|
Askclon.
|
Temple of Dagon.
|
|
Villages — Serpents.
|
A Wedding.
|
|
Gaza — Samson — Foxes.
|
Dancing girls.
|
April 15th.
Fortunately our sirocco has subsided into a soft southwest wind, and with out rain, giving us a bright morning and the prospect of an agreeable day.
This plain over which we have ridden from Usdûd is constantly being encroached upon by this desolating sand, along the border of which the path has led, rising occasionally over the advanced swells of the coming flood. The first village on our left was Beit Daras, the next further out is Jûlis, eastward of which a little more than an hour is Gustiny, all of them rich agricultural towns, which sit very prettily on the rolling plain.
Road to Askelon. Hamamy
We shall now turn off from the regular road to Gaza, which keeps more inland, and make for Askelon, by that village called Hamamy. It is about six miles from Usdûd, and, like it, seems just about to be overwhelmed by the sand. It is a thriving village, however, and has traces of a more prosperous antiquity. By the direct line over the sand hills it is three miles to Askelon, but much further by the regular road from Hamamy. We shall take the former, not because it is the nearest, but because there is something sadly appropriate in this approach to Philistia's capital, over such swells and ridges of barren sand. The modern village is a little north of the old site, and the houses which are not made of sun-dried bricks are built out of the fragments of old Askelon. It will take us two hours to run even hastily over the ruins, and the baggage had better pass on to some sycamore-trees near a large Moslem Willy on the southeast side of the city. There we will lunch and rest, for I give you warning that the ramble will be very fatiguing. We will pass down here on the north side to the shore, and there hand our horses to these boys to be taken to our lunching-ground, for it is impossible to explore the interior on horseback.
Askelon
Askelon differs from the other celebrated cities of the Philistines, being seated on the sea, while Ekron, Gath, Jamnia, Ashdod, and Gaza are in the interior. It never could have been a harbor of any considerable size, however, and what once existed appears to have been filled up by Sultan Bibars of Egypt, that great scourge of mankind, and destroyer of cities in this country. The topography of this place is very peculiar. A lofty and abrupt ridge begins near the shore, runs up eastward, bends round to the south, then to the west, and finally northwest to the sea again, forming an irregular amphitheater. On the top of this ridge ran the wall, which was defended at its salient angles by strong towers. The specimens which still exist along the southeast and west sides show that it was very high and thick — built, however, of small stones, and bound together by broken columns of granite and marble. This clearly proves that it is patch-work, and not Askelon's original rampart. These extraordinary fragments, tilted up in strange confusion along the sandy ridge, are what generally appear in the pictures of Askelon, and impart such an air of desolation to the view.
Desolation
The position, however, is one of the fairest along this part of the Mediterranean coast; and when the interior of this amphitheater was crowded with splendid temples and palaces, ascending, rank above rank, from northwest to southeast, the appearance from the sea must have been very imposing. Now the whole area is planted over with orchards of the various kinds of fruit which flourish on this coast.
Fruits
It is especially celebrated for its apples, which are the largest and best I have ever seen in this country. When I was here in June quite a caravan started for Jerusalem loaded with them, and they would not have disgraced even an American orchard.
Apple-Tree
Dr. Kitto has labored in several of his works to prove that the Hebrew word taff ûah, translated “apples,” means citron; but I think this is one of his least happy criticisms. The Arabic word for apple is almost the same as the Hebrew, and it is as perfectly definite, to say the least, as our English word — as much as the word for grape, and just as well understood; and so is that for citron — but this is a comparatively rare fruit. Citrons are also very large, weighing several pounds each, and are so hard and indigestible that they cannot be used except when made into preserves. The tree is small, slender, and must be propped up, or the fruit will bend it down to the ground. Nobody ever thinks of sitting under its shadow, for it is too small and straggling to make a shade. I cannot believe, therefore, that it is spoken of in the Canticles. It can scarcely be called a tree at all, much less would it be singled out as among the choice trees of the wood. As to the smell and color, all the demands of the Biblical allusions are fully met by these apples of Askelon; and no doubt, in ancient times and in royal gardens, their cultivation was far superior to what it is now, and the fruit larger and more fragrant. Let taff ûah, therefore, stand for apple, as our noble translation has it.
Sycamore Fig
The sycamore fig grows larger here, and of a darker blue color than in any other place I have visited. They are gathered, and carried in baskets to Gaza. None of these fruits are ripe yet, but the orchards promise a generous crop. There are no buildings of the ancient city now standing, but broken columns are mixed up with the soil, and the number of old wells and cisterns still kept in repair enables the peasants to water their orchards and gardens abundantly, without which all would quickly perish.
Walls of Askelon
Let us climb to the top of these tall fragments at the southeast angle of the wall, and we shall have the whole scene of desolation before us, stretching, terrace after terrace, quite down to the sea on the northwest. The walls must have been blown to pieces by powder, for not even earthquakes could toss these gigantic masses of masonry into such extraordinary attitudes. No site in this country has so deeply impressed my mind with sadness. O man, savage, ferocious, brutal, what desolations thou hast wrought in the earth! They have stretched out upon Askelon the line of confusion and the stones of emptiness. Thorns have come up in her palaces, and brambles in the for. tresses thereof, and it is a habitation of dragons and a court for owls (Isa. 34:11,1311But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. (Isaiah 34:11)
13And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls. (Isaiah 34:13)).
Now El Jore
This is the impression “before dinner.” Let us descend to our cheerful lunch, spread on the clean sand under those giant sycamores, and the view after dinner will be much less gloomy. Askelon will surely be rebuilt at some future day of prosperity for this unhappy land. The position is altogether too advantageous to allow it to sink into total neglect.
The inhabitants call the place El Jore, but they are also acquainted with the name Askelon, and in some degree with her ancient story, which closely resembles that of her neighbors, Ashdod and Gaza, and is to be found in the same books, sacred and profane. In the Crusades it played a more illustrious part than either of them, but we shall not enter into details, which may be found in the same authors referred to for the history of Usdûd. If this place was ever celebrated for aromatic plants, as Strabo, Pliny, and Dioscorides assert, they probably grew on these sand hills north and south of the city.
Worship of Venus
Askelon was famous for the worship of Venus under the name of Derceto, as Herodotus informs us; but if there ever was a deep lake near it, abounding in fish, into which she, ashamed of some of her misdeeds, plunged, and was transformed into a fish, it has totally disappeared. It is a curious fact, however, that there are still sacred fish kept in consecrated fountains in several parts of this country.
Origin of Fish-Worship
Is this a remnant of the old fish-worship of Syria, I springing originally from, or connected with these fables about Venus? I think so; for it is difficult to account for these sacred fish on any other supposition. I have visited several of these fountains, but the largest and most remarkable is situated a short distance north of Tripoli.
Mejdel
We must now pursue our journey, and for the first half hour over this naked ridge to N'alia, a village nearly surrounded by sand hills. Mejdel, buried up in a forest of tall olive-trees, lies nearly due east of Askelon, but it has exchanged places with Hamamy on modern maps. Mejdel is a large town, with mosque and minaret, and some good houses. It has also a governor and cadi, and is regarded as a sort of capital for the region about Askelon.
Villages
The direct road from Usdûd to Gaza keeps further inland, having Beit Timah, El Jîyeh, and Beit Jirjia on the east of it, in the order named. Beit Timah is a considerable distance out on the plain, the others are near the road, and all of them are surrounded by large olive-groves. The next village southward is Deir Senad, and near it is a bridge, broad and substantial, over a deep channel, always dry when I have been here, but which has a vast volume of water during the winter rains. It is called Senad from this village, but higher up it takes the name of Wady Simsim. This river does not run northwest, as put down on maps, but breaks through the sand ridge to the sea, west of Deir Senad. Here is Beit Hanûn on our left, and between us and the sea is Beit Lahia, and further on is Jebala. These villages are famous for their fruit and vegetables, with which the markets of Gaza are supplied. Jebala is a sort of suburb to Gaza, and at it a great part of the oil gathered from these immense groves is made into soap. And now the tall palm-trees and taller minarets of this last city of Palestine toward Egypt come into view. We shall seek quarters in a khan, in order to escape annoyance from this rude population. They bear a bad character, and have lately shown symptoms of Moslem fanaticism and insubordination, which render it safest and wisest to avoid all occasion of trouble.
Serpent
In wandering over the ruins of this curious city I came upon an immense serpent, which had just caught one of these pretty crown-larks. The screams and fluttering of the poor captive drew me to the spot, and I succeeded in killing the snake, but the bird was dead. This adventure reminded me of an inquiry I have often wished to make in regard to the curse pronounced upon the serpent in Eden: “Dust shalt thou eat,” and so on, and so on (Gen. 3:1414And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: (Genesis 3:14)).
Are there any snakes in the East that eat dust or earth? In our country they are carnivorous or insectivorous — gather their food from the grass, the rocks, the trees, the water — insects, worms, frogs, birds, and mice, while the larger devour squirrels and hares. We know that in Africa and the East the gigantic anaconda and boa crush to death and swallow whole gazelles and other animals, but I never heard or read of any that eat dust.
Eating Dust
Perhaps the phrase “eat dust” has a metaphorical meaning, equivalent to “bite the dust,” which from time immemorial has been the favorite boast of the Eastern warrior over his enemy. To make him eat dust, or, as the Persians have it, dirt, is the most insulting threat that can be uttered. In pronouncing sentence upon the serpent, we need not suppose that God used the identical Hebrew words which Moses wrote some thousands of years afterward, but the Jewish lawgiver was guided to a proverb which fully expressed the purport of that divine commination. We may paraphrase it after this fashion: Boast not of thy triumph over a feeble woman, proud, deceitful spirit; you shall be overthrown, and reduced to the most abject degradation. The seed of this feeble victim of thy treachery shall yet plant his heel upon thy accursed head, and make thee bite the dust. This explanation agrees well with the manner in which Isaiah uses the proverb. Speaking of the triumph of the Redeemer's kingdom, he adds, “And dust shall be the serpent's meat” (Isa. 65:2525The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord. (Isaiah 65:25)), what time the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock. Then shall this most ancient and most glorious prophecy and promise receive its full accomplishment, and the old serpent, with all his evil brood, be made to bite the dust. May we not find here an allusion to the manner in which the serpent has always been killed by crushing his head into the earth?
Flying Serpents
In all these cases the Hebrew word is suraph, and Arab scholars identify it with a kind of serpent that darts with prodigious velocity upon its victims, and, when enraged, against its enemies. A thousand incredible stories are related in reference to it. I have been assured by those who professed to speak from personal knowledge, that it will spring, leap, or, as they call it, fly to an immense distance, and with such force as literally to penetrate and pass quite through any soft substance with which it comes in contact. The children of Israel encountered these flying serpents in the wilderness; and, in strict agreement with this, the scene of all these marvelous stories is laid in the great deserts. Though I by no means credit all these anecdotes, at least in their exaggerations, yet they are too numerous and consistent to be mere fictions. Niebuhr, and many other respectable travelers into Arabia and Chaidea, also speak of them, not as fables, but as well-known realities. The name, 'tying serpents, does not necessarily imply that they had wings, as Orientals familiarly apply this to multitudes of things to which such appendages do not, and are never supposed to belong. The epithet fiery would be given to them either from their fiery temper, color, and motions when enraged, or from the burning pain of their bite. They are regarded as very dangerous, and even mysteriously dreadful.
April 16th.
Population of Gaza
We have had a pleasant excursion through the different parts of this celebrated city. How many inhabitants is it supposed to contain?
There are one hundred and fifty taxable Greeks, which may give seven hundred for the entire Christian population. The kady told me last night that there were fourteen thousand males among the Moslems. This, if applied to the whole province, may be correct; if restricted to the city, it is simply absurd, as it would give a population of about fifty thousand Mohammedans. Both Christians and Moslems maintain that Gaza is larger than Jerusalem, and the entire population may be sixteen or eighteen thousand. The city is built partly on an oblong hill, partly in the valleys south and north of it. There are now neither walls nor forts, but the places of certain gates belonging to ancient walls are pointed out. The only one that interests me is that which bears the name of Samson, from the tradition that it was from that place that he carried off the gate, bar and all. It is on the east side of the hill — part of the city, looking toward Hebron, and near it is a mazar, or willy, to his honor. Gaza is municipally divided into five harm, or wards. Two are in the broad vale on the southeast, and both called Sejarîyeh-woody. They are the new town, and indicate growth and advancement. The other three are et Tuffah — the apples; Daraj — steps; and Zeitûn — olive.
Original Site
The original city stood on the hill where the palace, mosques, khans, and nearly all the stone houses now are. This was its position when Alexander besieged and took it, according to Arrian; and many granite and marble columns, and heavy old stones, mingled with more recent work, on this hill, go to confirm the fact. This, too, is the tradition of the place; and the people know of no other site for ancient Gaza. I suppose, therefore, that Dr. Keith is mistaken in his theory on that subject. There is, however, an old tradition given by Reland, that the original city was deserted, and a new Gaza erected on another spot. Jerome also seems to intimate something of this kind; but perhaps nothing more is meant than some new suburb around the old site on the main hill, just as the two tiaras or wards, called Sejariyeh, have arisen in the vale to the southeast of the present town.
Appearance of Decay
An air of decay hangs over Gaza, partly because many buildings are really falling to ruins, and partly because the stone out of which it is built is old and saturated with saltpeter, which effloresces, and disintegrates with great rapidity. A house soon comes to look old that is built of these rotten ruins. On the southwest of the city are the quarantine buildings, erected by the present government out of this same description of stone, and they already show signs of decay. The mosque, most conspicuous for its massive minaret, is believed to have been a Christian church, and is still known by the name of Dier Hannah. Dr. Robinson gives a particular description of this church, and thinks it may possibly date back as far as the beginning of the fifth century. Bonaparte is said to have destroyed this castle east of our Man, and, at any rate, its overthrow is comparatively recent. Those travelers are mistaken who say that the sea is not visible from Gaza. We have seen it from various points, over and beyond the great olive-groves; but, of course, it cannot be seen from lower parts of the city. The harbor is a little north of west, near two willys, now called 'Adjlûn and Sheikh Hasan. The ancient name seems to have been Majumas. It is a mere open roadstead, and there is no village, nor even a magazine on the shore.
Wells
The wells at Gaza are very deep, some of them one hundred and fifty feet; but the natives greatly praise the quality of the water. I found the air cool in June, and all agree that the city is healthy. The houses are full of sparrows, and the gardens alive with doves and other birds, which keep up a constant roar of music, aided by rooks in abundance from the tops of the feathery palm.
Commerce
The commerce of Gaza with the Arabs is considerable, but the great trade of the city is in soap, which is carried over the desert to Cairo. They send none by ship, as the sea air damages the soap. A cantar — about five hundred and fifty pounds — is transferred on camels to Cairo for four dollars and a half, though the journey takes fifteen days. Latterly, a large trade in wheat, barley, and sesamum has sprung up with Europe, shipped mostly from Jaffa. With a harbor at hand and a government to protect from the Bedawin, Gaza would rapidly rise in importance. It is admirably situated for trade with all the eastern tribes of Arabs, and with Egypt. At no very distant day a railroad will pass down from the plains of Northern Syria, and the valleys of the Euphrates and Tigris, to Egypt, and then again Gaza, as the frontier city, will become populous and flourishing.
Antiquity
Gaza is among the very oldest cities in the world. The name occurs in the 10th chapter of Genesis (Gen. 10:1919And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. (Genesis 10:19)); and in Joshua (Josh. 11:2222There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained. (Joshua 11:22)) it is mentioned as one of the three cities in which alone Anakim still existed. In the distribution of the land it was assigned to Judah, and after the death of Joshua it was actually conquered by that tribe; but they did not long keep possession of it, for when it again appears in sacred history it is as a city of the Philistines, in connection with the romantic adventures and exploits of Samson.
Samson in Fetters at Gaza
That reminds me that he was here imprisoned and made to grind at the mill. I saw this operation going on in several places during our ramble about the city, and we heard its ringing “sound” until a late hour last night.
Samson Agonistes
To what an abject condition that renowned champion of Israel was reduced —
“To grind in brazen fetters under task,
Eyeless, in Gaza, at the mill with slaves!
Oh, change beyond report, thought, or belief!
See how he lies at random, carelessly diffused!
Can this be he
Who tore the lion as the lion tears the kid;
Ran on embattled armies clad in iron,
In scorn of their proud arms and warlike tools;
Spurned them to death by troops? The bold Ascalonite
Fled from his lion ramp; old warriors turned
Their plated backs under his heel,
Or, groveling, soiled their crested helmets in the dust.
Then, with what trivial weapon come to hand,
The jaw of a dead ass his sword of bone,
A thousand foreskins fell, the flower of Palestine,
In Ramath-lechi, famous to this day
Then by main force pulled up and on his shoulders bore
The gates of Gaza, post, and massy bar,
Up to the hill of Hebron, seat of giants old.”
Thus Milton sings his glorious deeds.
Yes, and with what shame, remorse, and horror he is made to bewail his unequaled folly in having divulged the secret gift of God —
“To a deceitful woman.... Delilah,
That specious monster, my accomplished snare,
Who shore me,
Like a tame wether, of my precious fleece,
Then turned me out ridiculous, despoiled,
Shaven and disarmed among mine enemies.
Tell me, friends,
Am I not sung and proverbed tot a fool
In every street?”
Carrying off the Gates
By far the most wonderful exhibition of his giant strength he ever made was in this city, not only in walking off with the gates to the top of yonder hill toward Hebron, though any one who knows what the doors of a city gate are, will not think this a small achievement, but chiefly in pulling down the vast temple of Dagon, by which he himself perished, with three thousand of his enemies.
Dagon’s Temple
I looked at some of the old columns near the brow of Castle Hill with great interest, and I fancied that they once formed part of Dagon's temple. I suppose that the three thousand were partly on the flat roof and partly below, and all were crushed together in an unparalleled calamity. Have you never felt it difficult to believe that such strength could reside in or be put forth by any combination of human bone and sinews. It was divine power acting through these limbs of Samson. This renders it easy and simple. Samson himself, according to Milton, was rather disposed to understate the gift:
“What is strength without a double share
Of wisdom? Vast, unwieldy, burdensome.
God, when he gave me strength, to show withal
How slight the gift was, hung it in my hair.”
Grinding at the Mill
It is one of those pleasant coincidences, that here at Gaza, where we read so incidentally of the “grinding at the mill” in that ancient story, we still have the same operation ringing in our ears. The reason is, that this city has no mill-stream near it; there is neither wind nor steam mill, and hence the primitive apparatus is found in every house, and heard in every street. Nor can it be mere fancy that these modern Philistines bear a close resemblance to their proud, vindictive, and licentious ancestors.
The Three Hundred Foxes
How do you understand the matter about the three hundred foxes? I have often heard it quoted as proof of the incredibility of some of the Bible narratives, by skeptics, who deny the possibility of one man catching so many foxes.
It is probable that by foxes, jackals are intended, and these are even now extremely numerous. I have had more than one race after them, and over the very theater of Samson's exploit. When encamped out in the plain, with a part of Ibrahim Pasha's army, in 1834, we were serenaded all night long by troops of these hideous howlers. But if we must limit Samson to the ordinary meaning of fox, even these are to be found here. I started up and chased one when I passed over that part of the plain where Timnath is believed to have been situated. It must he admitted, however, that the number seems not only large in view of the difficulty of capturing them, but also far too great for the purpose intended. The object was to set fire to the dry corn which covered the plains of the Philistines. Now a spark would seem sufficient to accomplish this. During the summer months the whole country is one sea of dead-ripe grain, dry as tinder. There is neither break, nor hedge, nor fence, nor any cause of interruption. Once in a blaze, it would create a wind for itself, even if it were calm to begin with. And it would seem that a less number could have answered all the purposes of Samson; but to this it is obvious to remark that he meditated no limited revenge. He therefore planned to set the fields of a great many towns and villages on fire at the same moment, so that the people would be confounded and bewildered by beholding the conflagration on all sides of them; and each being intent on saving his own crop, no one could help his neighbor. Besides, the text implies that certain parts were already reaped, and this would produce interruptions in the continuity of the fields; and, also, we know not the modes of cultivation at that early period. Part of the land may have been permitted to lie fallow, or might have been planted with “summer fruits,” which, being green, would stop the conflagration, and render necessary a greater number of firebrands.
Difficulty of Capturing
As to the difficulty of capturing so many foxes, we must remember that Samson was judge or governor of Israel at that time. He no more caught these creatures himself than Solomon built the temple with his own hands: and if we take two or three other facts into account, it will not appear incredible that the governor of a nation could gather such a number of foxes when he had occasion for them. The first is, that in those days this country was infested with all sorts of wild animals to an extent which seems to us almost incredible. This is evident from almost numberless incidental allusions in the Bible; but the use of fire-arms for so many centuries has either totally exterminated whole classes, or obliged them to retire into the remote and unfrequented deserts. No doubt, therefore, foxes and jackals were far more numerous in the days of Samson than at present. The second fact is, that, not having fire-arms, the ancients were much more skilful than the moderns in the use of snares, nets, and pits for capturing wild animals. A large class of Biblical figures and allusions necessarily presuppose this state of things. Job, and David, and all the poets and prophets, continually refer in their complaints to snares, nets, pits, etc. We are justified, therefore, in believing that, at the time in question, the commander of Israel could, with no great difficulty, collect even three hundred foxes. He was not limited to a day or a week; and though it may be true that in the whole country there are not now so many killed in an entire year, yet this does not prove that this number could not have been then gathered by Samson from the territories of Judah, Dan, and Simeon, over which his authority more particularly extended. We therefore want no correction of the text to render the whole account credible, nor need we call in the aid of miracles. It was merely a cunning device of Israel's champion to inflict a terrible chastisement upon his enemies.
Philistian Revenge
That it was felt to be a most serious calamity is shown by the cruel punishment inflicted upon the indirect cause of it. Not being able to reach Samson, they wreaked their vengeance upon his wife and all her house, and they destroyed them with the same element which had consumed their harvest. And when we remember that so great is the dread of fire in harvest-time, that the Arabs punish with death any one who sets fire to a wheat-field, even though done by accident, we will not greatly wonder that the Philistines should have thus dealt with the family whose injurious conduct had excited their dreaded enemy to this ruinous exploit.
Have you been able to discover any remnants of that famous temple which Samson overthrew with such terrible slaughter of the laughter-loving Philistines I have never seen them except in pictures, with the mighty man “bowing himself with all his might” (Judg. 16:3030And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. (Judges 16:30)) between two of the toppling columns.
The Temple of Dagon
The edifice must have been of enormous size, for “there were upon the roof about three thousand men and women, that beheld while Samson made sport” (Judg. 16:2727Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. (Judges 16:27)). It is not easy for me to understand how the tearing of a column or two from so vast a temple could have brought the whole to the ground.
Its Probable Position
The roofs in Gaza were then flat as they are now, and it does not require a very large space for three thousand people, who stand as close as they can be packed. So much for the size of the building. A further explanation may be found in the peculiar topography of Gaza. Most of it is built on hills, which, though comparatively low, have declivities exceedingly steep.
The Temple of Dagon
The temple was erected over one of these, beyond a doubt, for such was and is the custom in the East; and in such a position, if the central columns were taken out, the whole edifice would be precipitated down the hill in ruinous confusion There is such a steep declivity on the northeast corner of the present city, near the old dilapidated castle and palace, and the houses in that vicinity have fragments of columns wrought into the walls and laid down as sills for their gates. Somewhere in that neighborhood, I suppose, the temple stood; and it coincides with this conjecture that the willy of Samson is in a garden a little east of it.
How Overthrown
Is it not a fair deduction from the story of the overthrow of this temple, that columns large enough to sustain immense roofs were common at that very early day? And may not those which are found in many of the ruined cities of Palestine date back to the same age? Such has long been my opinion; and I am further inclined to believe that the immense roof which rested upon these columns was sustained by arches. If this were so, and the center columns stood on the brow of the declivity, near the old castle, the whole edifice would be precipitated down the hill merely by tearing away those center supports.
There seems to be an unusual amount of noise and confusion in the street.
To what is this owing?
Wedding
Salim says it is a procession in honor of the marriage of the governor's oldest son. Let us take our stand on the roof of the khan, from which we can have a full view of this Oriental cavalcade. Playing the jereed is the most animating spectacle of the whole; but this, I perceive, has already taken place out on the plain, for their panting steeds are still covered with froth and foam. There are a thousand pictures of this sport, but none that does justice to it, and, indeed, it must be seen to be understood and appreciated.
Jereed — Playing
The sheikhs and emeers of Lebanon and Hermon are the best jereed-players. Gaily dressed, and superbly mounted, they take their stations at opposite ends of the hippodrome. At length one plunges his sharp shovel stirrups into the quivering side of his horse, and away he bounds like a thunderbolt until within a short distance of his opponent, when he wheels sharp round as if on a pivot, flings his “reed” with all his might, and then darts back again, hotly pursued by his antagonist. Others now join in, until the whole hippodrome resounds with the general melee. Many are the accidents which occur in this rough play, and what begins in sport often ends in downright earnest; but, notwithstanding this, the young emeers are extravagantly fond of it, for nowhere else can they exhibit either their horses or themselves to so great advantage; and from every latticed window that looks out upon the hippodrome they well know they are keenly watched by the invisible houris of their midnight dreams. Some of the players perform almost incredible feats of daring and agility. Not only will they catch the “reed” of their antagonist in their hand while on the run, but I have seen them hang to the saddle by the upper part of the leg, throw themselves down so low as to catch up from the ground their own reed, and regain their seat again, and all this while their horse was at the top of his speed. There is always more or less of this jereed-playing at the weddings of the great, and upon all important state occasions.
Harlequin Musicians Cavalcade
Here comes a new farce: musicians in harlequin attire, with fox-tails dangling from conical caps, blowing, beating, and braying any amount of discordant music. Following them is a company of dancers at sword-play. They are fierce-looking fellows, and their crooked Damascus blades flash around their heads in most perilous vehemence and vicinity. This, I suppose, is the first time you have seen a real shield, or heard its ring beneath the thick-falling blows of the sword. The next in this procession are genuine Bedawin Arabs, with their tremendous spears. This is because Gaza is on the borders of the desert, and the governor finds it to his interest to court the sheikhs of these powerful robbers. And now comes the governor and suite, with the bridegroom and his friends — a gay cavalcade, in long silk robes; some of them are olive-green, and heavily loaded with silver and gold lace.
Such is high life in Gaza.
ILLUSTRATION
The whole night will be spent in feasting, singing, dancing, and rude buffoonery, in the open court by the men, and in the harem, in equally boisterous games and dances, by the women. These are great occasions for the dancing-girls; and many, not of the “profession,” take part in the sport. We see little to admire in their performances. They move forward, and backward, and sideways, now slowly, then rapidly, throwing their arms and heads about at random, and rolling the eye, and wriggling the body into various preposterous attitudes, languishing, lascivious, and sometimes indecent; and this it repealed over and over, singly, or in pairs or groups. One thing is to be said in their favor: the different sexes do not intermingle in those indecorous sports. In my opinion, the dances spoken of in ancient Biblical times were in most points just such as we have been describing.
[The author must allude here to such dancing as that of the daughter of Herodias before Herod. The dancing which sometimes accompanied worship must have been very different. ED.]