OTHER VILLAGES AND ENVIRONS
About a mile northwest of Râm Allâh on the Jânyeh road is a region which
goes by the name of eṭ-Ṭîreh, a name commonly met in Syria. There is a
question as to what it may mean. If the localities thus named were
always, as they more usually are, lofty places, the suggestion has been
made that eṭ-Ṭîreh might be derived from the root meaning _to fly_, and
so such a place might be dubbed _The Flyer_, in the sense of a _high
place_, but Prof. E. H. Palmer derives the name from a root meaning
_fort_.[201] At this eṭ-Ṭîreh there are many remains of former
buildings, the central one being the Ṣalâ‛t eṭ-Ṭîreh, the ruin of a
Christian church. A large tract of ground including it has been walled
in by the ecclesiastical owners. The oil of the olive-trees in the
enclosure is said to be used for church purposes. The remains of the old
church are very scanty compared with those at el-Bîreh, Burj Baytîn,
eṭ-Ṭayyibeh or even at Khurbet el-Moḳâṭir. Some of the remaining stones
have been reset in an attempt to restore the line of the wall, and the
result is a smaller space enclosed than originally. At present the main
enclosure is roughly fifty-two feet long by twenty-six feet wide. The
line of the apse is marked by one course of stones standing loosely
together. Plenty of tiny white cubes, remains of tessellated pavement,
are scattered around. There are bases of four columns, many blocks and
some pieces of columns.
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Northeast of the ruin is a little inclined path that leads underground,
where there is a fine old olive-press. It is of the kind generally used,
though recently some screw-presses have been introduced into Râm Allâh.
There are two sorry-looking fig-trees in the grounds, the fruit of which
is said to be free to all comers. Here and there in the country these
traditionally free fruit-trees are seen. I remember one on the valley
road to Bayt ‛Ur et-Taḥtâ. The whole property, otherwise, is _ḥarâm_,
that is, sacrosanct. The dwellers in Palestine have a very vivid sense
of that ecclesiastical or religious quality that attaches to a place
once acknowledged as devoted to religious purposes. Despite all
encroachments, persecutions of hostile governments or religions, the
mind of the people persists in returning again and again to the subject
of the sacred nature of any such spot, and this obstinate tradition
sooner or later gets that piece of property back under the care of the
church. The Râm Allâh people tell a story which illustrates how the
_powers_ assist in preserving devoted things. “One day a man was digging
in the ground when his pickaxe (_fass_) struck against the lid of a
copper vessel (ṭunjereh) containing treasure,[202] but as he began to
clear away the soil so as to come at the find, his hands became, as it
were, bound together with cords and his feet were likewise powerless.”
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Out beyond the enclosing walls of the Greek property are fine
olive-trees and many heaps of old building stone, with other evidences
of a former habitation of men. The land and olives west of the Ṣalâ‛t
eṭ-Ṭîreh are owned by a well-to-do Râm Allâh family, Dâr Abu Firmand.
The view of Râm Allâh from this place is very good, impressing one with
the fact that it is indeed situated on a rise of ground, which effect
one does not get in coming to it from the higher ground to the south and
east of the village. A vague story is told of a former prosperous
settlement of Christians at eṭ-Ṭîreh and of their massacre.
The road from Râm Allâh toward the northwest runs just under one of the
walls of the enclosure at Ṣalâ‛t eṭ-Ṭîreh, having that wall for its
left-hand boundary. After passing the walled grounds thus on the left a
little valley begins, branching off from the main path and running down
to the right. It is called the Khullet el-‛Adas and in the late winter
is well filled with varicolored anemones. On the right side of the
valley, up in the terraces, are tombs, five or six of which I have seen
and three of which I have measured. The first one is the farthest from
the path that runs down into the Khulleh, but it is not more than two
stones’-throw from the nearest corner of eṭ-Ṭîreh enclosure. About the
entrance to the tomb the rock has been scarped to a width of eight feet
two inches and to a height of five feet. There is the usual low entrance
to the tomb-chamber. In this case the doorway is about two feet high. It
is eighteen inches wide and is bordered with a cut facing five inches
wide. The inner chamber, ten feet wide and eight feet eight inches deep,
has five vaulted niches, one opposite the chamber entrance and two on
each side. Just within the chamber, at the right of the entrance, in the
corner, is a tiny niche, like those in a columbarium, probably for a
lamp. The second of these tombs is nearer the path, a little way down
the valley. Its door measurements are similar to those given for number
one, except that the width is one inch more. The inner chamber has but
three niches, each one with rounded top as before, but with a squared
facing at the entrance. The third tomb is yet nearer the path. The
facing, cut about the entrance to the chamber, is seven inches on each
side. The width of the entrance is eighteen inches. In the chamber, as
in those mentioned above, there are three vaulted niches, but they are
very high and considerably deeper than in tombs numbers one and two. The
remaining tombs mentioned are higher up the hillside and still farther
away. Numbers two and three of those described are easily seen from the
valley path.
The little village of ‛Ayn ‛Arîk, about an hour and a quarter
north-of-west of Râm Allâh, is occupied by a mixed population of Greek
Christians and Moslems. The situation is on the side of a very fertile
valley amply supplied with water. Pomegranate orchards in abundance,
gardens and a few olive, fig and lemon-trees make a running patch of
green for about a mile down the valley. Our first visit to the village
was on September 26 in 1901. We passed on the way the ruined village
called Kefr Shiyân or Kefr Shiyâl. Probably the older form is the one
with _l_, the later usage favoring the ending in _n_. This place is
mentioned by Dr. J. P. Peters in the _Journal of Biblical Literature_ as
a Byzantine ruin. Some of the ‛Ayn ‛Arîk people have sufficient
antiquarian interest to try to make out that this ruin represents
ancient Shiloh. One path to ‛Ayn ‛Arîk goes to the right of Kefr Shiyân
and keeps to the left of the venerable tree called Abu ‛Aynayn (father
of two fountains), which is perched on a hilltop. Another path to ‛Ayn
‛Arîk goes to the left of Kefr Shiyân, between that ruin and another
smaller ruin on an opposite hillside, the ruin of ‛Ayn Ṣôba. Down this
path we have seen camels, loaded with boxes of raisins from Râm Allâh,
making their way towards Jaffa via ‛Ayn ‛Arîk. The more usual route to
Jaffa, however, leaves the ‛Ayn Ṣôba ruin on the right instead of on the
left, as we do now in going on down to ‛Ayn ‛Arîk. Before reaching this
latter place we pass a spring with a reservoir to catch its overflow. It
is about fifteen minutes this side of the village, in the valley, near
the beginning of the olive-grove. The spring and place about are called
Umm el-Khuruḳ (the mother of rags). From here to the village the path
runs through olive orchards. The pomegranate orchards begin below the
village. The other springs which may be said to be at or near ‛Ayn ‛Arîk
are:
‛Ayn el-Jâmi‛ (The Spring of the Mosk), in the village;
‛Ayn Râs el-Bîr (The Spring, the Head of the Well), near the village;
‛Ayn esh-Shaykh (The Spring of the Shaykh), near the village;
‛Ayn eṭ-Ṭoreh, near the village;
‛Ayn el-‛Azâb, ten minutes away from the village;
‛Ayn el-‛Aṣfûr (The Spring of the Bird), fifteen minutes’ distance.
The people of ‛Ayn ‛Arîk are greatly favored with the natural conditions
of prosperity and ought to develop considerably. The most helpful
influence exerted in the village is that of the day-school for children
maintained as an out-station of the Râm Allâh Friends’ Mission and
taught by one of their trained native women.
From el-Bîreh to Baytîn (Bethel) the distance is about two miles. The
path leaves the carriage road a little north of the former village and
strikes off to the right through a small patch of boulders, stirrup
high, to a level stretch of ground that rises a little as one comes to
an interesting group of remains clustered about a spring, ‛Ayn
el-Kusa‛.[203] Some well-worn rock-cut steps lead up to a rock-platform
seven or eight feet above and alongside the bridle-path. The spring
starts from the hillside, a little distance away, the outlet being
artificially improved and a connection made with a system of trenches
and pan-shaped hollows cut in different places over the top of the rock
platform. Down by the path-side, under this platform, is a rock-cut
chamber or cave with two heavy supporting columns hewn from the rock.
The water system above is connected with it. All around the interior
walls and clustering at the foot of the columns are beautiful maidenhair
ferns growing out of the ooze in the bottom of the cave. A few yards
farther on is another smaller cavelike room or reservoir which was never
finished or connected with the spring and chamber above. Between these
two caves there is a connection by a sort of trough cut in the
wall-side. The intention may have been to connect the two caves as
catch-reservoirs with a lower cistern or pool. This latter is suggested
by a circular-shaped line of dressed stone in the very path. Many have
asked what it was, whether a former pool, the top of a cistern or a
shallow basin trough. The path must once have avoided it, though it now
stumbles over it. Below the path little gardens catch the drainings of
the spring.
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A few rods beyond this the bridle-path to Dayr Dîwân and Jericho
diverges to the right (east) from the main caravan road to Baytîn and
Nâblus. This main road continues to the ‛Ayn el-‛Aḳabeh (The Spring of
the Descent, or, of the Steep Place) and on up the steep path to the top
of the hill before Baytîn (Bethel). There are small gardens near the
spring and a few old tombs in the vicinity. The people of Baytîn are
Moslems. They are apt to be rude to small parties of foreigners. Though
few, about half as many as in el-Bîreh, they have a name among the
near-by villages for strength and fearlessness. In going into the
village one passes the cemetery and the large ancient pool. North of the
village is a field of large rocks that have never lacked notice since
the records of history began. Shortly beyond the big rocks, which lie in
the road to Nâblus, a branching path takes one towards eṭ-Ṭayyibeh, seen
at good advantage from this fork in the paths on a prominent hill a
little north of east. Due east from Baytîn is Burj Baytîn, five minutes
away, a picturesque ruin among some fig-trees.
From Burj Baytîn we may bear to the right to Dayr Dîwân, going through
the extensive fig-orchards of the latter or take a straighter road which
leads one by a very rocky hill Tell el-Ḥajar (right) and another (left)
that looks like a rampart of pebble with flattened top, called et-Tell
and identified by some with ancient Ai. West of Dayr Dîwân are a lot of
boulders with flat table tops that would be the delight of picnickers
desirous of a place to spread a cloth. The distinguishing thing about
the appearance of Dayr Dîwân is that the houses stand quite apart from
each other, one story high, each with its own little space about it. The
entrance to the village from the west is a little precarious for horses
because of the slippery rock surface that abounds. The people of the
place are Moslems. They are quiet folk. A while ago a Râm Allâh man
(Christian) kept a grocery shop in the village.
From Jifnâ to eṭ-Ṭayyibeh the way leads by Dûrah and through ‛Ayn
Yebrûd. Part of the route is low and hot, so that the natives have
dubbed it the Ghôr. Dûrah is a small, healthfully located Moslem
village. Its inhabitants have a good reputation for peaceful relations
with the Jifnâ Christians. The Dûrah people raise many vegetables. A
little beyond Dûrah the path goes by the sacred oak-trees, Umm Barakât.
Here one turns to the left (north),—in the distance are the brown cliffs
and cave holes of the Wâdy Khulleh; also the village of ‛Ayn Sînyâ,—then
up a steep hill path to ‛Ayn Yebrûd (a Moslem village) and past the
little mosk and more big ballûṭ (oak) trees to the Nâblus-Jerusalem
road.
From the south side of the village ‛Ayn Yebrûd, near its spring, there
is a way through the Wâdy ‛Arâḳ el-Kharûf (Valley of the Sheep Rocks)
which comes out on the Bîreh-Baytîn path just a little southwest of the
pillared cave mentioned on page 217. The end of the valley nearer ‛Ayn
Yebrûd has ancient tombs. The deepest part of the valley is bordered
with pinnacled cliffs. Where the way broadens out toward the south we
once saw a mile of dhurah (millet) under cultivation. Thence the path
leads over a little tableland to the road from el-Bîreh.
As we proceed easterly from ‛Ayn Yebrûd across the Nâblus road we go
through a very stony, sunken, basin-like piece of ground called
Wastîyeh, between the stones of which some rich soil seems to lie. The
path through here may be easily lost. There are some old cisterns along
the way. Into the big one north of the path they say that a murdered man
was once thrown, and so a fear has been cast over the neighborhood.
Beyond the Wastîyeh the road goes across the Wâdy Sha‛b el-Ḳassîs.
Thereafter one is soon at eṭ-Ṭayyibeh.
The path from Dayr Dîwân to eṭ-Ṭayyibeh takes one out through the
northeast part of the former village and then in about ten minutes to
one of the sheerest descents attempted by a Palestinian bridle-path. It
zigzags down into a deep valley, faced by Wâdy el-‛Ayn, which leads up
towards eṭ-Ṭayyibeh, and is crossed (left to right) by the long wâdy
that comes down from the north of Baytîn and extends towards the Ghôr
(Jordan and Dead Sea region). Going up or down this steep hill one
usually prefers to walk, seeing to it that one’s animal takes no
unnecessary risks, for there are many little deviations from the plainer
path which a donkey may attempt but a horse had better leave untried.
The natives sometimes help a loaded donkey going down such paths as this
by holding on to the animal’s tail and allowing it to balance itself by
the help of the caudal tug. But beware of offering such help to
Palestine mules. I believe they could kick at any angle.
Once at the bottom of this hill one goes right on up the valley facing
northward, past the little spring, crossing the brook bed again and
again to keep the path. There is one corner where one had better walk if
on a horse which is afraid of smooth rock. Sometimes this part of the
valley is called Wâd eḍ-Ḍab‛a (the valley of the hyena). Half-way up the
valley there joins it on the left (west) another valley, with a path
which is the more usual one from Râm Allâh or Baytîn to eṭ-Ṭayyibeh, and
which may be used in returning. Just at the junction of these valleys we
saw once on the hillside four gazels together. On up the valley to its
head one goes under some sheer straight cliffs. Arrived at the head of
the valley, eṭ-Ṭayyibeh is at the right.
[Illustration: VINEYARDS AND STONE WATCH TOWERS]
[Illustration: PEASANT PLOWING]
The Christian village of eṭ-Ṭayyibeh, three hours northeast of Râm
Allâh, is perhaps a little less than half the size of Râm Allâh but
exhibits similar marks of advantage over its Moslem neighbors. The
village is on the back (east) of the central ridge of Palestine and its
lands slope, in consequence, towards the warm regions of the Ghôr. This
situation also tends to place it on the frontier between the hill
villages and the Bedawîn tribes. The people are a jaunty, fine-looking
set. The men wear the Bedawîn head-dress and, in general, the population
seems to combine some characteristics and manners of both the nomads and
villagers. Robinson visited eṭ-Ṭayyibeh in 1838. The population was then
between three and four hundred souls belonging to the Greek Orthodox
Church. It has probably increased fourfold since his day and the
allegiance of part of the people is now given to the Roman Catholic
faith. The English Church Mission holds Sunday services and maintains a
day-school for boys. The Râm Allâh Friends’ Mission sustains a
day-school for girls.
After Dr. Robinson’s visit to the village he met some of the inhabitants
with their wives and children and their priest down in the Ghôr near
Jericho, where they were gathering in the wheat-harvest on shares with
the inhabitants of the low country. The Ṭayyibeh people had sown the
crop as partners of the Jericho folk. The custom then mentioned
continues to this day. Every year large numbers of the villagers of
eṭ-Ṭayyibeh go down into the Ghôr and work the fertile lands on shares
with the lowlanders. Some of them even penetrate the east-Jordan country
and make similar arrangements with the nearer Bedawîn. I have in mind
one family from eṭ-Ṭayyibeh that goes on this business as far as ‛Ammân,
Jerash and es-Salṭ.
The views from eṭ-Ṭayyibeh are extensive. The east-Jordan hills confront
one there. On the south is the little Moslem hamlet Rammûn (Rimmon) and,
far away, Frank Mountain. A sweep of olive-trees to the southeast leads
the eye on down to the Dead Sea, which shines, when the air is clear,
like silver. Often a haze disguises it. Hard desert hills, hot and bare,
fall away to the east towards the Jordan.
The tendency to perch villages on hills had full effect in the placing
of eṭ-Ṭayyibeh, for it has one of the most picturesque of the many hill
sites. It is easily seen from the roads north of Jerusalem. In times of
country feuds an enemy would have to fight the entire village at once,
so compactly are the houses coned over the hilltop and so narrow are the
streets. The finest possible watch-tower is provided by the old castle
on the summit. The village has its cisterns within itself, where the
rain-water from the roofs is caught. Of course, whenever feasible,
spring-water is brought from a distance for drinking. The winds are
sometimes very strong in this region and in summer there is very little
defense against the beating rays of the sun.
Jifnâ (Gophna), about an hour and a half north of Râm Allâh, is a
Christian village of about six hundred people. The place is full of
evidences of ancient structures, old dressed stones, columns, rosettes
and carving. The locality is fertile and orchards and vineyards are
cultivated. The vinedressers here stake up the grape-vines, contrary to
the general fashion in Palestine. There are day-school privileges
provided by the Friends for girls, and by the English Church Mission for
boys.
The path from Râm Allâh to Jifnâ, goes near the wily _Shaykh Yûsuf_ and
past the little Moslem village of Ṣurdeh (Zereda), where there is a
large sacred tree. In the hill south of Shaykh Yûsuf, within a few feet
of the path through the olive-trees, is a large ancient tomb, the
vestibule being thirteen and a half feet wide by nine and three-quarters
deep and six feet high. The door leading from the back of the vestibule
into the tomb-chamber measures five feet six inches in width and, so far
as visible, measures five feet high. It is choked with earth. The view
of the valley filled with olive-trees as it falls toward the
Mediterranean is very pleasant.
The tiny Moslem village of ‛Ayn Sînyâ, is about a mile due north from
Jifnâ. It will be well served by the new carriage road, which sweeps
around here in one of the prettiest stretches on the route. Indeed, the
section from the hills above Jifnâ to ‛Ayn Sînyâ is one of the
pleasantest which the new Jerusalem-Nâblus road provides. The village of
‛Ayn Sînyâ is practically the property of an influential native official
in Jerusalem. It is said that his influence prevailed to have the
carriage road constructed this way, north from el-Bîreh, instead of by
the more usual tourist route via Bethel and ‛Ayn Yebrûd. There is
consolation in the thought that the ancient Bethel country is left to be
reached by the ancient paths and its modernizing may be delayed a
century more, so far as roads are concerned. ‛Ayn Sînyâ is a natural
garden spot. Mulberry and walnut-trees are plentiful about it. Its
natural advantages, reenforced by the government road, may now be more
fully developed than in the past.
In the country near Jifnâ and Bîr ez-Zayt are quite a number of old
tombs. One leaves Jifnâ on the right in going to Bîr ez-Zayt. The two
places are near, and in plain sight of each other. There is a small
community of Moslems in Bîr ez-Zayt, but most of its people are
Christians. The English Church Mission is represented by a good work, a
boarding-school for girls and a church whose congregation has a native
Protestant pastor. The ruins on top of a high hill to the west of the
modern village are supposed to be those of old Bîr ez-Zayt. The
olive-trees of the village are very fine and, what is more rare, pear
trees of considerable size, in the season so loaded with blossoms as to
look like huge bouquets, are to be seen north of the place.
Two hours and a half northwest of Bîr ez-Zayt is the little village of
‛Âbûd, with four hundred Christians and three hundred Moslems. The
English Church Mission sustains work there. The road thither passes the
tiny hamlet of Umm Ṣuffah, the houses of which seem to be made with a
core of tiny stones and cement, faced with larger stones. The ruin
Khurbet Jîbya is near by. The road then passes near Neby Ṣâliḥ, where it
enters the little Wâdy Rayyâ, following which one comes to the tombs of
Tibneh within forty minutes of ‛Âbûd.
Northwest of ‛Âbûd is a place called Muḳâṭ‛a, evidently an old quarry,
the working of which had disturbed a still older cemetery of rock-cut
tombs, some of them painted. The carving in some of these is elaborate.
One tomb, with a vestibule twenty-one and three-quarters feet wide and
ten feet deep is ornamented at the top with a grape cluster suspended
between two wreaths. Another vestibule twenty-six feet two inches wide
shows gate sockets on each side. This vestibule served two
tomb-chambers, one directly in front as one enters and the other in the
right wall. The entrance to the former has been crushed open, leaving a
large irregular hole. Within are nine full-sized _kokim_ with smaller,
shallow cuttings in the tier above them which looked like embryo kokim.
The right-hand tomb-chamber has three kokim on the left side and three
opposite the entrance, one of the latter having been broken or cut
through to the daylight, probably in the process of quarrying from the
other side. This smaller tomb shows a fresco in black and red and
perhaps yellow paint. The design is in large, diamond-shaped figures,
with a rope border over it. There are many scratchings on the walls.
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Footnote 1:
Hosea 13: 3.
Footnote 2:
1 Kings 17: 7; Job 6: 15, 17.
Footnote 3:
Psalm 104: 10.
Footnote 4:
1 Kings 18: 4; 19: 9, 13; Judges 6: 2.
Footnote 5:
1 Sam. 13: 5, 6; 14: 11, 22.
Footnote 6:
Judges 13–15.
Footnote 7:
Isa. 35: 7; 41: 18; 42: 15.
Footnote 8:
_Cf._ Joshua 15: 19.
Footnote 9:
Song 4: 2; 6: 6.
Footnote 10:
John 4: 6.
Footnote 11:
_Cf._ Eccles. 2: 6.
Footnote 12:
John 9: 7.
Footnote 13:
2 Kings 20: 20.
Footnote 14:
Gen. 8: 22.
Footnote 15:
Song 2: 11.
Footnote 16:
2 Sam. 23: 4.
Footnote 17:
2 Sam. 23: 20.
Footnote 18:
Matt. 24: 20; Mark 13: 18.
Footnote 19:
_Cf._ 1 Kings 18: 43–45.
Footnote 20:
_Cf._ Prov. 26: 1.
Footnote 21:
_Cf._ Deut. 11: 14; Job 29: 23; Prov. 16: 15; Jer. 3: 3; 5: 24; Hosea
6: 3; Joel 2: 23; Zech. 10: 1; James 5: 7.
Footnote 22:
Amos 4: 7.
Footnote 23:
_Cf._ Psalm 65: 9–13.
Footnote 24:
Jer. 8: 20.
Footnote 25:
Gen. 30: 14.
Footnote 26:
Song 7: 13.
Footnote 27:
Jer. 18: 17; Ezek. 17: 10; 19: 12; Hosea 13: 15; Jonah 4: 8.
Footnote 28:
Prov. 25: 23.
Footnote 29:
Psalm 129: 6.
Footnote 30:
Isa. 32: 2.
Footnote 31:
Song 2: 12.
Footnote 32:
Song 2: 15.
Footnote 33:
Matt. 5: 14.
Footnote 34:
Isa. 5: 2.
Footnote 35:
Num. 22: 24.
Footnote 36:
Jer. 6: 16.
Footnote 37:
Psalm 107: 4–7.
Footnote 38:
Ezek. 34: 14.
Footnote 39:
Isa. 33: 12.
Footnote 40:
Jer. 4: 3; Hosea 10: 12.
Footnote 41:
_Cf._ John 15.
Footnote 42:
Isa. 5: 2.
Footnote 43:
1 Sam. 30: 6; 1 Kings 12: 18; 2 Kings 3: 25; _cf._ Matt. 23: 37; John
8: 59; 10: 31.
Footnote 44:
_Cf._ Matt. 4: 5; 27: 53.
Footnote 45:
1 Sam. 7: 5.
Footnote 46:
1 Kings 6: 23, 31–33.
Footnote 47:
Matt. 7: 19.
Footnote 48:
Isa. 28: 4.
Footnote 49:
_Cf._ Job 1: 1–3.
Footnote 50:
2 Kings 9: 17.
Footnote 51:
1 Sam. 16: 12; Song 5: 10.
Footnote 52:
Matt. 26: 73.
Footnote 53:
Deut. 14: 21; 15: 3; 23: 20; _cf._ Matt. 5: 44–46
Footnote 54:
Psalm 127: 3–5.
Footnote 55:
Gen. 24: 60.
Footnote 56:
_Cf._ Deut. 21: 1–9.
Footnote 57:
Gen. 24: 3–4; 28: 2; Num. 36: 8–11.
Footnote 58:
Gen. 29: 26.
Footnote 59:
Gen. 29: 34; 30: 20.
Footnote 60:
_Cf._ Deut. 22: 23, 24.
Footnote 61:
_Cf._ Gen. 24: 65.
Footnote 62:
Matt. 9: 15.
Footnote 63:
Isa. 61: 10; Jer. 2: 32.
Footnote 64:
Gen. 29: 22.
Footnote 65:
In the evening of the wedding-day when the bridegroom is allowed a
glimpse of his wife’s face before he goes to join his friends in the
merrymaking, he presses a gold coin on her forehead. It is his gift,
and falls into her lap.
Footnote 66:
The two songs on this page are from eṭ-Ṭayyibeh.
Footnote 67:
A fragrant herb.
Footnote 68:
From eṭ-Ṭayyibeh.
Footnote 69:
From Râm Allâh.
Footnote 70:
_Cf._ Judges 6: 11.
Footnote 71:
From Râm Allâh.
Footnote 72:
Means a woman who is a member of the tribe of Ḥadâd.
Footnote 73:
From eṭ-Ṭayyibeh.
Footnote 74:
From eṭ-Ṭayyibeh.
Footnote 75:
Gen. 15: 2.
Footnote 76:
Psalm 131: 2.
Footnote 77:
Zech. 8: 5.
Footnote 78:
_Cf._ Deut. 22: 8.
Footnote 79:
_Cf._ Ex. 20: 12.
Footnote 80:
_Cf._ Luke 1: 61; 2 Sam. 2: 12, etc.
Footnote 81:
Ruth 1: 20.
Footnote 82:
_Cf._ Ish-bosheth.
Footnote 83:
John 5: 8, 9.
Footnote 84:
_Cf._ Arabic Bible, Matt. 14: 8.
Footnote 85:
Matt. 13: 33.
Footnote 86:
Matt. 6: 30.
Footnote 87:
Gen. 25: 34.
Footnote 88:
1 Sam. 30: 12.
Footnote 89:
Judges 4: 19; 5: 25.
Footnote 90:
Matt. 4: 18.
Footnote 91:
Matt. 3: 4.
Footnote 92:
Josh. 5: 11; Ruth 2: 14.
Footnote 93:
_Cf._ 2 Kings 4: 39.
Footnote 94:
Luke 15: 16.
Footnote 95:
_Cf._ Matt. 26: 23.
Footnote 96:
Gen. 38: 18.
Footnote 97:
_Cf._ Luke 10: 40.
Footnote 98:
Matt. 24: 41.
Footnote 99:
Job 2: 11.
Footnote 100:
2 Kings 20: 7.
Footnote 101:
Matt. 8: 14.
Footnote 102:
2 Kings 4: 19.
Footnote 103:
_Cf._ 1 Sam. 21: 12–15; Matt. 8: 28. There is now a Hebrew asylum for
the treatment of the insane patients of that race in Jerusalem called
_‛Ezraih Nashim_. It is supported by the Woman’s Aid Society. See
description of it by the American consul at Jerusalem, Dr. Selah
Merrill, in _The Christian Herald_, New York, January 10, 1906.
Footnote 104:
1 Sam. 19: 24.
Footnote 105:
Job 21: 32.
Footnote 106:
_Cf._ Time: Gen. 50: 3; Num. 20: 29. Manner: Deut. 14: 1; 2 Sam. 3:
31; 12: 16; 18: 33; Eccles. 12: 5; Jer. 6: 26; 9: 17; 22: 18.
Footnote 107:
Matt. 23: 27.
Footnote 108:
Deut. 12: 2.
Footnote 109:
2 Chr. 20: 7; Isa. 41: 8; Jas. 2: 23.
Footnote 110:
_Cf._ Matt. 3: 9; John 8: 39.
Footnote 111:
2 Sam. 18: 17.
Footnote 112:
1 Sam. 1: 10, 11.
Footnote 113:
Eccles. 7: 17; Job 4: 7; _cf._ Psalm 55: 23; Psalm 91.
Footnote 114:
_Cf._ Psalm 55: 17.
Footnote 115:
_Cf._ Matt. 6: 5.
Footnote 116:
_Cf._ Deut. 34: 6.
Footnote 117:
2 Sam. 6: 14.
Footnote 118:
_Cf._ 1 Kings 18: 28.
Footnote 119:
_Cf._ Mark 5: 27; Acts 5: 15; 19: 12.
Footnote 120:
_Cf._ Deut. 4: 19.
Footnote 121:
_Cf._ John 12: 13.
Footnote 122:
John 13: 5.
Footnote 123:
2 Kings 17: 24-41; John 4: 9, 12, 20.
Footnote 124:
John 4: 6.
Footnote 125:
Josh. 4: 3–5, 20.
Footnote 126:
_Cf._ Job 1: 1–3, etc.
Footnote 127:
Josh. 21: 12.
Footnote 128:
Deut. 27: 17.
Footnote 129:
_Cf._ Jer. 4: 3; Hosea 10: 12.
Footnote 130:
_Cf._ Psalm 63: 1.
Footnote 131:
_Cf._ Isa. 28: 24, 25.
Footnote 132:
Job 1: 14.
Footnote 133:
Matt. 13: 3.
Footnote 134:
Deut. 23: 25; _cf._ Matt. 12: 1.
Footnote 135:
Gen. 24: 25.
Footnote 136:
Matt. 13: 25–30.
Footnote 137:
Psalm 126: 5, 6; Isa. 9: 3.
Footnote 138:
Ruth 2: 8, 9.
Footnote 139:
Ruth 1: 22; 2: 23; 2 Sam. 21: 9.
Footnote 140:
Mark 4: 29.
Footnote 141:
_Cf._ Micah 4: 12.
Footnote 142:
Joel 2: 24.
Footnote 143:
1 Sam. 23: 1.
Footnote 144:
_Cf._ Hosea 10: 11; _cf._ Micah 4: 13.
Footnote 145:
_Cf._ Isa. 41: 15.
Footnote 146:
Deut. 22: 10.
Footnote 147:
Deut. 25: 4.
Footnote 148:
Psalm 1: 4.
Footnote 149:
Amos 9: 9.
Footnote 150:
_Cf._ Isa. 5: 6.
Footnote 151:
Isa. 5: 2; Matt. 21: 33.
Footnote 152:
Deut. 24: 20.
Footnote 153:
_Cf._ Isa. 5: 5.
Footnote 154:
Matt. 25: 32.
Footnote 155:
Isa. 40: 11.
Footnote 156:
Psalm 23: 2.
Footnote 157:
_Cf._ 1 Sam. 17: 28.
Footnote 158:
Judges 5: 16.
Footnote 159:
1 Sam. 17: 40.
Footnote 160:
_Cf._ 1 Kings 21: 3.
Footnote 161:
Deut. 8: 8.
Footnote 162:
Gen. 23: 11, 15.
Footnote 163:
_Cf._ Job 9: 33; also Gal. 3: 19; 1 Tim. 2: 5; Heb. 8: 6; 9: 15; 12:
24.
Footnote 164:
Isa. 33: 12.
Footnote 165:
_Cf._ 2 Sam. 2: 29.
Footnote 166:
_Cf._ Matt. 13: 44.
Footnote 167:
Described in P. E. F. Quarterly, October, 1904, page 382.
Footnote 168:
_Cf._ 1 Kings 20: 32, etc.
Footnote 169:
Prov. 18: 23.
Footnote 170:
Matt. 22: 3, 4.
Footnote 171:
Judges 19: 5–8.
Footnote 172:
_Cf._ 1 Sam. 25: 35.
Footnote 173:
Matt. 23: 7.
Footnote 174:
Gen. 43: 23; Luke 24: 36.
Footnote 175:
Matt. 5: 47.
Footnote 176:
_Cf._ Ruth 2: 10.
Footnote 177:
See page 56.
Footnote 178:
See page 184.
Footnote 179:
See page 186.
Footnote 180:
Gen. 27: 5; 1 Sam. 26: 20; Prov. 12: 27.
Footnote 181:
Gen. 9: 6; Num. 35: 21; Deut. 19: 21; 2 Sam. 3: 27; _cf._ Matt. 5: 38,
39; 27: 25.
Footnote 182:
2 Kings 18: 26.
Footnote 183:
_Cf._ John 12: 36; 1 Sam. 2: 12, A. V.
Footnote 184:
“Tales told in Palestine,” Hanauer and Mitchell, Cincinnati, 1904,
Jennings & Graham.
Footnote 185:
Prov. 26: 2.
Footnote 186:
Num. 22: 6.
Footnote 187:
1 Sam. 17: 43.
Footnote 188:
Job 3: 1.
Footnote 189:
Prov. 15: 27; Isa. 5: 23; Amos 5: 12.
Footnote 190:
Neh. 5: 15.
Footnote 191:
_Cf._ Hab. 1: 13; Mark 12: 40.
Footnote 192:
Isa. 50: 2; 59: 1.
Footnote 193:
Prov. 13: 3; 21: 23.
Footnote 194:
_Cf._ Prov. 15: 17.
Footnote 195:
_Cf._ Prov. 21: 19.
Footnote 196:
_Cf._ Prov. 11: 22.
Footnote 197:
_Cf._ Prov. 25: 16.
Footnote 198:
In the Palestine Exploration Fund Quarterly for July, 1906, page 163,
Dr. E. W. G. Masterman, of Jerusalem, writes of unusual weather in May
preceding. Speaking of a severe hail-storm in Urṭâs and Bethlehem, he
quotes the local report among the peasantry which was that “each
hailstone was the size of a pigeon’s egg and had St. George’s image
pictured on it.”
Footnote 199:
Compare with the exclamation of this Christian, the Moslem attribution
of uniqueness to God in the well-known formula.
Footnote 200:
See page 115.
Footnote 201:
טירה, see preface to Arabic and English Name List in Palestine
Exploration Fund Memoirs.
Footnote 202:
Matt. 13: 44.
Footnote 203:
See page 17.