Part 35

July 14th.—We left the encampment of Abd el Mohsen early in the morning, and at one hour from it, descending along a winding valley, we reached the banks of the rivulet Zerka Mayn (Arabic), which is not to be confounded with the northern Zerka. Its source is not far from hence; it flows in a deep and barren valley through a wood of Defle trees, which form a canopy over the rivulet impenetrable to the meridian sun. The red flowers of these trees reflected in the river gave it the appearance of a bed of roses, and presented a singular contrast with the whitish gray rocks which border the wood on either side. All these mountains are calcareous, mixed with some flint. The water of the Zerka Mayn is almost warm, and has a disagreeable taste, occasioned probably by the quantity of Defle flowers that fall into it. Having crossed the river we ascended the steep side of the mountain Houma (Arabic),

WADY WALE

In the valley of Wale a large party of Arabs Sherarat was encamped, Bedouins of the Arabian desert, who resort hither in summer for pasturage. They are a tribe of upwards of five thousand tents; but not having been able to possess themselves of a district fertile in pasturage, and being hemmed in by the northern Aeneze, the Aeneze of the Nedjed, the Howeytat, and Beni Szakher, they wander about in misery, have very few horses, and are not able to feed any flocks of sheep or goats. They live principally on the Hadj route, towards Maan, and in summer approach the Belka, pushing northward sometimes as far as Haouran. They

WADY MODJEB

In four hours and a half, after having ascended the mountain on the S. side of the Wale, we reached a fine plain on its summit. All the country to the southward of the Wale, as far as the Wady Modjeb, is comprised under the appellation of El Koura, a term often applied in Syria to plains: El Koura is the “Plains of Moab” of the Scripture; the soil is very sandy, and not fertile. The Haouran black stone, or basalt, if it may be so called, is again met with here. The river El Wale rises at about three hours distance to the E. of the spot where we passed it, near which it takes a winding course to the south until it approaches the Modjeb, where it again turns westwards. The lower part of the river changes its name into that of Seyl Heydan (Arabic), which empties itself into the Modjeb at about two hours distant from the Dead sea, near the ruined place called Dar el Ryashe (Arabic). The Wale seems to be the same called Nahaliel in D’Anville’s map, but this name is unknown to the Arabs; its source is not so far northward as in the map. Between the Wady Zerka Mayn and the Wale is another small rivulet called Wady el Djebel (Arabic). At the end of six hours and a half we reached the banks of the Wady Modjeb, the Arnon of the Scriptures, which divides the

On the spot where we reached the high banks of the Modjeb are the ruins of a place called Akeb el Debs (Arabic). We followed, from thence, the top of the precipice at the foot of which the river flows, in an eastern direction, for a quarter of an hour, when we reached the ruins of Araayr (Arabic), the Aroer of the Scriptures, standing on the edge of the precipice; from hence a foot-path leads down to the river. In the Koura, about one hour to the west of Araayr, are some hillocks called Keszour el Besheir (Arabic). The view which the Modjeb presents is very striking: from the bottom, where the river runs through a narrow stripe of verdant level about forty yards across, the steep and barren banks arise to a great height, covered with immense blocks of stone which have rolled down from the upper strata, so that when viewed from above, the valley looks like a deep chasm, formed by some tremendous convulsion of the earth, into which there seems no possibility of descending to the bottom; the distance from the edge of one precipice to that of the opposite one, is about two miles in a straight line.

We descended the northern bank of the Wady by a foot-path which winds among the masses of rock, dismounting on account of the steepness of the road, as we had been obliged to do in the two former valleys which we had passed in this day’s march; this is a very dangerous pass, as robbers often waylay travellers here, concealing themselves behind the rocks, until their prey is close to them. Upon many large blocks by the side of the path I saw heaps of small stones, placed there as a sort of weapon for the traveller,

The principal source of the Modjeb is at a short distance to the N.E. of Katrane, a station of the Syrian Hadj; there the river is called Seyl Sayde [Seyl means rivulet in this country.] (Arabic), lower down it changes its name to Efm el Kereim (Arabic), or, as it is also called, Szefye (Arabic). At about one hour east of the bridge it receives the waters of the Ledjoum, which flow from the N.E. in a deep bed; the Ledjoum receives a rivulet caled Seyl el Mekhreys (Arabic), and then the Baloua (Arabic), after which it takes the name of Enkheyle (Arabic). Near the source of the Ledjoum is the ruined place called Tedoun

Near the confluence of the Ledjoum and the Modjeb there seemed to be a fine verdant pasture ground, in the midst of which stands a hill with some ruins upon it, and by the side of the river are several ruined mills. In mounting the southern ascent from the Modjeb, we passed, upon a narrow level at about five minutes from the bridge, the ruins of a small castle, of which nothing but the foundations remains: it is called Mehatet el Hadj (Arabic), from the supposition that the pilgrim route to Mekka formerly passed here, and that this was a station of the Hadj. Near the ruin is a Birket, which was filled by a canal from the Ledjoum, the remains of which are still visible. This may, perhaps, be the site of Areopolis. My guide told me that M. Seetzen had been partly stripped at this place, by some Arabs. We did not meet with any living being in crossing the Wady. Near the ruins is another heap of broken columns, like those on the opposite bank of the river; I conjecture that the columns were Roman milliaria, because a causeway begins here, and runs all the way up the mountain, and from thence as far as Rabba; it is about fifteen feet broad, and was well paved, though at present in a bad state, owing to a torrent which rushes along it from the mountain in winter time. At twenty-eight minutes from the Mehatet el Hadj are three similar columns, entire, but lying on the ground. We were an hour and three quarters in ascending from the bridge to the top; on this side the road might easily be made passable for horses. In several places the rock has been cut through to form the path. The lower part of the mountains is calcareous; I found great numbers of small petrified shells, and small pieces of mica are likewise met with. Towards

ARABS HAMAIDE

We had now again reached a high plain. To our right, about three quarters of an hour, was the Djebel Shyhhan, an insulated mountain, with the ruined village of that name on its summit. To our left, on the E. side of the Ledjoum, about two or three hours distant, is a chain of low mountains, called El Ghoweythe (Arabic), running from N. to S. about three or four hours. To the south of El Ghoweythe begins a chain of low hills, called El Tarfouye (Arabic), which farther south takes the name of Orokaraye (Arabic); it then turns westward, and terminates to the south-west of Kerek. From the Mehatet el Hadj we followed the paved road which leads in a straight line towards Rabba, in a S.W. direction; in half an hour, we met some shepherds with a flock of sheep, who led us to the tents of their people behind a hill near the side of the road. We were much fatigued, but the kindness of our hosts soon made us forget our laborious day’s march. We alighted under the tent of the Sheikh, who was dying of a wound he had received a few days before from a thrust of a lance; but such is the hospitality of these people, and their attention to the comforts

BEIT KERM

July 15th.—We left our kind hosts, who belonged to the Arabs Hamaide, early in the morning, and continued our route along the ancient road. At half an hour from the encampment we passed the ruined village El Ryhha (Arabic), in one hour and a half we arrived at the ruins of an ancient city called Beit Kerm (Arabic), belonging to which, on the side of the road, are the remains of a temple of remote antiquity. Its shape is an oblong square, one of the long sides forming the front, where was a portica of eight columns in antis: the columns, three feet in diameter, are lying on the ground. Within the temple, a great part of the walls of which are fallen, there are fragments of smaller columns. The stones used in the construction of the walls are about five feet long, and two feet broad. At one hour and three quarters is the ruined village of Hemeymat (Arabic). This district, which is an even plain, is

KEREK

I hesitated where I should alight at Kerek, and whether I should announce myself as a Turk or a Christian, for I knew that the success of my progress southward depended upon the good will of the people of this place. I had a letter of recommendation to the Sheikh of the town, given to me by a Turkish gentleman of Damascus, whose wife was a native of Kerek, and he had mentioned me in such terms as led me to anticipate a good reception; but as I knew that I should be much harassed by inquisitive visitors, were

The town of Kerek (Arabic), a common name in Syria, is built upon the top of a steep hill, surrounded on all sides by a deep and narrow valley, the mountains beyond which command the town. In the valley, on the west and north sides, are several copious springs, on the borders of which the inhabitants cultivate some vegetables, and considerable plantations of olive trees. The principal of these sources are, Ain Sara (Arabic), which issues from the rock in a very romantic spot, where a mosque has been built, now in ruins; this rivulet turns three mills: the other sources are Ain Szafszaf (Arabic), Ain Kobeyshe (Arabic), and Ain Frandjy (Arabic), or the European spring, in the rock near which, as some persons told me, is an inscription in Frank characters, but no one ever would, or could, shew it me.

The town is surrounded by a wall, which has fallen down in several places; it is defended by six or seven large towers, of which the northern is almost perfect, and has a long Arabic inscription on its wall, but too high to be legible from the ground; on each side of the inscription is a lion in bas-relief, similar to those seen on the walls of Aleppo and Damascus. The town had originally only two entrances, one to the south and the other to the north; they are

Kerek is inhabited by about four hundred Turkish, and one hundred and fifty Christian families; the former can furnish upwards of eight hundred firelocks, the latter about two hundred and fifty. The Turks are composed of settlers from all parts of southern Syria, but principally from the mountains about Hebron and Nablous. The Christians are, for the greater part, descendants of refugees from Jerusalem, Bethlehem, and Beit Djade. They are free from all exactions, and enjoy the same rights with the Turks. Thirty or forty years ago Kerek was in the hands of the Bedouin tribe called Beni Ammer, who were accustomed to encamp around the town and to torment the inhabitants with their extortions. It may be remarked generally of the Bedouins, that wherever they are the masters of the cultivators, the latter are soon reduced to beggary, by their unceasing demands. The uncle of the present Sheikh of Kerek, who was then head of the town, exasperated at their conduct, came to an understanding with the Arabs Howeytat, and in junction with these, falling suddenly upon the Beni Ammer, completely defeated them in two encounters. The Ammer were obliged to take refuge in the Belka, where they joined the Adouan, but were again driven from thence, and obliged to fly towards Jerusalem. For many years afterwards they led a miserable life, from not being sufficiently strong to secure to their cattle good pasturing places. About six years ago they determined to return to Kerek, whatever might be their fate; in their way round the southern extremity of the Dead sea they lost two thirds of their cattle by the attacks of their inveterate enemies, the Terabein. When, at last, they arrived in the neighbourhood of Kerek, they threw themselves upon the mercy of the present Sheikh

The Christians of Kerek are renowned for their courage, and more especially so, since an action which lately took place between them and the Rowalla, a tribe of Aeneze; a party of the latter had on a Sunday, when the men were absent, robbed the Christian encampment, which was at about an hour from the town, of all its cattle. On the first alarm given by the women, twenty-seven young men immediately pursued the enemy, whom they overtook at a short distance, and had the courage to attack, though upwards of four hundred men mounted on camels, and many of them armed with firelocks. After a battle of two hours the Rowalla gave way, with the loss of forty-three killed, a great many wounded, and one hundred and twenty camels, together with the whole booty which they had carried off. The Christians had only four men killed. To account for the success of this heroic enterprise, I must mention that the people of Kerek are excellent marksmen; there is not a boy among them who does not know how to use a firelock by the time he is ten years of age.

The Sheikh of Kerek has no greater authority over his people than a Bedouin Sheikh has over his tribe. In every thing which regards the Bedouins, he governs with the advice of the most respectable individuals of the town; and his power is not absolute enough to deprive the meanest of his subjects of the smallest part

Kerek is filled with guests every evening; for the Bedouins, knowing that they are here sure of a good supper for themselves and their horses, visit it as often as they can; they alight at one Medhafe, [p.385] go the next morning to another, and often visit the whole before they depart. The following remarkable custom furnishes another example of their hospitable manners: it is considered at Kerek an unpardonable meanness to sell butter or to exchange it for any necessary or convenience of life; so that, as the property of the people chiefly consists in cattle, and every family possesses large flocks of goats and sheep, which produce great quantities of butter, they supply this article very liberally to their guests. Besides other modes of consuming butter in their cookery, the most common dish at breakfast or dinner, is Fetyte, a sort of pudding made with sour milk, and a large quantity of butter. There are families who thus consume in the course of a year, upwards of ten quintals of butter. If a man is known to have sold or exchanged this article, his daughters or sisters remain unmarried, for no one would dare to connect himself with the family of a Baya el Samin (Arabic), or seller of butter, the most insulting epithet that can be applied to a man of Kerek. This custom is peculiar to the place, and unknown to the Bedouins.

The people of Kerek, intermarry with the Bedouins; and the Aeneze even give the Kerekein their girls in marriage. The sum paid to the father of the bride is generally between six and eighthundred piastres; young men without property are obliged to serve the father five or six years, as menial servants, in compensation for the price of the girl. The Kerekein do not treat their wives so affectionately as the Bedouins; if one of them falls sick, and her sickness is likely to prevent her for some time from taking care of the family affairs, the husband sends her back to her father’s house, with a message that “he must cure her;” for, as he says, “I bought a healthy wife of you, and it is not just that I should be at the trouble and expense of curing her.” This is a rule with both Mohammedans and Christians. It is not the custom for the

The domestic manners of the Christians of Kerek are the same as those of the Turks; their laws are also the same, excepting those relating to marriage; and in cases of litigation, even amongst themselves, they repair to the tribunal of the Kadhy, or judge of the town, instead of submitting their differences to their own Sheikhs. The Kadhy is elected by the Sheikhs. With respect to their religious duties, they observe them much less than any other Greeks in Syria; few of them frequent the church, alleging, not without reason, that it is of no use to them, because they do not understand one word of the Greek forms of prayer. Neither are they rigid observers of Lent, which is natural enough, as they would be obliged to live almost entirely on dry bread, were they to abstain wholly from animal food. Though so intimately united with the Turks both by common interests and manners, as to be considered the same tribe, yet there exists much jealousy among the adherents of the two religions, which is farther increased by the Sheikh’s predilection for the Christians. The Turks seeing that the latter prosper, have devised a curious method of participating in the favours which Providence may bestow on the Christians on account of their religion: many of them baptise their male children in the church of St. George, and take Christian godfathers for their sons. There is neither Mollah nor fanatic Kadhy to prevent this practice, and the Greek priest, who

Kerek is the see of a Greek bishop, who generally resides at Jerusalem. The diocese is called Battra (Arabic) in Arabic, and [Greek] in Greek; and it is the general opinion among the clergy of Jerusalem, that Kerek is the ancient Petra;[The Greek bishops belonging to the Patriarchal see of Jerusalem are: 1. Kaisaryet Filistin; 2. Bysan: 3. Battra; 4. Akka; 5. Bethlehem; 6. Nazareth. The Greek bishops in partibus (Arabic) are; 1. Lyd; 2. Gaza; 3. Syna; 4. Yaffa; 5. Nablous; 6. Shabashye; 7. Tor Thabour: 8. Djebel Adjeloun.] but it will be seen in the sequel of this journal that there is good reason to think they are mistaken; Kerek therefore is probably the Charax Omanorum of Pliny. The bishop’s revenue is about six pounds sterling per annum; he visits his diocese every five or six years. During my stay, a Greek priest arrived from Jerusalem, to collect for his convent, which had been at a great expense in rebuilding the church of the Holy Sepulchre. The Greeks delivered to him in sheep to the value of about fifteen pounds sterling.

The Kerekein cultivate the plains in the neighbouring mountains and feed their cattle on the uncultivated parts. One-third of the people remain encamped the whole year at two or three hours distant from the town, to superintend the cattle; the rest encamp in the harvest time only. During the latter period the Christians have two large camps or Douars, and the Turks five. Here they

The houses of Kerek have only one floor, and three or four are generally built in the same court-yard. The roof of the apartment

Some of the Arab tribes in the territory of Kerek pay a small annual tribute to the Sheikh of Kerek, as do likewise the peasants who cultivate the shores of the Dead sea. In order, however, to secure their harvests against any casualties, the Kerekein have deemed it expedient to pay, on their, part, a tribute to the Southern Arabs called El Howeytat, who are continually passing this way in their expeditions against the Beni Szakher. The Christians pay to one of the Howeytat Sheikhs one Spanish dollar per family, and the Turks send them annually about fifteen mule loads of carpets which are manufacured at Kerek. Whenever the Sheikhs of the Beni Szakher visit the town, they receive considerable presents by way of a friendly tribute.

The district of Kerek comprises three other villages, which are under the orders of the Sheikh of Kerek: viz. Ketherabba (Arabic), Oerak (Arabic), and Khanzyre (Arabic). There are besides a great number of ruined places in the district, the principal of which are the following; Addar (Arabic), Hedjfa (Arabic), Hadada (Arabic), Thenye (Arabic), three quarters of an hour to the S. of the town; Meddyn (Arabic), Mouthe (Arabic), Djeldjoun (Arabic), Djefeiras (Arabic), Datras (Arabic), about an hour and a half S.E. of the town, where some walls of houses remain; Medjdelein (Arabic), Yarouk (Arabic), Seraf