Gertrude Bell’s journey through Palestine, as detailed in her book “ The Desert And The Sown”, offers an insightful exploration into a land rich in history, culture, and spiritual resonance. Her adventure transports us into a world where the elements themselves seem to whisper tales of ancient civilizations and timeless struggles. As we journey with Bell we witness a landscape that is as much a character in this story as the people who inhabit it. From the plains of Canaan to the historic streets of Jerusalem, and onto the desolate yet spiritually charged Wilderness of Judaea, Bell’s narrative is a vivid tapestry of exploration, cultural intersections, and personal discovery.
Key Takeaways
- The west wind symbolizes the historical and spiritual depth of the landscapes Bell traverses.
- Bell’s caravan consists of diverse individuals, each contributing unique qualities to the journey.
- The landscape of Jerusalem is emotionally resonant, symbolizing hope and human aspiration.
- The Wilderness of Judaea contrasts with Jerusalem, highlighting spiritual solitude amidst physical barrenness.
- Encounters with Russian pilgrims reflect the universal allure and transformative power of the Holy Land.
- The road to Jericho reveals a mix of historical richness and contemporary mundanity.
As Gertrude Bell’s journey commences on a stormy winter morning, the narrative transports us to a landscape that is both historical and wild. The fierce west wind, originating from the Mediterranean, carries with it the physical force of nature and centuries of history. It rushes across plains that have witnessed the ancient conflicts of Canaanites and the persistent resilience of Judaea’s hill dwellers. This wind, almost a character in its own right, crosses over mountains that have defied the ambitions of Assyrian and Egyptian kings, bringing news of impending rain to Jerusalem.
The west wind swept up from the Mediterranean, hurried across the plain where the Canaanites waged war with the stubborn hill dwellers ol Judaea, and leapt the barrier of mountains to which the kings of Assyria and of Egypt had laid vain siege. It shouted the news of rain to Jerusalem and raced onwards to the barren eastern slopes, cleared the deep bed of Jordan with a bound, and vanished across the hills of Moab into the desert.
Gertrude Bell: The desert and the Sown 1907
Bell’s Travel Companions
Gertrude Bell introduces us to the diverse and intriguing companions who form her caravan. Each member of Bell’s team brings their own unique background, personality, and perspective, making the caravan a living, breathing entity that is much more than the sum of its parts. The caravan consists of mules carrying essential supplies such as tents, a canteen, and a month’s provisions, which include necessities and those luxuries that even the most austere traveller would find hard to forgo.
The composition of her team reflects a blend of practicality and personal affinity. There is Ibrahim, a Christian from Lebanon, who rides alongside the mule trunks, a figure of piety and devotion, constantly mumbling blessings and expressions of loyalty. Habib, Ibrahim’s son, is a striking contrast to his father. Bell describes him with an almost sculptural precision, highlighting his Greek-like profile and bold demeanour. He is a symbol of youth and vigour, perhaps representing the changing face of the region.
Then there is Muhammad, a Druze member of the team. His description as incurably lazy but disarmingly honest adds a touch of humour and humanity to the narrative. Bell’s portrayal of Muhammad, with his appealing, “lustrous eyes”, paints a picture of a man who, despite his flaws, is an integral part of this journey.
He was greedy and rather stupid, defects that must be difficult to avoid on a diet of dry bread, rice and rancid butter ; but when I took him into the midst of his blood enemies he slouched about his work and tramped after his mule and his donkey with the same air of passive detachment that he showed in the streets of Beyrout.
Gertrude Bell: The desert and the Sown 1907
Lastly, Mikhail, the cook, is a character of complex layers. Previously employed by Mr. Mark Sykes, he comes with a reputation for being more adventurous than skilled in culinary arts. Bell’s engagement of Mikhail, based on a mix of hearsay and instinct, adds an element of unpredictability to the journey. About him Sykes said:
He doesn’t know much about cooking, unless he has learnt since he was with me, but he never seems to care twopence whether he lives or whether he is killed.
Gertrude Bell: The desert and the Sown 1907
Gertrude Bell’s Impressions of Jerusalem
As Gertrude Bell and her caravan set out from Jerusalem, they are enveloped in a landscape steeped in history and symbolism. Bell’s description of riding through the grey, stony terrain under a heavy sky paints a picture of a city and its surroundings replete with emotional resonance. Jerusalem emerges as a symbol of hope and the unquenchable longing for generations of pilgrims. This is a city illuminated not by the sun, but by the aspirations and desires of those who have journeyed there throughout history.
Human aspiration, the blind reaching out of the fettered spirit towards a goal where all desire shall be satisfied and the soul find peace, these things surround the city like a halo, half glorious, half pitiful, shining with tears and blurred by many a disillusion.
Gertrude Bell: The desert and the Sown 1907
The narrative takes a reflective pause at the Mount of Olives, a vantage point that allows Bell to capture the essence of Jerusalem. This moment of reflection is crucial, as it underscores the city’s profound impact on the human spirit. The view from the Mount of Olives offers a panorama that is emotionally captivating, highlighting the city’s unique position in the landscape and in the hearts of those who behold it.
Traversing Judea
Bell’s journey then leads her into the wilderness of Judaea, a region that contrasts starkly with the city she has just left. This wilderness is a place of desolation, where the bare hills and stony road underline the harshness of the landscape. Yet, it is also a landscape that has nurtured the fiery spirit of prophets and ascetics, a place where spiritual fervour has flourished amidst physical barrenness. The Wilderness of Judaea, with its historical and spiritual significance, represents a transition from the urban to the wild, from the communal to the solitary. It is in this setting that Bell’s journey takes on a more introspective and solitary character, a journey into both the physical wilderness and the uncharted territories of the self.
Encountering Russian Pilgrims
In her journey, Gertrude Bell encounters a diverse array of individuals and observes various facets of local life, adding depth and texture to her narrative. One such poignant encounter is at the Apostles’ Well, where Bell comes across Russian pilgrims, a testament to the universal allure of the Holy Land. These pilgrims, primarily elderly men and women, have endured a long and arduous journey, often on foot, from the far reaches of the Russian Empire to the sacred sites of Jerusalem. Their simple meals of bread, olives, and onions, and their devotion, as evidenced by their prayers before an icon on a ship’s deck, paint a vivid picture of their deep-rooted faith and endurance.
They wander on foot through all the holy places, lodging in big hostels built for them by the Russian Government. Many die from exposure and fatigue and the unaccustomed climate ; but to die in Palestine is the best of favours that the Divine hand can bestow, for their bones rest softly in the Promised Land and their souls fly straight to Paradise.
Gertrude Bell: The desert and the Sown 1907
The Walls of Jericho
As Gertrude Bell’s journey progresses, the narrative shifts to the desolate yet historically rich road to Jericho. Bell describes the road as devoid of life, with only the bare stalks of last year’s thistles dotting the hills and the stony path.
Bell’s lunch at a khan (inn) halfway to Jericho offers a brief respite from the relentless wind and a momentary return to civilization. Here, she encounters three German tourists, engaged in mundane activities such as writing postcards and bargaining for souvenirs. This encounter serves as a sharp juxtaposition to the spiritual and historical depth of her journey.
Three Germans of the commercial traveller class were writing on picture-postcards in the room of the inn, and bargaining with the khanji (inn keeper) for imitation Bedouin knives. I sat and listened to their vulgar futile talk—it was the last I was to hear of European tongues for several weeks, but I found no cause to regret the civilisation I was leaving.
Gertrude Bell: The desert and the Sown 1907
The road to Jericho also has a notorious reputation for danger, as Bell recounts. Historically, it was a hotspot for Bedouin ambushes on pilgrims. This element of danger adds an edge to the narrative, reminding the reader of the risks inherent in such a journey at the time. The transformation of this once-lawless track into a relatively safer route over the past decade is a subtle nod to the changing political and social landscape of the region.
Upon reaching the summit of the last hill, Bell is greeted with the breathtaking view of the Jordan Valley, the Dead Sea, and the misty steppes of Moab – the frontier of the desert. This panoramic view symbolises the transition from the historical and religious significance of Jerusalem and Judaea to the vast, unexplored wilderness of the desert. The unromantic description of Jericho as a village of ramshackle hotels and huts inhabited by Arabs and former slaves further underscores the stark contrast between the spiritual richness of Jerusalem and the commercial, mundane reality of tourist destinations.
Camping At The River Jordan
Gertrude Bell’s narrative takes a turn towards the Jordan bank, marking a transition from the familiar terrains of Jerusalem and Jericho to the threshold of the desert. This part of the journey is imbued with a sense of anticipation and eagerness to venture beyond the beaten path. Bell’s desire to distance herself from the tourist-laden areas of Jericho and to delve deeper into the untouched landscapes is palpable.
The preparations for this next stage are practical yet filled with a sense of urgency. The purchase of corn for the horses and mules is a simple but essential detail, underscoring the self-sufficiency required for such an expedition.
As Bell and her caravan travel across the Ghor, the narrow belt of cultivated land around Jericho, and out onto the Jordan Valley, the landscape undergoes a dramatic transformation. The shift from the greenery and relative comfort of the Jericho area to the barren expanse of the Ghor signifies a departure from civilization into the wild.
The selection of a campsite near the wooden bridge spanning the Jordan River stands out as especially meaningful. Situated at the threshold between the West and the East, it acts as both a literal and symbolic junction. The surroundings, characterized by mud hillocks and dense clusters of reed and tamarisk, provide a natural refuge, subtly suggesting the adaptability and resilience necessary for the challenges ahead. This setting, vividly depicted in Gertrude Bell’s writings, captures the essence of her journey’s intersection with the broader historical and cultural narratives of the region.
Standing at the wooden bridge across the Jordan River, Bell faces the threshold of the desert – a symbol of the unknown and a gateway to deeper adventures in the Middle East. Her narrative, imbued with a sense of anticipation and a yearning for discovery, leaves us poised on the brink of further exploration, eager to follow her into the heart of this vast and mysterious region. This is not the end of Bell’s journey, but rather a compelling prelude to the untold adventures that lie ahead in the uncharted territories of the Middle East.
FAQ
Q: Who were the key members of Gertrude Bell’s caravan?
A: Ibrahim, Habib, Muhammad, and Mikhail, each bringing distinct backgrounds and personalities.
Q: What does the west wind symbolize in Bell’s journey?
A: It represents the historical and spiritual depth of Palestine.
Q: How is Jerusalem depicted in Bell’s narrative?
A: As a city of emotional resonance, symbolizing hope and human aspiration.
Q: What is the significance of the Wilderness of Judaea in the journey?
A: It represents a transition to spiritual introspection amidst a harsh, barren landscape.
Q: Who does Bell encounter at the Apostles’ Well, and what do they symbolize?
A: Russian pilgrims, symbolizing the universal allure of the Holy Land and the transformative power of pilgrimage.
Q: How does Bell describe her experience on the road to Jericho?
A: As a journey through a historically rich yet desolate landscape, contrasting spiritual depth with mundane tourist activities.
Q: What does crossing the River Jordan represent in Bell’s travels?
A: A transition from familiar terrains to the unexplored deserts of the Middle East.