FFA Walks Lebanon - The Book

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The Book

A PROJECT BY FFA PRIVATE BANK GROUP

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The Book A PROJECT BY FFA PRIVATE BANK GROUP

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FFA Walks Lebanon We are 120 people from different backgrounds, and together we are the FFA team. FFA Walks Lebanon grew from our desire to get to know one another through our roots. This unique project saw us walking the country in stages, exploring its diversity, and uncovering its hidden treasures. Along the way, we visited our home villages, learning more about one another, about the richness of life beyond Beirut, and reconnecting with our heritage, culture, and nature. Our journey was more than simply a series of trips: it was a dynamic experience which we were, and continue to be, proud to share with one another, with Lebanon, its expatriates abroad, and the world.

FFA WALKS LEBANON

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s.a.l.

FFA Private Bank Group comprises FFA Private Bank, FFA Dubai and FFA Real Estate and is a deeply rooted Lebanese entity with a global clientele. The Group values employee diversity and provides a working environment that promotes mutual respect and acceptance of cultural and religious differences. By positively reinforcing diversity, and through fostering a collaborative approach, the Group’s employees gain strength and boost their productivity, thus benefiting their relationships with one another and with clients while allowing their own careers to flourish.

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FOREWORD

Over the years since its founding, FFA Private Bank Group has grown in many ways.

From the outset, the concept of FFA Walks Lebanon was open to being shaped

At the heart of this growth, and powering it, is our team of more than 100 individuals.

by suggestions and contributions. The FFA Private Bank Group team – comprising

We have always been proud of the diversity of our people, and believe that our

members of both FFA Private Bank and FFA Real Estate – is known for its dedication,

differences make us stronger. So much of our working life is spent in the capital

stamina and love of a challenge. Early on, it was decided to not only to walk to

Beirut, focused on our prime objective of excelling at the value that we offer to

destinations but to include more physical activities, such as biking, abseiling

clients. FFA Walks Lebanon began as a very simple idea: what if we went beyond

and skiing. All of the journeys took place at weekends and over a span of months

the office to explore Lebanon’s own diversity? We saw this as a golden opportunity

from spring through to end of summer, a timeline that saw weather conditions

to learn more about our country through visiting the home towns and villages of our

ranging from snow to sunshine. The team discovered along the way a wealth

employees. We believed that it would be an enriching experience for all, which would

of landscapes, historical facts, culinary traditions and local people, all of which

serve to deepen our bonds with one another and with our homeland. From here, we

strengthened their love for Lebanon, and for life itself. It is my sincere wish that

realized that our journey would be one worth sharing, not only with one another, but

through this book you also make new discoveries that enrich your perspective on

with Lebanon and the world. This is how the book you are now holding came to be.

the country that we call home.

Jean Riachi Chairman and CEO of FFA Private Bank

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CONTENTS

1

STAGE

STAGE

Sannine La Grande Coulée

‘Ain Zhalta p. 8

STAGE

6

7

2

STAGE

p. 22

STAGE

8

STAGE

3

STAGE

4

Beirut

‘Akkar

p. 32

p. 50

9

STAGE

10

Jezzine / Niha

Wadi al-Taym

Batroun

Ma’asser el-Shouf

p. 98

p. 112

p. 126

p. 142

FFA WALKS LEBANON

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STAGE

5

STAGE

6

‘Akkar 4

Batroun 9

6 Qadisha Valley 5 Highlands of Batroun

STAGE

Highlands of Batroun

The Qadisha Valley

p. 66

p. 80

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Beirut 3

Deir el-Qamar 11

2 Sanine La Grande Coulée

1 ‘Ain Zhalta 10 Ma’asser el-Shouf

Jezzine & 7 Niha

8 Wadi al-Taym

Deir el-Qamar p. 152

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Stage 1

‘AIN ZHALTA

1 ‘ A I N Z H A LTA

1 ‘Ain Zhalta

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L

ocated east of Beirut at 1200 meters altitude, ‘Ain Zhalta is perched beneath the country’s largest cedar grove in the Shouf mountains. This town owes its fame to the water springs that abound in its vicinity, and which gave life to its status as a resort destination whose population increases in the summer months. The climate and terrain have blessed ‘Ain Zhalta with a natural environment in which fruit crops and trees thrive. Today, it is also famed for being one of four entrances to the Al-Shouf Cedar Nature Reserve, Lebanon’s largest nature reserve, home not only to the largest cedar forest but also a wealth of oak, pine and juniper trees, as well as a stunning diversity of wildlife, flora and fauna.

Trees, in particular, have always played an important role in ‘Ain Zhalta’s history.

In antiquity the village was largely linked to the Phoenician timber trade, especially that of cedar and juniper. Ancient records show that by about 2800 B.C. cedar timber from Mount Lebanon was being traded for metals and ivory from Egypt.

In the Middle Ages, the Mamelukes exploited the forests of ‘Ain Zhalta, in particular junipers and a type of fir to manufacture arrows and military equipment.

According to the laws of that period, the inhabitants of the region were obliged to host the military and provide housing and food to them whenever they decided to cut down branches. The burden of hosting the soldiers would appear to have been unbearable, and the local population had almost completely cut down the forests before the soldiers arrived.

Under Ottoman rule, Maronite farmers settled alongside the existing Druze community in ‘Ain Zhalta, and eventually outnumbered them by the 18th century. In this same period several Melkite families from Syria found refuge here, too. The village also had a small Jewish community, and a popular myth relates that the Jews of ‘Ain Zhalta and Barouk replanted the cedars of Barouk to use them in the construction of the Third Temple in Jerusalem.

In more recent history the village’s natural assets gave rise to its status as a popular touristic destination, particularly after 1943. The outbreak of Civil War in 1975 brought a temporary halt to leisure visitors, but since its end in 1990 ‘Ain Zhalta has regained its allure, this time for ecotourism, with the Al-Shouf Cedar Nature Reserve constituting a prime draw. The reserve received its official designation from the Lebanese government in July 1996, followed by a UNESCO declaration in July 2005 giving it “Biosphere Reserve” status. Spread over an area of approximately 50,000 hectares, this reserve represents five percent of Lebanon’s total area.

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Stage 1

‘AIN ZHALTA

An aerial view over the Al-Shouf Cedar Nature Reserve.

TREES, IN PARTICULAR, HAVE ALWAYS PLAYED AN IMPORTANT ROLE IN ‘AIN ZHALTA’S HISTORY.

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On a February day, with snow still lingering in the surroundings, the FFA Walks

helps them to proliferate on the western slopes of the Mount Lebanon range. The

Lebanon team set out from ‘Ain Zhalta to explore the reserve. Protecting this

greater the moisture level, the taller the tree, meaning that a tree’s height does

biosphere is, of course, of prime importance. Before any steps could be taken,

not indicate its age. Among the trees here, though, are many ancient examples,

there were rules to be learned. As the guides explained, it is important to stay on

with some estimated to be 2,000 years old.

the designated pathways and never stray off track; fallen tree branches should

As the hike went on, the way became steep and narrow, and often slippery with

not be trod on, flowers should not be picked, nothing should be removed from

ice, but it was also filled with anticipation as to what sightings may occur. This

the reserve, and no smoking is allowed. Such instructions are summed up best by

is one of the last remaining areas in Lebanon where large mammals can still be

the ethos “Take only memories, leave only footprints”. The guides were equally

found, including wolves, wild boars and the striped hyena. Less than a hundred

keen to point out how hikers should hold one another to ensure safety when the

years ago the Anatolian leopard is said to have wandered through this terrain,

terrain becomes rockier, steeper or icier.

but is now among those animals that have been relegated to extinct in the coun-

Such a hike is not simply about admiring the view; it is a learning experience re-

try. Others, such as the ibex and mountain gazelle, are currently being studied

lated to everything that lives and breathes within the environment. The Al-Shouf

with a view to reintroducing them. The presence of the caracal lynx was recently

Cedar Nature Reserve is most famous for its large and self-propagating stands of

detected, although this animal is notoriously secretive, preferring to move at

Lebanese cedar (cedrus libani), and represents the natural southern limit of this

night and remain hidden; cameras have been placed in the reserve to try and

tree. In total it hosts about 620 hectares of cedar forests that are largely confined

capture it on film. Its name originates from an amalgamation of two Turkish

to the steeper and less accessible areas. The guides explained that the Lebanese

words – kara for black and kulak for ear – a reference to its distinctive black tufted

cedar is one of the few types of trees whose cones grow upwards, giving rise

ears. The caracal’s weight can reach 20 kilograms, and it is capable of leaping

to its status as a symbol of immortality. Nowadays the cedar forests, protected

three meters in the air, from where it might pounce on a bird in mid-flight. In the

from overgrazing and human interference, are showing clear signs of natural

reserve it is certainly spoiled for choice; this terrain is a prime spot for birds, with

regeneration. These trees thrive in environments that offer moisture, a fact that

over 275 species recorded.

The higher the altitude, the greater the snow: this was a thought that did not deter the FFA Walks Lebanon team from heading for the highest point of the

BEHIND THE NAME

‘AIN ZHALTA is an Aramaic toponym that can have two meanings: the spring that moves or spring of the landslide.

The town has a connection to a legend through the presence of Nabaa al-Safa (pure spring in Arabic), the main source of the Damour river. The river’s name originates from Damoros or Tamyras, a Phoenician god of cycles, life and immortality, who was worshipped in the highlands of the Shouf. According

THE GUIDES EXPLAINED THAT THE LEBANESE CEDAR IS ONE OF THE FEW TYPES OF TREES WHOSE CONES GROW UPWARDS.

reserve. As the minutes turned into hours, bottled water began to run out, and the walkers quenched their thirst with ice scooped up and saved along the way.

There were tears, pain, tiredness, and exhaustion, but nothing could diminish the sensation of reaching the top, where the silence and the view overwhelmed with their offering of a sense of peaceful connection to the land.

The Cedars of Lebanon

to Phoenician mythology, the Phoenician god Zohal (Saturn in

The cedar forests of Lebanon enjoy the unique distinction of being the oldest

Roman, and Kronos in Greek mythology) lost his duel with the

documented forests in history. They featured prominently in the earliest written

Phoenician god Tamyras (Damur) at Nabaa al-Safa.

records of the Sumerians dating from the third millennium B.C., and the Epic of Gilgamesh describes them as being “one thousand leagues long and one thousand leagues wide”. However, it was the Phoenicians along the coast of present-day Lebanon and from such ancient cities as Byblos, Tyre and Sidon,

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Stage 1

‘AIN ZHALTA

A cedar grows on the slopes of the Al-Shouf Cedar Nature Reserve.

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who became the principal dealers in cedar timber. The cedars made a special

a navy for use against their enemies, the Greeks, who were already embarrassing

contribution to the development of the Phoenician civilization by providing the

the Persians with their mobility in the Mediterranean. The expansion of the Roman

material with which they constructed their famous sea-going merchant boats, thus

Empire into Syria and Lebanon had a detrimental effect on the cedars until the Em-

becoming one of the first, if not the first, major seafaring nations in the world.

peror Hadrian installed markers around the boundary of the remaining forests and

The Phoenicians transported cedars to Egypt, until Egypt conquered Lebanon and

declared them as Imperial “patrimonium” or domain. Specimens of these markers

gained direct access to the forests, which were highly prized for building temples

have been preserved and are held in museum collections. Centuries later, in World

and boats. Later the Babylonians took a similar interest and obtained cedar wood

War I, the Ottomans deforested all of the cedar growing areas within easy trans-

for use in building the fabled city of Babylon. In the sixth century B.C., Persian con-

port distance of their Hijaz railway to provide fuel for their wood-burning engines.

trol of the Phoenician ports provided the Persians with the means of assembling

Only the highest and most remote groves escaped damage.

DID YOU KNOW?

> The Al-Shouf Cedar Nature Reserve harbors a rich flora with about 520 species of plants - many of them are medicinal, some are edible, and others are aromatic.

These species include 25 internationally and nationally threatened plants, 48 plants endemic to Lebanon or the Syria/Lebanon/Turkey area, 14 rare plants and 214 plants that are restricted to the Eastern Mediterranean or Middle East region. > People around the world are familiar with the cedars of Lebanon because of numerous references in the texts of the Old Testament. The Bible records in some detail how King Solomon, King of Israel, asked King Hiram of Tyre to cut and transport vast quantities of cedar wood for building his temple and palace in Jerusalem. When Hiram (980–947 B.C.), King of Tyre, sent a trade mission to King Solomon (971-931 B.C.), he provided him with cedar logs, stonemasons and carpenters to build the famous temple in Jerusalem. The village elders of ‘Ain Zhalta still carry with them stories from long ago that an encampment was established in the area just below the cedar grove above the village, from where the workers would go up to the forest during the day to harvest the lumber needed for the temple. The Assyrian King Sancherib (704-681 B.C.) also wanted to build a “palace without a rival” and for this beams of cedar were needed. Stories about the king’s soldiers’ encampment in “Ftah Kamar” (Fields of the Moon), on the hill at the bottom of the cedar grove, are still alive today in ‘Ain Zhalta. The encampment eventually grew into a village which expanded around the hill to Kafra and the current location of ‘Ain Zhalta. > In 1982, during the Civil War, the village became famous for a battle that took place between the Syrian army and the Israel Defense Forces (IDF). This battle stopped the IDF 12 kilometers short of the Beirut-Damascus highway, which bought precious time for the Syrian forces. > Following the 1860 Civil War, Mrs. Elizabeth Bowen Thompson, née Lloyd (1812/13–1869) came to Lebanon and Syria from the U.K. to set up schools for the widows and orphans left by the massacres. She founded the Lebanese Evangelical School in the village in 1867.

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Stage 1

‘AIN ZHALTA

‘AIN ZHALTA IS CERTAINLY RICH IN ENVIRONMENTAL ASSETS, BUT ITS SURROUNDING CULTURAL WEALTH IS EQUALLY STRONG.

Atelier Assaf

remaining experts in this field in the country. Throughout the site lie sculptures

‘Ain Zhalta is certainly rich in environmental assets, but its surrounding cultural

by the brothers, who have won awards for their work. Famous examples of their art

wealth is equally strong. Twenty years ago three brothers - Assaf, Mansour and

can be seen across Lebanon, including a statue of Gibran Khalil Gibran outside AUST

Aref Assaf - who share a passion for nature, culture and art, began building a

university in Beirut, and another of Lebanese poet philosopher Mikhael Nouayme

family residence in the valley of Warhanieh near ‘Ain Zhalta. As time passed, the

standing three and a half meters high in Baskinta. Nouayme, one of Lebanon’s

project grew into a more touristic endeavor, with the idea arising to draw people to

most famous cultural figures and a contemporary of Gibran, also has a sculptural

the site spread across 10,000 square meters so that the brothers could share their

tribute here at the Atelier Assaf, alongside other cultural icons, such as Said Akl,

passion with the public. In 2016, Atelier Assaf opened its doors to the public for the

Kemal Jumblatt and Farid Al Atrache, as well as many figural and abstract works of

first time. The brothers say they are natural born sculptors, but also equally farmers

art. The brothers call their creations “conscious art”, claiming it stems from their

and architects by profession, too. Artistry certainly runs in the family, with many

philosophy around the partnership between art and the environment. Sculpture,

of their relatives being artists, including their father Kamel, a famous Lebanese

they say, saves the history of humanity and its relationship with nature. A small

sculptor. Everything at Atelier Assaf has been made from natural materials, such

botanical garden can be visited on site as well as the atelier, museum and house,

as stone, wood, and marble, and using traditional construction techniques that are

and through tailored guided tours the aim is to acquaint visitors with wild plants

in danger of disappearing in the modern-day world; the Assafs are one of the few

and trees, and sustainable building practices, as well as the art itself.

A sculpture of the head of Mikhael Nouayme at Atelier Assaf.

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E AT

LIKE A LOCAL

Our breakfast being hand made at the local furn in ‘Ain Zhalta.

At the furn In every Lebanese village, town, or city the local furn (bakery) is the hub for breakfast, and ‘Ain Zhalta is no exception. Hala, the owner, and her mother were waiting for the FFA Walks Lebanon team on arrival and eager to share ‘Ain Zhalta specialties with us. Hala was married at 16, and, despite her youthful looks, is today a proud grandmother. The furn itself is a simply furnished shop, where the quality of the food is the star attraction.

Unlike in the capital Beirut, where the choice of mana’oushe toppings is usually limited to za’atar or cheese, at Hala’s furn more diverse possibilities are available. These include muhammara, a traditional spicy red pepper and walnut paste. Hala’s ready-made version can be ordered on the spot, but families in the area often bring along their own homemade blend incorporating extra walnuts and hand it over to Hala to do the rest. Watching over proceedings was Hala’s mother, the matriarch of the family. “Akl jabaliya (mountain food),” she said with a smile and twinkle in her eye as Hala prepared the food. “Yes, of course no one in Beirut would know this,” said Hala, spreading out the muhammara on an already steaming pastry mana’oushe base being cooked over the sajj maker. She went on to explain that the traditional dome-shape of the sajj maker is deliberate so that any excess oil will simply run down the sides, and criticized the more modern sajj makers with their flat surfaces.

“AKL JABALIYA (MOUNTAIN FOOD),” SHE SAID WITH A SMILE AND TWINKLE IN HER EYE AS HALA PREPARED THE FOOD.

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Stage 1

‘AIN ZHALTA

“Badde dawe’kon mana’oushet sette (I want you to taste the mana’oushet sette),” said Im Marwan, Hala’s mother.

Mana’oushet sette literally means my grandmother’s mana’oushe, but in ‘Ain Zhalta it is the name given to a particular type of dessert mana’oushe made on the sajj with a sweet topping concocted from butter, sugar and sesame seeds.

At the local bakery

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At Beit Khelti, a traditional stove is used to make tea and qawerma.

Beit Khelti Like many Lebanese, Omar Yousef spent years living abroad. When he returned to his home country, he came with the idea of launching an ecotourism project.

The restaurant Beit Khelti (meaning my aunt’s house) is the result, and is, according to Yousef, the only one of its kind in Lebanon, or even the world. What makes it different is its menu is based around mouneh, the traditional dishes and preserves that were made by Lebanon’s mountain dwellers to sustain their

THE TRADITION OF MOUNEH

livelihoods through the snowbound winter months when roads out of their vil-

> PICKLING

cooking. Hot food is a possibility, though, by way of the charcoal-burning stove,

The tradition of pickling stretches back thousands of years, with China the most likely origin. Various methods exist,

which guests are welcome to use. In a laidback setting, Omar’s concept is to “let

including anaerobic fermentation in brine, or immersion in an acidic solution, such as vinegar. The Arabic word for

everyone come and enjoy themselves and feel carefree”. Low tables and chairs

pickles is “kabis”, which comes from the verb “yakboss”, to press.

encourage this down-to-earth vibe, where no pretense is ever entertained. Dishes

> CHEESE

of shanklish (matured cheese), makdous (pickled stuffed eggplant), (strained yo-

Cheese-making is a strong part of Lebanon’s culinary heritage. Of the many varieties, ambarees (also known as

ghurt), green beans in tomato sauce, olives, organically grown sliced cucumber

serdeleh) is the oldest. This involves straining goat’s milk in large terracotta jars in a slow process over months,

and tomato were among the spread laid out for the FFA Walks Lebanon team,

during which time more milk and sea salt are added. The resulting cheese can last for up to one year.

while on the stove a ceramic pot of qawerma (eggs and fatty meat) was sizzling

> JAMS

away soon to join the feast.

lages were blocked. The only kitchen on site is for washing vegetables and not for

The Arabic word for jam (muraba) stems from the verb to become thick. Lebanon’s bountiful fruit harvests combined with the once strong sugar production industry in Tripoli and Beirut made jam-making a popular tradition.

Mouneh

> DRYING

In a mountain village like ‘Ain Zhalta, mouneh can still be found. This is the tra-

With at least 300 days of sun a year, Lebanon has since the earliest times been conducive to the drying process as a

ditional Levantine art of preserving food in the summer months that can be con-

means to preserve grain, fruits and herbs. Prime among Lebanon’s dried products is za’atar (thyme), which is a staple

sumed in the winter, a time when, in the old days, supply routes could easily be

in every Lebanese kitchen.

cut off for long periods by heavy snow falling. The word mouneh comes from the

> OILS

Arabic “manna”, which means storing. For centuries, the many different types of

Making olive oil is an integral part of Mediterranean culture and one of the staples of the mouneh tradition. This oil,

mouneh products provided fundamental daily nourishment, having transformed

along with sesame oil, can be found as a base in many cooked dishes as well as being used to preserve products.

perishable produce into food with a long shelf life. Today, although the urge to preserve food for winter has disappeared, mouneh has become part of Lebanon’s culinary heritage.

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Stage 1

‘AIN ZHALTA

“There is no kitchen,” said Omar Yousef, owner of restaurant Beit Khelti. “Every single item is simple.

Snobs and posh people don’t feel at home here. The whole idea is about togetherness, about creating a community,” he added.

At Beit Khelti

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U N F O R G E T TA B L E

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EXPERIENCES

[ LEARNING FROM NATURE ]

[ A REWARDING VIEW ]

Taking a hike through the Al-Shouf Cedar Nature Reserve is considerably enhanced by knowing more about the surroundings and the animals whose habitat this is. Our guides taught us how to track mammals in the snow, and how to identify them from their prints: if claw marks were present, they would be members of a canine species, and if the claws had been retracted and therefore not visible, they would be members of a feline species.

To reach the top requires not only physical stamina but mental willpower, too. After three hours of hiking through deeper and deeper snow, the reward was finally in view, and it proved to be worth the journey.

All the tiredness and exhaustion that accompanied the ascent melted away at the sight from the top, where the flat patchwork of agricultural fields stretching across the Beqaa Valley lay at our feet below.

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Stage 1

[ A RARE SIGHTING ]

[ AN ARTFUL ILLUSION ]

The Al-Shouf Cedar Nature Reserve is home to a vast array of animals, insects, and birds. Throughout the hike, anticipation remained high that perhaps one or two of the larger animals may make an appearance.

Tracks had been spotted along the way. It was only as we neared the highest point of the mountain that expectations were finally rewarded. There, in the distance, was a red fox, which graced us with its presence just long enough to capture it on camera.

Throughout the Atelier Assaf in Warhanieh many sculptures abound, but one in particular stands out for its clever optical illusion. From most angles it appears as separate pieces, staggered one after the other. However, from one specific vantage point these pieces become aligned visually in such a way as to form an ensemble depicting the face of Lebanese poet philosopher Mikhael Nouayme.

‘AIN ZHALTA

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Stage 2

SANNINE | LA GRANDE COULÉE

2 SANNINE LA GR ANDE CO ULÉE

2 Sanine La Grande Coulée

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to mesmerize with its towering peak clothed in snow from autumn through to spring. It is undoubtedly one of the most beautiful mountains in the Middle East, both to gaze up at and, for those fortunate enough, to look down from, offering awe-inspiring views that stretch across Kornat Sawda, Jabal al Sheikh, Cyprus,

DID YOU KNOW?

E

ven from the coastal plain on which Beirut sits, Sannine mountain has the power

> Most of Lebanon’s mountains have Phoenician names. Below is the explanation of each of them:

‘AKKAR: the black mountain.

MAKMEL (MAQOM EL): the abode of the God El. MUNAITARA: the guardian.

SANNINE: icy-cold.

KNAYSEH: the gathering place.

BAROUK: the blessed.

NIHA: the resting place.

HARAMOUN: the sacred.

and even Palestine.

To descend from Sannine’s heights is not without its risks, but this was the jour-

> From 1961 until 1975, an annual International Skiing Week in

ney planned for the FFA Walks Lebanon team. There are two particular ways down

Lebanon was held that attracted the world’s finest skiing champions.

that have earned renown, the Col Berland and La Grande Coulée. The Col Berland

Lebanese army skiers, trained by the Lebanese Ski Federation, were

involves a descent from the 2230 meter-high peak, and takes its name from a

winners in the World Championship of Military Ski in 1967 and 1972.

French member of the Club Alpin Français who skied down it in just 34 seconds in

The 26th annual International Ski Federation conference was held in

1922. La Grande Coulée, the choice of the FFA Walks Lebanon team, was named

Beirut in 1967.

by the French in the 1940s and means the great ravine, referring to its 1,000 m plunge in altitude between top and bottom.

> The slopes of Sannine were once covered by thick forests. Several

“I was born in the snow,” is something that you may hear FFA Private Bank Chair-

Latin inscriptions on and around them date from the reign of Roman

man and CEO Jean Riachi say. The light-hearted quip refers to his upbringing as

Emperor Hadrian and place a ban on the cutting of certain trees,

the son of Emile Riachi, a renowned orthopedic surgeon, who in 1961 established

such as cedars and junipers.

the Lebanese Ski Federation, the official body that turned Lebanon into a destination for professional skiers from across the world. Jean Riachi’s affinity for the

> Baskinta was destroyed by the Mamelukes in 1291 when they

snow and his expertise as a skier made him the natural choice to lead the FFA

launched punitive expeditions to pacify Mount Lebanon. The Wadi

Walks team on this particular ‘walk’, the most physically demanding trip that the

al-Jamajem (Valley of Skulls) is a testimony to this expedition. Local

Lebanon team would undertake.

tradition states that Mamelukes killed 1700 men from Baskinta and

Lebanon is one of a handful of countries in the region that lends itself to the

threw their bodies into the valley in 1291.

sport of skiing, but its history began only in the last century, with the first skiing attempt taking place in 1913 in the hills surrounding Aley. It was the years of French Mandate when its popularity spread, as alpinists began climbing expeditions in the mountains of Lebanon, including Sannine Knayseh. A high ranking French civil servant, Philippe Beriel, was the first to establish an alpinist club in the country. This popular pastime allowed an auxiliary trade to flourish, with locals renting out their donkeys for transportation. The 1930s saw the introduction of the first Lebanese skiing club, founded by sisters Andree Khasho and Aimee Kettaneh, in tandem with Maurice Tabet and Mounir Itani. The earliest ski resorts of any type were fashioned by the military: the French army established a skiing

“I WAS BORN IN THE SNOW,” IS SOMETHING THAT YOU MAY HEAR FFA PRIVATE BANK CHAIRMAN AND CEO JEAN RIACHI SAY.

school in the Cedars area of north Lebanon in the 1930s, while in 1941, as World War II raged, it was the turn of the British to establish a ski and mountaineering

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FFA Private Bank Chairman and CEO Jean Riachi leads the way on the descent.

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The FFA Walks Lebanon team descending La Grande Coulée.

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school to train the 9th Australian army stationed here at the time. It took until 1949 for the country’s first modern skiing resort to be established in ‘Uyun alSimane, the present day Mzar Kfardebian.

Mzar was the FFA Walks Lebanon team’s initial destination one spring morning, as we set out early from Beirut. On the peak of Mzar, our guide Raja met us and briefed us ahead of our first stage, which would involve walking from Mzar to Sannine on skis. Preparation and instructions were essential to ensure that risks were minimized on the journey that lay ahead. Raja shared expert tips on how to glide on snow and how not to get tired on the way. With the first part of the journey involving an upwards climb, our backcountry skis were fitted with skins underneath to give a good grip on the snow and prevent any sliding backwards.

From Mzar to Sannine, peak to peak, a trek of 3.8km is required. Arduous and extreme are some of the words that describe the journey that winds uphill as well as downhill between the two. The adventure was not without the sensation of fear at times, as we passed through scenery where only steps away a sheer drop was all that stood between us and death. Isolated from the humdrum of human existence, treading on snow that had never felt the touch of a human foot, and faced with dramatic views, a sense of calm and peace descended: a feeling of

“AHLA’ WA SAHLA’,” said one of the sisters of Deir Mar Sassine. Our

solitude in the wilderness.

late afternoon lunch was served by the nuns with a welcoming

After two challenging hours, in which a sense of team spirit prevailed, the end of

smile in a beautiful room of the convent. Nearly everything had

our first phase was in sight – we had reached Sannine and were rewarded with a

been prepared with fresh produce grown in the monastery gar-

view that inspired awe. A well-deserved break in one of Lebanon’s most beauti-

den. As this was Lent, the traditional Christian period of fasting, no

ful settings gave time to mentally prepare for the next stage, in which we would

meat was on the menu. In its place was grilled fish along with deli-

descend from Sannine’s peak to its base – a distance of 2.7km but representing a

cious tabbouleh, makhlouta and other delights devoured quickly

drop of 1km in altitude between the two.

by hungry and exhausted skiers.

The risks of such a descent are many, but of prime concern are the rocks that lurk amid the snow along the way. The icy conditions add a danger of falling and hitting upon a rock in the process. As leader, Jean Riachi went first, to test the terrain and ensure that it was safe for others to follow. Skill was required to navigate between the initial 20 meters of rocks, after which Sannine transformed into a vast, welcoming slope of fresh powder snow. At the top, temperatures had been icy cold, but as the altitude changed, so did the climate, turning the snow on the lower reaches to mush, and posing another serious challenge.

SKILL WAS REQUIRED TO NAVIGATE BETWEEN THE INITIAL 20 METERS OF ROCKS, AFTER WHICH SANNINE TRANSFORMED INTO A VAST, WELCOMING SLOPE OF FRESH POWDER SNOW.

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THE RISKS OF SUCH A DESCENT ARE MANY, BUT OF PRIME CONCERN ARE THE ROCKS THAT LURK AMID THE SNOW ALONG THE WAY.

BEHIND THE NAME

SANNINE’S name originates from the Phoenician for cold, snowy, freezing and icy-cold. Another interpretation considers that the word Sannine is made out of Sin, the moon, and Nin, the light, thus the meaning becomes mountain of the moonlight.

The descent leads into the village of Baskinta, set on a fertile plateau at the foot of Sannine fed by the mountain’s abundant springs. The familiar sight of red tiled roofs here holds a clue to Baskinta’s past. In the 19th century, when the silk industry and trade flourished, Baskinta became a local silk market whose trade with Beirut created a class of local bourgeoisie, who built homes that reflected their wealth. Today Baskinta’s literary trail tells the story of a different facet of the past, but one of which the village is especially proud. From the 19th century onwards, Baskinta grew a reputation for education, based on the establishment One of the most challenging stages involved ascending in powder-like snow that was slippery.

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of a number of schools and of the emergence of intellectuals who contributed to the area’s cultural wealth. The most prominent of these were Mikhail Nouayme,

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A sheer drop to the right and stunning views beyond during our ascent of Sannine.

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A pause to check the conditions ahead.

Abdullah Ghanem and Amin Maalouf, a member of the Académie Française since 2012. The literary trail takes its visitors past 22 landmarks connected with local poets and novelists, starting and ending at the Memorial Garden of Mikhail Nouayme.

ONCE AGAIN, WE WERE REMINDED OF HOW BLESSED LEBANON IS WITH ITS CLIMATE, LAND, AND PEOPLE WHO VALUE ITS BOUNTY.

Our final destination of the day was the Convent of Mar Sassine in the village, where the resident nuns had prepared us a meal that was a welcome sight to weary skiers. A later tour of the convent revealed how industrious the nuns are at making use of the produce they grow in their gardens, with one room filled with bottles of cordial, jars of preserves, and more. Once again, we were reminded of how blessed Lebanon is with its climate, land, and people who value its bounty.

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M I K H A I L N O U AY M E Mikhail Nouayme (1889-1988) is the most famous writer to hail from Baskinta. He is an acclaimed essayist, short-story

SANNINE | LA GRANDE COULÉE

U N F O R G E T TA B L E EXPERIENCE

writer, literary critic, and playwright who helped introduce modern realism into Arabic prose fiction. His works often focus on depicting life in Lebanon and the problems of Lebanese society. Nouayme was educated in Russian schools in Lebanon and Palestine, before going on to study law in the USA and graduate from Washington State University. After settling in New York, he worked as a journalist and critic for Arabic publications in the USA. While there, he forged a close friendship with Gibran Khalil Gibran and formed, along with eight other Arabic writers, a movement for the rebirth of Arabic literature, known as the Pen League. He returned to Lebanon in 1932 and settled once again in Baskinta. Although born into an Orthodox Christian family, his wide interest in Buddhism, Hinduism, and Sufism widened his outlook on matters concerning religion to the point that he almost came to preach a ‘faith’ of his own; although broadly based on Christian teachings, it came to embrace elements from almost every faith that humanity has known. Nouayme is one of the most influential thinkers in the Arab world, whose ideas on the attitude that the East should take towards Western civilization are of great importance.

Nouayme propagates the idea that Western civilization is corrupting to the human soul, that its materialistic attitude towards life is to be denounced, and that the East should avoid adopting such a civilization. His views on the meaning and aims of literature constituted a revolution in literary thinking in the Arab world, a fact which is recognized by scholars interested in the development of Modern Arabic literature. He spent the later years of his life in his refuge in the Chakhrub area above Baskinta, where he is buried.

[ TEAM SPIRIT ] ifteen minutes of skiing and , calories burned in this brief but intense end to the day s adventure, a sense of accomplishment and bonding reigned. The team had relied on one another, sharing motivation, breathing tips, and a helping hand to those with varying levels of skill.

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3 BEIRUT

Beirut 3

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B Zawiyat Ibn al-‘Iraq al-Dimashqi, named after a Damascene Sufi sheikh.

eirut’s infamous traffic-clogged streets are a testament to a general preference for

small domed sanctuary whose history dates back hundreds of years and has the

traversing the capital by car rather than on foot. Yet, to walk through the city’s dis-

distinction of being the only Mameluke monument still standing in the city. This

tricts has much to reveal in terms of history and heritage. This was the mission when

is Zawiyat Ibn al-‘Iraq al-Dimashqi, named after a Damascene Sufi sheikh and

the FFA Walks Lebanon team set out on a rainy spring day from the FFA Private Bank

wealthy Mameluke aristocrat, who left his native Damascus to settle in Beirut,

Group headquarters off Avenue Foch in the heart of the Beirut Central District.

a thriving small harbor in Bilad el-Sham (the Levant) at that time. Ibn ‘Iraq al-

Not far needs to be walked to experience some of the city’s well-known past,

Dimashqi, as he was known, taught Islamic law, jurisprudence, and theology at

such as the remains of the Roman Baths, situated between Banks Street and

this place, which the locals called Zawiyat al-Dimashqi (the Damascene Lodge),

Capuchin Street. In the days when these baths were in use, Beirut was a colony

and also dispensed food and support to the poor of the city. This was during the

of the Roman Empire, and this spot was a popular meeting place for the local

last decade of Mameluke rule, and when the Ottomans conquered the Levant in

population. Only a few steps away lies Beirut’s contemporary version of a popular

1517, Ibn ‘Iraq al-Dimashqi left his zawiya in Beirut for the annual pilgrimage to

meeting place, the Beirut Souks. While the Beirut Souks are highly symbolic of

Mecca, where he settled and later died in 1526. News of his death was received

the post-war reconstruction of the past two decades, within their midst lies a

with great sorrow across the region.

Today, Beirut Souks is home to many a place to sit and drink a coffee; perhaps little known is that coffee drinking was likely first introduced to the city at this very spot by Ibn al-‘Iraq al-Dimashqi himself. Sufis were early adopters of caffeine as a social beverage, realizing its benefits for staying alert during their ritual celebrations that often took place during the night. From Sufis in Yemen in the early 1400s, coffee’s popularity moved northward toward the Hijaz, following the major pilgrimage and trade routes. By the early 1500s, it had reached Cairo, Damascus, and Beirut. As a Sufi master, Ibn ‘Iraq al-Dimashqi used coffee in his lodge and was thus Beirut’s first coffee drinker. Taken up by his followers, coffee eventually made its way into the social rituals of this Levantine city. According to a local oral legend, Ibn ‘Iraq al-Dimashqi’s son established the first coffee house in Beirut in the vicinity of his father’s zawiya. By the end of the 16th century, there were 30 coffee houses in the capital, a big number for such a small city.

ACCORDING TO A LOCAL ORAL LEGEND, IBN ‘IRAQ AL-DIMASHQI’S SON ESTABLISHED THE FIRST COFFEE HOUSE IN BEIRUT IN THE VICINITY OF HIS FATHER’S ZAWIYA.

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The Beirut Souks on a rainy spring day.

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THE GRAND SERAIL’S HISTORY ACTUALLY DATES BACK TO THE EGYPTIAN RULE OF THE CITY, FROM 1832 UNTIL 1841.

The Grand Serail, the traditional seat of the prime minister.

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A short walk on from the Beirut Souks brought us to Al-Omari mosque, one of

Grand Serail, the traditional seat of the head of government since the time of

the few monuments in the world to have changed hands between Christians and

Lebanon’s first prime minister, Riyad al-Solh in 1943. From 1976 onwards, the

Muslims many times. For eight centuries, Al-Omari served as the de facto nation-

building was violently bombed, causing numerous fires, and it soon fell into ruin:

al mosque of Lebanon and is still regarded today as Beirut’s most historical and

only the ground floor and exterior walls remained. This situation prompted the

important. Like many of the earliest mosques in the Levant, it was constructed

government to settle in the Sanayeh district in 1981, until the Grand Serail was

under the patronage of Caliph ‘Omar Ibn al-Khattab in the early seventh century,

later restored and finally re-opened in 1998. The building’s history actually dates

after Beirut had been absorbed into the Islamic Caliphate. Under later Crusader rule

back to the Egyptian rule of the city, from 1832 until 1841, when Ibrahim Pasha,

(1110-1291), the Knights Hospitaller converted the mosque using Romanesque archi-

the Egyptian commander, established his barracks on a hill overlooking Beirut. In

tecture into the Church of John the Baptist, Beirut’s main cathedral. Almost two

1840, the Ottoman Empire succeeded in restoring its sovereignty over the Levant,

centuries later, when Saladin recaptured the city, the edifice became once again a

and took over the barracks as headquarters for the military and civil administra-

mosque. A brief recapture by the Crusaders later saw it become a church again, until

tions. The new building became the seat of the Ottoman governors, the “Qishla”,

the Mameluke conquering of Beirut in 1291 A.D. made it a mosque for ever more.

their military headquarters. With the institution in 1887 of the Vilayet of Beirut,

Until the construction of the larger Mohammad Al-Amine mosque (inaugurated in

stretching from Latakia to Nablus, the building became the seat of the Ottoman

2008), Al-Omari was the main mosque of the city, where all major Islamic feasts

wali (governor). From then on, the building was renamed Serail, meaning palace,

would be officially celebrated. The mosque once housed a special relic: locks of

or Grand Serail, to distinguish it from the Petit Serail (another Ottoman admin-

hair belonging to the Prophet Mohamed, given as a gift to the city of Beirut from

istrative building), which was located north of what today we know as Martyrs

Ottoman Sultan Abdul-Hamid II. The relic was placed in a box inside a special

Square. Under the French Mandate, the Grand Serail became the headquarters of

dome-covered room with an elaborate wooden screen, but it is said to have dis-

the high commissioner. Following independence, Bechara al-Khoury, president of

appeared during the Civil War.

the republic, was the first to settle in it, although he soon preferred the palace of

War was certainly not kind to much of the Beirut Central District, including the

Qantari, which served as the presidential residence until 1958.

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Al-Omari mosque in the Beirut Central District.

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May Ziadeh’s former home in Zokak al-Blat.

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From the Grand Serail, the neighboring district of Zokak al-Blat begins and is worth exploring for its many examples of old Beiruti architecture. It was here that the city first underwent expansion beyond its 19th century walls, in line with the changing demographics. Zokak al-Blat was the choice of residence for Ottoman officials, as well as Beirut’s bourgeoisie, who began relocating to peripheral city areas while a wave of migration into the capital from Mount Lebanon and Syria was taking place between 1860 and 1914.

Beirut’s urban evolution and growing cosmopolitanism contributed to the Nahda, a period of cultural renaissance. Zokak al-Blat became home to many Lebanese figures of the Nahda, who used to teach, write, and publish in the area. Many Western missionaries and educational institutions established schools in the district alongside local communities. This reinforced the local and regional political and cultural influence of Zokak al-Blat, which was characterized by religious and economic diversity. Wealthy, middle-class, and poor families formed a community here based on mutual respect and support. Under the French Mandate, Zokak al-Blat also increased the affirmation of its political role through the presence of institutional buildings. The independence era that began in 1943 brought key elements that reshaped the district, including the first presidential palace.

However, growing sectarian-based segregation transformed the once heterogeneous human fabric of the district. After the 1958 mini civil war, many Christian families left Zokak al-Blat, and the presidential palace was relocated outside of Beirut. Urban development projects in the 1960s and construction of new roads brought with them heavy destruction. As most of the bourgeoisie took flight Above: Period architecture on our way walking to Al-Soussi restaurant.

Facing page: May Ziadeh’s former home.

from the district in 1975, they were replaced by an influx of poor refugees, mainly Shi’ites and Kurds, settling in it. As a result, Zokak al-Blat became symbolic of the large-scale demographic and socio-economic upheaval that eventually led to the emergence of a divided city.

Although modern development has erased some of Zokak al-Blat’s distinguished past, the house of one of the district’s famous former residents, Marie Elias Ziadeh, still stands today. Many know her better under the name of May Ziadeh, and

BEIRUT’S URBAN EVOLUTION AND GROWING COSMOPOLITANISM CONTRIBUTED TO THE NAHDA, A PERIOD OF CULTURAL RENAISSANCE.

as a key intellectual figure of the Nahda. Born in Nazareth, Palestine in 1886, to a Lebanese father and a Palestinian mother, Ziadeh began her career in Egypt, where she was a prolific writer for Arab newspapers and periodicals. She was a pioneering feminist, and in 1921 convened a conference in which she called upon Arab women to aspire toward freedom, and to be open to the West without for-

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This page and facing page: Ornate wrought iron balconies feature on period architecture in Zokak al-Blat.

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BEHIND THE NAME

Three explanations exist for the origin of the name BEIRUT. From an etymological perspective, it can be seen as stemming from the Phoenician “BRT” (probably pronounced be-erot or bi-ru-ta), which is the plural of BIR, meaning a well. Giving weight to this theory is the fact that, up until the early 20th century, Beirut’s drinking water was chiefly obtained by digging wells. An alternative interpretation focuses on BRT as the Phoenician word for pines. This would appear to hold weight based on the once extensive pine forest that covered Beirut’s southern and eastern edges. However, it is worth noting that the first recorded mention of the forest only took place in the 11th century, under Crusader rule. A historical legend explains Beirut’s origins via the story of Beroe, or Berytus, a baby girl born out of the love between Aphrodite and Adonis. The baby’s birth is witnessed by Hermes (in his capacity as judge) and Themis (goddess of law and order), and is followed by its being bathed in the four winds and given the robe of Dike (Justice) as a gift from Time. The presence of justice-related deities in the legend is linked to the fact that the city in Roman times was home to the famous law school, one of the most prestigious in the Roman Empire. The young Beroe grew up to be a beautiful lady and married Poseidon, god of the sea and earthquakes, locally known as “Baal Marqod”, Lord of the Dance.

getting their Oriental identity. Her famous Tuesday salon, held at her homes in Cairo and Zokak al-Blat, remained active for two decades from 1911 to 1931 and drew the greatest Arab writers and intellectuals of the time. A question mark still hangs over Ziadeh’s close relationship with Gibran Khalil Gibran. Despite never meeting in person, the couple’s correspondence spans two decades, and Gibran’s death came as a personal blow. This followed the deaths of Ziadeh’s parents, and compounded her grief to such an extent that she fell into a deep depression, and was placed in a psychiatric hospital in Lebanon by relatives eager to gain control of her estate. She later recovered and returned to Cairo, where she passed away in 1941.

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FOR ALMOST 100 YEARS, ONE OF THE BEST PLACES TO TAKE BREAKFAST IN THE CITY HAS BEEN KNOWN BY THE NAME AL-SOUSSI.

From Zokak al-Blat we continued onward toward Mar Elias, heading for a modern Beirut legend and a traditional Beiruti breakfast. For almost 100 years, one of the best places to take breakfast in the city has been known by the name Al-Soussi.

The restaurant’s roots date back to the 1930s, when founder Hajj Mohammad Al-Soussi left his native Saida for Beirut and established a Lebanese fast food eatery in the capital’s Downtown district. The name Al-Soussi soon became synonymous with serving one of the best versions of foul moudammas (stewed fava beans) in town. Al-Soussi’s food was so good that it transcended class distinctions, with everyone from high ranking politicians and members of the bourgeoisie to the middle class and poor taking their places at the restaurant’s tables.

From the 1930s until 1975, the restaurant ran like clockwork, offering a breakfast of fava beans, hummous, fatteh and liver from 5am to 10am, and a lunch fish menu from 10am to 1pm. In 1975, the Civil War shuttered the doors of Al-Soussi, as the Downtown district transformed into a fierce battleground. As a result, the Al-Soussi family relocated the restaurant to its current home of Al-Zaydanieh, near Mar Elias Street. With the restaurant’s reputation now in the skilled hands of the founder’s descendants, it continues to flourish as one of very few Beirut restaurants serving traditional quality fast food at a low price.

Our walk continued through Moussaitbeh, where yet another culinary stop-off could not be resisted, in order to sample the specialty of Mkary restaurant, a sweet dish known as al-mufataqa. With its simple décor from decades gone by, Mkary, like so many of Beirut’s long-standing restaurants tucked in side streets Passing through Basta al-Tahta on our way from Al-Soussi to the National Museum.

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of districts, understands that the food is the star attraction. Ladled into white dishes, the yellowy-tinged dessert of al-mufataqa stands on a counter-top waiting to be devoured by its habitual devotees.

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“I will never leave Beirut... it would be like taking a fish out of water, said the founder s descendant as he cooked us breakfast.

At Al-Soussi

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This page and facing page: The National Museum’s collection of sarcophagi is among the most important in the world.

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Walking off the calories gained in Beirut’s hospitable food spots, the FFA Walks Lebanon team continued heading through the rain for the National Museum, to explore the city’s greatest concentration of historical wealth. Its location, on the sensitive and strategic demarcation line that divided Beirut into two halves of East and West during the Civil War, made the National Museum highly vulnerable during this unstable period of Lebanon’s history. Upon the outbreak of war, the building was closed, but more needed to be done to protect it. As such, small objects, displayed in the windows of the first floor, were removed and hidden in the museum’s basement, and mosaics were covered with a protective layer of concrete. In 1982, further steps were taken, and reinforced concrete screeds were cast on a wooden structure around the big statues and sarcophagi. The remaining years of the Civil War saw the museum become a barracks for various militias.

In 1995, restoration work began, followed by a partial reopening in 1997 and final complete reopening in 1999.

There is such a wealth of exhibits to take in that several hours are required for any visit to the National Museum. A number of artefacts stand out, though, for their unique place in history. One of these is the sarcophagus of King Ahiram (1100 B.C.), considered the masterpiece of the National Museum. It was discovered in 1922 in the Royal Necropolis of Jbeil and features one of the earliest known recordings of the Phoenician alphabet. The coffin is decorated with reliefs and inscriptions, including a funerary banquet scene showing the king seated on his throne receiving offerings from a long procession of people, and elsewhere women wailing in mourning are represented. The inscription begins: “Coffin which

THE SARCOPHAGUS OF KING AHIRAM (1100 B.C.) IS CONSIDERED THE MASTERPIECE OF THE NATIONAL MUSEUM.

Itthobaal, son of Ahiram, King of Byblos, made for Ahiram his father, when he placed him for eternity.” It continues on the cover, as a curse: “Now, if a king among kings, or a governor among governors, or a commander of an army should come up against Byblos and uncover this coffin, may the scepter of his rule be torn away, may the throne of his kingdom be overturned and may peace flee from Byblos. And as for him, may his inscription be effaced.”

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DID YOU KNOW?

> Zokak stems from the Ottoman Turkish for street while Blat is Arabic for cobbled. As its name suggests, this district takes its name from a cobbled street, whose name today is Amine Beyhum Street. > Al-Soussi restaurant was chosen by CNN in 2013 as one of the top 100 best breakfast destinations in the world. > Construction work on the National Museum began in 1930 and ended in 1937, when Emir Maurice Chehab, curator of the National Museum, announced that the museum would now group all the antiquities collected on Lebanese territory. The museum was officially inaugurated on May 27, 1942 by Alfred Naccache, President of the Lebanese Republic. > Writing was invented around 3500 B.C. in Mesopotamia, and in Egypt around 3200 B.C. The difficulty of these two civilizations’ writing systems meant that writing was monopolized by their scribes. Around the year 1100 B.C., Phoenician scribes (probably from Jbeil) worked on simplifying the writing system, using a method that departed from the principle that a number of symbols representing sounds made up the language. This led to the invention of the first phonetic alphabet in human history: the Phoenician alphabet. The selection of 22 characters, each representing a voice, not an idea or a word, was a genius idea. Thanks to the Phoenician’s profile as traders, this new system spread across the ancient world and provided the origin for all of the modern alphabets of our time. > Mar Jirjis, or Saint George in English, is the patron saint of Beirut, and one of the most venerated saints in Christianity. Hailing from Lydda, in Palestine, he enlisted as a Roman soldier, but was martyred in 303 A.D. for his Christian beliefs. Popular folklore connects him with the legend of Saint George and the dragon. The story tells of a dragon that makes its lair at the spring that provides water for a city. To collect water, the citizens have to somehow lure the dragon from its nest. To achieve this, they offer the dragon a sheep, and, if it refuses, then a young girl from the city must be sacrificed instead. The choice of young girl is decided by drawing lots. One day the lot falls on the local princess to be sacrificed. When offered to the dragon, however, a saint on his travels appears. He slays the dragon and rescues the princess. This leads the city’s citizens to convert to Christianity in gratitude.

The main Christian cathedrals of the Beirut Central District are all dedicated to Saint George, and many of the city’s bays carry his name. The al-Khodr mosque, in the vicinity of the Mar Mikhail district, is said to be built on an earlier church marking the sport where he killed the dragon. Saint George is also believed to have cleaned off his spear at a massive rocky cave, named “al-Batiyeh” running into the hillside and overlooking Jounieh Bay. The waters of the cave are believed to have miraculous powers for healing ailing children. > Lebanon’s oldest mosque is the Imam al-Ouzai Mausoleum and Mosque, named after Abd al-Rahman Al-Ouzai. Prayers have been held in this mosque without interruption since the eighth century. Born in Ba’albeck in 707, Al-Ouzai was a Sunni Imam renowned for his piety and knowledge of Islamic jurisprudence. He established a school of Islamic law that flourished in Syria, the Maghreb and Muslim Spain but which was eventually superseded by the Maliki school in the 9th century. Abd al-Rahman Al-Ouzai was so respected that he used his authority to halt the vicious Abbasid punitive expedition into Mount Lebanon in 759 targeting Christians who had revolted against the imposition of a new heavy tax. When he died in 774, Christians of Mount Lebanon are said to have taken part in his funeral and later protected his mausoleum under Crusader rule. He was buried in Hantous, a hamlet near Beirut, better known today as the Ouzai region. His tomb, surrounded by a 19th century wooden enclosure, is still visited and revered today. > In addition to Zokak al-Blat, another district which Beirut’s bourgeoisie moved to in the 19th and early 20th century was Ashrafiyeh. A fine example of this early expansion is the Sursock Palace, built in 1912 for Nicolas Ibrahim Sursock, a wealthy and prominent Beiruti aristocrat and passionate art collector. Upon his death in 1952, his will declared that the villa be transformed into a museum. When the Nicolas Ibrahim Sursock Museum finally opened its doors in 1961, it was the first modern and contemporary art museum in Lebanon and the Arab world. Today, it is one of the few remaining villas of its era in Beirut, and a beautiful example of the refined architectural tastes of Beirut’s Ottoman-era aristocrats. Having undergone major renovation work in more recent times, the museum reopened its doors in 2015, breathing new life into its cultural activities, and making its over 800 artworks, including paintings, sculptures, and graphic arts from the 19th and 20th centuries available once more to new generations.

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Left: The mosaic that recounts the legend of Europa.

Below: The funerary slab of Ba’al Shamar, a Phoenician priest.

Another must-see is a Roman mosaic from Byblos that tells the story of the

Zeus. After his travels, Cadmus decided to remain in Greece and founded the city

beautiful princess Europa, daughter of Agenor, King of Tyre. When Zeus, the Greek

of Thebes, where he was a beloved king who taught his people to write using the

king of the gods, saw the princess walking beside the sea, he fell in love. Taking

letters of the Phoenician alphabet. The legend explains how the continent of Eu-

the form of a white bull, he headed for the shores of Tyre and began jumping

rope was named and how the alphabet was introduced to Greece by Phoenicians.

around her. As the princess sat on the bull’s back, he carried her across the sea

It is worth noting that Europa is Phoenician for “West”.

towards the island of Crete, where he revealed his divine identity and gave her

The day ended with a walk back to where we had begun, to the Beirut Souks, where

a wedding gift: an entire continent named after her. The couple settled in Crete,

we were happy to discover Souk el Tayeb, the local farmers’ market, taking place. We

where Europa gave birth to the Minotaur. Soon after, Europa’s brother, Cadmus,

rewarded ourselves for a long day’s walk with a freshly prepared bite to eat, and cups of

began searching for her until the oracle of Delphi revealed that she had married

hot coffee drunk with gratitude to Ibn al-‘Iraq al-Dimashqi all those centuries ago.

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The quintessential urban breakfast

Al-Mufataqa

Al-Soussi restaurant has built its reputation on perfecting the art of the Lebanese

its origins in religious traditions associated with the Prophet Job. The people of

urban fast food breakfast, with three dishes - hummous, foul mouddamas, and

Beirut believe that the prophet traveled to the city from Palestine in search of

fatteh - of particular renown.

a health cure, and that he camped on Ramlet al-Bayda beach, from where he

Unlike its more well-known dip of the same name, hummous (the Arabic word

would venture into the sea to swim seven times in seven waves. He later moved

for chickpea) is served for breakfast with lemon juice (a dish known as balila) or

to the village of Niha in the Shouf, where he also practised ritual ablutions in the

tahini (masabaha) without grinding the chickpeas. Many Levantine cultures vie

waters of the village. Once cured, he returned to Palestine. Traditionally, the last

for the status of the originators of hummous as a dish, but the truth is that its

Wednesday of April is known as the Wednesday of Job, and is a commemoration

history is so extensive that its exact origin has been lost. The earliest recorded

of the prophet, who is equally venerated by Jews, Muslims, Druze and Christians.

recipes for “hummous bi-tahini” are found in 13th century cookbooks from the

On this day, Beirutis seeking a cure, fertility, or blessings would usually swim

last years of the Abbasid Caliphate in Baghdad, yet it is known that the chickpea

seven times in seven waves, and the al-mufataqa was specially prepared for the

was consumed in ancient Mesopotamia, Egypt, the Levant, Ancient Greece and

feast. Al-mufataqa is cooked for at least three hours with constant stirring, in

beyond. It was during the reign of the Mamelukes and Ottomans that “hummous”

remembrance of the hardships that the Prophet Job had to face in his life.

Al-mufataqa, a yellow-hued dessert made of rice, tahini, sugar and turmeric, has

reached its status, along with fava beans, as the region’s fast food par excellence.

Foul moudammas, or cooked fava beans in olive oil, has been popular since ancient times in the Levant and Egypt, where it was a part of Pharaonic cuisine. The word foul is Coptic in origin, and moudammas comes from the Arabic meaning to hide or cover. Traditional recipes call for the fava beans to be cooked covered with water in large jars for up to 12 hours. The long necks of the jars effectively hide the beans while they are cooking.

Fatteh, a popular breakfast dish, also has roots stretching back centuries, with one recipe dating to the years of Fatimid rule (969-1171) in Egypt. Under later Mameluke rule, it became a popular fast food in Egypt and the Levant. Its name means to tear into small pieces and is a reference to the fried or toasted bread pieces scattered as a final touch to this dish of warm chickpeas smashed with garlic and smothered in tahini-spiked yogurt sauce. Fresh herbs and toasted pine nuts are an additional final touch.

From left to right: Hummous, balila and fatteh at Al-Soussi.

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AL-MUFATAQA, A YELLOW-HUED DESSERT MADE OF RICE, TAHINI, SUGAR, AND TURMERIC, HAS ITS ORIGINS IN RELIGIOUS TRADITIONS ASSOCIATED WITH THE PROPHET JOB.

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emote and isolated: this is how many perceive ‘Akkar. As Lebanon’s northernmost

sent by the various kings of the Levant to the pharaohs in Egypt. Later, in the

governorate, the region is certainly one of the least familiar to those who reside

4th century B.C., following the conquest of Alexander the Great, ‘Arqa became a

in Beirut, since the distance to reach it can be a deterrent. The majority who make

vassal principality of the Seleucid Empire. Following this, it was a major urban

the trip here often do so simply to pass through on their way to Syria, with which

center for the Ituraeans, Arab nomads who settled and established principalities

‘Akkar shares a 100km border and two official crossing points. To simply pass

in the highlands and on the coast, disrupting major trade routes with their raids.

through, though, would be to miss the many splendors that this region has to of-

Life is certainly much quieter for the region these days. Keen to discover one of

fer. Spanning from the Mediterranean coastline in the west to high mountains in

Lebanon’s unspoiled treasures, the FFA Walks Lebanon team set off on a Friday

the east, ‘Akkar is home to a diversity of landscape, with much of its environment

evening for the drive of several hours to reach ‘Akkar. The first break in the jour-

untouched, making this a prime location to explore Lebanon’s natural splendor

ney was for food. Having reached Qobayyat, 140km north of Beirut, the restaurant

on an unmatched scale.

Hatbe wa Nar provided a place to sample ‘Akkar’s hospitality, which became a

This abundance of nature is the true wealth of a region to which modern history

strong theme throughout the weekend. Hatbe wa Nar’s name literally means

has not been so kind. Between Lebanon’s independence in 1943 and the outbreak

log and fire, and alludes to the menu of traditional Lebanese favorites, many

of the Civil War in 1975, ‘Akkar suffered from neglect and a lack of infrastructure,

of which are cooked on an open flame. Owner Tony Antoun welcomed the team

hospitals, and schools, and was one of Lebanon’s poorest areas. Many locals sub-

warmly and served up delicious food accompanied by tales of his life story – for

sequently left their villages and towns to emigrate to Australia and the Americas.

many of the FFA Walks Lebanon team the people who they met along the way

The years of Civil War and Syrian occupation were not less gentle, with looting a

provided some of the most poignant moments.

common phenomenon.

Within its borders, ‘Akkar is home to diverse religious sects. For the Christians,

Yet, this vast alluvial plain with rich volcanic soils once commanded the major

Qobayyat is their largest town in the region, as well as Lebanon’s last major

trade routes linking the Phoenician coast to the Syrian hinterland and Mesopota-

Christian town. Qobayyat’s Christian settlement can be dated to the Roman and

mia. To go back in time two thousand years ago reveals ‘Akkar to have been home

Byzantine eras, between 40 B.C. and 636 A.D., with remains of temples, chapels,

to a number of major urban centers, including Arqa and Artozia, an important

and monasteries providing evidence. The Crusaders ruled here between 1110 and

archaeological site beneath the Naher al-Bared Palestinian refugee camp. Arqa

1282 A.D. under the authority of the Count of Tripoli. They gave Qobayyat the

was first a Canaanite city-state, controlling the modern ‘Akkar plain – the second

name of Couliat and built a fort on one of its surrounding hills to guard the plain

largest in Lebanon - in the 14th century B.C. Named Irqata, it is mentioned in

and mountains. The area was devastated between 1266 and 1291, when, following

the Amarna letters, the earliest diplomatic documents in existence, which were

their punitive expeditions, the Mamelukes brought in Turkmen tribes to monitor the road linking Tripoli to Homs. The pastoral nature of these tribes resulted in the gradual erosion of the forests on the highlands. Later, under Ottoman rule, Qobayyat became a major Maronite settlement.

THIS ABUNDANCE OF NATURE IS THE TRUE WEALTH OF A REGION TO WHICH MODERN HISTORY HAS NOT BEEN SO KIND.

The Carmelite Monastery of Saint Doumit, situated in the village, was the choice to rest for the night, where its simply furnished guest rooms housed FFA Walks Lebanon team members. With its traditional red tiled roof, the monastery has a striking presence set against a background of hills and trees. A missionary station was first established in Qobayyat in 1830, the same year that the monastery was founded on the ruins of an older church dedicated to Saint Doumit. The current structure dates back to 1870 and 1909, while the monastery’s church was

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The greenness of the ‘Oudine Valley.

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The FFA Walks Lebanon team hiking through the ‘Oudine Valley.

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inaugurated in 1914. In 1904, the Carmelite mission in Qobayyat was entrusted

Several ruined monasteries and churches still dot the landscape in the ‘Oudine

to the Carmelite nuns, who opened a school in the monastery in the same year.

Valley, the destination for the FFA Walks Lebanon team’s hike. These include Mar

After a peaceful night’s rest at the Carmelite Monastery of Saint Doumit, the FFA Walks

Saba church, probably of Crusader origin, and Mar Elias church, of even earlier

Lebanon team traveled to ‘Andaqit to enjoy a hearty breakfast overlooking the ‘Oudine

date. A number of these relics are a testament to the valley’s popularity as a

Valley. ‘Andaqit is an ancient village, whose most famous landmark is the church of

place for Maronite monastic life in the Middle Ages. On our hike across the ‘Ou-

Mar Challita, built over the ruins of a Roman temple. Mar Challita is the local name for

dine Valley, the discoveries were more of a natural kind, in a day of adventure

Saint Artemius, a high ranking Roman civil servant who, in the fourth century, opposed

that revealed ‘Akkar’s bountiful nature in full spring bloom, and which could only

the prevailing anti-Christian policy of the pagan Roman Emperor Julian the Apostate.

be described as “out of this world”. The bold colors of meadow flowers joined the

Mar Challita was imprisoned and beheaded for his beliefs in the year 362.

buds hanging from the trees to create a picturesque backdrop; in this untouched

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“My father used to cut an olive into four pieces to feed me and my brothers,” said this goat shepherd, who provided a lesson in humility.

Walking his goats every day is his happiness in life, while his pride is children, who are forging a di erent path, studying to be architects.

In the ‘Oudine Valley

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A view of the ‘Oudine Valley, where Lebanon’s eastern mountain range begins.

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DID YOU KNOW?

> A local legend in Qobayyat, dating back to Ottoman times, is the belief in the “Jinniyeh” (female genie) of “Sham’a”. The Jinniyeh was apparently jealous of women with beautiful clothing and would sneak into their houses to steal their clothes and burn them later. > Qobayyat is divided into six districts. Hay al-Gharbiyaa (the western district) is the oldest and is constructed around the Church of the 40 Martyrs. Sem’an Ibn Sham’a of Qobayyat, a medieval Lebanese poet, lived in Hay al-Gharbiya and wrote a eulogy of a Maronite patriarch from a nearby town, Moussa Saadeh al-‘Akkari. Hay Mart Moura (the district of Mart Moura – Mart is a female saint in Aramaic) was the traditional seat of the Sheikh of Qobayyat. Saydet Shahlo (the district of the stream) is famous for its church, dedicated to Our Lady and built on Roman temple ruins. The temple altar can still be seen in front of the church’s main gate. Deir Mar-Jirjis, the newest district of Qobayyat, grew around the Trappist monastery at the beginning of the 20th century. Hay al-Zouq is a district established during the 13th century when Turkmen were stationed in the area by the Mamelukes. Zouq is an Aramaic or Turkish word that means monitoring place, tower or house, and the popular Lebanese expression “Yikhreb zouqak”, (may your zouk-house be destroyed), dates back to the Mameluke period. Hay al-Daher (meaning the highest) occupies Qobayyat’s tallest hill. Hay Guwaya (meaning the inner district) originates from the Aramaic word “ghuway” meaning inside. Hay al-Qatlabeh is a district famous for its church, Our Lady of Kme’ (meaning magician in Aramaic), one of the few remaining double medieval churches in Lebanon. The origin of such churches remains a mystery, with some believing that they were shared by two different Christian communities while others state that the second part was used as a funerary chapel or relics repository.

Hiking through the ‘Oudine Valley.

VISITORS ARE NOT A COMMON SIGHT IN THIS PART OF THE COUNTRY, A PHENOMENON THAT DOESN’T DETER THE LOCAL RESIDENTS IN THEIR KEENNESS TO WELCOME STRANGERS IN THEIR MIDST.

corner of Lebanon, caterpillars and insects crawled without disturbance while the air was filled with the sounds of birds.

The hike provided the opportunity to meet locals whose paths were crossed by chance. Each meeting was a lesson in humility, reminding us of how the people of ‘Akkar remain proud, no matter their circumstances, and hospitable to their core. Visitors are not a common sight in this part of the country, a phenomenon that doesn’t deter the local residents in their keenness to welcome strangers in their midst. While accommodation options are limited, they include strong examples of how tourism can go hand in hand with an environmentally sound philosophy. Jabalna Ecolodge, situated in a pine forest a few kilometers outside Qobayyat, exemplifies this. Founded by local businessman Georges Karam, it offers sleeping and cooking facilities for those seeking an escape amid nature, where, in stark contrast to Beirut, the sound of the wind rustling through the pine trees provides the soothing audio background noise.

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Above: Nearing the heights of Karm Shbat.

Facing page: A stream on our way to the Qamou’a plains

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BEHIND THE NAME

Hiking through the snow in Karm Shbat.

‘AKKAR’S name can be traced to the Aramaic for the black land or the farm land, a reference to the ‘Akkar plain being

About half an hour’s drive from Jabalna Ecolodge lies Karm Shbat nature reserve,

rich in volcanic matter and therefore dark brown or black in appearance. Some historians believe that the area was

the starting point for the next day’s hike, after a restful night’s sleep. Located at

named after several historical figures. The first of these is ‘Akkar al-Quda’i from the Arabic tribe of Bani Quda’a, who

an altitude that varies from 1400 meters to 2100 meters, Karm Shbat allows for a

was given control over the area by Marwan Ibn al-Hakam, the Umayyad Caliph in 683 A.D. Historical sources also note

diversity of experiences in terms of climate, flora and fauna. Here, the air often

that the fortress of ‘Akkar al-‘Atiqa was established by Muhriz Ibn ‘Akkar, a local feudal lord who gained control of the

carries with it the delicate scent of trees – pines, oaks, iron oaks, wild pistachios,

area and was killed in 864 A.D. In the 12th century, the area was already known as Jabal ‘Akkar, which the Crusaders

juniper and Cilician fir all flourish in this mountainside location. On the lower

renamed as Gibelcar.

reaches, the sun cast its warmth across the chilled landscape; higher up pristine snow often lay deeply across the path.

QOBAYYAT is an Aramaic word for water reservoirs, marshlands, or Arabic for small vaulted constructions.

The hike’s destination was the vast Qamou’a forest. At approximately 270 square kilometers, this is Lebanon’s largest forest, famous for its diversity. Its growth of

‘ANDAQIT derives its name from the Aramaic, as a compound of ‘ain, meaning source, and tqed, meaning low debit,

iron oaks is considered to be one of the most beautiful examples in existence.

making it the low debit water source.

Cedars and junipers join the iron oaks in abundance here. The forest suffered severe damage in World War I, when the Ottomans felled trees to use as fuel for

The ‘OUDINE VALLEY stems from Aramaic with the meaning of the valley of the reeds.

the transportation of troops and provisions on the Hijaz railway. When British troops were later stationed in Lebanon, the forest suffered once again, as trees

KARM SHBAT has its origins in Aramaic with “karm” meaning vineyard and “shbat” meaning the seventh.

were cut down to make way for a road and to become timber for construction of the Tripoli-Naqura-Akka railway.

QAMOU’A stems from colloquial Lebanese Arabic, possibly with Aramaic roots. Qamou’ means the high tower or the high

For hours the FFA Walks Lebanon team climbed and descended across this in-

mountain ridge and Qamou’a is the diminutive form of this, inspired by the shape of the region.

credibly green terrain, continually surprised by the views and discoveries at every turn. Even the most seasoned hikers expressed a sense of being overwhelmed by this experience; the scale of the nature and its rugged beauty enhanced a feeling of pride to live in such a country.

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Storm clouds hover over ‘Andaqit village.

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AT THE TANNOUR Once upon a time in every Lebanese village the daily bread was cooked in a traditional tannour oven. Today, sadly, that is not the case, with the convenience of modern bakeries having taken over. Yet, in ‘Andaqit village this dwindling tradition is alive and well, and yielding positively tasty results. Inside a simple

BREAKFAST AT ‘ANDAQIT, WITH A WARM TANNOUR MANA’OUSHE IN HAND AND A VIEW OVER THE ‘OUDINE VALLEY TO SAVOR, PROVED TO BE ONE OF THE TRIP’S HIGHLIGHTS.

outbuilding, a large hole in the ground with clay sides and the embers of a fire burning below is where hand kneaded dough is placed in large, flat rounds to be baked and turned into Lebanon’s breakfast staple of mana’oushe. Here, even the toppings for the mana’ish are locally produced and include arish, the Lebanese version of cottage cheese, made from fresh goat’s milk. Breakfast at ‘Andaqit,

Hrisseh, the ‘Akkar way

with a warm tannour mana’oushe in hand and a view over the ‘Oudine Valley to The industrious tannour oven at ‘Andaqit.

savor, proved to be one of the trip’s highlights.

Hrisseh is a dish known to all Lebanese and those in the Levant, but its flavor and traditions vary from region to region. The name itself is derived from the Arabic verb “yahrus”, meaning to grind. Most often hrisseh is associated with celebrations, such as feast days, both sad and festive, and is usually cooked at home to a recipe passed down through generations of the same family. Involving the slow cooking of wheat, meat (lamb, mutton, or chicken), spices, and nuts, in a process that takes many hours, hrisseh becomes a communal activity, with family members taking turns at the cooking pot to stir. Traditionally this cooking takes place in a large copper cauldron known as a “khalqin” (stemming from a word of Greek origin, “chalke”, meaning copper) over hot coals or a wood fire. By the end of the cooking process, the mixture has dissolved into a thick porridge-like consistency. In Christian villages, the cooking of hrisseh is a form of celebrating the summer wheat harvest and the feast of Our Lady in September, or it can be prepared in honor of the patron saint of the village. In Shi’ite villages, hrisseh is the ‘Ashura dish par excellence. Shi’ite tradition tells the story of the family of the martyred Imam Hussein, who was taken captive after the battle of Karbala in 688. Sayyeda Zaynab, the elder sister of Imam Hussein, who was in charge of the captives, sought to provide sustenance to the women and children on their journey to Damascus, and gathered the grains of wheat she found and cooked them to stop their hunger.

In ‘Akkar, at Jabalna Ecolodge, the hrisseh shared and tasted by the FFA Walks Lebanon team became one of the most talked about memories. The tenderness of the chicken and full flavors of the spiced wheat blend were surely a reflection of ‘‘Akkar’s strong agricultural traditions and quality local produce, or perhaps a secret recipe known only to those who live here.

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“I don’t like to be on camera,” said this local man we met on our travels in the ‘Oudine Valley. He was carrying a sack filled to the brim with snails that he had foraged, following the downpour of rain.

After the rain

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EXPERIENCES

[ TRULY GREEN ]

[ PURE pristine snow ]

Karm Shbat is considered to be one of the best hiking areas in Lebanon – and for a very good reason. Its wealth of trees makes this a highly green area rich in beauty and wonder.

With so few visitors to ‘Akkar, the snow is in pristine condition, untouched by man, and a reminder of the beauty of nature in its purest state.

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[ The view from the summit ]

[ The mist rolling in ]

At 1615 meters altitude, the unobstructed view from Karm Shbat extends all the way across to Syria, and makes a memorable impression.

Compared to an expensive spa treatment, the sensation of the mist scenting the fresh, unpolluted air in ‘Akkar is a luxury that is free to all those who make the journey.

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HIGHLANDS OF BATROUN

5 HIGHLANDS O F B AT R O U N

5 Highlands of Batroun

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DOUMA

A

s a village, Douma stands out in many ways. Set at 1150 meters altitude, it lies in the shadow of the Qarn-Bche’leh mountain peak while looking out with splendid views over the Kfar-Helda and Bsatin el ‘Ossi valleys. The climate and soil here are conducive to an abundance of apple trees and olive groves, whose produce fills the shelves of local stores. The village itself is renowned for its distinctive red tiled roofs and traditional triple arcade houses; both are a remnant from the 19th century, when Douma’s rise as a trading hub made its residents wealthy enough to build in line with the latest architectural trends in Beirut. The flat roofs of other houses provide a link to the village’s agrarian past – a time when such a structure was vital for drying grains and fruits to be laid out in the September sun to ensure sufficient provisions for winter.

A sense of history is strong in Douma, with at every turn a feeling of a deep connection with the past. Traces of the long fallen Ottoman Empire – reigning from 1517 to 1918 – abound, as do relics of more modern times. A cinema, built in 1948, still stands as a testament to the village’s once active social life, when, following Lebanon’s independence, it witnessed a surge in summer residence. Over a breakfast of qawerma, fresh vegetables, olives and tea, Abou Joseph, a local resident, was keen to share with the FFA Walks Lebanon team another aspect of Douma’s cinematic history – its role as a location for the shooting of the musical Safar Barlek (Exile), Lebanon’s first color movie produced in 1967. Directed by Henri Barakat, Safar Barlek traces Lebanon’s suffering and struggles in the final year of Ottoman rule during World War I. Devised by the Rahbani brothers, who composed the accompanying score, the film features Fairuz in the star role of Adla.

A SENSE OF HISTORY IS STRONG IN DOUMA, WITH AT EVERY TURN A FEELING OF A DEEP CONNECTION WITH THE PAST.

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Above: Traditional architecture in Douma.

Left: Mouneh provisions for sale at a local shop.

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A scene from Douma’s local museum.

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BEHIND THE NAME

One local legend popularized in the 19th century explains DOUMA’S etymology as stemming from the story of Julia Domna, an Emesian (from Homs) princess, who became the wife of Roman Emperor Septimus Severus, who ruled from 193-211 A.D. According to the legend, Julia Domna would come each summer to Mount Lebanon for the climate and scenery, selecting Douma as her favorite spot.

Locals still point to ruins above the village as the last vestiges of her palace. It is worth noting that Domna is a Roman title meaning powerful lady, usually given to members of the imperial family. With

After breakfast, a tour of the village made Douma’s pride in its history even clear-

time, so the legend goes, Domna became

er. A local museum is filled with identity cards and photos of its residents who

Douma. A factual alternative to the legend

set out decades ago to emigrate, like so many other Lebanese, to the four corners

pinpoints Douma as an Aramaic toponym,

of the world. Alongside them are vintage blacksmith tools, old sewing machines,

found in many places in Lebanon and Syria,

radios, and more, all telling a story in their own way of how life used to be.

and meaning quietness, calm, and peace.

The town’s souk recalls the period in Douma’s history when it flourished with

Douma is also known as Douma al-Hadid

trade. Built in the second half of the 19th century, the market originally consisted

(Iron Douma) due to the abundance of iron

of 100 shops. Its location is centered between the upper and lower parts of the

found in its soil and the superior skills of

village, which themselves have a tale to tell of Douma’s past. In the first half of

its blacksmiths.

the 18th century, Douma was a small agricultural village, inhabited by Orthodox Christians concentrated in the lower parts, today known as “Haret el-Tahta”. In the second half of the 18th century, the upper parts (“Haret el-Fawqa”) were settled by Greek–Catholics, who brought with them a tradition of trading and of craftsmanship. These new residents had come initially from Ba’albeck, feeling compelled to leave after a catastrophic earthquake shook the city in 1759.

A LOCAL MUSEUM IS FILLED WITH IDENTITY CARDS AND PHOTOS OF ITS RESIDENTS WHO SET OUT DECADES AGO TO EMIGRATE, LIKE SO MANY OTHER LEBANESE, TO THE FOUR CORNERS OF THE WORLD.

Settling first in Bcharreh, then Niha, and finally Douma, the Greek-Catholic community was given extensive lands in Douma by the ruler of Mount Lebanon, the

Top: A local carpentry shop in Douma.

Above: A message left from the FFA Walks Lebanon team in the visitors’ book at the local museum.

Shehabi Emir. The Emir’s plan was practical: his aim was to make use of land abandoned by the Shi’ite Hamadeh tribe, who had been expelled by the Ottomans from the highlands of Jbeil and Batroun to Hermel. It was thanks to these new Greek-Catholic settlers that Douma grew into a local trade hub between Mount Lebanon and the Beqaa, exploiting the town’s iron ore in its earth, timber from its rich surrounding forest, and its bounty of apples and olive oil.

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A Greek inscription in Douma from the year 649, which forbids the sale of the site, with a penalty of two thousand dinar to act as a deterrent.

DID YOU KNOW?

> Latin inscriptions found around Douma testify to the thick forests that once covered the Batroun highlands.

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These are among the famous “Hadrian Inscriptions”, ordered to be inscribed by the Roman Emperor Hadrian around 180 A.D. as a measure to protect Lebanon’s forests by placing them under the “Patrimonium” or imperial domain. The inscriptions contain the message ”IMP-HAD-AUG-S-F: Imperator Hadriani Augusti Silvarum Fines”, which can be roughly translated as “a no cutting zone under heavy fines”. > Douma is one of the best-preserved Ottoman towns of Mount Lebanon with 68 percent of its architectural heritage preserved. The town has adopted a safeguarding policy, a unique case in Lebanon, towards old houses and churches.

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E AT

HIGHLANDS OF BATROUN

LIKE A LOCAL

Eggs with qawerma

Dibs kharoub

Qawerma is one of the oldest methods of preserving meat in the Middle East,

Douma’s years of industry included time as a major center for molasses pro-

and is usually served on fried eggs, hummous, or kishk, or used as pie filling. With

duction. Carob molasses (dibs kharoub) in particular was the main source

the ability to last up to one year when kept in the fridge, this was the traditional

of sugar in Lebanon for centuries. The laborious production process begins

prime choice when it came to winter meat provisions. Essentially, qawerma is

with the picking of pods from the carob tree. After being taken to a mill, the

meat preserved in fat and salt. The process begins with melting lamb fat slowly

pods are cracked into coarse and fine pieces. Next, they are stored in burlap

in a pan over a low heat, then adding the salt and the meat, and stirring as it

and placed out in the sun to dry. After being kept in burlap for two to three

cooks. The preparation is seasoned with salt and pepper and, when the meat is

months, the pods are then soaked in cold water for three hours in jars. This

well done, it is placed in a jar and sealed with lamb fat and wax.

process is repeated three consecutive times to dissolve the natural sugars of the pods. The strained liquid is then poured into a huge cauldron and constantly

Olive oil

stirred over a fire until it starts to boil and thicken.

Douma’s surroundings are rich with olive trees and their bounty can be found in local stores. When ripe in late September and early October, olives are handpicked and stacked in burlap bags to be transported to the press. This should be done within hours of the picking to avoid high levels of acidity in the oil. At the press, the olives are run through a mill, which crushes them into a paste. Pressure

DOUMA’S SURROUNDINGS ARE RICH WITH OLIVE TREES AND THEIR BOUNTY CAN BE FOUND IN LOCAL STORES.

is applied to this paste after placing it inside stacks of fiber discs to extract the oil and water, leaving the pomace behind. The oil is then separated from the water in a centrifuge, resulting in what is known as virgin olive oil. When the acidity is below one percent, the oil is designated as extra virgin.

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TA N N O U R I N E

F

rom Douma the FFA Walks Lebanon Team travelled to Tannourine. Like Douma, this small town has two parts to it, Tannourine al-Fawqa (Upper Tannourine) and Tannourine al-Tahta (Lower Tannourine). Lying at a higher altitude than Douma, but less than 5km away, Tannourine is also rich in history linked to the land itself. One of Lebanon’s most famous natural landmarks lies here, the Baatara sinkhole (Balou Baatara or Balou Bal’a in Arabic). The 225m deep cavern gushes with the water of an 80m high cascade, a spectacular sight to behold. It is not the only sinkhole in the vicinity, with al-Mahbaseh (the hermitage), al-Mighraq, and Jouret al-Abed also present. It is Baatara that draws the most visitors, though, based on its stunning proportions and natural features, including three bridges naturally hewn from the rock by the water over time. Baatara had always been known to locals but its rise to national icon began in 1952, when it was opened to the public. At its depths, Baatara is linked to a web of underground rivers and reservoirs, and, like all sinkholes, it plays an essential role in feeding underground water in Lebanon. Its unique fragile ecosystem necessitates that the utmost care is taken when visiting.

BEHIND THE NAME

TANNOURINE is an Aramaic toponym, and is the plural of the word “tannour”,

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meaning furnace. A tannour oven, used to bake bread, was one of the first things to be constructed by settlers in a village. According to local tradition, the earliest residents built a number of tannours in Tannourine al-Fawqa (Upper Tannourine) before establishing Tannourine al-Tahta (Lower Tannourine), in the more fertile valley. The Aramaic word tannour also denotes a round shape, giving rise to the contemporary Lebanese word for skirt, “tannourah”.

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A view of Tannourine’s cedars between sunlight and snow.

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THE RESERVE IS HOME TO THE SECOND LARGEST CEDAR FOREST IN THE COUNTRY.

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DID YOU KNOW?

> Tannourine is named as one of the bus stops in the

Tannourine’s other national treasure is also of a natural kind: the Tannourine Cedars

famous song “al-Bosta”,

Forest Nature Reserve, designated in 1999 as a protected area. Across an area of

sung by Fairuz and composed

12 square kilometers, the reserve is home to the second largest cedar forest in

by Ziad al-Rahbani.

the country after the Al-Shouf Cedar Nature Reserve. Eighty percent of the trees within its boundaries are cedars. Tens of thousands of these trees are considered

> During World War I,

ancient, and a number of them are millennia old. Some are considered so special

Tannourine lost 40 percent of

that they have their own names, such as Al Khatyara (the old woman). This expanse

its inhabitants due to famine.

of natural wealth is prime territory for birds, such as eagles and owls, as well as many species of wild animals including hyenas, boars, squirrels, snakes, and bats.

Peaks rise above the cedars in Tannourine.

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Spring waters gush down to the depths of Balou Baatara.

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U N F O R G E T TA B L E

HIGHLANDS OF BATROUN

EXPERIENCES

[ STUNNING NATURE ]

[ A MUSICAL INTERLUDE ]

Witnessing the cedars of Tannourine was a breathtaking experience. Here, on the sharp slopes, the trees appear to defy gravity, growing despite the vertical challenges.

From the outdoor terrace of Eco Dalida Lodge, perched on a hill overlooking the Tannourine Cedars Forest Nature Reserve, the view is sublime. Inside, the food is also incredible. Served up amid a dĂŠcor dedicated to iconic singer Dalida, the dish of maacaroun bi toum - a local specialty of homemade balls of pasta dough cooked and smothered in butter and garlic - was met with rave reviews.

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THE QADISHA VALLEY

6 THE QADISHA VALLEY

6 Qadisha Valley

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BEHIND THE NAME

HASROUN

T

he road winds northward out of Tannourine toward the Qadisha Valley, one of the

network. On this early spring day, the FFA Walks Lebanon team were their first

country’s famed UNESCO World Heritage Sites. Perched above the valley lie Has-

guests of the year and they arrived to find the couple sorting plants that they

roun and Hadath al-Joubbeh, two villages between which the FFA Walks Lebanon

had foraged in the nearby forest and surroundings. Jacqueline and Tony’s home

team divided themselves to sleep the night.

is filled with books on using plants for medicinal purposes, and their kitchen is

The houses of Hasroun can be distinguished from afar by their distinctive roofs

brimming with homemade delicacies, such as different kinds of jams, za’atar, and

of imported red tiles from Marseille, a sign of wealth and prestige. This feature

laban (yogurt). Breakfast the next morning was composed of such delights and

stems from the second half of the 19th century, when Hasroun prospered as a

included labneh that Jacqueline had made herself from straining laban the night

local market and found status as a popular summer resort for Tripoli residents.

before. In summer, Jacqueline sells her wares in a shop on the village’s main

HASROUN is a Phoenician toponym

From spring through to autumn, local Hasroun residents Jacqueline and Tony re-

road. In winter, when the snow and cold make life more challenging in Hasroun,

meaning the well-defended places and the

ceive visitors in their home turned guesthouse, a member of the L’hote Libanais

she closes her doors to guests and visits her son in Canada.

town with a defensive wall. Its nickname, “The Rose of Mount Lebanon”, is related to the red tiled roofs of many of its houses and is also inspired by the epithet of “un bouquet de rose” given to it by Lamartine, the famous French author, politician, and orientalist when visiting in 1833. Another popular explanation is that Hasroun in Syriac means the little finger, and relies on visualizing Qadisha as a hand stretching out to the sea with Hasroun taking this position on the hand.

THE HOUSES OF HASROUN CAN BE DISTINGUISHED FROM AFAR BY THEIR DISTINCTIVE ROOFS OF IMPORTED RED TILES FROM MARSEILLE.

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Left: Spring blossoms in Hasroun.

This page: Hasroun

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Breakfast at the home of Jacqueline and Tony in Hasroun.

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THE QADISHA VALLEY

EXPERIENCES

DID YOU KNOW?

> Under Crusader rule, Hasroun was part of the County of Tripoli, and many Crusader families settled in the village. The genetic impact of this settlement was recently uncovered by DNA studies conducted by the Lebanese American University and National Geographic. > Many Maronites from Hasroun went to study abroad in Rome at the famous Maronite College, established in 1584. Hasroun native Yusuf ibn Siman al-Semaani (1687-1768), known in Europe as Giuseppe Simone Assemani, is the most famous student of this college. He was later transferred to the Vatican library, where he worked as a translator from Arabic and Syriac to Latin, and enriched the library with Oriental manuscripts. > Hasroun is one of the cleanest towns in Lebanon.

UNDER CRUSADER RULE, HASROUN WAS PART OF THE COUNTY OF TRIPOLI, AND MANY CRUSADER FAMILIES SETTLED IN THE VILLAGE.

[ LIVING OFF THE LAND ] Staying the night with Jacqueline and Tony in Hasroun was a great lesson in how people in Lebanon’s more remote locations can be self-reliant and look to the environment around them to provide sustenance and a way of earning a living.

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H A D AT H A L- J O U B B E H

L

ike Hasroun, Hadath al-Joubbeh overlooks the Qadisha Valley, and makes one of With many towns in Lebanon using the name HADATH,

Mount Lebanon - is also worthy of a visit for its historical wealth.

the name of the district or region is usually added to

By the time the Romans were in power, Hadath al-Joubbeh was already a major village, with a number of tombs, sarcophagi and hypogea testifying to this past.

In the fifth century, Hadath al-Joubbeh was among the first to convert to Christianity and was one of the earliest major Maronite towns in Mount Lebanon. The mountain overlooking the village is named after Saint Simeon, a disciple of Saint

The view from Hadath al-Joubbeh.

Maroun, who preached in the region at that time.

BEHIND THE NAME

the best starting points to discover it, but the village - as one of the oldest in

distinguish between them. The word hadith is common in Semitic languages such as Phoenicia and Aramaic and means new. Consequently, Hadath al-Joubbeh likely means the new town of the Joubbeh region.

One popular legend ties the origin of HADATH AL-

JOUBBEH’s name to the Babylonian Princess Zia, daughter of Nebuchadnezzar II, King of Babylon (605-562 B.C.).

The legend relates that, suffering from leprosy, Princesss Zia was advised by doctors to spend time in a dry mountain climate consuming pure water as a cure. Leaving her native Mesopotamia behind, she traveled to Mount Lebanon and settled in the area that is now Hadath al-Joubbeh. With her health restored, she wrote to her father to inform him of her wish to settle permanently in Mount Lebanon. A town sprang up around her palace, and was named after her.

AL-JOUBBEH is a name traditionally given to regions of Lebanon featuring deep gorges and valleys surrounded by highlands and mountains. The Phoenician word “geb” means well or deep.

Locally, the town’s name is pronounced “hadid” rather than HADATH, and this indicates a possible different interpretation of its origin. Hadad (sometimes known as Hadid) was a major Phoenician storm God, commonly known as Ba’al Hadad, the Lord Hadad. It is possible that this deity may have been venerated in a temple in Hadath al-Joubbeh, whose remnants are still visible in the foundations of the church of Saint Daniel.

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Looking across the valley from Hadath al-Joubbeh.

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The head of the Qadisha Valley, seen from Hadath al-Joubbeh.

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DID YOU KNOW?

> Hadath al-Joubbeh’s cedar forest served as a refuge for the famous Emir Bachir II of Mount Lebanon (17891840), when he was being pursued by Ottoman soldiers. Having evaded capture by hiding among the trees, he eventually returned to power. Since that time the forest has been referred to as “al-Himi”, meaning the shelter. > The main church of Hadath al-Joubbeh is dedicated to Saint Daniel. Some believe this to refer to Saint Daniel, one of the disciples of Saint Simeon the Stylite, who came to preach in the area in the fourth century. An alternative belief is that the church’s name relates to the Old Testament Prophet Daniel. According to historical records, the church was built by Salomeh, the daughter of a Bcharreh priest, between 1111 and 1113 A.D. on the ruins of an older religious edifice dedicated to the Prophet Elijah, which itself had been built on the ruins of a Roman temple. After being destroyed by the Mamelukes in 1283, the church was later rebuilt many times.

THE MAMELUKES BESIEGED AND DESTROYED THE VILLAGE IN 1283, BUT IT REGAINED ITS PLACE AS A TRADING HUB UNDER OTTOMAN RULE.

Through the centuries, the village has risen and fallen, only to rise again, living through periods of prosperity as well as disaster. Its location led to its early status as a major trading outpost linking the Lebanese coast to the mountain, and on to the Beqaa and Damascus. The Mamelukes besieged and destroyed the village in 1283, but it regained its place as a trading hub under Ottoman rule. In more recent history, Hadath al-Joubbeh suffered during the Lebanese Civil War, and watched as its popularity as a summer resort was replaced by being a target for shelling by the Syrian army, and as its local houses were confiscated for their strategic value.

For the night, the FFA Walks Lebanon team were welcomed in a heritage house dating back to 1928, the ancestral home of the Shedrawi family, now managed by the municipality as a guesthouse. The house’s typically Lebanese architecture, made up of several dwelling rooms organized around a large central hall or room, was noted by the FFA Walks Lebanon team as conducive to bonding, encouraging everyone to spend time talking together in the central room before retiring for the night.

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QADISHA

F

ollowing a peaceful sleep, the FFA Walks Lebanon team awoke to a Sunday that would

The valley’s topography made it a place of refuge and meditation since the begin-

involve a long hike through one of Lebanon’s most fascinating areas, in terms of its

nings of Christianity, evidenced by a number of monastic foundations. From the

nature and its history. Lying at the foot of Mount al-Makmal in northern Lebanon, the

seventh century, it became the epicenter of the Maronite Church, which estab-

long, deep and lush Qadisha Valley, along with its neighboring Forest of the Cedars

lished a number of monasteries. Lesser known is that the valley also attracted

of God, has been a UNESCO World Heritage Site since 1998. Beneath the Forest of the

members of other religious communities too, such as Orthodox, Jacobite, Nesto-

Cedars of God, the source of the Nahr Qadisha (Holy River) begins in a cave streaming

rian, Ethiopian monks and even Muslim Sufi mystics. A local legend states that at

out and onwards for another 35km. The steep sides of the valley are home to many

dawn and dusk a cloud of incense would appear to form and rise from the many

caves, often at high altitude and difficult to access. Some of these caves undoubtedly

monasteries and hermitages.

still contain many secrets. In 1990, a team of speleologists discovered the mummified

In the 15th century, the Maronite Patriarch moved his seat to the valley’s Qan-

body of an infant after two years of excavating the ‘Asi-al Hadath cave that lies be-

noubine monastery, where it remained for four centuries before moving to its

neath Hadath al-Joubbeh. In the following months, more discoveries were made: seven

present-day location of Bkerke. Qannoubine monastery is one of the three to

other mummies (four infants and three adult females), one fetus, and one male skull,

remain active until today in the valley. The monasteries that populated the valley

as well as textile artefacts of embroidered heavy cotton robes, all preserved since ap-

made major contributions to learning, with the first modern printing press in the

proximately 1283 A.D. by the low humidity of the cave. As the first, and possibly the only,

Middle East installed in Qozhaya monastery by Maronite monks in 1610.

discovery of mummified Maronites from millennia ago, these artifacts are fascinating.

Alongside its devout residents, the valley was also home to many villages, whose

Three of the mummies can be viewed at the National Museum in Beirut.

residents would farm the surrounding land, segregating it into terraces on which

DID YOU KNOW?

> The Qadisha Valley is composed of two valleys, Qozhaya (Treasure of Life) to the north and Qannoubine (the Monastery) to the south. > The Qannoubine monastery has been continually active since the fifth century. The monastery’s church, half built into a natural cave, contains frescos from the 17th and 19th centuries, which include one of the first depictions of the Lebanese cedar of Lebanon as a national symbol. The naturally preserved body of Patriarch Tyan (1760-1820) is located in a special chapel adjacent to the main church. > The site of Moghr al-Ahwal, overlooking the Qadisha, is one of the oldest prehistoric sites in Lebanon. > The Cedars of Lebanon are mentioned in the famous Mesopotamian epic of Gilgamesh as the place where Gilgamesh battles with Humbaba, the guardian of the forest.

Humbaba is depicted as an ugly monster, who every day puts on seven layers of armor. As the guardian of the Cedars of Mount Lebanon, appointed by Enil, the king of the gods, Humbaba is tasked with preventing humans from cutting down the sacred cedar tree. When Gilgamesh, on his quest for eternal life, attacks Humbaba, the latter is only wearing one of his seven layers of armor. With the help of his friend Enkidu and the sun god Shamash, Gilgamesh immobilizes Humbaba and eventually kills him, despite the monster begging for his life. Symbolically, with the guardian dead, humankind is now free to cut the cedars. > Seventy species of tree in the Qadisha are named after Lebanon, including cedrus libani, salix libani and berberis libanoticum. Another 22 species carry names inspired

by Lebanon, such as dianthus karami (named after Youssef Bey Karam, a 19th century national figure) and astragalus ehdenensis (named after the village of Ehden).

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The village of Qannoubine.

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BEHIND THE NAME

The name QADISHA is derived from the word “qadishat”, or “qadish”, meaning sacred or holy in Syriac. The valley has been considered a sacred place since Phoenician times.

they planted grains and fruits. Today, that population has dwindled to only one inhabited village of Qannoubine, composed of a church, abandoned school, and one house. This lone residence, perched on one of the valley’s hillsides, is home to Mary and her son Elias, the latter of whom accompanied the FFA Walks Lebanon team as guide for the day. Life in such a remote location naturally has its challenges and hardships, as well as its obvious benefits of being surrounded by some of the most beautiful uninterrupted views in the country. On any average day, Elias hikes a minimum of 30km. The remoteness of the location, with the house situated 15km from the nearest road, means that even the simplest journey A team photo after a visit to the monastery.

can take an hour on foot. Elias recounted to the FFA Walks Lebanon team the time that his mother fell ill, and he made this journey to the nearest road, carrying her over his shoulder.

Unlike in the capital city, the only disturbance from neighbors comes in the form

THE REWARDS OF THIS ENVIRONMENT ARE SIGHTS, SOUNDS, AND AROMAS FAR BEYOND THE REACH OF BEIRUT’S RESIDENTS.

of wild boar whose craftiness in attacking crops knows no bounds. In fact, the valley teems with wildlife, with more than 27 mammals sighted (around a third of the total in Lebanon) and more than 50 species of rare birds, including four that are threatened at a global level. The rewards of this environment are sights, sounds, and aromas far beyond the reach of Beirut’s residents: the colors of spring flowers in full bloom, the sounds of varieties of birds and of streams of water bubbling and gushing, the earthy smell of damp rocks, and the feel of refreshing breezes beneath the sun. All around is an infinity of green, a view unequaled in the country.

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The Qannoubine monastery.

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The only remaining home in Qannoubine.

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“Ahlan wa sahlan,” was the warm welcome given to us by Mary, who opened her home to us for lunch.

In Qannoubine

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The Cave of Saint Marina.

THE CAVE OF SAINT MARINA-QANNOUBINE A N D T H E TA L E OF SAINT MARINA For four centuries, the Cave of Saint Marina was used as a burial place for the Maronite Patriarchs.

This venerated place is where Saint Marina, a local girl, lived an extraordinary life. Her story begins as a young child, a time when she already knew that she wanted to follow in the footsteps of her father, who had entered monastic orders at the Qannoubine monastery. Undeterred by girls being excluded from monastic life, Marina decided to shave off her hair and take on the male identity of Monk Marinus. Years later, having successfully adopted the life of a monk, she found herself having to stay overnight at a local inn.

That same night, a Roman soldier was also staying at the inn, and having taken a liking to the inn-keeper’s daughter, he raped her. The soldier forced the girl to blame the terrible deed on Monk Marinus. The inn-keeper, enraged at hearing his daughter’s story, demanded that the monastery punish Marinus for his crime. Marinus was exiled and sent to live in a nearby cave. When the innkeeper’s daughter later gave birth to a baby, the innkeeper brought it to the monastery,

THIS VENERATED PLACE IS WHERE SAINT MARINA, A LOCAL GIRL, LIVED AN EXTRAORDINARY LIFE.

demanding that Marinus take care of it. Conditions in the cave were harsh; being excommunicated from the monastery to which she had been devoted, was even harder for Marina. Yet, she took the child in and raised it, never revealing the truth. When Marinus died, the monks came to remove the body and prepare it for burial. It was only then that they realized the truth: that for all those years Marina had carried her secret to protect a child that wasn’t even hers.

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U N F O R G E T TA B L E

THE QADISHA VALLEY

EXPERIENCES

[ A SUPERB LUNCH ] For lunch, Mary, the mother of our guide Elias, welcomed us to her home, the only house still inhabited in Qannoubine. A superb selection of Lebanese dishes, including a fantastic kebbe, was laid out for us to enjoy amid the beautiful surroundings of the valley.

[ The WELCOME at Qannoubine Monastery ] The visit to Qannoubine monastery was enlivened by one of the nuns, who shared her love of speaking French and her smart sense of humor with the FFA Walks Lebanon team.

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JEZZINE / NIHA

7 JEZZINE NIHA

Jezzine & 7 Niha

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S

Hiking through Jezzine’s hills with a view to the sea in the distance.

urrounded by pine forests and undulating hills, Jezzine has been popular with tourists since the late 19th century, a status facilitated in 1895 by the opening a road linking it to Beirut and Saida. Long before this though, Jezzine was a common spot on the traveler’s itinerary, acting as a caravan stop on the way from Saida to the Beqaa and onwards to Damascus. Its name reflects this, meaning the storing place. The town’s height, at 950m altitude, gives it a strategic position, an attribute that has placed it in the crosshairs of war through the centuries. The most iconic symbol of the town is its 74m high cascade, a magnificent sight to behold, particularly in spring when the waters of the Awali River gush through it in full flow, down the rocky cliff face and ever onwards.

One of the first sights on arrival in Jezzine is a shrine, erected in 1898 at the gates

THE MOST ICONIC SYMBOL OF THE TOWN IS ITS 74M HIGH CASCADE, A MAGNIFICENT SIGHT TO BEHOLD.

of the town. Dedicated to Mary, our Lady of the Gate, the shrine is also known locally as “‘al-Ma’bour”, meaning the pathway. The town’s Christian population began to be established here during Ottoman rule, when Maronites and Greek Catholics first started to settle. By the 20th century, the town became exclusively Christian, as its earlier Shi’ite residents gradually left for Jabal ‘Amel.

Upon arriving in the town, the FFA Walks Lebanon team set out to explore it, finding a picturesque blend of heritage houses with red tiled roofs set along small winding streets, and with a sense of orderliness prevailing. Buildings of note include the Serail, the current seat of the municipality, which dates to 1898, and a number of historical churches, the two oldest being Mar Maroun and Our Lady of the Spring, both dating back to the 18th century.

Jezzine’s souq, set along one small street, is striking in its quaintness, and worth visiting to see at first hand Jezzine’s most famous export, handmade cutlery. This traditional craft first established its presence in the town in 1770 in the hands of the Al-Haddad family. They began by making ordinary knives, as well as swords, daggers, and rifles, as a family business. The use of sheep and buffalo horns and bones for decorative inlays, usually depicting the legendary Phoenix, eventually gained worldwide recognition. Impressive sets are still gifted to princes, kings and heads of state today.

From Jezzine the FFA Walks Lebanon team set out for Niha, on an 18.8km hike that took around five hours. The region’s more recent history was thrown into relief on the journey, with some areas still considered off-limits due to the risk of mines, and here and there military bunkers set into the landscape. These remaining features recall the days between 1982 and 2000 when the area was under

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Israeli control and occupation. Initially, from 1982 until 1985, this control was implemented by the proxy militia, the South Lebanon Army, who were trained, equipped and led by Israel. From 1985, the area fell under direct Israeli occupation, until its liberation in 2000 along with the rest of the occupied southern territory from Israel.

Upon arrival in Niha, the FFA Walks Lebanon team was greeted by a local Druze sheikh, who happily recounted the story of the Prophet Job. A domed shrine in the village is said to be the place where he performed a miracle and where he is buried. Our next stop was Niha’s fortress, a breathtaking archaeological site that falls within the Al-Shouf Cedar Nature Reserve, the country’s largest natural reserve. From its 1100m vantage point, the fortress overlooks the Bisri Valley, with a view extending to the confluence of Nahr el Barouk and Wadi Jezzine, which together form the Awali River, whose flow reaches the Mediterranean 4km north of Saida. For more than a thousand years, since 975 A.D., this fortress has kept watch over the route that leads from Saida through Jezzine to the Beqaa and onwards. From here, garrisons on the coast could be alerted if an enemy was spied en route, but also attacks could be launched from within it on any troops taking the road beneath.

Shaped like a cave over a hundred meters deep, the fortress features chambers and rooms that were dug in the cliff or built using beams on the rock and rested on the cliff wall in order to shelter soldiers. In Ottoman times it served as a place of refuge for two eminent rulers; the first was Emir Qurqumaz, who attempted to evade the Ottomans in 1585 by hiding here before being captured and killed. His son, Emir Fakhr el-Din II, restored the fortress in the early 17th century. This was also his last place of refuge when under attack in 1633 by a large Ottoman army commanded by Ahmed Pasha, governor of Damascus. Having lost all of his fortresses one by one, the Emir arrived at Niha, and barricaded himself in. The Ottomans came up with a crafty plan to force him out by poisoning the spring that supplied the cave. One night, Fakhr el-Din managed to escape and found a new place of refuge in a cave under the Jezzine waterfall. There he was finally captured and taken to Istanbul, where he was put to death in 1635.

NAHR EL BAROUK AND WADI JEZZINE TOGETHER FORM THE AWALI RIVER, WHOSE FLOW REACHES THE MEDITERRANEAN. 102

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This page and facing page: The waterfalls of the Awali River.

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“There were no buildings here in those days, only trees,” said this Druze Sheikh, who welcomed us to the shrine of the Prophet Job. He told us how, after losing his land and children, and falling ill, Job came to spend seven years in Niha.

At the shrine of the Prophet Job

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Members of the FFA Walks Lebanon team on their hike to Niha.

BEHIND THE NAME

The name JEZZINE is derived from the Aramaic word “giz” and means the storing place or the depot. Another interpretation is that it is the deformation of the Arabic “juz’ayn”, meaning two parts, since the town is divided by the small rivers that form its famous waterfall.

NIHA is the Aramaic word for calm, peaceful.

Before departing from Niha, we had the privilege to spend time observing the rock hyrex, which lives here under protection in a community numbering around 500.

Known as “tabsoun” in Lebanese, in a reference to its relatively chubby appearance, this small, furry, brown animal is highly agile and can climb steep rocks and trees with ease using its rubbery foot pads. When a baby rock hyrex is born, it is fully developed at birth and able to run and jump within the first hour. Curiously, though small in size, its nearest relative on earth is the large elephant. Both use their molars to cut through vegetation, and while the elephant has tusks, the rock hyrax mimics this in its own way with its two upper incisors growing outwards in protrusion. These outgoing creatures live in colonies of around 50, spending their days sunbathing and foraging for grass and fruits. When they feed, they do so in a circle looking outwards, on the watch for lurking predators. Watching over each colony is usually a dominant male, standing on a high rock and ready to call out at the sign of any danger to alert others to shelter among the rocks. So finely tuned are their senses that they can spot a predator from a kilometer away. Like birds, the rock hyrax is able to use different vocalizations to form complex songs for a number of minutes, with dialects varying from region to region.

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The tree-lined mountain road leading from Jezzine to the shrine of the Prophet Job.

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BEFORE BEGINNING THE WALK, WETSUITS AND SAFETY GEAR WERE PUT ON IN ORDER TO BE ABLE TO SPEND TIME IN WATER WITH MINIMAL DISCOMFORT AND TO REDUCE RISKS.

The FFA Walks Lebanon team getting ready for their river walk.

The FFA Walks Lebanon team returned to spend the night in Jezzine, and to relax

water the temperature was 12, beneath it was closer to five degrees Celsius. For an

before a physical challenge of a different kind on the following day. This particu-

hour the team followed the river one by one through its varying depths, ranging

lar spring weekend was a lesson in how the weather can change dramatically

from simple ankle height to up to the waist, and at its deepest three meters. At

within hours. Saturday had seen blue skies and sunshine with temperature highs

times walking, at others wading, and sometimes jumping, the FFA Walks Lebanon

of 35 degrees Celsius. On Sunday morning, the FFA Walks Lebanon team awoke

team bonded over this experience that required balance, coordination, focus, and

to the sight of mist and rain, accompanied by a chillier temperature that had

endurance. The highlight came when the river transformed into a waterfall of 25 me-

dropped to 12 degrees Celsius. Amid these atmospheric conditions, the team set

ters’ height, and the team abseiled down one by one, landing in the icy water with a

out for a hike that would take them through the Awali River, sometimes walking,

feeling of accomplishment and elation. For some, this was the first time taking part

sometimes abseiling, an activity known as canyoning.

in such an activity, and the differing levels of experience allowed team work to come

Before beginning the walk, wetsuits and safety gear were put on in order to be able

to the fore. It had been a weekend of contrasting moments, from a peaceful hike to

to spend time in water with minimal discomfort and to reduce risks. While above

the physical challenge of canyoning, making it a memorable stage for all.

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TO THE CRUSADERS, NIHA FORTRESS WAS KNOWN AS THE CAVES OF TYRON, AND WAS CONSIDERED THE CRUCIAL OUTPOST TO SECURE THE COUNTY OF SAIDA.

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DID YOU KNOW?

> Three abandoned shrines overlook Jezzine, known as Maqam al-Nabi Mikha, Maqam al-Nabi Misha and Maqam al-Nabiyat Zoulaikha. According to a local legend, the shrines were first built by Jews from Palestine during the Seleucid era (330-40 BC), fleeing persecution. It later became a popular Islamic pilgrimage site. > In 1941, Jezzine was the setting for a fierce battle between French soldiers fighting for France’s Nazi-allied Vichy government and Allied Australian soldiers, fighting in the framework of Operation Exporter. When France signed an armistice with Nazi Germany in June, 1940, French colonial governments and military forces divided their allegiances between the Free French, led by Charles de Gaulle, based in England, and the Vichy French, led by Philippe Pétain as head of the state of Vichy France. By the terms of the armistice, the Vichy French were allowed to maintain military provisions for the French colonial empire overseas. This included approximately 45,000 Vichy French troops throughout Syria and Lebanon, which were under French Mandate at that time. Within a few weeks of this armistice, the Vichy French government began collaborating with Nazi Germany. In 1941, it became evident that the Vichy government was allowing Germany and Italy to host military forces in Syria and Lebanon. As a result, an Allied force, consisting largely of Australian, British, Free French and Free Czechoslovakian troops, invaded Syria and Lebanon in what is now known as Operation Exporter. The campaign lasted for six weeks, from June 8 to July 14, 1941, and it saw Allied troops fighting against their former French allies. Following the Allied victory, Lebanon, and later Syria, established their independence. > To the Crusaders, Niha Fortress was known as the Caves of Tyron, and was considered the crucial outpost to secure the County of Saida. The Franks did not possess it until quite late, and were initially happy to maintain good relations with its occupant, a Druze local lord, Dahhak ibn Jandal al Tamimi, who was master of the neighboring region. Later, when the fortress and its surroundings were conquered by an enemy, Shams al Muliq Ismâ’il, the Atabek ruler of Damascus, the push to liberate Niha and expel the Atabeks was on, eventually leading to Crusader victory in 1165. Between 1165 and 1270, control of this strategic outpost fluctuated between Crusaders and Muslims. In 1182, the fortress is mentioned in a letter from Saladin as among the frontier places pledged to the Crusaders by a pact with the people of Mosul. In 1250, the fortress was again a bargaining chip in a deal that allowed the Crusaders to retain a number of locations in the Holy Land. While in 1257 the Lord of Saida gave the fortress to the Crusaders, by 1260 the Muslims had driven them away. Long after the final departure of the Crusaders, Niha Fortress remained in active use. > From the 10th to 15th centuries Jezzine was a major center for Shi’ites. A Hawza (a religious school to train Shi’ite ulemas), was established in the town in the early 1100s, and its acolytes played a major role in safeguarding Shi’ism in Lebanon. Throughout this period Jezzine underwent fluctuating fortunes.

The Crusaders saw Jezzine as strategically important. They named it Castel de Gezin and placed it under the rule of feudal lords, vassals of the Lord of Sagette (Saida). In the late 13th century, the Mamelukes wrought devastation on Jezzine in a punitive expedition. Decades later, renowned Shi’ite scholar Muhammad Jamal ul-Din al-Makki al-‘Amili al-Jizzini reopened Jezzine’s Hawza in a bid to reorganize Lebanon’s devastated Shi’ite community.

The response from Mameluke Sultan Barquq, fearing a Shi’ite revival, was brutal. Jamal ul-Din al-Makki al-‘Amili al-Jizzini was arrested, accused of heresy, and thrown into prison in Damascus for a year before being beheaded. Although not the first Shi’ite to die for his faith, he became known as “al-Shahid al-Awwal”, the first martyr, in recognition of his status as a great Shi’ite scholar who met an unjust end. > The rock hyrax receives several mentions in the Bible, and the species is noted for being one of the four things on earth that is exceedingly wise despite its small size, with Proverbs 30:26 stating that “the rock hyraxes are a feeble folk, yet they make their houses in the rocks.” This animal is even linked to Left: Niha Fortress overlooking the valley below.

Above: Silos for storing provisions inside Niha Fortress.

the naming of Spain, with a theory suggesting that Hispania (the origin of the modern-day name), is derived from “shaphan”, the Phoenician name for the hyrax, meaning the hidden one. After the Phoenicians colonized southern Spain, it is said that they discovered a place with small mammals which they took to be hyraxes, and thus gave it the name “I-shaphan-im”, meaning Island of the Hyrax. In the time of the Romans this name was modified to Hispania.

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A baker tends to the wood-burning oven at the bakery in Jezzine.

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EXPERIENCES

[ TRADITION LIVES ON ]

[ AT HOME WITH HISTORY ]

Breakfast in Jezzine was a unique opportunity to taste mana’ish from the last wood-burning oven in the area.

A visit to the Sarhal ancestral home gave us a glimpse inside one of Jezzine’s striking houses. This is the abode of the late Dr. Farid Sarhal, a famous Lebanese doctor and , who first began constructing his neo ebanese palace in , filling it with art and objets d’art from antique dealers across the region.

From the terrace a stunning view unfolds across Jezzine’s waterfall and valleys beyond.

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WADI AL-TAYM

8 WA D I A L-TAY M

8 Wadi al-Taym

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Hiking through Wadi al-Taym.

o walk through Lebanon is to experience not only outstanding natural beauty, but also its wealth of history, culinary heritage, and social traditions. Encouraging others to make such journeys of discovery is at the heart of the Lebanon Mountain Trail (LMT) Association, a civil society organization, which also aims, through such walks, to bring communities together and create opportunities for sustainable, socially responsible touristic endeavors in rural areas.

Throughout the FFA Walks Lebanon team’s many journeys, inspiration and support had been provided by the LMT Association, which created Lebanon’s first long-distance hiking trail, extending from ‘Andaqit in the north to Marje’youn in the south. The 470-km trail transects more than 75 towns and villages, of altitudes rising to 2,011m. Twice a year, in spring and in fall, the LMT organizes a full hiking trip from one end to the other. Participants can choose whether to take part in the entire hike or in stages, and whether to start in the north or vice versa. On this particular spring day, the FFA Walks Lebanon team joined walkers and LMT representatives hiking the last three sections of the LMT heading south.

The meeting point for the teams was Rashaya, where time was taken to explore the town’s fortress, a key location in Lebanon’s independence. Fortifications have existed on this site since 1370, no doubt for the advantageous view overlooking

ON THIS PARTICULAR SPRING DAY, THE FFA WALKS TEAM JOINED WALKERS AND LMT REPRESENTATIVES HIKING THE LAST THREE SECTIONS OF THE LMT HEADING SOUTH.

Rashaya itself. The ruling Shehabi dynasty expanded these fortifications in the 18th century, using them as a secondary residence and military outpost in the Wadi al-Taym region. In 1860, when Druze factions swept through Mount Lebanon, Damascus, and Wadi al-Taym, hundreds of local Christians sought refuge in the fortress only to meet their death, along with approximately another thousand killed in the town and Wadi al-Taym. This was not the only bloody event in Rashaya’s history. In 1925, the Great Syrian Revolt, which saw a popular uprising against the ruling French forces, suffered its first major defeat in the town, which was almost completely destroyed by the French army. Almost two decades later, in November, 1943, the leaders of the Lebanese National Movement were arrested and imprisoned here by the French, a pivotal moment in Lebanon’s history, which led to international pressure for their release. The day they were allowed to leave the fortress, on November 22, 1943, became the day that Lebanese independence was officially declared. This is how the fortress became known by its nickname of Qal’at al-Istiqlal (The Fortress of independence). The town’s French legacy lives on in the many houses built during this period, all visible from the lofty height of the citadel.

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Hasbaya Citadel.

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An old oak tree, whose breadth and height made it irresistible for climbing.

From Rashaya the day’s hike began – an eventual journey of 26.5km. For the FFA Walks Lebanon team, the difficulty of this hike – sometimes at a steep ascent provided a realization of the immense challenge the entirety of the LMT must be.

Three of our fellow walkers and two guides had been hiking the trail for the past month. Among them was Ben from the UK, who joined this year’s full hike after first experiencing sections of it the year before. Another hiker, Lily, was on the LMT because she felt the need to do something new in her life. For Robin, who works in Oman, it was a way to pursue his love of the outdoors.

With a long stretch of walking ahead, every two hours a pause for refreshment was allowed. By lunchtime, arrival at a large oak forest provided a pleasant canopy of shade to retreat from the sun and sit down to eat with a magnificent view.

As we carried onward, to our left was Jabal al Sheikh, Mount Hermon, whose sides we would gently ascend before the day was out. On its peak, white snow glistened in the warm spring sun. By early evening the sun was casting a yellow glow on the olive trees that lined our way in to Hasbaya, our final destination for the day. Here, settled into our guesthouse, after 11 hours of walking and a hearty

The view to Mount Hermon.

meal, sleep was almost instant.

The following day we awoke, knowing that a hike of 16km lay ahead. Our departure point was Hasbaya village, whose most important historic site is its citadel.

The structure’s Crusader origins remain in the form of a square tower within the complex. When the Shehabi emirs conquered the area in 1173, they built a fortress around this tower. In total, the Shehabi compound covers 20,000 square meters, forming a group of buildings set around a central square that includes a 13th century mosque. The highlights of this compound are the Shehabi citadel and palace, where, for almost eight centuries, the Shehabi dynasty lived continuously. The extended Shehabi family – some 50 branches of the family – still own the citadel and a number are still in residence.

AS WE CARRIED ONWARD, TO OUR LEFT WAS JABAL AL SHEIKH, MOUNT HERMON.

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The locals gave us a warm welcome throughout the trip.

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“Put your phone down! You’re in nature. Why are you on your phone?” This was the friendly rebuke from a local goat herder, who took advantage of human company to chat for a while.

Along the way

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Ears of corn growing in Wadi al-Taym.

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MARJE’YOUN is made out of two

BEHIND THE NAME

Arabic words: “marj”, which means big open field, and “‘youn”, the plural of “‘ayn”, meaning sources. The plain of Marje’youn has at least 54 identified water sources in and around the town.

RASHAYA derives from the Aramaic word “rishane”, which means the place of the lords or place of the leaders. For centuries, the town of Rashaya, alongside Hasbaya, was the seat of the prince of Wadi al-Taym, hence the name.

HASBAYA derives from the Aramaic “hesbayeh”, which means ceramics or pottery. The name is possibly linked to the fact that the region is famous for its pottery and clay production.

St George’s church in Hasbaya.

Over the centuries the structure has undergone damage, reconstruction, and

making our way downhill, eventually passing through fields where the scent of

additions, resulting in a mixture of architectural styles and states of repair. A

wild thyme filled the air. Nature’s bounty surrounded us, with green almonds

number of the interior vaults and ceilings are in a state of near or total col-

fresh for picking from the trees, and small greengages in abundance. The sight of

lapse, and certain elements of the architecture and decoration need assessing

a group of strangers in their midst made the local children run after us and call

for rehabilitation. Conservation of this historical monument is being targeted by

out in English, mistaking us for foreigners. It felt as if they were not the only ones

the Lebanese Foundation for the Preservation of the Hasbaya Citadel, led by a

to notice our presence, as high above in the sky a drone had been following us

member of the Shehabi family.

from a discreet distance. This sensitivity to strangers is understandable, consider-

Walking through Hasbaya, we paused for a while at St George’s church, before

ing the close proximity of the Israeli border.

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ARRIVING AT THE MARJE’YOUN MUNICIPALITY, TOGETHER WITH THE LMT WALKERS, WE RECEIVED A WARM WELCOME.

A group photo to mark the arrival at Marje’youn Municipality and the end of another successful LMT hike.

DID YOU KNOW?

Marje’youn, our final destination, was eventually in sight. The town’s elegant, > The sight of UNIFIL troops is a common one in many parts of the south of Lebanon. Their presence here dates

traditional houses, with triple arches and red tiled roofs, are a symbol of its

back to 1978, and follows the United Nations Security Council resolutions 425 and 426, calling for immediate

prosperity, having once been a major agricultural hub, mainly for the dealing of

cessation of Israeli military action and withdrawal from Lebanese territory. Four days after the adoption of

grain. Before the town took shape in the 16th century, it was a small village with

these resolutions, on March 19, the first UNIFIL troops arrived in the south. The purpose of UNIFIL’s presence

the name of Tell Dibeen (the hill of Dibeen). As Christian and Muslim families

was to confirm the withdrawal, restore peace and security, and assist the Lebanese government in regaining

from parts of Syria migrated and settled here in search of agricultural land, the

effective authority. A later resolution, in the midst of the war of summer 2006, was adopted to call for a full

village grew into a town, and was renamed Jdeidet Marje’youn (meaning the new

cessation of hostilities, and permanent ceasefire between Lebanon and Israel. With the adoption of this

town of the plain of springs). With its prosperity came development, including a

resolution, UNIFIL’s presence was increased from around 2,000 troops to 15,000 military personnel. Currently,

number of schools, starting with the first established by the Orthodox Church in

there are 11,665 UNIFIL troops from 40 participating countries in south Lebanon, supported by an annual

1850, and followed 17 years later by another established by the American Mission.

budget of USD 489 million. Since the end of the 2006 war, UNIFIL has cleared 4.7 million square meters of land

Arriving at the Marje’youn Municipality, together with the LMT walkers, we re-

contaminated with cluster ammunition, and 105,000 square meters contaminated with landmines. Since 1978,

ceived a warm welcome. After speeches were made, and thanks given for another

325 UNIFIL peacekeepers have lost their lives in the service of peace in south Lebanon.

successful LMT hike event, a delicious lunch was spread out for everyone to enjoy.

The food, all created with local ingredients and featuring southern specialties, was one of the tastiest experiences of all of the trips.

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A colorful sight in Hasbaya.

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E AT

LIKE A LOCAL

ZA’ATAR Among Lebanon’s many varieties of indigenous wild thyme, origanum syriacum (literally meaning oregano of Syria) is the most common, found across the country’s hilltops and mountains. This perennial bush is recognized by its highly aromatic leaves and clusters of white flowers. After harvesting, it is dried and ground to a fine powder, most commonly for use in the za’atar spice mixture named after it. No Lebanese kitchen is complete without this za’atar mixture, an integral ingredient to the country’s quintessential breakfast of man’oushe, and a staple on the table as a dip mixed with olive oil. Lebanese tradition says that za’atar makes the mind alert, and is the reason that parents feed their children za’atar

AFTER SPEECHES WERE MADE, AND THANKS GIVEN FOR ANOTHER SUCCESSFUL LMT HIKE EVENT, A DELICIOUS LUNCH WAS SPREAD OUT FOR EVERYONE TO ENJOY.

for breakfast or send them off with za’atar sandwiches to take to school.

Some of the specialties laid out for lunch at the Marje’youn Municipality.

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Stage 8

U N F O R G E T TA B L E

WADI AL-TAYM

EXPERIENCES

[ AN ALFRESCO LUNCH ]

[ MEETING THE LOCALS ]

Having lunch beneath the shade of a tree was a beautiful experience for its simplicity. .

Along the way we met many locals who live and work on the land. Everyone we met welcomed us warmly, with baby Adnan, pictured here, being a particular favorite for photo opportunities.

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Stage 9

BATROUN

9 B AT R O U N

Batroun 9

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The FFA Walks team after arrival in Batroun.

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Stage 9

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o much of Lebanon’s history, culture, economy, and identity is entwined with its

calyptus trees by the roadside, whose presence had a tale to tell from Lebanon’s

coast that stretches more than 200km from Naqura in the south to far beyond

past. As much as these trees look at home here, they were initially imported by

Tripoli in the north. On this particular journey, the FFA Walks Lebanon team set

Australians, who were stationed in Lebanon during World War II. In 1942, specifi-

out to explore one section of it, beginning in Monsef, a village almost 50km north

cally, the Australian troops joined their British allies also stationed here in the

of Beirut, and culminating in the small seaside town of Batroun. This would not

construction of a railroad that would connect Naqura in the south to Beirut and

be a hike, though, but rather a journey by bike, a mode of transport that allowed

Tripoli in the north, as a means to transport troops. Time has not been kind to

time to enjoy the views on a day of clear blue skies and pure sunshine. Before

Lebanon’s railroad history, with the last trains in the country ceasing to operate

setting off, a team breakfast as the home of FFA Private Bank Group Chairman

in 1994. Here and there, remnants of the old iron railway tracks can still be seen,

and CEO, Jean Riachi, provided fuel for the physical challenge ahead.

sometimes converging with the road that today carries cars where trains once

The road from Monsef to Batroun faithfully flanks the waters of the Mediter-

steamed ahead.

ranean all of the way, with glorious sea views to the left and, to the right, an

Our cycle continued northward to Batroun, a town that has existed at least since

ever-changing vista of citrus groves, hills, and mountains. Citrus is not the only

the mid-2nd millennium B.C., when, history tells us, it was in the midst of an

vegetation to flourish in the moist soil and coastal humidity, though. Pausing for

attack by nomadic Amorite tribes. The Amarna letters, sent at the time by the

a rest from cycling, our guide, Charles, took the opportunity to point out some eu-

governors of the coastal Canaanite cities to the pharaohs of Egypt, requested

BATROUN

BATROUN HAS EXISTED AT LEAST SINCE THE MID-2ND MILLENNIUM B.C., WHEN IT WAS UNDER ATTACK BY NOMADIC AMORITE TRIBES.

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help to repel the invasion but to no avail. The Amorites destroyed Batroun and it remained in ruins until the ninth century B.C., when it was recolonized by the Tyrians. Two centuries later, it was conquered by the Assyrian army. Later, in early 200 B.C., it was involved in the war between Alexander the Great’s successors. For a time it was a base for the Arab Iturean tribes from where they conducted raids on other coastal cities. Batroun was rescued from the Itureans by the instalment of power of the Roman General Pompey in 64-63 B.C., a period when it became known as Botrys, depicted on coins of the time with vinery symbols. Coins from the later rule of Severus (222-235 A.D.) show that the town had a temple dedicated to a local goddess or Astarte.

A violent earthquake that struck in 551 A.D. destroyed Batroun, along with hundreds of other cities, causing its disappearance from historical records until the 12th century A.D. At that time the Crusaders took Batroun from the Emirate of Banu Ammar, who ruled north Lebanon from the mid-11th century, and made it part of the County of Tripoli by 1110. Remains of a Crusader fort, erected in the town center, can still be seen today. From the Mameluke period onwards, Batroun’s significance declined. European travelers of the 17th and 18th centuries who passed through it noted that it was “ruined and almost abandoned”. It was the emergence of the silk industry in the 19th century that revived Batroun’s fortunes, with most of the town’s existing historic buildings serving as a poignant reminder of this prosperous time today.

Our first stop was Batroun’s small port (Bahsa Batroun), where, since ancient times, merchandise was imported and exported. Here, Charles explained that the stone traditionally used to build the coastal dwelling houses is sandstone mined from Lebanon’s quarries. However, to protect sandstone from erosion by the elements, it needs to be covered in an additional layer of coating. Contemporary taste has given way to the removal of this layer for aesthetic reasons, placing these seaside homes at risk of decay.

TYPICAL OF ANY COASTAL CITY, THE SEA HAS CONTRIBUTED TO BATROUN’S WEALTH.

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Stage 9

BATROUN

Boats moored in Batroun’s small port.

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Overlooking the fisherman’s port stands Mar Istiphan (Saint Stephan) Maronite Cathedral, one of Lebanon’s largest and most beautiful churches. Designed by the Italian architect Giuseppe Maggiore, incorporating local, Romanesque, and Gothic elements, it was inaugurated in 1901. Maggiore also supervised its construction, which used local stones from Batroun. The cathedral’s main central altar (one of three) features a painting of Saint Stephan by the Italian painter Giosti hanging above it.

Typical of any coastal city, the sea has traditionally contributed to Batroun’s wealth, with fish, salt, and high-quality sponges among its natural trade and industries. The 19th century Saydet Al Bahr (Our Lady of the Sea) church stands as a testimony of Batroun’s strong seafaring traditions. It is said that local sailors, finding themselves in danger at sea, prayed to the Virgin Mary. When she appeared to them as a light that guided them safely to shore, they constructed a church on the spot where they had seen the light and called it Saydet Al Bahr in her honor. Inside there is a beautiful collection of icons, with the oldest among them dating from 1863.

BEHIND THE NAME

Some historians believe that the name of the town originates from the Phoenician word “BAT-

ER”, which means “to cut”, and that it refers to the small promontory on which the city is built.

Others believe that the name of the town is a derivative of the Phoenician words “BEIT TRUNA”, which translates to “house of the chief, throne”.

The church of Our Lady of the Sea, built in honor of the Virgin Mary.

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DID YOU KNOW?

TO TRAVEL BACK IN TIME WOULD REVEAL THESE STREETS BUSTLING WITH SHOPS, STORES, HOTELS, AND COMPANIES...

> A small arched monument, known as Maqaad-El Meer (the prince’s seat), is where Ayyubid emirs, descendants of Saladin and erstwhile rulers of Batroun, used to sit in Ottoman times and relax with a view overlooking the town’s southern bay.

The monument today is a 19th century structure built on the site of older ruins. > For centuries, Batroun was Lebanon’s main supplier of sponges, but this trade has died out with the extinction of sponge animals due to pollution, over fishing, and the use of dynamite in fishing.

Batroun’s marine wall, often referred to as the Phoenician wall.

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Batroun’s marine wall – measuring 225m long - is often referred to as the Phoe-

trading post between Mount Lebanon and Beirut for the booming nascent

nician wall, although its title does not reflect its true history. Its present form

local silk industry. To travel back in time to those days would reveal these

dates back to the first century B.C., but its provenance extends back to the eve

streets bustling with shops, stores, hotels, and companies, topped off by resi-

of the fourth geological era, around one million years ago, when local sand

dences. The period architecture that still stands today, and what we are used

dunes underwent petrification. Representing a vast supply of sandstone, the

to knowing as the traditional Lebanese house – featuring triple arches and a

petrified sand dunes were quarried and used in the construction of temples,

pyramidal roof tiled with red Marseille tiles - can actually be ascribed to the

houses, schools, convents, and more in Batroun and much of the coastal plain.

Ottoman influence of the 19th century in terms of its appearance and con-

The marine wall served as a form of protection from high waves as workers

struction. This dwelling was the ultimate status symbol of the aristocratic,

went about their quarrying.

bourgeois, and middle-classes, with the size, location, and décor a reflection

Venturing inside the town, we arrived at its old marketplace (al aswak al-

of social status, rising all the way to more aristocratic features including tow-

kadeema), a remnant of the town’s past as an important mid-19th century

ers and porches.

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Stage 9

BATROUN

The souk is a remnant of the town’s past as a 19th century trading hub.

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SILK IN LEBANON The manufacture of silk has its origins in China, where, according to legend, a princess discovered it by chance when a silkworm fell into her cup of tea, and the heat from it prompted the worm to produce a fine silk thread.

At first, silk-making was kept a secret by the Chinese but as its popularity grew as a status symbol of royalty and affluence, so the number of silk markets grew. Eventually this gave birth to the Silk Road as a major trade route between China and the rest of the world.

Keen to capitalize on silk making for his own empire, Byzantine ruler Justinian (537-564 A.D.) ordered two monks to travel the Silk Road and bring back the secrets. Returning from China with concealed silkworm eggs, the monks were instrumental in the introduction of sericulture to the region, where, particularly in Syria and Lebanon, with their indigenous mulberry trees – the natural food of the silkworm, it developed.

It wasn’t until the time of Emir Fakhr el-Din II (1590-1635), centuries later, that silk-making really took off in

A team toast to Batroun and its famous lemonade.

the country. The Emir ruled Mount Lebanon (1590-1635) in the name of the Ottoman sultan and established the beginnings of a silk industry with a view to driving economic growth through export to Europe. Kept in kaysarieh (special warehouses) in Deir el-Qamar, the Emir’s seat, and the khans of the coastal cities, silk bundles went on to find their way to Tuscany, Modena, and Marseille, where this particular type of baladi (local) silk was prized for its beautiful natural hue of yellow.

Lebanon’s know-how in sericulture was developed in partnership with the silk weavers of Lyon, leading to a strong reputation in this field. With European investment, modern spinning mills were introduced, beginning in 1841 in

Any visit to Batroun is not complete with tasting the lemonade at one of the

Mount Lebanon. French spinners traveled to Lebanon to train young women in the profession, amounting to a social

local shops. The town is famous for this simple drink made from lemons, sugar,

revolution of sorts for rural communities, where women had traditionally remained at home. The silkworm became

and water. The introduction of lemon trees to Batroun’s fertile land took place

the main source of income for a large proportion of Lebanese families, and until World War I silk constituted 50

in the 19th century. Thriving in the subtropical microclimate of the coast, citrus

percent of the GDP of Mount Lebanon, with 40 percent of the region’s fertile land taken up with mulberry trees.

trees became an important contributor to the Lebanese agriculture sector, and

Silk’s impact was both economic and cultural. The establishment of a number of private schools founded by

influenced the local cuisine with many dishes incorporating lemon juice.

Catholic congregations can be attributed to the presence of French silk spinners, French Lazarist and Jesuit

From Batroun, the journey on bicycle continued onward, following the road as it

missionaries, and French merchants at the time of the industry’s zenith. The beginnings of Lebanon’s maritime

turns inland from the sea. Less than 5km away, standing alone atop a detached

transport agencies have their roots in the transportation of silk cocoons and silk by ship from Beirut to Marseille.

rock with the cliffs of Ras Shakka towering behind it, the Msaylaha Fort is cer-

The phenomenon of lending to traders wishing to buy silk cocoons from farmers led to the establishment of

tainly one of the more curious sights along the coast. Its name is a diminutive

financial trading posts, and from here Lebanon’s first banks took shape.

form of “maslaha”, the Arabic word for a fortified place. Inscribed into the fort’s

Yet, with World War I came famine and an emigration wave that reduced the labor force. A maritime blockade

sandstone walls are many Ayyubid names, harking back to its 16th century ori-

prevented export to Europe, and a locust infestation devastated the mulberry leaves on which silkworms fed. Today,

gins. The tale of the Ayyubid princes of the Koura and Tripoli is one of Lebanon’s

Lebanon’s silk industry is but a memory, whose existence is only recalled by the many silk mills (known as kerhana

lesser known historical epics. In 1516, the surviving Ayyubid emirs of Aleppo (hav-

from the Ottoman for place of work) in villages, abandoned to decay or rehabilitated for use as social venues.

ing lost their kingdom to the Mongols in 1260 and denied restoration by the Mamelukes) supported Ottoman Sultan Selim I against the Mamelukes in the battle of Marj Dabek. Although they emerged the victors, the Sultan could not

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BATROUN

“Sahtein!” said the owner of Saba restaurant, where we stopped to sample Batroun’s famous “laymounada”.

A pause for refreshment

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reward them with the return of their kingdom of Aleppo (having earmarked it as a key Turkish fortress). Instead the Sultan enfoeffed them with the Lebanese coast from Batroun to Byblos, and charged them with guarding it. From just four princes and their sons in 1516, these direct descendants of Saladin, through his favorite son, al-Malik az-Zahir al-Ghazi, King of Aleppo, has expanded to today encompass around 2,000 titular emirs, who live in a handful of western Koura villages.

After hours of cycling and absorbing fascinating insights into Lebanon’s history, there remained only one more item on the itinerary: a return to Batroun to savor freshly caught seafood for lunch, and to spend the afternoon enjoying the town’s greatest natural asset – the relaxing ambience of its beach and salty waters of its sea.

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This page and facing page: The 16th century Msaylaha Fort.

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U N F O R G E T TA B L E

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EXPERIENCES

[ A PATH TO THE PAST ]

[ SEASIDE PLEASURES ]

Near the Msaylaha Fort, we passed through the English Tunnel, so called as it was built by Allied troops stationed here during World War I.

pending the afternoon on the beach in atroun allowed us to appreciate the beauty of the coast on a beautiful spring day.

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Stage 9

BATROUN

The remains of a triple arcade house overlooking the beach.

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Stage 10

MA’ASSER EL-SHOUF

10 M A’A S S E R E L-S H O U F

10 Ma’asser el-Shouf

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The view from inside the Al-Shouf Cedar Nature Reserve

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Stage 10

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MA’ASSER EL-SHOUF

An aging signpost in the village points the way to Damascus and Baghdad among others.

et at above 1,000 meters altitude in the Shouf mountains, Ma’asser el-Shouf is blessed with pure air, a refreshing climate, and stunning surrounding nature. The view of its stone houses with red tiled roofs, and the presence of terraced crops and freshwater springs, makes this a quintessential Lebanese village.

Agriculture and its harvests are intrinsically tied to the village’s history since Ottoman times, when farmers from across the region used to come here laden with olives, grapes, and carob to use the local presses to make oil and molasses.

This tradition is etched in the village’s memory, not least in its name, which literally means “the Presses of the Shouf”. In fact, traditions remain strong here in many ways, including an annual festival titled Jabalna (Our Mountains), which shares the local culinary heritage and culture with visitors, and in the organization of an annual National Dabkeh Day, which celebrates Lebanon’s most famous dance. Attending this event formed part of the FFA Walks Lebanon team’s agenda one September day, beginning with a 1km hike along the treelined road into the village itself.

At the Jabalna Festival, local food producers set out tables displaying their wares, many of them continuing culinary traditions, such as honey-making, that have been passed down through generations. The festival was a fascinating experience, allowing us to taste many different flavors and to meet local producers all in one spot.

This village’s location – just on the edge of the Al-Shouf Cedar Nature Reserve – is too tempting to pass up the opportunity to explore at least some of this vast natural site. We set off to spend some time within it, impressed by the views.

Walkers here are rewarded with being surrounded by some of the oldest cedar trees in Lebanon, as well as the tree known as Lamartine’s cedar, where the French poet was said to often meditate.

We returned to the village to watch the National Dabkeh Day celebrations take place. This dance could be said to be ingrained in the hearts and minds of all Lebanese, with no party, celebration, or wedding considered complete without its performance. Yet, the dabkeh is more than a celebratory dance, as it plays an important place in the country’s artistic movement. Since the founding of the Ba’albeck Festival in 1957, Lebanese musicians, notably the Rahbani brothers, Zaki Nassif, and Afif Radwan, worked hard to elevate it to a status beyond its humble origins, making it a must in every musical or operetta presented in Lebanon.

WALKERS HERE ARE REWARDED WITH BEING SURROUNDED BY SOME OF THE OLDEST CEDAR TREES IN LEBANON.

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A man dressed in traditional attire holds a drum, ready to participate in the National Dabkeh Day celebrations.

DID YOU KNOW?

> The music for dabkeh is very distinct and typically contains the mijwiz, tableh and daff instruments. The mijwiz is a type of reed clarinet or double flute that is played by breathing through a circular opening at one end and by moving fingers over the holes to create different notes. The tableh is a small hand-drum also known as the durbakke, and is usually placed under the left arm or between the legs. This type of drum is usually beautifully decorated, featuring inlays or etchings. The daff, or riq, is similar to the tambourine, and often sets the rhythm in classical Arab music performances. > The village of Ma’asser el-Shouf was populated at least as far back as Roman times, with remains of a Roman fort still visible in an area known as “al-Hosn” (the fort). The village as we know it today, however, dates back to the Ottoman period. > Before crushing, grapes are sprinkled with marlstone (hawara), which aids purification and the absorption of acidity. Juice is then taken to be boiled in large cauldrons over a fire, a task that requires constant stirring. Once sticky, the mixture is cooled and then stored. > Long before beehives were kept in villages, residents would gather honey from the hives in the wild, scooping out the bounty to store in jars. In fact, honey is the world oldest sweetener, and remained so until sugar cane cultivation became widespread in the Middle Ages. Ancient scriptures attest to honey’s prize qualities; perhaps the most famous example is from the Bible, in which the promised land is described as “a land flowing with milk and honey”. > For centuries Lebanese villages relied on their presses (known as ma’asser) to produce grape molasses. Often carved into a rocky hill, grape presses required up to 20 skilled workers to operate them. Production was very much tied to the mouneh season, beginning in midSeptember and extending over two months. During this period, grapes would be pressed, cooked, and stored, to be kept or sold in the months ahead. > From the 16th century onwards, a number of water mills were built in ‘Ain Zhalta, the remains of which can still be seen. Locals would come to the mill to have their wheat or grain ground, and typically pay for the service in kind, at a rate of 12.5 percent of their raw material. While predominantly a place of economic activity, the mill also acted as social hub, where men and women from various villages would meet, eat, dance, and even fall in love.

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Stage 10

MA’ASSER EL-SHOUF

THIS DANCE COULD BE SAID TO BE INGRAINED IN THE HEARTS AND MINDS OF ALL LEBANESE.

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A variety of the culinary temptations ready for sampling at the Jabalna Festival.

MA’ASSER EL-SHOUF derives

BEHIND THE NAME

its name from the Arabic verb

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“ya’sur”, meaning to press, and is linked to the village’s reputation as a prime destination in the Shouf for farmers seeking to press their harvest.

LOCAL FOOD PRODUCERS SET OUT TABLES DISPLAYING THEIR WARES, MANY OF THEM CONTINUING CULINARY TRADITIONS THAT HAVE BEEN PASSED DOWN THROUGH GENERATIONS

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Stage 10

Numerous styles of dabkeh exist, but these can be categorized into six main types:

buk”, meaning to thump. In the ancient times of the dabkeh, improvised sing-

al-shamaliyya, al-sha’rawaiyya, al-karadiyya, al-farah, al-ghazal, and al-sahja. Of

ing, known as “dal’ouna” was added as a way to help men keep warm through

these, al-shamaliyya (meaning of the north) is the most common style seen today in

stimulating their blood pressure as they worked in the cold outdoors. The name

Lebanon and is danced by men and women joining hands in a line or circle. Typically

is derived from the Aramaic word “’ouna” (mutual aid). Eminent composer Zaki

the dabkeh involves the left foot crossing over the right foot twice and is normally

Nassif believed that dabkeh’s roots lay in the days of the “’aouna” or “’aouni”, a

accented with a variety of different hops. Each line of dabkeh has a leader, known as

rural tradition in which the people of the village gathered to help the owner of a

a lawweeh (meaning he who spins his hand), who controls the tempo and initiates

newly built house to tamp the roof of the house by thumping it with their feet.

the moves, often showing off his skill and technique. Occasionally the lawweeh holds

We watched as this ancient tradition was perpetuated on stage by young and old,

a handkerchief or small stick that connects him to the line, and, if desired, he can

men, women, and children, thumping their feet in unison, keeping alive a part of

break off from the line and dance in the center or switch positions.

our culture that once could be found echoing across Lebanon’s many mountain

The name dabkeh likely stems from the colloquial Levantine Arabic root of “yad-

villages, a symbol of rural communities in unison.

MA’ASSER EL-SHOUF

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captions captions captions captions captions captions captions captions captions captions captions

Walking through the Al-Shouf Cedar Nature Reserve.

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Stage 10

U N F O R G E T TA B L E

MA’ASSER EL-SHOUF

EXPERIENCES

[ LOCAL FLAVOR ]

[ STUNNING VIEWS ]

As a product for consumption, honey s flavor, aroma, and color can be influenced by the territory and fauna the bees cover during its production. t was a pleasure to taste some of the local honey at the abalna estival.

The views from inside the Al houf edar ature eserve were magnificent and among the finest we have seen during our trips.

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Stage 11

DEIR EL-QAMAR

11 D E I R E L- Q A M A R

Deir el-Qamar 11

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F

or the last in the series of journeys undertaken by the FFA Walks Lebanon team,

ginning of the 17th century, and once the residence of Prince Fakhr el-Din II. Ac-

the walk itself was perhaps the shortest, yet the journey taken was through hun-

cording to legend, the palace stones originate from ‘Akkar al-Atiqa, the famous

dreds of years of history back to the time when Deir el-Qamar was the seat of

Crusader fortress in ‘Akkar. After destroying the powerful Sayfa feudal lords of

Lebanon’s rulers. The town today is unique in terms of its abundance of preserved

‘Akkar, Fakhr el-Din is said to have ordered the dismantlement of their fortress

architecture from a period in history when the Druze Ma’an emirs ruled for cen-

to build his palace.

turies. Grand palaces are joined by old cobbled streets, balconied stone houses,

Fakhr el-Din is considered the first ruler of Lebanon, as during his reign he ex-

and gardens brimming with trees and flowers in what amounts to a picturesque

panded his control from the Shouf, Saida, and Beirut to north Lebanon and north-

vista at each and every turn of this mountain town.

ern Palestine, a scope of regions that reflects the country on the modern-day

Our starting point was the large central square. This feature dates to the Otto-

map. His control, though, came under the Ottoman system, run along feudal

man era, when all major towns in the empire had just such a place that would act

lines by which local chiefs in rural areas were contracted to maintain security,

as the setting for annual celebrations, as well as the training ground for soldiers,

collect taxes, and administer justice on their behalf. Fakhr el-Din’s father, Emir

and location for public executions of criminals. From here, we ventured to the

Qurqumaz, had previously rebelled against the Ottomans and met his death as

upper part of the town, beginning with a stop at the synagogue, a reminder that

a result. Fakhr el-Din used his time as ruler to improve Lebanon’s trade links

Judaism is one of Lebanon’s 18 officially recognized religious sects. This place of

with Europe, through his support of local silk production and agreements signed

worship was founded by Sephardi Jews from the Maghreb, who settled in Deir

with the Duchy of Tuscany. He was also pivotal in building relations with the

el-Qamar in the early 17th century, at a time when the town was a flourishing

Maronite community, successfully persuading them to move from their areas in

trade hub for the region. This Jewish community prospered through their close

the north to resettle in the Shouf. Knowing the Maronites’ strong ties with Rome

links with the local ruling dynasties and established this synagogue - Mount

through the church, Fakhr el-Din also cannily saw this move as a way to gain the

Lebanon’s first - here in 1620.

support of the Catholics in Europe. The Ottomans, though, were suspicious of

To the modern-day visitor, the Marie Baz Wax Museum of Deir el-Qamar presents

Fakhr el-Din’s European ties, and, sensing that a new Crusade to recapture the

an entertaining opportunity to come face to face with wax replicas of famous

Holy Land could be afoot, they removed him from power in 1613, resulting in his

figures who played a role in Lebanon’s history. The building itself is of deep

three-year exile in Sardinia and Florence. Pardoned by the Ottoman Sultan in 1616,

historical importance, being the oldest palace in the town, dating from the be-

he returned to Mount Lebanon in his role as emir, and strengthened his alliance with Tuscany. This was enough to provoke the Ottomans into sending a military expedition in 1633 to remove Fakhr el-Din from power, resulting in his capture and later execution by strangling in 1635. The Ma’an dynasty died out in 1697 and was replaced by the Shehabi emirs of Hasbaya.

GRAND PALACES ARE JOINED BY OLD COBBLED STREETS, BALCONIED STONE HOUSES, AND GARDENS BRIMMING WITH TREES AND FLOWERS...

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Fakhr el-Din’s role in the flourishing of the silk trade is evidenced by the Al-Qaysariya building, which he had constructed in 1595 next to his palace. It was here that silk would be housed, having been brought from across Mount Lebanon, before being shipped to Europe via the ports of Saida and Beirut. Nearby stands the Al-Khraj barracks, another vestige of Fakhr el-Din’s days, built in 1616 to house his soldiers and weapons.

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The church of Our Lady of the Hill.

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DID YOU KNOW?

> The Ottoman Empire was founded in 1288 by Osman Ghazi, a Turkish prince, from whom it derives its name. The Ottomans benefited from the decline of the Byzantine Empire and Muslim states in the Middle East to expand. In 1389, the Ottoman prince took the title of sultan (emperor) after seizing the Serbian kingdom. Ottomans conquered Constantinople in 1453, renamed it Istanbul, and made it the capital of their empire. In 1516, the Ottomans conquered the Levant. One year later, they conquered Egypt and destroyed the Mameluke Sultanate based in Cairo.

Lebanon was under Ottoman rule from 1516 until 1918. The Ottomans also ended the shadowy Abbasid caliphate in Cairo and claimed the title Caliph of Islam. The Ottoman Empire was weakened in the 19th century and later defeated in World War I. The empire ended in 1922 when the modern Turkish Republic was proclaimed in Ankara by Mustafa Kemal Ataturk. > Deir el-Qamar is the oldest municipality in Lebanon, and was established in 1864. > In the second half of the 19th century, the Jews of Mount Lebanon moved to Beirut and established with other Mizrahi and Ashkenazi the famous Beiruti Jewish community. For decades, Lebanese Jews played an active role in the cultural and economic life of Beirut and the region. Following the 1948 ArabIsraeli war, Lebanon’s Jewish population increased with new arrivals from Syria and Iraq in search of a safer home that was easy to escape to. Although initially settled, following the 1967 Israeli-Arab war, the population began to dwindle. With the advent of Lebanon’s Civil War in 1975, Lebanese from all religious groups fled the country, and by 1982, the year Israel invaded the country, a few hundred Jews remained in Beirut. By the end of the Civil War in 1991, the once vibrant community was no more, with most of the Jews of Lebanon having left the country. Lebanon still has an officially recognized Jewish sect, made up of roughly 100 citizens, mostly residing in Beirut’s eastern suburbs. > It was the town’s abundant water resources that first drew the Ma’an emirs of Ba’aqline to settle here and make it the capital of Mount Lebanon from the late 16th century until 1841. > Although today this is a predominantly Christian town, it was once a cosmopolitan mix of Druze, Maronites, Orthodox, Melkites, Jews, and Sunni Muslims, all living side by side.

The tomb of poet Nicolas al-Turk.

Moving on from tales of Fakhr el-Din, we found ourselves at the mid-16th century

structed in 1544 by Emir Fakhr el-Din I, after a miraculous light was repeatedly

Saydet el-Talleh (Our Lady of the Hill) Maronite church, the oldest of its kind in

seen shining from the hill opposite his residence. The Emir gave the church to

Deir el-Qamar as well as being the town’s main church. The church’s walls are

the Maronite community, which was newly established in the Shouf at that time.

noteworthy for containing the slab of stone that is said to have given rise to the

In 1750, the local residents handed the church to the Maronite Maryamite Order

town’s name (see Behind the name). Local legend says that another church was

of Monks, and between 1760 and 1831, the church was expanded several times.

first constructed here on the site of a Roman temple by the famous Monk Rab-

During the 1860 civil war, the church was severely damaged by fire and looting,

bula of Samosate, but that it was destroyed by the Mameluke punitive expedition

while 12 monks lost their lives during the massacres that took place in the town.

into Mount Lebanon in 1291. According to the same legend, the church was recon-

The church as we see it today took shape in 1901.

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THE PACE OF LIFE HERE IS FAR REMOVED FROM THE BUSTLE OF BEIRUT...

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From here we wound our way downwards through the town’s lower streets, ad-

who encouraged them to settle in Deir el-Qamar and other regions. The Mel-

miring on the way the beautiful stone-built houses, each with its original archi-

kites were predominantly tradesmen by profession and had substantial wealth.

tectural features intact. The pace of life here is far removed from the bustle of

As a community they played a strong role in developing Lebanon for modern

Beirut, and is enjoyed by its residents from their balconies and terraces, from

trade and in the founding of modern banking systems. The church is noted for

where they glanced at us on our way past.

its collection of historical Levantine Byzantine icons, and for being the burial

Our next stop was the church of Mar Elias (Prophet Elijah), which was built in

place of Nicolas al-Turk (1763-1828), the official court poet of Emir Bachir She-

1741 by Melkite Christians, who originally hailed from Damascus and its sur-

habi II at Beit el-Dine palace, and a noted scholar and historian, who took part

roundings. The Melkite community was drawn to Mount Lebanon in the 18th

in an expedition to Egypt in 1799.

century after serious clashes with the Orthodox Church, which disapproved of

Returning to the central square gave us an opportunity to learn more about the

their having fallen under the influence of European Catholic missionaries. In

architectural details of the surrounding palaces, built by members of the ruling

Mount Lebanon the Melkites were afforded protection by the Shehabi emirs,

Ma’an and Shehabi dynasties between the 16th and 18th centuries. Fronted by

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The red-tiled roofs of Deir el-Qamar.

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A view over Deir el-Qamar, also known as the capital of the emirs.

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EACH PALACE IN THIS TOWN HAS FEATURES WORTHY OF NOTE.

massive gates, these palaces all have in common a restrained exterior design that contrasts with opulent interiors. For security reasons, the doors were kept intentionally small, but around them the gates were designed to give a grander appearance of monumentalized doors set in richly ornamented niches. A low and narrow postern with high threshold was included; only the emir and important guests would be received through the fully opened gate, leaving everyone else to bend their heads and knees when entering. All four palaces surrounding the square also feature combined windows with a platform for seating, known as a mandaloun and believed to be derived from the Italian word mandolino for the small lute often played in such a window space in Italy.

Above: A mandaloun window.

Left: Details of the iconastasis at the church of Mar Elias.

Each palace in this town has features worthy of note. The 18th century Palace of Emir Ahmed Shehab, later known as the Palace of Gerges Baz, is distinguishable by its majestic entrance and massive tower. The Palace of Emir Younis Ma’an, the brother of Emir Fakhr el-Din II, has an elaborate “ablaq” gate, which consists of using two different colors of stones in the decorative frame, a sign of wealth and prestige. Originally, the palace consisted of three floors, but Emir Yusuf Shehab (1770-1789) used stones from the third floor to build his own serail, which is today the town hall. The foundations of the town hall date to the last decades of the 15th century. In the 18th century it was enlarged by Emir Melhem Shehab (17291754), and then a second floor was later added by Emir Yusuf Shehab. On the large gate is the noticeable figure of a chained lion, the heraldic symbol of the Shehabi dynasty, denoting that danger is under control and peace thrives.

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BEHIND THE NAME

The name DEIR EL-QAMAR is composed of the Arabic toponym “deir”, meaning monastery, and “al-qamar”, meaning the moon. When placed together in Arabic, the meaning is the monastery of the moon.

Two legends exist that attempt to explain the origin of the name. The first relates that, at the time of the town’s establishment in the 15th century, builders discovered a slab bearing a crescent inscription attributed to the remains of a temple dedicated to the moon. This slab can still be seen today preserved in the walls of the church of Saydet el-Talleh. The second legend relates to the beginning of the Ottoman period, when monks found the remains of a destroyed temple or monastery in a forest in the upper parts of the town and decided to rebuild it. Since their daytime duties precluded them from working on it, they carried out the construction by moonlight.

THROUGH ITS PRESERVED ARCHITECTURE, THE TOWN’S ANCIENT DAYS OF GLORY CONTINUE TO LIVE ON...

Before leaving Deir el-Qamar, our walk included a visit to the Mosque of Fakhr el-Din Ibn Younes, located on the western edge of the town’s public square and said to be the oldest in Mount Lebanon. It was built in 1493 by Fakhr el-Din Ibn Younes Ma’an, Muqadam, who was governor of the Shouf in the last decades of Mameluke rule. The minaret includes a staircase composed of 50 steps and stands at a slight incline following a violent earthquake in 1630. An inscription on the base of the south-facing façade indicates that this mosque was particularly used by the Sokman mercenaries, a Turkish elite force hired by the various local potentates in the Ottoman Empire.

Deir el-Qamar’s days as the main residence of Lebanon’s governors drew to a Left: A typical cobbled street.

Facing page: An example of a mandaloun.

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close in the 18th century, when Emir Bachir Shehabi II moved the capital to Beit el-Dine. Yet, through its preserved architecture, the town’s ancient days of glory continue to live on and to be appreciated by visitors, just like us, for ever more.

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A HEARTFELT THANK YOU FFA Walks Lebanon would not have been possible without the sheer dedication of the entire FFA Walks Lebanon team. To all of those who sacrificed their weekends to join the journeys, we say thank you. A special thanks goes to Georges Abou Jaoude, Amine Akl, Ana Maria Chaaraoui, Jules Demyen, Michel Fayad, Reem Fleyhan, and Youmna Jreissati, and Elias Rizk, who excelled in their commitment to making this project a success and gave us many unforgettable memories along the way. Additional thanks are given to our driver Adib Hashem, Raja Saade for his support on our Sannine trip, the LMT Association, Cycling Circle, 33 North.

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s.a.l.

FFA Private Bank Group would like to thank all of those who contributed to the making of the FFA Walks Lebanon book, especially project coordinator Jocelyne Abou Malham, project manager Rami Moughabghab, historical consultant Charles Al Hayek, editor Helen Assaf, photographer Greg Demarque, art director Tanya Salem, and Anis Commercial Printing Press.

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A PROJECT BY FFA PRIVATE BANK GROUP

The Book www.facebook.com/ffawalkslebanon

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