Aleppo & the North!

Aleppo & the Baron

Along with two Americans (Andy from Virginia & Sam from Oregon), I headed up to Aleppo on 19 July 2007. We were somewhat flexible in our schedule, but ended up staying until Sunday night. Sam shared a car & driver with a few others (for about SY250, I think, though the driver insisted he was no trouble and refused to take payment!), while Andy & I ended up on the 11pm bus. No, leaving Damas at 11pm was not our original idea, nor was arriving at 4am – but that is just how the evening progressed. Andy and I had exams on the 18th & 19th, followed by a weeklong holiday. So we decided to head up to Aleppo & the Dead Cities.

The bus itself was okay, if not the most exciting or comfortable. But for SY125 (US$2.50 each), we could not complain. Arriving at about 4am, we walked around for a good hour before we found a cheap hotel (i.e. one not asking $100+ for the only remaining room – the suite), eventually crashing somewhere for SY400 ($8) each. The room & beds were fine, the balcony a nice perk, but the shower left much to be desired (and we had no towels!). We slept in until about 10am, and a call from Sam set up a meeting place a little while later. As we were trying to check out (and reclaim our passports, as hotels here always collect them from foreigners), the manager and his friends (?) insisted that we join them for tea. One older gentleman, very nice and knowledgeable of English (albeit slowly), ventured the question: “Why does the American government hate Arabs?” He was Palestinian, and that is how he understood the situation. I attempted to defend the USA up to a point, but I think it ultimately comes down to politics. Another fellow there was an Iraqi from Fallujah. He showed me a large scar circumferencing his midsection – from a bomb, he said, dropped from a US plane. All I could think to say was “sorry, sorry, sorry.” What a sad situation over there, whatever one’s politics. Syria has taken in the brunt of Iraqi refugees – about 1.5 million – including half of Iraq’s Christian population; as a religious minority, all sides target them.

Anyway, to move along, we met up with Sam and then went to check out the famous Baron Hotel.
The Baron (as it is called) was well known to adventurous foreigners a century ago. Amongst others, T.E. Lawrence, Teddy Roosevelt, and Agatha Christie all stayed there. Also, William Dalrymple, author of the wonderful book From the Holy Mountain, stayed at the Baron and wrote about it about 1994, during his travels through the eastern Christian world. The hotel is rather Gothic and evokes memories of days of yore, assisted by numerous vintage posters. Lawrence’s unpaid bar bill is framed and on display. The bar itself opens onto the large balcony, where numerous patrons relax after a long day (even as we walked by between 4-5am earlier that day!).

We stayed in a renovated room en suite our first night, and it was incredibly worth it after the night that we had had. It only cost $30 each (a lot for Syria, but not much anywhere else), and $15 the second night, when we stayed in an unrenovated room – which was still quite satisfactory. The manager is a little Armenian lady who has worked there for 42 years and we simply referred to as “Madame.” I think her name is Lucine, or something like that. She is very nice and speaks English well. We mentioned to her about touring some of the sites, and she told us to show up around 8pm and we would discuss with a gentleman details about hiring a car and driver.

So, following a most necessary and delightful shower, we went to lunch at the nearby Al-Andalib, where we were treated to a leisurely & sumptuous feast. Although we really could have used a nap afterwards, we headed for the National Museum – just a block or two the other side of the Baron. [On the way, we saw dark clouds and even heard thunder! We had not seen even a hint of rain since May.] Like the National Museum in Damascus, the Aleppo Museum contains a wonderfully vast collection from the plethora of historical sites and periods present in Syria. The interior of the building itself – like many other museums that I have visited here – looks as if the authorities began renovation work five years ago and then stopped. While there is perhaps little danger for the dense basalt statuary, for the finer fragments and mosaics, a climate control system would not be amiss. Most of the artifacts on display originated in various archaeological excavations from the past century and more, including that of Tell Brak, excavated by Agatha Christie’s husband, Sir Max Mallowan. Peoples and empires included are Egyptian, Assyrian, Hittite, Ugarit, and many others. Our visit was well worth the cost of SY10!

Next we meandered to the souk and the Old City. Given as it was Friday (the Moslem holy day and the beginning of the weekend), most shops were closed. Thus, we were greeted with a stark contrast two days later when the alleys were no longer ghostly silent, but rather filled with shoppers and shopkeepers peddling their wares. But at the moment, we were amongst the few wondering the streets. We made our way past the grand mosque with its 11th century (leaning) minaret, and on to the massive and famed Aleppo Citadel. We planned simply to circle around it, but about halfway picked up two students (young men) who wished to practice their English. They were pleasant enough, and we eventually stopped for a cup of tea and, interestingly, discussed international politics. Then we headed back to the hotel.

Waiting for us at the Baron was Walid, a gentleman in the employ of the hotel for 43 years. He arranged cars for travelers & tourists. He was very pleasant and knowledgeable, and understood exactly the itinerary that I suggested. For a day’s travel (8am~7pm, as it turned out) visiting seven different sites, we paid a total of $80 (I talked him down $10). Although our Lonely Planet guide discusses ways to get to various of the Dead Cities and to the Church of St Simeon, it involves a number of mini-buses, walking several kilometers, and perhaps hitching rides. And we would be unable to see them all in one day. Thus, it was well worth it and I highly recommend this route.

After our tea with Walid, we headed to dinner at cavernous, bazaar-like restaurant Bazaar al-Charq. The Armenian toshka (meat & cheese sandwiches) were quite tasty, and we had a good time. As we were up for an early and long day on Saturday, we headed back to the Baron, showered, watched a little CNN, and slept.

The Dead Cities

Arising in time for a breakfast of tea, bread, cheese, & a boiled egg, we met our driver, Mohammad, at about 8am. He is a son of Walid, a good driver, and very considerate of our interests. The journey to the first site took maybe 45 minutes or so in his four-door Opal (alas, un-air conditioned…but no surprise there). Having brought my “library” of six books (though only three on this day’s outing), I read aloud the highlights of the individual sites as we approached. To begin with, the Dead Cities refer to a group of about 700 towns (with 1200 churches) spread out to the west of Aleppo. They mostly date from the 4th-6th centuries (Byzantine epoch), and grew wealthy on the export of olive oil via the ancient metropolis of Antioch (one of the few cities to have public street lighting). The Sassanid Persian invasions of the late 6th century and, especially, the Moslem Conquest a few decades later led to the decline in their fortunes. Under the first Muslim caliphs, the Ummayeds, Damascus rapidly eclipsed Antioch in wealth and importance, thus reflecting the virtual abandonment of the so-called Dead Cities.

Although not on our itinerary, Mohammad offered to stop at the towns of Jerada & Ruweiha. The former is noted for its six-storey watchtower, while the latter is particularly vast, with buildings spread out over a large area. A late Roman tomb greets one at the first, while further back is the 6th century Church of Bissos (its benefactor). This church is noted for its twin towers attached to the nave. Alas, we did not venture into this further section, as it is inhabited by beduoin, but there were plenty of other remains for us to roam across. One Arab did approach me and I attempted to speak to him in my extremely limited (formal) Arabic, but he soon left; to be honest, I never know for sure if those who approach in such ways are just being friendly, or want baksheesh (money). My experience in much of Turkey would suggest the latter, and I have heard it is the same in Egypt and Morocco; in Syria, however, they are usually just being friendly.

Next, we stopped in the fairly large market town of Ma’arat an-Nu’aman (aka al-Ma’ara) to see the Mosaic Museum. The museum itself is located in one of the largest khans in Syria (aka Ottoman caravanserais, for traveling merchants; 16th century). The mosaics are excellent, gathered from various buildings of the Byzantine Dead Cities. Unfortunately, like all Syrian museums, one is not supposed to take photographs, but there are many wonderful mosaics featuring exotic bestiaries and scenes from Greek mythology, such as infant Hercules fighting off snakes sent by Hera to slay him.

Next on the agenda were the nearby Dead Cities of Serjilla & al-Bara, perhaps the most famous and visited. In fact, more than one account suggests picnicking, but I am certain they do not mean in the misery of July!! [In fact, springtime is supposed to be quite pleasant and feature an abundance of wildflowers.] Serjilla is a veritable picture of an early Byzantine town. Many of its structures – particularly a typical two-story tavern – stand today almost as they were left 1500 years ago. We wandered around for at least an hour, exploring the bathhouse, meeting place, tombs, and a ruined church. What is so remarkable about Serjilla is that it is not overgrown by undergrowth, but appears orderly with many of the mostly intact buildings giving the town an air of recent activity.

In contrast, al-Bara is a huge site featuring several pyramid-like tombs and one would be forgiven for thinking he is exploring a Mayan landscape, for such is the greenery (mostly olive trees) spread throughout the ruins. Considering the heat and the distance involved between the places of interest, we would likely have collapsed (or at least lost all interest) had we been on foot. Mohammad dropped us off first at a rather intact monastery, then took us by the pyramid tombs (one of which still has five decorated sarcophagi), and then up to the Arab fort of Abu Sufyan. Mohammad went after a lunch of delicious falafel, while we waited atop the castle donjon (keep). I should note that the Crusaders took both al-Bara & al-Ma’ara for a time; unfortunately, much to their disgrace, their lack of unified leadership and resources led to some particularly horrible carnage here.

Qala’at Samaan

From al-Bara, we headed north to the legendary Church of St Simeon Stylites. The combination of extreme heat & exposure, food, and riding in a car led us all to snooze for a bit along the one hour-plus drive. We stopped along a section of Roman road, still paved very nicely, although the modern Syrian road goes right over a portion of it. I should add that I have been very impressed by the high quality of Syrian roads everywhere I have traveled (as opposed to the pothole-infested roads of much of eastern Turkey). Another 30 minutes or so past the Roman road, we found ourselves at the Church and Monastery of St Simeon.

According to St Theodoret of Cyrrhus (a town north of Aleppo near the modern Turkish border), St Simeon was perhaps the most famous celebrity of his day. He was born in 390AD and reposed in 459AD; the massive church was built twenty years later in 479, under imperial patronage. At a young age, Simeon had entered the monastery of Telanissos (now Deir Samaan), at the foot of what is today his namesake. He sought a life of asceticism and penance before God, leading him to solitude on the mountain. His austerity and spiritual acuteness led to fame, however, and the more he sought to escape, the more pilgrims came to see him. Thus, he was driven to live upon a pillar, eventually arising to a height of about 63 feet, for over 40 years. The more people came, the higher he built his pillar. He dispensed advice and spiritual direction – though only to men, as women were a potential temptation to a monastic. At his death, a detachment of 600 Byzantine soldiers took his body to a church/shrine in Antioch; later, his relics were removed to Constantinople.

The church that was designed and built around his pillar was revolutionary and unique in its time. Most large churches of the time were modified Roman basilicas, but the cruciform shape that became so popular in the Middle Ages was to take shape at St Simeon. Indeed, four basilicas were built around the pillar in the shape of a cross (an equal-sided Greek cross, not Latin). Scholars maintain that the Romanesque style that took hold in Western Europe in the early Middle Ages was rooted in the architecture found at St Simeon’s. As to size, more than 10,000 souls could fit into the church – more than the likes of Notre Dame Cathedral in Paris.

One enters the complex to the south of the south-facing basilica, and the narthex that greets one’s eyes is splendid to behold. A dome originally covered the pillar, but an earthquake in the 6th century destroyed it and it was never rebuilt. The main basilica faced east, and this was the one used for services. The others were used more to house the visiting pilgrims. The huge complex continues to the north, where there is a crypt, and to the south, where there is a baptistery and a monastery. The detail and enormity of the church is yet conveyed to the beholder. Shady if windswept pines complement one’s visit with a bit of shade, and the view from outside the western basilica is truly delightful.

We stopped for a refreshment at the café at the entrance – where we met Walid again – and then met Mohammad for the return trip. En route, we stopped at Mushabbak. The church here was perhaps built to care for pilgrims en route to St Simeon’s. It is thought to be typical of Syrian churches of the 5th-6th centuries, and is one of the best preserved. As more than one scholar has commented, if a roof was added, the church would be perfectly usable by a modern congregation.

Once back into the city of Aleppo, we stopped at a popular overlook for an outstanding view of the Citadel and the Old City. The Citadel truly does dominate the city, and is wonderfully built. Mohammad then took us back to the Baron, where we showered and prepared to head back out again for dinner. This time, we headed up to the Christian area of al-Jdeida (about a 10-15min walk) to eat at the restaurant of Beit Wakil, a converted Ottoman house (and pricey hotel). The architecture and décor were lovely, and the service very good, but the prices were not very much beyond average. Along with fattoush (tomato & cucumber salad with pita chips), I had delicious cherry kebabs. There are several similar restaurants/hotels in this area, and I think they can all likely be similarly recommended. We wandered back to the hotel, stopping but to collect a refreshing pistachio ice cream cone. At the hotel, we all had a drink with Mr Walid, and then headed to bed.

On Sunday, we checked out of the hotel, had a little breakfast, checked into a cheap hotel (with the intent of staying one night), and then headed to the Armenian Church of the 40 Martyrs (who date from 4th century Armenia, and are, apparently, popular in the naming of Armenian churches worldwide). Although we were late, the liturgy was simply haunting and beautiful. We arrived as some were leaving, but there were still a good number present. They surrounded their bishop, chanting (i.e. singing) – and accompanied by an organ! I thought that highly unexpected, but not at all intrusive. Unlike at some churches, it did not dominate the chanting, but added a delightful complement. Many of the wall-sized icons were hundreds of years old and both very beautiful and incredibly detailed. One told the story of the Forty Martyrs; another of St Gregory the Illuminator (who converted the Armenian nation and developed the Armenian script); still another told the story of the journey of the soul: from repentance and confession with the help of the Angels to Glory, or else to Perdition by the snares of the demons. We also saw delightful Armenian katchkar cross everywhere, and a woman who was kind enough to speak with us showed us one that she described as a very early example: note that each corner features a trefoil. I would add that in NE Turkey are the Katchkar Mountains, named from the Armenian cross and signifying the Armenian history of the region (how long before the Turkish government changes that name, too?).

Anyway, from the church we headed to a nearby restaurant called Yasmeen House, where we dined on typical (but delectable) Arab fare. Afterwards, we headed to the highlight of the afternoon: the Citadel (SEE PHOTO at beginning). Temple remains from the 10th century BC have been unearthed, and the mound was first fortified under the Seleucids in the centuries before Christ. The remains of today, however, date to the Crusader era, under their opponent Nur-ad-Din; the Mamelukes later added to the fortifications in the 15th century. It is massive to behold and most impressive from the exterior, in particular. Once inside, we were surprised at how ruined the interior was. There were, however, yet internal passages, and one led to a delightful large chamber that was well-restored (and guarded) and featured small stained-glass windows.

By the time we were done, we were fairly exhausted. We headed back to the Syria Hotel, debating whether or not there was any compelling reason to stay another night. As we had seen everything that we really cared to (in Aleppo proper), we decided to head to the train station for Damascus. Unfortunately, the next train did not leave until midnight. So we took a taxi to the bus depot and signed up for one of a number of buses to Damascus (as evidenced by the number of people trying to herd us into their office. For SY120, our bus was rather luxurious, with excellent air con and seats that even extended horizontally into the aisle. We read some and watched the zany Egyptian comedy, understanding it as best as we could. I believe we arrived home around 10pm or so. Our trip to “Haleb” was most excellent, and I would highly recommend our itinerary to anyone so interested.

Marqab Castle

We (my language institute) visited Qal’at Marqab – or Margat Castle, as the Crusaders knew it – in early July on a daytrip out of Damascus. Like most of the Latin castles in the Levant, Marqab was built to protect the coastal route from Asia Minor to the Holy Land. It was also built just above the ancient Phoenician town of Baniyas (founded by Arwad near Tartus and mentioned in Strabo’s geography), known to the Latins as Valenie. Indeed, the castle is only a mile or two from the Mediterranean Sea, but in an extremely dominant position up on an extinct volcanic peak. Margat is one of the top three castles to visit in Syria, including Le Krak des Chevaliers and Saone (Qal’at Salah-ad-Din), and one of the largest.

It would appear that a local Arab chieften was the first to build on this site in 1062, although probably only a fort and certainly nothing at all like we see today. The Crusaders swept through on their way to Jerusalem in 1098, but Baniyas and the castle site reverted to the Arabs and then to the Byzantines before eventually falling under the authority of the Prince of Antioch in 1117. He, in turn, enfiefed Marqab to the Mansoer family, who held it until 1186, when they sold it to the Knights Hospitaller. Saladin passed through in 1188, but bypassed Marqab as he was probing for weak points in the Latin defences. Even so, the Hospitaller building program – creating what we see today – lasted from roughly 1186-1203. As T.E. Lawrence noted in his thesis “The Impact of the Crusades on European Architecture,” while the rival Knights Templar were inspired in their building campaigns by traditional Byzantine military architecture, the Knights Hospitaller employed innovative and even experimental French concepts only just being explored back in the Latin West. Thus he calls Margat “the best of the Latin fortifications of the Middle Ages in the East.”

The Hospitallers resisted several attacks in the next century, but eventually succumbed to the Mameluke Sultan Qalaun on 17 April 1285. Once again, the Latins simply did not have the manpower to resist. Thus Qalaun’s massive army utilized sappers to dig a mine and collapse the enormous south tower, precipitating the Hospitaller surrender. Qalaun rebuilt the south tower (note the white-on-black scheme, plus an Arabic inscription), and Margat was utilized as a Mameluke fortress until the 15th century.

Today, the authorities are renovating the castle, so it is in an in-between stage and one can hope that the future will be brighter. Qal’at Marqab is still most impressive from near and far, but outside of the southern battlements, the area is overgrown with undergrowth and inhabited by snakes and other varmints. Below the castle near to Baniyas is a tower associated with the castle called Burj as-Sabi. Baniyas itself is a nice enough coastal town with nice seaside cafes. The medieval ruins mentioned by 19th century travelers, however, no longer exist.

[P.S. -- I am still working on the photo issue; hopefully I will be successful at one of these Internet cafes...]

Le Krak des Chevaliers & Our Lady of Tortosa

Visited 22 June 2007

“If grace, wisdom, and beauty are given to you, pride all alone can tarnishe these qualities when added to them.”

The above quote comes from an inscription found at the Castle of the Knights, aka Qalat al-Husn, or Le Krak des Chevaliers, an hour or so east of modern Tartus. It is one of the few remaining inscriptions found in Crusader architecture of the Levant and Holy Land. Indeed, it is generally only the architecture of the Latin Kingdom of Jerusalem (and its principalities) that survives to this day. Castle ruins in various states of decay range from modern Turkey and Syria to Lebanon, Israel/Palestine, and Jordan, and, of course, Cyprus. Castles of Outremer (as it was called: “Over the Sea”) usually had one or more chapels, but the Latins also built magnificent churches and cathedrals. Two of the most notable include the Church of St Anne in Jerusalem and, relevant here, Our Lady of Tortosa in modern day Tartus.

TE Lawrence (ala ‘Lawrence of Arabia’) wrote his undergraduate thesis on Crusader castles, touring both Europe and the Levant. Of the Krak, he described it as ‘perhaps the best preserved and most wholly admirable castle in the world.’ TSR Boase, a very significant 20^th century scholar of the medieval Near East, stated: ‘As the Parthenon is to the Greek temples and Chartres to Gothic cathedrals, so is the Krak des Chevaliers to medieval castles, the supreme example, one of the great buildings of all times.’ If you have not guessed it, this was a truly exciting trip and I was delighted when I heard that our school was organizing it (thus nice bus transportation, entry fees, and breakfast for all of US$7). If you see but one castle in Syria, make sure it is the Krak!

The ancient Egyptians may have used the site of the Krak (the Jebel Kalakh) in their defensive positioning against the Hittites millennia ago. The Emir of Homs installed a Kurdish garrison in a fortress at this site in 1031AD. The Crusaders initially took the Jebel in 1099, and again in 1110. The Count of Tripoli transferred the improved castle (and its dependents) to the Knights of the Hospital of St John (“Knights Hospitaller”) in 1144, who massively expanded it in several phases, particularly after 1170. Although it could accommodate a garrison of some 4,000 troops, there were more usually only several hundred.

Note that the Latin Kingdom consisted primarily of the coastal lands in this area (and, indeed, in most of their territories of Outremer). A mountain range separated them from the (Sunni) Moslem forces of the four major cities of the interior: Damascus, Homs, Hama, and Aleppo. The Krak defended the Homs Gap, the easiest east-west route between Turkey and Palestine. Within this mountain range, many minority peoples took refuge, including Christian Maronites and various Shi’ite sects such as the Druze, Alawites (today’s Syrian rulers), and Ismailis. This latter group formed the “Assassins” of the Middle Ages. They were ruled in their heyday by Rashid al-Din Sanid, better known as “the Old Man on the Mountain.” They used hashish (hence its derivative “assassin”) to “encourage” their agents in their work, and were at various times allied to the Latins, at other times to various Moslem rulers. They were finally crushed about the same time as the Crusaders. The Ismailis, however, remain as a separate group to this day.

The Krak des Chevaliers withstood attacks by Nur ad-Din in 1163AD (the rather successful initiator of the jihad against the Crusaders) and by his successor, the Kurdish Salah ad-Din (known in the West as Saladin), in 1188. More than anything, lack of manpower was the most significant reason for the downfall of the Crusader kingdom. No matter how skilled or dedicated, it is difficult for a garrison of a few hundred to withstand an assault by an army of tens of thousands, especially when there is no hope of relief. The Mameluke Sultan Baybars (from Egypt) finally forced the Hospitaller garrison to surrender on 7 April 1271. The Mamelukes restored the castle and used it as a base for some while, but eventually Muslim villagers settled in it (though the area was and is predominantly Orthodox Christian). They were cleared out in 1934 during the French Mandate period, since which it has been an historic site. Although the Krak des Chevaliers is not the largest castle of the Crusader period, given its structural integrity and inspired architectural design, it is certainly the most impressive.

TORTOSA

The Krak des Chevaliers was built within visual range of another Crusader castle, Safita, and from this latter site to other castles and thus to the main coastal city of Tortosa (today’s Tartus). This city was founded by the Phoenicians to complement their central settlement on the island of Arwad (mentioned in Genesis 10:18), some 3-4km off the coast. While the Seleucids (heirs of Alexander the Great) and the Romans favoured Arwad as a major trading center, “Antaradus” became the dominant side after the 4^th century. Perhaps a part of the reason had to do with an already existent chapel traditionally consecrated by St Peter and dedicated to the Virgin Mary, whose icon there was attributed to St Luke. The city was Byzantine until the Moslem Conquest of the 630s, though the former retook it for thirty years in 968.

The Crusaders invested Tortosa (as they called it) first in 1099, and then, permanently, in 1101, under Raymond de Saint Gilles, Count of Toulouse. Nur ad-Din briefly occupied the town in 1152, after which King Baldwin assigned it to the Knights of the Temple Solomon of Jerusalem (aka Knights Templar). They significantly expanded its defenses, particularly after Saladin nearly took it in 1188. They continued to hold it until their evacuation on 3 August 1291 – excepting Athlit, the final Crusader presence in the Holy Land. The Templars remained at Arwad for another 12 years, but soon abandoned it for Cyprus.

Although the hinterland of Tartus – including the “Valley of the Christians” around the Krek – was and is majority Christian, Tartus was, at the time of the Crusades, predominantly Moslem. I should add that the vision and raison d’etre of the Crusaders was to return the Holy Places of Jerusalem into Christian hands (thus allowing unfettered pilgrimage) and to aide and protect their Eastern Christian brethren. Individual motives might have followed this vision or have been more complex and even less noble, but this was the vision. There is a popular misconception that knights and peasants beggared themselves for the purpose of militantly converting Moslems to Christianity, but this was not the case. Whereas the Moslems had required their Christian (and Jewish) subjects to pay a jizya tax as part of their dhimmitude (second-class citizenship as “People of the Book”), the new Latin lords subjected their Moslem subjects to a similar tax, but otherwise largely left them alone as far as religion is concerned: they needed the revenue for their massive building campaigns. At various times, the Latin Christian rulers of Outremer allied with the Shi’a Ismaili Assassins, the Emir of Damascus, and even, for a short time, created a protectorate of Fatimid Egypt! The Middle East was greatly fragmented at the time of the Crusades, and the Moslem Emirs by-and-large viewed the Latins as another contingent in the complexity of the age. It was only in the 19^th century, with the renewed interest in the Crusades by the Colonial powers and their portrayal of themselves as latter-day Crusaders, that the Moslem and Arab world gained a new appreciation for the religious dynamic of the Crusades.

To continue to my narrative, we took the ten-minute boat-ride to Arwad (no OSHA standards here!), though it is extremely crowded and there is really not much to see. We did, however, tour a stone fortress there. We were not told any details, but the feel of the place was rather Colonial Caribbean, in my unprofessional opinion. Regardless, after the Krak, it could not, I confess, overly hold my interest. What was interesting, however, was the assortment of “beach” crafts for sale. A friend commented that they rather looked like the trinkets one finds at any beach resort in the world. Indeed, we wondered if they were all made in China!

Tartus, too, has really little to offer the visitor, as far as historical sites are concerned. After the French gave the Republic of Hatay (i.e. Antioch/Antakya, Alexandretta, etc, ala Indiana Jones) to Turkey in 1938 to buy their neutrality in the Second World War (or so I understand it), Syria only had one seaport – Lattakia. Therefore, they developed Tartus extensively into a port city, including, more recently, for oil export. The most significant site to see in Tartus is the Cathedral of Our Lady of Tortosa, which is today (and has been since the French Mandate period), a museum. It was built around the Byzantine chapel from AD 1123 (rebuilt post-1200) actually outside of the main defenses of the city, and therefore built as something of a ‘fortress-church’. Like St Anne’s, it is very pretty in its simplicity, and one can see that its builders took full advantage of the latest in ecclesiastical architecture from Europe (the transition from Romanesque to Gothic). One very interesting aspect is of a column somewhat split by masonry to form a passageway, which would have led to the Byzantine chapel below. Unfortunately, photography is not allowed inside museums here. Also, posters of el presidente abounded around the perimeter, giving a new twist to my photo attempts.

Besides the Cathedral, one can see the remains of the seaward defenses, including the small postern gate from which the Crusaders finally abandoned their Levantine presence after nearly 200 years.

Ommayed Mosque & Souq Hammadiyah

When many people think of Damascus (especially Moslems and secular Westerners), the Ommayed (or Ummayad) Mosque is the first thing that comes to mind. For Moslems, it is the third most important mosque in the world, following Mecca and the Dome of the Rock in Jerusalem (al-Aqsa). It was built after the Moslem Conquest of the Levant in the 7th century. One of the pillars that frames the opening of the adjacent Souq Hamidiyya (see photo) is a remnant of the Roman Temple to Jupiter, which itself encompassed a larger area. At the time of the Conquest, the Church of John the Baptist occupied this area. The Christians were at first allowed to keep this church, but eventually the Caliph al-Walid (c. 705-715) confiscated it, offering to return a few of the smaller churches that had earlier been taken. High up on the outer wall on the southern end one can still see a Greek inscription.

It states,” Thy Kingdom, O Christ, is an everlasting Kingdom, and Thy dominion endureth throughout all generations.” [Adaptation of Psalm 145: 13 (Septuagint). Photo.]

The building truly is enormous and beautiful. In the inner courtyard, one is witness to beautiful mosaics featuring bright gold work, in particular [photo]. As the Moslem Arabs did not really have such artisans amongst themselves, they employed Byzantine and local Syrian craftsmen – hence the Byzantine style. One notices this, too, in Turkey, where every mosque seems to have been modeled on the Hagia Sophia (Church of the Holy Wisdom). It is said that the Caliph spent seven years worth of his empire’s revenues on this conversion process (from church to mosque). Inside the mosque proper is located the Shrine of the Head of John the Baptist. His relics are enclosed behind an interesting, green-tinted structure [photo].

At the southeastern corner of the mosque is what is called the "Jesus mineret" (one of four). Muslims say that Jesus (whose divinity they deny and thus maintain that He is but a man, the second greatest prophet after Mohammad) will return to this mineret when He comes to judge the world. I think it interesting that He is held as being second to mohammad yet He will be the Judge of the humanity.

One thing that struck me the most upon entering the Ommayed Mosque (and non-Moslems enter at a separate entrance) was the diversity of those present. Travelers from across the Middle East in a dozen (or more) different styles of distinctive dress are noticeable, but so are those from across the West and the Far East. I understand that the Shrine is a place of especial devotion for the Shi’a Moslems (a la Iran), and, indeed, I noticed many turbaned mullahs centered amongst their groups of pilgrims. I know not what they said, but it was not uncommon for men to be crying. For women who did not have a hijab (covering), Jedi-like robes were provided (for a price, of course) – as well for men in shorts.

As an aside about clothing, I thought I read before coming that shorts and sandals were taboo, and long-sleeved shirts were preferred. While it is true that shorts are rare, they are present, and if they come to the knees, no one seems to care much (not that I personally wear them outside of the house). Half the people wear sandals, however, and t-shirts and short-sleeved button-ups are as common as long-sleeves. Jeans are also extremely common, and men tuck in their shirts or do not. Very few men wear sports-coats or suits; at least in the summertime, it is simply much too hot. Hairstyles also run the gamut, from very short to lengthy and gelled. As for women, it is true that the hijab is very common amongst the women, but in all parts where I have traveled there are always plenty who do not. In Damascus, many like to wear the calf-length slacks or jeans, and t-shirts are just fine. In sum, Syria is generally a very tolerant place and clothing and styles within reason are just fine. On the other hand, perhaps it is simply too hot to bother!

Moving back to my main subject, just outside the Ommayed Mosque is the Tomb of Saladin, aka Salah-ad-din, the great Kurdish ruler of the Moslems and the contemporary and sometimes opponent of King Richard the Lionheart (both featured in numerous 19th century romances). Although easily the most famous of medieval Moslem rulers, his tomb is rather quaint. There are two tombs inside, one of wood (original or late Ottoman?), and the other donated by Kaiser Wilhelm in the 1880s. This same Kaiser entered Damascus dressed as an Arab – having just come from Jerusalem, where he entered as a humble knight of the Crusades (and initiated the construction of a large and lovely Lutheran church)!
As for the Hamidyya Souq, it is one of the best in the Arab world (though I hear the one in Aleppo is magnificent). It is always packed. Apparently, a few years ago it was revamped, with much of the excess removed and the souq was restored to its 19th century glory. To be sure, the entire area springing on all sides from the Ommayed Mosque area is a souq of sorts, with shops carrying nearly everything. The Hamidiyya Souq, however, is covered and seems to go on for every (at least a kilometer or more). And it is always packed full of people, bicycles, and even the occasional horse or car (though these are usually confined to the later hours). Of particular fame is a certain ice cream shop (always packed, at 9am or 9pm) that features a very doughy-type ice cream dipped in pistachios – scrumptious!