The Thistle and the Cedar of Lebanon. Habeeb Risk Allah

continually throws its sportive jets to return in showers of pearls upon the many pretty little flowers that are planted round the borders. An arcade, supported by elegant columns, runs round three sides; and the fourth side of the quadrangle is occupied by the lower apartments of the house. The corna (or cornices), are all ornamented with Arabic inscriptions, both in poetry and prose, being invariably Scripture texts. [21a] In little fistakiares, or parterres, walled in with marble slabs, a few choice orange and lemon trees are carefully cultivated; and it is difficult to say whether the sweet odour of their blossoms is not rivalled, or even surpassed, by the delicious fragrance of the roses and rich Baghdad ful (or dwarf jessamine), which so thickly cluster about their roots. Of the interior of such a mansion no one could have given a better idea than did His Excellency Mahomed Pasha, [21b] the late ambassador to the court of St. James’s, who, during his residence in London, gave several balls, having some of the apartments at the Embassy, so fitted up, as exactly to resemble the interior of a house at Damascus. These rooms were the leading topic of chit chat among the fashionables of London for many weeks afterwards.

      I must crave the reader’s permission to conduct him into one of these houses; and in so doing to introduce him to the mistaba, or alcove, in the centre, from the back of which two trellised windows overlook a spacious fruit garden. A low divan runs round its three sides, while a soft carpet covers the marble floor. The cushions, and even the divan itself, are of the richest velvet stuffs: and the numerous étagères in the mistaba are filled with costly glass-ware, crystal cups, and elegant porcelain vases. On each side is a tray, covered with a snowy napkin, the edges worked with gold and silver flowers, upon one are handsome finjans in filigree, silver coffee-cups and sugar-basins; on the other, cut-glass saucers full of delicious candied sweetmeats, of which the orange-flower, violet and rose are the most fragrant. Both trays rest on low stools, the feet of which are elegantly carved. One of the adjoining rooms is fitted up with handsome narghilies, and long pipes with amber mouth-pieces of great value. In this room there is also a small mangal, or brazier, in which a charcoal fire is perpetually burning for the double purpose of boiling the often-required coffee, and of supplying the smokers with fire for their pipes, or narghilies. Servants are constantly in attendance in this room, and the arrival of a visitor is the signal for activity amongst them. Lemonade is first offered, and then smoking materials are put in requisition; after this, the sweetmeats are handed round; and lastly, coffee is served. [22]

      In a Pasha’s house, when people call on official business, the appearance of coffee is a quiet hint to be off, or in other words, denotes a termination of that morning’s visit. The visitor sips his coffee, returns the finjan to the attendant slave, touches heart, mouth and head to the Pasha, and then bows himself out. The room opposite to this smoking apartment, is usually the dormitory of the servants; its outside appearance is handsome, and the closed door is tastefully carved and painted, but the interior is by no means inviting—heaps of mattrasses are piled up on all sides, and perchance even a small store of provisions for domestic consumption. In this respect this lumber-room is quite different to the usual appearance of things in Damascus, for the outside is the best-looking part of it. So much for the interior of the houses; now let us see how the ladies look when they are within doors, and have laid aside the izar and odious black handkerchief. We will first describe the daughter of the host; a very fair specimen of her sex in Damascus. Her eyes are beautifully dark, her eyelashes, eyebrows, and hair, of a glossy jet black, the latter tinged with henna, hangs down her back and reaches nearly to the ground in a succession of plaits, each terminating with black silk braid, knotted and interwoven with various sized golden coins, her features (excepting the eyes) are all small but compact. The nose is Grecian, the lips cherry, and slightly pouting, the chin dimpled, the form of the face oval, and the complexion clear with a rosy tint. The bust and figure are unexceptionable, the arms comely, the wrists and ankles well turned, and the feet and hands perfect models for a sculptor; yet this is one out of the many nondescript beings that we encountered out of doors covered with izar and veil. Her face and figure are well set off by the head-dress and Oriental costume. On the top of her head she wears a small red cap, which is encircled by a handsomely flowered handkerchief, and over the latter strings of pearls and pieces of small gold money are tastefully arranged in festoons. In the centre of her red cap is a diamond crescent, from which hangs a long golden cord, with a blue silk tassel, usually ornamented with pearls: her vest fits tight, and admirably displays the unlaced figure. In summer, this vest is of blue or pink satin, bordered and fringed with gold lace; in winter, cloth, edged with fur, is substituted for the satin; and over the vest is worn a short grey jacket, chastely embroidered with black silk braid. The vest is confined to the waist by a zunnar, in summer, of a silk Tripoli scarf, in winter by a costly Cashmere shawl; and from under this a long robe reaches to her ankles, and is divided into two long lappels, lined with satin, and fringed with costly trimmings. This latter robe partially conceals the shirwal, or full trowsers, which hang loosely over, and are fastened round the ankles; the tastey mixture of colors, and the graceful arrangement renders the costume a perfect study. Latterly, European shoes have been much used by the Damascene ladies, especially those gaily-flowered kid shoes, imported into Syria from Marseilles. This completes the young lady’s toilet, and her walk and action are as graceful as her figure and face are prepossessing; but beyond the naam (yes) and la (no) of conversation, you can seldom get a word from her unless you are a very intimate friend of the family, and then these young ladies are as fond of a little romping or quizzing as their more accomplished and more elegant sisters of the North. It is a mistake to imagine that the men of the Turkish empire are wholly excluded from any friendly intercourse with the women of those countries, a tale which has gained credence, and been perseveringly maintained by travellers, few of whom have ever had an opportunity of testing the truth of the report by personal experience. In fact, in my opinion, the Eastern ladies have really far more liberty than their Northern sisters, inasmuch as they are able when veiled with the izar, to go where they please. These izars being of the same form and colour, it is almost impossible to identify an individual; and a man may pass even his own wife, without recognising her. In illustration of this, I am tempted to give the following story, for the authenticity of which I can vouch. The wife of a Mahomedan merchant, of Cairo, suspecting her husband, paid him a visit in his shop, accompanied, as is usual, by a duenna, both enveloped in the folds of their izars. During the visit, while inspecting some muslin, the lady contrived to indulge the amatory merchant with a glimpse of her large dark eyes, which completely enchanted her unconscious lord. An interview was brought about, through the agency of the old woman; and the astonished husband discovered to his dismay, in the charmer, the features of his piqued and angry helpmate.

      Amongst the higher classes of Christians in particular, every freedom exists in doors; young ladies not only shew themselves, but, after serving the guest with coffee and sweetmeats, they will seat themselves on the edge of the divan, and soon manage to join in the conversation. This state of freedom exists to a greater or less degree till the young girl is betrothed; then it is not considered decorous that she should be present whenever her intended bridegroom visits the house, neither should she hear his name mentioned. Even amongst Turks, and more especially in the villages and smaller towns of Syria, the young Mahomedan sees and converses with the future object of his love, until she attains her eleventh or twelfth year, she is then excluded from the society of men; but womanhood has already begun to develop itself in the person of the girl of ten or eleven years old in these climates where they are oftentimes wives and mothers at thirteen. Hence love exists between the young couple before the destined bridegroom urges his mother to make the requisite proposals of marriage. He loses sight of his lady-love as soon as she enters upon womanhood, though he may, by means of a third party, catch an occasional glimpse of her features as she passes to and fro, strictly guarded by matrons and old duennas; but not a single word or one bewitching kiss can the despairing lover hope for until she is brought home to his house, his lawful consort and partner for life; then, and not till then, commences the great seclusion of the ladies of the Turkish hareem. Even in country places and villages, though the newly-married bride may be strictly guarded for a year or two, this feeling eventually wears off, and the women mix in the every-day occupations of the field or in the garden, unveiled and undistinguishable from their Christian neighbours. Of late years especially much progress has been made in this branch of civilisation, arising from