Let us walk up, at eventide, to the top of the hill behind the town. Here is one of the loveliest views in all Palestine. The sun is setting and the clear-obscure of twilight already rests over the streets and houses, the minarets and spires, the slender cypresses and round olive-trees and grotesque hedges of cactus. But on the heights the warm radiance from the west pours its full flood, lighting up all the flowerets of delicate pink flax and golden chrysanthemum and blue campanula with which the grass is broidered. Far and wide that roseate illumination spreads itself; changing the snowy mantle of distant Hermon, the great Sheikh of Mountains, from ermine to flamingo feathers; making the high hills of Naphtali and the excellency of Carmel glow as if with soft, transfiguring, inward fire; touching the little town of Saffûriyeh below us, where they say that the Virgin Mary was born, and the city of Safed, thirty miles away on the lofty shoulder of Jebel Jermak; suffusing the haze that fills the Valley of the Jordan, and the long bulwarks of the Other-Side, with hues of mauve and purple; and bathing the wide expanse of the western sea with indescribable splendours, over which the flaming sun poises for a moment beneath the edge of a low-hung cloud.
On this hilltop, I doubt not, the boy Jesus often filled His hands with flowers. Here He could watch the creeping caravans of Arabian merchants, and the glittering legions of Roman soldiers, and the slow files of Jewish pilgrims, coming up from the Valley of Jezreel and stretching out across the Plain of Esdraelon. Hither, at the evening hour, He came as a youth to find the blessing of wide and tranquil thought. Here, when the burden of manhood pressed upon Him, He rested after the day's work, free from that sadness which often touches us in the vision of earth's transient beauty, because He saw far beyond the horizon into the spirit-world, where there is no night, nor weariness, nor sin, nor death.
For nearly thirty years He must have lived within sight of this hilltop. And then, one day, He came back from a journey to the Jordan and Jerusalem, and entered into the little synagogue at the foot of this hill, and began to preach to His townsfolk His glad tidings of spiritual liberty and brotherhood and eternal life.
But they were filled with scorn and wrath. His words rebuked them, stung them, inflamed them with hatred. They laid violent hands on Him, and led Him out to the brow of the hill,—perhaps it was yonder on that steep, rocky peak to the south of the town, looking back toward the country of the Old Testament,—to cast Him down headlong.
Yet I think there must have been a few friends and lovers of His in that disdainful and ignorant crowd; for He passed through the midst of them unharmed, and went His way to the home of Peter and Andrew and John and Philip, beside the Sea of Galilee, never to come back to Nazareth.
We thought to save a little time on our journey, and perhaps to spare ourselves a little jolting on the hard high-road, by sending the saddle-horses ahead with the caravan, and taking a carriage for the sixteen-mile drive to Tiberias. When we came to the old sarcophagus which serves as a drinking trough at the spring outside the village of Cana, a strange thing befell us.
We had halted for a moment to refresh the horses. Suddenly there was a sound of furious galloping on the road behind us. A score of cavaliers in Bedouin dress, with guns and swords, came after us in hot haste. The leaders dashed across the open space beside the spring, wheeled their foaming horses and dashed back again.
"Is this our affair with robbers, at last?" we asked George.
He laughed a little. "No," said he, "this is the beginning of a wedding in Kafr Kennâ. The bridegroom and his friends come over from some other village where they live, to show off a bit of fantasia to the bride and her friends. They carry her back with them after the marriage. We wait a while and see how they ride."
The horses were gayly caparisoned with ribbons and tassels and embroidered saddle-cloths. The riders were handsome, swarthy fellows with haughty faces. Their eyes glanced sideways at us to see whether we were admiring them, as they shouted their challenges to one another and raced wildly up and down the rock-strewn course, with their robes flying and their horses' sides bloody with spurring. One of the men was a huge coal-black Nubian who brandished a naked sword as he rode. Others whirled their long muskets in the air and yelled furiously. The riding was cruel, reckless, superb; loose reins and loose stirrups on the headlong gallop; then the sharp curb brought the horse up suddenly, the rein on his neck turned him as if on a pivot, and the pressure of the heel sent him flying back over the course.
Presently there was a sound of singing and clapping hands behind the high cactus-hedges to our left, and from a little lane the bridal procession walked up to take the high-road to the village. There were a dozen men in front, firing guns and shouting, then came the women, with light veils of gauze over their faces, singing shrilly, and in the midst of them, in gay attire, but half-concealed with long, dark mantles, the bride and "the virgins, her companions, in raiment of needlework."
As they saw the photographic camera pointed at them they laughed, and crowded closer together, and drew the ends of their dark mantles over their heads. So they passed up the road, their shrill song broken a little by their laughter; and the company of horsemen, the bridegroom and his friends, wheeled into line, two by two, and trotted after them into the village.
This was all that we saw of the wedding at Kafr Kennâ—just a vivid, mysterious flash of human figures, drawn together by the primal impulse and longing of our common nature, garbed and ordered by the social customs which make different lands and ages seem strange to each other, and moving across the narrow stage of Time into the dimness of that Arab village, where Jesus and His mother and His disciples were guests at a wedding long ago.
It is one of the ironies of fate that the lake which saw the greater part of the ministry of Jesus, should take its modern name from a city built by Herod Antipas, and called after one of the most infamous of the Roman Emperors,—"the Sea of Tiberias."
Our road to this city of decadence leads gradually downward, through a broad, sinking moorland, covered with weeds and wild flowers—rich, monotonous, desolate. The broidery of pink flax and yellow chrysanthemums and white marguerites still follows us; but now the wider stretches of thistles and burdocks and daturas and cockleburs and water-plantains seem to be more important. The landscape saddens around us, under the deepening haze of the desert-wind, the sombre Sherkîyeh. There are no golden sunbeams, no cool cloud-shadows, only a gray and melancholy illumination growing ever fainter and more nebulous as the day declines, and the outlines of the hills fade away from the dim, silent, forsaken plain through which we move.
We are crossing the battlefield where the soldiers of Napoleon, under the brave Junot, fought desperately against the overwhelming forces of the Turks. Yonder, away to the left, in the mysterious haze, the double "Horns of Hattin" rise like a shadowy exhalation.
That is said to be the mountain where Jesus gathered the multitude around Him and spoke His new beatitudes on the meek, the merciful, the peacemakers, the pure in heart. It is certainly the place where the hosts of the Crusaders met the army of Saladin, in the fierce heat of a July day, seven hundred years ago, and while the burning grass and weeds and brush flamed around them, were cut to pieces and trampled and utterly consumed. There the new Kingdom of Jerusalem,—the last that was won with the sword,—went down in ruin around the relics of "the true cross," which its soldiers carried as their talisman; and Guy de Lusignan, their King, was captured. The noble prisoners were invited by Saladin to his tent, and he offered them sherbets, cooled with snow from Hermon, to slake their feverish thirst. When they were refreshed, the conqueror ordered them to be led out and put to the sword,—just yonder at the foot of the Mount of Beatitudes.
From terrace to terrace of the falling moor we roll along the winding road through the brumous twilight, until we come within sight of the black, ruined walls, the gloomy towers, the huddled houses of the worn-out city of Tiberias. She is like an ancient beggar sitting on a rocky cape beside the lake and bathing her feet in the invisible water. The gathering dusk lends a sullen and forlorn aspect to the place. Behind us rise the shattered volcanic crags and cliffs of basalt; before us glimmer pallid and ghostly touches of light from the hidden waves; a few lamps twinkle here and there in the dormant town.
This was the city which Herod Antipas built for the capital of his Province of Galilee. He laid its foundations in an ancient graveyard, and stretched its walls three miles along the lake, adorning it with a palace, a forum, a race-course, and a large synagogue. But to strict Jews the place was unclean, because it was defiled with Roman idols, and because its builders had polluted themselves by digging up the bones of the dead. Herod could get few Jews to live in his city, and it became a catch-all for the off-scourings of the land, people of all creeds and none, aliens, mongrels, soldiers of fortune, and citizens of the high-road. It was the strongest fortress and probably the richest town of Galilee in Christ's day, but so far as we know He never entered it.
After the fall of Jerusalem, strangely enough, the Jews made it their favourite city, the seat of their Sanhedrim and the centre of rabbinical learning. Here the famous Rabbis Jehuda and Akîba and the philosopher Maimonides taught. Here the Mishna and the Gemara were written. And here, to-day, two-thirds of the five thousand inhabitants are Jews, many of them living on the charity of their kindred in Europe, and spending their time in the study of the Talmud while they wait for the Messiah who shall restore the kingdom to Israel. You may see their flat fur caps, dingy gabardines, long beards and melancholy faces on every street in the drowsy little city, dreaming (among fleas and fevers) of I know not what impossible glories to come.
You may see, also, on the hill near the Serâi, the splendid Mission Hospital of the United Free Church of Scotland, where for twenty-three years Doctor Torrance has been ministering to the body and soul of Tiberias in the name of Jesus. Do you find the building too large and fine, the lovely garden too beautiful with flowers, the homes of the doctors, and teachers, and helpers of the sick and wounded, too clean and healthful and orderly? Do you say "To what purpose is this waste?" Then I know not how to measure your ignorance. For you have failed to see that this is the embassy of the only King who still cares for the true welfare of this forsaken, bedraggled, broken-down Tiberias.
On the evening of our arrival, however, all these things are hidden from us in the dusk. We drive past the ruined gate of the city, a mile along the southern road toward the famous Hot Baths. Here, on a little terrace above the lake, between the road and the black basalt cliffs, our camp is pitched, and through the darkness
'We hear the water lapping on the crag,
And the long ripple washing in the reeds.'
In the freshness of the early morning the sunrise pours across the lake into our tents. There is a light, cool breeze blowing from the north, rippling the clear, green water, (of a hue like the stone called aqua marina), with a thousand flaws and wrinkles, which catch the flashing light and reflect the deep blue sky, and change beneath the shadow of floating clouds to innumerable colours of lapis lazuli, and violet, and purple, and peacock blue.
The old comparison of the shape of the lake to a lute, or a harp, is not clear to us from the point at which we stand: for the northwestward sweep of the bay of Gennesaret, which reaches a breadth of nearly eight miles from the eastern shore, is hidden from us by a promontory, where the dark walls and white houses of Tiberias slope to the water. But we can see the full length of the lake, from the depression of the Jordan Valley at the southern end, to the shores of Bethsaida and Capernaum at the foot of the northern hills, beyond which the dazzling whiteness of Hermon is visible.
Opposite rise the eastern heights of the Jaulân, with almost level top and steep flanks, furrowed by rocky ravines, descending precipitously to a strip of smooth, green shore. Behind us the mountains are more broken and varied in form, lifted into sharper peaks and sloped into broader valleys. The whole aspect of the scene is like a view in the English Lake country, say on Windermere or Ullswater; only there are no forests or thickets to shade and soften it. Every edge of the hills is like a silhouette against the sky; every curve of the shore clear and distinct.
Of the nine rich cities which once surrounded the lake, none is left except this ragged old Tiberias. Of the hundreds of fishing boats and passenger vessels which once crossed its waters, all have vanished except half a dozen little pleasure skiffs kept for the use of tourists. Of the armies and caravans which once travelled these shores, all have passed by into the eternal far-away, except the motley string of visitors to the Hot Springs, who were coming up to bathe in the medicinal waters in the days of Joshua when the place was called Hammath, and in the time of the Greeks when it was named Emmaus, and who are still trotting along the road in front of our camp toward the big, white dome and dirty bath-houses of Hummam. They come from all parts of Syria, from Damascus and the sea-coast, from Judea and the Haurân; Greeks and Arabs and Turks and Maronites and Jews; on foot, on donkey-back, and in litters. Now, it is a cavalcade of Druses from the Lebanon, men, women and children, riding on tired horses. Now, it is a procession of Hebrews walking with a silken canopy over the sacred books of their law.
In the morning we visit Tiberias, buy some bread and fish in the market, and go through the Mission Hospital, where one of the gentle nurses binds up a foolish little wound on my wrist.
In the afternoon we sail on the southern part of the lake. The boatmen laugh at my fruitless fishing with artificial flies, and catch a few small fish for us with their nets in the shallow, muddy places along the shore. The wind is strange and variable, now sweeping down in violent gusts that bend the long arm of the lateen sail, now dying away to a dead calm through which we row lazily home.
I remember a small purple kingfisher poising in the air over a shoal, his head bent downward, his wings vibrating swiftly. He drops like a shot and comes up out of the water with a fish held crosswise in his bill. With measured wing-strokes he flits to the top of a rock to eat his supper, and a robber-gull flaps after him to take it away. But the industrious kingfisher is too quick to be robbed. He bolts his fish with a single gulp. We eat ours in more leisurely fashion, by the light of the candles in our peaceful tent.
A hundred little points of illumination flash into memory as I look back over the hours that we spent beside the Sea of Galilee. How should I write of them all without being tedious? How, indeed, should I hope to make them visible or significant in the bare words of description?
Never have I passed richer, fuller hours; but most of their wealth was in very little things: the personal look of a flower growing by the wayside; the intimate message of a bird's song falling through the sunny air; the expression of confidence and appeal on the face of a wounded man in the hospital, when the good physician stood beside his cot; the shadows of the mountains lengthening across the valleys at sunset; the laughter of a little child playing with a broken water pitcher; the bronzed profiles and bold, free ways of our sunburned rowers; the sad eyes of an old Hebrew lifted from the book that he was reading; the ruffling breezes and sudden squalls that changed the surface of the lake; the single palm-tree that waved over the mud hovels of Magdala; the millions of tiny shells that strewed the beach of Capernaum and Bethsaida; the fertile sweep of the Plain of Gennesaret rising from the lake; and the dark precipices of the "Robbers' Gorge" running back into the western mountains.
The written record of these hours is worth little; but in experience and in memory they have a mystical meaning and beauty, because they belong to the country where Jesus walked with His fishermen-disciples, and took the little children in His arms, and healed the sick, and opened blind eyes to behold ineffable things.
Every touch that brings that country nearer to us in our humanity and makes it more real, more simple, more vivid, is precious. For the one irreparable loss that could befall us in religion,—a loss that is often threatened by our abstract and theoretical ways of thinking and speaking about Him,—would be to lose Jesus out of the lowly and familiar ways of our mortal life. He entered these lowly ways as the Son of Man in order to make us sure that we are the children of God.
Therefore I am glad of every hour spent by the Lake of Galilee.
I remember, when we came across in our boat to Tell Hûm, where the ancient city of Capernaum stood, the sun was shining with a fervent heat and the air of the lake, six hundred and eighty feet below the level of the sea, was soft and languid. The gray-bearded German monk who came to meet us at the landing and admitted us to the inclosure of his little monastery where he was conducting the excavation of the ruins, wore a cork helmet and spectacles. He had been heated, even above the ninety degrees Fahrenheit which the thermometer marked, by the rudeness of a couple of tourists who had just tried to steal a photograph of his work. He had foiled them by opening their camera and blotting the film with sunlight, and had then sent them away with fervent words. But as he walked with us among his roses and Pride of India trees, his spirit cooled within him, and he showed himself a learned and accomplished man.
He told us how he had been working there for two or three years, keeping records and drawings and photographs of everything that was found; going back to the Franciscan convent at Jerusalem for his short vacation in the heat of mid-summer; putting his notes in order, reading and studying, making ready to write his book on Capernaum. He showed us the portable miniature railway which he had made; and the little iron cars to carry away the great piles of rubbish and earth; and the rich columns, carved lintels, marble steps and shell-niches of the splendid building which his workmen had uncovered. The outline was clear and perfect. We could see how the edifice of fine, white limestone had been erected upon an older foundation of basalt, and how an earthquake had twisted it and shaken down its pillars. It was undoubtedly a synagogue, perhaps the very same which the rich Roman centurion built for the Jews in Capernaum (Luke vii: 5), and where Jesus healed the man who had an unclean spirit. (Luke iv: 31-37.) Of all the splendours of that proud city of the lake, once spreading along a mile of the shore, nothing remained but these tumbled ruins in a lonely, fragrant garden, where the patient father was digging with his Arab workmen and getting ready to write his book.
"Weh dir, Capernaum" I quoted. The padre nodded his head gravely. "Ja, ja," said he, "es ist buchstäblich erfüllt!"
I remember the cool bath in the lake, at a point between Bethsaida and Capernaum, where a tangle of briony and honeysuckle made a shelter around a shell-strewn beach, and the rosy oleanders bloomed beside an inflowing stream. I swam out a little way and floated, looking up into the deep sky, while the waves plashed gently and caressingly around my face.
I remember the old Arab fisherman, who was camped with his family in a black tent on a meadow where several lively brooks came in (one of them large enough to turn a mill). I persuaded him by gestures to wade out into the shallow part of the lake and cast his bell-net for fish. He gathered the net in his hand, and whirled it around his head. The leaden weights around the bottom spread out in a wide circle and splashed into the water. He drew the net toward him by the cord, the ring of sinkers sweeping the bottom, and lifted it slowly, carefully—but no fish!
Then I rigged up my pocket fly-rod with a gossamer leader and two tiny trout-flies, a Royal Coach-man and a Queen of the Water, and began to cast along the crystal pools and rapids of the larger stream. How merrily the fish rose there, and in the ripples where the brooks ran out into the lake. There were half a dozen different kinds of fish, but I did not know the name of any of them. There was one that looked like a black bass, and others like white perch and sunfish; and one kind was very much like a grayling. But they were not really of the salmo family, I knew, for none of them had the soft fin in front of the tail. How surprised the old fisherman was when he saw the fish jumping at those tiny hooks with feathers; and how round the eyes of his children were as they looked on; and how pleased they were with the bakhshîsh which they received, including a couple of baithooks for the eldest boy!
I remember the place where we ate our lunch in a small grove of eucalyptus-trees, with sweet-smelling yellow acacias blossoming around us. It was near the site which some identify with the ancient Bethsaida, but others say that it was farther to the east, and others again say that Capernaum was really located here. The whole problem of these lake cities, where they stood, how they supported such large populations (not less than fifteen thousand people in each), is difficult and may never be solved. But it did not trouble us deeply. We were content to be beside the same waters, among the same hills, that Jesus knew and loved.
It was here, along this shore, that He found Simon and his brother Andrew casting their net, and James and his brother John mending theirs, and called them to come with Him. These fishermen, with their frank and free hearts unspoiled by the sophistries of the Pharisees, with their minds unhampered by social and political ambitions, followers of a vocation which kept them out of doors and reminded them daily of their dependence on the bounty of God,—these children of nature, and others like them, were the men whom He chose for His disciples, the listeners who had ears to hear His marvellous gospel.
It was here, on these pale, green waves, that He sat in a little boat, near the shore, and spoke to the multitude who had gathered to hear Him.
He spoke of the deep and tranquil confidence that man may learn from nature, from the birds and the flowers.
He spoke of the infinite peace of the heart that knows the true meaning of love, which is giving and blessing, and the true secret of courage, which is loyalty to the truth.
He spoke of the God whom we can trust as a child trusts its father, and of the Heaven which waits for all who do good to their fellowmen.
He spoke of the wisdom whose fruit is not pride but humility, of the honour whose crown is not authority but service, of the purity which is not outward but inward, and of the joy which lasts forever.
He spoke of forgiveness for the guilty, of compassion for the weak, of hope for the desperate.
He told these poor and lowly folk that their souls were unspeakably precious, and that He had come to save them and make them inheritors of an eternal kingdom. He told them that He had brought this message from God, their Father and His Father.
He spoke with the simplicity of one who knows, with the assurance of one who has seen, with the certainty and clearness of one for whom doubt does not exist.
He offered Himself, in His stainless purity, in His supreme love, as the proof and evidence of His gospel, the bread of Heaven, the water of life, the Saviour of sinners, the light of the world. "Come unto Me," He said, "and I will give you rest."
This was the heavenly music that came into the world by the Lake of Galilee. And its voice has spread through the centuries, comforting the sorrowful, restoring the penitent, cheering the despondent, and telling all who will believe it, that our human life is worth living, because it gives each one of us the opportunity to share in the Love which is sovereign and immortal.
The Lord is my teacher:
I shall not lose the way to wisdom.
He leadeth me in the lowly path of learning,
He prepareth a lesson for me every day;
He findeth the clear fountains of instruction,
Little by little he showeth me the beauty of the truth.
The world is a great book that he hath written,
He turneth the leaves for me slowly;
They are all inscribed with images and letters,
His face poureth light on the pictures and the words.
Then am I glad when I perceive his meaning,
He taketh me by the hand to the hill-top of vision;
In the valley also he walketh beside me,
And in the dark places he whispereth to my heart.
Yea, though my lesson be hard it is not hopeless,
For the Lord is very patient with his slow scholar;
He will wait awhile for my weakness,
He will help me to read the truth through tears.
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Surely thou wilt enlighten me daily by joy and by sorrow:
And lead me at last, O Lord, to the perfect knowledge of thee.
Naphtali was the northernmost of the tribes of Israel, a bold and free highland clan, inhabiting a country of rugged hills and steep mountainsides, with fertile vales and little plains between.
"Naphtali is a hind let loose," said the old song of the Sons of Jacob (Genesis xlix: 21); and as we ride up from the Lake of Galilee on our way northward, we feel the meaning of the poet's words. A people dwelling among these rock-strewn heights, building their fortress-towns on sharp pinnacles, and climbing these steep paths to the open fields of tillage or of war, would be like wild deer in their spirit of liberty, and they would need to be as nimble and sure-footed.
Our good little horses are shod with round plates of iron, and they clatter noisily among the loose stones and slip on the rocky ledges, as we strike over the hills from Capernaum, without a path, to join the main trail at Khân Yubb Yûsuf.
We are skirting fields of waving wheat and barley, but there are no houses to be seen. Far and wide the sea of verdure rolls around us, broken only by ridges of grayish rock and scarped cliffs of reddish basalt. We wade saddle-deep in herbage; broad-leaved fennel and trembling reeds; wild asparagus and artichokes; a hundred kinds of flowering weeds; acres of last year's thistles, standing blanched and ghostlike in the summer sunshine.
The phantom city of Safed gleams white from its far-away hilltop,—the latest and perhaps the last of the famous seats of rabbinical learning. It is one of the sacred places of modern Judaism. No Hebrew pilgrim fails to visit it. Here, they say, the Messiah will one day reveal himself, and after establishing His kingdom, will set out to conquer the world.
But it is not to the city, shining like a flake of mica from the greenness of the distant mountain, that our looks and thoughts are turning. It is backward to the lucent sapphire of the Lake of Galilee, upon whose shores our hearts have seen the secret vision, heard the inward message of the Man of Nazareth.
Ridge after ridge reveals new outlooks toward its tranquil loveliness. Turn after turn, our winding way leads us to what we think must be the parting view. Sleeping in still, forsaken beauty among the sheltering hills, and open to the cloudless sky which makes its water like a little heaven, it seems to silently return our farewell looks with pleading for remembrance. Now, after one more round among the inclosing ridges, another vista opens, the widest and the most serene of all.
Farewell, dear Lake of Jesus! Our eyes may never rest on thee again; but surely they will not forget thee. For now, as often we come to some fair water in the Western mountains, or unfold the tent by some lone lakeside in the forests of the North, the lapping of thy waves will murmur through our thoughts; thy peaceful brightness will arise before us; we shall see the rose-flush of thy oleanders, and the waving of thy reeds; the sweet, faint smell of thy gold-flowered acacias will return to us from purple orchids and white lilies. Let the blessing that is thine go with us everywhere in God's great out-of-doors, and our hearts never lose the comradeship of Him who made thee holiest among all the waters of the world!
The Khân of Joseph's Pit is a ruin; a huge and broken building deserted by the caravans which used to throng this highway from Damascus to the cities of the lake, and to the ports of Acre and Joppa, and to the metropolis of Egypt. It is hard to realize that this wild moorland path by which we are travelling was once a busy road, filled with camels, horses, chariots, foot-passengers, clanking companies of soldiers; that these crumbling, cavernous walls, overgrown with thorny capers and wild marjoram and mandragora, were once crowded every night with a motley mob of travellers and merchants; that this pool of muddy water, gloomily reflecting the ruins, was once surrounded by flocks and herds and beasts of burden; that only a few hours to the southward there was once a ring of splendid, thriving, bustling towns around the shores of Galilee, out of which and into which the multitudes were forever journeying. Now they are all gone from the road, and the vast wayside caravanserai is sleeping into decay—a dormitory for bats and serpents.
What is it that makes the wreck of an inn more lonely and forbidding than any other ruin?
A few miles more of riding along the flanks of the mountains bring us to a place where we turn a corner suddenly, and come upon the full view of the upper basin of the Jordan; a vast oval green cup, with the little Lake of Huleh lying in it like a blue jewel, and the giant bulk of Mount Hermon towering beyond it, crowned and cloaked with silver snows.
Up the steep and slippery village street of Rosh Pinnah, a modern Jewish colony founded by the Rothschilds in 1882, we scramble wearily to our camping-ground for the night. Above us on a hilltop is the old Arab village of Jaûneh, brown, picturesque, and filthy. Around us are the colonists' new houses, with their red-tiled roofs and white walls. Two straight streets running in parallel lines up the hillside are roughly paved with cobble-stones and lined with trees; mulberries, white-flowered acacias, eucalyptus, feathery pepper-trees, and rose-bushes. Water runs down through pipes from a copious spring on the mountain, and flows abundantly into every house, plashing into covered reservoirs and open stone basins for watering the cattle. Below us the long avenues of eucalyptus, the broad vineyards filled with low, bushy vines, the immense orchards of pale-green almond-trees, the smiling wheat-fields, slope to the lake and encircle its lower end.
The children who come to visit our camp on the terrace wear shoes and stockings, carry school-books in their bags, and bring us offerings of little bunches of sweet-smelling garden roses and pendulous locust-blooms. We are a thousand years away from the Khân of Joseph's Pit; but we can still see the old mud village on the height against the sunset, and the camp-fires gleaming in front of the black Bedouin tents far below, along the edge of the marshes. We are perched between the old and the new, between the nomad and the civilized man, and the unchanging white head of Hermon looks down upon us all.
In the morning, on the way down, I stop at the door of a house and fall into talk with an intelligent, schoolmasterish sort of man, a Roumanian, who speaks a little weird German. Is the colony prospering? Yes, but not so fast that it makes them giddy. What are they raising? Wheat and barley, a few vegetables, a great deal of almonds and grapes. Good harvests? Some years good, some years bad; the Arabs bad every year, terrible thieves; but the crops are plentiful most of the time. Are the colonists happy, contented? A thin smile wrinkles around the man's lips as he answers with the statement of a world-wide truth, "Ach, Herr, der Ackerbauer ist nie zufrieden." ("Ah, Sir, the farmer is never contented.")
All day we ride along the hills skirting the marshy plain of Huleh. Here the springs and parent streams of Jordan are gathered, behind the mountains of Naphtali and at the foot of Hermon, as in a great green basin about the level of the ocean, for the long, swift rush down the sunken trench which leads to the deep, sterile bitterness of the Dead Sea. Was there ever a river that began so fair and ended in such waste and desolation?
Here in this broad, level, well-watered valley, along the borders of these vast beds of papyrus and rushes intersected by winding, hidden streams, Joshua and his fierce clans of fighting men met the Kings of the north with their horses and chariots, "at the waters of Merom," in the last great battle for the possession of the Promised Land. It was a furious conflict, the hordes of footmen against the squadrons of horsemen; but the shrewd command that came from Joshua decided it: "Hough their horses and burn their chariots with fire." The Canaanites and the Amorites and the Hittites and the Hivites were swept from the field, driven over the western mountains, and the Israelites held the Jordan from Jericho to Hermon. (Joshua xi:1-15.)
The springs that burst from the hills to the left of our path and run down to the sluggish channels of the marsh on our right are abundant and beautiful.
Here is 'Ain Mellâha, a crystal pool a hundred yards wide, with wild mint and watercress growing around it, white and yellow lilies floating on its surface, and great fish showing themselves in the transparent open spaces among the weeds, where the water bubbles up from the bottom through dancing hillocks of clean, white sand and shining pebbles.
Here is 'Ain el-Belâta, a copious stream breaking forth from the rocks beneath a spreading terebinth-tree, and rippling down with merry rapids toward the jungle of rustling reeds and plumed papyrus.
While luncheon is preparing in the shade of the terebinth, I wade into the brook and cast my fly along the ripples. A couple of ragged, laughing, bare-legged Bedouin boys follow close behind me, watching the new sport with wonder. The fish are here, as lively and gamesome as brook trout, plump, golden-sided fellows ten or twelve inches long. The feathered hooks tempt them, and they rise freely to the lure. My tattered pages are greatly excited, and make impromptu pouches in the breast of their robes, stuffing in the fish until they look quite fat. The catch is enough for a good supper for their whole family, and a dozen more for a delicious fish-salad at our camp that night. What kind of fish are they? I do not know: doubtless something Scriptural and Oriental. But they taste good; and so far as there is any record, they are the first fish ever taken with the artificial fly in the sources of the Jordan.
The plain of Huleh is full of life. Flocks of waterfowl and solemn companies of storks circle over the swamps. The wet meadows are covered with herds of black buffaloes, wallowing in the ditches, or staring at us sullenly under their drooping horns. Little bunches of horses, and brood mares followed by their long-legged, awkward foals, gallop beside our cavalcade, whinnying and kicking up their heels in the joy of freedom. Flocks of black goats clamber up the rocky hillsides, following the goatherd who plays upon his rustic pipe quavering and fantastic music, softened by distance into a wild sweetness. Small black cattle with white faces march in long files across the pastures, or wander through the thickets of bulrushes and papyrus and giant fennel, appearing and disappearing as the screen of broad leaves and trembling plumes close behind them.
A few groups of huts made out of wattled reeds stand beside the sluggish watercourses, just as they did when Macgregor in his Rob Roy canoe attempted to explore this impenetrable morass forty years ago. Along the higher ground are lines of black Bedouin tents, arranged in transitory villages.
These flitting habitations of the nomads, who come down from the hills and lofty deserts to fatten their flocks and herds among unfailing pasturage, are all of one pattern. The low, flat roof of black goats' hair is lifted by the sticks which support it, into half a dozen little peaks, perhaps five or six feet from the ground. Between these peaks the cloth sags down, and is made fast along the edges by intricate and confusing guy-ropes. The tent is shallow, not more than six feet deep, and from twelve to thirty feet long, according to the wealth of the owner and the size of his family,—two things which usually correspond. The sides and the partitions are sometimes made of woven reeds, like coarse matting. Within there is an apartment (if you can call it so) for the family, a pen for the chickens, and room for dogs, cats, calves and other creatures to find shelter. The fireplace of flat stones is in the centre, and the smoke oozes out through the roof and sides.
The Bedouin men, in flowing burnous and keffiyeh, with the 'agâl of dark twisted camel's hair like a crown upon their heads, are almost all handsome: clean-cut, haughty faces, bold in youth and dignified in old age. The women look weatherbeaten and withered beside them. Even when you see a fine face in the dark blue mantle or under the white head-dress, it is almost always disfigured by purplish tattooing around the lips and chin. Some of the younger girls are beautiful, and most of the children are entrancing.
They play games in a ring, with songs and clapping hands; the boys charge up and down among the tents with wild shouts, driving a round bone or a donkey's hoof with their shinny-sticks; the girls chase one another and hide among the bushes in some primeval form of "tag" or "hide-and-seek."
A merry little mob pursues us as we ride through each encampment, with outstretched hands and half-jesting, half-plaintive cries of "Bakhshîsh! bakhshîsh!" They do not really expect anything. It is only a part of the game. And when the Lady holds out her open hand to them and smiles as she repeats, "Bakhshîsh! bakhshîsh!" they take the joke quickly, and run away, laughing, to their sports.
At one village, in the dusk, there is an open-air wedding: a row of men dancing; a ring of women and girls looking on; musicians playing the shepherd's pipe and the drum; maidens running beside us to beg a present for the invisible bride: a rude charcoal sketch of human society, primitive, irrepressible, confident, encamped for a moment on the shadowy border of the fecund and unconquerable marsh.
Thus we traverse the strange country of Bedouinia, travelling all day in the presence of the Great Sheikh of Mountains, and sleep at night on the edge of a little village whose name we shall never know. A dozen times we ask George for the real name of that place, and a dozen times he repeats it for us with painstaking courtesy; it sounds like a compromise between a cough and a sneeze.
The Jordan is assembled in the northern end of the basin of Huleh under a mysterious curtain of tall, tangled water-plants. Into that ancient and impenetrable place of hiding and blending enter many little springs and brooks, but the main sources of the river are three.
The first and the longest is the Hasbâni, a strong, foaming stream that comes down with a roar from the western slope of Hermon. We cross it by the double arch of a dilapidated Saracen bridge, looking down upon thickets of oleander, willow, tamarisk and woodbine.
The second and largest source springs from the rounded hill of Tel el-Kâdi, the supposed site of the ancient city of Dan, the northern border of Israel. Here the wandering, landless Danites, finding a country to their taste, put the too fortunate inhabitants of Leshem to the sword and took possession. And here King Jereboam set up one of his idols of the golden calf.
There is no vestige of the city, no trace of the idolatrous shrine, on the huge mound which rises thirty or forty feet above the plain. But it is thickly covered with trees: poplars and oaks and wild figs and acacias and wild olives. A pair of enormous veterans, a valonia oak and a terebinth, make a broad bower of shade above the tomb of an unknown Mohammedan saint, and there we eat our midday meal, with the murmur of running waters all around us, a clear rivulet singing at our feet, and the chant of innumerable birds filling the vault of foliage above our heads.
After lunch, instead of sleeping, two of us wander into the dense grove that spreads over the mound. Tiny streams of water trickle through it: blackberry-vines and wild grapes are twisted in the undergrowth; ferns and flowery nettles and mint grow waist-high. The main spring is at the western base of the mound. The water comes bubbling and whirling out from under a screen of wild figs and vines, forming a pool of palest, clearest blue, a hundred feet in diameter. Out of this pool the new-born river rushes, foaming and shouting down the hillside, through lines of flowering styrax and hawthorn and willows trembling over its wild joy.
The third and most impressive of the sources of Jordan is at Bâniyâs, on one of the foothills of Hermon. Our path thither leads us up from Dan, through high green meadows, shaded by oak-trees, sprinkled with innumerable blossoming shrubs and bushes, and looking down upon the lower fields blue with lupins and vetches, or golden with yellow chrysanthemums beneath which the red glow of the clover is dimly burning like a secret fire.
Presently we come, by way of a broad, natural terrace where the white encampment of the Moslem dead lies gleaming beneath the shade of mighty oaks and terebinths, and past the friendly olive-grove where our own tents are standing, to a deep ravine filled to the brim with luxuriant verdure of trees and vines and ferns. Into this green cleft a little river, dancing and singing, suddenly plunges and disappears, and from beneath the veil of moist and trembling leaves we hear the sound of its wild joy, a fracas of leaping, laughing waters.