know and 
 repeat : '* The cat has got into the habit of eating 
 chickens," all they do when it is at fault is to 
 shout : " Out ! cat . . . Barra ! Biss ! " . . . 
 Ah ! yes, cats have indeed a good time compared 
 to us. They sleep indoors on the mats and on the 
 bedding ; they sit by the warm fire ; they eat 
 with their masters and mistresses ; they are 
 caressed by them and their fur is declared to be 
 as soft as silk.
 
 172 THE IMMOVABLE EAST 
 
 Have you ever noticed, too, among the Arabs 
 that when anyone has shown courage he is com- 
 pared to the noble Hon, — an animal which they 
 know only by name ? Yet they maintain that 
 " a lion remains a lion, though he be brought up 
 with dogs, but a dog remains a dog, though he be 
 warmed on a golden stove." Certainly we are 
 dogs and can never be anything else. 
 
 Another injustice : when a man is not quite 
 fair in his dealings, the dog is taken as a com- 
 parison. " A dog's tail," they say, " can never 
 be straight, though you put it under a hundred 
 presses." What has our curved tail to do with 
 men's vices ? I believe that if our tails were as 
 straight and as stiff as a ruler they would still 
 find fault with it. 
 
 One day people of another race and speech^ 
 passed through our village. They had dogs with 
 collars on, — another unknown thing with us. 
 And when we village dogs ran to chase them, they 
 hid behind their masters, who even touched and 
 caressed them. I wonder how they liked this ? 
 When men or women stretch out their hands to 
 us it is generally with no good intention, and we 
 jump aside as quickly as possible. Only the grey- 
 hounds in my old camp were touched and fed by 
 the hand of man. They were given just the 
 right quantity of food, to hinder them from feeding 
 
 * Europeans.
 
 ^'NO VIRTUE IN FASTING" 173 
 
 on carrion ; and their feet were anointed with 
 oil before starting on a hunting expedition, so 
 that their paws, when pursuing the swift-footed 
 gazeUes, would not stick in the mud. 
 
 However, notwithstanding all my complaints, 
 I have been better off in the village than in the 
 city, and though I have had less to eat than in 
 my first home, I have spent many happy years 
 here. Sometimes the people eat nothing all 
 day, but there is generally plenty for all by night 
 time. Of course, dogs are now chosen as a proof 
 that there is no virtue for fasting in Ramadan, as 
 shown by the saying : ** If hungering led to 
 Paradise, the dogs would enter first." However 
 that may be, the other day I found a bone, and as 
 a neighbour's dog came to snatch it away, I jumped 
 at his throat and growled in Arabic : " Hathi 
 'adem ti-i-i-i-i ! " ^ 
 
 Menacingly, he demanded : " Bakam sharate 
 ha-a-a-a-a ! " ^ 
 
 Whereupon, showing my teeth, I barked : 
 "Balf! Balf!"3 
 
 Then he ran off, leaving me in peace. 
 
 VII 
 
 1 am old now. I can hardly see ; I can hardly 
 hear. Like many of my fellow dogs, my barking 
 
 ^ " This is my bo-o-o-o-ne ! " 
 
 2 " What did you pay fo-o-o-o-r it ? " 
 ' " A thousand ! A thousand ! " 
 
 13— (2131)
 
 174 THE IMMOVABLE EAST 
 
 has lost its force. Soon I shall die and be thrown 
 over the rocks to decay. Nobody feeds on dead 
 dogs ; neither vultures, nor ravens, nor jackals, 
 nor those of my own kind. Worms alone nourish 
 themselves on our meat and skin. That is the 
 reason, perhaps, why we are often spoken of as 
 " a dead dog, good for nothing." ^ 
 
 ^ I. Samuel xxiv. 14. II. Samuel ix. 8 ; xvi. 9.
 
 X 
 
 CREATURES IN COUNCIL 
 
 I 
 
 When Allah created the animals, He gathered 
 them all into one place, and an angel of the 
 Azizis, seated next to his throne, was commanded 
 to assign particular regions to them, with meat 
 specially adapted to their requirements. This 
 arrangement suited all the beasts of the field and 
 the birds of the air very well indeed, with the 
 single exception of the serpent, who put in a claim 
 to Adam that he had a right to feed on human 
 flesh and blood. Adam replied that he must 
 have a year in which to reflect, and promised that 
 at the end of this time he would give his answer 
 at a great congress to which all animals should be 
 invited. 
 
 Whether this interview took place before or 
 after Adam's expulsion from Paradise is unknown, 
 so far back does it date in the history of the world. 
 But very probably it must be placed after the 
 Fall, when Adam's wisdom was on the decline. 
 Otherwise, would he have been so foohsh as to 
 commission the mosquito to test the blood of all 
 living creatures and report thereon ? Naturally, 
 that wicked insect found that human blood was 
 
 175
 
 176 THE IMMOVABLE EAST 
 
 best. However, Adam had a friend in the 
 swallow. Whilst the mosquito was on its way to 
 the congress, the faithful bird, which, through 
 its annual visits to the Kaaba, knew man's 
 religious feelings and sympathised with him, 
 discreetly followed and, ere the insect reached its 
 destination, pounced down upon it and nipped off 
 so large a part of its tongue that its voice became 
 a sharp and vicious buzz. As the mosquito was 
 unable to express itself in a comprehensive 
 manner, the swallow offered its services as inter- 
 preter, and declared that the report was *' Frogs." 
 And that is the reason why, to this day, serpents 
 feed on those amphibians. 
 
 Such was the principal question decided at the 
 first animals' congress in Palestine. It was a 
 long time before a second one was held — not, 
 indeed, until just before the Deluge, when Noah 
 was confronted with the problem of the preserva- 
 tion of species. Century after century passed 
 without there being any necessity for a fresh 
 re-union. But at last the day came when the 
 third congress had to be called, this time by the 
 creatures themselves, for they wished to discuss 
 the wrongs which had arisen through man's 
 ignorance of animal welfare, besides certain other 
 private questions. The organisers unanimously 
 agreed that for once man must be excluded from 
 their councils. 
 
 Abu Sliman, the fox, who had gathered more
 
 AT MEROM 177 
 
 documents together than anyone else, and who 
 knew the country better than even man himself, 
 thought that the best place for the meeting would 
 be the shrubby marches of El 'Huleh, in the 
 extreme north of Palestine, where all the delegates 
 would be able to find good shelter and plenty of 
 appropriate food. Adam's sons seldom ventured 
 into the thicket for any length of time, and when 
 they did they always retired at night time. All 
 that the delegates would have to be careful of 
 doing was to keep quiet during the day ; then 
 their presence would not even be suspected. 
 El 'Huleh, therefore, was chosen, and Tell-el-Kadi, 
 the seat of the Judge, and the place where Dan 
 had lived of old was selected as the exact spot 
 for the important gathering. 
 
 Abu Sliman, in the course of his speech to his 
 collaborators, went on to say that there was no 
 need to waste time over discussing the question 
 of a chairman. Abu Tasba', the lion, had long 
 been acknowledged to be King of the Beasts, and 
 though he did not live in Palestine he could no 
 doubt be found without much difficulty on the 
 frontiers of Arabia. Let their swiftest messenger, 
 Abu Tansar, the white-headed vulture, be sent 
 to offer him the presidency of the Council. 
 
 So the King of the Birds ^ flew away in a straight 
 line across the desert to the jungle of the Euphrates. 
 Cautiously soaring in big circles above the banks 
 
 ^ As acknowledged by Solomon (Palestine Folk-lore).
 
 178 THE IMMOVABLE EAST 
 
 of the river, he searched and searched until at 
 last he found the lair of Abu Tasba^ Swooping to 
 earth, he delivered the invitation. Abu Tasba' 
 did not take long to decide ; so great a recognition 
 of his strength could not meet with a cold refusal ; 
 he accepted with a roar of delight and announced 
 his intention of starting for El ^Huleh imme- 
 diately. Only, Abu Tansar must lend him his 
 aid as an aerial scout, and enable him to avoid 
 camps and inhabited places, if he were to reach 
 his destination quickly and safely. 
 
 Meanwhile, Snoonoo, the swift, sped from 
 village to village and from mountain to mountain, 
 inviting delegates from all the domestic animals 
 to the congress, during the sittings of which it 
 was thoroughly understood no one should be 
 molested. Food in abundance was held forth 
 as an inducement to all to come. The marshes of 
 El 'Huleh — an ideal oasis — were not only full of 
 juicy plants for the vegetarians, there were large 
 herds for the carnivorous animals, fish for the 
 king-fishers and divers, myriads of insects for the 
 birds, and a multitude of minor animals for the 
 reptiles. 
 
 II 
 
 It was a clear moonlight evening when the 
 congress met — the most favourable time that 
 could have been chosen, as some of the delegates 
 would have been quite at a loss on a dark night, 
 and daylight would have been equally troublesome
 
 
 Q
 
 ANIMAL KINGS 179 
 
 to others. The Ghawarneh Bedawin having 
 retired for the night with their cattle, the members 
 — previously advised by the soft-footed mouse, 
 the silently flitting bat and other envoys, to make 
 as little noise as possible — quietly dropped in one 
 by one. 
 
 Leaning against the bole of a gigantic oak, the 
 King of Trees, sat Abu Tasba', the King of Beasts, 
 with Abu Tansar, the King of Birds, and all his 
 court perched in the majestic branches — an 
 arrangement said to be due to Abu Sliman. Abu 
 Dib, the brown bear of Lebanon, rolled in with 
 an apology. He explained that, being a citizen 
 of Djebel-esh-Sheikh, the cold region assigned to 
 him by the Azizis, he came as an outsider, but he 
 would retire as soon as possible, as he could not 
 easily support the heat, of El Ghor. Abu Tanmar 
 the slender leopard, glided in so noiselessly that 
 no one would have noticed him had it not been 
 for his spots. Abu Madba', the lean, striped 
 hyaena, came heavily into view, gave a hungry 
 malicious look at the domestic animals and, 
 feigning friendship, went to lie down near a fine 
 ass. Abu Ser'han, the solitary wolf, slinked in at 
 dusk, looking quite innocent and feeling contented 
 with all the world, for he had just fed on a lamb 
 outside the truce boundaries. Abu [Sheeby, the 
 yellow cheetah, silently followed in his footsteps. 
 Pricking up his hairy ears, Abu Fahed, the round- 
 headed lynx, silently took his place, amidst a
 
 180 THE IMMOVABLE EAST 
 
 murmur of admiration and sundry remarks regard- 
 ing his resemblance to a cat, near the grandees of 
 the quadrupeds. Next came Abu-1-E'hseine, the 
 jackal, with a very indifferent call, for he was 
 replete through feeding on the carcass of a buffalo. 
 In his rear walked the lesser friends : wild cats, 
 martens, ichneumons and porcupines with clatter- 
 ing quills, closely followed by hedgehogs, moles, 
 rats and, last of all, Abu Ghirreh, the circular 
 badger, resembling, as it crawled forward on its 
 low legs, a moving cushion. Abu Sliman, the 
 acting secretary, introduced the domestic animals. 
 There were strong camels of the 'Hauran and the 
 mountains of Ephraim, lean ones, too, from the 
 south of the Dead Sea ; a slender-footed Hajeen 
 (dromedary), which carried the mail through the 
 sandy wastes of Palestine ; the fiery horses of the 
 Bedawin, and a heavy Kedeesh, an animal for 
 rough work at the mill or on the road ; mules and 
 donkeys ; cows, oxen and buffaloes ; sheep and 
 goats. After these had taken their places there 
 came gazelles and hares from the plains, conies 
 and ibexes from the cliffs of Moab, and wild boars 
 from the marshes. Great fruit-eating bats and 
 other smaller insect-feeders flitted about in the 
 moonlight. Most of the feathered friends had, as 
 I have already said, gathered hours before around 
 Abu Tansar, as with few exceptions, they were 
 day birds. Thus, perched on the strong branches 
 next to the great vulture, were eagles, buzzards.
 
 PALESTINE'S ANIMAL KINGDOM 181 
 
 harriers, hawks, kites, falcons and owls. Croaking 
 ravens and crows sat on smaller branches, and so 
 forth, until, on the topmost boughs of the oak tree, 
 little robins and titmice fluttered and chirped. 
 Other trees, too, were occupied by delegates. 
 On a stately palm was entwined a fine specimen, 
 with blood-red neck and brownish body, of the 
 Esculap, the representative of numerous harmless 
 serpents ; whilst near by was a huge Daboia viper, 
 representing six venomous species. Nor must 
 I omit to mention the Sheikh of the Haradin 
 and the Sheikh of the Chameleons, accompanied 
 by a green lizard and a house gecko, who were 
 perched on the walls of an adjoining ruin. Absen- 
 tees among the 550 specimens of the animal 
 kingdom of Palestine were very few indeed. The 
 only really important delegate who could not 
 come — and he sent a warran to present his excuses 
 — was the crocodile, who said he did not dare, 
 for numerous reasons, to leave the swamps of the 
 Zerka in Sharon. 
 
 At last the voice of Abu Tasba' was heard, 
 whereupon all chattering, chirping and fluttering 
 ceased. 
 
 " Are all the domestic animals here ? " he 
 roared. " For their presence at this particular 
 congress is of great importance. I dare say that 
 some of the poor slaves of mankind have been 
 unable to leave their stables and enclosures. 
 However, I am glad to see that we are honoured
 
 182 THE IMMOVABLE EAST 
 
 by the presence of Abu Te'hsen, the horse, Abu 
 Baghel, the mule, Abu Ehmar, the donkey, 
 Abu Thor, the ox, and Abu Jameel, the camel. 
 We are pleased, too, to welcome Abu Klabe, the 
 dog, and Bisabis, the cat — late though they be ! " 
 
 Abu Klabe and Bisabis issued into the moon- 
 light just at that very moment. They had been 
 quarrelling on their way as to which of the two 
 was the most useful animal to man. 
 
 " Come now, let us get to business," continued 
 Abu Tasba'. " Abu Sliman, will you read the first 
 item on the programme ? " 
 
 " Dispute between Abu Madba', the hysena, 
 and Baghel, the old mule," read Abu Sliman 
 in his most important manner. "In a certain big 
 field, fuU of long grass and very useful for hiding 
 in and searching for food, Baghel was appro- 
 priating everything to his own use. Now, the 
 field belongs to everyone. So a delegation, 
 composed of Abu Tanmar, Abu Ser'han, Abu 
 Fahed, Abu-1-Ehseine and your humble servant, 
 was sent to find out by whose permission Baghel 
 ate most of the grass and spoilt the appearance 
 of the remainder. Baghel insolently replied that 
 he acted perfectly within his rights, and that, 
 when and where we liked, he could show us the 
 firman he had received from his superior." 
 
 " Very good ! " exclaimed Abu Tasba'. " We 
 must settle this matter without delay. What 
 have you got to say in your defence, Abu Baghel ? "
 
 A CONVINCING FIRMAN 183 
 
 ** Exactly what I told the delegation," replied 
 the old mule, confidently. " It is quite true 
 that I possess a written firman given me by the 
 Dispenser of all Good Things, the Owner of the 
 Universe, and written in very fine and subtle 
 letters. If it is correct, as Abu Madba* states, 
 that he is a scholar and can read, let him come 
 near to me, and, in the presence of the assembly, 
 prove his ability. I will say no more, save that 
 Abu Madba' is an old sorcerer who, being unable 
 to eat grass himself, is full of jealousy and wishes 
 to see me condemned to death." 
 
 "A very straightforward reply," said the Chair- 
 man. " Very well, show him the firman and let 
 us get to more serious business." 
 
 " As I have no pockets in which to keep the 
 document," explained Abu Baghel, as the hysena 
 approached, " I have hidden it under one of my 
 hind hoofs." 
 
 And with these words he lifted up one of his 
 hoofs. 
 
 " I cannot see anything," said Abu Madba'. 
 
 " Didn't I tell you," replied the old mule, 
 " that the firman is written in very fine characters ? 
 How can you expect to see it at that distance, 
 and in such a poor light too ? Draw near and then 
 you'll be convinced." 
 
 The hyaena came nearer. 
 
 " Whew ! " exclaimed Baghel, aiming well and 
 kicking with all his might when he considered his
 
 184 THE IMMOVABLE EAST 
 
 adversary was close enough. " If that doesn't 
 convince you nothing will ! " 
 
 The blow alighted on Abu Madba^'s nose, and 
 sent him rolling, senseless, a dozen yards away. 
 
 Whereupon there arose such a yelHng and a 
 shrieking, such a bellowing and a croaking, such 
 a grunting and a snorting, such a neighing and a 
 braying, such a hissing and a whizzing as had 
 never been heard before at one spot. It seemed 
 as though the very trees and bushes had joined 
 in the laughter at the most striking proof of the 
 accuracy of a firman ever given. 
 
 Abu Sliman was the only one who kept his head. 
 Conscious of the importance of his position as 
 chief organiser of the congress, and its secretary, 
 he did his best to call the delegates to order. But 
 it was some minutes before he could make himself 
 heard. 
 
 " Yawlat, yawlat ! — Children, children ! " he 
 at last succeeded in saying. " I beg of you to be 
 prudent. Man may be about and spoil all our 
 plans. ... I think we may unanimously decide 
 that Abu Baghel has fully made out his case. 
 So we will pass to the next question. I have a 
 very important document, signed by a well-known 
 delegate, to read to you and would beg you to give 
 me your most earnest attention." 
 
 But it was some time before the hilarity wholly 
 subsided and there was complete silence. At 
 last he began to read, as follows: —
 
 ANIMAL PLACE NAMES 185 
 
 " Sons of Adam sneer at us, chase us and call 
 us names. Sometimes they are right but very, 
 very often they are wrong in their appreciations. 
 Besides, they are often guilty of ill-treating our 
 friends, the domestic animals, who so rarely revolt 
 against them. Who has not heard the story of 
 * Lail/ — an excellent instance of the ungrateful 
 manner in which the sons of Adam treat their 
 most faithful friend the dog ? But others could 
 tell equally striking stories of cruelty and neglect. 
 Now, as citizens of Palestine — citizens before 
 man was created here — we are ready to protest. 
 But let everyone do it for himself. My purpose 
 at present is to point out how very much men are 
 dependent upon us. They require not only our 
 services but very often our names, to designate 
 their abodes, properties, hills, springs and so forth. 
 Here are a few instances in which sites have been 
 named after us. There are 
 
 three for leopards, as Nimrin, etc. ; 
 
 three for hyaenas, as Wad-ed Dab'a, etc. ; 
 
 three for camels, as Beit-ej-Jmal, etc. ; 
 
 three for boars, as Wad-el-Khanzeer, etc. ; 
 
 four for sparrows, as Ain-el-'Asafeer, etc. ; 
 
 three for bees, as Khirbet Na'hleh, etc. ; 
 
 two for horses, as Nekeb-el-Khale, etc. ; 
 
 two for ibexes, as Ain-Jiddy and Wad-el- 
 Bedoon ; 
 
 two for vultures, as *Ebr-en-Nisr, etc. ; 
 
 two for serpents, as Ain-el-Hayeh, etc. ;
 
 186 THE IMMOVABLE EAST 
 
 two for flies, as Dair-Dubban, etc. ; 
 
 one for the buffalo, as Birket-ej-Jamoos ; 
 
 one for the crocodile, as Nahr-et-Tamsa'h ; 
 
 two for dogs, as Nahr-el-Kalb, etc. ; 
 
 one for the gazelle, as *Ain Ghazaleh ; 
 
 one for the wolf, as Khalet-eth-Theeb ; 
 
 one for the jackal, as J urn-el- Wawy ; 
 
 one for the fox, as Tell-el-Ehseiny ; 
 
 one for the badger, as Abu-1-Ghrair ; 
 
 one for the donkey, as Beni Ehmar ; 
 
 one for the coney, as Khirbet el-Wabar ; 
 
 one for the partridge, as 'Ain-esh-Shananeer ; 
 and 
 
 one for the fleas, as Nahr Barghut. 
 There is also Khirbet-el- Assad, the Lion's Ruin. 
 But there is a difference between this and the 
 names I have cited. These names all point to 
 ancient sites which once existed in the vicinity 
 of their modern representatives, whereas the 
 name of the lion is generally used as a mere badge. 
 Humans employed the lion's name as an emblem 
 of strength ; and his image — graven images being 
 forbidden — is the only one they will permit. 
 Thus, we have Uons' images at the Gate of El Kuds, 
 on the bridge near Lydda, on old temples in the 
 Hauran, and elsewhere, just as in the days of 
 Solomon, who had them sculptured on his 
 throne."! 
 
 Abu Tasba* here interrupted the speaker with 
 
 1 II. Chronicles ix. 18-19.
 
 ANIMAL FABLES 187 
 
 the remark that this was all heraldry. But it 
 was a fact that there was no definite locality known 
 for lions. 
 
 Whereupon Abu Sliman, continuing the dele- 
 gate's dissertation, read some old passages 
 concerning old and young lions. ^ 
 
 " Looks very much hke the Euphrates region," 
 remarked Abu Tasba'. 
 
 " Then a certain judge named Samson," con- 
 tinued Abu Shman, " killed a Uon in Philistia with 
 his staff and took honey from its body." ^ 
 
 ** Nonsense ! " exclaimed the Chairman. ** Who 
 ever heard of a Uon being killed with a staff, or of 
 bees building in a carcass ? That writer never 
 studied nature." 
 
 " Once upon a time, too, an Ash AUheem,^ who 
 came from Bethel, was killed by a lion and left 
 by the roadside with his ass ; and both beasts 
 stood by the carcass contemplating it for 
 hours." * 
 
 " This is sheer lunacy," growled Abu Tasba'. 
 " The writer who recorded that incident had 
 never seen a lion in his Ufe, otherwise he would 
 have known that when we kill a warm-blooded 
 being we carry it away and eat it." 
 
 " There is a story of a prophet who was cast 
 by a king' into a den of hons." ^ 
 
 " Ah ! I can vouch for that," said the lion. 
 
 1 Job iv. 10 ; xxviii. 8. ^ Judges xiv. 8. 
 
 * Dervish. * I. Kings xiii. 24. ^ Daniel vi. 16.
 
 188 THE IMMOVABLE EAST 
 
 "It happened in my own country. Kings always 
 capture lions." 
 
 " Then there was a young shepherd, David, 
 in the wilderness of Judaea, who smote a lion and 
 a bear, and took a lamb out of their mouths." ^ 
 
 Here both Abu Tasba* and Abu Dib roared and 
 growled so terribly that Abu Sliman, thinking his 
 last moment had come, slipped away into the 
 bushes. 
 
 " How can I help what has been written ? " 
 he cried piteously. " I am but your most humble 
 servant." 
 
 But it took some time for the anger of the lion 
 and the bear to subside. Both were on their feet 
 together, loudly protesting against the statements 
 of holy Scripture. Presuming that they had been 
 able to live in the arid desert in question, they 
 would each, they said, have taken a lamb and 
 gone in opposite directions ; and the shepherd 
 boy would have had his work cut out to track 
 them. 
 
 The clash of their two voices became so great 
 at last that Abu Tasba*, in a towering passion, 
 roared to the bear : 
 
 " Order ! Order ! Abu Dib ! Wait until it is 
 your turn to speak. . . . Let me say that this 
 fairy tale is not worth discussing. But I should 
 like to observe that lions, as a rule, do not care 
 a scrap for man's opinions and behefs. Nor do 
 
 1 I. Samuel xvii. 24.
 
 STRANGE BIBLE STORIES 189 
 
 they choose between behevers and unbeHevers 
 when they are hungry — it is all one to them 
 whether their prey believe in the gods of the 
 land or not." ^ 
 
 " Permit me to remark/' said Abu Dib, timidly, 
 when the Chairman had sat down, " that perhaps 
 the scribe did not know the difference between 
 the Dib and the Thib. Our friend the wolf was 
 probably meant. Judaea and lambs are certainly 
 better known to him than they are to us. . . . 
 As to the tearing to pieces of forty-two children 
 by two Im-Debbab (she-bears) because they made 
 fun of the bald head of an old Dervish, ^ I again 
 protest. Maybe a ravenous wolf would kill 
 children, but never a bear. We occasionally carry 
 off a kid or a calf, but never can we take two. 
 Moreover, I agree with our powerful and respected 
 brother Abu Tasba* that we do not put forth our 
 strength especially for man's sake. May I ask 
 the author of this learned communication whether 
 humans have recorded the names of the Dib in 
 their writings ? " 
 
 " No," replied Abu Sliman, who had ventured 
 back to his place. " Neither in their old, nor in 
 their new lists, do we find them." 
 
 On hearing which Abu Dib, with a final growl 
 of indignation, sat down. 
 
 Many of the other delegates heard with satis- 
 faction that their names were known in the Bible. 
 
 1 II. Kings xvii. 25. 2 II. Kings ii. 23-24. 
 
 14— (2131)
 
 190 THE IMMOVABLE EAST 
 
 There was Beth Nimreh ^ standing for leopards ; 
 Zeboim, 2 as ancient as history, for the hysena, 
 who was still busily rubbing his poor bruised nose ; 
 Zeeb, ^ changed into the modern Thib, for Abu 
 Serhan's ancestors; Engedi/ where the ibex 
 still tumbles over the rocks ; besides many 
 others. 
 
 As Abu Shman had by now come to the end of 
 the document he had been asked to read to the 
 congress, Abu-1-E'hseine, in his turn, stepped forth 
 and said that but for himself and the suffering 
 Abu Madba' the sons of Adam would assuredly 
 die of pestilence. Were they not instrumental 
 in clearing away the dead animals which humans 
 carelessly threw around their habitations ? Instead 
 of being thankful for this valuable work — and at 
 the word thankful Abu Sliman sneered, and 
 murmured cynically, " Adam's sons do not even 
 show thankfulness to each other " — they called 
 them false names, such as Wawy and Abu-1- 
 Fataiess, the Howler and Father of Carcasses. 
 
 " Suppose we strike for a few weeks," con- 
 cluded the jackal, amidst almost universal mur- 
 murs of approval, " and see how they would get 
 along alone." 
 
 And with these words, as the Hght of the moon 
 was failing, the first sitting of the congress came 
 to an end. 
 
 1 Numbers xxxii. 36. ^ Genesis x. 19. 
 
 ' Judges vii. 25. ■* Joshua xv. 62.
 
 CAMEL AND HORSE 191 
 
 III 
 
 On the following evening it was the domestic 
 animals' turn to have their say. 
 
 "Abu Jameel," said the lion, addressing the 
 camel, " have you any complaint to make against 
 Inns?"i 
 
 " No," said the camel. " It is true that they 
 put heavy loads upon my back, but I can easily 
 carry them. They are rather solicitous of my 
 welfare than otherwise. They feed me on pre- 
 pared Kersanne,^ and, in Rabee, anoint my skin 
 with oil and sulphur to cure the Jarrab, ^ which 
 I have contracted from another. Occasionally 
 they strike me, or pull my jaws with the Karrasat, * 
 but I take my revenge in the spring, when the 
 Hadr^ makes me lively. Let any man come too 
 near me and I dart at him so swiftly that he is 
 frightened out of his wits. But we are soon good 
 friends again." 
 
 Nor had Abu Ihsane, the bay horse, any com- 
 plaints to make against his Bedawin masters. 
 He rather liked the Ghazu, and even should he 
 fall in battle it was a more dignified death than 
 the one awaiting his cousin the Kedeesh, who, 
 after having turned Byarat^ in the gardens, or 
 carried loads which often wounded him, was 
 abandoned to find a living for himself — a very 
 difficult matter for one who was not accustomed 
 
 ^ Humans. 2 Vetches. ^ Itch. 
 
 * Camel bridle. ^ g^d temper. ^ Water wheels.
 
 192 THE IMMOVABLE EAST 
 
 to do so from youth, as wild animals are. His 
 fate is to pine away and die and be devoured by 
 dogs, jackals and hyaenas. 
 
 A general murmur against Inns followed this 
 communication. But Abu Ihsane continued : — 
 
 " I am of the Abeyan race, my silky mane keeps 
 insects away, my well-furnished tail helps to brush 
 flies from my body, full of the purest blood, 
 flowing in protruding veins." (At the mention 
 of blood all the carnivorous members of the 
 congress lifted their noses and sniffed the air.) 
 " I hail from Nejd and Man says that I am of 
 divine origin. The Angel Gabriel first rode 
 'Heisoon, the divine courser. El Khadr gallops 
 above the firmament and produces thunder and 
 lightning. My white ancestors were dedicated 
 to the sun, ^ and though the first Hebrew invaders 
 maimed horses, ^ King Solomon introduced a 
 great number,^ and was so much astonished at 
 their excellency that he forgot his prayers the 
 day he saw them.^ The Prophet Mohammed 
 chose the original Khamsy^ who accompanied 
 him on his expeditions. Therefore these five, 
 Abeyan, Saklawy, Julfa, Khalawy, and Marghub, 
 are acknowledged to be the only true breeds ; 
 and whoever possesses the one or the other con- 
 siders himself beyond all riches. On them the 
 Arab nation went from Mecca to Seville ; through 
 
 1 II. Kings xxiii. 11. ^ Joshua xi. 6. ^ I. Kings iv. 26. 
 
 * Sura xxxviii. 30. ^ The Five.
 
 THE ARAB HORSE 193 
 
 their agency empires have changed hands and 
 Islam has covered one-third of the world. We 
 are well kept, as sacred as the sun horses, and no 
 true Arab will allow us to go into foreign lands. 
 The Prophet knew the danger of horses getting 
 into the hands of foreigners, who might become 
 conquerors like himself. Our home and temple 
 is all Arabistan. Has anyone been honoured so 
 much by Inns as our race has been ? Has not the 
 Prophet, in his enthusiasm, cried: 'The wealth 
 of this world is suspended from the tuft of hair 
 which hangs on the forehead of your horses until 
 Judgment Day ? ' And does not the Bedawin 
 lover sing : — 
 
 " ' Rukb el afrass 
 Talook el amrass 
 U takerkib el akhrass 
 Yegla' id-dood min er-Rass.'^ 
 
 Though stallions are presented to foreign princes, 
 the mares are kept at home. Let our race remain 
 pure and only in Arabia." 
 
 Mules and donkeys were quite content with 
 their lot, and even cows and the patient oxen had 
 nothing to say. After a day's ploughing with the 
 oldest and most primitive instrument, they often 
 had rest on rainy days and were fed all the same. 
 And with most Fellahin, when thrashing, the old 
 
 * " Riding horses, 
 Slackening bridles, 
 The tinkling of ear-rings 
 Drive away care."
 
 194 THE IMMOVABLE EAST 
 
 law was observed — not to muzzle them while 
 treading the sheaves. ^ 
 
 The faithful dog said Lail had told everything. ^ 
 But he, personally, had nothing to grumble 
 at. 
 
 At this moment a little mouse, whilst intently 
 listening, rolled over in front of Bisabis. 
 " Allah ! " exclaimed the cat. " Be careful or 
 you will be hurt ! " " Thanks," replied the mouse. 
 " Bass aslam minak ! — If only you do me no 
 harm ! " And with these words it climbed into a 
 hole out of reach. 
 
 " Birds ! " shouted Abu Tansar, who had now 
 become Chairman, to replace the tired lion, and 
 who best understood bird language in the Palestine 
 vernacular. " Has anybody anything to say ? 
 Storks, swallows, pelicans, hoopoes, turtles are 
 all in favour of Beni Adam, as they are considered 
 almost sacred by them, so let them be quiet." 
 
 The grifhn vulture was the first to show his 
 hoary head and said: — 
 
 *' King Solomon in all his wisdom spoke to 
 birds and blessed our ancestor by laying hands 
 on his head, which ever afterwards remained white. 
 Therefore we cannot speak ill of the human race, 
 though they hunt us for the sake of our bones to 
 make Nei'yes. Fortunately, they seldom come 
 within our reach, so we have seldom need to 
 deplore a victim." 
 
 ^ Deuteronomy xxi. 4. ^ gee Lail, pp. 153-174.
 
 SERPENTS PERSECUTED 195 
 
 Abu Ghrab, the raven, declared they were 
 persecuted. Inns called them Baine/ so when- 
 ever they saw Adam's sons they flew away 
 long before they could reach them even with a 
 gun. 
 
 The red-faced partridge, which Inns call 
 Maka'hal, though they never use Kohl, complained 
 that they were treacherously snared at watering- 
 places, or with the Bairak on the mountains. ^ 
 " Not satisfied with having subjugated the fowls, 
 these greedy sons of Adam seek the small 
 satisfaction of capturing us for a dinner." 
 
 In the name of the Rakta and the Raksha, the 
 Rabda and the 'Hamra, the Barjeel and the 
 Za'ara (the Daboia), the shining blue-black 
 'Hanash — the Nahash of the Bible and the serpent 
 which Moses lifted up in the wilderness — declared 
 that man had written all kinds of absurdities 
 regarding them. 
 
 " We are falsely accused of being the cause of 
 Adam's expulsion from Paradise. We are said 
 to have had legs and are condemned to walk 
 without them. Every man does his best to kill us, 
 saying, ' II 'Heiyeh wul 'Aseiyeh ! — For the 
 serpent take the stick ! ' Because one-seventh of 
 all the serpents in Palestine are venomous, we are 
 all condemned to death. Naturally we fly for our 
 lives whenever man is in the vicinity. We ought 
 to be bred rather than persecuted, for we feed on 
 
 ^ Unlucky. ^ x. Samuel xxvi. 20.
 
 196 THE IMMOVABLE EAST 
 
 mice, who destroy the crops, and on rats who 
 break into their barns. However, we do our duty 
 and yearn not for their gratefuhiess." 
 * * * * 
 
 When the animals left El 'Huleh to return to 
 their respective regions they meditated on what 
 had been revealed at their great congress. Abu 
 Sliman whispered into Abu-1-E^hseine's ear that, 
 though many had protested, he thought there 
 would be no change in the relations between man 
 and the beasts. Adam's sons would continue to be 
 kind or brutal as the case might be. " We shall 
 have to take our chance," he declared, "and find 
 a living as best we can in this Immovable East. "
 
 XI 
 
 THE LADY OF HER BRETHREN 
 
 As I sat at the door of a little coffee-house in the 
 main street of Lydda, sipping my Moka and 
 drawing at the sweet-scented tombak through a 
 bubbling narghile, Sit-Ikhwitha, with that haughty 
 bearing which I knew so well, came along upon her 
 horse. It was years since I had seen the " Lady 
 of her Brethren," but I recognised her at once and 
 saw that she still retained her old authority. The 
 clatter of her horse's hoofs on the loose stones and 
 the musical tinkling of the gold coins on her Burka, ^ 
 or half-veil, was the signal for the hushing of 
 conversation among the groups of squatting coffee- 
 drinkers. Deferential looks met her imperious 
 gaze. Salutations denoting profound respect 
 (some would have called it fear) greeted her to 
 right and left, making her slow and stately ride 
 through the town, which was built by the tribe of 
 Benjamin, a veritable triumphal march. 
 
 But, though I knew Sit-Ikhwitha and her 
 history weU, the '* Lady of her Brethren " passed 
 me by unnoticed. Years of absence from the 
 
 1 Possibly the veil which was given to Sarah on the borders of 
 Egypt because, as a northerner, she had none. Abimelech 
 said unto Sarah : " Behold I have given thy brother a thousand 
 pieces of silver : behold, he is to thee a covering of the eyes, unto 
 all that are with thee, and with all other : thus she was reproved." 
 — Genesis xx. 16. 
 
 197
 
 198 THE IMMOVABLE EAST 
 
 little Christian and Moslem town had turned me 
 into a stranger, unworthy even of a passing 
 glance. Apart from looking a little older than 
 when I had last seen her, Sit-Ikhwitha alone had 
 remained unchanged. 
 
 " The Lady of her Brethren " was a very 
 dark-complexioned Egyptian, with thick lips, 
 strong jaws and a set of teeth (in spite of her fairly 
 advanced age) as white as the snows of Hermon. 
 Though certainly not what you would call a pretty 
 woman, she was far from being an ugly one. Hers 
 was the beauty of perfect health and superb 
 physical strength rather than that of form and 
 expression. She was over five feet and a half in 
 height, and she sat astride her Arab thoroughbred 
 like a man, and with all a man's assurance. Indeed 
 at a distance, you might easily have mistaken her 
 for one, had it not been for her characteristic 
 Egyptian dress. The lower part of her face 
 was hidden by her Burka, lined with heavy gold 
 coins in order to hold the veil down. Her shirt 
 (the only piece of clothing she wore at home, 
 besides the black silken head- veil which she threw 
 over her head and shoulders) was dark blue, and 
 over this she had a black and white silk girdle, a 
 brown and white striped silk caftan, or long robe 
 open in front from the top to the bottom, and, 
 finally on the top of these various articles of cloth- 
 ing, a black mantle, which, when astride the 
 broad saddle of her horse, she threw over her
 
 SIT-IKHWITHA 199 
 
 knees. Broad silver bracelets ornamented her 
 arms, which were bare, as the broad sleeves of 
 her cloak only covered them when they were 
 hanging down ; and a pair of yellow sheep-skin 
 boots completed her out-door costume. 
 
 Yes, the " Lady of her Brethren " was un- 
 doubtedly unchanged, both in dress and in manner. 
 I could still see her, as of old, speaking in a loud 
 voice and gesticulating, so that the coins on her 
 Burka, striking each other, kept up a continual 
 tinkle. And though, as a rule, she observed the 
 Moslem custom of keeping her face covered, I 
 could still imagine her, in the fire of conversation 
 among men, throwing back her veil and, with a 
 commanding expression on her energetic face and 
 a blow with her fist on her knee, exclaiming : 
 " Wallah ! Awarikum ya kohm el hamleen ! 
 — By God ! I will show you, band of cowards ! " 
 
 The story of this remarkable woman is inti- 
 mately connected with the Egyptian conquest of 
 Palestine, and in relating it we must go back to 
 the days of Mehemet Ali. This distinguished man, 
 an Albanian by birth, was an officer in the Turkish 
 army at the time that it was opposing Bonaparte's 
 Egyptian campaign. Three years after the French 
 were expelled from Egypt he made his mark and 
 was placed at the head of an army corps. Fol- 
 lowing with interest the progress of Napoleon I, 
 he may be said to have modelled his career on
 
 200 THE IMMOVABLE EAST 
 
 that of the great Corsican. He rose to the rank of 
 Pasha of Cairo, and, as all who read history know, 
 rid the Pashas of the domination of the Mama- 
 lukes. ^ Having become sole master of Egypt, 
 Mehemet All's ambition grew and, supported by 
 several old Bonapartist officers, he marched his 
 army against his legitimate sovereign, the Sultan 
 of Turkey. The Egyptians, under the command 
 of his adopted son Ibrahim Pasha, crossed the 
 Syrian frontier in 1831. The frightened Fel- 
 lahin, led by their great Sheikhs Muhammad el- 
 Misleh, Ethman el-Laham, Mustapha Abu -Ghosh 
 and others, resisted. But what could their undis- 
 ciplined bands do against a well-trained modern 
 army ? When Ibrahim Pasha, whose name in 
 Palestine has remained synonymous to " hero," 
 " great man," and so forth, had conquered the 
 country and taken the fortress of Acca (St. 
 Jean d'Acre), which had even successfully resisted 
 Bonaparte, he established conscription, and in 
 order to escape military service thousands of young 
 Fellahin courageously mutilated themselves, some 
 by pulling out the right eye, or poisoning it, to 
 prevent them aiming, others by coldly cutting 
 off the right thumb, to make it impossible for them 
 to pull the cock of a gun. But Ibrahim was 
 
 ^ On May 1st, 1811, Mehemet Ali invited this formidable 
 cavalry force to come in full dress to the Citadel of Cairo, and, 
 on their arrival, ordered his Albanian soldiers, whom he had hid 
 behind the walls, to massacre them to a man. With the exception 
 of Amin Bey, who is said to have succeeded in escaping on his 
 horse, they were all shot down by the musketry.
 
 EGYPTIAN COLONIES 201 
 
 not the man to be frustrated. " These boys are 
 true heroes," he said. " They are more cour- 
 ageous than my own Egyptians. I shall enroll 
 them in my service." And so he created " one- 
 eyed squadrons " and " thumbless battalions." 
 
 As in the case of every invading army, bands of 
 merchants, hawkers and others followed in the 
 rear of Ibrahim Pasha's troops. And thus to-day 
 we find entire villages of Egyptians all along the 
 plains of the PhiUstines, from the river of Egypt to 
 Jaffa, — descendants of those of 1831, and who 
 continue unmixed. A Fellah of Palestine will 
 never consent to give his pure-bred Palestine 
 daughter to an Egyptian. " Ehna Fellahin u 
 humme Masriean ! — We are Fellahin and they 
 are Egyptians ! " he will say, with a sneer, on 
 receiving such a proposal. The differences between 
 the two races are too great to make inter-marriages 
 possible. The Egyptians have semi-Ethiopian 
 features, — thicker, slightly flattened noses, and 
 are of a much darker colour. The Fellaha has a 
 white head-veil, but the face is bare and her blue 
 shirt is of a lighter colour than the dark-blue one 
 of the Egyptian. The Egyptian wears the Burka, 
 hanging down from the forehead, covering the 
 nose, mouth, and upper part of the cheeks, 
 chin and neck, but leaving the eyes and forehead 
 free. 
 
 Now, in the service of Ibrahim Pasha were 
 several young soldiers of one family, and with
 
 202 THE IMMOVABLE EAST 
 
 them their parents and an only daughter. The 
 girl, Nasra, had been brought up among boys, 
 possessed many boyish characteristics, and, as her 
 name indicated, was destined to be " victorious." 
 Remarkably self-willed, she commanded her 
 brothers every bit as much as her parents did, 
 and consequently came to be known by those of 
 her race as Sit-Ikhwitha, — the " Lady of her 
 Brethren." 
 
 As the Egyptian soldiers camped and decamped 
 on the long way through the desert from Egypt 
 to Palestine and all along the hostile country, 
 Nasra's masculine and authoritative character 
 became still more pronounced. She used to 
 accompany the horsemen when they went to water 
 their horses and to execute commissions for which 
 she was liberally rewarded. Always awake when- 
 ever a Bedawi attack was expected, she did not 
 hesitate even to seize a spare rifle and rush towards 
 the enemy. More than once had she largely con- 
 tributed towards the saving of lives and on at 
 least two occasions she had been instrumental in 
 rescuing the treasure of war, which was kept 
 in a wooden safe in the midst of the camp. In 
 recognition of these services, Nasra had received 
 the compliments of the commanding officer and 
 thus had become known to all. The officers 
 especially had cast glances in the direction of the 
 courageous, well-developed, dark-eyed girl of 
 fifteen. One of them, bolder than the rest,
 
 A COURAGEOUS GIRL 203 
 
 ventured, one day, on flirting with her. But he 
 never tried again. 
 
 " How dare you ! " cried Nasra. " Ya ebn 
 el Kalb ! Oh ! son of a dog ! . . . Shall I 
 denounce you ? " 
 
 The officer, fearing for his life, since such 
 mistakes are often punished by death, implored 
 for pardon. 
 
 " I meant not any dishonesty," he cried. 
 " Imshi doughri ! Walk straight, and no one will 
 insult you." 
 
 The incident leaked out and henceforth Nasra 
 could move about the camp without being 
 molested, either by deed or by word or even by a 
 look. This was one of her earliest victories, and 
 it led her not only to a position of greater authority 
 but, later, to wealth. 
 
 Nasra, the " Victorious," the " Lady of her 
 Brethren," was ambitious. She had dreams of 
 becoming rich and a commander of men. Many 
 a time, during the quiet hours of the night, whilst 
 everyone in the camp, save the sentinels, was deep 
 in slumber, had she let her thoughts revolve 
 around the future. Young in years, she was old 
 in experience and cupidity. One night, shortly 
 after the last occasion on which her vigilance had 
 resulted in the saving of the war-chest, temptation 
 stole upon her. How considerable, she thought, 
 must be the treasure of war and how powerful would 
 be the person who possessed such wealth as that !
 
 204 THE IMMOVABLE EAST 
 
 Ah ! if only she could say that it was hers ! . . . 
 But, in a sense, was it not hers ? — since it had more 
 than once been rescued from the hands of the 
 enemy through her foresight and bravery ? Then 
 a plan struck her. 
 
 She chose the time for the carrying out of her 
 daring project well. The army had moved out 
 of the dangerous Bedawi zone and was encamped 
 just off Sar'ah, the Zorah of the Bible, ^ near the 
 mountains of Judah. Officers and soldiers felt 
 that they had no longer much to fear from the 
 enemy ; they could afford, now, to relax their 
 attention a little. The camp fires had died out 
 and the moon had set behind the blue waters of 
 the Mediterranean. A slight east wind was blow- 
 ing and in the stillness of the night the fields of 
 Dura murmured incessantly. It was a peculiar 
 sound, caused by the striking together of the heavy 
 ears of the Syrian millet, resembling Indian corn, 
 and the rubbing together of the plants' broad 
 leaves, and it bore a certain likeness to that of 
 men stealthily approaching the camp. Nasra, 
 who had made all her preparations, aroused the 
 camp and declared that she had distinctly heard, 
 in a certain direction, the sound of the enemy's 
 footsteps. Officers and men went in pursuit 
 of the phantom Bedawin, but after a time the 
 fields of Dura were declared to be the cause of the 
 false alarm, and, laughing over their empty fears, 
 
 ^ Joshua xix. 41.
 
 ISRAELITIC TOMB-CAVES 205 
 
 they returned to the camp. Soon everyone, save 
 Nasra and her brothers, who were acting as senti- 
 nels that night around the treasure of war, and 
 whom she had easily persuaded to become her 
 accomplices, was once more deep in slumber. 
 Slipping out of her tent into the darkness, the 
 " Lady of her Brethren " drew near to the coveted 
 treasure and had the safe quietly carried into a 
 tomb cave on the slopes of a neighbouring hill. ^ 
 Then, when she and her accomplices had returned 
 to the camp and had again taken their places, 
 she gave the alarm for the second time. Slightly 
 striking one of her brothers, who fell, as though 
 stunned, to the ground, she cried out, like Delilah 
 did in the case of Samson : ^ " El-kohm — 
 ^aleina ! Jai ya naas jai ! — The enemy are 
 upon us ! Come here, oh people ! " The sol- 
 diers rushed out of their tents towards the safe, 
 but the treasure was gone and the sentinel appa- 
 rently lifeless. With Nasra at their head, they 
 rushed into the darkness in the direction of Wady- 
 Ali, whence she declared she had seen the enemy 
 carrying off the war-chest. Others went in the 
 
 1 These tomb-caves date from the days of the Israelites and 
 are hewn out in the slopes of the hills. The natives of the district 
 avoid them, or rather did so in the days to which this narrative 
 applies. Of recent years they have all been visited by searchers 
 after antiquities, and tombs which had been unviolated for thdfu- 
 sands of years have now been opened in search of spoil. Sit- 
 Ikhwitha well knew that such a tomb as she had chosen would be 
 avoided by the superstitious soldiers of Ibrahim Pasha's army. 
 
 2 " The Philistines be upon thee, Samson," — Judges xvi. 
 9, 12. 14 and 20. 
 
 15— <2I3I)
 
 206 THE IMMOVABLE EAST 
 
 direction of Yalo (Ajalon). But by daybreak 
 the futile pursuit was abandoned. 
 
 Thus did the ** Lady of her Brethren," who 
 continued for several months longer in the rear 
 of the Egyptian army, lay the foundations of her 
 fortune. She finally settled down in Lydda, the 
 principal town of the plain, and there, with her 
 parents, went in for commerce. This gave her 
 an opportunity of rising to the position to which 
 she aspired. Out of the hidden safe in the 
 Israelitic tomb, known to her and her brothers 
 only, she obtained money, with which she bought, 
 first a small house, and then a field. Wisely, she 
 abstained from suddenly becoming rich. But as 
 the years went by her wealth and power gradu- 
 ally increased, and when I first came to know 
 her she was the owner of houses and lands all 
 over Lydda and district. 
 
 When the brothers of Sit-Ikhwitha had con- 
 cluded their military service in the Egyptian army 
 and Ibrahim Pasha, in 1841, had withdrawn his 
 troops from Palestine, they also remained in 
 Lydda and, under her sway, became influential 
 people. She married an Egyptian and had chil- 
 dren. But the very names of her husband, off- 
 spring and relatives were unknown to the general 
 public. They were always spoken of as the " hus- 
 band of Sit-Ikhwitha," the " son of Sit-Ikhwitha," 
 the " brother of Sit-Ikhwitha " — she alone counted
 
 A MODERN DEBORAH 207 
 
 in Lydda and district. As with Deborah and the 
 children of Israel, ideas contrary to her were 
 never uttered. ^ Even the Governor of Lydda, on 
 meeting her riding on her thoroughbred, as on the 
 day when I saw her passing through the main 
 street of the town, had to greet her reverently and 
 often to obey her if, imperiously, she claimed 
 this or that favour. 
 
 ^ Judges V. 7.
 
 XII 
 
 TAX-GATHERING IN NIMRIN 
 
 Nablus, in Samaria, — the Roman Neapolis and, 
 in part at least, the ancient Shechem, — is too 
 well known to need more than a brief reference to 
 its well-built houses, its fine situation and its fair 
 circle of gardens. Lying between the twin moun- 
 tains Ebal and Gerizim (on which the few remaining 
 Samaritan Jews — some 150 in aU and the smallest 
 religious sect in the world — possess an old temple), 
 the town is exceptionally well watered and the 
 seat of a Pashalic. In the early eighties of the 
 last century the Pasha's authority extended to the 
 left shore of the Jordan valley, where the turbulent 
 Bedawin tribes congregated, and even as far as the 
 Dead Sea. But his jurisdiction was merely nomi- 
 nal and he found it not at all easy to levy taxes. 
 In those days the tax-gatherers generally set 
 forth to claim their due with the Pasha himself 
 and a strong escort of soldiers. 
 
 Now, at the time of my story, Khurshud Pasha 
 had in vain asked for the taxes of the Aduan, the 
 wildest tribe in Nimrin. So he decided to go him- 
 self and gather what he could. Advised of his 
 visit. Sheikh AH el-Thiab, accompanied by two 
 hundred Bedawin horsemen, royally came to the 
 Forth of Jordan to meet the government official. 
 Seeing this formidable body and realising that his 
 hundred soldiers were at its mercy, Khurshud 
 
 208
 
 A NOISY RECEPTION 209 
 
 Pasha immediately became extremely polite, — 
 and his politeness tended to increase rather than 
 decrease when Sheikh Ali ordered his warriors 
 to gallop up and down in front of the visitor and 
 fire salutes in his honour. The Bedawin fired 
 their guns so near that the sparks almost flew 
 into the Pasha's face and so long did they con- 
 tinue that at last the official begged Ah to order 
 them to cease. But the Sheikh, as he called out 
 to his personal attendants " to receive and dis- 
 mount the horseman — ' Howlu il Khayal ! " — 
 assured his guest that they were so honoured by 
 his visit that really they could not cease firing 
 for joy. So, amidst the continuous discharge of 
 firearms, Khurshud Pasha entered All's big black 
 hair tent, all lined with silk from the market of 
 Damascus, and sat down on the silken cushions 
 which had been spread for him on the home-made 
 many-coloured carpet of long sheep's wool. He 
 tried to speak but could not make himself heard 
 because of the din. Coffee was prepared and 
 ceremoniously handed to the honoured visitor, 
 and all the time the firing continued, both in and 
 outside the tent. At last, boiling over with 
 indignation, but without showing it too much, the 
 Pasha hurriedly drank his coffee and started off 
 again, accompanied by All's noisy followers until, 
 just before nightfall, he had safely reached the 
 Jordan. The fierce Bedawin then wished him 
 " God's protection^-Fi 'Haffad Allah ! " — and
 
 210 THE IMMOVABLE EAST 
 
 galloped off into the gathering darkness, still 
 discharging their carabines, pistols and flint-lock 
 rifles and howling with joy. 
 
 For some time after this episode the Aduan could 
 do without visiting the towns. But they require 
 more than wheat and meat, which is plentiful 
 in their camps especially after the harvest. By 
 two or three minor Ghazu, they had obtained a few 
 camels and tents, but that was about all. They 
 badly needed to renew their clothes and boots 
 at the only market accessible to them, — that at 
 Nablus. So Ali el-Thiab and his warriors were 
 very glad when Khurshud Pasha invited them to 
 return his visit and bring a few taxes with them. 
 The Bedawi chief promptly seized the opportunity 
 and started for Nablus with two hundred and fifty 
 horsemen, most of them fully equipped. But the 
 Shaale (black mantles) of many of them were much 
 the worse for wear ; their flowing head-cloths 
 (Kafiye) would hardly have been decent but for 
 the very nice home-made 'Agaal, or head-cords, 
 which, tressed by their own women of camel's 
 hair, held the Kafiye in place ; their white shirts 
 were in the poorest condition ; whilst their shoes 
 and boots — in which every Bedawi Khayal (horse- 
 man) takes a pride — were in nearly every case 
 quite worn out. Their weapons, however, were 
 in proper order ; — trust the Aduan for that ! 
 Muskets, pistols, swords and lances glittered in 
 the morning sun as they approached the Jordan.
 
 **GOD WILL PROVIDE" 211 
 
 What matter if their clothes were shabby so long 
 as their arms were bright and ready to their 
 hand ? They would soon, they told themselves, 
 be in the bazaar at Nablus, where silk, sheeting, 
 red and yellow boots, and everything for the 
 renewal of a dilapidated wardrobe could be had 
 by paying for it. It is true that at that moment 
 they were without money with which to buy all the 
 fine Damascus wares they would see. But were 
 there no money-lenders, willing to advance money 
 at fifty or a hundred per cent. ? — A Bedawi will 
 put his hand to any bond when he is in need of 
 ready cash ; for he is a firm believer that when 
 the harvest comes " God will provide, — Bifridge 
 Allah ! " — Filled with this spirit, and thinking of the 
 precious things they would buy, a group of All's 
 men began to sing an Aduan war song, beginning : — 
 
 " Ya Muhur, la alweek leyaat 
 Yohm il Khail il 'arak 
 Wayohm naquel el-mazareek 
 In maalat il-ma'aref."^ 
 
 The last verse had no sooner been sung than 
 another group, still more enthusiastic and full of 
 confidence in its might, continued: — 
 
 " Bi alfain wulla thalathe 
 Min khaf il'Arab yelamlam 
 Fi Shoor wulla Kliabathe."^ 
 
 * " My foal, I'll twist you round and round, 
 
 When all horses are engaged in battle ; 
 
 On the day when lances are borne 
 
 And manes are wildly flying." 
 2" Two or three thousand are grouped ; 
 
 The Arabs have gathered. 
 
 Is it for war, or trickery ? "
 
 212 THE IMMOVABLE EAST 
 
 On hearing of their approaching arrival, Khur- 
 shud Pasha made stables ready for the horses 
 of the Shiukh (chiefs) ; those of the others were 
 camped in the ohve yards around the walls of the 
 town. By no means at his ease, owing to the 
 number of his guests and their warlike appearance, 
 he made a point of receiving Ali el-Thiab with 
 great cordiahty, and of treating his men right 
 royally. Sheep and lambs were butchered without 
 end. Nor was Ali behindhand as regards courtesy, 
 — he had brought presents with him for the Pasha : 
 a beautiful young horse of the famous K'hailet 
 pedigree and a fine camel. The Aduan were well 
 contented with the reception accorded them and 
 soon the streets of Nablus were animated with 
 purchasers and the noise of their trailing arms and 
 huge blood-red ironed boots, with blue tassels 
 dangling from the tops, as they tramped over the 
 uneven pavement. Coffee-houses became filled 
 with moka-sipping Bedawin ; Jews and business- 
 men were everywhere astir, writing bills for the 
 money to be advanced to the eager-eyed sons of 
 the desert, who, on seeing the gold coin brought 
 out of the safes, would have agreed to any 
 percentage. 
 
 When the money had been received and the 
 deeds had been stored away, the Harat-el-'Atareen, 
 the Apothecaries' or Perfumers' Street, and the 
 Harat-el-Khawajaat, the Drapers' Street, were 
 especially crowded with customers. Large
 
 BEDAWIN PRODIGALITY 213 
 
 quantities of perfumery were bought for themselves 
 and their wives at home. The narrow streets 
 rang with the voices of the shopkeepers, calling 
 to the passers-by that everything was better and 
 cheaper than at their neighbours' rival establish- 
 ments. In the Harat-el-Halawy, or Sweetmeat 
 Street, a crowd of Bedawin waited to be served 
 whilst the shopkeepers with enormous knives 
 cut big slices of Halawy, a sweetmeat made of 
 sesame meal, sesame oil and honey. Long had 
 these sugar-loving children of the East been 
 deprived of such luxuries. 
 
 In brief, during their three days' sojourn in 
 Nablus, there was hardly a man who did not 
 spend from £5 to £6 on his own body and nearly 
 as much for his family at home. The two who 
 spent the least were Sheikh AU el-Thiab and his 
 cousin Gublan, — he who had a great scar on his 
 face, the result of a spear wound received in 
 battle ; Ali and Gublan were saved the trouble 
 of either loosening their purse-strings or signin-:: 
 bonds by the liberal-handed Pasha, who heaped 
 upon them fine silken gowns, new mantles, 
 head-dresses of silk, red boots and that choice 
 perfumery of Arabia which has been celebrated 
 ever since the days of the Ishmaehtes^ and the 
 children of Israel. ^ 
 
 At the close of the third day and whilst the 
 bazaar was still thronged with purchasers, a 
 
 * Genesis xxxvii. 25. ^ Exodus xxxv. 28.
 
 214 THE IMMOVABLE EAST 
 
 Bedawd could be heard going round the streets 
 " singing the retreat " : — 
 
 " Quees gabel taghees 
 Walla linafsak il gaise 
 B'aad el farak," ^ 
 
 enigmatic words to all but the Bedawin. For 
 unexpectedly, early the next morning, after a 
 hasty farewell and a promise to come again soon, 
 the Aduan were in the saddle and on the way back 
 to their wild country. Passing over the Plain of 
 Salem, where Abraham and Melchizedek met,^ 
 these children of the East unconsciously copied 
 their forerunners by feeding their horses on, and 
 consuming themselves, whatever they could find 
 on their way.^ They descended the Wad-Faria 
 till they came to El Ghor, over which they easily 
 passed ; then, in groups of thirty to forty, they 
 broke into song, as though returning from a 
 victorious expedition. Some were singing: — 
 
 " Barudna daraj-daraj 
 Wal-khail mafateeh el Faraj 
 Barudna Shara 'il dareeb 
 Walli yaseebo ma yateeb."* 
 
 1 " Give full measure before you start ; 
 Don't be stingy 
 At the hour of separation." 
 
 2 Genesis xiv. 18. ^ Cf. Judges vi. 3-4. 
 
 *" Our fire-arms we carry with us afar ; 
 Our horses are the keys to plenty ; 
 Our powder is law to the victim. 
 Whoever is hit never rises."
 
 A TURKISH TRAP 215 
 
 Others were chanting such love songs as this: — 
 
 " Ma zainatin gharbi-1 Fareek 
 Ya 'Halali soud 'eyounha 
 La fout rum'hi wa-1 Farass. 
 Ma zini hum ya 'tuba."^ 
 
 How glad the Fellahin were when the excited horde 
 had passed over their lands, leaving at least the 
 live-stock untouched ! 
 
 Thus, in triumph, did the Aduan return from 
 Nablus to their far-away camp, where the women, 
 in expectation of the fine garments that they knew 
 were being brought for them, were waiting to 
 receive them with songs and ululations. 
 
 The only person who did not feel satisfied was 
 Khurshud Pasha. It was not the loss of his 
 taxes that troubled him so much as the feehng that 
 Ali el-Thiab had been playing with him. His 
 pride was sorely wounded. So he set to work 
 to plan his revenge. But, as becomes a serious son 
 of Islam, he determined to be in no hurry. Indeed, 
 friendship was re-established between the two 
 chiefs, and Khurshud Pasha even went so far as to 
 let the taxes go, until, at last, Ali el-Thiab was 
 wholly re-assured. It was then, some two years 
 later, that Khurshud Pasha once more invited Ali 
 to honour him with a second visit. At the same 
 time he quietly distributed a regiment of Turkish 
 cavalry in the surrounding villages. 
 
 1 " There is none Hke her (for beauty) west of our tribe. 
 What a dehght those black eyes ! 
 If I were to offer my spear and my mare, 
 I'm afraid they'd not give her (in return)."
 
 216 THE IMMOVABLE EAST 
 
 When the Aduan came once more to taste the 
 joys of Nablus they were three hundred strong. 
 " The more the merrier/* said Khurshud Pasha 
 to himself, smihng in his beard. And as he gave a 
 brotherly welcome to Ali el-Thiab, he explained 
 that Nablus was too narrow to accommodate so 
 many guests. Besides, their beautiful horses 
 could be stabled under much better conditions 
 if their owners were quartered in the neighbouring 
 villages. Ah at once consented to this arrange- 
 ment, which was so evidently made with an idea 
 of contributing to their comfort. But no sooner 
 were the Bedawin installed around the town, with 
 their arms deposited behind their horses, than, 
 at a given signal, the Pasha's soldiers issued from 
 their hiding-places and captured them to a man. 
 Khurshud then threw down the mask and told the 
 haughty Ali el-Thiab of the fate which awaited 
 him. 
 
 " I shall have you and your fellow Shiukh 
 (chiefs) taken to Acca to gaol," he said, " and 
 with a similar fantazia to that with which you 
 greeted me on a certain memorable occasion. 
 Your followers shall go in fetters to Damascus 
 accompanied by your horses, with which I will 
 later decide what is to be done." 
 
 Ali el-Thiab, already a man of about fifty-five 
 and accustomed since boyhood to a free open-air 
 life, took very badly to prison. He lived, however, 
 for two years more, when the redeeming Fin j an
 
 HUMILIATED BEDAWIN 217 
 
 'Kahwy, the coffee-cup, mysteriously put an end 
 to his existence. 
 
 Meanwhile, Khurshud Pasha had inflicted upon 
 All's followers the cruellest of aU punishments. 
 Their pure-bred Arab steeds — animals of the 
 K'hailane, 'Aheyane, K'hailet-el-'Ajouss and other 
 celebrated pedigrees — were sold in the market at 
 Damascus for such vile prices as £10 to £20, and 
 afterwards, in the presence of their fettered owners, 
 put to the plough. There is no greater disgrace 
 than this to a Bedawi, who will refuse to part 
 with his horse under many hundreds of pounds. 
 What indeed is a Bedawi without his horse or his 
 mare, which in time of war can appear and disappear 
 " swifter than eagles ? " ^ 
 
 ^ Jeremiah iv. 1 3.
 
 XIII 
 
 THE WOOING OF SABHA 
 
 I 
 
 Abd er-Rahman el-Helal, who lived in the 
 village of Abu-Dis, on the borders of the desert, 
 but quite near Bethany, was one of the wealthiest 
 men of his community and as such could afford 
 the luxury of having two wives. Not that he 
 cared very much for more than one. A special 
 reason had prompted him to take a second spouse, 
 Farha, a strong Bethlehem Moslem. His first 
 wife, Kadriye, a near relative from the village of 
 Bethany, had borne him no hving children. And 
 are not children, together with riches, the best of 
 earthly goods, — especially children who can say 
 " Praise to Allah ! " and perpetuate His glory ? 
 But Farha' s married life, unfortunately, was 
 short : she died after five years, leaving Abd 
 er-Rahman almost in the same position as before 
 their union, for she left him only two daughters, 
 Sabha and Aha. He loved them dearly, but all 
 the same longed for a son and heir. 
 
 Sabha and Alia had a sorry childhood. They 
 may be said to have grown up like orphans. Their 
 stepmother almost hated them for taking away a 
 part of the affection of their father. Luckily 
 for them, Kadriye soon had a son, who, since he 
 
 218
 
 A HARSH STEPMOTHER 219 
 
 was born in the Spring when the father was absent 
 on a pilgrimage to Naby-Moosa (the tomb of Moses) 
 in the direction of the Dead Sea, received the name 
 of Moosa. Great was Abd er-Rahman's joy, and 
 fervently did he offer up thanks to the Prophet 
 Moses for answering his prayer for a living son. 
 Two years later, Kadriye presented him with a 
 second boy, whom they called Ehsein. Finally 
 came a daughter Hasna. Sabha and Alia were 
 as glad as if the children were their full brothers 
 and sisters, and very useful they made themselves 
 in the house, rocking the babies and carrying them 
 about when Kadriye was busy elsewhere. Yet 
 their stepmother, who continued to regard them 
 as intruders, did not always treat them with 
 kindness. The oldest of clothes were good enough 
 for them, whilst their ornaments were limited to a 
 few coloured beads on their head-dresses and some 
 paltry silver coins dangling from their coral 
 necklaces. Often, as the boys and little Hasna 
 grew older, did the girls feel their loneliness, — 
 the injustice of the treatment meted out to them, 
 and often did they cry for their mother, until, 
 at last, the Bethlehem relatives claimed them. 
 It was then that Abd er- Rahman allowed Aha to 
 go and stay with her grandmother and sent Sabha 
 into the fields to look after the goats and sheep. 
 Sabha quickly developed into an exceedingly 
 pretty lass. Her mother having been a Bethle- 
 hemite, her skin was much whiter than that of the
 
 220 THE IMMOVABLE EAST 
 
 Abu-Dis girls. In other ways, too, — the result, 
 perhaps, of her healthy, open-air life — she was 
 more attractive than they, so that when about 
 fourteen she had already more than one admirer. 
 But none could tell her openly of his admiration, 
 or declare his love, as this is contrary to custom 
 among Eastern lovers. Besides, she was away all 
 day long with the animals, and on coming home in 
 the evening, or before she left in the morning, her 
 stepmother always had plenty of work in store for 
 her. She had to milk the goats ; sometimes, early in 
 the morning, to sweep the courts and fetch water 
 from the weU, some distance away from the vil- 
 lage ; whilst during the day, when following the 
 herds, there was the wool to spin. In short, she 
 was busy all the time, but never had a para to call 
 her own. How she wished she could earn some- 
 thing and buy her own clothes, or at least some 
 silk to embroider her head-veil, — how she longed 
 for rings for her fingers and coins with which to 
 adorn her head ! Ah ! she often thought, if 
 only she could go to Jerusalem with the other 
 girls to carry milk and eggs to the market. She 
 would soon have some money then. Besides, it 
 was no longer decent to let a big girl out day after 
 day roaming about the mountains. But her 
 stepmother Kadriye did not yet want her son 
 Moosa to go among the rocks and be in danger 
 from serpents and wild animals, though the father 
 hinted more than once that the children had better
 
 A WANDERING BARD 221 
 
 change their work. Let the boy now become 
 the shepherd and the girl sell the produce at the 
 market. 
 
 II 
 
 Among Sabha's admirers was one Hassan Saleh, 
 a fine young feUow, who had met her sometimes 
 as he led out his donkeys and cows to the fields 
 and fancied her as his wife. But as his father 
 was not on good terms with the El-Helal family 
 and would not have been able to pay the dowry, 
 he had been content to let his fancy remain a 
 youth's dream. 
 
 One December evening, when driving home his 
 herds in the falling snow, and whilst everybody 
 was hurrying to the village, he saw an old man 
 on a white mare coming towards him and at once 
 recognised Said el-Ma ^ati, with his one-stringed 
 fiddle protruding from his saddle-bag. This old 
 wandering bard was well known aU over southern 
 Palestine ; everyone was delighted to see and hear 
 him. After Hassan had bidden him " Peace," 
 and the usual compliments had been exchanged. 
 Said told him that he was going that evening to 
 Abd er-Rahman's house. There would be a goodly 
 company of villagers. Could he, too, not come and 
 hsten ? . . . Hassan hesitated to accept the invi- 
 tation. Would he be welcome under Abd er-Rah- 
 man's roof ? Did not his father belong to the 
 adverse party ? . . . Said el-Ma 'ati patiently 
 hstened to his scruples and smiled in his usual 
 
 l6— (al3i)
 
 222 THE IMMOVABLE EAST 
 
 dry, knowing manner. Then he proceeded to 
 set all objections on one side. What had youth, 
 he asked in turn, to do with feuds ? When he 
 was young he had had no thoughts for anything 
 save song and music and love, and, old though he 
 was, he still remained faithful to the Muse and his 
 fiddle . . . Hassan passed on his way undecided. 
 But on reaching home the thought of Sabha's 
 eyes turned the balance. After supper he slipped 
 out of the house, hurried through the snow to Abd 
 er-Rahman's, and quietly sat down among the 
 guests, just as the bard was preparing his fiddle 
 by warming the sheep's tail skin which covered 
 the body of the instrument and was passing some 
 resin over his bow. 
 
 Said el-Ma ^ati had not only amused men, 
 women, and children of more than one generation 
 by repeating his interminable stories of ^Antar, of 
 the Zeinati and Abu Zeid, — stories of war and 
 the chase, — he had kindled flames in more than 
 one breast as he sang of lovers dying for dark- 
 eyed Bedawiye, sighing and wailing as though he 
 himself was the lover, and imitating joyous or 
 sorrowful faces as the tale ran on. Many a happy 
 evening had people spent with him, sitting silently 
 in the low-roofed rooms and patiently bearing the 
 smoke which rose from the wood fire at which 
 from time to time the bard warmed his one-stringed 
 fiddle. Everybody loved Said, his fiddle and his 
 mare, — three companions who had grown old
 
 THREE INSEPARABLE FRIENDS 223 
 
 together, and, moreover, were fast showing signs 
 of their years. As a matter of fact, both Said 
 and his mare Rababy looked rather underfed, 
 or perhaps it was that they never put on flesh 
 through much roaming about. The mare had the 
 same elongated face as her master ; her scanty 
 beard was modelled on Said's ; her dry cheeks 
 resembled his ; and, as her large and intelligent 
 eyes followed her master's movements, there was a 
 sarcastic twitch about her lips which gave one the 
 impression that she knew he had some good story 
 in store to tell. Some thought that she sometimes 
 moved her fore-feet in imitation of a bow and fiddle. 
 However that may be, there is no doubt about 
 this, that as they went slowly up hill and down dale 
 together they sought to read each other's wishes. 
 When the hill was too steep. Said would dismount 
 and tell her the stories which he was to repeat 
 at their next stopping-place. It made the way 
 seem less long to her and at the same time he 
 rehearsed his role. " Are you thirsty, Rababy ? " 
 he would ask her when they approached water, 
 and gently he would lead her to the wayside 
 spring. Most of the time the bridle was hanging 
 from the knob, as he feared he might hurt her old 
 mouth by too hard a pull. Rababy, his fiddle, 
 Rababy, his mare, and himself were three insepar- 
 able friends. His mare had carried him during a 
 great part of his life and his Rababy had been the 
 means of him gaining a livelihood by fiddling, so
 
 224 THE IMMOVABLE EAST 
 
 when, sometimes, he paused in his song and set the 
 fiddle aside, to hear the approbation of his hearers, 
 he would wittily remark, " Rababy is hungry and 
 wants food." The listeners never knew whether 
 he meant the real Rababy which wanted warm- 
 ing, whether it was time that Rababy the mare 
 had her feed of barley, to be ready for next 
 day's ride, or whether Said himself required a 
 strengthening cup of coffee. However, everyone 
 received his or her share. Wood was piled on the 
 hearth to warm the fiddle, Rababy the mare 
 received a good portion of barley, and coffee was 
 prepared with the necessary ceremonial and 
 handed to the bard and the company before he 
 continued his poem, which, if particularly inter- 
 esting, was rewarded by an extra Majidi from some 
 generous hearer. And as the silver coin rolled 
 towards Said he would skilfully introduce the name 
 of the donor into his song and compHment him 
 on his generosity, — an impromptu which 
 invariably brought fresh gifts. 
 
 Snow had continued to fall as thickly as ever, 
 and intense cold reigned over the whole district. 
 The Hsteners at Abd er-Rahman's wrapped them- 
 selves more closely in their striped Abbas and the 
 chattering women-folk, in spite of the heat of the 
 room, snuggled together. Hassan waited for 
 every new impression produced by Said's song 
 to look in the direction of Sabha and try to read 
 her thoughts. In the general movement his
 
 AN ORIENTAL BEAUTY 225 
 
 assiduity in seeking her eyes passed unobserved by 
 all save the girl herself — and perhaps another. 
 Sabha noted with pleasure that at least one person 
 present was sympathetic towards her. Did Said 
 also detect his secret ? Or was it merely a coinci- 
 dence that when he once more took up his fiddle 
 and began to entertain the company with a new 
 composition he sang of love and its trials ? 
 
 Said's touching story, which he opened with a 
 wailing " Ah ! Ah ! " and a few particularly 
 plaintive notes on his Rababy, was that of the 
 son of a Sheikh who became enamoured with the 
 daughter of a rival chief. The young man was 
 much struck by the exquisite beauty of the Beda- 
 wiye. Her dances were such that the passer-by 
 had to stand still through sheer admiration. Her 
 black curls pushed forth below her veil hke thyme 
 bushes. The long veil which enframed her full- 
 moon face was all embroidered by her own dex- 
 terous fingers with red and green silk, and all around 
 the brim dangled silk tassels of her own making. 
 Her walk was like that of a young foal, and her 
 long neck resembled a young camel's ; her bright 
 black eyes were often likened to those of the 
 gazelle. The perfect brows of her eyes were 
 painted with kohl. Her looks were more burning 
 than fire sparks, and looked like arrows ready to 
 dart from the black bows above them and fly 
 at their victim. Her well-proportioned body, 
 thin as a lance, was ornamented with a pair of
 
 226 THE IMMOVABLE EAST 
 
 pomegranates from Damascus, and when she Hfted 
 her hands to shade her eyes and look whence her 
 love was coming, tears like rivers would flow 
 from the dull eyes of the enamoured passer-by, 
 and the golden henna on her nails would dazzle 
 many, — to say nothing of her voice, which, 
 though flowing as sweet as honey, was like an arrow 
 shot at the young Sheikh's heart. 
 
 " Ah ! Ah ! " moaned the Sheikh, " I am dying 
 of love, and never will she be mine. Why is 
 bloody feud between our families ? Why is that 
 tent curtain between her and me ? Why can she 
 not see me riding my foal and showing my agility ? 
 She would have pity on me, and my tears, which 
 are drying up my eyes, would stop at a single look. 
 I would then carry her off to a place of happiness. 
 We would reach another camp and my body would 
 again put on flesh. But as it is, I am worn to a 
 skeleton with care. Her black eyes and the golden 
 henna on her nails have drawn out the very blood of 
 my veins. My body and my bones have become 
 transparent, so that my very shadow seems nothing 
 more than the thinnest veil. Ah me ! Ah me ! I 
 shall surely die and another will love my gazelle ! " 
 
 Ere continuing his story. Said paused awhile, 
 as though to see what impression he had produced 
 on his audience. Everybody was deeply moved. 
 Many of the girls and young men had tears in 
 their eyes, and the glances exchanged between 
 Hassan and Sabha were full of meaning.
 
 AN EMOTIONAL POEM 227 
 
 " Alas ! " the looks of the former seemed to say, 
 " I have no horse with which to carry you away. 
 Nor am I certain that you would be willing to 
 follow me. An attempt to take you against 
 your will might cost me my life. Perhaps it will 
 be better if I wither away like the young Sheikh 
 in Said's poem." 
 
 But the message in Sabha's eyes and the happy 
 ending of the bard's narrative gave him courage. 
 
 It was long after midnight when the last notes 
 on the one-stringed fiddle ceased. But nobody 
 was really sleepy. The company would have 
 listened until morning had not next day's duties 
 been in memory and Said had complained of 
 hoarseness. So when Abd er-Rahman had 
 honoured the bard with a golden lira the guests 
 dispersed and retired to rest. 
 
 Ill 
 
 Hassan was too full of emotion through passing 
 a whole evening near his lady love to sleep a wink. 
 How much Sabha slept she never said. One 
 thing, however, I can state with certainty : long 
 after the snow had melted and Spring had painted 
 the fields and hills with green and many colours, 
 the echo of Said el-Ma 'ati's song was still in the 
 young people's hearts. As they went about their 
 work, day after day, — Sabha with her herds and 
 Hassan in the fields, — they dreamed of wild rides 
 and a future home in a new and far-away land.
 
 228 THE IMMOVABLE EAST 
 
 Early one mornings as Hassan drove his donkeys 
 and cows to their work, he met Sabha at the well. 
 If it is not in Fellah manners to be gallant, love's 
 gallantry is the same all the world over, so he 
 hastened to seize the opportunity to help her to 
 set the heavy jar of water on her head, and, for 
 the first time in his life, to speak to her. But 
 words came with difficulty. He could only think 
 of asking her how it was that she was alone. She 
 replied simply, that with her father's wife there was 
 no pity. She was forbidden to linger at the well and 
 wait for the other maidens, for when the heaviest 
 housework was done she had to take the herds to 
 the mountains. " Eesht ya kheyi, — May you 
 live, my brother ! " she hastily murmured as 
 thanks. And each hurried away, lest anybody 
 should see them and suspect an assignation. 
 
 The interview had been of the shortest, but all 
 the same Hassan was in a seventh heaven of 
 dehght. In lifting the jar he had touched her 
 body. He had smelled the odour of the Khedar 
 perfume, which she had taken from her step- 
 mother. His lips had almost come into contact 
 with her thick curls as they pushed forth under her 
 veil, — curls like those of the girl in Said's poem. 
 Indeed, he fancied she was the very image of the 
 fair lady whose charms he had heard sung to an 
 accompaniment on the Rababy that winter evening. 
 Strange, he mused, that her name was Sabha 
 (the Dawn), and that it was a white morning when
 
 HASSAN'S LOVE SONG 229 
 
 he jfirst met her ! Her face, now that he came to 
 think about it, was indeed hke the Dawn. And 
 forthwith he named his white-faced cow Sabha, 
 in order to have an excuse for calling out the name 
 of his beloved. How he yearned for her ! His 
 thoughts were full of her when ploughing, sowing, 
 reaping, or thrashing. Sabha was ever uppermost. 
 The black water-fowl with its white face was 
 Sabha ; every white flower, every white thing in 
 Nature reminded him of her and made his heart so 
 overflow with poetic thoughts that he improvised 
 a Uttle love song beginning : — 
 
 " Shuft is — Sabha fi tareek 
 Ghamat 'hassra fi Kalbi 
 Sabha sadrat jal fareek 
 Tamat il 'hassra ja nari. "* 
 
 Every morning Hassan went early to the well, 
 but never again could he meet Sabha there. It 
 was rumoured (neither could learn how it was that 
 the news got abroad) that they had met ; so 
 Sabha was no more sent to fetch water at an early 
 hour. Moreover, to cut short all talking, Abd 
 er-Rahman decided that she should no longer go 
 with the herds. Henceforth she was to carry the 
 milk and produce to the Jerusalem market in 
 company with other women and girls, and so be 
 always guarded. 
 
 It was not long before Hassan discovered that 
 
 1 "I have seen Sabha in the way. 
 My heart received a severe knock. 
 Sabha has gone and since that day 
 I suffer from the terrible shock."
 
 230 THE IMMOVABLE EAST 
 
 he could only meet her in the city, amidst the noise 
 of the streets and when the other women were 
 busy. You may be sure that he soon found a 
 pretext for going to Jerusalem. People flocked 
 there every Friday : some on a visit to the 
 Haram (the Mosque of Omar), others bent on 
 selling their animals. He knew that the doors of 
 the city were closed during prayer hours, from ten 
 o'clock until noon, that nobody could either come 
 in or go out, and he calculated that there was 
 every possibility of his meeting Sabha, either when 
 she was buying articles for a coming wedding of 
 which the whole village of Abu-Dis had been talk- 
 ing for days, or when she was waiting for the gates 
 to be opened. His plan was successful. He did 
 meet her ; but had merely time to exchange 
 glances, to assure himself that she still had sym- 
 pathy for him, and, ere he disappeared in the 
 crowd, to whisper the first two lines of his com- 
 position. It was evident that he must seek for a 
 better opportunity of telling her all that he had in 
 his heart. 
 
 IV 
 The moon was growing larger and the day for 
 the wedding was rapidly approaching. It was a 
 beautiful night in May, with a clear starlit sky. 
 Stretched at full length on the roof of his father's 
 house, Hassan dreamed of his beloved. For 
 several evenings he had heard singing and ulula- 
 tions, as the girls of Abu-Dis gathered on the
 
 HASSAN'S HAPPY DREAM 231 
 
 house-tops to practise the songs and dances they 
 were preparing for the coming ceremony ; and 
 now, once more, he thought he could hear the 
 music of song and dance. 
 
 He dreamed that he was looking on at a grand 
 rehearsal, and that Sabha was the most agile 
 dancer and the sweetest singer among all the per- 
 formers. Her silvery voice covered all the others, 
 and her solos, when she improvised before the 
 other girls, sounded like a concert of cymbals and 
 drums. Ah ! if only he could get a Uttle nearer 
 and once more tell her of his love. Listening 
 intently, he seemed to hear her words and the 
 others repeat them : — 
 
 " Nahun ibneiat mithle ilward la fatah ! 
 Kulmin shamna walamna rabahn alley fatah ! 
 Ya makhid is samra ya aima ya imkassah 
 Khotlak wahady min il baid titsabah wa titmassah." ^ 
 
 Then came a chorus of ululation. '* Lull-u-luU- 
 lull-u-luU-lull-u ..." it struck upon his ear, 
 and so loud, at last, that he woke with a start. 
 
 He could hardly believe that it was all a dream. 
 Everything, and especially the words of Sabha' s 
 song, had been so distinct. Surely it was an 
 omen ? And he found himself repeating the 
 lines one by one, in order to try to discover their 
 meaning. Was it not evident that the " dark 
 
 1 " Dark roses are fit for the lame and the blind ; 
 
 Who gathers white roses is never behind. 
 
 Unceasing the blessings are sent from above, 
 
 And mornings and evenings are filled with their love."
 
 232 THE IMMOVABLE EAST 
 
 roses " were the dusky-skinned girls of Abu-Dis, 
 who fell to the lot of the generality of lovers, " the 
 lame and the blind/' and that the choice "white 
 roses " included Sabha, who was merely waiting 
 to be gathered by some enterprising lover ? If 
 only he had the courage to gather her, — and with 
 her consent he determined to do so, — then the 
 blessings from Allah would be unending, and the 
 rest of their days would be " filled with their love." 
 Yes, he must be bold if he would possess his 
 beautiful white rose, otherwise his youth would 
 irrevocably sHp by and he would languish like the 
 young Hmedan of Said's poem. 
 
 Hassan's duties called him on the following day 
 to ^Ain Feshkhah, to gather rushes (dis) near that 
 Dead Sea spring with which to make the mats 
 for which Abu-Dis (the Father of Rushes) had 
 gained a reputation. It was late in the evening 
 when he returned home with his animals, and as he 
 approached the village, eating some bread and the 
 Dom-apples which he had gathered from an oasis, 
 the sound of singing told him that the customary 
 night's entertainment had begun. Putting his 
 cows and donkeys in a place of safety, he cau- 
 tiously approached on the house-tops, reached 
 the one where the singers and dancers had assem- 
 bled, and lay down in the deep shadow of a wall 
 to enjoy the marriage revel and " drink " the 
 songs of ** his dawn." 
 
 The girls had lit a bonfire and were dancing
 
 A PERFECT DANCER 233 
 
 wildly around it and a central figure, — no other 
 than Sabha herself, whose flushed face seemed to 
 her lover to be more glorious than ever as the light 
 from the ruddy flames fell upon it. She was 
 waving a coloured Mandeel (kerchief) high above 
 her head ; so that her broad sleeves slipped down 
 and revealed her alabaster-like arms, each adorned 
 above the elbow with half a dozen glass bracelets 
 of the best Hebron make. She bowed to her 
 companions : now to the right, now to the left ; 
 she jumped here and there ; she seized a naked 
 sword to strike an imaginary enemy, and, with 
 commanding gestures, threw it from one hand to the 
 other ; whilst her feet incessantly moved to the 
 music of her song and the circle of girls bowed and 
 danced and sang before her. Comely though 
 many of the others were, Hassan had eyes and 
 ears for no one save the leading singer. He could 
 hear the swish of her silken tassels as they tossed 
 wildly to and fro ; he could perceive her bare feet 
 as they ghded over the smooth roof. They seemed 
 like caresses to him. 
 
 Sabha now addressed a new song to the coming 
 bride : — 
 
 " Abiad, min ith-thalj beda ghabailki, 
 Aswad min il fahmi soda hawajebki 
 Kul Areesin in tallabki allal baab natirki 
 Yetla imhassar alia keflat hawasirki. " ^ 
 
 * " Your breasts are as white as the hills when it snows ; 
 Blacker than coals are your perfect black brows. 
 The candidates, lurking about your door, sigh. 
 Return and regret ; no one dares to come nigh."
 
 234 THE IMMOVABLE EAST 
 
 The ululations which followed were not calcu- 
 lated to quieten him. He resolved to act at the 
 very next opportunity, even if he should die in 
 doing so. Why not die fighting for his beloved 
 rather than languish away in inaction ? 
 
 In her wild dances Sabha's girdle had become 
 loosened and her head-veil had slipped. She 
 stopped a moment, giving the leadership to Helwy, 
 the next best dancer. As there were several men 
 standing by, Sabha retired to the shade of the 
 wall where her lover was lying to rearrange her 
 clothing, and, as decency requires, everybody 
 looked the other way, towards the dancers. 
 Hassan, who feigned to be asleep, was so near to 
 her that he could almost have touched her. 
 
 ** Ya Kheiti, — My sister," he whispered. " I 
 am with you morning and night." 
 
 Recognising him immediately, she put her 
 finger to her mouth and replied : — 
 
 " Huss ya Kheiji, — Hush my brother. As 
 soon as the wedding is over, we can meet again in 
 Jerusalem. I will buy perfume for my mother 
 at Hadj Abdallah's shop in the Suk el-Attarin, 
 next to the Suk el-Lahamin ; ^ and there we will 
 speak together." 
 
 In a moment she had fastened the red silk 
 girdle, fixed the veil with a great pin to her thick 
 raven hair, and hurried back to the dancers, 
 where she took up her post again. 
 
 1 The Butchers' Street.
 
 GOOD LOOKS AND COMMERCE 235 
 
 Hassan's heart was ready to burst with joy. 
 She had returned the love comphment. For 
 the second time she had called him by the sweet 
 name of brother, and she had appointed a meeting- 
 place in the great city where they could surely see 
 each other and, in all security, make their future 
 plans. 
 
 V 
 
 Sabha's growing beauty did not influence her 
 stepmother in her favour, especially as her own 
 daughter Hasna was small and very dark-skinned, 
 — so brown indeed that she received the nickname 
 of Abdy (negress). When Sabha came home from 
 the Jerusalem market, Kadriye's animosity used 
 to take the form of a searching examination of 
 her accounts, in order not to leave the girl any 
 chance of making a few coppers, as pocket-money, 
 out of her transactions. But Sabha was as good a 
 business woman as she was a dancer or singer. 
 Even an austere Oriental prefers to see a well- 
 mannered tradeswoman, and will willingly pay 
 a few extra paras if a smiling face looks at him 
 from behind a stall or basket of provisions and a 
 sweet persuasive voice invites him to buy. Con- 
 sequently Sabha always sold her milk or labban, 
 her hens or eggs much better than the plainer 
 featured and less elegant mannered Fellahat. 
 That she also contrived to make a little legitimate 
 profit for herself, in spite of her stepmother, you 
 may be sure. Sometimes a friend, knowing her
 
 236 THE IMMOVABLE EAST 
 
 reputation for being able to sell anything, would 
 give her goods to sell, and on these she was allowed 
 a small commission. Thus was she able to indulge 
 in those little luxuries to which every Eastern 
 girl aspires : small coloured beads and rows of 
 quarter Majidis pierced with holes and sewn on 
 her head-dress. 
 
 The few days which separated them from their 
 appointed rendezvous seemed like months to 
 Hassan, and the marriage rejoicings were wailings 
 in his ears. He could not bear to think of Sabha 
 displaying her beauty and skill to anyone save 
 himself. Yet, he often asked himself, what right 
 had he to lay claim to so superb a creature, — he 
 who was so powerless to carry her away ? His 
 only steed was a she-ass, fit for nothing save the 
 carrying of mats to the Jerusalem market. In their 
 flight — if ever she consented to that — the slow- 
 moving beast would be nothing more than a 
 nuisance. 
 
 At last the happy day dawned. Driving his 
 ass over the Mount of Olives, Hassan saw the 
 rising sun tinting the Holy City with beautiful 
 roseate colours. With the gilt cupola of the 
 Mosque of the Holy Rock reflecting the bright 
 rays of the sun, the Temple plateau void of people, 
 and the multitudinous minarets pointing to heaven, 
 El Kuds was to him the holiest of sanctuaries. 
 His love was going to be sealed in that immortal 
 city. " He ! He ! " he exclaimed, as he urged
 
 •^ 
 
 ^JO 
 
 o 
 
 ^ 

 
 FLOCKING TO THE MARKET 237 
 
 on his ass ; and he wished she had wings to carry 
 her over Kedron. But the beast of burden 
 responded neither to word nor stick ; slowly she 
 crept over the Jewish cemetery, down the slopes 
 of the mountain, barely passing the groups of 
 peasants whom they overtook on their way. 
 Among these were numbers of Siloam women, who 
 marched along below Absalom's pillar with baskets 
 on their heads, containing heaped up cauliflowers, 
 parsley and chard beet leaves from their watered 
 gardens. The more women he saw flowing to the 
 market the better he was pleased, for he knew 
 that the denser the crowd the more certainty 
 there was of his meeting with Sabha being unob- 
 served. On entering Bab Sitti Mariam (St. Mary's 
 or St. Stephen's Gate) the Fellahat, pouring in 
 on all sides, increased at every step. Moreover, 
 on that particular day, Jerusalem was full of 
 visitors and pilgrims of every nationality. 
 
 Hastening as rapidly as possible to the Bazaar 
 where mats are sold, Hassan set down his load. 
 Hardly had he done so than some foreign visitors 
 came and bought his four mats at a Majidi each, 
 and at the same time ordered ten more, as they 
 were furnishing several sets of rooms in the Greek 
 Convent. Promising to be at the same place 
 a fortnight hence, he hastened away to the 
 Friday fair near the Prophet David's Gate (Zion's 
 Gate) and found the market crowded with cattle, 
 donkeys, goats and sheep. Six Majidis were 
 
 17— (2131)
 
 238 THE IMMOVABLE EAST 
 
 offered for his ass, but he refused them, and, 
 after half an hour's waiting, seeing that nobody 
 came his way with a better offer, he drove his 
 animal to a Khan, where he paid fifteen paras for 
 it to be fed and looked after during his absence. 
 Then, with a rapidly beating heart, he hurried as 
 fast as the crowd would permit him to the corner 
 of the Suk el Lahamin and the Suk el Attarin. 
 
 Sabha was already busy there, choosing her 
 perfumes, a little pepper and cinnamon and some 
 anise seed for dishes of curdled milk. Nobody 
 of their village was about. Nevertheless, Hassan 
 acted with Oriental circumspection. He feigned 
 to buy powder and shot, telling the 'Attar ^ 
 of his game expedition to the oasis of the Dead 
 Sea. There were no formal salutations between 
 the lovers when they left the shop and walked up 
 the street, which was so narrow that not more 
 than two persons could walk abreast without 
 almost pushing into the articles hanging around 
 the shop doors. As soon as they were side 
 by side Hassan lost no time in making his brief 
 declaration. 
 
 ** Soon," he said, " I shall be leaving Abu-Dis 
 to go and live beyond Jordan with the tribe of the 
 Aduan. I can no longer stay in the village without 
 you." 
 
 Sabha blushed and, in her confusion, replied : 
 " Take me with you." 
 
 ^ Apothecary and perfume dealer.
 
 THE LOVERS' MEETING 239 
 
 Hardly, however, had the words passed her 
 lips than she retracted. 
 
 " Ye ! my brother, how do you think I could 
 leave my father and brothers, my work and my 
 far-away sister ? " 
 
 But the word which has passed the lips is master 
 of the speaker's thoughts. Hassan insisted that 
 he was ready to take her whenever she chose to 
 follow him. He had merely time to add that in a 
 fortnight he was to bring a fresh supply of mats 
 to the market, that she should bring all her spare 
 things with her, and that he knew a sure way of 
 attaining their object. Some Abu-Dis people 
 were coming down the street and left him but a 
 moment to slip into a by-way without being seen. 
 
 VI 
 
 Hassan and his father worked busily at the mats 
 for the next fortnight and Sabha went daily to 
 market. Sometimes she returned home at noon 
 but often, of necessity, she was later. Owing to 
 the gates of Jerusalem being closed whilst the 
 people were at prayer, she frequently missed her 
 chance of selling her produce to advantage. Her 
 stepmother's suspicious questions and looks when 
 she explained how it was that she had come home 
 late greviously offended her, so that her thoughts 
 often recurred to Hassan's projected departure. 
 Could she bear to let him go without her ? 
 
 On the eve of the Friday market, when passing
 
 240 THE IMMOVABLE EAST 
 
 Hassan's home, she saw the mats rolled up in 
 front of the door and wished that she could meet 
 him, in order to beg him to stay in Abu-Dis. Just 
 at that moment he came round the corner. As he 
 passed her he seized the opportunity to whisper : 
 " I shall be ready to start to-morrow. We will 
 meet at the same shop." 
 
 Late that same evening Kadriye made ready 
 the produce for next morning's market. Sabha's 
 basket contained butter, sour milk and eggs, 
 packed amongst olives, so that they would not 
 break against the milk-jars. Her exacting step- 
 mother estimated the possible price of every article 
 and ordered her to buy, in the Suk el Khawajat, a 
 piece of blue stuff for her sister Hasna. Should 
 the money not be enough, she was to pay the 
 remainder from her own earnings, " as her poor 
 sister was very badly off for clothes, etc., and 
 never had any chance of earning anything," 
 though, as a matter of fact, little Hasna was always 
 neatly clothed and had far more silver ornaments 
 than her elder stepsister. 
 
 Friday came and with it the usual crowds. 
 Rows of yelling and bargaining women filled the 
 lower quarters of Jerusalem. Women of Siloam, 
 the Mount of Olives, Bethany and Abu-Dis chat- 
 tered and quarrelled as they bought and sold. 
 Sabha, selling everything very quickly, explained 
 to her last customer that she was in a hurry to 
 get home. Her stepmother wanted her to work
 
 
 t/) 
 
 
 cq
 
 THE ELOPEMENT 241 
 
 and she would have to hasten before the gates 
 closed for prayer. As she had to buy the material 
 for her sister, she went up the town instead of 
 going towards Sitti Mariam. 
 
 Hassan, too, was busy selling his mats to the 
 customers in the Greek Convent. He then drove 
 his ass to the fair, where, before he had been 
 there more than a quarter of an hour, she was 
 sold for seven Majidis to a man of Bethel, north 
 of Jerusalem. He chose his customer with care, 
 for anyone from the east might have asked silly 
 questions : why he sold his ass, and so forth. He 
 was very glad of the chance of getting rid of the 
 animal at such a fair price. 
 
 With the ten Majidis for the mats and seven for 
 his ass, Hassan was a rich man and could start in 
 life for himself. His powder-horn was full ; his 
 small leather bag contained bullets and shot ; 
 his Shibriyeh was fixed in his girdle. He had left 
 his gun outside the gate, near Gethsemane, with 
 an old olive-guardian, as the soldiers at the gate 
 would not allow any armed Fellah to enter the 
 city. 
 
 Finding Sabha at the appointed meeting-place, 
 Hassan explained that he was indeed turning his 
 back on Abu-Dis that very day. Was she coming 
 with him ? . . , Sabha again hesitated. Should 
 she leave home and throw in her lot with another ? 
 Had she reaUy any right to complain ? Harsh 
 though her stepmother often was, she did not
 
 242 THE IMMOVABLE EAST 
 
 exactly illtreat her . . . On the other hand, her 
 stepsister was rapidly growing up and could 
 easily fill her vacant place. Yes, Hasna was 
 getting a big strong girl and would soon be able 
 to go to market. Besides, she was the preferred 
 one ... At the thought of freedom, Sabha's 
 heart began to beat riotously. Then, suddenly, 
 she gave her consent. 
 
 " Which way shall we leave, brother ? " she 
 asked. 
 
 Hassan indicated a quiet street out of the Bab 
 el 'Amud (Damascus Gate) and instructed her to 
 turn to the right and walk slowly, with her empty 
 basket on her head, towards the north, where he 
 would join her by the southern side. Then they 
 parted. 
 
 Half an hour later, Hassan and Sabha met at 
 Karm esh Sheikh. Both looked very embarrassed, 
 for now they belonged to each other. And yet 
 they were strangers. They had never been alone 
 together as at that moment. For a few hundred 
 yards they walked without speaking a word. 
 At last Hassan broke the silence. 
 
 " My sister," he said, *' anybody meeting us 
 will guess our situation at once if we continue this 
 embarrassment. People will see by our clothing, 
 our manners, and our speech that we are not of 
 their parts. Villagers know each other so well 
 and talk so much that our flight will be reported 
 at once. We must leave the main road and go
 
 AN AWKWARD POSITION 243 
 
 towards the Jordan. But we shall have to walk 
 quickly to reach the huts of the Ghawarny ^ 
 before nightfall." 
 
 StumbUng over the stony way, which Hassan, 
 fortunately, knew very well, the lovers made their 
 plan of campaign. They agreed to say that they 
 were married, but had quarrelled with their parents 
 on account of a stepmother ; and to everyone 
 inquiring whence they came they were to give the 
 name of a different place. 
 
 By the time they reached El Ghor both the 
 wanderers were very tired. Sabha had left her 
 basket with the empty milk-pots, etc., in a grove. 
 The nearer they approached the Jordan valley 
 the warmer it grew. Her red mantle was the 
 only superfluous article she decided to carry with 
 her. 
 
 Received with hospitality by the negro-arabs 
 above Jericho, each slept in a separate tent : 
 Sabha with the women and Hassan with the men. 
 The older Bedawiyat, after hearing their tale, 
 wisely shook their heads and spoke about a 
 Khatify, ^ though Sabha had sworn that they were 
 newly married and were going to see the land 
 which '* her husband " had rented from the Aduan 
 in the autumn. The younger women and girls 
 fully believed her and did not see why it should 
 be otherwise. But the men agreed with the elders. 
 They had noticed the lovers' tell-tale glances. 
 
 ^ Jordan Valley Arabs. ^ Elopement.
 
 244 THE IMMOVABLE EAST 
 
 Some remarked that the young man was nicely 
 shaven and looked very much like a sinner. More- 
 over, appearances were against them. The woman 
 carried practically nothing ; the man was without 
 agricultural implements, — he had not even a 
 sickle. However, that was their business. " May 
 Allah level their road," wished the sceptical ones. 
 Everyone had a right to a chance to live. And so 
 the Ghawarny feigned to believe the story which 
 had been told them and decided to indicate the 
 best way on the following day. Should pursuers 
 come, they (the Ghawarny), having given this man 
 and woman food and lodging, having eaten 
 " bread and salt " with them, would be obliged 
 by the laws of hospitality to deny that they had 
 ever seen them. 
 
 VII 
 
 Early next morning, Hassan and Sabha were 
 on their way towards the Jordan. Their conver- 
 sation centred around the impression produced at 
 Abu-Dis by their flight. Abd er-Rahman and 
 Kadriye would probably ask the women late in the 
 evening if they had seen her, and on being told 
 that they had not set eyes on her since morning, a 
 messenger would be sent to Bethlehem, to her 
 grandmother's, to inquire if she were there. 
 Unless they waited a day or two to see whether 
 she came back. As to Hassan's father, he would 
 probably conclude that, as the boy was fond of
 
 ADMITTED AS " MATNUB " 245 
 
 hunting, he had gone to the desert with some 
 Sawahry ^ with whom he had been on expeditions 
 before. There was no need to be anxious about 
 the ass, which he had perhaps left in safety in the 
 Khan. In short, Hassan and Sabha concluded 
 that they were safe for a day or two more, until 
 they were far out of reach. 
 
 The lovers were not very far out in their pre- 
 dictions. When the people of Abu-Dis found that 
 the two young people had eloped, every woman 
 knew more about the past — the mysterious meet- 
 ings near the well, in the town, and on the road — 
 than was possible. Kadriye was deeply grieved 
 at the loss of the money from the last sale and at 
 having to find someone to replace Sabha' s cheap 
 labour. But she had observed the girl's sullen 
 demeanour and expected the worst. Abd er- 
 Rahman was really very much affected. He did 
 not realise until then how much he loved his 
 eldest child. He bitterly regretted his want of 
 affection and secretly blamed Kadriye for having 
 treated the fair grown-up daughter too harshly. 
 
 Meanwhile Hassan and Sabha travelled on 
 beyond the Aduan (their alleged destination) 
 until they came to the Beni-Sakhr, up on the 
 plateau of Moab. On asking this tribe to admit 
 them as Matnub^ they were received with joy, 
 and a tent (the cost of which was covered by 
 contributions) was given to them. Furniture, 
 
 1 Bedawin. ^ Naturalised subjects.
 
 246 THE IMMOVABLE EAST 
 
 an old carpet and the most necessary articles for 
 their household were also provided in a similar 
 way. Hassan took down his turban and made 
 it a flying head-dress (Kafiye). Sabha was trans- 
 formed gradually. Her short Fellaha skirts were 
 lengthened inch by inch, and with her spare money 
 she bought a black mantle, the indispensable 
 garment of every Bedawiye. Her red one, in 
 memory of the old days, she retained only for 
 indoor use. Hassan soon proved himself to be a 
 first-rate hunter ; consequently he received from 
 his comrades a fully equipped horse and, later, 
 joined them on their war expeditions. 
 
 Sabha brought up many children among the 
 Beni-Sakhr and never told anyone of the story of 
 her beloved Hassan's devotion until many years 
 had passed and the people of Abu-Dis had long 
 regarded them as dead, — the victims of Said 
 el-Ma 'ati and his Rababy.
 
 XIV 
 
 SONG AND DANCE IN THE EAST 
 
 I 
 
 Songs and dances, as well as music and poetry, 
 or proverbs and stories, may be called the intellec- 
 tual treasures of the inhabitants of Palestine — 
 treasures inherited from ancestors reaching back 
 to the dawn of history. Superficial observers have 
 sometimes remarked that their songs are mere 
 repetitions, their music monotonous wailings, and 
 their instruments primitive, indicative of a nation 
 in the lowest stage of civilisation. But many 
 writers forget that the primary cause of this state 
 of affairs is to be found in the absolute belief of 
 the Arab in the divine revelation of every human 
 gift, marking men superior to the brute. Thus, 
 to him the calem (pen) is of divine origin.^ 
 Why then change it ? he asks. A typewriter 
 is ungodly, — an occidental invention. Books 
 other than the Koran are wicked ; singing at 
 prayers and dancing at a time of devotion have 
 been inspired from above, and no true believer is 
 allowed to admit new methods. Moslems are 
 faithful and punctual to the law and tradition 
 received from ancestors, and though we neither 
 admit nor submit to such inexorable obstacles to 
 progress, we cannot refrain from admiring their 
 constancy. What have occidentals done regarding 
 
 ^ Sura Ixviii. 
 
 247
 
 248 THE IMMOVABLE EAST 
 
 " forbidden graven images " ? Not only are 
 they everywhere in our streets and on our 
 pubHc monuments — but even churches are filled 
 with them. The Moslem bows down to fate, 
 or orders given in the sacred books, the Torah as 
 well as the Koran, and cannot follow innovations. 
 God ordered Noah to build an ark and gave the 
 dimensions. ^ Now, not only Moslems but even 
 Christian oriental sailors believe that it is contrary 
 to divine laws to build ships over 300 cubits long. 
 Musical instruments, songs, dances, were invented 
 by Jubal, 2 and it is transgression of the law to 
 admit other ways. As the law of Moses is 
 admitted by every true Israelite, every true Mos- 
 lem must strictly observe the Koran, which is 
 both a civil and a religious code. 
 
 In Islam we find a greater respect for the letter 
 of the law of Moses than amongst the alleged 
 dispersed tribes of Israel. The song of Moses 
 is a glorification of the supreme power of Jehovah. ^ 
 The Blessings of Jacob and Moses prophesy* 
 war and wealth. Miriam and the women, singing 
 in antiphony, proclaim the triumph of Israel — 
 after the destruction of Pharaoh in the Red Sea.^ 
 Let us take an example. The modern Arab 
 Kaseedy is a song of expedition glorifying the 
 crushing of enemies, and the establishment of the 
 victorious tribe ; the Exodus of the Beni-Helal 
 
 ^ Genesis vi. 14-16. ^ Genesis v. 21. ^Deuteronomy xxxii. 
 * Genesis xlix. and Deuteronomy xxxiii. 
 6 Exodus XV. 20-21.
 
 THE ZOOMARA 249 
 
 from Nejd, passing by the Holy Land and fighting 
 its way, till the final establishment in Tunis, 
 resembles the Exodus of Beni-Israel by Sinai to 
 the Holy City. A passage from this Kaseedy 
 runs as follows : — 
 
 " Benadi il imnadi fi Dawaweer Abu-'Ali, 
 Sultan Hassan Yoin el Khamees yesheel, 
 Wa inkan endhum hurmuttin ajnabie 
 Yenadiha la ahelha min gher jameel 
 Wa inkan endho bint amo haleelto 
 Daneelha 'oj il rkab itsheel 
 Wa taran bint it 'am tusbur 'alla-j-jafa 
 Wa amma-1 gharibey bidha didleel 
 Walli endo muharatin ma tittaba'ak 
 Yehot 'aleiha sarj ma yen adal ma yameel." * 
 
 Musical instruments, especially the Neiye and 
 the Duff, are characteristic and unchangeable 
 instruments used from time immemorial. 
 
 The Neiye, also called Zoomara, is a double- 
 reeded wind instrument, generally used by shep- 
 herd boys but often also by camel-drivers ; and I 
 have often noticed how the animals in Palestine 
 are charmed by its limited scale of notes, repeated 
 hour after hour. My special attention has always 
 been called to this primitive instrument, which I 
 do not hesitate to call Abu-Zemoor, the father of 
 
 1 " The Herald goes round the camp of Abu-Ali, and shouts 
 Sultan Hassan decamps on Thursday. 
 If you have foreign wives 
 Send them back to their people. 
 If your wives be your cousins, 
 Prepare the crooked necked (camel) for them. 
 For a cousin supports trials with patience, 
 And the foreigner wants persuading. 
 Whoever has an unbroken filly. 
 Saddle and equip it well." ...
 
 250 THE IMMOVABLE EAST 
 
 musical instruments, and for some obvious reasons. 
 With its very few notes, dull to occidental ears, 
 it can raise passionate flames in the heart of the 
 Fellaha girl, just as the wailing tones of the 
 one-stringed Rababy can kindle the passion of a 
 young man, and lead to an elopement, ^ with as 
 
 (Generally the Neiye or Zoomara is made of reeds, but some- 
 times it is formed with the wing-bones of the Nisr. The mouth- 
 pieces are movable and attached with strings, and like all the 
 other strings which hold the two reeds together, they are 
 strengthened with pitch. The mouth-pieces are called Banat — 
 the daughters.) 
 
 much ardour as can the most enchanting occidental 
 flute, or the skilled and dexterous vioUnist of the 
 West playing on a Stradivarius. And if the 
 Western bursts into tears when he hears " Home 
 Sweet Home," the Oriental melts at the thought 
 of " My Mountain home, my whitewashed dome." 
 And has not this same Zoomara, which has en- 
 chanted the under-developed Palestine Fellah 
 for ever so many generations, also been a comfort 
 to millions of Christians who still hear " the 
 sweet singer of Israel " but are not aware that his 
 Psalms were composed to the accompaniment of 
 the Neiye ? 
 
 When David brought the ark to Jerusalem he 
 delivered the first psalm to thank Jehovah, 
 
 * See The Wooing of Sabha, pp. 218-246.
 
 BLOWING A PSALM 251 
 
 " Sing unto him, sing psalms unto him." ^ The 
 Hebrew wording is Sheeroo-loo zamroo-loo — that is 
 sing a " She'er " to him, blow a Zoomara to him. 
 Now, a fellah blows the Neiye and the identical 
 word "Zamroo "is used. Again, in Psalm Ixxxi. 
 we find the words, " Sing aloud unto the God 
 our strength, howl unto the God of Jacob. Take 
 a Zamra (the English version says psalm) and 
 bring hither a timbrel (duff) the fine harp with the 
 psaltery." In Hebrew '^ Psalm" is "Mazmoor," 
 indentical to the modern Arabic, meaning *' played 
 on the Nei'ye or the Zoomara." We also read, 
 "Let him praise his name in the dance, let them 
 sing praises unto him with the timbrel and the 
 harp," 2 — in Hebrew, " Yehlaloo bima^hool 
 biduff wabi Kanoot yezmaroo-loo." 
 
 Palestine proverbs are always based on incidents, 
 and a proverb has almost always a small story 
 attached to its origin. The origin of the proverb, 
 *' Adob ibneiak zamarr — Now, your son shall 
 blow " (that is on the neiye) is as foUows : "A 
 man told his neighbour who was going to town to 
 bring a zoomara for his son. * Very well,' replied 
 the other. So he went on his journey, but forgot 
 all about the commission. The next time he was 
 about to set out, he was again asked to bring the 
 instrument. ' All right,' he said. But he again 
 neglected to do as his neighbour had asked him. 
 The third time he left home, the man handed him 
 
 1 I. Chronicles xvi. 9. ^ Psalm cxlix. 3.
 
 252 THE IMMOVABLE EAST 
 
 thirty paras for the much desired reedlets. * Adob 
 ibneiak zamarr — now, your son shall blow/ said 
 the witty neighbour, as he received the money. 
 And, sure enough, in the evening the much 
 coveted object was in the hands of the delighted 
 boy." Oriental sagacity has placed the moral 
 education of the nation, in their proverbs. 
 
 Though the days of Arab splendour are gone, 
 when generous and erudite Khalifs of the Omniad 
 and Abbasid dynasties, in the marble palaces of 
 Damascus and Bagdad, royally bestowed wealth 
 on poets for a single verse, — though Arab litera- 
 ture declined during the dark ages, when the con- 
 queror of the north threatened to crush the nation 
 out of existence, yet, thanks to the vivacity of the 
 language and the constant efforts of the intellectual 
 centres of Damascus and the world- famed El-Azhar 
 at Cairo, Arabic has incontestibly proved that it 
 is firmly rooted. The language has survived 
 political disaster and, thanks to this energy, we 
 are able to read the mentality of the people of 
 former ages, vividly preserved in immutable 
 manners, songs and melodies. 
 
 The Palestine mother sings to her baby in the 
 cradle as Samuel's mother did ; a woman sings 
 when grinding her corn as the Israelite of Isaiah's 
 days ; with Jephthah's daughter or with Miriam, 
 the very duff is used to praise great feats. Under 
 the vine and fig tree they sing as in the days of 
 the judges. Men and women are separated in
 
 THE HOUSE 253 
 
 joy and in sorrow, as of old. From generation to 
 generation the father faithfully transmits his 
 wisdom to the son and the mother teaches her 
 daughter, the way she learned from her mother. 
 Age is so respected that it is a transgression to 
 dare to change a single word, a single colour. 
 
 These are some observations concerning a family 
 group in a well-known Judaean village : — 
 
 Miriam and Abdallah were cousins, and had 
 been brought up in the same house. They had 
 grown up side by side — and their manners were 
 the same. How could it have been otherwise ? 
 For not only were their fathers brethren, their 
 mothers also were sisters. Each family hved in a 
 room, which every one pompously called " his 
 house." But does not the tent-living Bedawy 
 call his tent or hut by the same name ? " Beit " 
 House — means as much as hearth in the English 
 language. These two houses were nothing more 
 than two rooms, the doors of which opened into a 
 court-yard, itself surrounded by a wall on which 
 were stuck sharp thorn-hedges, ^ to protect the 
 herds and keep out thieves or wild animals by night. 
 
 As the cousins were of the same age and the 
 mothers Hved on good terms, Miriam and Abdallah 
 were almost always together. The herds, the 
 land, the gardens, the poultry, belonged to their 
 parents in common, consequently, whether at 
 
 ^ Cf. Micah vii. 4. 
 
 l5— (2131;
 
 254 THE IMMOVABLE EAST 
 
 work or at rest, there was hardly a moment they 
 did not spend in each other's company. When the 
 two mothers rose long before dawn, to grind the 
 daily flour on the handmill, they worked together, ^ 
 and sang the songs they had learned from their 
 mother and which, to judge by the wording, may 
 be traced as far back as history. One of these 
 songs, sung in long-drawn tones, ran as follows : — 
 
 " In my father's house there are riches. 
 Black negroes go quietly about to work. 
 The days of my youth when visitors met 
 As the fruits of last year have vanished." 
 
 Half slumbering the children retained the wording 
 — and when at play they repeated the song, which 
 in their turn they handed on to their offspring. 
 
 In the cradle they heard the mother's lullaby : — 
 
 " Helwy mattat, mattat. La Walla salamet ha. 
 Bukra tokol Khurfeshy, ilU btutkur fi jozetha." ^ 
 
 Or else, as a variation, the other mother would 
 sing :— 
 
 " Nami ya 'eni, nome il hinna ; 
 La tashufi adna danna. 
 Ya'h mik Illah, dumti fi sa'tik. 
 Jufi bima'dik Illah es-sama." ^ 
 
 Miriam and Abdallah had also heard children's 
 songs from the neighbours, and being very keen 
 to learn songs of all kinds could at once repeat them. 
 One such song was as follows : — 
 
 1 Matthew xxiv. 4L 
 
 2 " Helwy is dead ! No ! God save her ! 
 She has perhaps eaten an artichoke 
 Which has stuck in her throat." 
 ^ " Sleep, darling, sleep in peace ; 
 May you never have sorrow. 
 God will protect and give happiness. 
 God in heaven grant your prayer."
 
 A DOGGEREL 255 
 
 " Ya Kammar, ya hadi ya munawer alla-1 hanady, 
 Awlad Khamsy, sitty, belabu ta'ht id dikky." ^ 
 
 Betimes they astonished their companions by 
 singing unknown doggerel rhymes which they had 
 picked up somewhere : — 
 
 " Saranda'h ya saranda'h 
 Tool ik-tareek mana amda'h 
 Bamda'h sitti Safiy6 
 Im 'ekoos il imdaliye 
 Dalatni 'alia bab el-beer 
 A'tatni shambar hareer 
 Kalatli bifarhat amin 
 Darabt il-Kooz bitufa'ha 
 Til'oo Khawati rama'ha 
 'Hamleen is-sawany 
 Khataftli Siniye 
 Hamra wamakliye 
 Ajat Khalti is-sarraka 
 Sarkat min warai 
 Wuk'at min Kafai 
 Fi Tamar wa hinna 
 Tamoot il 'ajooz 
 Watedal il kinna." ^ 
 
 1 " Oh moon I calm guardian who giveth light to man, 
 We are five or six children playing under a belt." 
 
 2 " Saranda and Saranda, 
 I meditate all the way. 
 I think about granny Sophy, 
 Limping on her crutches. 
 She showed me the way to the well ; 
 Gave me a silken shawl. 
 She told me with joy : 
 Strike the cymbal with an apple. 
 My sisters came in a hurry, 
 Carrying great dishes. 
 I snatched one of them, 
 Bearing roast and fried food. 
 My thievish aunt came that way 
 And stole one behind me. 
 She fell behind me 
 Amongst dates and henna. 
 When the old one dies 
 The daughter-in-law will remain (at home)."
 
 256 THE IMMOVABLE EAST 
 
 As Miriam and Abdallah grew up their ambition 
 was not to invent new songs but to retain the old 
 ones. After a long summer without rain, pro- 
 cessions went round the village, the women and 
 children imploring for pity : — 
 
 " Ya Rabbi itbill ish-shartoota 
 Kabbel in 'hamel Kabbel in-roo'h 
 Kabbel in- 'hamel 'a Musser 
 Fi Musser ma navra'sh. 
 
 Ya Rabbi itbill ish-shaly 
 Wa ma'hna te'htak Khaiyaly 
 Ya Rabbi ma hoo battar 
 Yalla Karamy lal mattar." ^ 
 
 Another year, when all the orchards were full 
 of the most luscious fruit, many families of Jerusa- 
 lem and Bethlehem came out to camp for a few 
 weeks and ** live on fruit," — an evident imitation 
 of the feast of booths ^ and the Hving under vine 
 and fig-tree. ^ Miriam and Abdallah, always ready 
 to learn, made friends with the town children and 
 from them learned many songs which were new to 
 them. In the towns, where Jews and Christians 
 are more common, the children said they rarely 
 made friends with those of another creed and 
 
 ^ " Oh, Lord ! wet our veils 
 Before we load and start ; 
 Before we start for Egypt. 
 What awaits us there ? 
 
 " Oh Lord ! wet our mantles. 
 We only act by your order — 
 Oh Lord ! It is not through pride. 
 We honour, O God, your rain ! " 
 
 2 Leviticus xxiii. 42 and Nehemiah viii. 14. 
 » I. Kings iv. 25.
 
 EASTER-SONGS 257 
 
 often sang one against the other. The Moslems 
 would sing : — 
 
 " Ya Nasara, ya Yahood ! 
 'Eet-kum 'eet il kurood 
 'Eet na 'eet in-Nabi 
 Fatrae jabbat sabi 
 Samato 'Abd en-Nabi 
 Khabatto bil-Khabaye 
 Ta'mato zalabiye, etc." ^ 
 
 The Christian children of Bethlehem or Jerusa- 
 lem, to rally the Jews, turned against the Yahood 
 with the words : — 
 
 " Ya Yahood ! Ya Yahood ! 
 'Eet kum 'eet-il kurood 
 'Eet na 'eet il Masee'h 
 Wal Masee'h fadana. 
 Bidammo eshtarana 
 Ma dean ilia dean il Masee'h 
 Wa fath in-noor wa 'esadna 
 Wa hatha Kabr Seiedna 
 Seiedna 'Eesa-1-Masee'h 
 Ehna ilyome fara 'ha 
 Wal Yahood 'hazana," etc. ^ 
 
 1 " Oh, Nazarenes ! oh, Jews ! 
 
 Your feasts are goblin feasts. 
 Ours are for the Prophet. 
 Fatmy (his daughter) had a son, 
 Whom she called Abd-en-Nabi. 
 She hid him in the wheat-trough 
 And gave him oil -cakes there." 
 
 2 " Oh, Jews ! oh, Jews ! 
 
 Your feasts are goblin feasts. 
 
 Ours are for Messiah, — 
 
 The Messiah who redeemed us. 
 
 With his blood, he bought us. 
 
 Messiah's religion is the only true one. 
 
 Light shone from his grave. ' 
 
 The grave is Our Lord's 
 
 Our Lord Jesus the Messiah. 
 
 We rejoice on this day (whilst) 
 
 Poor Jews are sorry." 
 ' A reference to the Holy Fire of the Greeks, which is alleged 
 to come down from heaven into the Holy Sepulchre on Maunday 
 Saturday.
 
 258 THE IMMOVABLE EAST 
 
 These children also taught Miriam and Abdallah 
 round games in which all joined and sang in a 
 circle. Antiphonally the two groups sang the 
 words : — 
 
 " 1st. Ya Fatmy, y a 'onha 
 
 Fain ij jamal ? 
 2nd. Fil ma'ssara. 
 1st. Shu biyokul ? 
 2nd. Habbet durra. 
 1st. Shu beyeshrub ? 
 2nd. Nuktek nada. 
 1st. 'Ami, 'Ami ba'd amak ! 
 
 Bitjawezneesh bintak ? 
 2nd. Bajawzek iyaha 
 
 Bitebool wa zemoor 
 
 Min Halab la Stambool." ^ 
 
 The town families also brought musical instru- 
 ments with them, such as the Kanoon, a stringed 
 instrument resembling the stringed Kanoot, or 
 harp of David. ^ But this was only played in the 
 evenings by the men. Another of their instru- 
 ments was the Kamanjy, a small fiddle which 
 differs from the Fellah Rababy. The body of the 
 former is made of a coco-nut covered with sheep- 
 skin and has several chords, whilst the latter has 
 
 1 " 1st. 
 
 Oh, Fatmy ! homage to you ! 
 Where is the camel ? 
 
 2nd. 
 1st. 
 
 The camel presses oil. 
 What does he eat ? 
 
 2nd. 
 1st. 
 
 A grain of durra. 
 What does he drink ? 
 
 2nd. 
 1st. 
 
 A drop of dew. 
 
 Uncle, uncle, dear uncle, 
 
 2nd. 
 
 Let me have your daughter. 
 I will give her to you 
 Accompanied by drums and ne'iyes 
 From Aleppo to Stambul." 
 
 ' I. Samuel xvi. 
 
 23.
 
 MUSICAL INSTRUMENTS 259 
 
 only one string, is much bigger and square in 
 shape. But neither the Kamanjy nor the Kanoot 
 were for Miriam or Abdallah ; their instruments 
 were the Duff/ or tamboureen, the Durbukky, 
 or the S'hoon (Cymbals), and with these they did 
 their best to encourage the dancers. 
 
 When Autumn came and all the visitors had left, 
 the two children continued their musical studies 
 and by dint of practice soon became recognised 
 as the most expert singers and dancers in their 
 village. Whenever there was a wedding, a pro- 
 cession for rain, or a burial, they were among the 
 guests. 
 
 As they grew older, they earned a few coppers 
 by small sales at the Bethlehem market and 
 thus were able to buy the necessary materials for 
 making musical instruments. Miriam became the 
 happy possessor of a Duff, and Abdallah not only 
 purchased a Neiye and a Yarghool — but also 
 bought a cheap Soofara and a Shabbaby, 
 single reeded blowing instruments. But he 
 especially prided himself on a home-made 
 Rababy. His favourite song was a Kaseedy 
 of the Zeer, an old Arabian tale which runs as 
 follows : — 
 
 The factions of Kase and Yaman have been at 
 war. Murra, in the north, is conquered by the 
 Tobba Hassan of the Yemen. (The Tobbas of the 
 Hemyarite dynasty reigned in the fourth century 
 
 ^ Exodus XV. 20.
 
 260 THE IMMOVABLE EAST 
 
 A.D. Tobba Hassan was fifteenth prince, from 
 236 to 250 A.D.) The Tobba wants the beauti- 
 ful girl Jaleely to wife. But Jaleely is betrothed 
 to Klabe of the Kase faction. Yet they must 
 submit and send Jaleely with forty camels. 
 Every camel has a tiiple chest, with two com- 
 partments containing clothes and jewels, and, in 
 the middle, a hidden knight to kill the Tobba 
 when introduced into his castle. An old 
 necromancer is called and sings : — 
 
 " Takool il 'ajooz illathi Shahtat. 
 Ma'an tazeel el 'anawi il sudoot 
 Ya Tooba 'Hassan in'em Wajood. 
 Wa erkab wa tared fok 'alia inhood. 
 Ya jibu-1 Jalleely, lajlak khadeemy. 
 Bi Khadin a'hmar wa jooz 'eyoon sood. 
 Wa yasba 'ha ya Tooba', ya Khalbooz fatha 
 Wa fi yad is-seiegh kul yome yesna'oo. 
 Wa ya badenha, ya Tooba' ya shillet 'hareer 
 Wa fi yad im 'allem kul yome yet la 'oo 
 Wa ya 'unkha ya Tooba' ya 'unk el-ghazal, 
 Wa ya thumha ya Tooba' ya Khaten thahoob 
 Fi yad es-seiegh-Kul-yome masn'oo." ^ 
 
 Tobba Hassan goes and receives the bride — 
 but after much fighting is killed in battle, and 
 
 1 " The old woman says, I witness 
 
 Thou mayst adorn the captive, the sealed. 
 Give in abundance, oh Tooba Hassan. 
 Ride and gallop on women's breasts. 
 Let them bring Jalleely, the captive, 
 With red cheeks and coal-black eyes. 
 Her fingers, oh Tobba, as silver appears 
 In the hand of the smith, daily renewed. 
 And her body, oh Tobba, a silken roll 
 In the hand of the weaver, daily refreshed. 
 Her neck, oh Tobba, just like a gazelle, 
 Her mouth, oh Tobba, a ringlet of gold. 
 Daily repaired by the goldsmith's hand."
 
 GIPSIES 261 
 
 Jaleely comes back to her tribe. Her beauty, 
 however, causes much bloodshed. The faction 
 continue to fight : Jassas, the Chief of the adverse 
 party, against the Zeer, a son of the Jaleely. The 
 Zeer is victorious and, as a final condition, con- 
 demns the descendants of Jassas to ride only on 
 donkeys. Now, the Gipsies are those descendants 
 and they stiU curse the Zeer : — 
 
 "Yen 'al Abu-1-Zeer 
 Illi rakabna hameer." ^ 
 
 Whereupon the Fellahin, because they received 
 cows with which to plough, answer : — 
 
 " Yen 'al Abu-1-Jassas 
 Illi hamalna massas."^ 
 
 (It will be noticed by the student of these 
 Kaseedies and popular songs that their authors are 
 referred to by the bard as either He or Mohammed. 
 It is not the poet but the subject which counts.) 
 
 II 
 
 Smallpox broke out in the village and the eight- 
 year-old Can'aan, the child of a neighbour, became 
 dangerously ill. His mother vowed that should 
 he recover she would offer a sacrifice to El Khadr. ^ 
 Her prayers being granted, she invited friends and 
 neighbours to join in a procession to the Convent, 
 
 1 " Cursed be the father of Zeer, 
 
 Who made us ride asses." 
 
 2 " Cursed be the father of Jassas, 
 
 Who provided us with goads." 
 
 ' Cf. I. Samuel i. 11.
 
 262 THE IMMOVABLE EAST 
 
 which, though Christian and dedicated to St. 
 George, is acknowledged by Moslems. Among the 
 guests were Miriam and Abdallah. All along the 
 way the latter entertained the party by playing 
 on his Neiye. Miriam, in her finest attire, led the 
 girls and, like Jephthah's daughter, did not forget 
 to bring her Daff. When the men were busy 
 preparing the lamb and the rice, the girls gathered 
 around Miriam, who was dancing her Me^hla, ^ 
 swinging her body to and fro — and now and then 
 knocking on her Duff and accompanying it with 
 songs and hallelujahs until she was flushed. 
 Her flying curls around her forehead impressed 
 even the young men ; whilst the girls, delighted 
 to encourage her, clapped their hands at every 
 third note. At last Miriam sat down quite 
 exhausted, though none the less admired by her 
 companions. 
 
 On the way back, whilst sitting down awhile 
 near the " sealed fountain " at the Pools of 
 Solomon, a long-haired Dervish passed. He 
 paused a few moments and entertained the com- 
 pany with a song which related, in harmonious 
 rhyme, the troubles of Joseph with his brethren. 
 It opened as foUows : — 
 
 " Wa ramoo la Beer Jibrin 
 Mallaan Heiyeya multameen." ^ 
 
 Abdallah' s good memory and quick ear retained 
 
 ^ Judges xi. 34. 
 
 2 " They threw him to Beer Jibrin, 
 Full of different kinds of serpents."
 
 A ROMANCE 263 
 
 the words and tune, and on returning home he 
 set to work to sing the song to an accompaniment 
 on his Rababy. 
 
 Abdallah had heard of the seven Mo'alakat 
 hung in the Kaaba at Mecca, and his ambition was 
 to retain as much as possible of all such songs. 
 He began, at first, with short verses ; and thus 
 his memory became very retentive. He quickly 
 learnt how to sing the No'h or lamentation songs ; 
 and he was also considered to be very good at 
 singing a certain Mawaal, or romance, supposed 
 to be sung by his lady love and beginning thus : — 
 
 I I ^^ ^--^ 
 
 -^- ^ -^- ^ — » -^ • ^ 
 
 " Wa la man ya ghib il-Kamar, ma newlak il muftaTi." 
 " And when the moon has set I'll hand the key to you." 
 
 i 
 
 5 
 
 ~cr 
 
 - _ ^ * -J- ' 
 
 " Ah ya lail ah ya lail ah hay." 
 Dear, oh night, dear, oh night, oh dear ! " 
 
 His town friends' Mawaal were sung differently. 
 " Ya lail " — was drawn out three or four times the 
 length of Abdallah's " lail." Risk, his town 
 friend, used to put his right hand to his temple as 
 though to hold his head for the effort which the long 
 drawn-out " lail " required from his whole being. 
 
 The following summer brought much work in 
 the field, at the lime-kiln, at the olive harvest, and 
 on all these occasions songs to encourage the 
 workers were very welcome. At the last
 
 264 THE IMMOVABLE EAST 
 
 olive-gathering boys and girls worked and repeated 
 a song opening with the words : — 
 
 " Ya Zeitoon eklib lemoon ; 
 Ya lemoon eklib zeitoon," etc. ^ 
 
 During the long winter evenings the young 
 people played all kinds of games, but She'er were 
 more welcome, as everybody could appreciate them. 
 Rabee brought new marriages. Miriam, ever 
 ready to use her sweet voice, was again the leading 
 figure in the dances in the evenings after the day's 
 work. As if bowing to the moon, she opened the 
 seven nights' ceremonials by one of the oldest 
 marriage songs, addressing the bridegroom thus : — 
 
 " Tull ib-Kamar wal Helali 
 Wal Nijme ish-sha'ale. 
 Walli bifoot ir-rafaiik 
 Yerkhass wallow kan ghali. 
 LuU-u-luU-u-lull-u-," etc. 2 
 
 Then, turning towards the bride, in her own circle, 
 she smiled as she slightly changed her voice and 
 sang these verses : — 
 
 " Khaatmik ya maliha arinn bidaket in-nooba. 
 Inhoodki hal beed mithil thalj ma'hsooba 
 Sarat il kheel marsooje wamarkooba 
 Bint il ajawid ilia ibn is-saied matlooba — 
 Lull-u-lull-u-luU-u," etc. 3 
 
 1 " Olives turn into lemons ; 
 Lemons turn into olives ! " 
 2 " The moon appeared, that crescent 
 And the flame-kindling star. 
 Whoever hurries to leave his friends 
 Loses his value though he be rich. 
 Lull-u-lull-u-lull-u," etc. 
 2 " Your ring, oh fair one, rings as music. 
 
 Your breast is a white place all strewn with snow. 
 The horses are saddled and the riders have started. 
 The nobleman's daughter is asked for the Lord."
 
 HOLY STANDARDS 265 
 
 When Eed el-Kebir, the spring feast, with 
 processions to the Sakhra (the Holy Rock in Jer- 
 usalem) and the succeeding feasts to Nabi Moosa 
 came round — the young people expressed a wish 
 to join the pilgrimage. The Standard, dedicated 
 to Seidna 'Omar Ben Khattab, was brought forth, 
 and with all the instruments, cymbals, and drums, 
 the valid villagers set forth. Not only men and 
 boys, but women and girls followed in the rear. 
 As they approached the wall of the Holy City, 
 and as Saiara (processions) after Saiara from all 
 the villages, with their instruments and standards, 
 poured into the town, a holy enthusiasm seized 
 the crowds. The men, half-naked, di'ew swords 
 and began to strike their bodies until blood 
 gushed forth, and all the time they wildly called 
 on their saints and prophets. What Bible reader 
 could fail to compare these savage scenes to those 
 which the Prophet Elijah contemplated when the 
 desperate prophets of Baal ^ expected wonders of 
 their deity ? Soon the Saiaras filled the streets. 
 Dervishes of all classes danced with all their 
 energy before entering the sanctuary ;2 women, 
 arm in arm and by threes and fours, followed 
 singing at the top of their voices. 
 
 When, on the following day, the ceremonies 
 were over in the temple-court, the Saiaras set 
 off again with the Beyrack, the holy standard of 
 
 1 I. Kings xviii. 28. 
 a Cf. II. Samuel vi. 14.
 
 266 THE IMMOVABLE EAST 
 
 Moses, for the three days' feast in the wilderness of 
 Judah.i Very trying to all were these feasts and 
 very glad everybody was to return home and begin 
 their daily work again. 
 
 At harvest time the families of both Miriam 
 and Abdallah went down to the plain of Philistia. 
 There was no healthy flowing water there as at 
 their mountain home, — no wood, — no pure moun- 
 tain air. The village had a well about twenty 
 yards deep and as the women drew up the water 
 they sang to the water genius : — 
 
 " II mal yareed 
 Abdain waseed 
 Winghab el Abd 
 I'hdar ya seed 
 'End el tawreed." * 
 
 The water is generally very bad in the torrid 
 plains of Palestine and many mountaineers suffer 
 there from malaria and ague. On this particular 
 expedition fevers were rampant. One of the 
 victims was Abdallah's father. At the funeral, 
 the women, especially the two sisters and Miriam, 
 rent their clothes, smeared their faces with 
 soot, and, with dishevelled hair, wildly danced 
 about the grave, singing the following lines, as 
 
 * Exodus V. 1. 
 
 2 " Property requires 
 A lord and slaves. 
 If slaves are gone, 
 Remain my lord 
 In charge of wealth."
 
 
 
 o 
 o
 
 SONG TO THE DEAD 267 
 
 though trying to induce the departed one to 
 return : — 
 
 " Ya Sheikh hana mishwariye 
 Fiha Shabab oo jahleen. 
 Yiridoo shorak ya imsamma 
 Ya Sheikh, heihum biendahulak 
 Khafeef U Kaddem bista 'jelloolak 
 Biridoo shorak ya imsamma. 
 
 " LafEa dioof 'alla-s-sa'ha 
 Itla 'ya Abu Isma'in shoof 
 Kharoof ma bikri dioof 
 Wadoo la ye'lam yidjib oakhra. 
 Lihkill ghamam. 'hafi oo 'arian 
 Li'hkUl aghnam 'a mowrad el moye."^ 
 
 Sequel 
 
 A few months later another death took place, — 
 that of Miriam's mother. The girl was so over- 
 come with grief that she refused food. But 
 when her father took another wife she regarded 
 herself as a stranger in her own home, once so 
 dear to her, and looked for comfort in her best 
 
 * " Oh Sheikh ! there is a meeting 
 Of young and ignorant lads. 
 They want your counsel, blessed one. 
 Here they are ! — calling you Sheikh. 
 Light-footed, they run after you 
 And seek your counsel, blessed one. 
 
 " Guests have come to the public place. 
 Come out Abu Ismain and look ! 
 A single lamb is not enough for them. 
 Send for more — one or two. 
 He got up barefooted and naked 
 And went to the watering-place 
 
 (to get the lambs)." 
 
 Sequel \
 
 268 THE IMMOVABLE EAST 
 
 friend, — song. Many a time did she sing these 
 lines : — 
 
 " Marrakt 'an belt il 'habiby 
 Lakate sakinto ghariby 
 Sallamet ma raddat 'alleiyi 
 II Beit, belt immi 'erifto 
 Bish-sheed wal 'hasma kasarto 
 Sakanto oo ghishmit 'aleya 
 Lanno il 'habaieb fis-sa'ide waseleen. 
 Ma sheen 'a nakhel ij-jareed oo jeen 
 Ka'ad ill 'habeieb 'all i'rak 
 Yibkin 'all ayam il-afrak 
 Yit'hakin 'all ayam il-laka." ^ 
 
 Abdallah was now the head of his family. He 
 worked in collaboration with a number of other 
 young men of his own age, gathering brushwood 
 and thistles for a lime-kiln which they had built. 
 Whilst cutting the wood or carrying the big bun- 
 dles of thorns, singing was the order of the day. 
 Heaps'of brushwood as high as houses were gathered, 
 and when the fire was put to the entrance of the 
 kiln, with a " Bism lUah ! " the men by twos con- 
 stantly shoved in the fuel, singing antiphonally 
 
 1 " I passed by the house of my beloved (mother). 
 A stranger had taken her place. 
 I greeted her and she did not answer. 
 Though it was surely my mother's house. 
 I knew the lime and the clay which she plastered. 
 I lived there but now am a stranger. 
 If the beloved ones (her father and stepmother) are 
 
 living in happiness ; 
 If they joyfully walk on palms 
 Others sit in sorrow and weep. 
 And remember the day of separation. 
 But sometimes they laugh for the days of meeting (again).
 
 JERUSALEM WORKERS 269 
 
 the following lines, which, if not profoundly sen- 
 sible, rhymed and served as an encouragement : — 
 
 1st Singer. 
 
 " Hana juwa. 
 
 2nd ,, 
 
 11 'hooma. 
 
 1st „ 
 
 Wain waisilna. 
 
 2nd ,, 
 
 Darb el 'henna. 
 
 1st ,, 
 
 Darb esh-shoke 
 
 2nd „ 
 
 'Handakoke." ^ 
 
 When the lime was burned they carried it on 
 their camels to building-places in Jerusalem. 
 There they found the workers singing over their 
 task. The gangs as they went up with stones or 
 mortar responded to those coming down : — 
 
 1st Gang. " Ya Muallem hilna — 
 2nd ,, Wulla bnuhrub kilna — 
 
 1st ,, Ya Muallem haat baksheesh 
 
 2nd ,, Wulla bukra ma bnijeesh."^ 
 
 These Jerusalem workers also sang in unison 
 a song which had come from Egypt and was 
 known in every street. Abdallah picked it up and 
 when he came back sang it to Miriam. But 
 
 * " In it goes 
 
 At the fiercest moment. 
 Where are we ? 
 At the henna road. 
 The way of briars. 
 Trefoil plant." 
 
 2 " Master ! give us freedom 
 Else we shall run away. 
 Master ! give us baksheesh 
 Else we'll not come again." 
 
 19— (3131)
 
 270 THE IMMOVABLE EAST 
 
 she did not much care for these " novelties." 
 The opening Hnes were as follows : — 
 
 N S ^ ^_ ! ^ — V 
 
 -(* — P 1 1 ■ — ^ i 1— 
 
 y^ » ^ 
 
 " Baftu-Hindi, baftu Hindi Shash hareer ya banat tukhud uli 
 
 shash il ghali." 
 " Indian linen, Indian linen, Silken muslin. Hear ye, girls ! 
 
 Buy me the dearest muslin." 
 
 
 " Min suekat Hadrabat. Weft ahuli ya sabeya laglabat, laglabat." 
 " From the shops at Hadrabad. Open, maidens, let me enter. 
 Weary, let me in to rest." 
 
 He sang many more verses — but she only 
 liked the passage referring to conscription, for 
 lately a cousin had been taken away to the army — 
 and like every Fellaha, she cried for him as if 
 already killed in war. 
 
 ;=g 4^aj^sj>^-^ ,> > . ^ /^ 
 
 " 'Akhadook it Turki minni 
 
 Nawa 'oo Kalbi 'alake." 
 " And the Turks have dragged you from me. 
 
 Leaving sorrow in my aching heart." 
 
 HI 
 
 Abdallah and Miriam became engaged. They 
 were to be married in the autumn. Preparations 
 for the wedding were already being made. 
 Abdallah himself joined the dancers and singers ; 
 he had always been fond of the Sa'hjy, that all-in- 
 a-row dance in which he was an expert, and which
 
 AS 3,000 YEARS AGO 271 
 
 reminds us of the Sahak in Sinai, " when the people 
 sat down to eat and drink and rose up to play." ^ 
 In more ways than one has the Israelitish spirit 
 continued to exist in the Fellahin of Palestine . They 
 still sprinkle blood on the door-posts in commemora- 
 tion of some great past event, probably the recollec- 
 tion of the slaughter of the Egyptians. ^ Similarly, 
 as in the bowing to the golden calf, modern dancers 
 bow down, prompted by some long lost motive. 
 
 Abdallah was ever the leader in the Sa'hjy. 
 Facing the dancers, he drew his sword, and gave 
 directions. Singing, he made the human wall of 
 dancers stand still or move to the right or the left. 
 All the while they repeated what he sang — and 
 clapped their hands. Suddenly with a very 
 reverent bow, he made them bow, almost to the 
 ground, like camels ready to kneel. " Kh ! 
 Kh ! Kh ! " he cried ; then commanded them to 
 rise again. Miriam and the girls with her were so 
 delighted that for a while they stopped their own 
 lively dance and whispered one to another. How 
 grand the scene was. What a master Abdallah 
 was ! And seizing her Duff, Miriam began to 
 sing as follows in honour of her beloved : — 
 
 " Ah ! ih ! ah ! A hu ya hath a'l la 'ham ya bene il 'ada kome 
 
 h§,m' 
 Ah ! ih ! ah ! 'Aduatak daba'hu mara'h il khabar ish-Sham ! 
 Ah ! ih ! ah ! Ya Malek, ya ibn il malek, yeblak bin-nesra 
 
 wadarat il fallak." 
 
 1 Exodus xxxii. 6. * Exodus xii. 17.
 
 272 THE IMMOVABLE EAST 
 
 followed by the Zaghroot: — 
 
 « — « — m — • — p — • — • — » — « — » — « — m 
 
 - — g — g — g g g - g g -g g g g g g 
 
 ' • LuU-lull-ull-ull-ull-ull-ull-ull-ull-ull-uU-ull-oo. ' ' 
 
 " Ah ! ih ! ah ! Wa naru'h Udar il 'adoo wa nahidid ha. 
 
 Ah ! ih ! ah ! Wa innakkel a'hjarha 'alia belaad il Karak. 
 
 Ah ! ih ! ah ! Ha hathak malekna, low la kan halikna. 
 
 Ah ! ih ! ah ! Low la Rheilak taaleen ran il *ada akhadna." 
 
 The late Claude Reignier Conder kindly cor- 
 rected my version of this song, and in the 
 ''Quarterly Statement" of the P. E. F. for July, 
 1894, translated it as follows : — 
 
 " O, there was the butcher, the fury of foes. 
 Your foes are slain, was the news to Damascus. 
 O King, King's son, %dctory is thine. (Ululation.) 
 And a return to fortune. 
 
 Let us go to the foeman's home and destroy it. 
 And carry its stones to Kerak. 
 He would have ruled us — not till we perish ! 
 Before your horsemen came, the foe was our prey." 
 
 Marriages are very often celebrated in Palestine 
 to terminate an expedition or to show joy on 
 returning home. Therefore the songs on such 
 solemn occasions have a note of victory in them. 
 The women of Israel came out with Me'hloot 
 and She'er playing on the Duff for Saul and David's 
 victory over Goliath — and antiphonally repeated.
 
 SINGING ANTIPHONALLY 273 
 
 — first group : " Saul has slain his thousand " ; 
 second group : " David his ten thousand," ^ 
 because David was considered as the bridegroom 
 of Michal, the King's daughter. It was a war 
 song to celebrate the future marriage, as well as 
 the victory. 
 
 This singing in two groups is often to be noticed, 
 — for instance, with Moses when he " She'ers " 
 for the escape from the Egyptians^ or with the 
 psalm of exhortation, when one party sings : first 
 "O give thanks into Jehovah, for he is good"; 
 and the second answers : " For his mercy endureth 
 for ever," and thus twenty-five times, ^ or as in 
 the case of the two companies which gave thanks 
 in the house of God, Nehemiah and the half of 
 the rulers with him.* 
 
 As can also be seen, the women's songs have 
 retained the old measure. At times of joy or 
 sorrow, triumph or loss, the melody differs little 
 except that a more lively note is noticeable. 
 When Miriam, walking one day to Jerusalem, 
 saw mourning Ta'amre women weeping on the 
 graves near Rachel's tomb, she joined the mourn- 
 ers, as she knew several of them, and noticed the 
 low tone in which they sang compared with what 
 she had heard at Mamilla in Jerusalem. There 
 the women waved handkerchiefs above their 
 
 ^ I Samuel xviii. 6-7. ^ Exodus xv. 
 
 ' Psalms cxxxvi. * Nehemiah xii. 40.
 
 274 THE IMMOVABLE EAST 
 
 heads and in shrieking tones began their address 
 to the departed as follows : — 
 -#- -#- -*- -»- 
 
 Jt -n n -& 
 
 m 
 
 g-g=g^g^ 
 
 n=f: 
 
 ^ ■ J. ; * f^* J *;3^ ~i r:: r 
 
 Ya waradi-e 
 
 " La mano hilli nomo hoo 
 Kadadoo thiabho add'hadoo." 
 
 " When his sleep became prolonged 
 They rent clothes on his grave." 
 
 Here, on the contrary, the high pitched screams 
 were omitted, and the wailing song seemed a more 
 natural expression of deep grief. The mourning 
 of the dark Badawiyat took this more dignified 
 form : — 
 
 i 
 
 J ■■ ! I I I n^x i I I ! ^^x^ 
 
 w 
 
 1^ ^ -> -^ 
 
 -^ S S S 4 S S. J.^:s m 4 m S .,..^. .^.^^^.^ 
 
 " Manaksh Khaber y a Kheiyi. Yohne shufna 'hbabna. 
 
 hm ! hm ! hm ! hm ! 
 Tal'een biz-zaffy wul Kheil. Wush Shab 'alia babna." 
 
 " Don't you remember, brother, When we saw our dear ones 
 Going on the horseback procession. And the youngster 
 at the door." 
 
 " Laminak tinshara, Bil mal ma ridna tana 
 Ya 'hesso ra'd, y 'erak la tahleel." 
 
 " If you could be bought — No money would be sufficient. 
 His voice was like thunder, a rock for praising (God)." 
 
 Just as Miriam and Abdallah had learned songs 
 and dances — No'h (mourning songs) and Mowaal 
 (romances) — from their parents, friends and neigh- 
 bours, so in turn did they teach their songs and 
 dances, unchanged, to their children. And as I
 
 MIRIAM'S SONG 275 
 
 listened one evening to Abdallah's tune as he 
 chanted the old dervish's song of Joseph^ I was 
 struck by the fact that the construction of the 
 song of this modern singer was the same as that 
 of Miriam's song — not the young woman before 
 me with her " Duff " but the older Miriam, the 
 sister of Moses, when, following her brother's 
 example, she sang of Israel's delivery : — 
 
 -r- 
 
 dv-JE 
 
 ^=\^ 
 
 :m=^ 
 
 m 
 
 -^ 4 * S ' S • '' mm • » _J_ 4 — 
 
 " Sheiroo li Jahweh Kigah gah. Soos wa rakbu rama meem." 
 
 " Sing ye to Jehovah, for his glorious deeds, Horse and rider 
 have been thrown to the sea " (Exodus xv. 21). 
 
 It was exactly the same as : — 
 
 " Wa ramoo la Beer Jibrin — Malan heiyeya multameem." 
 
 IV 
 
 As if transported through the ages of Palestine 
 history, I could distinctly hear, when watching the 
 wild gestures of Dervishes, the loud or faint echo, 
 as the case might be, of the songs and dances of 
 the prophets of Baal on Mount Carmel. On 
 hearing the Neiye, I could imagine David com- 
 posing a Mazmoor. At other times the sorrowful 
 song for a lost friend reminded me of the fall of 
 Saul and Jonathan on Gilboa, or the clear tinkling 
 voices of the girls in the booths under the fig- 
 trees of those old forgotten feasts which Nehemiah 
 instituted and which were the occasion for *' very 
 great gladness." ^ How could it be otherwise 
 
 ^ Nehemiah viii. 17.
 
 276 THE IMMOVABLE EAST 
 
 when I heard Miriam's clear notes issue from one 
 of the booths : — 
 
 i 
 
 :^ -l7 ~^~!^-^=^ r-feg I I ^ ^ 1 ^ L> ' ^-V ^ 
 
 i 
 
 -• m 1 m m 1 m r- ^j » jj 
 
 Shay ya wellay, ya wellay, 
 
 ya bei." 
 " Shay ya wellay, ya wellay, 
 
 ya Khei." 
 " Shay ya wellay, ya wellay, 
 
 ya low low," 
 
 and another girl, on the opposite mountain, respond 
 — like a far-away echo ? This singing from 
 mountain to mountain, often carried on for hours 
 in the gay sunshine, was interrupted by the 
 chirp of the cicadas or the continual croaking of 
 the crows as they fluttered about the fig-trees in 
 search of figs. ^ The very air itself seemed 
 impregnated in this unchangeable East with 
 archaic ideas and images. Ravens croaked as 
 they had always done ; jackals repeated the same 
 wailing sounds ; ruins told of ancient tragedies — 
 events which happened thousands of years ago — 
 and yet were spoken of as though they were 
 incidents of the last war episode in the Balkans. 
 With such thoughts as these I was riding home 
 late one evening down the stony village path 
 when it occurred to me that Miriam and 
 Abdallah's songs were more or less imitations of 
 
 1 Cf. Psalm cxlvii. 9.
 
 HALLELUJAH 277 
 
 the voices or sounds heard in Nature. The 
 setting crescent shed its last pale rays on the 
 innumerable rocks which studded the mountain 
 slopes. Behind the boulders the graceful cream- 
 flowered stalks of thousands of squills peeped out 
 on the nocturnal landscape like silent pigmies. 
 Suddenly, borne on the evening breeze, the sound 
 of drums and cymbals struck my ear, now louder, 
 now quieter as they were carried towards or away 
 from me. Then I remembered that it was 
 Thursday night, on which the Dervishes assembled 
 and prophesied, calling on the name of the one 
 God until the Spirit was upon them.^ Abdallah 
 had belonged to them for some time past but up 
 to then only carried a big rosary about with him — 
 to say his " Saba'h."' He and his comrades were 
 assembled for the Tahleel, which originated when 
 the moon was worshipped, and which later was 
 observed by the Israelites on the occasion of their 
 new moon solemnities. ^ Those Dervishes in that 
 village on the border of the Judaean desert, were 
 dancing and singing with the same ardour and 
 enthusiasm as their predecessors of olden times, 
 they were exhorted to sing hallel-u-jah to the 
 sound of the timbrel as in the day of the Psalmist. 
 And through the stillness of the night the voices 
 came up to me again and again, repeating 
 " Hallel-u-jah !— Praise to Jehovah ! " ^ 
 
 ^ I. Samuel xix. 20. ^ Isaiah i. 13. ^ Psalm cl.
 
 XV 
 
 THEN AND NOW 
 
 I 
 
 In our peregrinations up and down the country 
 with our bees, my brother and I had pitched our 
 camp to the left of the main road leading from 
 Jaffa to Gaza, in the low hilly country between 
 two river-beds, which, further up in the mountains 
 of Judah, were known as Wad-es-Sarar (the 
 Valley of Sorek) and Wad-es-Sumt, but here, 
 nearer the sea, had changed their names into 
 Nahr Rubin and Nahr Sukreir, near the mouths 
 of which are the shrines of Naby Rubin (the 
 Prophet Reuben), and Naby Junis (the Prophet 
 Jonas). Both these sanctuaries are visited once 
 a year by flocks of pilgrims from all parts of 
 Palestine — pilgrims who indulge in a few weeks' 
 picnicking and spend the money they have 
 carefully gathered all the year round in view of 
 the feasts. When these feasts in the wilderness 
 are over the places are deserted for eleven months, 
 and only Warrans and serpents leave their unmis- 
 takable traces in the deep sand which for miles 
 covers the country. After the rainy season, the 
 rivers become flooded, and the consequent stag- 
 nant marshes afford good shelter for birds of all 
 kinds — magnificent haunts for the sportsman 
 
 278
 
 APIARIES IN MARSHES 279 
 
 were it not for Sultan Wakham,i who reigns 
 supreme, and innumerable mosquitoes, who help 
 to inoculate his dangerous virus into the systems 
 of the few daring visitors who, like ourselves, 
 ventured there. Jackals, ichneumons, foxes and, 
 now and then, a stray hyaena, are the only quad- 
 rupeds who live and find plenty of food in those 
 inhospitable marshes. Our own special reason for 
 going there was the rich flora in August and 
 September, when our apiaries could best profit 
 by the flowers. We usually avoided all such 
 villages as Shuweikeh (Socoh), Tell-es-Safi (the 
 Blanchegarde of the Crusaders), or the Jewish 
 colonies of Ekron and Katra (Gederoth), and set 
 up our hives on the banks of the Wadies, mostly 
 lined with melliferous Agnus Castus. 
 
 Our apiaries were generally guarded by North 
 Africans, who were admirably fitted for keeping 
 would-be marauders at a distance. As in the days 
 of David and Saul, people of all classes, eager to 
 escape being called to judgment in the more 
 orderly centres, flocked to this land of the Philis- 
 tines to be in safety. ^ True, we did not frighten 
 anybody by foohsh ways, as Nabal did,^ nor did 
 we ask who they were, nor did we care to know 
 the names of " the servants that broke away from 
 their masters." By the intervention of our 
 Moroccans, we chose Abigail's poHcy, and let these 
 
 ^ Malaria. 2 j, Samuel xxvii. 1-2. 
 
 ' I. Samuel xxv.
 
 280 THE IMMOVABLE EAST 
 
 suspicious characters have honey in return for 
 " being not hurt by them." 
 
 Late one evening, when the plain was still 
 burning with the heat of a torrid August day, and 
 we were about to retire to rest, strange sounds as 
 of men in peril fell on our ears. Swift as lightning, 
 one of our guardians, 'Hadj Imhammad, seized 
 his double-barrelled gun and rushed in the direc- 
 tion of the voices. Though a comparatively 
 honest fellow, whenever he could join in a row 
 with a chance of obtaining a share of the booty, 
 he became as vigorous a ruffian as any of those 
 who waylaid belated wayfarers in the long wind- 
 ings of the Wadies. His very rifle he had obtained 
 in one of these expeditions, in which he " had not 
 hurt the robbers." On 'Hajd Imhammad drawing 
 near to the place whence the sounds came, he 
 heard the complaints of a man lying wounded, 
 perhaps dying, on the ground. It was not long 
 before he found him and lifted him up. He was 
 a stranger, an Arab townsman. On opening his 
 eyes, the wounded man put his hand to his girdle, 
 where he generally kept his pistol, and cried 
 out: " Kohm wulla sa'heb ?— Friend or foe?" 
 Imhammad quickly quieted him, explaining that 
 he was a friend, a true believer, who had come to 
 rescue him. The injury he had received was a 
 blow on the forehead from a Naboot, but he could 
 stand up fairly well and so, leaning on Imhammad's 
 arm, the two men hobbled into our camp. But
 
 HATED FRAN J IS 281 
 
 no sooner did the stranger recognise us to be 
 " hated Franjis *' than he stood stock still and 
 seemed to be making up his mind to retreat. It 
 took all 'Hadj Imhammad's eloquence to persuade 
 him that we were really good people — " almost as 
 good as Moslems " — and that we should look after 
 him well until he went on to Jaffa or Jerusalem. 
 Esdud (Ashdod) was too far south ; Yebna was a 
 good way off ; and it was doubtful whether he 
 could count on as warm hospitality in the Jewish 
 colonies off the road as with " his masters." The 
 man repUed that he was now living in Jerusalem, 
 but that he knew the whole country and was a 
 native of Hebron, which he had left years ago. 
 He always looked for a place where no Christians 
 came into contact with him. True to his native 
 town, he swore " by the life of the Prophet 
 Abraham, the friend of God — Wu'heyat in- 
 Nabi Ibrahim Khaleel Allah ! " However, on 
 hearing that we were the Urtas Franjis, his 
 attitude suddenly changed. His face positively 
 beamed with joy, and he at once consented to 
 tell us who he was. 
 
 His name, he said, was Hassan Yaseen Abu- 
 Razek, and he was the nephew of the well-known 
 Sheikh Hamzy, the travellers' guide of Hebron. 
 Strange to say, we were not unknown to each 
 other. On one occasion, when on a tour to 
 Hebron and in the ever-regretted vineyards of 
 ^Ain Askala, he had found us boys with our
 
 282 THE IMMOVABLE EAST 
 
 mother living in a hut under his uncle's big nut 
 tree. And he distinctly remembered the good 
 woman going round from hut to hut in the vine- 
 yards, tending the sick, giving quinine to this and 
 that one, but especially dropping Kutra (lapis 
 inf emails) into the eyes of the numerous ophthalmia 
 suffering women and children, including himself. 
 Never would he forget Im-Hanary (the mother of 
 Henry), the Hakimy. ^ Henceforth we were almost 
 brethren, for had we not lived several weeks under 
 the same hut and starlit sky — had we not eaten 
 " bread and salt " (" il 'esh walmal'h ") together, 
 in good old Sheikh Hamzy's vineyard ? 
 
 II 
 
 When Hassan Yaseen had had a good night's 
 rest and had partaken of our frugal breakfast — 
 the usual cup of Moka, biscuits and honey — we 
 rolled our cigarettes and spoke together about his 
 narrow escape on the previous night and our 
 wonderful meeting after so many years. He, too, 
 had been a citizen of the world, as the story of his 
 travels and adventures showed. 
 
 " By Nabi Ibrahim el Khaleel," he began, 
 " Naseeb (Fate) has brought us together again. 
 May we often meet thus. Though I thought that 
 the perilous days of Fellah Sheikdom had gone for 
 ever, and that the Turkish Government had put 
 
 1 Doctoress.
 
 GRAPES OF ESHCOL 283 
 
 order into the unsettled days of my youth, travel 
 is evidently still Khattar. ^ I will retire from 
 business after this last adventure. . . . When 
 I was a boy my father owned one of the finest 
 vineyards near 'Ain Askala, ^ where the renowned 
 Hebron grapes grow. That luscious fruit always 
 sold at a superior price, and often we could keep 
 it until the Christians' Eed el Milady (Christmas), 
 when it fetched as high a figure as three piastres 
 a rottel. ^ How I loved the beautiful shade under 
 the pomegranate and fig-trees of 'Ain Askala ! 
 But my star led me elsewhere. As a rule, we 
 would not sell the grapes to Jews and Christians, 
 as they generally transformed them into wine and 
 spirits, and this despite the fact that the Jews 
 living in Hebron often offered us high prices. 
 Rather than do that we preferred to make Dibs,* 
 and boil the fruit into Tabikh 'eneb ^ for our own 
 use in winter and for sale in villages and towns. 
 When the grapes had been pressed in the old 
 cuttings in the rocks, which, with vineyards, are as 
 old as humanity, we boys used to suck the sweet 
 juice as it flowed down into the pitchers below.® 
 I always thought that the rocks and vineyards 
 which had belonged to my ancestors and were 
 never out of repair could never change hands. 
 
 1 Full of peril. 
 
 2 The brook of Eshcol where Joshua found the fine grapes, 
 Numbers xiii. 23. 
 
 3 Five pence for six and a half pounds. * Treacle. 
 ^ Preserved grapes. ^ Deuteronomy xxxii. 13.
 
 284 THE IMMOVABLE EAST 
 
 But we must bow down and accept what was 
 written from Eternity ! Little did I know that 
 soon we should have to abandon home and 
 heritage and, fleeing from the land of our fathers, 
 never again handle the small Dibs-Kaakeer, ^ 
 never again taste our good fruit and drink our own 
 water near the tombs of our Lords and Ladies, 
 Abraham, Isaac, Joseph, Sarah and Lea — on 
 whom be peace ! 
 
 " Usually we remained two to three months in 
 the small house and huts of our vineyard, and 
 when the harvest was over and all was ready in 
 pots, my father and I would start off and sell our 
 produce, either for cash or for wheat, barley, 
 butter and the like, which in turn we sold in the 
 Hebron market. Thus, when still young, did I 
 learn the art of trading. 
 
 " One dark night, when the rainy season was 
 almost at our door and much work yet remained 
 to be done in the vineyard, where there was a fine 
 crop of winter grapes, we were suddenly awakened 
 by unaccustomed sounds, as of men stealthily 
 coming in our direction. As quick as thought 
 we reached for our swords, but no sooner had we 
 done so than armed and thickly masked men 
 stood above us and with vigorous blows stunned 
 us. The fingers on their covered mouths and their 
 swords held menacingly above our heads were 
 arguments which needed no further explanation. 
 
 ^ Pots made in Hebron.
 
 AMONGST ROBBERS 285 
 
 Dumb with terror, my father, mother and 
 two sisters lay motionless, their eyes half open, 
 their faces as pale as death. The wild eyes of the 
 robbers, looking daggers at us, seemed to say : 
 ' Stir if you dare ! ' Of course, it was useless to 
 think of resisting, or attempting to call for help — 
 that would have meant immediate death. So 
 we let our assailants have their way. Soon, 
 quite distinctly, we could hear the cutting of the 
 grapes, the loading of animals, the whispering of 
 many men, and, finally, the retreat of the whole 
 band. But before they left us we were bound 
 hand and foot with our own turbans and girdles. 
 Bleeding from our wounds, we had to disentangle 
 ourselves as best we could. It was not until 
 daylight that we got free of our bonds and began 
 to try to find out in which direction the robbers 
 had gone. That would have been an easy task 
 here, on the sandy plain ; but along the stony 
 roads of Djebel el Khaleel it was impossible to find 
 a single trace of them. In vain we asked passers- 
 by, but nobody had seen any suspicious-looking 
 camel-drivers. So my father, though suffering 
 from the wound on his head and exhausted through 
 the night's adventure, set out with me in the 
 direction of Jerusalem, the only likely market to 
 which thieves would venture to take stolen goods. 
 When we had walked for fully two hours, we 
 stopped at ^Ain 'Arrub, the great spring intended 
 from time immemorial to supply Jerusalem with 
 
 20 (2I31)
 
 286 THE IMMOVABLE EAST 
 
 healthy water. ^ Sitting down at the small 
 Kahwy,2 we asked for coffee, and, whilst sipping 
 the hot beverage, put questions. The Kah- 
 wadjy told us that he had seen many troops 
 passing, bands of camels loaded with wood, 
 Karami, 3 charcoal, vegetables and grapes — an 
 endless procession of people and things on their 
 way to the Jerusalem market. He had noticed 
 five men with four camels and a donkey ; they 
 were armed and carried grapes in Shakadeef * — 
 a curious way of transporting fruit — and, unlike 
 the other passers-by, they were in a hurry. By 
 the light of his dim lantern, he noticed that one 
 of the men had a very dark and unkempt beard, 
 and he thought that he recognised him to be 
 from Dura, south of Hebron, where no grapes 
 are grown. ' Allah yen ^al Abu-1-Khayen— God 
 curse the father of the thief ! ' he added to him- 
 self, and then, in a louder tone : ' But I am no 
 detective. You know the proverb : " Kuthur il 
 'haki Khibi-wa-giletahu hiby,— Much talk is a 
 nuisance ; little is respectful." ' 
 
 " We had learnt enough. My father decided 
 that it was best not to follow ; to have done so 
 would probably have led to a fight, in which we 
 should surely have been killed. So we returned 
 home. . . . Two days later, some people of 
 
 1 A work which Herod the Great partly carried out and which 
 has been awaiting completion by a modern engineering genius 
 for twenty centuries. 
 
 2 Roadside inn. ^ Stumps. * Wooden cages.
 
 THE HEBRON MARKET 287 
 
 Dura, with camels and Shakadeef, passed Hebron. 
 We exchanged looks and both parties understood. 
 But what redress had we ? To have taken the 
 matter to the courts would have been mere waste 
 of time and money. Where is the proof without 
 Majidis ? No ; we knew of a better way than 
 that of settling accounts. 
 
 " On a market day, about a fortnight later, some 
 of our Ghareem,^ as we now called the thieves, 
 came to Hebron to sell he-goats and Samn. My 
 father went to ask them their prices, fully deter- 
 mined to kick up a row. Butchers, tanners, 
 grocers, Fellahin and Fellahat, and a few soldiers 
 composed the dense crowd about the pool of 
 Hebron, where all public transactions take place. 
 The skins of the he-goats killed there ^ were sold 
 to the tanners, who have a reputation for making 
 the best Throuf, ^ as well as the smaller Kirbies, 
 in the whole country. Walking up to one of the 
 Dura men whom he suspected of having been the 
 leader of those who had deprived us of the pleasure 
 of making Dibs that year, my father said he 
 wanted a good big Tharf, * made of the skin of one 
 of the he-goats of Dura, to put his Dibs in. And 
 as he stated his requirements he looked wildly 
 into our enemy's eyes. 
 
 " ' In-sha- Allah,' replied the man ironically, 
 
 1 Antagonists. 2 Qf jj Samuel iv. 12. 
 
 * Large skin oil or water bottles. 
 
 * Singular of Throuf.
 
 288 THE IMMOVABLE EAST 
 
 * ril provide for your Dibs next year. I have 
 good camels and . . . ' But before he had time 
 to utter another word my father's Shibriye 
 flashed from its scabbard. 'It is this Tharf 
 I want — Ya tais — Oh! he-goat!' exclaimed my 
 father, as the long blade entered the rogue's body 
 up to the very hilt. 
 
 " In the confusion which followed, we escaped 
 and at once left the town, taking with us a few 
 of the most necessary articles of clothing. That 
 evening we reached Beth-Jibrin, where my mother 
 and sisters soon joined us with every portable 
 household implement. But the people of Dura 
 soon found out our retreat and we again moved to 
 Gaza, where we had relatives. In our movements 
 from place to place, we quickly came to know the 
 country and people, and had no difficulty in finding 
 opportunities for trade. After a time, however, 
 we found that Gaza — a town we very much liked 
 on account of its austere Moslem population, as 
 yet free from foreigners — was not far enough away 
 from our persecutors. So we set off once more, 
 this time to Lydda, for we townsmen cannot easily 
 live among the Fellahin. It is all right to be 
 with them for a night or two, but we do not care 
 to keep company with them longer. They have 
 none of our habits. They live mostly on vege- 
 tables and oil and dried fruit, whilst we townsmen 
 like a good plate of Ma^hshy, ^ with now and then 
 
 ^ Rice and hashed meat, rolled in vine leaves.
 
 TRADING IN VILLAGES 289 
 
 yakhny^ and even bread. Besides, we are born 
 traders, and it is only in towns that we can do 
 good business by buying and selling goods. 
 
 " When we were found out by the officials, 
 continual bribery was the only way to get rid of 
 them. By means of our Hebron relatives we sold 
 our vineyard and our home, in order to pay, pay, 
 pay — until we had nothing left. Then we were 
 abandoned. But our Ghareem never detected us. 
 In Lydda it was easier to pass unnoticed than in 
 Gaza, where the darker Philisto-Egyptian popula- 
 tion formed a striking contrast to people of our 
 fair complexion. But Lydda contained too many 
 Christians for our liking. Estabhshed long ago 
 in the country, they were keen competitors in our 
 trade. They not only carried shirting and silk. 
 Abbas and shoes to the villagers on their donkeys, 
 they even carried prickly pears and melons in 
 the mountain villages round about. And so we 
 again set off on our travels. Our next place of 
 residence was the more Moslem town of Nablus. 
 There the population more resembled the Hebron- 
 ites ; they were stern believers, disdaining inter- 
 course with the viler and poorer class of Christians ; 
 and, besides, the town was an industrial one. If 
 Hebron could boast of its glass bracelets, its big 
 he-goat skins, and its fine grapes ; if Gaza was still 
 the grainery of Palestine ; if Lydda was reputed 
 for its oil markets and mat industry, Nablus could 
 
 * Meat and vegetables.
 
 290 THE IMMOVABLE EAST 
 
 point with pride to its soap manufactories, one of 
 the most important factors of the wealth of that 
 prosperous inland town. Then we must not 
 forget that the Zbeeb^ and Samn of Es-Salt, 
 beyond Jordan, in addition to the Hauran wheat, 
 stored there for further importation, have enriched 
 many a Nablusite. 
 
 " But the unsettled state of Palestine, due to 
 strife among the Fellahin, hindered the country's 
 free development and was the reason for our 
 business being stopped for years. Once, when on 
 a commercial journey to Jerusalem, we were 
 robbed at 'Ain el 'Haramiyeh, half-way to that 
 town, of all our goods. We appealed to a few 
 powerful Shiukh of Selun (Shiloh), Sinjil^ and Jibia 
 (Gibeah), but found that it was better policy to 
 ' grin and bear it,' since the baksheesh was equiva- 
 lent to a second robbery. Consequently we took 
 other measures in future, and never went on 
 j ourneys except in fairly large companies. 
 
 '* Now, the continual moving about and exile 
 from our dear home had an ill-effect on my father's 
 health, and thus, instead of being laid to rest in 
 the Turby^ near our Haram, he had to be buried 
 far from his native country. How we longed to 
 return there ! The fertile valley of Nablus with 
 its enormous nut-trees, the fruit of all kinds, 
 the olive-groves out in the plain, the droves of 
 cattle and sheep, roaming over the stubble, 
 
 ^ Raisins. ^ From the Crusader St. Gilles. ^ Cemetery.
 
 ANCIENT RITES 291 
 
 continually reminded us of the neighbourhood of 
 Hebron. A beautiful country indeed, but despite 
 its beauty and the twelve springs which supply 
 the town with an abundance of water, we could 
 not forget our own town and district. Instead of 
 the Siknaj ^ of Hebron, who form a hvely part 
 of the population of that town, we had the quiet 
 and exclusive sect of Samaritans, the smallest 
 religious community in the world, who go mys- 
 teriously to their holy mountain on Gerizim and 
 perform mysterious rites. In Hebron we possessed, 
 besides the tombs of Abraham and Sarah (on 
 whom be peace !), Abraham's oak, visited by 
 thousands of Christians ; but in Nablus there is 
 only Jacob's Well, a much less frequented shrine. 
 " In course of time a Jerusalem family came to 
 pass a few summer months in the cool valley and 
 lived next door to us. The womenfolk became 
 friends and we were invited to visit them when in 
 Jerusalem. Our friendship ended in marriage. 
 A young man of the family and myself exchanged 
 sisters. Thus we all went to live in Jerusalem, 
 of which town I am now a citizen. And I trust, 
 since it was not my father's privilege to lie near 
 Sidna Ibrahim el Khaleel, it will be my lot to live 
 and die near the Beit-el-Makdas, the second 
 'Haram which he built after the Kaaba at Mecca, 
 and before he constructed the third one at Hebron, 
 and be buried away from home. I came near, 
 
 1 Polish Jews.
 
 292 THE IMMOVABLE EAST 
 
 last night, to finding a grave in the sands of this 
 district, but 'Ozrain^ spared me. II 'hamdu 
 1-illah ! — Thanks be to God ! I have attended 
 regular Friday services whenever I was in town. 
 I have fasted the thirty days of every Ramadan 
 since a boy of twelve. I have never omitted 
 my regular five prayers a day. And when down 
 with the fever or with ophthalmia, years ago 
 in Hebron, or when half stunned by robbers, 
 I never missed on the very next occasion recalling 
 the omitted prayer. I have always tried to live 
 in unpolluted quarters, away from Nasara^ and 
 Franjis. I have never bought in their shops, 
 though it is true they are very clean and neat, 
 and contain better wares than those of my own 
 people. But I believe in good old Islamitic ways ; 
 and though you have now offered hospitality in 
 such a kind way, this was written in the book from 
 Eternity. It had to come to pass ; neither you 
 nor I could help it. 
 
 " Many are the transformations that have taken 
 place in Palestine since the wild days of my youth, 
 when travellers could hardly venture to the next 
 village for fear of robbers who infested the country. 
 The days of Fellah Sheikhdom are over. The 
 Turkish authorities first set up order in the 
 towns ; then in the provinces. Conscription has 
 produced a great change. The Crimean War 
 
 1 Or 'Ozrail. The Arabs change the final n into /, or 
 vice-versS,, indifferently. 
 
 2 Native Christians.
 
 MODERN INVASION 293 
 
 gave rights to the Allies, the French and the 
 Enghsh, and Christians poured in. Hebron, which 
 until lately had never seen a Christian living in its 
 precincts, has been lost to Islam. The fearful 
 Jews have set up colonies here on this very plain, 
 colonies such as Richon le Zion, Ekron and Katra, 
 and so forth. The Prussians have splendid settle- 
 ments about Jaffa, Jerusalem, Carmel, the Plains 
 of Sharon and Esdraelon. Allah best knows why 
 he allows foreign religions to come into this Holy 
 Land, the land of Prophets and Welies." 
 
 And lifting up his turban towards the skies, 
 Hassan Yaseen cried to his God : — 
 
 " Why have you rescued me from so many 
 perils ; from the vineyard attack in Hebron, from 
 battles between Kase and Yaman factions, from 
 the dangers and accidents of the road — why have 
 you let me live to see Islam, at least in the towns, 
 almost giving way before the Franjis and their 
 ideas ? " 
 
 At this point of Hassan's story, 'Hadj Imham- 
 mad came forward with a donkey which he had 
 found feeding on the scanty Haifa leaves which 
 grow in the sand. Our friend at once recognised 
 the animal as the one he had been riding when 
 the attack took place. His Bedawin assailants, 
 after having robbed him of a few golden Hras and 
 his Abba, had taken the donkey away, but, 
 probably finding the beast rather cumbersome for 
 horsemen to steal, had abandoned it. Hassan was
 
 294 THE IMMOVABLE EAST 
 
 glad to recover his steed, which, since it belonged 
 to a Mukari of Lydda, he would undoubtedly have 
 had to pay for had it been lost. Now, he said, he 
 would be able to return the animal to its owner, 
 after he had reached Jerusalem. His future plans, 
 he went on to say, were already made. Passing 
 by Kariet-el-Eneb, he would visit the Sheikh el 
 Enbowy, the representative Khalify of the Dsuki 
 order, to whose Dervishes he had secretly belonged 
 for many years, and would become a real Dervish 
 with the outward and visible signs : the pointed 
 woollen cap, the short spear, and the diplomas 
 well in evidence. He would pass the remainder of 
 his life in or about Beit el Makdas, serving Allah ; 
 and whenever the Muazzin called to prayers he 
 would then and there pray. In short, he would 
 lead a holy life, and read the Koran as much as he 
 could, for, though he had read parts of the Book 
 at the Kuttab at Hebron, he was not entitled to 
 be called a full-fledged reader or Kari, a title which 
 was only given to students who could read the 
 114 Suras. 
 
 Ill 
 On the following day we set out with the embryo 
 Dervish to take him at least as far as Ramleh, 
 where he could find friends of his own religion, 
 So intent was he on getting to the end of his 
 journey that he remained silent and thoughtful 
 almost the whole of the way. The villages of 
 Zernuga, El-Kabu and others inhabited by
 
 By /yeniiissio>i 0/ 
 
 flu- American Colony Photoi^niphen. ] frugal cm 
 
 Tower of Rami eh
 
 THE TOWER OF RAMLEH 295 
 
 Egyptian colonists of Ibrahim Pasha's days held 
 forth no attractions for him. Nor did he evince 
 much interest when, riding through the fertile 
 oases of Wad-Ihnain, where orange-gardens and 
 sugar-canes grow, old ruined buildings showed that 
 an older civiHsation had passed that way before 
 the town of Ramleh was built. Round every 
 winding in the long sandy way leading to the fine 
 olive-groves of Ramleh remains of the town were 
 visible. There the Crusaders had fought hard to 
 conquer the Holy Land ; there Saladin had again 
 reconquered the plains. Then the stately tower 
 of Ramleh, a last rehc of its greatness under the 
 Moslem, appeared in the distance. 
 
 As we rode side by side through the prickly-pear 
 hedged gardens — Moslem and Frank for once at 
 peace — we reflected on the ups and downs in the 
 history of this part of the country. Hassan, 
 probably, dreamed of the restoration in Islam's 
 name of all these decaying towns. We saw naught 
 save decadence — the passing glory of the great 
 Khalifs and Sultans, who won empires for Islam, 
 and whose power was now to be renewed in the 
 name of progress. But ultimately in whose 
 favour ? Engineers passed us, measuring and 
 making plans for a future railway from Jaffa to 
 Jerusalem. Hassan Yaseen was sick of all these 
 renewals. When the carriage way to Jerusalem 
 was built in 1868 and carriages rolled into Jerusa- 
 lem, he thought that with them Christianity and
 
 296 THE IMMOVABLE EAST 
 
 Occidental progress had made its real entrance to 
 the Beit el Makdas. But, lo and behold, a new 
 invention replaced the old. What had this iron road 
 and its noisy locomotives in store for the holy 
 soil ? Oh ! that Allah would never allow him to 
 Hve to see all these transformations. The future, 
 judging by the past, looked very black to Hassan 
 Yaseen. Where, he asked himself, were the 
 *Abd-en-Nabis of the north, the Mustapha Abu- 
 Ghoshes of the west, Mesleh el 'Azzy, Mohammed 
 Dervish, the Salem Shakhturs, and the many 
 mighty men of forty years ago who ruled the 
 country and never submitted to the governors of 
 Jerusalem ? ''Alas ! the old times are going and 
 the new ones in no way embelUsh Islam," he said, 
 ere he disappeared in the narrow, paved streets 
 of Ramleh, which he preferred to the carriage road 
 where hotels and modern coffee-houses abounded, 
 with Franks, Jews and native travellers awaiting 
 the departure of one of the Palestine coaches, 
 driven by Jewish drivers.
 
 MODERN 
 
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 INDEX 
 
 Abba (Fellah mantle), 14, 15, 
 
 54, 60, 129, 224, 289 
 Abbasid dynasty, 252 
 Abdallah Obey, 117 
 Abdallah Saleh, 53, 54, 58 
 Abd-el-Kareem, 64 
 Abd-en-Nabis, 296 
 Abd-er-Rahman el Helal, 218 
 Abdul Med j id, HI 
 Abdy, 235 
 Abeyan (pure bred horses), 192, 
 
 217 
 Abigail, 279 
 
 Abimelech, Intro, xvii, 197 n^ 
 Abraham, Intro, xiv, xviii, 24, 
 
 86, 93, 96, 214, 281, 284, 291 
 Absalom's pillar, 237 
 Abu Abed, 129 
 Abu Baghel, 181 
 Abu Braise (see Gecko), 18 
 Abu Dib, 179, 189 
 Abu-Dis, 218, 230, 232, 238, 245, 
 
 246 
 Abu Ehmar, 181 
 Abu Fahed, 179 
 Abu Ghirreh, 180 
 Abu-Ghosh (Mustapha), 296 
 Abu Ghrab, 195 
 Abu-1-Ghrair, 186 
 Abu Klabe, 181 
 Abu-1-Haradin (mountain near 
 
 Solomon's Pools), 21 
 Abu-1-Ehseine, 180, 190 
 Abu-1-Fataiess, 190 
 Abu Madba, 179, 180 
 Abu Sehan, 179 
 Abu Sheeby, 179 
 Abu Sliman, 176, 179 
 Abu Tansar, 177 
 Abu Tasbi, 177 
 Abu Te'hsen, 181 
 Abu Thor, 181 
 Abu Zeid, mountain, near Urtas, 
 
 113, 222 
 Abu-Zemoor, 249 
 Acca, Intro, xvii, 200 
 
 Adam, 76. 79, 80, 81, 175 
 , sons of. 78, 84, 153. 177, 
 
 185 
 Adama, 17 
 Adder, deaf, 147 
 Adonai, 84 
 
 Aduan (tribe), 25, 33, 144. 208 
 Aduany Bedawin, 148 
 Adullam, 102 
 Afarid (spirits), 92 
 Africans, north, 279 
 Agnus castus, 59, 279 
 Ahab, 128 
 Ai, King of, 16 
 'Ain 'Arrub, 285 
 'Ain Askala, 281, 283 
 Ain-el 'Asafeer. 185 
 'Ain el 'Haramiyeh, 290 
 Ain-el-Haych. 185 
 Ain esh-Shananeer. 186 
 'Ain Etan, 100, continuation 
 
 n\ 103, 109 
 Ain Fashkhah, 232 
 Ain Ghazaleh, 186 
 'Ain Hamdeh, near Urtas. 112 
 Ain-Jiddy. 185 
 'Ain Rimmon, 103 and n^ 
 'Ain Saleh, 103, 109 
 'Ain-Shams (Beth-shemesh) , 53 
 'Ain-Sultan, 48 
 'Ain Urtas, 103 and n^ 
 Ajalon (Yalo), 206 
 Ajami, 76, 77, 78, 87, 88, 89, 
 
 90, 91, 96 
 'Ajur, 119 
 'Akal or Agaal (Bedawi head 
 
 cord), 37, 210 
 Albanian, 199 
 Alfred, Prince, son of Queen 
 
 Victoria, 113 
 Alhim (Jin), 85 
 Ah, Sheikh Sidna, 72 
 •Alia, 119, 218 
 
 AU-el-Thiab, 25, 142, 143,145,208 
 Allah, Intro, xv, 50. 58. 76, 78, 
 
 79, 81. 90. 175 
 
 297
 
 298 
 
 INDEX 
 
 American colonists. 111 
 
 Amorites, 3, 5, 91 
 
 Amos, 3 
 
 Angel, monstrous, 79 
 
 Angel of Death, 82, 93 
 
 Anglure, Baron d', 13 n^ 
 
 Animals in Paradise, 86 
 
 'Antar, 222 
 
 Anti-Lebanon, 140 
 
 Antioch, 107 n^ 
 
 Apiaries, 279 
 
 Apocalyptical dragon, 94 
 
 Apple of Sodom, 41 
 
 Arab (modern), 247 
 
 Arab sultans, 109 
 
 Arafat, 16 «i, 19, 63 
 
 Arabia. 5, 83, 177, 193, 213 
 
 Arnold, Matthew, quoted, 98 
 
 Arnon, 106 
 
 Ascalon, 56 
 
 Asclepia gigantea, 40, 41 
 
 Ash Allheem, 187 
 
 Ashan, 103 «3 
 
 Ashdod, 52, 57, 281 
 
 Ashteroth, Intro, xv, 81, 130 
 
 Assyria, Intro, xvii 
 
 'Atareen, Harat-el, 212 
 
 Athene (Philip Baldensperger's 
 
 mare), 48 
 'Attar, 238 
 'Auja, river, 72 
 Aurora, 129 
 Azazmeh Arabs, 153 
 Azizis, 175, 179 
 
 Baal, Intro, xiv, xv, 5, 81, 88, 
 
 89, 90, 93, 96, 265, 275 
 Baal, prophets of, 88 
 Baal-zebub, 72 
 Bab-el-' Amud, 242 
 Bab Sitti Mariam, 237 
 Babylon, 71, 72 
 Badariyeh, 129, 130, 134 
 Badger, 180, 186 
 Baftu Hindi (song), 270 
 Bagdad, 252 
 Bairak, 195 
 
 Bakoosh, near Urtas, 112 
 Balkans, 276 
 Bard, 221 
 
 Basel Spittler Mission, Intro, viii 
 Bashan, 149 
 
 Batn el-Ekra', 106 
 
 Bats, 180 
 
 Battir, 60, 61, 66 
 
 Bawardi, 119 
 
 Bazaar, 213, 237 
 
 Bear, 179 
 
 Beauty, Bedawiye, 225 
 
 Bedariyeh (Moslem Aurora), 
 
 Intro. XV 
 Bedawi clothing, 36 
 Bedawi dervish, 72 
 Bedawi Rascheidy, 148 
 Bedawi song, 24 
 Bedawi warrior, 29 
 Bedawin agriculturists, 139 
 Bedawin (Bedouins), Intro, viii, 
 
 X, 1 wS 10, 17, 24-49, 99, 
 
 115 
 Bedawin country, 23, 49 
 Bedawiyat, 28, 37, 274 
 Bedawiye, 46 
 Bedu (see Bedawin), I n^ 
 Beersheba, Intro, xvii, 24, 103 
 
 M», 153 
 Bees, 21, 90, 185. 278 
 Beit Dejan, 73 
 Beit-'Etab, 109 
 Beit-ej-Jmal, 185 
 Beit el Makdas, 87, 291. 294, 
 
 296 
 Beit-Mahsir, 76, 81, 96 
 Beit-Jibrim, 288 
 Beni Adam, 194 
 Beni Ehmar, 186 
 Beni-Israel, 249 
 Beni-Sakher, 149, 245 
 Benton, Frank, U.S. bee-keeper, 
 
 Intro. X, xi 
 Benjamin, 197 
 Beshhk, 134 
 Bethany, 15, 218, 240 
 Bethel. Intro, xvii. 16. 187, 241 
 Bether, 60 
 Bethlehem, Intro, x, xvii, xviii, 
 
 25, 99 «3. 100, 102. 104, 105, 
 
 106, 107, 116, 218, 256, 257 
 Bethlehemite women, 119 
 Beth-Nimreh, 190 
 Beth Safafa, 128. 133, 134 
 Beth-Sahur, 17 
 Beth-shemesh, 53 
 Beth-Tamar, 17
 
 INDEX 
 
 299 
 
 Beybars, Sultan, 26 «^ 
 
 Beyrack (holy standard), 265 
 
 Beyrut, Intro, xi 
 
 Bible heroes, 102 
 
 Biblical curses, 17 
 
 Biblical Researches in Palestine, 
 
 Robinson's, 99 w^. 111 
 Birds, 40 
 
 Bir el-Arwah (Well of Souls), 94 
 Bir-ez-Zeibak, 73 
 Birket-ej-Jamoos, 186 
 Birket es-Sultan, 95 
 Blanchegarde, 279 
 Bliss, Dr. F. J., American 
 
 Archaeologist, Intro, xiii 
 Blood on door-posts, 271 
 Boars, 41, 48, 180, 186 
 Bonaparte, 199, 200 
 Bowaab (black janitor of 
 
 Takrur), 61 and n^, 63 
 Bracelets, 233 
 Braise, Abu (or Gecko), 18 
 Brazen serpent, 145 
 Bread and salt, 281 
 Buffalo, 180, 186 
 Burka, 197, 201 
 Buzzard, 180 
 Byarat. 191 
 
 Cairo, 252 
 
 Cairo, Citadel of, 200 n ^ 
 
 Calem (pen), 247 
 
 Caletropis procera, 40 
 
 Calirrhoe, 40, 107 
 
 Camels, 24, 52, 58, 185, 269 
 
 Camp life, 34 
 
 Canaan, Intro, xvi, 261 
 
 Canaanites, Intro, xiv, 3, 4, 93, 
 
 130 
 Carines (Greek legend), 89 w^ 
 Carmel, Mt., Intro, xv, 87, 275, 
 
 293 
 Cats, 171, 180 
 Cavalry, Turkish, 215 
 Cemetery, Jewish, 237 
 Cemetery, Mohammedan, 68 
 Chameleons, 181 
 Chastians, 108 
 Cheetahs, 31 and n^, 41, 45 
 Cherith, Brook, 149 
 Chinese mythology, 89 n^ 
 Christ, Intro, xv 
 
 Christianity, 83 
 
 Christian King of Jerusalem, 107 
 
 Christian missions, 108 
 
 Christians, 82, 88, 256, 283, 293 
 
 Christmas, 283 
 
 Church of Nativity, 106 
 
 Church of the Garden, Urtas, 
 
 108 
 Citadel of Cairo, 200 n ^ 
 Cities of the Plain, 17 
 Clermont-Ganneau, Professor, 
 
 26 «i 
 Cobra di capello, 146 
 Coffee-house, 62, 212 
 Colonists, American, 111 
 
 , German, 111 
 
 Colony, German, 66 
 
 Colubridae, 145 
 
 Conder, Claude Reignier, author 
 
 of Tent Work in Palestine, 
 
 Intro, viii, 1 n^ 272 
 Congress, Animals', 176 
 Conies, 180, 186 
 Conscription, 292 
 Convent, Greek, of Elijah, 127 
 Convent, Latin, 130, 133 
 Convent of St. George, 261 
 Convent of St. Mary of the 
 
 Garden, Urtas, 108 
 Corsican, the great, 200 
 Cow-camel, 45 
 Creator of the Universe, 78 
 Crimean War, 292 
 Crocodile, 181, 186 
 Croesus, 16 
 Crusaders, 54, 107 »«, 114, 279, 
 
 295 
 Crusaders' Church, 113 
 Curtiss, S. S., Chicago Professor, 
 
 Intro, xiii 
 Cymbals, 259 
 
 Daboia Viper, 35, 146, 147, 
 
 148, 150, 181 
 Dagon, the Temple of, 73 
 Dair-Dubban, 186 
 Dair esh-Sheikh, 90 
 Damascus, 64, 209, 216, 227, 
 
 252, 272 
 Damascus Gate, Jerusalem, 61, 
 
 89, 242 
 Damascus road, 65, 69
 
 300 
 
 INDEX 
 
 Damieh bridge, 26 « ^ 
 
 Dan, 177 
 
 Dancing, 233, 271 
 
 David, Intro, ix, 53, 91, 102, 
 
 103, 250, 272, 275, 279 
 David's Gate, Jerusalem, 237 
 David's harp, 258 
 Dead Sea, Intro, xvi, 39, 40, 42, 
 
 87, 91, 99 and n^, 107, 140, 
 
 148, 180, 208, 219, 232, 238 
 Deborah, 207 
 Deir el Banat, 107, 108 
 Deluge, 176 
 Dervish, 72-97. 146, 265, 275, 
 
 277 294 
 Desert of Judah, 105, 136, 277 
 Dibs, 283, 287 
 Djebel-el-Khaleel, 285 
 Djebel - esh - Sheikh (Hermon), 
 
 99 and m^, 179 
 Dogs, 186 
 
 Dom-apples, 36, 37, 232 
 Dom-meal, 35 
 Dom or Lotus tree (Zizyphus 
 
 spina Christi), 34, 35, 139, 
 
 144 
 Dome, sacred, 68 
 Donkey, 186 
 Dothan, 24 
 
 Dragomans, Intro, xiv 
 Draper's street, 212 
 Dutt (timbrel), 249, 251, 259, 
 
 262, 271, 275 
 Dung Gate, Jerusalem, 67 
 Dura, 204, 286, 287 
 Durbukky, 259 
 
 Eagles, 180 
 
 Eastern lovers, 220 
 
 Eastern luxuries, 236 
 
 Easter songs, 257 
 
 Ebal, Intro, xv, 208 
 
 Ebn-Obeid, 17 
 
 'Ebr-en-Nisr, 185 
 
 Eden, 79 
 
 Edom, desert of, 153 
 
 Edomite princess, 103 
 
 Edomites, 105 
 
 'Eed il Milady (Christmas), 283 
 
 Egypt, Intro, xvii, 24, 88, 199, 
 
 200 
 Egypt, song of, 269 
 
 Egyptian colonists, 295 
 Egyptian princess, 103, 198, 201, 
 
 206, 273 
 Egypt, river of, 201 
 Ehmad, 39 
 
 Ehmad, Abu, the Fellah, 7, 8 
 Ehmad Jabber, 52, 53, 58, 
 
 64 
 Ekron, 72, 293, 279 
 Eleagnus angustifolius, 42 
 Eleazar, 55 
 
 Elijah, Greek Convent of, 127 
 Ehjah the Tishbite, Intro, xiv, 
 
 XV, 12, 66, 87, 265 
 El Arroub, 105 
 El-Azhar (Cairo), 252 
 El Badawi (leader of Dervish 
 
 order), 79 
 El Dsuki (leader of Dervish 
 
 order), 79, 294 
 El Enbowy, 294 
 El Erfa'i (leader of Dervish 
 
 order), 79, 146 
 El Ghor, 99 
 El Hammam, 106 
 El Kabu, 294 
 El Kadri (leader of Dervish 
 
 order), 79 
 El Khadr (St. George), 87, 261 
 El Kuds esh Shareef (Jerusalem), 
 
 78, 94 
 Emmaus, 107 
 Endor, witch at, Intro, xiv 
 Engedi, 190 
 Engiddy, 17 
 Ephraim, 180 
 Er-Rahib, 93 
 'Esa (Jesus), 82 
 Esculap, 35, 145, 181 
 Esdraelon, 23, 24, 293 
 Esdud (Ashdod), 281 
 Etam, 57, 99 n^, 100, 103, 104, 
 
 106 
 Ethmane Abd-el-Hei, 52, 53, 
 
 57 
 Ethmane el-Lahame, 200 
 Euphrates, 177, 187 
 Eve, 76, 80 
 Evil eye, 122 
 Executions, 16 
 
 Fabri, Felix, 105 n^
 
 INDEX 
 
 301 
 
 Faghur, in Wady el Biar, 112 
 
 Fardies, 43, 44 
 
 Fatme, 52 
 
 Fate (Naseeb). 75 
 
 Fate, 248, 282 
 
 Fatiha, 129 
 
 Fauna and Flora, 17 
 
 Feast of Booths, 256 
 
 Fellah, Intro, viii, x, 1-16 and 
 
 ti\ 1, 18, 24, 25, 27, 35, 39, 
 
 44. 48, 54, 55, 57, 61, 64, 66 
 FeUaha, 33, 250 
 Fellahat, 28, 44, 61 
 Fellah-el-Hitr, 24 
 Fever, 292 
 
 Fiddle, one-stringed, 221 
 Finjan 'Kahwy (poisoned 
 
 coffee-cup), 216 
 Finn, Mr., British Consul at 
 
 Jerusalem, 113 
 Fleas, 186 
 Flies. 186 
 
 Flora in August, 279 
 Fortuna, 74 
 
 Fountain, sealed, 103, 262 
 Fox (Abu Shman), 176 
 Fox, 186 
 Francolins, 40 
 Franji, 74 
 
 Franjis, 281, 292, 293 
 Frank, 37, 91 
 Frank mountain, near Urtas, 
 
 105, 112 
 Freer, A. Goodrich, Author of 
 
 Inner Jerusalem, Intro, xiii 
 French, 293 
 
 Friday Fair, Jerusalem, 237, 239 
 Frogs, 40 
 Frogs of Jericho, 139 
 
 Gabriel, Angel, 19, 95, 192 
 Gahlee, 149 
 
 Gardens of Solomon, 98-114 
 Gaza, Intro, x, xvii, 52, 56, 88, 
 
 153, 278, 288, 289 
 Gazelles, 180, 186 
 Geba, 103 m^ 
 Gecko {Ptyodactylus hassel- 
 
 quisti), 18, 181 
 Gederoth (Katra), 279 
 Gehazi, Intro, xvii 
 Genii (Jan), Intro, xiv, 75 
 
 21— (2131) 
 
 Gerizim, 208 
 
 Gerizim, Mt., 291 
 
 Gethsemane, 241 
 
 Gezer, 104 
 
 Ghahe, 33, 39 
 
 Ghaliun (pipe), 38 
 
 Ghazu (marauding excursions), 
 
 23, 152, 191, 210 
 Ghareem, 115, 287, 289 
 Ghawarneh Bedawin, 179, 243 
 Ghul, 86, 92 
 Gibeah, Intro, xviii 
 Gihon, Pool of, 95 n » 
 Gilboa, 275 
 Gipsies, 261 
 Girdle, history of the, in the 
 
 East, 12 and 13 n^ 
 Girls, dancing, 262 
 Glass bracelets, 289 
 Goats, 23 
 
 Gobat, Bishop, Intro, ix 
 Gods, 81 
 Goliath, 53 272 
 Golden Gate, Jerusalem, 64, 
 
 67 
 Golden Calf, 271 
 Gomorrah. 17, 41 
 Gospel (Ingile), 82 
 Graineries, 23 
 Grainery of Palestine, 289 
 Grapes of Eshcol, 282 
 Grapes (Hamdany), 60 
 Greece, Intro, xvii 
 Greek convent, 237, 241 
 Greeks, Intro, xv, 91 
 Greek ossuary, 94 
 Greengrocer, 131 
 Guardian spirits, 86 
 Gublem Sheikh. 213 
 
 Hadj Abdallah, 234 
 
 Had] Imhammad Abu Bekr, 
 
 63 
 Hadr, 191 
 Hadrabad, 270 
 Hagar, 32 
 Hajeen, 180 
 
 Hakimy (doctoress), 282 
 Halawy, Harat el, 213 
 Halime, 52 
 
 Hamdany (Palestine grapes), 60 
 Hamdiyeh, 34
 
 302 
 
 INDEX 
 
 Hamulies (groups of families), 
 
 115 
 Hamzy, Sheikh, 281 
 Hanash, 35, 145, 195 
 Haram, Jerusalem, 68, 230, 290, 
 
 291 
 Harden (Stellio-agamide lizard), 
 
 1 and Ml, 2, 18-22. 59, 
 Haroot, the Angel, 71, 76 
 Hassanbaki (tobacco), 38 
 Hassan, Ehmad, 117 
 Hattin, 105 «», 108 
 Hauran, 290 
 
 Hawi (serpent-charmers), 4 
 Hazazon-Tamar, 17 
 Head veil, 34 
 Hebrew Bible, 72 
 Hebrews, 4, 5, 91, 95 
 Hebron bracelets, 233 
 Hebron, Intro, x, xvii, 88, 109. 
 
 110, 281, 284 
 Hedgehog, 180 
 Hegira, 18, 19. 87 
 He-goat skins, 287 
 'Heisoon, 192 
 Helwy, 119, 234 
 Herayarite dynasty, 259 
 Hermon, Mt., 25, 99, 140, 198, 
 
 286, 291 
 Herod the Great. 104, 105, 106, 
 
 107, 286 wi 
 High places. 81 
 Hinnom, Valley of, 67, 94, 95. 
 
 103 «3 
 Hittites, 3, 5 
 Hivites, 3, 4 
 Holy rock, 265 
 Honey, thyme, 100 « ^ 
 Horses, 180. 185. 192 
 Horsemen, Bedawin, 208 
 Hortus Conclusus, 107 
 Houris, 80 
 Hy.cnas, 144, 151, 160, 164, 
 
 179, 182, 185, 279 
 Hymettus, Mt., 100 w^ 
 
 Ibex, 180, 185, 190 
 Ibhs (see Satan), 78, 79. 91 
 Ibrahim-et-Taiesh. 116, 128 
 Ibrahim Pasha, 111, 200. 206, 
 Ichneumon, 180, 279, 295 
 Imhammad-et-Talak. 25. 35 
 
 Im-Imhammad, 42, 43, 47 
 
 Indians, 123 
 
 Ingile (the gospel), 82 
 
 In-sha-AUah, 97 
 
 Isaac, 24, 284 
 
 Isaiah, Intro, xiv 
 
 Ishmael, 32, 86, 93 
 
 Ishmaelites, 213 
 
 Islam, 5, 6, 80, 293 
 
 Islam, holy colours of, 80 
 
 Israel, children of, 66. 213 
 
 Israelites, 3, 5, 86, 105, 130, 
 
 136, 252. 277 
 Israelitic tombs, 206 
 
 Jabbar, 4 
 Jabber, 123 
 Jabber-es-Saleh, 128 
 Jabburim (or Rephaims), 4 
 Jacob. Intro, xviii, 16 n^, 24, 
 
 251 
 Jacob's Well, 291 
 Jaffa, Intro, x, xvii, 56, 60, 96, 
 
 201, 281, 293 
 Jaffa Gate, Jerusalem, 16 n^, 
 
 61, 67, 131 
 JahaUne Arabs, 153 
 Jan, 37, 41, 75, 79, 81, 83, 84, 
 
 85, 87, 88, 90, 93 
 Jarrab, 191 
 Jackal, 34. 57, 139. 144, 151, 
 
 170, 180, 276, 279. 
 Jamel ed Din ebn Nahar, 26 
 Jehunum (Hell), 80 
 Jerboas, 48 
 Jerusalem railway. 60 
 Jews, 81, 82. 84, 89, 105, 256, 
 
 257. 283, 291 
 Jebel 'Arafat, 19 
 Jebusites, 3, 4, 5, 91 
 Jehovah, Intro, xiv, 17, 85, 103. 
 
 250. 273 
 Jephthah's daughter, 252, 262 
 Jeremiah. Intro, xviii, 3, 31 
 Jericho, 17, 48, 139, 141, 143, 
 
 144, 243 
 Jerusalem. Intro, x. xv, xvii, 
 
 15. 49. 50, 57. 58, 60. 61. 62, 
 
 70. 76, 87. 95. 99 n^ 103 n^, 
 
 104. 106. 108. 109, 110. 113, 
 
 115, 220. 229. 230. 235. 239, 
 
 250, 256. 269, 281, 286. 293
 
 INDEX 
 
 303 
 
 Jesus Hilf, 126 
 
 Jesus, 87, 107 
 
 Jewish colonies, 279 
 
 Jewish fortress, 17 
 
 Jezreel, 23 
 
 Jibia (Gibeah), 290 
 
 Job's Well, 126 
 
 Jonadab, 8 
 
 Jonah. 19 «!, 86 
 
 Jonas, Prophet, 278 
 
 Jonathan, 275 
 
 Jones, D. A., U.S. bee-keeper, 
 
 Intro. X 
 Jordan, Intro, x, 23, 25-31, 33, 
 
 41, 44, 45, 46, 48, 49, 99, 128, 
 
 140. 147, 208, 243, 280 
 Joseph, Intro, xviii, 284 
 Joseph and his Brethren, 262 
 Josephus, 40, 103 and m', 104 
 Joshua, Intro, xiv, 3, 16 
 Jrab (leather bag), 66 
 Jubal, 248 
 Judaea, 24, 48 
 Juda?an village, 233 
 Judah, mountain of, 278 
 Judah, 4, 91, 96, 103 n\ 105, 
 
 109 
 Judah, desert of, 91, 105, 277 
 Judges, tombs of, 94 
 Judgment Day, 72, 80. 83. 88, 
 
 193 
 Julfa. 192 
 Jumad the First, 26 
 Junis, Naby, 278 
 Jurn el Wawy, 186 
 
 Kaaba, 83, 176, 263, 291 
 
 Kadri, El (holy order of), 79 
 
 Kadriye, 218 
 
 Kafer (Infidel), 132 
 
 Kafir (agriculturist, inhabitant 
 
 of the Kefr), 5 
 Kafiye (Bedawi head-dress), 37, 
 
 210 
 Kaffrain, 31, 33, 35, 36, 39, 44 
 Kaftan, 119 
 Kahwadji (coffee-house keeper). 
 
 62, 131, 286 
 Kalat el-Burak, 101 
 Kamanjy (fiddle), 258 
 Kanoot (harp), 251, 258 
 Karassat, 191 
 
 Kariny (evil spirit), 89 and n* , 
 
 90 
 Kari (scholar), 294 
 Kaseedy. 248, 259 
 Kedar, tents of, 151 
 Kedeesh, 180, 191 
 Kedron, 48, 91,93. 237 
 Kerak, 272 
 Kersann6, 191 
 Kesi (tribe), 110 
 Khadr. El (St. George), 87, 124. 
 
 192 
 Khalawy. 192 
 Khaleef. 146 
 Khaleel. 39 
 
 Khaleel Abu-1-Ghreir, 116 
 Khaleel Ibrahim. 51, 52. 53, 
 
 55, 58, 59, 120 
 Khalet eth Theeb, 186 
 Khamsy, 192 
 Khan, 132, 238, 245 
 Khanafer. 42 
 Khateeb (village priest), 11, 
 
 120, 124 
 Khatify, 243 
 K'hailane, 217 
 K'hailet (pure-bred), 212 
 K'harlet el-'Ajouss, 217 
 Khirbet el Asad, 186 
 Khirbet el Wahar, 186 
 Khirbet. Na'hleh 185 
 Khirbet el-Khokh, 100. con- 
 tinuation n^, 103 
 Khirby (ruin). 1 n^ 
 Khirkah (head-dress), 13 
 Khurshud Pasha, 208 
 King of Beasts, 177, 178 
 King of Birds, 177, 178 
 King of trees, 178 
 Kirby (leather water-bottle), 
 
 \ n\ 9, 10, 28 and n\ 29. 
 
 30, 44, 287 
 Kohl, 225 
 
 Koran, 71, 80, 96. 115 
 Kowthar (river in Eden) , 79 
 Krad (spirits), 92 
 Kuds esh-Shareef (Jerusalem), 
 
 78 
 
 Laban. 16 m* 
 
 Labban, 235 
 
 Land of Prophets, 293
 
 304 
 
 INDEX 
 
 Lapis infernalis (Kutra), 282 
 Lea, 284 
 
 Lebanon. 25, 140, 178 
 Leopards, 60, 179, 186, 190 
 Leprosy, 18 
 
 Leproserie de St. Lazare, 126 
 Lime-kiln, 268 
 Literature (Arab), 252 
 Lizards, 17 
 Lotus-tree, 35 
 Lot, 87 
 
 Lot, Sea of, 91 
 
 Lubbaad (article of dress), 52 
 Lusignan, Guy of, 108 
 Lydda, 73, 186, 197, 206, 207, 
 288, 289 
 
 Macalister, R. a. Stewart, 
 Author of The Excavation of 
 Gezer, Intro, xiii 
 
 Machabees, 91 
 
 Macpelah, Intro, xvii 
 
 Madani, 63 
 
 Magic, Books of, 72 
 
 Mahmood II, Sultan, 1 1 1 
 
 Ma'hshy, 288 
 
 Makam (High-place), 5, 6, 87 
 
 Malaria, 40, 49, 279 
 
 Malha, 66 
 
 Mamaluke, 200 
 
 Mamilla, 91, 273 
 
 Mamilla (Pool of), 89 
 
 Mared, 92 
 
 Mar Elias, 127 
 
 Mandeel (handkerchief), 233 
 
 Marauders, 279 
 
 Maritime Alps, 98 
 
 Maroot, the Angel, 71, 76 
 
 Mary, son of, 82 
 
 Mary Magdalene, 83 
 
 Marghub, 192 
 
 Marriages, 272 
 
 Marshes, 279 
 
 Market at Hebron, 287 
 
 Masada, 17 
 
 Mashani, 115 
 
 Mastiguer, 17, 40 
 
 Mat industry, 289 
 
 Maundrell, writer on Palestine, 
 101 
 
 Mawaal (song), 263, 274 
 
 Mazmoor (psalm), 251, 275 
 
 Mecca, 5, 63, 83, 87, 95, 192 
 
 263, 291 
 Medina, 5 
 
 Mediterranean, 98, 140, 204 
 Mehjame (hooked almond stick) 
 
 14 n\ 73 
 Mehemet Ali, 199, 200 
 Me'hia (dance), 262 
 Me'hloot, 272 
 Mehrab (prayer-niche), 77 
 Melchizedek, Intro, xvi, 214 
 Merom, 177 
 Meshullam, Mr., 106, 111, 113, 
 
 114 
 Meshullam, Mr. Peter, 112 and 
 
 ni 
 Messiah, 257 
 Mesleh el'Azzy, 296 
 Micah, 3. 21, 22«i 
 Michal. 273 
 Middle Ages, 109 
 Millet, Syrian, 204 
 Miriam, 248, 252 
 Moab, Intro, x, 23, 25, 33, 99. 
 
 128, 144, 147, 245 
 Moabite princess, 103 
 Mo'alakat, 263 
 Mohammed, Intro, xv, 5, 18, 54. 
 
 87, 89, 94, 192 
 Moloch, 93, 95 
 Moon worship, 264 
 Moosa, 122 
 
 Moriah, Intro, xvii, 48, 86 
 Moroccans, 279 
 Moses, 73, 81, 85, 86, 218, 219, 
 
 273 
 Mosque of Omar, 68 
 Mosque of Urtas, 109 
 Mosque of Jerusalem, 109 
 Mosque of the Holy Rock, 236 
 Moslems, 82, 88, 91 
 Mosquitoes, 29, 139, 176, 279 
 Motawakkil, Caliph, 12 n^ 
 Mough arid-Khalid, 106 
 Mourning songs, 263, 274 
 Muhammad Moosa, 50, 51, 52, 
 
 55, 57, 58, 66 
 Muhammet-el Misleh, 200 
 Mu'hrab, 150 
 Mukari, 294 
 Murra (warrior), 259 
 Musical instruments, 259
 
 INDEX 
 
 305 
 
 Mustapha Abu Ghosh, 200 
 Mustapha Shahini, 120 
 
 Naaman, Intro, xvii 
 
 Nablus (NeapoUs), 208, 210, 
 
 211, 289, 290, 291 
 Naboot, 29, 53, 102, 123, 280 
 Naboth, 138 M 2 
 Nabi-Ibrahim, 281, 282 
 Naby Daoud (tomb of David), 
 
 91 
 Naby-Moosa, 219, 265 
 Naby-Rubin, 72 
 Nahal, 279 
 Na'hash, 145, 195 
 Nahr Barghut, 186 
 Nahr el-Kalb, 186 
 Nahr et-Tamsa'h, 186 
 Nahr Rubin. 278 
 Nahr Sukreir, 278 
 Naker (examining angel), 124 
 N'amy, 34 
 Napoleon I, 199 
 Narghile, 62 
 Nasara, 292 
 Naseeb, 282 
 Nasra, 202 
 Nazarenes, 257 
 Neapolis (Nablus), 208 
 Necromancer, 260 
 Nehemiah, 103 w^, 273, 275 
 Neiye, 32, 58, 102, 117, 194, 249, 
 
 251, 259, 262, 275 
 Nejd, 192, 249 
 Nekb el-Khale, 185 
 New moon solemnities, 277 
 Nimrin, 144, 185, 208 
 Nineveh, 83 
 
 Nker (examining angel), 124 
 Noah, 176, 248 
 No'h (song), 263, 274 
 Nowairi (Arab historian), 26 n^ 
 Nuns' Convent (Urtas), 107 
 
 Oak tree, 181 
 
 Oak, Abraham's, 291 
 
 Obeidiye (nomadic tribe), 17 m* 
 
 Occidental progress, 296 
 
 Olesister ( Elceagnus angusti- 
 
 folius), 42 
 Olives, Mount of, 15, 89, 91, 
 
 95, 104, 140, 236, 240 
 
 2IA — (213I). 
 
 OUvet, Mt., 48 
 
 Olive groves, 295 
 
 Omar, Mosque of, 68 
 
 Omar Ibn Khattab, Khalif, 109, 
 
 265 
 Omar, Mosque of, 68, 230 
 Omniad dynasty, 252 
 Ophel, 67 
 
 Ophidians, family of, 145 
 Ophthalmia, 282 
 Orange gardens, 295 
 Oriental sagacity, 252 
 'Oshair (see Asclepia gigantea), 
 
 41 
 Ostrich feathers, 141 
 Othman, Abu, 7 
 Ottoman pound, 120 n^ 
 Owls, 181 
 'Ozrael (Angel of Death), 82, 93, 
 
 94, 292 
 
 Palestine coaches, 296 
 Palestine Exploration Fund, 
 
 Intro, xiii, 26, 99 
 Paradise, 76, 83, 173, 175 
 Pentateuch (Torah), 71 
 Perez (village), 4 
 Perizzites, 3, 4, 5, 6, 9 
 Phantoms, 91 
 Pharaoh, Intro, xvii 
 Philip's Well (near Welejeh), 61 
 Philistia, Intro, x. 52, 153, 187 
 Philistines, 56, 57, 73 
 Pipes, 39 
 
 Plain of Esdraelon, 293 
 Plain of Salem, 214 
 Plain of Sharon, 72, 140, 293 
 Plain of Sittim, 144 
 Plain of Rephaim, 57, 66 
 Platon, Hugues, quoted, 108 
 Pomegranates, 101, 283 
 Prayer-niche, 150 
 Prickly pears, 289 
 Proverbs, 24, 44, 153, 155, 157, 
 
 158, 161, 164, 168, 170, 171 
 
 172, 173 
 Psammosaurus scincus, 17 
 Ptyodactylus hasselquisti , 18 
 
 Quarterly Statement, Palestine 
 Exploration Fund, Intro, xii, 
 xiii, 26 n^. 272
 
 306 
 
 INDEX 
 
 Queen Victoria, 113 
 
 Rababy (fiddle), 223, 250, 258. 
 
 259, 263 
 Rabbins, 99 
 Rabee, 98, 99, 121, 191 
 Rachel, Intro, xiv, 15, 119 
 Rachel's tomb, 123, 136, 273 
 Rauwolffus, Dr. Leonardus, 
 
 botanist, quoted, 109 
 Ravens, 276 
 Razek, Abu, father of town and 
 
 city traders, 7 
 Railway to Jerusalem, 60 
 Ralston, Philip, 139 
 Ramadan, 80, 173, 292 
 Ramleh, 73, 88, 294, 295 
 Rams, flock of, 169 
 Rasads (guardian spirits), 86, 
 
 90, 92 
 Rebecca, 15 
 
 Redeemer, Convent of the, 133 
 Red Sea, 81, 248 
 Rephaims, 3, 4 
 Rephaim, Plain of, Intro, xv, 
 
 57, 66, 127 
 Rehoboam, 99 n^, 105 
 Reuben, Prophet, 278 
 Rhamnus nabeca, 144 
 Rib'i, 115 
 Richon-le-Zion, 293 
 Robinson, Edward, Biblical Re- 
 searches in Palestine, quoted, 
 
 99 n^. 111 
 Rock, Holy, 265 
 Rod of Moses, 73 
 Romans, Intro, xv, 91, 106 
 Rome, Intro, xvii 
 Roses, Valley of the, 61 
 Rubin, Naby, 72 
 Rubin (river), 72, 278 
 Ruins, leandwi, 17, 278 
 Ruth, 25 
 
 Sa'ada, 120 
 
 Sa' ad-el- Kanaas, 39, 41 
 
 Sabe (the Lion), 164 
 
 Sabeel, 128 
 
 Safed, Intro, xv, 88 
 
 Sahak (dance), 271 
 
 Sa'hjy (dance), 121, 270, 271 
 
 Saiara (processions), 265 
 
 Said el-Ma'ati, 221, 246 
 Said-es-Saleh, 130 
 Sakhra (Holy Rock), 94, 265 
 Saklawy, 192 
 Saladin, 108, 295 
 Saleh-el-Kaak, 25, 26, 34, 39 
 Salem er Ra'hmane, 1 18 
 Salem, Plain of, Intro, xvi, xvii, 
 
 214 
 Salem Shakhtur, 296 
 Samson, 57 
 Samn, 165, 287, 290 
 Samaritan Jews, Intro, xv, 208 
 Samuel, Intro, xiv, xviii 
 Sand-partridges, 40 
 Saracenic castle (Urtas), 101 
 Saracens, 108 
 Sarah, Intro, xviii, 121, 197 n^, 
 
 284, 291 
 Sar'ah, 204 
 Sarrar, Wad-es, 57 
 Satan (Esh-Shitan er- Raj earn), 
 
 16 w\ 75, 76 
 Saul, Intro, xiv, 120, 272, 273, 
 
 275 
 Sawahry (nomadic tribe), 17 
 
 «*, 245 
 Saye (part of Bedawi clothing), 
 
 36, 37 
 Schmaar, 14 and n ^, 52, 54 
 Sealed fountain (Urtas), 103 
 Sea of Lot, 91 
 
 Se'in (small Kirby or water- 
 bottle), 44, 47 
 Seir, 110 
 
 Sehm (Shiloh), 290 
 Senegal doves, 34 
 Sentinels, Turkish, 67 
 Seraiya, 118, 132 
 Serpent, Brazen, 145 
 Serpents, 176, 185 
 Seville, 192 
 Shaale (cloak), 54, 210 
 Shabbaby (wind instrument), 
 
 259 
 Shahini, 115, 120 
 Shairim (satyrs), 81, 82, 92 
 Sharkiye (East wind), 36 
 Sharon, 23, 24, 72 
 Shaiateen, 91 
 Shechem, 208 
 Sheep, fat-tailed, 23
 
 INDEX 
 
 307 
 
 She'er (poetry), 264, 272, 273 
 
 Sheikh 'Awad, 122 
 
 Sheikh Hamzy, 282 
 
 Sheikh Salem, 119 
 
 Sheikh Sidna 'Ali, 72 
 
 Sheikh, 11 
 
 Sherif Moosa, 50, 54, 57 
 
 Shibriyeh (double-edged dagger) , 
 
 53, 241, 288 
 Shittim, 23 
 S'hoon (cymbals), 259 
 Shushey (hair- tuft), 54 
 Shuweikeh (Shochoh), 53, 54, 
 
 279 
 Siddim, Plain of, Intro, xvi 
 Sidr (Dom-apples) , 144 
 Siknaj (Polish Jews), 291 
 Siloam, 15, 26, 27, 95, 126, 237, 
 
 240 
 Sinai, 249 
 Sinai, Mt., 85 
 Sinjil (St. Gilles), 290 
 Sisters, Cathohc, 126 
 Sisters, Protestant, 126 
 Sitti Mariam, 241 
 Sittim, Plain of, 144 
 Sit-Ikhwithah, 197 
 Slaughtering place, 168 
 SUman, 120 
 Small-pox, 261 
 Smugglers, 64 
 Snoonoo, 178 
 Sodom, 17, 41 
 Solomon, 71, 82, 86, 87, 90, 99 
 
 n^ 103, 104, 186 
 Solomon, Gardens of, 98-114 
 Solomon's Pools, Intro, x, 21, 
 
 100, continuation n^, 101, 
 
 106, 109, 110, 114, 115, 118 
 Solomon, Song of, 60, 100 n \ 
 
 101 
 Solomon, throne of, 71 
 Songs and dances, 247 
 Song of Joseph, 275 
 Soofara (wind instruments) , 259 
 Sorek, vale of (Wad-es-Sarrar) , 
 
 57 
 Soufaan, 51 
 Sour milk, 240 
 Sparrows, 185 
 Squills, 277 
 Steeds, Arab 217 
 
 Stellio cordilina, 18 
 
 St. George, 73, 87, 262 
 
 St. Jean d'Acre, 108 
 
 St. Mary's Gate, 237 
 
 St. Stephen's Gate, Jerusalem, 
 
 65, 67, 69, 237 
 Stones, witness, 16 n^ 
 Stradivarius, 250 
 Sugar-cane, 295 
 Suk el 'Attarin, 234, 238 
 Suk el-Khawajat, 240 
 Suk el-Lahamin, 234, 238 
 Sultan Wakham (malaria), 279 
 Suras (the 114), 294 
 Surma (sheep-leather shoes), 
 
 54 
 Swallow, 176 
 Swelem, Abu, 7 
 Syrian millet, 204 
 
 Ta'amry (nomadic tribe), Intro. 
 
 ix, 17 «*, 110, 111, 115, 119, 
 
 273 
 Tabon (oven), 22 
 Tacitus, 40 
 Tahleel (prayers), 277 
 Takiyeh (white cap), 51 
 Takrur, 61 
 Tancred, 107 
 Tanib, 116 
 Tanour, 109 
 Tarbush, 13, 52, 55 
 Tarsha, 146, 147 
 Tekoa, 17, 99 w^ 105, 112 
 TeU-el Ehseiny, 186 
 Tell-el-Kadi, 177 
 Tell-es-Safi (Blanchegarde), 279 
 Templars, 108 
 Temple, 67, 70, 236 
 Thab or Mastiguer ( Uromastix 
 
 spinipes), 17 and 18 
 Thar, 116, 118 
 Themudians, 93 
 Thob (shirt), 1 n\ 11, 17, 51, 
 
 55, 69, 119 
 Throuf (skin bottles), 287 
 Tiberias, 85, 107 
 Timbrel (duff), 249, 251, 277 
 Tobacco, 35, 37, 57, 58, 144 
 Tobba Hassan, 259 
 Tochen, 103 m^ 
 Tombak (Persian tobacco), 62
 
 308 
 
 INDEX 
 
 Tomb-caves, 205 
 
 Torah (Pentateuch), 71, 81, 84, 
 
 248 
 Tower of Ramleh, 295 
 Trading in villages, 289 
 Trans jordanic region, 141-147 
 Treacle, 283 
 Tribes of Israel, 248 
 Tribunal at Jerusalem, 124 
 Tristram, Canon, Fauna and 
 
 Flora of Palestine, 1 7 « * 
 Tubbar (iron-headed club), 55 
 Tunis, 249 
 Turban, brown, 54 
 Turban, green, 52 
 Turtle-doves, 34, 144 
 Turkish army, 199 
 Turkish Government, 57, 282, 
 
 292 
 Turks, 57, 270 
 Typewriter (ungodly), 247 
 Tyrian purple, 104 
 
 Ululation, 121 n\ 231, 272 
 Universe, Creator of, 78 
 Uromasiix spinipes, 18 
 Urtas, Intro, viii, x, 99 and n ', 
 100 and w\ 101, 103-126 
 
 Vale of Sorek. 57, 278 
 Valley of the Roses, 61, 128 
 Valley of Hinnom, 67 
 
 of the Mills, 106 
 
 of Urtas, 106 
 
 of the Wells, 106 
 
 Van der Velde, Narrative of a 
 Journey through Syria and 
 Palestine in 1851 and 1852, 
 112 n^ 
 
 Vegetables, 286 
 
 Veil, 234 
 
 Venetians, introduce vegetables 
 into Palestine, 113 
 
 Venus, 71 
 
 Vetches, 191 
 
 Vine and fig-tree, 252 
 
 Vineyards at Esheal, 283, 284 
 
 bite, 43 
 
 Viper charmer, 146 
 Viper, Daboia, 35, 146 
 Vow, 261 
 
 Vultures, 144, 194 
 
 Wad-el-Bedoon, 185 
 
 Wad-el-Dab'a, 185 
 
 Wad el Khanzeer, 185 
 
 Wad en-Nar, 93 
 
 Wad er-Rahib, 93 
 
 Wad-es-Sarrar, 57, 278 
 
 Wad-es-Sumt, 278 
 
 Wad et Tawaheen, 103 «», 106 
 
 Wad-Faria, 214 
 
 Wadies, 279 
 
 Wady-AU, 205 
 
 Wad Ihnain, 295 
 
 Wady el-Biar, 106. 107, 112 
 
 Wady Esmain, 59 
 
 Wady Kelt, 149 
 
 Wady-Urtas, 107 
 
 Wakham (malaria), 40, 49 
 
 Wandering bard, 221 
 
 Wandering dervish, 72 
 
 Waran {Psammosaurus scincus), 
 
 17, 278 
 War song, 273 
 Water of eternal life, 76 
 Watta (camel-hide shoes), 51 
 Wawy, 190 
 Wayfarers, 280 
 Weapon, 53 
 Welejeh, 61, 66 
 Wely (see Makam), 5, 76, 79, 
 
 81, 88, 293 
 Well of souls, 94 
 WTiale of Jonah, 86 
 Wheat-wells, 151 
 Wilderness feasts, 278 
 Wilderness of Judah, 266 
 Will-'o-the-wisp, 42 
 Winter evening games, 264 
 Winter grapes, 284 
 Wolf, 179 
 Wolves, 144 
 Women of Israel, 272 
 
 Yabneel (Yebna). 281 
 Yahia (the commentator), 71 
 Yahoor (Jews), 257 
 Yalo (Ajalon), 206 
 Yaman (faction), 259, 293 
 Yamani (tribe), 110 
 Yarghool (instrument), 259 
 Yarmuth, 103 n^ 
 Yemen, 259 
 Yesmain 'Ali, 53, 55, 58, 60
 
 INDEX 
 
 309 
 
 Za'ara (viper), 147 
 Zagharlt, 121 
 Zaghroot. 121, 272 
 Zamenis carbonarius, 145 
 Zamenis viridiflavus, 19 m' 
 Zaqum (see Oleaster), 42, 44 
 Zbeeb (dried grapes), 290 
 Zeboim, 17 
 
 Zechariah, Intro, xiv, 103 n ' 
 Zeer (warrior), 259, 261 
 Zeinati, 222 
 
 Zerka, 181 
 
 Zernuga, 294 
 
 Zion, Intro, ix, x, 48, 89, 91, 93, 
 
 94 
 Zion's Gate, Jerusalem, 67, 237 
 Zizyphus spina Christi, 35, 36 
 Zoar, Intro, xvi, 17 
 Zoomara, 249, 251 
 Zorah, 204 
 Zoreah, 56, 103 «s 
 
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