To the Rev. A. N. Somerville (Beyrout)

Bbtrout, QIU My, 1839. My Dear Alex., — I fear you will think that you are never to hear from your wandering brethren. Still you are ever with us — our companion in many a journey of which you do not know. This land keeps all our Bible friends in remembrance; for every day brings before our eyes some of the scenes of which we have read and preached together. This is only the second opportunity we have had of sending letters since our leaving Egypt, on 16th May. I hoped to have written you by the last steamer; but my weak body, this hot climate, and our great fatigues, prevented me. You will be glad to know how well I have stood all the hardships of travelling in the burning desert, and among the mountains of Syria. I have hardly had a day’s illness all the time, and indeed feel healthiest when undergoing the greatest fatigues. My heart still beats a little too loud at times for my comfort, but I have great hopes that, in a colder atmosphere, it may please God to give me complete deliverance from it; so much, at least, as that I may once more serve him in the Gospel of his Son. But O pray still more that I may be made like a weaned child — willing to do — willing also to suffer great things for his name sake.

How shall I begin to tell you of this delightsome land — Immanuel’s land — every hill and valley of which tells of the wonders God hath done? I can only say, like the Queen of Sheba, that “the half was not told me.” I have tried to deepen, as much as possible on my mind, every Scripture scene, in order that, if God spare us to come together, we may often wander together over Mount Olivet, — and down to Rachel’s Sepulchre, — and among the hills of Hebron, — and up to Bethel, and Ramah, — and looking down upon the beautiful sea of Galilee, may meditate together upon the love of Him who stilled’ its waters. I have felt it to be one of the chief privileges of my life, granted to me in time of my affliction, that I should visit this land of promise, and most that I have seen here will be graven on my memory till I die. You will have heard, before this reaches you, that Andrew Bonar and I, with Mr. Caiman, a converted Jew, were left behind by the elder brethren of the deputation, on the 7th of this month. Our father, Dr. Black, suffered very severely in coming through the Egyptian desert. He fell twice from his camel, and was thrown off a third time. From this, and the exhaustion produced by the heat, he never thoroughly recovered, so that by the time of our reaching Beyrout, he thought it his duty to return as speedily as possible to a colder climate. Dr. Keith ilccompanied him by steam to Smyrna, and we are now anxious to hear of their safety. They will proceed by the Danube, and probably by the Rhine, visiting as many synagogues as that route will bring in their way. I do trust that God, who has peculiarly favored us all our way, will not suffer this separation in any wise to affect the success of our inquiries. Dr. Keith was to write Dr. Macgill, explaining the necessity for it, and ouF intentions for the future route, which I hope he has done before this.

Within the past fortnight, Andrew, and Mr. Caiman, and I have visited all the synagogues in the north of the Holy Land. We have been safely preserved, although the country is in a most dangerous condition, — murders and robbery were on every hand of us, — still we have been kept from evil, and have had interviews with the Jews of Tyre, of Sidon, of Acre, of Tiberias, of Safiet, and of Beyrout. We have thus been enabled to meet with the Jews in every town of the Holy Land where they live, excepting Joppa, where there are only 60 Jews. Perhaps you would like to know how we carry on our inquiries. It is the most interesting work you can imagine. I will just describe to you our visit to Tiberias. We pitched our tent on the very edge of that lovely sea, where so many of the parables were delivered, and so many miracles wrought. Towards evening we proceeded towards the Jewish quarter. They seemed to live in better houses than the Arabs, and you can easily distinguish them. We first went to the Ashkenazim, or Jews from Poland and Russia. They wear broad German hats — some of thm high fur caps — and a long robe, which the Arabs call a kaftan. The Jews are at present in such terror of the Bedouin Arabs, that they have buried all their best clothes and furniture under ground, so that their garments were soiled and torn, and their faces wan and anxious. Their long beard, and moustache, and ringlets, always characterize them in this land. We found a group — some standing, some sitting — to whom we gave the usual Hebrew salutation, O’^bw. We inquired after the prosperity of Israel among them. A few questions on their part soon found out who we were. Mr. Caiman had been known to them before. They would not enter on any religious discussion. One pointed us to the Jewish reading-room — a place set apart for reading the Talmud. A rich Jew dies and leaves a sum of money for the erection of a reading-place, the procuring of Jewish Commentaries, and a salary to some six Jews who are expected, one or two at least, to be always there. We entered, and found it a pleasant room, with all its windows open. Some 200 volumes on the shelves, and three aged Israelites, with beards like snow, sitting reading, each in a low voice.

Strange people I Where, in all the world, will you find men thus devoting themselves, day and night, to their studies; and yet it has only the semblance of gaining Jcnowledge, for, alas! all they read are the fancies of men — false and mystical comments on God’s holy word, leading away from Jesus — away from peace and holiness. There is not a stranger system of self-righteousness than the Jewish system. Popery is its fellow, and both evidently have the same author. We each tried to speak to the old men; but mine was so deaf I could not make him hear — the others were soon warned that we were Christians, and turned away. We tried some younger Jews who had followed us, but all showed. the same shyness. We next made our way to the synagogue. We found about a dozen there engaged in reading — middle-aged men. These listened to us for a while, but soon grew shy also. We next went to the Sephardim, or native Jews. We entered a pleasant synagogue, the courtyard being shaded with a tree in the middle. Here we found a beavded Jew teaching all the children the Book of Lamentations. All were sitting in a circle cross-legged, apon the ground, and all at once repeating, in the peculiar song or intonation of the Spanish Jews, the Hebrew words of Jeremiah — “How doth the city sit solitary that was full of people!” Other Jews were sitting on the ground reading Hebrew Commentaries; two were stretched at full length and sleeping, at which I did not wonder, considering the dryness of their studies.

The Sephardim wear the true Jewish dress — the turban peculiar. The women wear what, I have no doubt, is the ancient dress, and it is very beautiful. The Polish and German Jews- do not like to speak the Hebrew, but rather the Judeo-German. These again can speak the Hebrew well, and love it much. We were soon surrounded, and our Hebrew Bibles produced. Andrew was seated by the teacher, to hear the schol* ars repeat and translate Lam..i., which they did very well. Mr. Caiman was engaged with another knot, and I with a third. I first began by reading the 32nd Psalm, to show the blessedness of being forgiven. All agreed that there was no true happiness without it. I then’ read Isaiah — “Israel doth not know;” and Zech. xiii. 1 — In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness.” To aho-w them that Israel did not know the way of salvation, and therefore could not be happy, I showed them also Ezek. xxxyi. 26 — “A new heart also will I give you, and a ne spirit will I put within you;” and put the question, why all the prophets agreed that Israel, at this time, would be ignorant of the way of forgiveness. This puzzled all my company; but they brought their two Rabbis, two most venerable looking men, with snowy beards. The question was stated over again. The Rabbi’s answer I did not fully understand. He admitted that Israel did not now know, and that the time was coming when Jews and Gentiles would be all enlightened; but he would not admit that Israel did not kow how to be forgiven.

You cannot tell how interesting it is to be preaching in the holy tongue in the Holy Land. We stammer a good deal, you may believe, and yet we find it easy to make them know what we mean — the difficult thing is to understand them — so that I have sometimes carried on an argument where I did not understand the answers on the other side. Who knows but God may leave a blessing behind? “She hath done what she could,” A missionary in this land should be able to speak the Hebrew; and, for the full work, Judeo* German, Judeo-Spanish, and Arabic, are indispensable. Stir up young men who love the Jews to prepare themselves for this work. I feel very much that this is the centre of the Jewish world, and that one stroke here is worth twenty in another land. The Jews are much more accessible here. Affliction has bowed down their hearts; they have no merchandise to make them worldly, and to take off their attention. Many of them, especially of the young, are seeking knowledge. Mr. Nicolayson of Jerusalem, and Mr. Pieritz, a converted Jew, are .real men of God. The latter is with us just now. He is a most singular maa, and has already been the means of converting some of the most I^frned Rabbis in Jerusalem. There are three now upon the point of making an open profession. Our great welnt will be

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The Sephardim then showed us their other synagogue and reading-room, hanging over the sea of Galilee. One of the Asbkenazim, a doctor and inquirer after Christ, invited us secretly to his house. He also visited us at our tent. A widow also brought us a present of milk. This is just a sketch, of the way in which we conduct our inquiriea* Andrew and I paid a very interesting visit to a small number of Jews, in a village three hours from Safiet, upon the great Mount Naphtali. It was tt fine wild mountain ride, and we had a kind reception. They spread the table with a kind of milk — the same that Jael gave to Sisera — fine Jewish bread and cheese, and whilst we partook of their hospitality, we repaid them by telling them the words of everlastmg life.

Safl!etis one of the most delightful spots in the Holy Land — a city set on a hill that cannot be hid. The air is cool and most delicious. The Jews belonging to Safiet are between 1500 and 2000, though scattered at

* “Pray ye, therefore, the Lord of the harvest, that he jrould send forth laboren into his harreit.” — Luke z. S.

present a good deal through fear of their enemies. We lived in a Jewish house, and visited their synagogues and themselves for several days. I cannot but think, for many reasons, that Saffet is the most desirable place for a mission to Israel in the Holy Land. It is entirely unoccupied as a field of missionary labor. It is one of the four holy cities with the Jews. The communication with Jerusalem is so intimate, that all that is done in the one place is known in the other. The number of Jews was at one time far greater than at Jerusalem. They will most probably increase again there. The climate is delightful. It is the spot prophesied where light was to arise on the people that sit in darkness and the shadow of death. This was the idea of the deputation before going there, and it is much confirmed by our visit. I fear I must not begin to describe the places in this wonderful land. Oh it is pleasant to wander by the very lake where Jesus wandered, and to look upon the very precipice at Nazareth where they wanted to throw him down! We went from Beyrout to Sidon, and then to Tyre, reading the prophecies all the way, and looking on their awful fulfil-

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ment From Tyre we crossed to Safl. We went through Asher, and understocxi, from the multitude of olive-trees, how he inras to dip his foot in oil. It is curious how distinctly you can mark the diffisrence bet-ween the tribes. We entered Naphtali, full of wild wooded and rocky hills. The evergreen oak covers the most of its mountains; the white jasmine hanging in beautiful festoons from tree to tree; and the long yellow broom — making a pleasing variety. Singular deep ravines intersect the mountains — all completely wooded — the haunt of the wolf and hyaenat whose howling at night is often very frightful, relieved all the day by the soft cooing of the turtle. These wadys open sometimes into a pleasant plain of richest soil, bearing here and there a crop of barley, falling under the Arab’s sickle. The villages and ruins are mostly on the tops of the hills. We heard of a poor Jew being shot by the Bedouins, a few hours before us. His friends were going to carry home his body.

Saffet cannot be hid, being on the very top of a lofty hill. It was destroyed by an. earthquake on the 1st Jan. 1837, in which multitudes of Jews perished. It is to this moment an awful monument of the swift destruction which God can bring upon a city. More than half of the houses are ruins — of beautiful white stone. Olives, and vines, and pomegranates grow in great luxuriance among them. The hill is so steep, that the roof of one row of houses is the pathway for the row above. There is a shattered castle on the summit. We climbed to the top, narrowly escaping some long serpents which darted out of the ruins. Oh what a view of the sea of Galilee is before ‘you — at your feet! It is about three hours’ descent to the water’s edge, and yet it looks as if you could run down in as many minutes. The lake is much larger than I had imagined — hemmed in by the mountains on every side — sleeping as calmly and softly as if it had been the sea of glass which John saw in heaven. We tried in vain to follow the course of the Jordan running through it. True, there were clear lines such as you see in the wake of a vessel, but then these did not go straight through the lake. The hills of Bashan are very high and steep — steep where they run into the water. At one point, a man pointed out to us where the tombs in the rocks are — where the poor demoniacs used to live — and near it the hills were exactly what the Scripture describes — a steep place where the swine ran down into the sea. On the north-east of the sea, Hermon rises very grand, intersected with many ravines full of snow. Turning the eye to the west side of the lake, the point nearest you is evidently the land of Gennesareth. It is the only part of the banks where there is a plain of any extent It seems to run about five miles along the west side of the lake, and two miles inward to the roots of the hills of Naphtali. I knew it at once by its rich vegetation and its verdure. It has a few trees also. Here stood Capernaum, and here, I should think, Chorazin and Bethsaida.*

[* For a continuation of this Letter we page 191.