part I

had been much entertained with the party. We went to sleep before the door of our room, upon a covered terrace built of wood, which runs along the interior circuit of the Khan. Before sun rise every body was up; some of the merchants descended into the court yard to perform at the fountain the ablutions which are prescribed to the Musselman after his night’s rest. But in this part of their religious rites, as well as in the performance of their daily prayers, I observed much indifference amongst the plurality of the Turks I saw here, as well as of those with whom I travelled afterwards from Suedieh to Aleppo. Amongst the latter were many who, during eight days, did not pray once: even two Hadjis, who had performed the Mekka pilgrimage, were of that number. Some would pray once, others twice a day, before sun rise, and after sun set; only three or four of the caravan were strict in regularly chaunting the three daily prayers, to which number the Koran limits the duty of travellers; but I did not find that more respect or deference was paid to them than to the others.

We remained in the Khan that morning, and quitted the town at noon to return to our ship, leaving the Tripoline behind to settle our affairs. The little I saw of Tarsus did not allow me to estimate its extent; the streets through which I passed were all built of wood, and badly; some well furnished bazars, and a large and handsome mosque in the vicinity of the Khan, make up the whole register of curiosities which I am able to relate of Tarsus. Upon several maps Tarsus is marked as a sea town: this is incorrect; the sea is above three miles distant from it. On our return home we started in a S. W. direction, and passed, after two hours and a half’s march, Casal, a large village, half a mile distant from the sea shore, called the Port of Tarsus, because vessels freighted for Tarsus usually come to anchor in its neighbourhood. From thence turning towards the west, we arrived at our ship at the end of two hours. The merchants of Tarsus trade principally with the Syrian coast and Cyprus: Imperial ships arrive there from time to time to load grain. The land trade is of very little consequence, as the caravans from Smyrna arrive very seldom. There is no land communication at all between Tarsus and Aleppo, which is at ten journeys (caravan travelling) distant from it. The road has been rendered unsafe, especially in later times, by the depredations of Kutshuk Ali, a savage rebel, who has established himself in the mountains to the north of Alexandretta. Tarsus is governed by an Aga, who I have reason to believe is almost independent. The French have an agent there, who is a rich Greek merchant.

On the following day the Tripoline rejoined us; he had taken, to my great satisfaction, a passage for me on board a Greek sailing boat from Tripoli of Syria.[2] That vessel was at anchor at Casal, and according to its master’s affirmation was bound for Latikia, which was exactly the place where I wished to land. I left our ship on the second of July; in taking leave of the Tripoline I took off my sash, a sort of red cambric shawl, of Glasgow manufacture, which he had always much admired, thinking it to be Indian stuff, and presented it to him as a keepsake or reward for his good services. He immediately unloosened his turban, and twisted the shawl in its stead round his head: making me many professions of friendship, and assuring me of his hospitality, if ever the chance of mercantile pursuits should again engage me to visit the Mediterranean, and perhaps Tripoli in Barbary. The time I hope may come, when I shall be enabled to put his assurances to the test. (I think I forgot to mention, that the Tripoline was much skilled in languages, which enabled me freely to converse with him; besides his native Arabic tongue, he spoke Turkish, Greek, and Italian.) The vessel on board of which I now embarked, was an open boat with three masts, about thirty-five feet long, and nine broad, much resembling the representation of the Germs of the Nile, which Bruce and other travellers have given. These vessels are very common on the Syrian coast; where they are called Jackdur. I had engaged to pay for my passage twenty-five piastres, at my arrival in Latikia, but was no sooner with my baggage on board, than the master informed me that he meant to proceed to Antakia (Antiochia) not to Latikia, and that I was at liberty to return to my own ship, if I did not choose to go his way. I thus found myself duped a second time, though I had most distinctly agreed for my passage to Latikia. However, there being no other conveyance to the coast of Syria at hand, I resolved to remain on board. I was afraid of being kept in these parts, until after the return of my old ship for Malta; when I should have nobody to recommend me to those, in whose company I might continue my way; I knew moreover, that there was a brisk intercourse between Antakia and Aleppo. There had not been for some time, any opportunity from Tarsus to the opposite coast. A crowd of passengers came therefore on board. I counted fifty-six men and women lying upon deck, besides six sailors, and six horses in the ship’s hold. We had each just as much space allowed, as the body covered, and remained in this state two nights and one day. In general the passage is performed within the twenty-four hours.

On the morning of the 5th, we entered the bay of Suedieh, which is formed on one side by the promontory called Ras Khanzir, on the other by another projecting rocky mountain; both are the extremities of chains of barren rocks, which I conceive to be the remotest branches of the Libanus. These mountains come down to the water’s edge on both sides of the bay; in the bottom of it, where the Orontes now called Aasi empties itself into the sea, begins a level country of four or five miles in width and length. It is to the whole of this tract of level land, which contains several villages, that the name of Suedieh is applied, though that appellation is also given sometimes exclusively to the port.

The wind being favourable we entered the river, and anchored, after half an hour’s sailing through its sinuosities, at Mina, the port of Antakia, where the ship was laid close to the shore, where the elevated banks of the river form a kind of quay. Mina is a miserable village built close to the river’s right bank, consisting of about seven or eight houses, the best of which serves as a place of residence to the Aga, whom the Aga of Antakia appoints to receive the duties upon exports and imports. Higher up than Mina the Aasi is not navigated; the navigation is rendered impracticable by rocks, though there is plenty of water. Here, at the last stage of its course, it is a fine slow-flowing river, much about the size of the Thames beyond Richmond bridge; its waters are muddy, and this being the case in the month of June, three or four months after the rainy season, I suppose they can hardly be clear during any other part of the year.

Arrived at Suedieh, I found myself very uncomfortably situated. I had lost my friend the Tripoline, and though he had warmly recommended me to the master of the Jackdur, yet I found the crew of the vessel to be thievous and treacherous; they spread the rumour amongst the people of Suedieh that I was a Frank, and as the ship was immediately to return to Tarsus, I expected to find myself completely at the mercy of the inhabitants; amongst whom, as well as amongst the crew, there was nobody who understood the Italian, or, as they called it, the Latin tongue. I remained on board the ship that day and the following; and was bargaining for a horse and mules to take me to Antakia, when, to my great satisfaction, a caravan from Aleppo came down to the coast with Indian goods; I soon got acquainted with the muleteers, and made my bargain with one of them for the whole journey, from Suedieh to Aleppo. He first asked fifty piastres per Kantar قنطار (about five-hundred pounds English weight). I got him down to thirty, and was afterwards informed at Aleppo, that I should not have paid more than twenty-five. It is a great point gained by travellers in these countries, if they can make with their mule or camel drivers the usual bargain of the country. If the muleteer overcharges them, he makes a boast of it wherever he goes, the traveller is immediately known to be a person little conversant with the customs of the country, and he may be sure to be dealt with accordingly, in every respect, wherever the mule-driver accompanies him. I was helping the servants to distribute my baggage into mules loads, and to tie it round with cords, when the Aga sent for me. I found him smoking his pipe in a miserable room, surrounded by his people; entering the room I pulled off my slippers, and sat down on the floor before him. I shall here remark that it is a custom most strictly adhered to, never to sit down upon a carpet, or even a mat, and in presence of a man of rank, not even upon the bare floor, without pulling off the slippers, and if a person has but one pair on his feet, which is the Moggrebyn and the Greek fashion, he must sit down bare footed.

After I had drank a dish of coffee, I asked the Aga what his pleasure was; he answered me, by making a sign with his thumb and forefinger, like a person counting money. I had several chests for the British Consul at Aleppo with me, and had also marked my own baggage with the Consul’s name, thinking by these means to prevent its being examined. He asked me what the chests contained, I expressed my ignorance about it, telling him only, that I thought there was a sort of Frank drink (beer), and some eatables, which I had been charged with at Malta, for the Consul, on my way home. He sent one of his people to look over their contents; a bottle of beer had been broken in loading, the man tasted it by putting his finger into the liquor, and found it abominably bitter: such was his report to the Aga. As a sample of the eatables, he produced a potatoe which he had taken out of one of the barrels, and that noble root excited a general laughter in the room, “It is well worth while,” they said, “to send such stuff to such a distance.” The Aga tasted of the raw potatoe, and spitting it out again, swore at the Frank’s stomach which could bear such food. The other trunks were now left unexamined; and I was asked fifteen piastres for the permission to depart with them. I gave him ten piastres, and received from him a sort of receipt for that money, because I told him that without it, the Consul would never believe that I had really paid down the money as duty upon his effects. The Aga was very high in his expressions, talking of his grandeur, how little he cared about the Sultan, and still less for any Consul, &c. He laughed a great deal at my Arabic, which certainly was hardly intelligible; but he did not much trouble himself with questions about my affairs, his mind seeming now solely taken up by the hope of extorting money from the Aleppine merchants, and so I left him, and soon afterwards, about an hour before sunset, departed from Suedieh, with part of the caravan, the rest intending to pass the night there. The road from Suedieh to Antakia crosses the plain for about one hour’s distance. On the right runs in a deep bed a branch of the Aasi, and forms in this place several islands; on your left extends the well cultivated plain of Suedieh.

As we approached the mountains which inclose the plain on the western side, we passed several extensive and regularly planted orchards, belonging to the Aga of Antakia; the road now lay through lanes thickly overhung on both sides with shrubs, and I was entering a country famous for the beauties of its landscape scenery, when the sun shed its last rays. We continued our way in the dark for about one hour and a half longer, and halted near a rivulet, at the entrance of the hills, where men and horses were fed: we remained there till about two hours after midnight.

From thence the road leads over a mountainous and rocky ground, abounding with trees and springs. At the break of day we passed a village and a considerable rivulet flowing towards our right; one hour’s march further another rivulet; the country then opens, and the traveller finds himself upon the ridge of a high plain, encompassed by the two beforementioned chains of mountains, from which he descends into the valley which the Aasi waters, and where he finds Antakia very picturesquely situated, near the foot of the southern chain of mountains, surrounded with gardens and well sown fields. It was yet early in the morning when we passed the river and entered the town; a strong built bridge leads over the river immediately into the town gate. I was stopped at the gate, and asked for one of the two pistols, which I wore in my girdle; I had told the people of the caravan that they belonged to the English Consul. My muleteer assured me that the pistol would be restored, I therefore gave it up voluntarily, well convinced it would have been forced from me against my will. The Aga’s man brought it back in the evening, I was asked two piastres for the returning of it; they had taken the flint, and the powder from the pan. Arrived at Antakia, the muleteer led his mules to the Khan of the muleteers; I might have gone to the Khan of the merchants, but having no body to accompany me and introduce me there, I preferred staying with the muleteers, whose way of living I also wished to see. The Khan is a large court yard built in a triangular shape: the basis of the triangle is distributed on both sides of the entrance door into small dark cells, which serve as magazines for the goods, and as places to cook in. On another side are the stables; and the whole length of the third side is taken up by a terrace built of stone, about four feet elevated from the ground, and eight feet broad, where the muleteers eat, sleep, and pray, that side of the Khan being built in the direction of Mecca. In the midst of the yard is a large water bason, which affords drink to men and beasts indiscriminately.

My entrance into the Khan excited considerable curiosity, and the little cell I took possession of was soon beset by troublesome enquirers, who unanimously declared that I was a Frank come to the country for evil purposes. I had nobody to take my part except my muleteer, whose remonstrances in my behalf were soon lost in the general cry of Djaour (infidel) raised by the other inhabitants of the Khan and by the town’s people, who came to visit their friends.

Whenever I could get any of them to listen to me for half an hour, I found means to appease them, but the town’s people did not even condescend to speak to me, and I evidently saw that their plan was to make religion a pretext, for practising an avanie upon me. My property fortunately was mixed with that of the Consul; a spare shirt and a carpet constituted my whole baggage; besides a pocket purse, containing the money necessary for my daily expenses, I had about twenty sequins hidden upon me. The Aga of Antakia sent his Dragoman to get something out of me. This was a wretched Frank, who pretended to be a Frenchman, but whom I should rather suppose to be a Piemontese. I pretended complete ignorance of the French language, he therefore asked me in Italian minutely about my affairs, and how I could attempt to travel home without any money or goods, to defray the expenses of the journey. I answered that I hoped the Consul, in remuneration of my having carefully watched his effects, would pay the expense of a camel from Aleppo to Bagdad, and that at the latter place I was sure of finding friends to facilitate my farther journey. When the man saw that nothing in my manners betrayed my Frank origin, he made a last trial, and pulling my beard a little with his hand, asked me familiarly “Why I had let such a thing grow?” I answered him with a blow upon his face, to convince the by-standing Turks, how deeply I resented the received insult; and the laugh now turned against the poor Dragoman, who did not trouble me any farther. I am at a loss to state how far I succeeded in sustaining my assumed character; I thought that the major part of the caravan people were gained over to my side, but the town’s people were constant in their imprecations against me. I had been flattered with an immediate departure for Aleppo, but the caravan was detained four days in the Khan. During the whole time of our stay, I spent the day time in the cell of the goods, amusing myself with cooking our victuals; the town’s people, though often assembled before the door of the room, never entered it; in the evening the gates of the Khan were shut, and I then went to sleep with the muleteers upon the terrace.

I was relieved from this unpleasant situation on the 10th, when it was decided that the caravan should depart. The muleteers began preparing for their departure by dividing the whole court into squares of different sizes, by means of ropes, at the end of which iron wedges are fastened, which are driven into the earth up to their heads; each muleteer takes one of these squares proportionate in size to the number of his beasts; and loads them in it. Though the ropes are little more than one inch above ground, the animals never move out of the square assigned to them, and thus great order prevailed in the Khan, though it was dark when we loaded, and the whole court crowded with beasts and bales. At halting places when the beasts are fed, the same ropes are extended in front of them, to prevent their getting amongst the baggage.

I cannot say much of Antakia, having seen nothing of it but the streets through which I entered. It looks like a neat town, at least in comparison to Tarsus: living is only half as dear as it is in Aleppo. This circumstance, joined to the beauty of the surrounding country, and the proximity of the sea would make it a desirable place for Franks to live in, were it not for the fanaticism of its inhabitants, who pride themselves upon being descendants from the Osmanlis the conquerors of Syria. Last year at a tumult raised at Suedieh, these Osmanlis murdered the Greek Aga of Suedieh with his whole family, and a young French physician, who had come to his house to cure his son. The Aga of Antakia is appointed by the Grand Signior, and is independent of any Pasha.

We marched the whole night of the 10th over a plain country, and reached early the next morning Hamsin, a village situated at nine hours march from Antakia, on the right bank of the Orontes. We passed the river in a ferry boat: its banks on both sides are about forty feet high at this place; its breadth is near fifty yards, the depth no where more than five feet. On a little eminence a few hundred paces from the ground on the river’s side where we encamped, rises a spring of excellent water; my companions however, drank of the muddy water of the Orontes, in preference to taking the trouble of filling their flasks at the spring. One of the merchants had a tent with him, under the shade of which we passed the whole day. In the evening the village youths kindled a large fire, and amused themselves with music and dancing. The next day we passed a chain of calcareous mountains planted here and there with olives; on the top of one of these mountains lives a custom-house officer, who exacted a toll from each individual, as it was said, in the name of the Grand Signior. The descent on the eastern side is steep, but the mules walked with the greatest firmness. In the valley into which we descended lies the town of Ermenaz (ارمناز,) watered by several streams. Though small, it is one of the best towns in this part of Syria; its gardens are cultivated with great care, and its inhabitants are industrious, because they are out of the immediate reach of rapacious Pashas and Janisaries. They work a glass manufacture which supplies Aleppo. The olives of the country round Aleppo are, next to those of Tripoly, the best in Syria: its grapes are likewise much esteemed. As we rode by, I saw lying on the right hand side of the road near the town, a broken ancient column of about four feet in diameter, and I was told afterwards in Aleppo, that many like remains of antiquity are to be met with in the neighbourhood of Ermenaz. At half an hour’s distance from this latter place we again began to mount, and the path became difficult and tiresome for the beasts, from the number of detached rocks with which it is overspread. After nearly eight hours march (meaning the whole day’s work), we descended into the eastern plain of Syria, and encamped at the foot of the mountains, round a large tree in the vicinity of a copious spring. Whenever the beasts were unloaden, it was with much difficulty that I could prevent my luggage from being thrown upon the ground. The caravan people in this country, and I should suppose every where else in the East, are accustomed to loads of bales of goods, which do not receive any injury from letting them fall to the ground. The loads on each side of the beast are tied together over its back, by a cord. Arrived at the halting place, the first thing the muleteer does, is to go from mule to mule to unloosen that cord; the loads then fall to the ground. This mode of unloading, and the great carelessness of these people, render the transport of many European commodities utterly impracticable, without their being accompanied by a servant sent along with them, for the express purpose of taking off the loads. A Frank merchant of Aleppo received some years ago a load of Venetian looking-glasses which were all dashed to pieces. Provided the chests which contain the merchandize be entire, the muleteer thinks himself free from responsibility. We were joined in the evening by some other travellers, whose curiosity led them to new inquiries about my person and affairs. None of my companions had till now found out any thing which could have directly inculpated myself; they however kept a strict watch over all my motions: being obliged at night to go aside, two of the travellers last arrived followed me unseen, and pretended afterwards to have observed some irregularities in the ablutions necessary to be performed on such occasions; in consequence of which, I was told that I was “Harām,” or in a forbidden unclean state, and notwithstanding every thing I said to defend and excuse myself, I found that from that time I had lost the good opinion of all my companions. We marched the next day six hours, and halted at Mart Mesrin, a village belonging to Ibrahim Pasha, who in the time of Djezar was Pasha of Aleppo, afterwards Pasha of Damascus, and who lives now in disgrace and poverty at this place, the whole appearance of which makes it probable, that in a few years hence it will be deserted by its inhabitants. The wide extended plain over which we marched this day consists almost throughout of a fertile soil, but without any trees, and in most places uncultivated, but where a number of ruined and deserted villages, indicate that many parts of it must have formerly been cultivated. Having been much plagued during this whole day by my fellow travellers, and in the evening also by the peasants, who had collected round the caravan; I swore that I would not eat any more with any of them. This declaration being somewhat in the Arab style, they were startled at it; and my muleteer especially much pressed me to rejoin their mess; I assured him that I would rather eat nothing and starve, than have any further friendly dealings with men who professed themselves my friends one day, and proved my enemies the next, (it should be observed that this was the last stage of our journey, I therefore did not run great risk in making good my words). The tract of country over which we passed on the following day was similar in appearance to that which we had seen on the preceding. The number of deserted and ruined villages increased the nearer we approached Aleppo; we had marched about eight hours when we discerned the castle of Aleppo, at the sight of which the armed horsemen of the caravan set off at a gallop, and repeatedly fired off their guns; the merchants put themselves ahead of the caravan and after one hour’s march farther, we entered the town. All merchandizes coming to Aleppo must be taken to the custom-house Khan ترك خان; they are weighed there to determine the amount of the sum due to the muleteer for freight, and a duty must be paid for them to the Grand Signior, which together with the taxation money of the Christians and Jews, is the only branch of revenue which the Janissaries, the present masters of the town, still allow the Porte to retain. The English consular house is in that very Khan.

I was now arrived at Aleppo in a shape which entirely left it to my option, either to continue in my disguise, or to avow my European origin. After a long conversation on that subject with Mr. Barker, I was convinced that it would better answer the purpose of my stay in Aleppo to choose the latter, and my reasons for it were the following: at the time I left England and Malta, I imagined that the intercourse between Cairo and Aleppo was frequent, and that it might easily happen, that Cairine merchants might see me here and recognise me afterwards at home, or that travelling Aleppines who knew me here, might afterwards see me again in Egypt. The departure of the Syrian pilgrim caravan to Mecca, not having taken place for the last three years, has almost annihilated the commercial intercourse overland between the two countries. At the meeting of the Syrian and African caravan near Mecca, Egyptian merchants used formerly to join the former, and return with them to Damascus and Aleppo, and vice versa; at present the little commerce carried on between Cairo and Aleppo, is entirely in the hands of a few Turkish and Greek houses at Tripoli, Latikia, and Alexandria, and the Egyptian merchants themselves never come to Aleppo. Had I continued in my disguise, and continued to live exclusively amongst the Turks, opportunities would have frequently happened to put the veracity of my story to the test. East Indians come from time to time to Aleppo with the Bagdad caravan, and many of the Bagdad and Bassorah merchants established at Aleppo have been in India. My person would have been infinitely more noticed than it now is, if taking a shop in the bazar, as I first intended, I should have exposed myself to the curiosity of the whole town; I should have entirely foregone the instruction to be derived from books and masters skilled in the language; and moreover I have no doubt that the French Consul residing here would have heard of my arrival, and have done every thing to put my pursuits in a dubious light. These are the reasons which convinced me, that for the present time it was more advisable to appear in a shape which would preclude the intrusion of curious inquirers; and afford more facility to my studies. I continue my name of Ibrahim, and pass in my Turkish dress unnoticed in the crowds of the street and the bazars. The Consul receives me at his house as a travelling country merchant of his; and as it frequently happens that people coming into the Levant change their names; nobody wonders at my being called with an oriental name. I had first my doubts whether my fellow caravan travellers might not be over inquisitive here; but such of them as I have since met, greeted me without further questions, and the government of the city is now such, that a man picking a quarrel with me about what I might have told him at Antakia, would only expose himself to be fined for a sum of money by the Janissaries, the masters of the town, for their trouble to settle the business with the Consul.

My plans for the present are to remain at Aleppo the whole of the winter and part of next summer. I have been fortunate enough to find a good and willing master of Arabic, and I hope to make progress in the study of the literal as well as vulgar language. As soon as I shall be able to express myself with some precision in the vulgar dialect, and perfectly to understand it, I shall visit the Bedouin Arabs in the Desert, and live with them some months. I can do this in perfect security; and I have no doubt that you will approve of it, as it will afford me the best opportunity of practising the manners and becoming acquainted with the character of a class of people who are the same, whether they over-run the deserts of Arabia or those of Africa.

You need not be afraid that the history of my own person, which has taken up so considerable a portion of the preceding pages, will any more be exhibited before you at such a length. I thought it might be of some interest to the Association, to see how far I was able to succeed in making good my way to Aleppo in the disguise in which I left London; unaided as I was by a knowledge of Eastern languages, or a familiarity with Eastern manners. This trial has so far been satisfactory to me, that, in the first place, I am persuaded that nothing of my pursuits has transpired at Malta, which will always be of material consequence to me; secondly, in being landed at a remote corner of Syria, I have avoided the general intercourse of a mercantile seaport, such as Acre, Beirout, Tripoly, or Latakia; and finally, it has created within me the confidence that whenever I may be able to call in support of a similar disguise, a fluent utterance of Arabic, and a habitude of Oriental manners, I shall easily find means to triumph over such obstacles as those I met with in the Khan at Antakia.

A few days after my arrival at Aleppo, I was attacked by a strong inflammatory fever which lasted a fortnight. The want of night’s rest occasioned by the quantity of vermin which had collected upon my person, principally during my stay in the Khan of Antakia, was, as I thought, the cause of it. I have enjoyed perfect health since that time, and the climate agrees with me better than I expected.

_Aleppo, October 2nd,_ 1809.

Mr. Burckhardt remained two years and a half in Syria, making daily additions to his practical knowledge of the Arabic language, and to his experience of the character of Orientals, and of Mohammedan society and manners. His principal residence was at Aleppo. Having assumed the name of Ibrahim Ibn Abdallah at Malta, he continued to bear it in Syria; but apprehensive of not having yet had sufficient experience, thoroughly to act the part of a Mussulman, and finding no necessity for such a disguise at Aleppo, he was not studious to conceal his European origin, and wore only such a Turkish dress, as is often assumed in Syria by English travellers, less for the sake of concealment than to avoid occasional insult. Thus he had the benefit of an unmolested intercourse with the Mussulman population of Aleppo, at the same time that he was not prevented from openly accepting the friendship and protection of Mr. Barker, the British Consul, nor under the necessity of denying himself the social resources afforded by the houses of the European residents; especially those of Mr. Barker, and of Mr. Masseyk, formerly Dutch Consul. Of his obligations to the former of these gentlemen, he omitted no opportunity of bearing testimony.

Besides two short tours which he made from Aleppo, he was absent from thence in the year 1810, for six months, during which time he visited Palmyra, remained three months at Damascus, and from thence made two journeys into the neighbouring districts; one through the Libanus and Anti-Libanus, and the other through the unexplored country of the Haouran, or Auranitis. After his final departure from Aleppo, in February 1812, he again made some stay at Damascus, and performed a second journey in the Haouran, including a part of the ancient Decapolis. Upon quitting Damascus for Egypt, he visited Tiberias and Nazareth, and from thence having crossed to the Eastern side of the Jordan, proceeded through the countries to the east and South of the Dead Sea, until he arrived at Wady Mousa, where he had the satisfaction of discovering the remains of a large ancient city, consisting of a great number of buildings and monuments excavated in the rocks, a singularity which, added to the testimony of ancient history, marks the place for the site of Petra, the capital of Arabia Petræa. From Wady Mousa he pursued a westerly course towards the capital of Egypt, across the valley of Araba, and the desert of El Tyh.

A sketch of his travels in Syria is communicated in letters which he addressed from time to time to Sir Joseph Banks, or to Mr. Hamilton, Secretary of the Association. The following are extracts of the most interesting parts of this correspondence.

_Aleppo, May 12,_ 1810.

With the present I transmit to you in duplicate a short sketch of the recent history of Aleppo, and some notices concerning the Turkmans Rihanli, which I collected during a visit to them in the beginning of March last. They are a tribe of Nomade Turkmans, who encamp in winter time at one day’s journey from Aleppo. I got myself introduced to one of their chiefs as a physician in search of medicinal herbs, and spent a fortnight amongst them.

I am now so far advanced in the knowledge of Arabic, that I understand almost every thing that is said in common conversation, and am able to make myself understood on most subjects, although sometimes with difficulty. I have made acquaintance with some Shikhs, and some of the first literati amongst the Turks of Aleppo, who from time to time visit me. I owe this favour principally to Mr. Wilkins’s Arabic and Persian Dictionary. The common manuscript dictionaries, or Kamus, being generally very defective, the learned Turks are often very glad to consult Wilkins, and never do it without exclaiming “How wonderful that a Frank should know more of our language than our first Ulemas.” Learning at Aleppo is in a very low state; no science, the Turkish law excepted, is properly cultivated; not even that of Arabic grammar, which is so necessary to the interpretation of the Koran. I am assured by the best authority, that there are now in this town only three men, (two Turks and a Christian) who know this language grammatically. The chief quality of a literary man is that of getting by heart a great number of verses made upon different occasions, and of knowing the proper opportunity of reciting them; to this must be added, a knowledge of the different learned significations of one and the same word, and of the words which express the same idea. For example, the word Adjuz, which in common language means a decrepid old man, has in the learned language about sixty other different significations; and there are in Arabian poetry about one hundred and fifty different words for wine. But to interpret passages of difficult grammatical construction, or rationally to amend errors, or even to compose prose or verse free from grammatical blunders, is a task much above the capacity of an Aleppine Ulema.

Two Persian Dervishes arrived here about two months ago, who had lived upwards of two years at the Wahabi court of Derayeh. I got acquainted with one of them, a young man of twenty-two; the other has gone to Mosul, from whence his companion shortly expects his return. The latter has been in the habit, singular enough for a Mohammedan traveller, of keeping a regular journal of his travels, describing whatever struck his inquisitive mind, and abounding, as I understand, with geographical notices.

Another traveller of a singular description passed here two years ago. He called himself Aly Bey, and professed to be born of Tunisian parents in Spain, and to have received his education in that country. Spanish appears to be his native language, besides which he spoke French, a little Italian, and the Moggrebyn dialect of Arabic, but badly. He came to Aleppo by the way of Cairo, Yaffa, and Damascus, with the strongest letters of recommendation from the Spanish Government to all its agents, and an open credit upon them. He seemed to be a particular friend of the Prince of the Peace, for whom he was collecting antiques; and from the manner in which it was known that he was afterwards received by the Spanish ambassador at his arrival in Constantinople, he must have been a man of distinction. The description of his figure, and what he related of his travels, called to my recollection the Spaniard Badia and his miniature in your library.[3] He was a man of middling size, long thin head, black eyes, large nose, long black beard, and feet that indicated the former wearing of tight shoes. He professed to have travelled in Barbary, to have crossed the Lybian Desert between Barbary and Egypt, and from Cairo to have gone to Mekka, and back. He travelled with Eastern magnificence, but here he was rather shy of shewing himself out of doors; he never walked out but on Fridays to the prayers of noon, in the great mosque. One of the beforementioned Dervishes told me that there had been a great deal of talking about this Aly Bey, at Damascus and Hama; they suspected him of being a Christian, but his great liberality and the pressing letters which he brought to all the people of consequence, stopped all further enquiry. He was busily employed in arranging and putting in order his journal during the two months of his stay at Aleppo.

_Aleppo, 2nd July,_ 1810.

My long stay in Syria having been determined upon, in consequence of the absolute necessity of my familiarising myself with the idiom of these countries, I shall deem it my duty to send you from time to time some vouchers of my application to Arabic literature. I have for some time past been engaged in an Arabic exercise, which has proved of great utility to me; it is the metamorphosis of the well known novel of Robinson Crusoe into an Arabian tale, adapted to Eastern taste and manners. A young Frank born at Aleppo, who speaks Arabic like a native, but who neither reads nor writes it, has been my assistant in the undertaking. I take the liberty of sending you here inclosed a copy of this travestied Robinson, or as I call the book in Arabic, Dur el Bahur, the Pearl of the Seas. Of the merits or defects of the translation I can claim at most forty per cent.; the handwriting excepted, which is my own.

I am on the eve of leaving Aleppo for an excursion into the Desert, and shall probably set out the day after to-morrow. My good luck conducted some days ago an Arab Shikh to town, who is the mightiest chief of all the Arabs between Aleppo, Damascus, and Bagdad. He came for the purpose of receiving in person the passage duties upon certain goods which are shortly to be sent by means of a great caravan to Bagdad. He belongs to the wide extended tribe of the Aenezy, who have all become Wahabi; his own very powerful tribe is called the Tedhan, and his name is Duehy Ibn Ryeiben. I easily got acquainted with him; we ate and drank together, and I succeeded in making an agreement with him, that he should take me by way of Tedmor or Palmyra home to his family and tents, which he says are not far from Damascus in the plain of Haouran; he himself came to Aleppo accompanied only by a few people upon dromedaries. He is to shew me his tents and horses, of which latter I told him the English Consul here might be perhaps induced to buy some upon my recommendation; and he is then to set me down at Damascus.

He is known to all the principal Bagdad merchants of this town, and my agreement with him has been made in writing, signed by the most respectable of these merchants, as witnesses; I am so far in perfect tranquillity as to the security of my person under his protection. He is indeed a famous robber, but the Shikhs of the Desert have never been known to withdraw their protection from those to whom they have promised it.

_Damascus, August 15,_ 1810.

The Arab Shikh mentioned in my last kept true to his engagements only during the two first days of our journey. Instead of conducting me, on the third day, in person, to Hamah, he gave me one of his men as a guide. Returning the next day towards the watering place seven hours east of Hamah, where we had left the Shikh, we were attacked and stript by a party of Mawáli Arabs, who, unfortunately for me, happened to be engaged in a quarrel with the Aenezy tribe of the Shikh. A watch and compass were the only articles I regretted to have lost; as to cash, I had not a single farthing in my pocket. We returned to the town, to refit ourselves as well as possible, and then set out again the next night, to rejoin our chief. The latter had however in the interval left the watering-place; we were obliged to run after him in the Desert for thirty-six hours, and finding him at last at another watering-place he declared to me that he could not possibly conduct me himself any further, because his people had very much pressed his return, afraid as they were of the approaching Wahabi. In reply to my remonstrances, he offered me another guide to take me to Tedmor, and from thence to the Haouran. With this guide I reached Tedmor after a march of thirty hours, and contemplated the wonders of the Palm city for nearly two days. The Shikh of Tedmor, in consideration of my empty purse, contented himself with taking my saddle from me. Leaving Tedmor we reached by a forced march Kariatein in one day, and from thence Yerud, a village about twelve hours to the N. E. of Damascus. Duehy, the Arab chief, had passed there a few days before, and knowing that my guide would likewise take that route, he had left at the village-Shikh’s house, an open letter to my address, in which he peremptorily told me not to proceed any farther in my journey towards the Haouran, but to go direct to Damascus, because he was determined to fly with his tribe away from the Wahabi. The fact was, that he did not wish to feed me under his tents for two months, according to our contract. Convinced that the whole was but a trick, I insisted upon proceeding in the original direction. My guide, however, refused to accompany me; he even left me in the evening; there were no other trusty people present to guide my steps through the Desert, I was therefore at last obliged to follow Duehy’s advice, and came to this place with a salt caravan from Tedmor, which I had found at Yerud. Two days after my arrival Duehy likewise made his appearance, and there being nobody present to take up my cause against him, I was obliged strictly to fulfil the stipulations of our contract, which he on his side had thus shamefully eluded.

Notwithstanding these disappointments, which often occur to travellers in these countries, my tour to Tedmor has given me much satisfaction. Besides the pleasure of seeing those interesting ruins, I have had some good opportunities of observing the Bedouins under their own tents; we alighted every day at different encampments, and were every where received with hospitality and kindness.

I should have put my project of visiting the Haouran in execution, even before now, had not the recent changes in the government of this city, and the state of suspense which it naturally occasions, in the districts depending upon it, rendered the roads insecure, and the inhabitants more than usually suspicious of strangers, until the new Pasha shall have had time firmly to establish himself in his newly acquired territory. A few days after my arrival at Damascus, Yussef Pasha, who had governed the town and its territory for the last four years, was turned out, and his place occupied by Soleiman Pasha of Akke (Acre.) This change being connected with the interruption of the pilgrim caravan to Mekka, and with the late Wahabi affairs, some details concerning it may perhaps be thought acceptable. As to the state of the Wahabi power in the southern parts of Arabia, I must confess that I am in perfect ignorance of it. Without being an eye witness, or meeting by chance with a credible eye witness, it is impossible to guide oneself through the labyrinth of false reports, which policy, fanaticism, and party spirit spread on their account. To mention but one instance: at my leaving Aleppo the general voice was, that the Wahabi were at the gates of Damascus.

It is now the sixth year since the Damascus pilgrim caravan, which included the Hadjis of the greatest part of the Turkish dominions, has not been able to reach Mekka. In 1805, Abdallah Pasha, then Pasha of Damascus, set out at the head of a caravan; having arrived in the neighbourhood of Medineh, the Wahabi governor of that city, by orders of Ibn el Saoud the great Wahabi chief, refused entrance to the caravan. The Hadjis were obliged to pass on the outside of the walls, and thus continued their way towards the Kaaba. They were yet three days journey from it, when they found themselves surrounded by the innumerable host of Saoud’s army. The two parties came to a parley, when Saoud declared to the Pasha, that he should thenceforward suffer no Turkish army to march through his territory, and that the army must therefore immediately return; but that those Hadjis who were determined to complete their pilgrimage might continue their way in safety, on condition that they should go unarmed, and promise to stay only three days at the holy city. None of the pilgrims were tempted to accept the offer of a free passage. Abdallah himself, frightened by the Wahabi numbers, made Saoud conceive hopes that he would be a convert to the new religion. Before he returned, it was stipulated that in case of any caravan taking its departure the following year, there should be neither Pasha nor army to convoy it; that all the Hadjis should be unarmed and without ammunition; that there should be no Mahmal (the camel which carries the new carpet for the decoration of the Kaaba); and that arrived at the same place where they then were, Saoud should have the right of selecting the individuals who were to proceed, while the others should wait there for the speedy return of their brethren. It is said that Abdallah Pasha was obliged by his officers to give his consent to these shameful articles. He insisted upon their attesting with their signatures that he had declared his determination to appeal to the sword, but that he was prevented from doing so, by their unanimous opinion that it was better not to shed blood. The Hadj returned to Damascus and Constantinople, and Abdallah sent the attestation of his officers to Constantinople, to excuse his retreat. Instead of recruiting and strengthening his forces, and protecting the next year the caravan with an army capable of forcing its way through the Wahabi tribes, Abdallah set out in 1806, with a corps not exceeding 8000 men, and a very small caravan of Hadjis. They were met, at three days journey from Mekka, by the Sherif of Mekka, who is a subject of the Wahabi. He told them that he had positive orders to refuse to any armed force the entrance into the holy city; but he again offered to let the unarmed Hadjis complete their pilgrimage. It is said that Abdallah had beforehand entered into some secret negociations with the Sherif, and that the latter had declared his wish to join the Pasha, with the Mekka people, against the Wahabi; thinking, of course, that the Pasha would not hazard the Hadj, without being accompanied by a considerable force; but that when he saw the small number of the troops and the mutinous spirit which reigned amongst them, he remained true to his former engagements with Ibn Saoud.

Abdallah returned to Damascus a second time, without having been able to accomplish the pilgrimage, which he had formerly led fifteen times to Mekka and back to Damascus. He soon afterwards fell into disgrace with the Grand Signor, when Yussef Aga, an upstart, who from the rank of a simple soldier, had raised himself to the first dignities in the town, was named Pasha of Damascus. His military temper and courage were known, and he had promised to conduct the Hadj. It may be necessary to explain here the policy of the Pasha of Damascus and of the Porte respecting the Hadj. The Miri, or land tax, of the Pashaliks of Damascus and Tripoli, which, according to the original assessment amounted to about 3500 purses, (it is now worth more than triple that sum,) has been abandoned to the Pasha of Damascus for the necessary expense of the Hadj; and to the Pasha of Tripoli for the expense of the Djerde, or caravan of provisions, which meets the Hadjis on their return. Besides these 3500 purses, the Pasha of Damascus contributes at least 1000 more, out of his own treasury, because the expenses, particularly the tribute paid to the Arab tribes on the pilgrim route, are yearly increasing. Abdallah Pasha, who had already given apparent proofs of his zeal for the Hadj, seeing the power of the Porte daily decreasing, and knowing the terror which the Wahabi name had inspired, thought that the time was come, when, without inculpating himself, he might at last put a stop to the Hadj, and add its expenses to the revenue of the Pashalik. For this reason, he neglected to recruit the forces, which were to accompany the pilgrims, as he might have done, if it had been his real intention to favour the Hadj, and he returned the second year to prove to the country that if he himself, who had so often led the Hadj to Mekka, was no longer able to do so, certainly any other person who should attempt it, would be equally unsuccessful. The Porte however prevented his design; before the conclusion of 1806, Yussef Pasha was named to the command of Damascus, and Abdallah Pasha, who was much disliked in the town, peacefully retired to Aleppo, where he lives now as a private grandee. Yussef Pasha governed the territory of Damascus and Tripoli for four years, without once conducting the caravan. What Abdallah had projected his successor executed; the Miri, instead of defraying the expenses of the Hadj, or being accounted for to the Porte, entered into the Pasha’s chests. In the present degenerate and tottering state of the empire, the Porte has forgot that the religious and fanatical spirit which is diffused over its subjects by the visitors of the Kaaba, is perhaps the last supporter of its political existence. She thinks no longer of the religious importance of the pilgrimage; her troubles and cares are all for money; as if money alone would uphold an empire.

Yussef Pasha was the best Pasha Damascus ever had; his firmness and justice kept the turbulent Damascenes in order; he never committed avanies upon the inhabitants, and was respected and even liked by every honest man. He had one vice however which the Porte never forgives in its officers, that of avarice. Instead of transmitting the greater part of the Miri to the Porte, who had a claim to it all, as not being employed in the expense of the Hadj, the sums carried by his yearly envoys to Constantinople, every thing included, did not amount to more than fifteen hundred purses; he thought himself sure of the attachment of his troops and the country people; and slighted the Porte’s remonstrances.

It was under these circumstances that in May last the news spread over the country, that Ibn Saoud, the chief of the Wahabi, had left his head quarters at Derayeh at the head of an immense army, with hostile intentions against Syria. Their arrival spread general terror; the rich caravans which were expected from Bagdad at Aleppo and Damascus were immediately countermanded; and although there was no certain intelligence of the intended route of the Wahabi, it was supposed that their first attempt would be upon Damascus. Others, and perhaps better informed people, were of opinion, that Saoud came to punish the Aenezy, who, divided into more than one hundred and fifty different tribes, people the desert as far as ten journeys to the east of Aleppo, Hamah, Homs, and Damascus. The Aenezy had long ago been converted to the Wahabi faith, but had for the last three years neglected to pay the fifth or tribute, which Saoud exacts from all his followers.[4] At the same time, there were still several tribes of Arabs, inhabiting the plains and mountains on both sides of the Hadj route, as far as the eighth stage from Damascus, who were not yet Wahabi, and their conversion might likewise enter into Saoud’s plan. The Pasha of Damascus was glad to see fresh obstacles arise to prevent the pilgrims from proceeding, and have a new excuse to the Porte, for not transmitting the Miri, which he might now be supposed to employ for his preparations against the approaching enemy. The month of June passed away, and nothing sure was yet known of the direction which Saoud had taken. In the beginning of July, intelligence reached the town from Mezerib, a castle on the third stage of the pilgrims route, that the Aga commanding in the place had been attacked by swarms of Wahabi. Yussef Pasha immediately left the town at the head of above 5000 men. Arrived at Mezerib he found that his officer had already repulsed the attack, and that twelve of the enemy had been killed; their heads were forthwith dispatched to Constantinople, and this insignificant skirmish blazoned forth as an important victory. A person who was at that time with the Pasha at Mezerib has assured me, that the corps of Arabs which attacked the castle consisted of about 800 men, mounted upon camels and armed with lances. Saoud, it was said, had fixed his head-quarters, with the great body of his army, at about two days journey from Damascus, amongst the encampments of a Wahabi tribe called Shammar. The Pasha of Acre was now required to send troops in aid of Yussef Pasha; the Emir Beshir, or chief of the Druses, was addressed to the same effect, and Yussef Pasha remained from the 9th of July till the 26th at Mezerib without so much as seeing an enemy; but he had the mortification to hear that Saoud’s vanguard had plundered and entirely destroyed seventeen of the best villages of the Haouran, and massacred all the inhabitants. Soleiman Pasha of Acre had meanwhile encamped with about three thousand men at Tabaria, and the Emir Beshir had joined him there with as many more Druses. The town of Damascus was in perfect tranquillity, the fear of the Wahabis having already subsided, when on the 25th a civil officer came to town with a letter from Soleiman Pasha, addressed to the Kadi, Ulemas, and Grandees of Damascus, including the copy of a Firman from the Porte, by which Yussef Pasha was deposed, and Soleiman Pasha named Pasha of Damascus. Soleiman had obtained his Firman by transmitting considerable sums of money to Constantinople, by promising to conduct the Hadj, or in case it should be absolutely impossible, to remit the Miri, and at all events to send Yussef’s accumulated treasures to the Grand Signor. Nothing was done in his favour at Damascus but to deposit, as usual, a copy of the Firman in the registers of the Mehkemeh, or court of justice. Yussef Pasha, by forced marches, arrived three days after with his army, and ordered several heads to be struck off. Soleiman Pasha with the Emir Beshir likewise advanced, and the town was in expectation of some great event. Luckily for its inhabitants Yussef Pasha’s avarice prevented a civil war; instead of liberally distributing his treasures amongst his troops, he only paid them a part of their arrears, upon which the emissaries of Soleiman fomented the dissatisfaction which began to break out, the principal officers were bought over, and in a little skirmish that happened on the 31st, the troops of Yussef loudly expressed their disinclination to fight their master’s rival. By the sacrifice of his treasures Yussef Pasha might perhaps have been able to sustain his cause. Being informed that Soleiman was in possession of a second Firman which demanded his head, he determined suddenly to fly. He was preparing to leave his Seraglio in the night of the 1st of August, accompanied by about eight-hundred chosen horsemen, with his treasure loaded upon seventy mules, when his Arnauts, who were to have been left behind, fell upon the loaded mules, part of which had already nearly gained the town-gates, forced open the money chests and pillaged the whole. The guard of eight hundred men, seeing there was now nothing more to be gained in the Pasha’s service, deserted him, and the broken hearted Pasha, who during four years had been the benefactor of Damascus, was lucky in securing his retreat, with six or seven of his suite, amongst a friendly tribe of Arabs in the neighbourhood of the city. Soleiman made his solemn entrance into Damascus on the 5th of August, and is now joint Pasha of three Pashaliks: Damascus, Acre, and Tripoli, that is to say, he is in possession of almost the whole of Syria, from Gaza to the vicinity of Aleppo and Antioch. Soleiman Pasha is by birth a Georgian Christian; he was brought up by Djezzar as a Turkish slave, and was much liked by his master, who elevated him to the first situations, in his Pashalik of Acre. After the death of Djezzar, Soleiman made himself master of Acre, by expelling Ismael Pasha, who had succeeded Djezzar, and the Porte soon after recognised him. He bears a good character, at least as good as any Pasha can sustain without being made a fool of. His principal favourite and counsellor is a rich Jew, named Haym, whose talents had already been acknowledged by Djezzar. After having cut off his nose and ears, and torn out one of his eyes, that monster kept him for ten years a prisoner in his Seraglio, obliging him during the whole time to conduct all his most important affairs. Under Soleiman Pasha, Haym has governed Acre, and it is worthy of remark, that at the very same time, the principal men of business of Soleiman’s rival Yussef, were the two brothers and the cousin of Haym, who are supposed to be the richest house in Damascus. Now that Soleiman is Pasha of both places, the whole fraternity is here, and the Jews of Syria may flatter themselves (as the Christians here say) that Israel reigns again in his ancient limits.

Nothing farther has transpired of the Wahabi; but it is easy to foresee that Soleiman Pasha will soon raise again the Wahabi war-cry.

Having had frequent occasions during my stay at Aleppo to observe the deplorable state of the whole country round it, it has been a very gratifying sight to me to witness the comparative ease and I might even say wealth of the inhabitants of the territory of Damascus. The neighbourhood of the city in particular is in a very prosperous state, owing partly to the richness of the ground, which is no where equalled in Syria, partly to the effect of Yussef Pasha’s government, who during his whole reign never extorted any extraordinary contributions from the peasant, and protected him against the oppressions of minor tyrants. It is the misfortune of the Turkish government, at least in its present decayed state, that popular virtues in the persons of its governors are quite incompatible with the Porte’s own views. The Porte demands supplies, and nothing but supplies; and the Pasha, to satisfy her, must press upon the industry of his subjects. He who is the well-wisher of his people, who contents himself with the ordinary revenue, and who lets justice preside in his councils, will undoubtedly incur his sovereign’s displeasure, not because he is just, but because his justice prevents him from plundering and transmitting a portion of the acquired plunder to the Diwan. To save his existence he has nothing left but silently to resign his unhappy subjects to the rod of a succeeding despot, or to declare himself a rebel and to contend with his rival until the Porte, convinced of the difficulty of deposing him, patiently waits for a more favourable opportunity of effecting her purposes. These principles are applicable to all persons in office, from the Pasha down to the Shikh of the smallest village; and it is to them that the rapid decay of Turkey is chiefly to be ascribed. It requires but one year’s reign of a man like Djezzar to destroy the benefits of the four years government of a Yussef. The rapidity however, with which ease and wealth are seen to reflow into the reopened channels of industry, prove that Syria, on the downfall of the Turkish empire, would soon regain its former lustre.

My last letter, of the 4th of July, from Aleppo, was accompanied by an Arabic imitation of the well known novel of Robinson Crusoe, arranged so as to suit the Arabian taste. I was desirous of giving some proof of my application to the study of that language. I can conscientiously say, that I have done, and still do, every thing in my power to make myself master of it, but I must confess that I find its difficulties out of proportion to the time which has been allotted to me, to surmount them. I have no other motives in this confession than the sincerest zeal to succeed in my travels to the fullest expectations of the African Association. A two years residence in Syria was thought sufficient to enable me to speak with _fluency_. After one year’s stay, I think I may be allowed to be able to calculate what remains yet to be done, and I conclude that a twelve month more of study and practice is not sufficient for the remaining task. I therefore take the liberty to entreat the Committee to allow me six months more, over the already granted two years, before I proceed to Egypt. If the Committee is persuaded of the truth of what I advance, a delay of six months and the expense accompanying it, will not be thought an object, nor will it, I trust, be believed, that after the expiration of the prolonged term, I shall again demand a farther delay. The additional six months, however, is of the greatest importance to me, because I know from experience that when once tolerably conversant with a language, a short practice has a more rapid effect than triple the time employed in getting over the first difficulties. In case no distinct answer to this application should arrive before next July, I shall look upon my proposition as rejected, and strictly follow the tenour of my former instructions.

_Aleppo, January 6th,_ 1811.

I had the honour of writing to you from Damascus on the 15th of August, 1810; soon after my arrival in that city from Palmyra. The unsettled state of the government of Damascus obliged me to prolong my stay there for upwards of six weeks. I again left it in the middle of September to visit Baalbec and the Libanus. My route lay through Zahle, a small but prosperous town on the western side of the valley Bekaa, the ancient Coelosyria, and from thence to Baalbec, where I remained three days; then to the top of the Libanus, the Cedars and Kannobin, from whence following the highest summits of the mountain, I returned to Zahle by the villages called Akoura and Afka. Descending the Bekaa I proceeded to the Druse territory of Hasbeya; this village is at the foot of Djebel el Shikh, or Mount Hermon, and is famous for its wells of bitumen judaicum and for the cinnabar found near it; from thence I went to Banias, the ancient Cæsarea Philippi, where I saw some ruins, and copied some inscriptions. At an hour’s distance from it is the source of the river El Dhan (Jordan), in the plain of the Houle, or lake Samachonitis. Three hours from it, upon the top of a mountain, are the ruins of the ancient city of Boustra, mentioned in the holy scriptures. I returned to Damascus over the chain of mountains called Djebel Heish, which under the different names of Djebel Adjoulan and Djebel Belkaa continues southerly along the eastern borders of the Dead Sea. I remained this time only a fortnight at Damascus; it was preparatory to an excursion into a region which till a few years ago had never been visited by European travellers; I mean the country called Haouran, the patrimony of Abraham, of which Dr. Seetzen, the German traveller, had seen a