They drop upon the pastures wide,
That do in deserts lie;
The little hills on ev’ry side
Rejoice right pleasantly.
With flocks the pastures clothed be,
The vales with corn are clad;
And now they shout and sing to thee,
For thou hast made them glad.
Similarly the Jordan, usually thought of with a certain gloom, and rendered still more dismal16 by its persistent17 allegorical association with death, is by no means so melancholy as it is supposed to be. Its rise, indeed, was from a black cave, where ancient pagan worship erected18 its shrines20, seeing life issue there from the abyss of death. Its course leads it far down, like the dark stream of classic fable21, below the surface of the earth and ocean. Yet there is no sense of all that{179} as one looks at it from any point in its course. The trees of Syria are generally disappointing. For the most part solitary22, or undersized where there is a wood, many of them are decaying, and most of them are dull in colour. But the vegetation of the Jordan is a bright exception. Even at its lowest point, when it is hurrying over the last miles to the Dead Sea, it flows through that rich boscage known as the “Swellings” or the “Pride” of Jordan, where pilgrims cut their staves. It is to this part of its course that the words in Tancred apply most exactly, “The beauty and abundance of the Promised Land may still be found ... ever by the rushing waters of the bowery Jordan.” Warburton, describing the same scene in early morning, speaks of the awakening23 of birds and beasts there, and then the sunrise, adding, “I lingered long upon that mountain’s brow, and thought that, so far from deserving all the dismal epithets24 that had been bestowed25 upon it, I had not seen so cheerful or attractive a scene in Palestine.”
The scents26 of the East add to the delightfulness28 of Nature on her pleasant side. There are plenty of abominable29 smells there, but these are in the towns and villages. The open country is continually surprising and refreshing30 its travellers with new perfume. That this is fully31 appreciated by the natives, no reader of the Bible can forget. There we have the scent27 of spices and of wine; of the field, of water, and of Lebanon; of budding vines, mandrakes, apples; of ointment32, of incense33, and of raiment. In such references we see the East inhaling34 the fragrance35 of the land with an almost{180} passionate36 delight. It is all there still. The scent of the desert after rain has been already referred to, but the same aromatic37 perfume may be enjoyed by climbing the hills above Beyrout, where every ground-plant seems to breathe forth spices. Again, there are the blossoming trees, the heavy perfume of orange-flower, and the simple fragrance of roses. Best of all, there is the clean smell of ripe grain in the cornfields, and the fresh, briny38 exhilaration of breezes from the sea.
Such is the lighter side of Nature; and man is not by any means so far out of touch with it as is often supposed. The severity of material conditions and of historical experience has not been able quite to suppress man’s gaiety. It is well that this has been so, for here certainly the words of the Scots song are true enough: “Werena my heart licht, I wad dee.” With so much of the darker powers of the universe pressing hard upon them, one trembles to imagine what the spirit of Syria would have been without those inexhaustible stores of gaiety that break forth sometimes like her great river from the very darkness of the abyss. Her laughter is not that of progressive lands looking to the future in the great joy of an intelligent hope. It is rather a part of her inalienable childhood, whose fresh sweetness and virginity have somehow been permitted to remain through all her sorrows. Renan describes the heroes of the Bible as “always young, healthy, and strong, scarcely at all superstitious39, passionate, simple, and grand.” There is still some inheritance of such life, perpetually young and even childish, in the Holy Land.{181}
The first appearance of an Eastern is grave and solemn, with an element of contempt in it rather trying to the would-be jester or too familiar stranger. But this is not wholly due to any weight of gloom pressing on his heart. It has, with singular ingenuity40, been traced to quite minor and apparently41 insignificant42 causes, such as the wearing of flowing robes by the men and the burden-bearing of the women. There can be no doubt that both clothes and burdens exercise a powerful influence on character; and it may well be the case that the management of their garment has taught dignity to the men, while the carrying of heavy waterpots has helped to make the women graceful43 and erect19. There is also the instinct of self-defence, and the constant remembrance of danger. Every Eastern, however prosperous, impresses one with the idea that his table is spread for him in the presence of his enemies. This leads him—especially if he be an Arab—to assume a show of superiority and a bullying44 swagger, which seem to the uninitiated quite impervious45 to any thought of fun. But the mask is easily laid aside, and the gravest and most contemptuous Syrian will suddenly collapse46 into harsh laughter or forget himself in childish interest.
It would be wonderful if it were otherwise. The East is full of provocatives to mirth—not merely such as seem ridiculous to a stranger because they are foreign, but things grotesque48 in themselves. Take the one instance of the camel. Much has been written about him from many points of view, but justice has never{182} yet been done to the camel as a humorous person. Yet he is the most humorous of all the inhabitants of the East. Beside him, with his sardonic49 pleasantry, the monkey is a mountebank50 and the donkey but a solemn little ass12. He has been described as “the tall, simple, smiling camel”; but on closer acquaintance he turns out to be hardly so simple as he might be taken for, and if he smiles, he is generally smiling at you. The camels you meet in Syria are carrying barley51 with the air of kings, and regarding their human companions with, at best, a sentiment of contemptuous tolerance52. The lower lip of a camel is one of the most expressive53 features in the whole repertoire54 of natural history. The humours of this animal reached for us their climax55 at Sheikh Miskin, while we were waiting for the Damascus train. A camel had been persuaded to kneel in order to receive its load of long poles brought by the railway. It was roaring steadily56, in a fiendish and yet conscientious57 manner. Ten men were loading it, of whom one stood upon its near fore-leg, two fastened the poles upon its back, and the remaining seven looked on and made remarks. The beast waited until the poles were all but fixed—ten of them or so. Then it indulged in a shake, which sent them rolling in all directions. Finally it was loaded, with two of the sticks on one side and one on the other, their ends projecting far out behind and in front. It rose, nearly ruining a well-dressed Arab who had somehow got in among it. Just then the train arrived and the camel fled incontinently, sidewise like a crab58, spreading the{183} fear of death in man and beast for many yards around, and dragging a terrified driver, who hung on to its head-rope, across towards the distant east. A loaded camel behaving in this fashion is a deadlier weapon than a loaded gun.
Now the native wit always appeared to us to have modelled itself on camel drollery59 of this sort. It is generally personal, and its essential function is to hit somebody. It lacks freshness, and has a certain suggestion of a clown with “crow’s feet” under his eyes. Sometimes indeed a Syrian indulges in jokes at his own expense, but more frequently his facetiousness60 is at the expense of others, and it is tolerably direct. The habit of nicknames lends itself to Oriental wit, the lean man being described familiarly as “Father of Bones,” and the stout61 man as “Full Moon of Religion.” Passing through a village some distance off the usual route of travellers, we were surrounded with villagers who asked the dragoman why we had come. “To take away your country!” was the answer, and it was met with peals62 of laughter. Another witticism63 which was immensely appreciated was the remark to some farmers who were suffering from drought that we in England had stolen their rain and it had made many people sick there. A boatman on the Sea of Galilee was being chaffed unmercifully upon the fact that he had once tried to commit suicide. He appealed, smiling, to one of the passengers as “My Father,” and pled that he had been mad when he did that. A fellow-boatman rebuked64 him for calling the{184} gentleman “father of a lunatic,” and the whole crew was dissolved in laughter, the victim himself heartily65 joining in the chorus. In Damascus we found a time-worn Joe Miller66 in the shout of the nosegay-seller—a very musical cry, which the guide-book translates “Appease your mother-in-law,” i.e. by presenting her with a bouquet67.
From of old pleasure has been apt to degenerate68 in the luxurious69 East, and the fun of Syrians shows abundant traces of such degeneration. Many unpleasant elements mingle70 with it. One of the recognised forces in Eastern life is humbug—barefaced bluff71 and transparent72 pretence73, which is apparently seen through and yet retains its potency74. The lengths to which this method may go are almost incredible, and cases are on record of interpreters who have volubly translated a long English address and afterwards confessed that they did not know a word of the English language. At times, also, high spirits leads to savagery75. The men who were in charge of our animals were kind and even affectionate to them, but their moods changed unaccountably. Your donkey-driver, trotting76 behind his donkey, will sometimes encourage it with yelling which would fill any animal less philosophical77 with the fear of instant extermination78, and he jocularly throws rocks at it until you stop him. Worst of all, the Syrian humour constantly tends towards indecency of the most bestial79 type. The song with which a musical donkey-boy relieves the monotony of the journey is sometimes quite untranslatable. The “body-dances,” which form the staple{185}
[Image unavailable.]
THE MOUNT OF OLIVES, FROM A HOUSE-TOP ON MOUNT ZION.
entertainment provided by wandering Arabs, are often pantomimic, and their crude realism is unspeakably disgusting.
Yet there is a very innocent and cheerful vein in the human nature of Syria. At times it is irrelevant80 and trying. The camp guards, e.g. who are hired from the nearest village to watch the sleeping tents, are apt to beguile81 the hours of darkness in a manner hardly conducive82 to repose83. In most of our camps they were silent figures, flitting about in an almost ghostly fashion, with perfectly84 noiseless footsteps. But MacGregor complains of having had to pay his Egyptian guards “for sleeping very loud to keep away the robbers.” Our difficulties were not exactly the same as his, but in some places the guards kept singing as they paced to and fro, and shouted cheerily to one another along the whole length of the encampment, or whistled incessantly85, and occasionally fired guns to prove their vigilance. There is a sense of spontaneity and heartiness86 about the mirth of the East which throws into strong contrast its subtler and more gloomy characteristics. Irresponsible and gay, Syrians seem to be grown-up children, and they retain the ways of childhood. We rarely saw children playing games, but bands of full-grown men were seen at times playing schoolboys’ field games with much shouting. Everybody in the cities appears to be either selling or eating sweetmeats. Sport is rare, but men go forth with guns to shoot little birds like sparrows. One of the most curious sights of Damascus is that of shopkeepers and artisans{186} who go about the streets followed by pet lambs instead of dogs, the wool of these strange little creatures being dyed in brilliant spots of blue or pink.
The kindliness87 of the East is as genuine and as pleasing as that of any land in the West. It is not in evidence indeed when there is nothing to call it forth. As you pass through the country, the villagers and townsfolk regard you with indifference88 if not with scorn. But one must remember the universal acting89 of the East—its devotion to appearances, and its very curious ideas as to which appearances are most becoming. With that in mind, the indifference and the scorn become less alarming. You may find the whole spirit of the situation suddenly change to one of the kindliest. A traveller who has fallen victim to one of the malarial90 fevers which are so common in Syria at certain periods, will never forget the tenderness with which his camp-servants come about his tent inquiring, “Ente mabsut?” (Are you happy, or well?). When he returns the inquiry91 the answer is, “Ente mabsut, ana mabsut” (If you are happy, I am happy). At Sidon we had just arrived and had the tents pitched in the open space next the burying-ground. It was Thursday, and the graves were crowded with visitors—Mohammedan women in black, white, or light-coloured robes. They did not seem very sad, even beside the most recent graves, but gossiped and enjoyed their half-holiday, disappearing before sunset silently, like a flock of pigeons to their dovecots. The spectacle was theatrical92 and almost unearthly. It was{187} difficult to persuade oneself that these flitting figures were really women at all; they seemed rather to be animated93 bits of landscape. Just while we were watching this, and feeling all its dreamy remoteness from human life as we had ever known it, two new figures appeared. They were the gardener of a neighbouring garden and his young daughter Wurda (Rhoda, Rose). She was five years of age, a tiny vision of black eyes and hair, the hair being arranged in two pigtails down her back. She brought a little bunch of roses for each of us, and as she gave them kissed our hands with as sweet a shyness as any child anywhere could have done. The incident, like that on the hill of Samaria, lingers on the memory, and bears witness to a world of gentleness and kindliness such as we had little dreamed of. Altogether there are abundant signs that in ancient days there must have been much of that Syrian life described by one scholar as “gay and bright, festive94 and musical—the very home of songs and dances.” It is pleasant to know that although the fortunes of the land have saddened her so terribly, there still remains95 something at least of her former gaiety.
Even the religion of Syria has its lighter side. Every student of the Bible knows how much there was of rejoicing and fresh childlike revelling96 in the situation, in the worship of ancient Israel. It is peculiarly interesting to find that in the Semitic worship before and apart from the invasion of Israel, so kindly97 and friendly a relation subsisted98 between man and his gods. “The{188} circle into which a man was born was not simply a group of kinsfolk and fellow-citizens, but embraced also certain divine beings, the gods of the family and of the state, which to the ancient mind were as much a part of the particular community with which they stood connected as the human members of the social circle.”[32] Accordingly it would appear that among these ancient Semites the conception of sacrifice was by no means so gloomy as it came to be later, when the moral tragedy of life was more clearly realised. The idea was that of “communion with the deity99 in a sacrificial meal of holy food.” They “go on eating and drinking and rejoicing before their god with the assurance that he and they are on the best of jovial100 good terms.... Ancient religion assumes that through the help of the gods life is so happy and satisfactory that ordinary acts of worship are all brightness and hilarity101, expressing no other idea than that the worshippers are well content with themselves and with their divine sovereign.”[33]
Of course the severer truth and cleaner conscience which Israel’s revelation brought her gradually deepened the shadows on her religious life. She substituted duty for happiness, the beauty of holiness for the mere47 joie de vivre, and the tragic102 blessedness of forgiveness for the careless pleasures of life. Yet to the end she retained and insisted on the gladness of religion. The duty of joy was a command and not merely an epigram for Israel. Dante himself was not more explicit103 in his condemnation104 of perverse105 sullenness106 than was he who{189} wrote, “Because thou servedst not the Lord thy God with joyfulness107, and with gladness of heart, for the abundance of all things: therefore shalt thou serve thine enemies.”[34]
It is surely a very striking fact that the spots which all travellers select as those in which the gladness of the land dwells most freely still are Nazareth and Bethlehem. For beauty of feature and of dress, and for their general air of pleasant and light-hearted gaiety, these are the acknowledged centres. It was of Bethlehem that we felt this most true. Its name, signifying “House of Bread,” is significant of plenty and of comfort. Its associations, even apart from the song of angels there, are sweet and gracious. While approaching it, you look across a pleasant and lightsome landscape to the dim blue mountains of Moab, and remember how Ruth looked across these very fields, when the reapers of Boaz were working in them, to her distant home in those mountains. Here it was that King David in his boyhood played and tended the flocks of his father, and it was the water of that sweet well for which he longed in the days of his adversity. These and a hundred other memories prepare the traveller for a place of gracious and kindly sweetness.
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1
lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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gallantly
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| adv. 漂亮地，勇敢地，献殷勤地 | |
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5
specially
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| adv.特定地；特殊地；明确地 | |
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6
enchantment
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| n.迷惑，妖术，魅力 | |
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fig
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| n.无花果(树) | |
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forth
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| adv.向前；向外，往外 | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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10
bowers
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| n.（女子的）卧室( bower的名词复数 )；船首锚；阴凉处；鞠躬的人 | |
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vista
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| n.远景，深景，展望，回想 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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reapers
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| n.收割者，收获者( reaper的名词复数 )；收割机 | |
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psalm
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| n.赞美诗，圣诗 | |
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dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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fable
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| n.寓言；童话；神话 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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scents
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| n.香水( scent的名词复数 )；气味；（动物的）臭迹；（尤指狗的）嗅觉 | |
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scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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delightfulness
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| n.delightful（令人高兴的，使人愉快的，给人快乐的，讨人喜欢的）的变形 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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ointment
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| n.药膏，油膏，软膏 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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34
inhaling
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| v.吸入( inhale的现在分词 ) | |
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fragrance
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| n.芬芳，香味，香气 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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aromatic
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| adj.芳香的，有香味的 | |
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briny
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| adj.盐水的；很咸的；n.海洋 | |
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superstitious
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| adj.迷信的 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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bullying
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| v.恐吓，威逼( bully的现在分词 )；豪；跋扈 | |
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45
impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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46
collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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47
mere
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| adj.纯粹的；仅仅，只不过 | |
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48
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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sardonic
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| adj.嘲笑的，冷笑的，讥讽的 | |
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mountebank
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| n.江湖郎中；骗子 | |
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51
barley
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| n.大麦，大麦粒 | |
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52
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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repertoire
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| n.(准备好演出的)节目，保留剧目；(计算机的)指令表，指令系统， <美>(某个人的)全部技能；清单，指令表 | |
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55
climax
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| n.顶点；高潮；v.(使)达到顶点 | |
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56
steadily
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| adv.稳定地；不变地；持续地 | |
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conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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58
crab
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| n.螃蟹，偏航，脾气乖戾的人，酸苹果；vi.捕蟹，偏航，发牢骚；vt.使偏航，发脾气 | |
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59
drollery
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| n.开玩笑，说笑话；滑稽可笑的图画（或故事、小戏等） | |
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facetiousness
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| n.滑稽 | |
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peals
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| n.（声音大而持续或重复的）洪亮的响声( peal的名词复数 )；隆隆声；洪亮的钟声；钟乐v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的第三人称单数 ) | |
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witticism
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| n.谐语，妙语 | |
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64
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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66
miller
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| n.磨坊主 | |
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67
bouquet
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| n.花束，酒香 | |
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68
degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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70
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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71
bluff
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| v.虚张声势，用假象骗人；n.虚张声势，欺骗 | |
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72
transparent
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| adj.明显的，无疑的；透明的 | |
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73
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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74
potency
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| n. 效力，潜能 | |
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75
savagery
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| n.野性 | |
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76
trotting
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| 小跑，急走( trot的现在分词 )； 匆匆忙忙地走 | |
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77
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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extermination
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| n.消灭，根绝 | |
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bestial
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| adj.残忍的；野蛮的 | |
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80
irrelevant
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| adj.不恰当的，无关系的，不相干的 | |
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81
beguile
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| vt.欺骗，消遣 | |
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82
conducive
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| adj.有益的，有助的 | |
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83
repose
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| v.(使)休息；n.安息 | |
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84
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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85
incessantly
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| ad.不停地 | |
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86
heartiness
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| 诚实，热心 | |
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87
kindliness
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| n.厚道，亲切，友好的行为 | |
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88
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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89
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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90
malarial
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| 患疟疾的，毒气的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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92
theatrical
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| adj.剧场的，演戏的；做戏似的，做作的 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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94
festive
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| adj.欢宴的，节日的 | |
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95
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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96
revelling
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| v.作乐( revel的现在分词 )；狂欢；着迷；陶醉 | |
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97
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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98
subsisted
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的过去式和过去分词 ) | |
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99
deity
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| n.神，神性；被奉若神明的人(或物) | |
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100
jovial
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| adj.快乐的，好交际的 | |
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101
hilarity
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| n.欢乐；热闹 | |
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102
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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103
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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104
condemnation
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| n.谴责; 定罪 | |
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105
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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106
sullenness
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| n. 愠怒, 沉闷, 情绪消沉 | |
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107
joyfulness
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