Chapter 17

Higher up in the road are several other places in the rock, where inscriptions have been cut, but the following one only is legible:

INVICTIM ANTONIN FELIX AUG MV . . IS NISIM[In the year 1697 Maundrell read this inscription as follows: Invicte Imp. Antonine P. Felix Aug. multis annis impera. Ed.]

According to the opinion of M. Guys, the French consul at Tripoli, which seems well founded, the Emperor mentioned in the above inscriptions is not Antoninus Pius, but Caracalla; as the epithet Britannus cannot be applied to the former, but very well to the latter. Opposite to the bridge is an Arabic inscription, but for the greater part illegible.

The road continues for about half an hour through the rock over the sea, above which it is no where higher than fifty feet. At the southern extremity is a square basin hewn in the rock close by the sea, called El Mellaha, in which the salt water is sometimes collected for the purpose of obtaining salt by evaporation. On the summit of the mountain, to the left of the rocky road, lies the Deir Youssef el Berdj [Arabic]; half an

PLAIN OF BEIROUT.

[p.191]hour south of it, in the mountain, is the village Dhobbye [Arabic], and behind the latter the village Soleima [Arabic], with a convent of the Terra Santa. The road from El Mellaha continues for an hour and a half on the sandy beach; about three quarters of an hour from the basin we passed the rivulet Nahr Antoun Elias, so called from a village and convent of that name, to the left of the road. Near the latter lies the village of Abou Romman [Arabic], in the narrow plain between the mountain and the sea, and a little farther south, El Zeleykat [Arabic]. The district of Kesrouan [Arabic], extends, to the south, as far as a small Khan, which stands a little beyond the Mellaha; farther south commences the Druse country of Shouf [Arabic]. At the termination of the sandy beach are seen ruins of Saracen buildings, with a few houses called Aamaret Selhoub [Arabic].

We now left the sea shore to our right, and rode across the riangular point of land on the western extremity of which the town of Beirout is situated. This point projects into the sea about four miles beyond the line of the coast, and there is about the same distance in following that line across the base of the triangle. The road we took was through the fine cultivated plain called El Boudjerye [Arabic], in a direction S. by W. Two hours and three quarters from El Mellaha is the village Hadded [Arabic]. Before we came to it, we crossed the Nahr Beirout, at a place where I saw, for the first time, a grove of date trees. Beyond the river the country is called Ard el Beradjene, from a tower by the sea side called Berdj el Beradjene [Arabic]; the surrounding country is all planted with olive trees. In three hours and a quarter we crossed the Wady Ghadiry [Arabic], on the other side of which lies the village Kefr Shyna [Arabic]. Upon the hills about three quarters of an hour S.E. of the place where the Ghadiry falls into the sea, stands the convent Mar Hanna el Shoeyfat. At the end of three hours and

KEFRNOUTA.

[p.192]a half, the road begins to ascend: the Emir Beshir has had a new road made the greater part of the way up to Deir el Kammar, to facilitate the communication between his residence and the provinces of Kesrouan and Djebail. At the end of four hours is a fine spring, with a basin shaded by some large oak trees; it is called Ayn Besaba [Arabic]. At four hours and a half, the road still ascending, is the village Ayn Aanab [Arabic], remarkable for a number of palm trees growing here at a considerable elevation above the sea. The mountain is full of springs, some of which form pretty cascades. On the front of a small building which has been erected over the spring in the village, I observed on both sides two figures cut upon the wall, with open mouths, and having round their necks a chain by which they are fastened to the ground. Whether they are meant for lions or calves I could not satisfy myself, nor could I learn whether they have any relation to the religious mysteries of the Druses.

The country from Kefr Shyna is wholly inhabited by Druses. The village of Aanab is the hereditary seat of the family of Ibn Hamdan, who are the chiefs of the Druses in the Haouran. At five hours and a half is the village Ayn Aanoub [Arabic]; a little above it the road descends into the deep valley in which the Nahr el Kadhi flows. The mountain is here overgrown with fine firs. Six hours and a half, is a bridge (Djissr el Khadhi) under which the Nahr flows in a rocky bed. The Franks on the coast commonly give to the Nahr Kadhi the name of Damour, an appellation not unknown to the natives. On the other side of the bridge the road immediately ascends to the village Kefrnouta, on the N. side of the river, where it turns round the side of the mountain to Deir el Kammar, distant seven hours and a quarter from El Mellaha. I rode through El Kammar, without stopping, and proceeded to the village of Beteddein, where the Emir Beshir is building a new palace.

BETEDDEIN.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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