Travels in Syria and the Holy Land Part 18

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 Bes.h.i.+r 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 Bes.h.i.+r 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 Bes.h.i.+r, 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 ca.n.a.l is calculated at three thousand pounds sterling.

The Emir Bes.h.i.+r 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-Liba.n.u.s 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 a.s.sistance 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 Bes.h.i.+r.[Bes.h.i.+r 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 Bes.h.i.+r 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 s...o...b..; 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 n.o.ble, 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 n.o.ble 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 princ.i.p.al residence is in the district of El Barouk, between Deir el Kammar and Zahle.

The Neked, whose princ.i.p.al Sheikh is at present named Soleiman, inhabit, for the greater part, Deir el Kammar; seven of their princ.i.p.al chiefs were put to death thirteen years ago in the serai of the Emir Bes.h.i.+r, and a few only of their children escaped the ma.s.sacre; 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 Bes.h.i.+r 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 partners.h.i.+p

[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 Bes.h.i.+r can do nothing important without the consent of the Sheikh Bes.h.i.+r, 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 Bes.h.i.+r. It will be asked, perhaps, why the Sheikh does not set aside the Emir Bes.h.i.+r and take the ostensible power into his own hands? Many persons believe that he entertains some such design, while others, better informed perhaps, a.s.sert 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 Bes.h.i.+r, 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 Bes.h.i.+r 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 Bes.h.i.+r 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 Bes.h.i.+r. 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 hors.e.m.e.n, 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 Bes.h.i.+r has the reputation of being generous, and of faithfully defending those who have put themselves under his protection. The Emir Bes.h.i.+r, 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 Bes.h.i.+r, 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 amus.e.m.e.nt 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 Bes.h.i.+r 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 invest.i.ture. 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 Bes.h.i.+r 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 a.s.sertion 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 G.o.d 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 n.o.body 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 friends.h.i.+p 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 a.s.sailing the chast.i.ty 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.

The Akal are those who are supposed to know the doctrines of the Druse religion; they superintend divine wors.h.i.+p in the chapels or, as they are called, Khaloue [Arabic], and they instruct the children in a kind of catechism. They are obliged to abstain from swearing, and all abusive language, and dare not wear any article of gold or silk in their dress.

Many of them make it a rule never to eat of any food, nor to receive any money, which they suspect to have been improperly acquired. For this reason, whenever they have to receive considerable sums of money, they take care that it shall be first exchanged for other coin. The Sheikh El Nedjem, who generally accompanies the Sheikh Bes.h.i.+r, in his visits to the Emir, never tastes

[p.203] food in the palace of the latter, nor even smokes a pipe there, always a.s.serting that whatever the Emir possesses has been unlawfully obtained. There are different degrees of Akal, and women are also admitted into the order, a privilege which many avail themselves of, from parsimony, as they are thus exempted from wearing the expensive head-dress and rich silks fas.h.i.+onable among them.

A father cannot entirely disinherit his son, in that case his will would be set aside; but he may leave him a single mulberry tree for his portion. There is a Druse Kadhi at Deir el Kammar, who judges according to the Turkish laws, and the customs of the Druses; his office is hereditary in a Druse family; but he is held in little repute, as all causes of importance are carried before the Emir or the Sheikh Bes.h.i.+r.

The Druses do not circ.u.mcise their children; circ.u.mcision is practised only in the mountain by those members of the Shehab family who continue to be Mohammedans.

The best feature in the Druse character is that peculiar law of hospitality, which forbids them ever to betray a guest. I made particular enquiries on this subject, and I am satisfied that no consideration of interest or dread of power will induce a Druse to give up a person who has once placed himself under his protection. Persons from all parts of Syria are in the constant practice of taking refuge in the mountain, where they are in perfect security from the moment they enter upon the Emir's territory; should the prince ever be tempted by large offers to consent to give up a refugee, the whole country would rise, to prevent such a stain upon their national reputation. The mighty Djezzar, who had invested his own creatures with the government of the mountain, never could force them to give up a single individual of all those who fled thither from his tyranny. Whenever he became

[p.204] very urgent in his demands, the Emir informed the fugitive of his danger, and advised him to conceal himself for a time in some more distant part of his territory; an answer was then returned to Djezzar that the object of his resentment had fled. The asylum which is thus afforded by the mountain is one of the greatest advantages that the inhabitants of Syria enjoy over those in the other parts of the Turkish dominions.

The Druses are extremely fond of raw meat; whenever a sheep is killed, the raw liver, heart, &c. are considered dainties; the Christians follow their example, but with the addition of a gla.s.s of brandy with every slice of meat. In many parts of Syria I have seen the common people eat raw meat in their favourite dish the Kobbes; the women, especially, indulge in this luxury.

Mr. Barker told me that during his two years residence at Harissa and in the mountain, he never heard any kind of music. The Christians are too devout to occupy themselves with such worldly pleasures, and the Druses have no sort of musical instruments.

The Druses have a few historical books which mention their nation; Ibn Shebat, for instance, as I was told, gives in his history of the Califes, that of the Druses also, and of the family of Shehab. Emir Haidar, a relation of the Emir Bes.h.i.+r, has lately begun to compile a history of the Shehabs, which already forms a thick quarto volume.

I believe that the greatest amount of the military forces of the Druses is between ten and fifteen thousand firelocks; the Christians of the mountain may, perhaps, be double that number; but I conceive that the most potent Pasha or Emir would never be able to collect more than twenty thousand men from the mountain.

The districts inhabited by Druses in the Pashalik of Saida are the following. El Tefahh, of which one half belongs to the

[p.205] Pasha. El Shomar [Arabic], belonging for the greater part to the Pasha. El Djessein, one half of which belongs to the Porte. Kesrouan. El Metten. El Gharb el Fokany. El Gharb el Tahtany; in which the princ.i.p.al family is that of Beit Telhouk [Arabic]. El Djord [Arabic], the princ.i.p.al family there is Beit Abd el Melek. El Shehhar [Arabic]; the princ.i.p.al family Meby el Dein [Arabic]. El Menaszef, under Sheikh Soleiman of the family of Abou Neked [Arabic]. El Shouf [Arabic], the residence of the Sheikh Bes.h.i.+r. El Aarkoub [Arabic], or Ard Barouk [Arabic], belonging to the family of Aemad; and El Kharroub [Arabic], belonging to the Djonbelat.

In 1811, the Druses of Djebel Ala, between Ladakie and Antioch, were driven from their habitations by Topal Aly, the governor of Djissr Shogher, whose troops committed the most horrible cruelties. Upwards of fifteen hundred families fled to their countrymen in the Liba.n.u.s, where they were received with great hospitality; upwards of two hundred purses were collected for their relief, and the Djonbelat a.s.signed to them convenient dwellings in different parts of the mountain. Some of them retired into the Haouran.

March 21st.--It was with difficulty that I got away from Beteddein. The Emir seemed to take great pleasure in conversing with me, as we spoke in Arabic, which made him much freer than he would have been, had he had to converse through the medium of an interpreter. He wished me to stay a few days longer, and to go out a hunting with him; but I was anxious to reach Damascus, and feared that the rain and snow would make the road over the mountain impa.s.sable; in this I was not mistaken, having afterwards found that if I had tarried a single day longer I should have been obliged to return along the great road by the way of Beirout. The Emir sent one of his hors.e.m.e.n to accompany me,

WADY DHOBBYE.

[p.206] and we set out about mid-day. Half an hour from Beteddein is the village Ain el Maszer [Arabic], with a spring and many large walnut trees. To the left, on the right bank of the Nahr el Kadhi, higher in the mountain, are the villages Medjelmoush [Arabic] and Reshmeyia [Arabic]. At one hour is the village Kefrnebra [Arabic], belonging to the Yezdeky, under the command of Abou Salma, one of their princ.i.p.al Sheikhs. The road lies along the mountain, gradually ascending. At one hour and a quarter are the two villages Upper and Lower Beteloun [Arabic] One hour and three quarters, the village Barouk [Arabic], and near it the village Ferideis [Arabic]; these are the chief residence of the Yezdeky, and the princ.i.p.al villages in the district of Barouk. They are situated on the wild banks of the torrent Barouk, whose source is about one hour and a half distant. The Sheikh Bes.h.i.+r has conducted a branch of it to his new palace at Mokhtar; the torrent falls into the sea near Saida. From Barouk the road ascends the steep side of the higher region of the mountain called Djebel Barouk; we were an hour and a half in ascending; the summit was covered with snow, and a thick fog rested upon it: and had it not been for the footsteps of a man who had pa.s.sed a few hours before us we should not have been able to find our way. We several times sunk up to our waists in the snow, and on reaching the top we lost the footsteps, when discovering a small rivulet running beneath the snow, I took it as our guide, and although the Druse was in despair, and insisted on returning, I pushed on, and after many falls reached the plain of the Bekaa, at the end of two hours from the summit; I suppose the straight road to be not more than an hour and quarter. The rivulet by which we descended is called Wady Dhobbye [Arabic]. We had no sooner entered the plain than it began to snow again, and it continued to rain and snow for several days. Small caravans

DJOB DJENNEIN.

[p.207] from Deir el Kammar to Damascus pa.s.s the mountain even in winter; but to prevent the sharp hoofs of the mules from sinking deep into the snow, the muleteers are accustomed in the difficult places to spread carpets before them as they pa.s.s.

We reached the plain near a small village, inhabited only during the seed time. From thence the village of Djob Djennein bore S. by E. and the village of Andjar, in the upper part of the Bekaa, which I visited in the year 1810, from Zahle, E.N.E. From the foot of the mountain we were one hour in reaching the bridge over the Liettani, which has been lately repaired by the Emir Bes.h.i.+r, who has also built a Khan near it, for the accommodation of travellers. At twenty minutes from the bridge lies the village Djob Djennein [Arabic], one of the princ.i.p.al villages of the Bekaa; it is situated on the declivity of the Anti-Liba.n.u.s, where that mountain begins to form part of the Djebel Essheikh. The Anti- Liba.n.u.s here advances a little into the valley, which from thence takes a more western course.

The Emir Bes.h.i.+r has seven or eight villages about Djob Djennein, which together with the latter are his own property; but the whole Bekaa, since Soleiman succeeded to the Pashalik of Damascus in 1810, is also under his command. The villages to the north of Djob Djennein will be found enumerated in another place;[See page 31.] those to the south of it, and farther down in the valley, are Balloula [Arabic], El Medjdel [Arabic], Hammara [Arabic], Sultan Yakoub, [Arabic] El Beiry [Arabic], El Refeidh [Arabic], Kherbet Kanafat [Arabic], Ain Arab [Arabic], and Leila [Arabic]. Having one of the Emir Bes.h.i.+r's men with me, I was treated like a great man in the house of the Sheikh of Djob Djennein; this I may be allowed to mention, as it is the only instance of my receiving such honours during my travels in Syria.