Treasures of the East/Palestine

Treasures of the East by Zia M. Bagdadi

Proofread once

PALESTINE — THE HOLY LAND.

Palestine lies between the Mediterranean Sea and the valley of the River Jordan, extending 145 miles from north to south with an average breadth of 50 miles. Being at the end of Asia, the beginning of Africa, and a close neighbor to [Page 44] Every climate requires its own special diet and attire.

THE DESERT SAND STORM

The desert is usually very calm with occasional breezes, which become stronger and stronger. Then gradually the sand looks as if it had been fitted with pipes emitting steam. When the sand rises as high as a man's head, it becomes distressing and probably dangerous if you have to face it.

You have to keep moving. To stop means to be drowned in the sand. Even the camels know this, and in the severest storms they keep on moving slowly.

After such severe wind bombardment, the storm and wind stop dead as when you stop the engine of your car. Then the air clears, and everything calms down.

Leaving Egypt for Palestine

A through train, "The Milk and Honey Express", goes from Cairo to Palestine, starting from El-Kantara at the Suez Canal, pushing forward through the sand and the desert levels of the Sinai Peninsula. The road penetrates Palestine and traverses the fertile plains of Gaza. From Ludd a branch climbs the mountains to Jerusalem, 200 miles from the Suez Canal. The main line, running through the generally fertile and level area between the mountains and the Mediterranean Sea, has its terminal at the seaport of Haifa, beneath the stately slopes of Mount Carmel.

As we cross the wilderness, our sympathy goes back to the children of Israel who wandered here for forty years. But today we can make this journey (from Egypt to Jerusalem) in less than twelve hours.

PALESTINE-THE HOLY LAND

Palestine lies between the Mediterranean Sea and the valley of the River Jordan, extending 145 miles from north to south with an average breadth of 50 miles. Being at the end of Asia, the beginning of Africa, and a close neighbor to [Page 45] Europe, Palestine stands in the center of the world and is the heart of the realm of religion. It is the world's richest country in religious monuments and sacred places. It is the most hallowed country in the three great religions—Jewish, Christian, and Muhammadan. It is more a treasure house of spirituality, poetry, and mystery than of industry or commerce.

Of Palestine's 761,000 inhabitants more than three-quarters are Muslim Arabs. The remaining less than a quarter is composed about equally of Christians and Jews.

The struggle among the different religions and sects for its possession has run through the ages. Now the British mandate has gone forth since the end of the great war that the followers of all faiths shall live peacefully in that little corner of the earth. Nevertheless, since my last visit to Palestine at the end of the great war, it has been ripe with Arab and Jewish discontent. Bloody clashes now and then take place between the two factions with the result of a huge loss in life and property. Were it not for the strong arms and wise diplomacy of Great Britain, the situation would have been more serious, which probably would have led to the extermination of the Palestinian Jew.

What is the cause of trouble between Arab and Jew?

The Arabs feel that they have been living in Palestine for many centuries and form more than three-quarters of the population. Therefore, they resent being dominated by the newcomers, the Jews. On the other hand, according to Hebrew prophecies and promises the Jews are to return to Palestine, therefore the Zionists are determined to make it their national home and are confident to change it into a land of "milk and honey".

As it is now, Palestine is a country in triplicate. Postage stamps, street signs, telegraph blanks, and all official communications are printed in English, Arabic, and Hebrew. To [Page 46] be efficient, the storekeeper, the professional man, the working man, the policeman, and almost everybody must know how to speak the three languages.

There is another amazing condition. Muslim Arabs celebrate Friday, Jews close their stores on Saturday, and Christians observe Sunday. Three different holidays in one week.

The Muslim, Christian, and Jew, each one follows and imitates his ancestors respectively. He holds fast to old traditions and rituals which have nothing to do with the pure foundation of religion. These being different from others naturally lead to differences and differences lead to quarrels. Therefore, the Jew here is not happy. The Christian is not happy. The Muslim is not happy. The only happy people in that turbulent land is the Bahá’í community, because it accepts the three religions alike and is at peace with all of them.

As we pass in through the cities of Palestine and glance at the big clock, we would notice Roman letters on the dial, the hands indicating 5:46 p. m. As we move on and glance back we would read in Arabic figures on another face of the same clock that it is 12:00 o'clock, which is sunset. According to Oriental clocks and watches, 12:00 o'clock means sunset, even as the Occident takes it for noon.

In America and other western countries, one meets people daily for years without knowing their religious beliefs. This is impossible in Palestine. Be he Occidental or Oriental, every man's religion is known to all and also the fidelity with which he carries out the old traditions supposed to be imposed by his faith.

PALESTINE TOWNS

Suppose we are now visiting in the heart of Jerusalem or any of Palestine's ancient towns. The houses we see are built of lime or sandstones, flat or domed roofed, and lattice windowed. The streets are pic- [Page 47] turesquely narrow and most of them are paved with cobblestones with here and there an impressive arch thrown across and supporting a room-alcove.

In the "Souk" or market (bazaar) the stores are so small that the customer stands outside to examine or buy the goods. Here are rows of jewelry shops where the silversmiths work, cross-legged, producing from the crude gold and silver metals, bracelets, rings, and other elaborate ornaments.

Here are the butchers trying to sell all their sheep meat before closing. In the Oriental countries there are no cold storage or ice boxes for meat. Therefore, all cattle and poultry are freshly killed and must be immediately consumed.

Here are the coffee-shops where young and old men sit to drink black coffee, smoke the "Narghile", play games, and enjoy gossip.

In the next street are sweetmeat shops where you see large trays of "Baklawa", the favorite Oriental dessert, a combination of almond and walnut stuffed cake and pastry, baked richly in butter and sugar syrup, and cut into diamond-shaped pieces.

Here we see a legless grand piano or a three hundred pound sack of flour advancing toward us as if propelled by an unseen force. Closer investigation reveals that it is borne on the bent back of a "Hammal", porter, partly on his shoulders and partly on a kind of padded cushion on his back, and kept in place by a rope fastened around the head. These native Hammals (porters) have extraordinary strength.

Now we hear a voice shouting, "Oh Ah! Oh Ah!, Dahrak! Dahrak!" "Look out! Look out! Your back! Your back!" That is the donkey driver calling, which, of course, means for us to let him pass. Then he shouts to his animal, "Ha Ha!" that means, "Gidie-up!".

The Oriental traffic policeman has a very hard job. I [Page 48] hardly believe that one person could be found in all Ireland who would be willing to take it, unless he has the patience of Job. The policeman's problems are not simple, because in addition to a population that insists on walking in the middle of the road, he controls flocks of sheep and goats that travel at one mile an hour, laden camels at two and a half, local carts at four, and so on up to the speed of automobiles.

PALESTINE VILLAGES

are the homes of agriculturists. Unlike American farmers, those of Palestine live in huddled hamlets and till their many small patches of land scattered round about them.

Most of the houses are located on mountains and hills and are built of stones with stone walls three or four feet thick like a small castle, concrete or stone for the flat or domed ceiling and roof, and stone flags for the pavement. Aside from a heavy wooden door hung on iron hinges with wooden lock and key, and an iron-barred window, stone and mortar are the only building materials used.

IS PALESTINE, "THE UNCHANGING EAST", CHANGING?

As in Egypt, so it is in Palestine. The "Medani" Arab, "the dweller of the city", is gradually changing to modernism. But with the "Bedawi" (Bedouin) Arab, "the dweller of the desert", including the shepherd who leads a nomadic life, it is the same as it was during the days of King David and Biblical times.

MEN AND WOMEN OF PALESTINE

Most of the townsmen are more or less adopting the European style of clothing, but retain the "Fez", or "Tárboosh", and the turban.

The Hungarian Jews wear long coats of velvet and fur trimmed caps. Long curls hang on either side of the face.

A Bokharan Jew wears silk robes of many colors. [Page 49] The Jewish women wear a long ornamented handkerchief fringed with lace over the head. The Muslim women wear "izár"—two outer garments fastened at the waist by draw cords; one covers the skirt and the other the shoulders and head. A "Mandil", a veil, little larger than a man's handkerchief, which comes over the forehead and hangs to the chest, completely hides the face. This veil is sometimes black, sometimes white, and occasionally figured silk or muslin.

From time to time we pass a Bedawi, who always bears himself with an air of distinction. Arab dress, indeed, has peculiar charm and dignity. He passes with easy stride of one accustomed to the vast deserts, and his head is well set upon his shoulders. His women are easily distinguished by their plaits of hair, generally black, but sometimes dyed with henna. Their faces and hands are often tatooed. Their long, blue, attractively embroidered gowns, with sleeves falling to the feet, are hitched up at the waist for ease in walking.

The village women always cover their hair. Sometimes under their veils they wear a close-fitting cap surmounted by gold coins and other heavy ornaments.

There are few sights more picturesque than the peasant women walking with the grace of a queen, carrying to market on their heads, fruits, vegetables, milk, eggs, and live chickens.

Among the women who come in from the villages at sunrise with their produce, dark red and blue dresses are the favored colors. A long, white, embroidered veil streams backward from the bronzed face. In addition to the big basket of food on the head, many a woman has a baby upon her back. Of course, after everything is sold, she returns to her village to prepare the evening meal.

At wedding time, the dark blue work-a-day dress of an [Page 50] Arab bride of Palestine gives way to a heavy white linen dress embroidered in green, red, and orange. The rows of gold and silver coins sewed to the cap-like headgear in front denote her married state and must not be removed except in dire necessity. Her capacious veil, which covers all of the headdress save the coins, may be taken off at home but not in public.

The Shepherds of Palestine

Although steam and motors are gradually supplanting the camel and the ass, and while tractors are taking the place of the ox and the donkey-yoked wooden plow, and the flying machine is racing with the eagle, yet the Arab shepherd, like the Egyptian peasant, adheres to his primitive methods and customs.

The Arab shepherd is usually the youngest boy in the family, because the older sons must help their father in planting, cultivating, and reaping the harvest.

The shepherd boy wears a simple robe of cotton, "the Khimbaz", like a kimono, stripped around by a leather girdle, and a coat of camel's hair or of coarse handspun wool, and the "’Abá" a large sleeveless outer garment which is warm and takes the place of a blanket and raincoat. When the youth is out with the flocks at night, he wraps his ’Abá about him and, with a stone for a pillow, sleeps like a baby.

More than the women, the shepherd boys and men spin the wool and weave the materials for their own garments during the leisure hours.

The "Kaffieh" is the shepherd's headgear- - a square of white cotton folded across the corners by a thick, double, black cord of goat's-hair, called "Agál".

The "Nál" is the name of the heelless shoes worn by the shepherd. They are made of rams' skins, dyed red; the soles [Page 51] are of camel's hide, and each shoe has a leather latchet to fasten it.

Every winter I have to laugh to myself when I see American ladies and girls trotting along so charmed, so proud of their new and up-to-date galoshes and zipps which, indeed, are only imitations of the Arab's primitive shoes.

The shepherd's equipment includes the rod, a light stick, and a heavy staff or cane.

Tucked into the leather girdle or slung across the shoulder is the "Jráb"—a shepherd's bag, made of a small kid skin, removed from the carcass without splitting it open.

In this "Jráb" the boy puts his bread, a small piece of cheese, a few home-cured ripe olives, and dates or dried figs for his breakfast and luncheon; also flint, steel, and tinder for striking fire, and a knife.

Every shepherd boy carries a sling of his own make, whereby he can drop a stone beyond a wandering sheep which does not heed his call. To him also it is a toy. As an expert marksman with it, he can drive off an attacking beast, and he relies upon it even as the shepherd boy David did when he used it in killing the giant Goliath.

The shepherd boy has another toy, the "Zammoor", a double flute made of reed. The two pipes, each punched with six holes, are bound together with wax and cord. Smaller sections of reed about an inch and a half long, with slits cut like an organ reed, are inserted into one end of both pipes forming the mouthpieces. A doleful tune of only a few notes is produced; but, primitive and simple as it is, it is capable of stirring the heart of the Arab.

It is very interesting to see a shepherd's day's work. He rises at dawn. After placing in his Jráb meals for breakfast and luncheon, he calls his sheep by name. The good shepherd never drives his sheep; he leads them. At the close of [Page 52] the day, as the sheep near the sheepfold, the shepherd runs ahead of them. He plants himself in the doorway and counts the sheep one by one as they pass under the rod, which is used in driving away any animal not of the flock, for often a street dog or one of the goats tries to take advantage of the open door. Unlike the sheep, the goats are of a restless, fighting disposition, therefore, they are excluded from the sheep.

At night in his unchanging ‘Abá the shepherd sleeps on the flat roof of his house from which point of vantage he can see the sheep in the fold and guard them.

Unlike the modern American or European robber, that of Palestine is a petty thief. To him lock-picking is an unknown art. At most, if he finds a chance, he can scale the walls and, after cutting the throats of as many sheep and lambs as he can, sling them over the walls to his companions and escape.

On my last visit to Haifa in Palestine, I sometimes stopped at the Bahá’í pilgrim house. One room was occupied by an American lady, another by a Japanese boy. One night I was suddenly awakened by strange screams that sounded something like, "Lub-Dub! Lub-Dub! Ya-Ho-Ho!" I jumped from bed and rushed to the lady's room. Through the bright moonlight from the window I could see a thief running away up Mount Carmel. He dropped a silk gown, which he had just snatched with a hook attached to the end of a long stick. I picked up the gown and handed it to her. Then she explained, "You see, I was awakened by a noise, and I saw my gown caught by the hook slipping away toward the window where the thief was pulling from the outside. Scared to death, I wanted to call you for help. I thought perhaps I would frighten him if I could change my voice to that of a man's voice and call in Arabic instead of English. But not knowing [Page 53] the Arabic language, I tried to use some syllables that might sound like it."

THE PANORAMA OF JERUSALEM

As we reach the crest of the Mount of Olives, a view of Jerusalem looms before us. This holy spot, which is one of the most ancient cities of the world, stands on a high ridge about 2,500 feet above the sea level. It possesses a certain distinctive beauty and dignity.

Jerusalem The Garden of Gethsemane, Mount of Olives

Its buildings and numerous minarets and domes are impressive. Its hills and valleys are covered with olive groves, and here and there stately black cypress stand out vividly against dazzling white buildings. It is encircled by three great walls and has seven gates.

Entering the city, we see numerous mosques, churches, and convents. In the eastern quarter is the famous Mosque of ’Omar, a splendid edifice of octagonal form which occupies the site of the Temple area. In this Temple area Abraham [Page 54] was ready to sacrifice his son, David selected the site for the Temple, and Solomon built the Temple.

The Mosque of Jerusalem Along Via Dolorosa, "the Way of Sorrows," Along Which Christ Carried His Cross to Calvary

‘Omar has monolithic pillars surmounted by gilded capitals, with a central dome 98 feet high.

In Arabic the building is called, "Kubbet es-Sakhra" (The Dome of the Rock) and "Harem-esh-Sherif" (The [Page 55] Holy Sanctuary). The Muslims believe that from here the Prophet Muhammad ascended to heaven. Near the foot of the old Temple, at the Mosque of ’Omar, is the Wailing Wall.

THE WAILING WALL

Every Friday afternoon and Saturday, local Jews and immigrants gather at the Wailing Wall where their chorus of lamentations beats the air like the wave-roar of a distant sea.

Jerusalem Street and Fortress at the Jaffa Gate

Men and women, leaning against the great old stones, bemoan the fate of Israel. The worshipers continually throw their heads backwards and forwards and from side to side, shaking themselves as they pour forth fervent lamentations. As the leader chants and weeps, all join in replying with the chorus:

"We sit alone and weep."

Leader: "Because of the Palace which lies desolate."

Chorus: "We sit alone and weep." [Page 56] Leader: "And because of the Temple which is destroyed." Chorus: "We sit alone and weep."

Suppose we go now to the Church of the Holy Sepulcher and on our way stop to shine our shoes. In the shopping area of Jerusalem and in most of the Oriental cities, shoe shining is done in the open air. The boys sit in a corner of the street with their little boxes decorated with brass plaques and Jerusalem The Mosque of ’Omar paper roses. The boy sits. The customer stands, and when one shoe is finished he is notified by a bell to advance his other foot.

THE CHURCH OF THE HOLY SEPULCHER

The Church of the Holy Sepulcher is unique among Christian houses of worship. In the eyes of millions of devotees, it is still the most sacred of shrines. It was Helena, mother of Constantine, the Roman Emperor and the first Christian ruler, who in 315 A. D. came to Jerusalem and [Page 57] located the site of Calvary where this church now stands.

The interior of the church is divided into two principal parts, the Orthodox Cathedral and the Rotunda, the latter containing the Shrine or Tomb of Christ.

Entering the church this is what we see: Just inside the vestibule on a cushioned recess sits a Muslim Arab door-keeper. The keys of the church are held by a good Muslim Arab family of Jerusalem who lock the building every night

Jerusalem The Wailing Wall

and open it in the morning. For nearly 700 years, no Christian has held the keys of the Church of the Holy Sepulcher. This is the only way to prevent rivalries among the various Christian sects from becoming too violent. A few paces bring us to the first of the thirty seven holy places found in the church, namely, the Stone of Unction upon which the body of Christ was anointed and prepared for burial. Close by are the place where the cross was planted, the place of crucifixion, the cleft in the rock—now lined with silver— [Page 58] where the cross once stood, a statue of the Virgin ablaze with jewels and protected by a plate of thick glass, the places where Christ was nailed to the cross, disrobed, and crucified.

Jerusalem The Church of the Holy Sepulcher

As we enter the Rotunda, under the great central dome of which stands the Holy Sepulcher itself, we find that it is divided into two chambers. First is the Angel's Chapel, in the center of which, set in a marble pedestal, is a stone said [Page 59] to be the one that covered the mouth of the Tomb. And second, beyond through a low doorway is the Tomb itself marked by a cracked marble slab, five feet long, two feet wide, and three feet high. Here the devout pilgrims stand in prayers.

Let us now descend some 16 feet below the level of the Rotunda to see the Chapel and altars dedicated to St. Helena and St. Dinas, the penitent thief. A descent of thirteen more steps brings us to the chapel of the finding of the cross. It was in this vault that the three crosses were found, and the most prized treasures of the Church today are the two highly bejeweled crosses said to contain fragments of the cross on which Christ died.

Although the Church of the Holy Sepulcher appears as a museum, its mere relation to the physical body of Christ will surely bring to the mind the wonderful life, teachings, and self-sacrificing of that essence of perfection, the Spirit of God, the Holy Christ.

Easter in Jerusalem

To see Jerusalem at its busiest, most picturesque season, you have to be there at Easter time when the Church of the Holy Sepulcher becomes the world’s most crowded spot.

Imagine now you are there. Even before the services begin, Catholic pilgrims in diverse garb are already inside, eddying to and fro about the Holy Sepulcher proper. Then the official procession enters. In the van come nearly a dozen “Cavasses”, special body guards, in elaborate costumes, pounding the stone floor at every step with their iron pointed staffs. Their medieval jackets are resplendent with gold braid.

Red “Fezes”, or “Tárbooshes”, top their heads; their manner is imposing.

A score or more of clergymen, in the most regal robes known to Catholic service, are accompanied by a large num [Page 60] ber of acolytes and censer-bearers. In a moment the church is filled by the throng, and no sooner has the Catholic service started, lo, and behold, the Greek clergymen and their crowd force themselves in, and what makes the situation harder is the fact that it is not the Easter of the Greeks, their religious calendar being a week later than the Catholic or Latin. But who could stop their irresistible push! Then the Maronites from Mount Lebanon, the Armenians from Syria, together with the Copts from Egypt make their appearances, fighting their way. You simply have to imagine the scene, because it cannot be expressed in words.

I have seen the way cattle are driven before their slaughter in the stockyards, and my heart sympathized with them because man was the driver. But here, in the Church of the Holy Sepulcher, they are all human beings, driving each other without any mercy, and in such a sacred place.

Constant clashes between rival sects sharing the rights of this church have been averted to a certain extent only by armed force during the past centuries.

Before my emigration from that land, the barriers which stood for peace between the creeds were Turkish soldiers. At present, English officers and police are in charge to control rioting worshipers. No ropes, not even chains, can stop the crushing and trampling throngs. The police have to hold hands, forming a barrier especially between the Catholics and the other sects.

As the ceremonies come to a close, the Archbishops sit calmly. The streams of human beings of all ages and types press forward, inch by inch, with palms reverently before them, which they lay before the Archbishops. The Archbishops bless them and little by little the crowd with blessed palms pushes forward toward the open door. The ordeal is over at last. [Page 61]

HOLY SATURDAY AND HOLY FIRE.

Then comes the Holy Saturday and with it the noonday service of the Holy Fire. This is even more impressing and more exciting than Easter Day on the Sunday before.

Just imagine again. This time men of all types, women of all appearances, Christians as well as Muslims, and Bedawi (Bedouin) Arabs of the desert fill the church, making a solid wall, howling and shouting with indescribable excitement. Most of them have come from long distances, especially to see the miraculous fire.

Egyptian Copts have come the day before and camp in the church. Rows of women and children, even many men roll up in quilts and sleep on the stone floors. Families bring their mats and food.

The Armenian and the Greek patriarchs enter the Holy Sepulcher proper at the same time, and the door is closed. Soon fire is kindled by the Greek patriarch's scratching a match. Blazing brands are poked out through holes on each side of the Holy Sepulcher. A candle-bearing riot surges about them. Armenians try to blow out the Greek candles, and vice versa, while the youths race to convey the sacred fire to their own people before this happens. Copts, Jacobites, Assyrians, and Abyssinians join in the fray. The fire carriers are like football players trying to evade tacklers; now fire rises all about us. With the speed of a motor they keep up blowing out the candles of each other and quickly lighting their own. Yet the blazing lights multiply. Bitterness and violence increase. The church is filled with smoke; candles and more candles are ablaze. The danger of conflagration and panic is evident. Although the church itself is fire-proof, its precious relics are surely inflammable.

Finally, a bell rings, announcing that the contest is over. Gradually the storm calms down. The winners, whose can- [Page 62] dles escape from being blown out by rivals, come to the front. They dance and sing and jump all over because of their great victory.

Then most of the holders blow their own candles out. But I have seen many pilgrims lighting oil lamps from their candles and carrying them away from Jerusalem to Russia, whereby their homes may be blessed by the Holy Fire.

Now we leave Jerusalem to visit other places in Palestine. Suppose we go to see Bethlehem, because it is only six miles south of Jerusalem.

Bethlehem

The birthplace of Jesus Christ and King David is a small village and much the same today as it was that night more than 1900 years ago when the Wise Men from the East and the Shepherds keeping flocks in the fields heard the glad tidings of great joy.

The Convent of the Nativity, a large square building resembling a fortress, was built by Empress Helena, in 327 A. D. Within this Convent is the Church of the Nativity. When we enter the vestibule of the Convent, the doorkeeper greets us and takes us to the church itself. Like the doorkeeper of the Church of the Holy Sepulcher, this fellow, too, is a Muslim Arab and holds the keys because of the jealousy and bitterness that exist among the Christian sects. The Church is built exactly in the form of a cross and is supported by 48 granite columns, 17 feet high and more than 3 feet in diameter. In order to see the Manger where Christ was born, we go through a long intricate passage which leads down to the cript below where Mary was delivered. The walls of the chamber are hung with draperies of gay colors, and a silver star with a few Latin words interpreted in English read, "Here Jesus Christ was born of the Virgin Mary". [Page 63] The chief business of the present day in Bethlehem is the manufacture of articles from wood and mother-of-pearl for sale to pilgrims and for shipment abroad. "Pearl-waste" is imported from the United States, and the work of carving is frequently done by women and girls, who receive from twelve to twenty-five cents a day.

Bethlehem

Returning to Jerusalem from here, we can travel by automobile or a quicker way by Palestine Railroad.

Al-Birch and Ramallah

A twenty minute ride by automobile north of Jerusalem are two villages, El-Bireh and Ramallah, which are about ten miles distant. Here was the spot where the twelve-year-old boy, Jesus, was missed by Mary and Joseph.

Hebron

This is one of the oldest cities in Palestine, 21 miles from Jerusalem. The Arabic name of this city is "Al-Khalil", The Friend, referring to the fact that it is the [Page 64] city of the Friend of God, Abraham, who is supposed to have pitched his tent here. King David made it his capital for seven years.

The Mosque of Hebron, built by the Crusaders in the 12th century, contains within its walls the burial place of Abraham, Sarah, Isaac, Jacob, and Leah.

IN THESE MOST HOLY PLACES YOU WERE REMEMBERED-I PRAYERS OF A PILGRIM

Bethlehem The Convent and Church of the Nativity

Jaffa in Hebrew means "beautiful". This seaport of Jerusalem is an ancient town on the Mediterranean coast, 33 miles from Jerusalem. It was from here that Jonah sailed for Tarshish.

While at Jaffa, I was impressed by three things. Its oranges are as sweet as honey and the largest size I have ever seen, its watermelons, and its rough and treacherous waters. [Page 65] Nablus (Shechem), Samaria, is about 40 miles from Jerusalem and nests in a valley between twin mountains, Ebal and Gerzin.

Here we find an almost extinct community of Samaritans, who call themselves the only true Israelites. They perform the Passover sacrifice literally, eating with shoes bound on the feet and with staves in hand as if ready to begin their wandering in the wilderness.

It is here that Biblical history introduces Abraham. Likewise here is Jacob's Well where Jesus and the Samaritan woman met. Here is the tomb of Joseph, and on the Mountain of Ebal, Joshua built the first altar of sacrifice and made the covenant with his people.

The Sea of Galilee - Lake Tiberias

Now that we have seen the southern and central sections [Page 66]

The Sea of Galilee and the City of Tiberias

of Palestine, Judea and Samaria, let us go to the northern section to see the hills and the Sea of Galilee. This lake is 626 feet below sea level, 13 miles long, 6 miles wide, and 800 feet deep. Its waters are clear, cool, and fresh. Some of the towns on its shores are Tiberias, Bethsaida, Capernaum, and Magdala. Tiberias is so notorious for fleas that the Arabs say, "The king of these insects has his court here."

On reaching the Sea of Galilee, where the deep green waters rest in a bowl encompassed by abrupt hills, strange emotions pass over us because of the charm, peace, and sanctity of that lake. It was from these hills of the lake that Jesus preached the Sermon on the Mount. And on these shores He attracted the disciples. [Page 67] Elhammi near Tiberias is Palestine's hot springs, ranging in temperature from 77 to 122 degrees, and draws the crowds of bathers and health-seekers every spring.

TIBERIAS

Hotel Tiberias By the Sea of Galilee or Lake Tiberias

The River Jordan. "Jordan" (Descending) is the principal river of Palestine, the bed of which forms a great valley stretching from north to south. It is formed by three streams, the sources of which are in Mount Hermon. It is more than 100 miles long, having passed through the Sea of Galilee, 682 feet below the Mediterranean. It falls into the north extremity of the Dead Sea. The source is 1,700 feet above the Mediterranean, making a total fall of 3,000 feet to the Dead Sea. The bed of the river varies in breadth from 30 to 50 yards.

Each year thousands of pilgrims from Russia try to carry back with them a bottle of water from the Jordan. [Page 68]

The Jordan River-Place of the Baptism

Nazareth, the home of Jesus, is about 21 miles south of the Sea of Galilee. It is a hill town perched high above the wide plains. The principal building is the Catholic Convent which contains the house of Jesus; and the Greeks, too, will show you another house which they claim was the true house of Jesus. Of course the puzzled pilgrim does not know whom to believe. But I thank my great teacher and guide, ‘Abdu’l-Bahá, who gave the advice of visiting and kissing the walls of both houses.

A black sandstone marks the site of Joseph’s carpenter shop in Nazareth. Also the table at which Jesus and His disciples ate is still preserved in the vaulted chamber inside the chapel.

Here the women still come at sunset to carry water from Mary’s Well with earthen jars and large tanks on their heads and shoulders. People who live in modern American towns can hardly believe how difficult it is for others in different lands, where perhaps there is but one tiny spring or [Page 69] well for the whole town. You see men and women lined up, waiting for their turn at the standpipe or fountain. To women folks the fountain also serves as an information bureau, because here, while they are waiting their turn, they do a little gossiping. Just as the American husband says, "I heard it at the club", the Oriental husband says, "I heard it

The Dead Sea

in the Bazaar", and the Oriental wife says, "I heard it at the public fountain".

It used to be my job to carry water during childhood to my folks. Sometimes, however, on account of impatience leading to a free-for-all fight, certain boys had to leave the fountain minus their earthen jars. And I surely know this by my own experience.

As Nazareth is four hours from Jerusalem and one hour from ‘Akká and Haifa by automobile, we now go to visit these two towns. [Page 70] Acre (Cre) is one of the most ancient towns of the Holy Land and one of the old world's greatest war centers in past history. By its formidable fortresses it sustained memorable sieges. It was captured by Crusaders who held it for 77 years; it was taken by Saláh-ed-Din (Saladin). Four years later it was recaptured Richard the Coeur de Lion after a two years' siege and at a cost of 100,000 men. Later the town was handed over to the Knights of the Order of St. John. In 1799 Napoleon Bonaparte attempted to capture it by storm, but he failed at its mighty gate even after a siege of several months. He was forced to retreat after sacrificing most of his best warriors. Even today Napoleon's solid shots are piled in the street, and when I was a little boy I had great fun in rolling and playing with these big shells like huge balls of steel. [Page 71]

TREASURES OF THE EAST

Today ‘Akká and its sister city Haifa with Mount Carmel are considered as the holy cities of the Bahá’í Movement. What is the Bahá’í Movement? It is a Universal Movement that started in Persia in this century. Its chief aim is the establishment of Universal Peace and the abandonment of wars. Some of its basic principles are as follows: The search for truth. The Oneness of mankind. The abandonment of religious, racial, and national prejudices. Conformity of religion with science and reason. To unite all religions into one religion and make it the cause of love, not hatred. Equal rights and privileges for men and women. Universal Auxiliary Language. Solution of the economic problems. To teach every child a trade or a profession. To facilitate the matter of material and spiritual education. To establish Universal [Page 72] Peace by general disarmament, that is, all nations must disarm together without exception, and establish an international court or league for arbitration and peaceful settlement of international problems.

What is the history of the Bahá’í Movement? In brief it is this: In 1844 a saintly youth, the Bab, of Shiráz, Persia, declared himself as the herald of a new era and the forerunner of the Prince of Peace. At that time all eastern religions, even the Millerites of America and the followers of Emanuel Swedenborg in Europe were awaiting the coming of a new sign from heaven a prophet from God. Many Persians believed in the Bab and remained firm in the faith at a cost of thousands of lives of their own members.

After a period of six years of torture and imprisonment, the Bab was martyred in Tabriz because of the jealousy of fanatic clergymen.

Bahá’u’lláh, who was from the Royal family of Persia, like the Bab and all the great prophets of the past, never entered a school, but arose with irresistible power and with incomparable knowledge. He was accepted by the followers of the Bab as the Promised One of all the nations and, therefore, they were called Bahá’ís.

The jealous clergymen and old Persian government tried all kinds of persecutions by casting Bahá’u’lláh into a dungeon and killing many of his followers. But all their efforts were in vain. The number of believers increased just the same. Finally the government banished Bahá’u’lláh to Baghdad where he remained as an exile for about 12 years. Then the Sultan of Turkey became alarmed because of the great public interest in the Bahá’í teachings. Therefore, Bahá’u’lláh was banished from Baghdad to Constantinople. But before leaving the city Bahá’u’lláh publicly declared himself as the true Manifestation of God. After remaining about [Page 73] five months in Constantinople, the Sultan again became alarmed because of the spreading of the Movement in his capital. Therefore, Bahá’u’lláh was banished a third time from the old capital of Turkey to Adrianople where he remained as an exile for about five years. But no matter what they did, the Bahá’í teaching could not be stopped. At last, Bahá’u’lláh was banished to ‘Akká where he remained a prisoner for about 25 years. But from this prison he sent his messages to all the kings and the rulers of the earth, spread his teachings in the far and near East, raised the banner of the Universal Religion, and established the foundation of the world's new civilization.

After the departure of Bahá’u’lláh, to the Supreme Kingdom in 1892, his beloved son ‘Abdu’l-Bahá succeeded him. He, too, had to suffer as a prisoner for a period of 50 years, until 1908 when he was then set free by the young Turks, who deposed the despotic sultan. With ‘Abdu’l-Bahá’s freedom, the movement spread very rapidly in all parts of the world. He traveled from his prison city, ‘Akká, to Egypt, Europe, and America. After planting the seeds of his wonderful teachings in the lands of the pure hearts, in various cities of the United States, Canada, and European countries, urging all the leaders of the nations to establish Universal Peace and avoid war and bloodshed, he returned to Mt. Carmel where he remained until 1921, when he departed to his supreme station.

The leader of the Bahá’í Movement today is Shoghi Effendi, the grandson of ‘Abdu’l-Bahá. Never have I seen such a youth with such wonderful wisdom and beauty as Shoghi Effendi. His home has been always with ‘Abdu’l-Bahá’s family in Haifa, Palestine.

A visitor quickly discovers that he is in the presence of a youthful branch from Persia's greatest prophets on whose [Page 74]

‘Abdu’l-Bahá

The World's Greatest Prisoner [Page 75] shoulders rests the colossal task of guiding and guarding a great movement now spreading rapidly in all countries the world over.

Shoghi Effendi

Shoghi Effendi’s linguistic ability is marvelous and striking. His English is excellent. His French is faultless. His Arabic is most eloquent. His Persian, of course, is perfect. And his writings in these four tongues are masterpieces.

As we approach ’Akká from Nazareth, the high domes and tall minarets of the mosques, the great fortresses, and the white stone ancient houses with their flat and red-tiled roofs are brought to our sight. After entering through its massive gate, we see the typical scene of an Oriental town, the nar [Page 76]

Section of the Mighty Ancient Fortress of ‘Akká at Its Gate

row winding streets, and the bazaar with its little shops, the native Arabs and caravans brushing shoulders together. We reach the barracks and the fortress in which was the "Most Great Prison" where Bahá’u’lláh and his family were made prisoners and tortured for two years. In this stone cell, with

The Most Great Prison of Bahá’u’lláh—The Barracks of ‘Akká

[Page 77]

TREASURES OF THE EAST

‘Akká The House of Bahá’u’lláh

View of the Prison of Bahá’u’lláh Inside the Barracks of ‘Akká [Page 78] out a bed, without a chair, nothing but a stone floor, stone wall, and a small barred window, Bahá’u’lláh with his family and disciples were incarcerated.

Akká Close to the House of Bahá’u’lláh

From this prison we walk a short distance and come to an ancient house near the lighthouse of the town, into which Bahá’u’lláh was transferred from the barracks prison and where he remained as an exile for seven years. [Page 79] Suppose now we wish to see other important places. We emerge from the dark streets and the gate of ‘Akká to the light of the dazzling sun and pass by the railroad station. We see nature at its best. Here is the Mediterranean Sea, and beyond is Haifa and Mount Carmel, the Hills of Galilee, the high snow clad peaks of Hermon, and the Anti-Lebanon range, and the plains carpeted with all colorful flowers. We pass by a grove of tall date palms and the "Tel-el-Fakhar" (Napoleon's Hill), past the "Bagh-i-Ferdous" (The Bahá’í Garden of Paradise), and finally we reach the "Garden of Ridván" (the Garden of Roses).

This most charming garden is like a little island because it is surrounded by a stream—a branch of the river "Na‘main" (Belous), and contains every known variety of trees and flowers. The oranges and tangerines resemble blazing torches. Large-sized lemons, majestic date palms, pomegranates, almonds, mulberry, cypress, poplar, and all choice shrubbery add to the charm and beauty of this little paradise. The [Page 80] roses and jasmines and many other flowers fill the atmosphere with fragrance and impart indescribable exhilaration to the soul.

In the center of the garden, like charming twins, stand two giant mulberry trees which have survived many centuries and still are giving abundant fruit.

Akká The Garden of Ridván (Roses)

Under these trees are encircling seats or benches where Bahá’u’lláh and ‘Abdu’l-Bahá often sat and taught many of the pilgrims. Never can I forget the beauty of the place and the taste of meals and tea and fruits that were served here in the presence of these world-teachers.

At one end of the garden is the little stone house which Bahá’u’lláh occupied whenever he went to the garden. His room at the head of the stairs on the second floor of the little building is very plain and simple-a chair and a cot, tea urn [Page 81] and a table, that is all. Near the house is a large cage that nested about a dozen peacocks.

From the garden we drive or walk north to the most sacred spot at the center of the plains of ‘Akká, "Bahji" (the Delightful Place), about three miles from the gate of the town, where the Shrine and the Palace of Bahá’u’lláh are located. From far away the place looks like the largest pearl in a necklace.

‘Akká Bahji, the Shrine and Palace of Bahá’u’lláh

Just imagine a large circle with a radius of about 12 miles. The plain of the circle, especially during the spring season, is verdant and green with patches, acres in size, covered with red, white, yellow, blue, and purple wild flowers and fragrant narcissus. Half of this circle is made by Mount Carmel, the hills of Galilee, and the chains of the Hermon and the Anti-Lebanon Mountains. The other half of this circle is made [Page 82] by the Mediterranean Sea. Add to this the quietness, the spiritual atmosphere of the place, and the treasure it contains, then you get a real glimpse of that peerless panorama.

It was in such a place that Bahá’u’lláh lived for a few years as an exile, after his 50 years of imprisonment, until he departed to the supreme world in 1892.

It was here that I had the greatest honor and privilege to see Bahá’u’lláh and sit at his feet many days and nights in this palace. Here he used to hold my hand while walking to and fro in his large room, revealing Tablets, chanting the prayers with the most charming and melodious voice, while one of the attendants took them down. Here I saw him teaching and blessing the pilgrims who came from all lands. On hot days he would take me with him to the outer alcove of the palace where it was somewhat cooler. I would stand in a corner with folded arms, my eyes fixed on his incomparable countenance, while the gentle breezes blew on his soft jet black hair which reached almost to the waist, flowing beneath the crown that covered his head and a part of his broad, full, high forehead.

From his light colored garments which were similar to those of all the ancient prophets, I had always inhaled the fragrance of the pure attar of roses. At times he would spend half an hour on the alcove, and my eyes would remain fixed on his majestic face. But whenever he glanced at me with his brown, piercing, yet most affectionate eyes, then I had to turn mine away and look down on the floor.

At my birth, Bahá’u’lláh named me "Zia" (Light), and gave me the Turkish title, "Effendi". But on my first visit to him, when he inquired about my health, I replied in Arabic, "Mabsoot" (I am happy). "How is your father?" "Mabsoot"; and "How is your mother?" "Mabsoot", was [Page 83] my reply. He laughed heartily and after that he always called me Mabsoot Effendi (The Happy One).

Connected with the palace is the Shrine of Bahá’u’llah, surrounded by a most wonderful flower garden and tall cypress trees, and a pilgrim house.

On reaching Bahji, first we stop at the pilgrim house, where the caretaker is ready to serve tea and refreshments. Then we step out and walk through the garden to the door of the Shrine.

Entering the outer door of this sacred edifice, and before climbing a few steps, everybody takes off his shoes and lays them in the vestibule. As we cross the threshold of the spacious outer room of the Shrine, Shoghi Effendi, or one of his relatives, or the caretaker would meet us with an open bottle of attar of roses or rosewater which he pours on our extended hands or handkerchiefs. This pure perfume added to the ever-present spiritual fragrance would increase the exhilaration of body and soul.

One by one we walk silently and reverently on the stone floor, covered with the most beautiful Persian rugs, and circle around an artistic, everblooming flower garden in the center, until we reach the door of the inner room—the Shrine itself.

While all now are standing, one behind the other, the first one at the front kneels down and, after kissing the jasmine-covered threshold or the velvet curtain which hangs over the open door of the Shrine, he retires toward the rear. Then each one follows in his turn and does the same and, facing the door, stands still in his position.

In all my numerous visits to this Shrine, even when filled to capacity by pilgrims, never did I hear a word spoken or even a whisper by anyone. I challenge any one gifted with imagination to enter this sacred sanctuary and remain un [Page 84] moved. Before him is the very Shrine of Bahá’u’lláh who has established the foundation of Universal Peace and the Brotherhood of Man, and whose reward from a faithless world was 50 years’ imprisonment with neck and feet in chains.

While all are submerged in meditation, under the sunlight flooding the place through the glass roof, praying for themselves, supplicating for their loved ones and this heedless world, the sweet melodious voice of Shoghi Effendi rises in chanting "The Tablet of Visitation", a prayer revealed in Arabic for that special occasion. At the close of the chant we move one by one to kiss the threshold and take a good glimpse at the Shrine, which is marked by the best of Persian rugs and many beautiful lamps.

Then we retreat toward the outer door as quietly as we entered. On the outside of the Shrine and its garden we see groves of olive and giant pine trees, also the canal that carries the water to ‘Akká, and portions of the old siphon aqueduct built by the Romans.

HAIFA AND MOUNT CARMEL

Now we go on the last leg of our journey in Palestine. "Haifa", in Hebrew, means the foot of the Mountain. Between ‘Akká and Haifa we strike a 10 mile curve—the Bay of ‘Akká, a sandy beach, along which we speed with the ocean lapping at our wheels. It is most fascinating.

A short distance after leaving the gate of ‘Akká, we have to cross the river "Námain" (Belous). We meet with the ever-present caravans of camels and donkeys, Arab shepherds leading their flocks, and fishermen with their primitive nets who would remind you of Peter and the disciples of old.

On my last visit to ‘Akká, while riding in a wagon with a group of friends on this beach, I noticed a mine that had been washed by the waves. We alighted for a few moments to give the horses a rest and to examine the big monster. A [Page 85] lady in the company tapped on it with her umbrella. I protested her action, but she was sure that it must have been empty. After a kick or two by me to hear how the metal sounded, we returned to the wagon and proceeded on our way. Later we learned that the shepherd we passed by and most of his sheep were blown up by the same mine. He too had struck it, not by umbrella or kick, but with his staff.

Before reaching Haifa we have to cross another river, "El Mukattá" (Kishon). Then before entering the gate of Haifa, we pass a grove of date palms and the railroad station. Haifa is a flourishing seaport beautifully situated at the foot of Mount Carmel on a gentle slope which overlooks the Bay of ‘Akká and the plains of Esdraelon-a green vista which stretches to the distant blue mountains of Galilee. Close to [Page 86] the eastern skirts of the town is the mouth of the Kishon river. Looking northward across the wide sweep of the splendid sand-belted bay, we see ‘Akká, a white town jutting into the sea like an immense breakwater.

Haifa and the Bay of ‘Akká from Mount Carmel

Along the hard road of the mountain slopes, through the ancient narrow streets, we enter the city of Haifa. Here we find the world's most noted Persian Colony, the German Temple Colony, and the Jewish Zionist Colony, Monasteries, and Convents. Since the World War, Haifa has become the greatest seaport of Palestine.

The name Carmel, which means the Vineyard of the Hill of God, is, indeed, the most proper title for this wonder- [Page 87]

Coming Down From Mount Carmel with ‘Abdu’l-Bahá

Haifa The Old German Colony from Mount Carmel [Page 88]

Haifa Where East and West do Meet at the Home of ‘Abdu’l-Bahá

[Page 89]

TREASURES OF THE EAST

Mount Carmel The Shrines of the Bab and ‘Abdu’l-Bahá

Mount Carmel Another View of the Shrines of the Bab and ‘Abdu’l-Bahá [Page 90] ful and beautiful mountain. Besides its natural beauty, it was on this mountain that all the great prophets lived. Christ always used to travel from Nazareth and cross this mountain. Muhammad also came here twice. Elijah had his school here where he taught his disciples, and his cave still exists.

Here was my last visit with Bahá’u’lláh in 1892, and also with ‘Abdu’l-Bahá and Shoghi Effendi in 1919-1920.

Haifa Office of Shoghi Effendi

Moreover, Mount Carmel today has a new center of attraction, namely, the two sacred Shrines of ‘Abdu’l-Bahá and the Bab are locked in its heart.

This strong stone edifice consists of nine large square rooms. The floors are covered with the most precious rugs. The front central room is the Shrine of ‘Abdu’l-Bahá, and the middle central room is that of the Bab. The rooms on either side of the Shrines are for local Bahá’ís and pilgrims who gather every Sunday afternoon to pray. All the rooms communicate in the middle through an open door, in other words, the [Page 91] central rooms, the Shrines themselves, can be seen from the other adjoining rooms. One room is for men and one for women, so arranged that both sides face and look at the

Mount Carmel-Entrance to the Shrines

Shrines. Of course American and European ladies have the freedom of praying with the men and the women.

For me to describe the spirituality and charm of these Shrines, the simple and impressive services conducted therein,