Chapter C: A. Dana (7)

The question of footprints in the rock suggests some interesting considerations. There are one or two others in different parts of Palestine, as in the mosque at Hebron, built over the Cave of Macpelah, and as they are artificial, it is probable that they are coronation stones. We know by tradition that in ancient times a custom of this sort existed in the British Isles, where footprints in rock exist, and there are Scriptural allusions which give colour to a similar hypothesis in Palestine. The pillar alluded to in the crowning of kings was probably nothing more nor less than a coronation stone; and the habit which existed in some countries of making the king stand with his foot in the impression of a print in the stone, as a sign that he would walk in the footsteps of his predecessor, may account for their occurrence in Palestine. Thus we read that Abimelech “was made king by the oak of the pillar that was in Shechem;” when Joash was anointed king by Jehoida, “he stood by the pillar as the manner was,” and the same king “stood by a pillar to make a covenant, and all the people stood to the covenant.” The place of the footprint at Neby Schaib, in its elevated position above the copious fountain which gushes from the base of the opposite cliff, and the remarkable cropping up of the alabaster through the rock, rendered it just such a spot as would be likely to be chosen for such a purpose, and I think we may fairly hazard the conjecture that the footprint at the Neby Schaib marks the coronation stone of the rulers in this part of the country in early Jewish, or perhaps even more ancient, times. It is far otherwise with the footprint of Buddha on Adam's Peak in Ceylon, and with that of Christ on the Mount of Olives, both of which I have seen, and both of which are natural, and bear only a fancied resemblance to the human foot, that of Buddha being a depression in the rock about five feet long. In the case of the print under consideration, there was a split in the rock across the centre, which the Druses accounted for by saying that when the prophet stepped here he split the rock.

Meanwhile the women, having finished their repast, now prepared for a dance on the terrace. The music consisted of singing, with a hand-clapping accompaniment, executed principally by the spectators, while the dancers formed in a circle, holding each other by the waistband, and rhythmically swaying to and fro, as from time to time they changed the character and the measure of their step. All their movements were decorous, if not all actually graceful. Sometimes one would separate herself from the ring, and, advancing to the centre, perform a _pas seul_, while the others danced around her, she the while flinging her hands aloft, waving in each a light muslin veil, and making it float above her head, while she kept time with her feet. But among the Druses, as among most Orientals, the hands play as prominent a part in their terpsichorean exercises as their feet. The eminently good looks of the dancers were set off by their becoming costumes. These consisted of outer cloaks of a rich colour, linen or woollen, open all down the front so as to display the whole underdress, with light sleeves cut above the elbow, the whole trimmed either with wide bands of reddish satin or with a rich cross-stitch embroidery of silk. The unsightliness of the baggy trousers of dark blue is lost under the long, semi-transparent chemise, which falls over them as a white tunic, generally striped with thicker white, and tastefully embroidered with silk around the neck. The white sleeves of the chemise, widely pointed, and which flow about the forearm after escaping from the short cloak sleeve, form a simple but very graceful feature of this costume, whether they float freely or are twisted, for convenience in work, about the elbow. Scarfs of various bright colours are wound below the waist, and the cloak is usually caught together below the bosom by a cord or button, giving that double girdle often presented in ancient classical costume. The simple long, white cloth, with the centre of one edge drawn low upon the forehead, its two ends hanging down the back almost to the heels, bound fast by a wide fillet of brilliant colour tied around the head, completes very attractively, with its ancient Egyptian appearance, this simple but highly characteristic dress, which is enhanced by necklaces and bangles, according to the rank and position of the wearer.

Our attention was now distracted by some rival performances of the male part of the community in the courtyard below. Here the singing and clapping of hands were louder and more vehement, and time was given by one gentleman who played a pipe and another who was a sort of bandmaster, and directed the changes of time and step. Here the central figure who danced in the circle, instead of waving veils or handkerchiefs, flourished a sword with great grace and dexterity, slashing it about in excellent time to the music, and within an inch sometimes of the noses, sometimes of the legs, of the performers. The dancers worked themselves up at last to a high pitch of excitement and perspiration, new ones perpetually dashing into the ring and taking the places of those who were exhausted.

At last the gayeties were put an end to by the sheiks, who took no part in them themselves, but looked on with solemn dignity. The “okâl,” or initiated in the holy mysteries, despise all such frivolities, which are reserved for women and the uninitiated. Most of these had been sitting in a circle in a quiet part of the terrace by themselves, discussing either religion or the political questions affecting the interests of their nation, most probably the latter; but the hour had now arrived when the serious business of the night was to begin and festivity was to cease. The uproar died away, the elders wished us good-night, and silently trooped up the stone stairs to the great hall, whence issued the younger part of the female community, and I retired to the door of my tent to sit in the bright moonlight and contemplate the strange surroundings of my night quarters.

Soon there broke upon the stillness of the night the measured cadence of a sacred chant. Now it swelled, as numerous voices, male and female, took up the chorus; now it died away to a single voice. Never before, probably, had stranger been able to listen so closely to the prayers and invocations which characterize the mysterious and occult worship of the Druses. One thing surprised me, which I think is not generally known, and this is that women undoubtedly take part in some of their forms of worship, not, however, in all, for on the following night they were excluded, and the service was conducted by males alone. At last I went to bed, but not to sleep; the noises of the animals, to which I was in close proximity, for a long time banished repose, and when at last it came fitfully, I heard ever and anon the rhythm of the sacred chant. Throughout two entire nights, to my certain knowledge, did these Druses pray and sing, though, as I fell asleep on each occasion towards morning, I cannot precisely say at what hour their service was concluded.

There can be no doubt that, while these gatherings are essentially religious in their character, they are largely used for political purposes. In this respect a wonderful organization exists among the Druses. Although the nation may be said to be divided into three sections, of which one—by far the largest—occupies the mountains of the Hauran, known as the Jebel Druse, another the mountains of the Lebanon, and the third and smallest the hills of northern Galilee, they keep up a close contact with each other, and meetings such as these afford opportunities for them to hold counsel in regard to the political fortunes and condition of the nation. The Druses of the Jebel Druse, who form two thirds of the nation, have only this year made peace with the Turkish government, with whom they were at war last year, The impracticable nature of the country, combined with their own bravery, enables them to maintain a sort of quasi independence. They are free from the conscription, have a governor, or Caimakam, chosen from among themselves, and their taxes are little more than nominal. The Druses of the Lebanon come under the special statute relating to the government of that province, and as this is subject to the supervision of the six European treaty powers, their position is secured, and they have no cause of grievance, though they are in close contact with their neighbours, the Maronites, with whom they live on terms of considerable tension. The Druses of Galilee differ in position from the other two sections of the nation, in that they enjoy no privileges of any kind, but are, on the contrary, less fortunately placed in their relations to the government than either Moslems or Christians, the former being naturally, to a certain extent, favored by their government, and the latter being always able, in case of a grievance, to appeal to some Christian European power. These Druses are, however, absolutely without protection of any kind, and have many grievances unredressed, and many acts of hostility on the part of the peasantry of other religions, among whom they live, to struggle against. The only consolation they enjoy is the support and comfort they derive from the close tribal family connection which they keep up with the other two more fortunate branches of the nation. It is easy to perceive, therefore, why they should attach great value to these religious gatherings, and utilize them for secular purposes. There can be no doubt that the character of their religion, with the secrecy which surrounds it, enables them to organize in a special manner, and that the theocratic element which enters into their political constitution gives them a cohesion, a unity, and a power for combined action which the Christian sects, with their jealousies, bigotry, and internal dissensions, do not enjoy.

HATTIN AND IRBID.

Haifa, June 22.—While my two days' experiences at the Neby Schaib, described in my last two letters, were in the highest degree novel and picturesque, and enabled me to obtain an unusual insight into the manners and customs and religious observances of the Druse nation, my stay at this celebrated shrine of their pilgrimage was by no means destitute of archæological interest. The village of Hattin, which is in the immediate neighbourhood of the tomb of the prophet, forms the centre of many sacred and historical associations, while it is in itself a place of unusual beauty of situation.

In the overhanging rocks on the other side of the gorge, immediately opposite my tent, were several sepulchral chambers, all traditional burying-places of persons more or less historical. Some of these I examined. The largest was one entered by a doorway, which had recently been inhabited, for the framework of a wooden door to it still remained. It was supposed to be the burial-place of one of Jethro's daughters. We are told by Josephus that his family followed the Israelites out of Midian. Its last occupant was an Indian hermit, who had lived here in solitude for three years, when, getting tired of his seclusion, he had gone to Tiberias about a year ago, married there, and immediately disappeared with his wife, no one knew whither.

About a hundred yards from the Neby there issues from the mouth of the gorge a copious spring which, in fact, forms the source of a brook, that ultimately finds its way into the Sea of Galilee. It commences its beneficent course, however, by fertilizing a large area immediately surrounding the village, where flourishing gardens of oranges, lemons, figs, apricots, pomegranates, and other fruit-trees impart an air of luxuriant fertility to the landscape not common in these parts. Among these gardens is one which was purchased a few years ago by Sir Moses Montefiore, and presented by him to the Jews of Tiberias. Here I went, at the invitation of the overseer, and, seated on mats under the spreading arms of a fig-tree, I listened, while I sipped his coffee, to his tale of woe: how last year he had resisted what he considered an exorbitant charge for taxes, how his garden had in consequence been invaded and despoiled by the tax-gatherers; how, being a British-protected subject, and the garden being the property of British subjects, he had appealed to the British consul for redress; how he had spent £50 in the effort to obtain it, and had found British protection not only a broken, but an expensive reed to trust to; and how he was driven, by the refusal of the British government to protect its subjects, to try and protect himself by the plentiful expenditure of backsheesh. I explained to him that it was not the habit of the British government to protect its subjects, but rather to abandon them, even though they might be of exalted rank, and their lives might be at stake; and then I went in search of ruins.

I found some immediately adjoining the garden. What had evidently once formed part of an old Byzantine church was here turned into a mosque; and upon one of the stones was a curious Cufic inscription. In some of the other gardens were traces of foundations, indicating that in old times Hattin must have been the site of a considerable town. It is about two miles from the ruins of Irbid (which is no doubt the Arbela of Josephus), and is probably the Caphar Hittia of the Talmud, but I find no mention of the Hattin ruins in the memoirs of the Palestine Exploration Fund, nor of the Cufic inscription which I found. The way to Irbid lies across the plain, on which a collection of seven basalt stones in a ring are called the “Hajaret en Nusara,” or “stones of the Christians,” because tradition has it that it was here that Christ performed the miracle of the seven loaves and two fishes.

The plain was now waving with grain, nor would it be possible to imagine a more fertile or luxuriant upland. On its margin, where it breaks off abruptly into the marvellous gorge of El-Hamam, with its precipitous sides rising twelve hundred feet sheer up from the little stream which trickles at their base, are the ruins of Irbid, interesting as containing the remains of the oldest Jewish synagogue probably to be found in Palestine.

The steep hillside which slopes down to the edge of the cliff is very rocky, and numerous sarcophagi are carved on the surfaces of the natural slabs. The largest measure from six feet to six feet five inches long, and one foot ten inches deep, being round at the head and square at the foot, which is slightly deeper. There was a ledge cut round to receive the stone cover, and a channel made to keep the surface water from running in. They were of all sizes, some, evidently, for small children and babies. But the most remarkable tomb was one which opened out of a deep, rock-cut chamber, which appeared to have been in connection with a wine-press. The antechamber formed a sunk court, about twenty feet by ten, and contained a sarcophagus. It opened into a tomb containing six loculi. My guide was the Jew who had entertained me in the garden, and who was well versed in local traditions.

He informed me that here were supposed to be buried four of the sons of Jacob, he did not know which, and Jochabed and Dinah. He also pointed out to me the tomb of the Rabbi Nitai, who was supposed to have built the synagogue I had been examining, and who was a native of the place, and lived about two hundred years B.C.; also a mound of stones covering apparently a rock tomb, which he declared was the burial-place of Seth, the son of Adam; but, although from much habit I am accustomed to swallow a fair amount of traditional information, I was unable to push my credulity thus far. It is described, however, by the Rabbi Gerson, A.D. 1561, as being in a cave with a spring to which a flight of steps led down. The tombs of Zerah and Zephaniah were also pointed out. Indeed, there are few places in Palestine where in the same limited area such a number of distinguished personages of sacred history are buried as in the neighbourhood of Arbela, or Irbid. I do not now include the tombs of the numerous rabbis whom the Jews hold sacred. If it has a character for sanctity, it must at one time have had a reputation for strength. From its position it must always have been a military stronghold. Josephus tells us, in his “Life,” that when he was Governor of Galilee he fortified it, and laid up stores of grain here; and it is without doubt the Casale Ardelle of the Teutonic knights (1250 A.D.), the _d_ being an error for _b_, as it is mentioned in connection with Tiberias and Beisan, both places not very distant.

The only Biblical reference to this place is that made by Hosea, when he says, “Therefore shall a tumult arise among thy people; all thy fortresses shall be spoiled, as Shahnan spoiled Beth-Arbel in the day of battle.” As we stand here we can almost look into the caverns with which the face of the opposite cliff is perforated, while the one on the edge of which we stand is literally honeycombed with these subterranean abodes. They are of immense extent, and are placed over each other in different stories; some are walled up, leaving doors and windows. Some idea of the extent of this singular natural fastness may be formed from the fact that it is capable of containing six thousand men. The caves communicate with each other by subterranean galleries. These are the fortified caverns mentioned by Josephus in connection with Arbela. Bachides, the general of Demetrius, the third King of Syria, when he invaded Palestine, encamped at Arbela and subdued those who had taken refuge in the caves. This event is narrated in Maccabees, where the caves are called “stories.” It was here, also, that Herod the Great had his famous fight with the robbers who had made their dens in the caves, letting down his soldiers in baskets, and fighting them in mid-air.

I was determined to push my explorations to the summits of the rocky crests which frowned above, and are called the Horns of Hattin. Scrambling up the steep, rocky hillsides, we found ourselves at last obliged to leave our horses and make our way on foot over the huge blocks of basalt which are thickly strewn around these singular peaks. On reaching the top we found that they had been artificially superimposed one on the top of another, so as to form a rocky rampart of immense solidity. Both crests had, at some period of remote antiquity, been thus fortified. Beneath one of them were the foundations and ruins of an ancient town which the inhabitants call “Medinet el-Inweileb,” or “the ruins of the long tower.” At the southeast of the hill is an oblong cavern cut in the rock and eased with cement, which may formerly have been a cistern; and not far from it are the foundations of a building which the natives say was a Christian church before the conquest of the country by the Mohammedans, who subsequently converted it into a mosque. Nothing could be more striking than the view from the summit of the highest horn. Immediately beneath us, some six or seven hundred feet below, I looked down into the gloomy gorge, with the white walls of the Neby Schaib contrasting with the black basalt rocks, its terraces covered with groups of brightly costumed Druses, their songs as they danced in circles reaching us on the still air of evening, and beyond, the modern village of Hattin, surrounded by orange-groves and fruit-gardens of the most brilliant green. Stretching away on all other sides were vast uplands of waving grain, till they either sunk away into valleys or terminated at the base of hills which rose abruptly above them. To the northeast the precipitous sides of the Wady Hamam, honeycombed with caves, formed a vista through which appeared in the distance a green strip of the plain of Genesareth; beyond it the waters of the Sea of Galilee, seventeen hundred feet below us, gleamed in the setting sun. From its eastern margin rose the steep cliffs above which is the vast plateau of Jaulan, once the grazing lands of the flocks and herds of Job, while a line of conical volcanic peaks, backed by snow-clad Hermon, closed the prospect.

THE JEWISH FEAST OF THE BURNING AT TIBERIAS.

Haifa, July 8.—In the early days of May there is annually celebrated at Tiberias a festival in honour of the Rabbi Mâir, at the large shrine built above his tomb, within a few hundred yards from the sulphur baths. Thither, having terminated my visit to the Druses, I determined to repair to witness the nocturnal ceremonies.

I was escorted to the extremity of the village of Hattin by a band of young Druses, firing guns and singing complimentary odes, who thus sought to speed with honour the parting guest, and soon found myself crossing the plain and entering upon the steep descent that leads to the shores of the lake. It was a soft, balmy evening, about sunset, when I reached Tiberias, and found the whole population in movement.

The distance from the town to the tomb of the rabbi is about a mile and a half along the lake shore, and the road was crowded with merry groups of Jewish men, women, and children in gala dress, all flocking to the place of meeting. The two or three boats of which the lake can boast were even put into requisition, and were slowly drifting down, their large sails hardly filled with the gentle breeze, and packed to overflowing with women and children. Tiberias contains between three and four thousand Jews, and certainly more than half that number must have turned out, to say nothing of those attracted from Jerusalem, Safed, and other places. As those who inhabit Tiberias are nearly all Sephardim, or Spanish Jews, the men wear the Oriental dress, while the women indulge in a costume in which the Western fashions seem grafted on those of the East. The visitors, who were for the most part Ashkenazim, or German Jews, could easily be distinguished, as they always appear in the clothes to which they are accustomed in eastern Europe. It must be confessed that the flowing robe of Asia is preferable to the long coat or gabardine of Russia and Roumania.

The men usually walked, but a favourite method of locomotion among the women was donkeyback, and very comical they looked, sitting astride very wide pads, with their skirts well up to their knees, and their necks and wrists and foreheads bedizened with ornaments, while their wigs were often a perfect garden of flowers. However pretty some of the faces of the younger members of the female community might be—and they could not compare for good looks with the Druse girls—nothing can compensate for the abominable practice which prevails among them of shaving their heads and wearing wigs of black hair, which come low down upon the forehead, and the falseness of which no attempt is made to disguise.

It occurred to me upon this occasion, as I contrasted their chevelure with that of the Druses, to speculate on the custom of Druse hairdressing, which is nothing more nor less than that square cutting across the forehead of locks drawn over it which has been so much in vogue in England and America for the last fifteen years, popularly called “banging,” and which was supposed at first to be copied from the well-known picture of Raphael as a child. I have since inquired of some fashionable young Syrian ladies, and the younger ones assured me at first that the Druses must have copied this from the Parisian fashions lately introduced at Beyrout—an obvious impossibility. On applying to older ladies, however, they confirm the curious fact that this banging has always been a custom with the Druse people. The fine ladies of the present generation have little guessed whom they were imitating in setting saucers upon their own heads and those of their little ones, and snipping their hair around them just above their eyes. Nothing could exceed in vulgarity the tinsel ornamentation of the Jewish head-dresses, and, to increase the effect, various pigments were apparently used by many of the ladies to improve their complexions.

As this festival takes place in the height of the bathing season, the shore of the lake at this point presented an appearance of unwonted animation. There were some thirty or forty tents pitched round the bath-house, which an enterprising Syrian has leased this year from the government, and whitewashed; he even went so far as to offer to build a carriage-road at his own expense for the mile and a half which it is distant from the town, so as to accommodate patients who had no tents of their own; but this was the thin edge of a wedge of civilization at which the authorities took alarm, and he was sternly forbidden to spend any of his own money for the public convenience in the manner proposed. The result is that the bathers are all obliged to live in tents or mat huts, which are unbearably hot during the day, or ride from the town and back again for every bath.

Patients from all the neighbouring parts of Syria now mingled with the Jewish crowd, and streamed up the short ascent which leads to the tomb, the terrace of which was already thronged. Passing through an archway, I entered a courtyard where the usual circular dance was in progress, the performers being exclusively male. The bedizened females sat in groups, feasting on good things they had brought with them, and smoking narghiles. Their small children were tricked out gaudily, and by the light of numerous flaring lamps the general effect was quaint and gay enough.

Ascending from this scene of revelry up a massive stone stair, I entered a chamber where the tomb of the rabbi was surrounded by a wooden enclosure, inside of which were sundry rabbis and their neophytes praying, with the swaying motion of the body peculiar to that act of worship, the whole brilliantly lighted with lamps. There was in the centre of this chamber, which was crowded, an immense chandelier, of which only a few lamps were lighted, and beyond it I was ushered by a Jew, who volunteered to be my guide, into another room, stifling hot, in which sat the chief rabbi himself. Here a man was perpetually shouting in a stentorian voice something which I failed to understand. The chief rabbi, however, to whom I was introduced, explained to me that he was at that moment selling by auction the privilege of lighting the bonfires which were soon to blaze in honour of the deceased rabbi and Simon Ben Jochai, who, however, seems to be buried elsewhere. This privilege was put up at two napoleons each, and the first finally went for three, a fact which the rabbi announced to the audience in a sonorous Hebrew chant. Then the other lighting privilege was bought for a little less, the money, according to my informant, being given to the poor. After that a dozen more sales were made, simply for lamplighting, the amounts bid averaging half a napoleon.

Then a sort of procession was formed, and the crowd surged out down the steps to the courtyard, in the centre of which were two columns, each surmounted by a sort of large saucer. The excitement now became great, the dancing stopped, and men and women joined in noisy acclamations. A man bearing aloft an iron cradle full of flaming rags, which had been lighted by the highest bidder, placed them in the saucer at the top of the column and poured a bottle of kerosene oil upon it. People now came forward with offerings to be burned. These consisted, for the most part, so far as I could judge, of old handkerchiefs and scarfs. The theory is that they should be articles of value, covered with gold and silver embroidery, and that, after they have been committed to the flames, the residue of gold and silver which remains should be scraped up and given to the poor; but I doubt whether the residue of the rags which I saw would amount in value to ten cents. Then the second bonfire was lighted, and as both piles blazed up and shed their lurid glow over the eager faces of swarthy men, with their long ear-curls, and bedizened women, the scene was in the highest degree novel and picturesque. The proceedings were not, however, characterized by the gravity and harmony befitting the occasion.

As I looked down upon the crowd from the steps upon which I was standing, I observed suddenly a violent commotion, which soon culminated in blows and sharp cries, and the crowd began to surge violently to and fro. I failed to discover the cause of the disturbance, but it was speedily interrupted by a strong body of Turkish police, who rushed in brandishing their muskets and laying about them with the butt ends. The riot speedily subsided under this opportune display of energy, and the ringleaders were hustled off with commendable promptness.

Meantime a somewhat similar ceremony was taking place in the adjoining courtyard, where some wicker lamps were being lighted. The pilgrims who filled this court were Ashkenazim, and in their more European clothes they were by no means so picturesque a crowd. It is a singular fact that the Sephardim should be confined to one court and the Ashkenazim to another. There is, indeed, very little sympathy between the two great branches of the Jewish race in Palestine. They live for the most part in different cities, and have but little intercourse with each other. Thus, nearly all the Jews in Tiberias are Sephardim, while those at Safed are Ashkenazim.

The ceremonies which I have just described are a mild edition of what was to take place on a far larger and more important scale at Meron a week later, but as these latter differ in no important respect from those which I witnessed, I did not think it worth while to stay for them. Jews come from great distances to take part in the burnings at Meron, where a great number of bonfires are made in honour of the numerous celebrated rabbis who are buried in the neighbourhood; and here I was assured that articles of great value are consumed, and the festivities are of a much more noisy character, and last through the whole night instead of winding up before midnight, as was the case at Tiberias. I did not even prolong my stay till this hour, satisfied with having assisted at ceremonies which prove that the Jewish in not exempt from that tendency which characterizes all other religions, of pandering to the grosser tastes of the masses.

HOUSE-BUILDING ON CARMEL.

Daliet-el-Carmel, July 12.—Those readers who may have read my letters from Palestine, may remember that last year I took refuge from the summer heats at the village of Esfia, on the highest point of Mount Carmel, where I established a temporary camp. The disadvantage of living under canvas is that, though it may secure you cool nights, it affords but insufficient shelter from the noonday sun. I therefore determined to build myself something more substantial. My experiences of house-building on Carmel have been both characteristic and instructive.

When I announced my intention to the villagers of Esfia, they professed the greatest enthusiasm, and the owners of the land which I had chosen for a site expressed their desire to make me a present of it, so anxious did they pretend to be that I should settle among them. I absolutely refused, however, to receive anything as a gift, and told them to name their price. This they modestly put at $650. As the most trustworthy estimate I could obtain put its value at $50, I said I would reconsider my original decision and accept it as a gift. This seemed to afford them intense amusement. Offers of this sort were merely complimentary, they said, and meant nothing. I replied that the joke of offering me the land for nothing was only equalled by their asking me twelve times its value, which I should also consider meant nothing. They came down at a bound to $250, provided I would pay the costs of the transfer. This I found to mean procuring them a valid title to the land, which they admitted they had not got, and which it would cost $50, expended in bribes to the government, to obtain. I suggested that I might in that case expend the $50 in procuring a valid title from the government in my own name, and pay them nothing, seeing that, though theoretically, they were not practically, the owners of the land. This, though it might possibly have been accomplished, would have placed me in open warfare with the village. Rather than live there under such conditions, I declined to have anything more to do with people who had shown such dishonest and grasping propensities. I will say, however, that these were confined exclusively to the Christian section of the population, who claimed the ownership of the site, and that the Druses held themselves aloof and repudiated all participation in the negotiations, expressing great indignation at the conduct of the Christians, and offering me sites elsewhere.

I was too disgusted with these latter, however, to be tempted to live near them, and was casting about in despair for an alternative, when one day I received a visit from the Druse sheik of Dalieh, the only other village on Carmel, and distant about thirteen miles from Haifa, who arrived in great distress to tell me that his only son had just been drawn as a conscript for the army, and that the whole family, including his son's wife, whom I had remarked on the occasion of a former visit as one of the most beautiful girls I have ever seen, were thrown into the greatest grief, as they were unable to pay the $250 which was required to buy a substitute. I rode up to the village to inquire into the matter, and, in return for the required sum, which I paid, received a vineyard and garden of fruit-trees, with a good title, and a site far surpassing in loveliness of situation that which I had failed to secure at Esfia. The whole village turned out _en masse_ to express their gratitude and make professions of service. As the village is exclusively Druse, and does not contain a single Christian inhabitant, I felt that these were to be relied upon; nor, so far, has this confidence turned out misplaced. The sheik to whom I had thus been able opportunely to render assistance, was the spiritual head of the village. Its temporal affairs are managed by another sheik. The site for my house was only divided by a terrace from the little Druse place of worship, where, however, the services are conducted under the strictest secrecy. The whole hillside here is terraced with vines, pomegranates, and wide-spreading fig-trees, at an altitude of thirteen hundred feet above the sea, which is distant as the crow flies about five miles. It commands a magnificent view of it and of the picturesque ruin of Athlit on its projecting promontory, while a smiling valley, the sloping hills of which are partially cultivated and partially covered with copse-wood, winds down to a wild gorge between whose precipitous cliffs one enters the plain of Sharon.

The difficulty in placing the house was to do so without having to cut down any of the fig-trees that formed a sort of bower in which we had to nestle, and which secures us abundant thick shade. No sooner did we begin to excavate for the foundations than we came upon huge, massive cut blocks of stone, which evidenced the existence of some previous building of great antiquity. Soon there turned up a beautifully carved cornice, then a coin of one of the Constantines of the period of the Byzantine Empire, then about a dozen iron rings about two and a half inches in diameter, attached to iron staples, and a quantity of nails about four inches long, all heavily encrusted with rust. These were dug up about two feet beneath the surface. Then came handles of jars and fragments of pottery, some pieces of old glass, one apparently the stem of a vase, and quantities of tesseræ, showing the existence of a tessellated pavement somewhere beneath. I was sorely tempted to diverge from building into excavating, but I should have destroyed my site, indefinitely postponed the erection of the house when time was of the utmost value, and forfeited my contract with the builder. So I have had to do the barbarous thing of building on the top of what may be a most interesting ruin, and of actually using the old foundations and some of the stone which composed this house of the ancients.

The most of the stones of which the house is built come, however, from the ruins of Dubil, the extensive remains of which are about a mile distant. Here is the finest collection of rock-cut tombs on Carmel; while the number and size of the cisterns, the huge circular stones of the old olive-presses, the basins carved in the solid rock as wine vats, the fragments of columns, and the area over which the solid foundations of the former town extend, prove that it contained, in the most ancient times, a larger population than any other spot on the mountain. I am able to say this with the more confidence as I have visited over twenty other sites of ancient towns on Carmel. From this almost inexhaustible quarry of old dwellings is my new one mainly constructed, and thus do I live and move and have my being amid the relics of a most remote past.

One of the most puzzling of these is an immense roller, which I came upon in making a terrace for the veranda, from which it now projects as a conspicuous ornament. It is eight feet long, but one end has been a good deal broken, and it may have been longer. It tapers very slightly at both extremities, and is nine feet in circumference around the centre, the ends being about two feet six in diameter. It has four parallel lines of slots a little over two feet apart, each slot about eight inches long and three deep, and two wide at the top. There are four of these slots in each line, and they are about eight inches apart. The whole mass weighs probably from three to four tons. We had quite a force of men to move it into its present position. I leave it to the wise in such matters to conjecture what its possible use may have been. I have seen others scattered about in some of the ruins on the mountain, generally near olive-presses. I think they had some reference to the crushing apparatus.

But by far the most important find—and this was not made until after the house was finished and we were clearing up the débris—was an ancient cistern; and, as luck would have it, it was just in the position in which I would have put a cistern had this not appeared ready to hand, thus saving me an expenditure of about $200. The aperture, cut in the solid rock, is two feet three inches square. It is then hollowed, demijohn shape, out of the rock to a depth of fourteen feet, with an average breadth at the bottom of twelve feet. In the bottom is a circular hole five feet in diameter by three deep. This is evidently for cleaning out the cistern, and is a good idea, which I should suggest be adopted by us moderns. It is plain that if, instead of having a flat bottom to a cistern, you have a hole in the bottom into which you can sweep all the dirt, the process of cleaning is simplified. It took four men several days to clean out this old cistern. It contained a great quantity of fine mould, some broken earthenware jars, a good many large stones, and a rather good fragment of a glass cup. The old cement is still visible, about half an inch thick.

Besides the cistern, I have found a cave, formerly a tomb, close to the house, which I shall use as a cellar, and store away my wine in the stone coffins, or loculi, in which the bones of some ancient characters have reposed. From all which it will appear that house-building in Palestine, if it is attended with the inconveniences arising from the backward state of civilization, may nevertheless possess a charm of its own.

If some of our appliances are rough-and-ready, they often possess the merit of cheapness. Plastering, for instance, is an expensive luxury; but the natives have a way of plastering the walls which is nearly as good, and by no means costly. This is entirely done by the women, who come and sift soil, which they mix with cut straw and water, and knead into a paste. When they have plastered the walls and floor with this, they make another with a peculiar, fine white clay, which they dig from certain places in the hillsides, and, mixing this also with finely chopped straw, lay it on as an outer covering. It makes a very pale yellow coating for the walls, which is by no means unsightly. It is not so good, however, for the floors, as it is said to give a better harbour for fleas than another and more expensive cement which is made with lime, and is called barbarica. This is better also for the flat roofs, as it is more impervious to water in the rainy season.

These roofs enable us to double our accommodations in a most economical fashion. For instance, we have a guest coming, and if the house is full, we build him a leaf hut on the roof at the extravagant rate of 75 cents. These charming little leaf huts, which can be made most snug and comfortable when lined with mats, can be multiplied at will over the whole roof, and the occupants have a cooler time and a more extensive view than the dwellers in the stone chambers beneath. As, however, in these climates air and room add materially to comfort, our principal living-room is thirty feet by twenty, and fifteen feet high, though I have not aspired to anything but a summer cottage, and the whole cost has not exceeded $800.

In the eyes of the natives, this modest erection has seemed something palatial. The people of Esfia have come over, green with envy of their Dalieh rivals, and bitterly reproaching themselves with the short-sighted cupidity which has deprived them of the prestige which now attaches to Dalieh, and filled with regret at the loss of the money which would otherwise have been spent among them, while to the Dalieh villagers it is a source of pride and delight. Whenever any Druse sheik comes from a neighbouring village, he is at once brought to see the sight. The consequence is that I have no lack of visitors, and, foreseeing this, took care to have a special apartment called a “liwan,” exclusively devoted to their reception. They are thus barricaded from the rest of the house. Otherwise, with the prying curiosity which characterizes the race, privacy would be impossible. As it is, from morning to night there is always a group round the kitchen, much to the detriment of culinary operations and the annoyance of the servants engaged in them. Still, in order to keep on good terms, we have to make concessions, to waste time over much drinking of coffee out of minute cups, to hear their gossip on local politics, and, what is still more difficult, to try and give them some larger ideas than the very narrow ones which they have acquired upon these wild hillsides.

Altogether, although their defects are of a somewhat trying kind, and their essential insincerity makes them arrant humbugs, they are rather pleasant humbugs, and, provided they do not test one's affection by too many invitations to dinner, which involves squatting on your heels and eating with your fingers, the Druses are, taking them altogether, by far the most agreeable class of people to live among in Palestine.

DOMESTIC LIFE AMONG THE DRUSES.

Daliet-el-Carmel, Aug. 1.—A residence in a Druse village upon the familiar terms which I have now established with the inhabitants of this one, opens up a phase of existence so utterly foreign to all Western notions of domestic life, and involves experiences so novel and characteristic, that I am constantly receiving illustrations of the truth of the saying that one half of the world has no idea how the other half lives.

Early the other morning, for instance, my native servant appeared in a state of no little excitement to tell me that there had been a row in the night in the village, from which my house is distant only a few hundred yards, and that a young man was being killed. This was modified a few minutes after by the arrival of some weeping females, who said that if the young man could not find a place of refuge somewhere he would be killed; and, as if to emphasize this statement, no great interval elapsed before, on going out into the kitchen, I found the young man in question clinging to the legs of the kitchen table as though they were the horns of the altar. He was a not very prepossessing-looking young man of two or three and twenty, and on my appearance he abandoned the legs of the table and rushed at my hand, which he seized and kissed effusively. It is astonishing how affectionate a man can become under the influence of panic. I told him to go back to the table-legs and hold on there, and consider himself perfectly safe. I felt I could say this with a feeling of proud satisfaction, for had I not the British government at my back, and is not the British government celebrated for the chivalrous promptitude with which it rushes to the rescue of those in bodily peril?

Meantime I sent for the spiritual sheik of the village, as the secular one, who is the real supreme authority in such matters, happened to be absent. Now, so far as I have been able to ascertain, the whole village, consisting of some five hundred souls, is related to the two sheiks, for the population has gone on marrying and intermarrying till the relationships are unfathomable. The young man in question was the youngest of four brothers, and he had one sister who had married the spiritual sheik's son. His mother, after having this numerous family, had married the secular sheik, who had himself had two sons by a former wife and who has one daughter by his present one. You will observe that the affair was already becoming mixed, and a strong suspicion was gradually stealing over me that there was a woman at the bottom of it. Such, indeed, proved to be the case; in fact, there turned out to be two.

Now it happened, and this is not peculiar to the domestic relations of the Druses, that the secular sheik's sons by his first wife were very jealous of the children of their stepmother, and hated that elderly lady herself with the cordial hatred not unknown to stepchildren. They had contrived so to embitter the family circle, that the secular sheik, partly for the sake of peace, and partly, as I afterwards discovered, for another reason, had banished her for two years past from the marital roof; indeed, it had often been a matter of surprise to me when calling on this sheik, or dining with him, that I was always waited on by his daughter and not by his wife.

Now the mystery was solved; but the sheik did not extend this inhospitality to his stepsons, and the young man now holding on to the kitchen table was especially favoured, and, although not an inmate of his stepfather's house, made himself too much at home there to suit his half-brothers. They determined, therefore, to drive him forth. Now, the sheik had another brother, who had a wife much younger than himself, and who, it was whispered, was much admired by the obnoxious young man. And it being the end of Ramadan, and the village being in a state of nocturnal festivity, people were in a mood for mischief all around, and, rightly or wrongly, the young man being found in the sheik's brother's house in the middle of the night, fell under grave suspicion, and a tremendous tumult took place, in the course of which the sheik's son belaboured his stepmother, being assisted thereto by his uncle; and here I may incidentally remark that Druse men appear to think nothing of beating their friends' wives, whose husbands seem to think it quite natural they should do so. Perhaps it saves them the trouble; anyhow, on this occasion the women gave vent to their tongues, and the men retaliated with blows. Of course, the women took the part of the gay but indiscreet youth, who declared that he was in search of a missing cow, though it was suggested with some force that to go and look for her on the roof of the sheik's brother's house after midnight showed an unpardonable ignorance of the usual haunts of cows. The whole of the secular sheik's first family, therefore, and their relations to the fifth degree, who form the majority of the male population, refusing to admit any such excuse, and considering the young man's guilt proved, vowed to have his life, death being the not uncommon penalty among them for a crime of this sort; but the whole of the spiritual sheik's family, which seems to me to consist principally of all the women in the village, accepted the young man's version of the affair, and maintained his innocence; and, with that knowledge of human nature which characterizes the sex, they instinctively turned to me as their natural ally, and hence I was saddled with the protection of this too-susceptible and much-menaced youth.

The position was delicate, for though I am not insensible to the advantage of possessing the suffrages of the female part of the community, I desired also to stand well with the males, and I felt that to interpose between them and the object of their vengeance was likely to prejudice me in their eyes. At the same time one could not turn a youth out of one's kitchen to go like a sheep to the slaughter, even though he may have been an erring lamb. Moreover, when I came to hear the spiritual sheik's version of the story, though it was undoubtedly one-sided, the question of guilt did not appear to be satisfactorily established. So I sent for the injured husband, and the sheik's son, who had beaten his stepmother, to hear their version of the matter, but they refused to answer my summons.

Under these circumstances I determined to wait for the return of the secular sheik, which took place the same evening. After sympathizing with him on the distracted condition of his household, I asked him if he could suggest the best course of action for me to pursue, as it was evidently impossible for me to board and lodge his stepson for an indefinite time on the kitchen table. This, he admitted, was an undue tax on my hospitality. I asked him if he could not exercise sufficient authority over the members of his own family to protect the life of his stepson. This, he said, he could do while he remained in the village, but as he was constantly being called away on business, he could not answer for what might happen in his absence.