But to return to Damascus. We have now taken a brief survey of the court-yards and lower portion of the houses; and having been served with sweetmeats by the pretty young lady, we follow the matron of the house up stairs, to reach which we have to cross the yard, for there is no communication between the lower and upper story, and we must pass into the arcade for the steps. Now that we have reached the upper story, there is a room on either side of the mistaba communicating with a gallery: and these rooms are the sleeping apartments of the family in winter. In summer they serve as dressing-rooms and as a receptacle for the mattresses, etc., that are nightly spread on the top of the house for the family to sleep upon; for in summer almost every one sleeps on the terrace, from the lord and master of the house and the lowest menial down to the very cats and dogs, whose instinct causes them to seek for coolness in the more elevated parts of the house. These rooms are gaily painted, but contain little or no furniture; a divan or so, a mirror, some flower-vases, and ladies’ nic-nacs; these constitute the furniture. Mounting up to the terrace, we come upon a belvidere, surrounded on three sides by a wall lofty enough to prevent the possibility of the tallest man accidentally over-looking his neighbour’s court-yard; on the fourth side there is a wooden railing, from which we command a view of our own court-yard, catching a glimpse of some of the famed gardens of Damascus in the distance.
The bazars of the city, crowded with busy purchasers, present a bustling scene to the stranger. After Constantinople, Damascus claims precedence for the quantity and richness of the stuffs displayed for sale in its bazars from all countries in the world. Indian manufactures, spices of Arabia, coffee from Mocha, and endless European wares, are hourly bartered and sold. The scent of sandal-wood and myrrh, the attar of Mecca, the Indian’s curry ingredients, the rich drugs of the apothecary, the smoky perfumes of the scented narghili and pipe of Jabaliy tobacco; all these tend to confuse and stupify the bewildered European, who, pushing his way through the dense multitude, follows us into a native restaurant, where iced lemonade and sweetmeats are tantalisingly exposed for sale. The pleasant cold water, playing in artificial jets, turns a small tin watermill, hung with little silver bells, whose pleasant music first attracts the attention of the busy stranger. Here, seated for a moment, we enjoy the passing scene, and are vastly refreshed by the good things around us. Among these we may notice a pleasant beverage, and one very much in request: it is made by bruising a certain quantity of raisins, on which water is poured; the liquid is afterwards strained, and ice is added to render it cool. The place is crowded with a thirsty multitude, all eager to partake of this; but the swarms of flies that alight on one’s face and hands, make quiet and repose completely out of the question; so we are up again, and hurrying through the bazars towards the environs of the city. The day is too hot and the distance too great for a walk, so we hire horses and a native cicerone.
The beauty of the environs of Damascus I can only compare to some lovely landscape of fancy’s brightest imagining, in which is combined every rich and bountiful gift of Providence—flowers, fruits, waters, hills, plains, rivers; a cloudless, blue sky; a rich, brilliant sunlight; and the delicious zephyr breathing soft freshness over the scene. It may well be believed by the zealous Mussulmans of Damascus, that Mahomed, [28] as he beheld it from the western hills, declined to enter into the city, lest the luxurious richness of this earthly Paradise might induce him to forget the existence of another and an eternal one. Skilfully did the prophet make a virtue of necessity in this instance. He well knew his incapability of besieging the city. I am inclined to think that, had it been otherwise, Mahomed was far too eager after earthly enjoyments to have relinquished so fair a spot.
Our guide fails not to point out to us two branches of the Barrada, reckoned to be Abana and Pharpar, rivers which Naaman, the leper, thought better than the waters of Jordan. The lions to be seen at Damascus are numerous. Amongst these, we visit the Bab il Gharbi, where Tamerlane heaped up a pyramid of heads after taking the city by storm; then the monument called Nabiy Abel, marking, it is said, the identical spot where Cain slew his innocent brother. The name of the city is presumed by some to be derived from this event, the word damm signifying “blood”; but I must confess, I cannot see much ground for this presumption. If any truth be attached to this tradition, our first parents cannot well have wandered far from the lovely Garden of Eden when this first tragedy occurred; and Eden must have been situated to the west of Damascus, as it is said, that the angel of the Lord guarded the east end of the garden—a proof that our first parents were sent out eastward, and could only endeavour to return from that side. Some natives imagine that the Hammah and Hums of the present day are on the site of the beautiful garden of gardens. The eastern gate of the city, now walled up, is where St. Paul is supposed to have been let down in a basket; they shew us the very house from which he is said to have escaped. The Christian cemetery, containing the tomb of St. George, and the arch where St. Paul hid himself on escaping from Damascus; the wide road beyond the cemetery, still highly reverenced as the spot of the miraculous conversion; all these were familiar to me during my long stay in this fair city; and I mention them here for the benefit of strangers visiting the spot.
During the summer evenings, the friends, at whose house I was staying, gave frequent entertainments to their numerous acquaintances amongst the inhabitants of Damascus. On these occasions, the ladies of the different families honoured us with their presence, and occasionally some of the European consuls and merchants were invited. A description of one evening party will describe the whole. First, then, we will introduce the stranger into the house where the farah (feast) is to be held. Women are busily occupied washing out and sweeping the court-yard; the flowers and other plants are fresh watered; the marble fountain is decorated with coloured lanterns and festoons of flowers; carpets are spread, and divan cushions ranged against the wall; the mistaba is tastefully lighted, and a highly inflammable torch, composed of the fat wood of fir, resin, and other ingredients, is planted in each of the four corners. In the smoking apartment of the mistaba, preparations are making on a grand scale. Large bags of ready-washed and prepared timbac are hung upon nails in the wall, to filter and to be fit for immediate use when the narghilies are called into requisition. Tobacco pouches are filled. Two additional mangals of charcoal fire, and some additional coffee-pots are prepared. Decanters are filled with arraki, wine, liqueurs, orange-flower, and rose-water; and the cut-glass saucers replenished with candied preserves; whilst two maid-servants and a boy, assisted and superintended by the mistress of the house, are busy grinding coffee and decocting huge bowls of deliciously-iced lemonade. In addition to all this, a side-table is groaning under the weight of plates of sliced oranges and picked pomegranates, with numerous other fruits, and a great variety of pastry. By the time all these arrangements are completed the night sets in; the whole yard is illuminated; the members of the household and the servants are busily engaged donning their best attire, and the company of hired musicians arrive. The music striking up, is the signal for the nearest invited neighbours to make their appearance. They arrive, the men clad in long, loose silken robes; the women enveloped in their white izars; but these latter are speedily thrown aside at the invitation of the lady of the house, who assists in helping the guests to disrobe, and then confides their izars to the trusty care of the handmaiden.
Now these veils are all of the same make, and they have no initials or other distinguishing mark. Notwithstanding this, no confusion ensues on the breaking up of a party as to identification, every lady is quick to recognise her own peculiar izar from the mass of white sheets that are folded and piled one above another upon the divan in the upstairs dressing-room. Soon the whole party have arrived, and the amusements of the evening commence with vocal and instrumental music. After this, some of the gentlemen stand up and go through the graceful attitudes of the Syrian dance, then some others volunteer the sword dance, or the Bedouin dance, some of the married ladies then take courage; but it requires coaxing and threats to induce the timid damsel to display her skill. Persuasion being out of the question, some old gentleman gets up and pretends that he is going to dance instead of her, and he goes through a few steps till he comes close up