Syria, the Land of Lebanon/Chapter 3

by Lewis Gaston Leary

CHAPTER III

THE CITY OF SATURN

"AND behold, I am now in Beirut." Thus wrote Prince Rib-addi to his royal master, Pharaoh Amenhotep, thirty-three centuries ago; and when the Tell el-Amarna Letters were sent from Syria to Egypt, about 1400 B. C, Beirut had long been one of the chief commercial cities of the eastern Mediterranean. According to a Greek tradition, it was founded in the Golden Age by the Titan Kronos, or Saturn, the father of Zeus. The tutelary deity of the seaport, however, was Poseidon (Neptune), another son of Saturn, who is represented on its coins driving his sea-horses, or standing on the prow of a ship with his trident in one hand and a dolphin in the other.

The authentic history of the city begins with the records of its conquerors. Rameses II. of Egypt and Sennacherib of Assyria commemorated their successful Syrian campaigns by inscriptions still existing on the cliffs of the Dog River, just north of Beirut. Centuries later, Alexander the Great marched his conquering army through the city, Pompey added it to the Roman

The Bay of Beirut and Mount Sunnin

Among the pine groves of the Cape of Beirut

Empire, and Augustus visited here his son-in-law, the local governor. It was in Beirut that Herod the Great appeared as the accuser of his two sons, who were thereupon convicted of conspiracy and put to death by strangling. Vespasian passed through its streets in triumphal progress on his way to assume the imperial crown, and in its immense amphitheater Titus celebrated his capture of Jerusalem by a magnificent series of shows and gladiatorial contests. During the First Crusade, Baldwin, Count of Flanders and ruler of the Latin Kingdom of Jerusalem, wrested the city from the Moslems after a long siege and put its inhabitants to the sword. Seventy years later, the greatest of all Saracen leaders, Saladin, recaptured the city from the Christians. The names of the mighty warriors who since then have fought for the possession of this old, old seaport are less familiar to Western readers; yet few cities have had for so many centuries such intimate association with the most renowned characters of history. There is a local tradition that Christ Himself visited Beirut on the occasion of His journey "into the borders of Tyre and Sidon," and during the Middle Ages there was exhibited here a miracle-working picture of Him, which was said to have been painted by Nicodemus the Pharisee.

The inner harbor, still known as Mar Jurjus or "St. George," is associated with what is perhaps the oldest of all myths. This took on varying forms during the millenniums of its progress westward from the Euphrates to the Atlantic. We find it first in the Babylonian Creation Epic, which tells of the destruction of the chaos-monster by the solar deity, Marduk. When the Greeks took over the ancient Asiatic mythology, it was Perseus, child of the sun-god, who slew the dragon at Jaffa and released the beautiful Andromeda. In the sixth century A. D., the exploit was transferred to St. George, whose victory over the sea-monster was perhaps an unconscious parable of the overthrow of heathenism by Christianity.

St. George appears to have been a real person, who suffered martyrdom about the year 300, possibly at Lydda in Palestine, where his tomb is still shown. Singularly enough, this Syrian Christian has not only been the patron saint of England since Richard Cœur de Lion came to the Holy Land on the Third Crusade, but is also a very popular hero of the Moslems.

The historic character had, of course, nothing to do with any dragon, and it was only many centuries after his death that he became identified with the hero of the ancient Semitic myth, under its Perseus form. A mighty monster, so the story runs, had long terrified the district of Beirut, and was prevented from destroying the city only by receiving the annual sacrifice of a beautiful virgin. One year the fateful lot fell upon the daughter of the governor. When the poor girl was taken to the appointed place, she knelt in prayer and besought God to send her a deliverer. Whereupon St. George appeared in shining armor and, after a tremendous battle, slew the monster, delivered the maiden, and freed the city from its long reign of terror. Whether, like his prototype Perseus, he married the rescued virgin, the story does not relate. We are told, however, that the grateful father built a church in honor of the valiant champion and also instituted a yearly feast in commemoration of his daughter's deliverance. During the Middle Ages, this was celebrated by Christians and Moslems alike. Beside the Dog River can still be seen the ruins of an ancient church and a mosque, both of which marked the supposed locality of the contest; and here also is a very old well, into which the body of the slain dragon is said to have been thrown.

The word Beirût is doubtless derived from the ancient Semitic place-name Beeroth,^[1] which means, "wells," and throughout the Arab world such a designation immediately calls up a picture of fertile prosperity. The triangular cape on whose northern shore the city is situated projects from the foot of Lebanon five miles into the Mediterranean and has an area of about sixteen square miles. This level broadening of the coastal plain appears in striking contrast to the country just north and south of it, where there is often hardly room for a bridle-path between the cliffs and the sea. Beirut itself has a population of nearly 200,000, and within sight are many scores of flourishing villages. Indeed, with the possible exception of Damascus and its environs, this is the most densely populated, intensely cultivated and prosperous district in either Syria or Palestine.

The southwest side of the cape is bordered by great piles of sand, which is said to have been brought hither by wind and tide all the way from Egypt. Perhaps it did not travel so far as that; but after every heavy rain a yellow stream runs northward through the Mediterranean close to the shore and deposits its sediment when it strikes the edge of the cape. The rapid shifting of these sand dunes under the influence of the prevailing west winds is a continual menace to the city, and the surrounding orchards would soon be overwhelmed if it were not for a series of closely-planted pine groves which, since the first trees were set out here in the seventeenth century by the Druse prince Fakhreddin, have served as a barrier against the inroads of the windswept sand.

Back of the dark line of protecting pines, millions upon millions of olive trees appear as one great mass of shimmering green. When Ibrahim Pasha, the Egyptian conqueror of Syria, looked down from Lebanon upon the country about Beirut, he exclaimed that three seas lay beneath him; the blue Mediterranean, the yellow waste of sand and the silvery surface of the olive forest which floods the fertile plain.

Near the lighthouse on the point, where perpendicular cliffs rise two hundred feet out of the Mediterranean, the storm waves have cut a number of lofty caverns. The water in most of these is so filled with fallen rocks that, except when the sea is absolutely calm, it is unsafe to take a boat into them; but the series of deep, gloomy caves is a challenge to the swimmer. Beneath the surface of the crystal water can be seen huge boulders covered with brilliant sea-anemones and sharp-spined sea-urchins. From the liquid pavement the roof arches up into the darkness like the nave of an old cathedral, or like some ruined palace of Neptune. Occasional ledges provide convenient resting-places where one can sit and watch the pigeons flying in and out, or listen to the twitter of the swallows and the chatter of the frightened bats. The caves sometimes harbor larger denizens than these. More than once, when swimming before them, I have been startled to see the dog-like head of a seal appear in the water close beside me.

Slanting up into the walls of these caverns are narrow tunnels where the softer rock has been worn away by the seeping of the surface water from above. If one cares to risk losing a little skin from the elbows and knees, it is possible to climb many yards up these steep, slippery shafts. One day, while walking along the top of the cliff, I came upon the upper end of a natural chimney whose formation appeared so unusually regular that I became curious to see what it might lead to. So I slid down twelve or fifteen feet and dropped into the ashes of a recent fire which had been built in the center of a cozy little cave high above the water. The rocky point of the cape, honeycombed with dark passages and secret hiding-places, is a favorite resort of smugglers, especially on moonless nights; and in the bazaars of the city you can buy many articles which have not been submitted to the extortions of the Turkish customhouse. While I was a resident of Beirut, the "king of the smugglers," who lived near me, killed three revenue officers who were interfering with his illicit trade. Bribery and intimidation, however, soon removed all danger of prosecution for his various crimes; and a few days later I saw him driving defiantly along the Shore Road in his elegant carriage.

Beirut has suffered so severely from earthquakes, as well as from besieging armies, that there remain no traces of very old buildings except some columns of reddish Egyptian granite. Only a few of these can now be seen above ground or lying under water at the bottom of the harbor, where doubtless they ere rolled by earthquake shocks; but from the frequency with which they appear whenever excavations are made, there must be a multitude of them scattered all over the site of the ancient city.

Among the mountains just back of the cape are the ruins of a Roman aqueduct, which supplied the city from a spring in the valley of the Beirut River, six miles away. The ravine was bridged by a series of six arches, arranged in four tiers. The lowest of these had two spans; the highest had twenty-five, and rose a hundred and sixty feet above the river-bed. On the west bank, the water was carried through a tunnel cut in the solid rock of the mountainside. This opening is now filled with fallen stones, and of the aqueduct itself there remain only a few broken arches at the eastern end; yet the massive ruin, rising high above the river amid these desolate, lonely surroundings, still suggests the wealth and enterprise of the centuries long gone by.

During the last forty years Beirut has been abundantly provided with water piped from the Dog River by an English company. So pure is this supply that since its use became common the city has not known a single outbreak of cholera or plague, though the surrounding country has often been devastated by these diseases. One memorable year we watched a fearful epidemic creep up the coast toward us, curve inland round the edge of the district supplied with Dog River water, and then sweep back again to the seashore and continue its terrible journey northward. The Dog River was in ancient times known as the Lycus or "Wolf" River. It is said to have received its present name from a marvelous statue of a dog set above the cliffs, which opened its stone mouth and barked lustily at the approach of a hostile ship. Indeed, to this very day a vivid imagination can discern the likeness of a huge mastiff in a certain boulder, now submerged in the center of the stream.

The pass up its rocky gorge has been trod by many a great army. The well-preserved bridge which now spans the stream was built by the sultan Selim four hundred years ago; but a Latin inscription on the cliff indicates that a military road was constructed here by Marcus Aurelius as early as the second century, and on the sheer rocks at the left bank of the river are cut panels whose records far antedate the days of Roman supremacy. Ashur-nasir-pal, Shalmaneser, Tiglath-pileser, Sennacherib, Esarhaddon, Rameses—such are the strange sounding names given to the forms in bas-relief which still lift above the rushing stream the scepters of their long-vanished power. The boastings of Greek and Arabic conquerors are also found along this path of ancient armies and—what seems in such surroundings a weak anti-climax—upon a panel which originally bore one of the Egyptian inscriptions now appears the record of the French expedition of 1860.

Four miles from the mouth of the Dog River, its principal tributary bursts from a cave which extends far into the heart of Lebanon. Within this are found stalactites of every shape and color, natural columns as large and almost as symmetrical as those of the Parthenon, enormous cathedral-like chambers, labyrinthine passages without number, deep icy pools, and cascades whose dull thunder reverberates through the dark depths of the mountain. With the aid of portable rafts, adventurous explorers have penetrated this wonderful cavern for nearly a mile; but at that distance there was no diminution of the volume of the stream or any other indication that they had come at all near to the source of the mysterious underground river. The light of their torches but dimly revealed the roaring torrent ceaselessly speeding out from dark, distant channels like those

"Where Alph, the sacred river, ran
Through caverns measureless to man
Down to a sunless sea."

Although the Bay of Beirut opens to the Mediterranean at an obtuse angle, it is so well protected from storms by the long cape that it provides the safest anchorage between Port Said and Smyrna. I remember only one tempest which blew so strongly that anchors could not hold and steamers had to leave the port for the open sea. The harbor is crowded with shipping of all sizes and shapes, from the little coast-wise barks and the queer, low Egyptian boats with their one triangular sail to the great transatlantic liners which bring multitudes of tourists on cruises to the Holy Land. About four thousand merchant vessels clear the port annually. Since the dawn of history, Damascus has sent its exports hither by the ancient caravan road. For the past eighteen years there has been a railway across the mountains, and its recently completed branch to Aleppo will doubtless attract more and more of the trade of northern Syria.

The exports from Beirut amount each year to over $4,000,000. About one-third of this value is made up of raw silk; other important commodities are olive oil, licorice and fruit. The character of the chief imports is determined by the fact that the mountains are almost denuded of large forest trees. Immense quantities of timber, metal girders, firewood and petroleum must therefore be brought from abroad. The dependence of Syria upon other countries for the materials used in modern construction was illustrated in the building of the American Girls' School in Beirut. The lumber came from Maine, the doors and windows from Massachusetts, the desks and chairs from New York, the clay tiles from France, the zinc roof of the cupola from England, and the glass from Austria.

The cream-colored sandstone for this and a multitude of other structures was, however, quarried near Beirut. The stone makes a fine building material,

Bridge over the Dog River built by Sultan Selim

Procession in the Serai Square of Beirut in celebration of the granting of a constitution to the Turkish Empire in 1909

as it is easily worked, attractive in appearance and very durable. But unfortunately it is at first quite porous, and newly-erected houses are dangerously damp until the rains of two or three winters have, on their way through the walls, first dissolved a certain amount of the stone and then deposited it in the interstices. So the Syrian proverb says, "When you build a house, rent it the first year to your enemy, the second year to your friend, and the third year move into it yourself."

The traveler who journeys to Beirut from the west is naturally impressed by its scenes of Oriental life; but to one who has come hither from Lebanon or Damascus or even from Jerusalem, it seems almost a European city. Here is a French gas company, an English waterworks, a German hospital and an American college; here are post and telegraph offices, a harbor filled with shipping, and the terminus of a busy railway system. Four lines of electric tram-cars furnish quick transportation through the main streets to the attractive suburbs, and many of the wealthier residents possess automobiles. A score of printing-presses are at work and daily newspapers are sold by shouting newsboys. There are a dozen good hotels; and well-equipped stores, run on European lines, are rapidly crowding out the tiny shops of the typical Oriental merchant. Gaudy billboards extol the virtues of French cosmetics, English insurance companies and American sewing machines, phonographs and shoes, or announce the subjects of the moving-picture dramas for the coming week. Carriages throng the principal thoroughfares, the better class of citizens wear European costumes, and no passenger-steamship drops anchor in the harbor without being met by the red-shirted boatmen and suave interpreters of the enterprising tourist-agencies.

To the casual visitor, Beirut seems therefore a very peaceable, matter-of-fact place. He does not experience the feeling of half-confessed uneasiness which marked his strolls through the native quarters of other Oriental cities. Yet the busy every-day life of the seaport moves upon the thin crust of a seething volcano of hate, which all too often breaks out into murderous rage.

The Moslem inhabitants are, of course, backed by all the power of the government, legal and illegal; but they are much inferior in numbers and in wealth to the Christian population. Religious jealousy is therefore never far from the boiling-point. Any insult or violence offered by an adherent of the one faith to a believer in the other is the signal for a long series of reprisals and counter-reprisals, and there is always the possibility that these may culminate in general rioting and massacre.

The morning I first landed In Beirut, the Christian watchman of the American Press was found almost literally cut in pieces. The assassin was absolutely identified by the print of his bare foot in a mass of soft mortar; but, being a Moslem, the authorities quickly released him and, without any evidence whatever, arrested a near relative of the dead man. The poor fellow had a perfect alibi, yet he was kept in prison until the family signified their willingness to have the police department refrain from any further investigation of the murder. This is a favorite method of procedure when a Moslem is guilty of a crime against a Christian.

It used to be a rare week that we heard of no assassinations, and a rarer year that knew no general rioting. One winter there was a murder each night for six weeks. Christians and Moslems being killed alternately. So regular was the succession of reprisals that a friend whom I had invited to make an evening visit with me postponed the trip on the ground that "this is the night for a Christian to be killed." Frequent rumors would reach us of impending invasions of the Christian Quarter by Moslem mobs, and more than once the portentous war-cry of Din! Din Mohammed!—"The Faith! The Faith of Mohammed!"—rang in the ears of the terrified Christians. The morning I ended my residence in Beirut it was a prominent Moslem who was assassinated at the door of his own home. A few days afterwards, murderous mobs swept through the city chanting, "Oh, how sweet; oh, how joyful to cut the Christians' throats!" The empty cartridges picked up after the slaughter were of the make imported exclusively for the use of the Turkish soldiers at the government barracks.

The undying religious hatred and frequent violence do not, however, endanger the lives of European or American residents, and probably never will do so unless some insane mob should get quite beyond the control of its leaders. Islam has learned the power of foreign warships. It should also be added that the native Protestants are hardly ever molested, save by accident, during these internecine conflicts; for the Moslems realize that this portion of the population never takes any part in religious strife. Even in the terrible summer of 1860, when all Syria was drenched with blood, only nine Protestants were killed.

During the past few months there has developed a new and unexpected phase of Beirut strife. Since the revolution of the Young Turks, a vigorous demand for political righteousness and even-handed justice has, in spite of all set-backs, been growing steadily among every race and faith of the empire. In Syria the new ideals and hopes found expression in the organization of a "Committee of Reform," which demanded such elemental rights as the appointment of an Arabic-speaking governor of Beirut and the use of the vernacular in the courts of justice. Up to the present time, the governor has always been a Turk, and Turkish judges have understood the language of bribery better than the Arabic pleas of poor men who appeared before them.

Last spring the differences between the people of Beirut and the government became so acute that the city was put under martial law by the pasha, who also issued a proclamation dissolving the local branch of the Reform Committee and forbidding further gatherings of the citizens or discussion in the public press. Every newspaper of the city protested against these despotic acts by printing an issue which was absolutely blank, save that in the center of the first page there appeared the odious proclamation. Since then the governor has been recalled and, on the surface, the city is more quiet. But the startling, unhoped-for feature of this latest contest is that—for the first time in the sanguinary history of Beirut—Moslems and Christians and Jews have for the moment put aside their ancient feuds, that they might present a united front to the aggressions of the tyrannical local government. This spirit of union, even more than the desire for political reform which gave it birth, promises a new era of peace and prosperity for the most progressive city of beautiful, blood-stained Syria.

As has been said, however, the ordinary traveler sees no evidences of strife in the streets of Beirut. The largest and most conspicuous class of people whom he meets are not assassins or revolutionists, but students. This is no new thing, for the city has long been famous as a seat of learning. From the third to the sixth centuries A. D., its law school was the greatest in the Roman Empire, excelling even that of the capital and numbering its students by the thousand. One of the three commissioners who prepared the Institutes of Justinian was Professor Dorotheus of Beirut. In the early Saracen centuries, also, the city attained much scholarly fame and sent forth many of the foremost authorities on Moslem law and doctrine.

At the present day it is the greatest educational center in the Near East. Besides the schools maintained by each of the native churches and the mosque-schools and government academies, and institutions supported—presumably for political reasons—by Italy and Russia, there are schools or colleges of the French Sisters of Charity, Sisters of the Holy Family, Ladies of Nazareth, Lazarists, Franciscans, Capuchins and Jesuits, the German Deaconesses of Kaiserswerth, the British Syrian Mission, the Church of Scotland Mission to the Jews, and the American Presbyterian Mission, not to mention a number of others which have been organized by private individuals of missionary and philanthropic spirit. The total number of students who are being educated along modern lines is over twenty thousand.

Yet in this city of schools and colleges, if the stranger tells his coachman to drive to el-Kulliyet—"the College"—he will be taken without question to an institution which is incorporated under the laws of the State of New York; and a short visit here will show why this is acknowledged to be the college of Beirut. Upon a beautifully situated campus of fifty acres, twenty imposing stone buildings house the seven departments of what is really a large, well-equipped university of eighty instructors and nearly a thousand students, with observatory and library and scientific laboratories and hospitals, as well as literary, dramatic, musical and scientific societies and its own printing-press and monthly magazine.

Many important things are being learned and done at the Syrian Protestant College; but what strikes the observant visitor as most admirable of all is the spirit of the institution, a spirit of thoroughness and manliness and loyal fraternity and encouraging optimism. More than anything else in Beirut—yes, more than anything else in western Asia—the "S. P. C," as its students and alumni call it, stands for the best gifts of Western civilization and for a new hope which, lighted first in beautiful Syria, is already beginning to shine on many a land far out of sight of heavenward-reaching Lebanon.

1. Cf. Deut. 10:6, Josh. 9:17.