LITMIR.BIZ

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modern Jedur) leading to Damascus and its well-watered plain.

      The gardens of Damascus lie 2260 feet above the sea. In the summer the air is cooled by the mountain breezes; in the winter the snow sometimes lies upon the surface of the land. Westward the view is closed by the white peaks of Anti-Lebanon and Hermon; eastward the eye wanders over a green plain covered with the mounds of old towns and villages, and intersected by the clear and rapid streams of the Abana and Pharphar. But the Abana has now become the Barada, or "cold one," while the Pharphar is the Nahr el-Awaj.

      The Damascus of to-day stands on the site of the city from which St. Paul escaped, and "the street which is called Straight" can still be traced by its line of Roman columns. But it is doubtful whether the Damascus of the New Testament and of to-day is the same as the Damascus of the Old Testament. Where the walls of the city have been exposed to view, we see that their Greek foundations rest on the virgin soil; no remains of an earlier period lie beneath them. It may be, therefore, that the Damascus of Ben-Hadad and Hazael is marked rather by one of the mounds in the plain than by the modern town. In one of these the stone statue of a man, in the Assyrian style, was discovered a few years ago.

      An ancient road leads from the peach-orchards of Damascus, along the banks of the Abana and over Anti-Lebanon, to the ruins of the temple of the Sun-god at Baalbek. The temple as we see it is of the age of the Antonines, but it occupies the place of one which stood in Heliopolis, the city of the Sun-god, from immemorial antiquity. Relics of an older epoch still exist in the blocks of stone of colossal size which serve as the foundation of the western wall. Their bevelling reminds us of Phoenician work.

      Baalbek was the sacred city of the Bek'a, or "cleft" formed between Lebanon and Anti-Lebanon by the gorge through which the river Litâny rushes down to the sea. Once and once only is it referred to in the Old Testament. Amos (i. 5) declares that the Lord "will break the bar of Damascus and cut off the inhabitant from Bikath-On"—the Bek'a of On. The name of On reminds us that the Heliopolis of Egypt, the city of the Egyptian Sun-god, was also called On, and the question arises whether the name and worship of the On of Syria were not derived from the On of Egypt. For nearly two centuries Syria was an Egyptian province, and the priests of On in Egypt may well have established themselves in the "cleft" valley of Coele-Syria.

      From Baalbek, the city of "Baal of the Bek'a," the traveller makes his way across Lebanon, and under the snows of Jebel Sannîn—nearly 9000 feet in height—to the old Phoenician city of Beyrout. Beyrout is already mentioned in the cuneiform tablets of Tel el-Amarna under the name of Beruta or Beruna, "the cisterns." It was already a seaport of Phoenicia, and a halting-place on the high road that ran along the coast.

      The coastland was known to the Greeks and Romans as Phoenicia, "the land of the palm." But its own inhabitants called it Canaan, "the lowlands." It included not only the fringe of cultivated land by the sea-shore, but the western slopes of the Lebanon as well. Phoenician colonies and outposts had been planted inland, far away from the coast, as at Laish, the future Dan, where "the people dwelt careless," though "they were far away from the Sidonians," or at Zemar (the modern Sumra) and Arka (still called by the same name). The territory of the Phoenicians stretched southward as far as Dor (now Tanturah), where it met the advance guard of the Philistines.

      Such was Palestine, the promised home of Israel. It was a land of rugged and picturesque mountains, interspersed with a few tracts of fertile country, shut in between the sea and the ravine of the Jordan, and falling away into the waterless desert of the south. It was, too, a land of small extent, hardly more than one hundred and sixty miles in length and sixty miles in width. And even this amount of territory was possessed by the Israelites only during the reigns of David and Solomon. The sea-coast with its harbours was in the hands of the Phoenicians and the Philistines, and though the Philistines at one time owned an unwilling allegiance to the Jewish king, the Phoenicians preserved their independence, and even Solomon had to find harbours for his merchantmen, not on the coast of his own native kingdom, but in the distant Edomite ports of Eloth and Ezion-geber, in the Gulf of Aqabah. With the loss of Edom Judah ceased to have a foreign trade.

      The Negeb, or desert of the south, was then, what it still is, the haunt of robbers and marauders. The Beduin of to-day are the Amalekites of Old Testament history; and then, as now, they infested the southern frontier of Judah, wasting and robbing the fields of the husbandman, and allying themselves with every invader who came from the south, Saul, indeed, punished them, as Romans and Turks have punished them since; but the lesson is remembered only for a short while: when the strong hand is removed, the "sons of the desert" return again like the locusts to their prey.

      It is true that the Beduin now range over the loamy plains and encamp among the marshes of Lake Hûleh, where in happier times their presence was unknown. But this is the result of a weak and corrupt government, added to the depopulation of the lowlands. There are traces even in the Old Testament that in periods of anarchy and confusion the Amalekites penetrated far into the country in a similar fashion. In the Song of Deborah and Barak Ephraim is said to have contended against them, and accordingly "Pirathon in the land of Ephraim" is described as being "in the mount of the Amalekites" (Judges xii. 15). In the cuneiform tablets of Tel el-Amarna, too, there is frequent mention of the "Plunderers" by whom the Beduin, the Shasu of the Egyptian texts, must be meant, and who seem to have been generally ready at hand to assist a rebellious vassal or take part in a civil feud.

      Lebanon, the "white" mountain, took its name from its cliffs of glistening limestone. In the early days of Canaan it was believed to be the habitation of the gods, and Phoenician inscriptions exist dedicated to Baal-Lebanon, "the Baal of Lebanon." He was the special form of the Sun-god whose seat was in the mountain-ranges that shut in Phoenicia on the east, and whose spirit was supposed to dwell in some mysterious way in the mountains themselves. But there were certain peaks which lifted themselves up prominently to heaven, and in which consequently the sanctity of the whole range was as it were concentrated. It was upon their summits that the worshipper felt himself peculiarly near the God of heaven, and where therefore the altar was built and the sacrifice performed. One of these peaks was Hermon, "the consecrated," whose name the Greeks changed into Harmonia, the wife of Agenor the Phoenician. From its top we can see Palestine spread as it were before us, and stretching southwards to the mountains of Judah. The walls of the temple, which in Greek times took the place of the primitive altar, can still be traced there, and on its slopes, or perched above its ravines, are the ruins of other temples of Baal—at Dêr el-'Ashair, at Rakleh, at Ain Hersha, at Rashêyat el-Fukhâr—all pointing towards the central sanctuary on the summit of the mountain.

      The name of Hermon, "the consecrated," was but an epithet, and the mountain had other and more special names of its own. The Sidonians, we are told (Deut. iii. 9), called it Sirion, and another of its titles was Sion (Deut. iv. 48), unless indeed this is a corrupt reading for Sirion. Its Amorite name was Shenir (Deut. iii. 9), which appears as Saniru in an Assyrian inscription, and goes back to the earliest dawn of history. When the Babylonians first began to make expeditions against the West, long before the birth of Abraham, the name of Sanir was already known. It was then used to denote the whole of Syria, so that its restriction to Mount Hermon alone must have been of later date.

      Another holy peak was Carmel, "the fruitful field," or perhaps originally "the domain of the god." It was in Mount Carmel that the mountain ranges of the north ended finally, and the altar on its summit could be seen from afar by the Phoenician sailors. Here the priests of Baal called in vain upon their god that he might send them rain, and here was "the altar of the Lord" which Elijah repaired.

      The mountains of the south present no striking peak or headland like Hermon and Carmel. Even Tabor belongs to the north. Ebal and Gerizim alone, above Shechem, stand out among their fellows, and were venerated as the abodes of deity from the earliest times. The temple-hill at Jerusalem owed its sanctity rather to the city within the boundaries of which it stood than to its own character. In fact, the neighbouring height of Zion towered above it. The mountains of the south were rather highlands than lofty chains and isolated peaks.

      But on this very account they played an important part in the history of the world. They were not too high to be habitable; they were high enough to protect their inhabitants against invasion and war. "Mount Ephraim," the block of mountainous land of which Shechem and Samaria formed the centre, and at the southern extremity of which the sacred

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