To Day In Syria And Palestine

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated.1903 Excerpt: ... XXIV BETHANY, HEBRON, SHILOH AND JERICHO Bethany is only two miles from St. Stephen's Gate and an easy walk. Every foot of the distance is identified with events in the life of the Savior, and we know that He made the brief journey leisurely, wandering through the olive groves, teaching, preaching and speaking parables. Bethany is a wretched place. The name means "house of the poor," and is well applied. Sixty generations have appeared and vanished since the little cluster of unplastered stone habitations was so christened, but I presume the dwellings and the people were similar in the time of Christ to those that are called Bethany now. You can see through the cracks between the stones of the walls of the houses, and the inhabitants are Arab peasants, who, the son of their sheikh declared, are too lazy either to work or to steal. They call the town El Aziriyeh now, which is the Arabic for Lazarus, whom Jesus raised from the dead. According to traditions, he was the local sheikh, and owned the village and the land around it. This is confirmed by the Scripture story. Jesus made His home at the house of Lazarus, probably because it was the best in the village. Lazarus had a family sepulcher hewn out of the rock, which is evidence of his wealth, and the large number of people who attended his funeral is evidence of his influence and popularity. The only cave in the village is pointed out as his tomb, and is probably the place. It appears to be partly natural and partly artificial, the marks of the chisel being shown in the limestone walls. It is reached by a flight of about twenty worn and broken steps, which have been carved in the rock, and lead first to an antechamber, where Jesus no doubt stood when He said, "Lazarus, come forth," and the body of the dead ...

One hundred thousand Palestinians fled to Syria after being expelled from Palestine upon the establishment of the state of Israel in 1948. Integrating into Syrian society over time, their experience stands in stark contrast to the plight of Palestinian refugees in other Arab countries, leading to different ways through which to understand the 1948 Nakba, or catastrophe, in their popular memory. Conducting interviews with first-, second-, and third-generation members of Syria's Palestinian community, Anaheed Al-Hardan follows the evolution of the Nakba—the central signifier of the Palestinian refugee past and present—in Arab intellectual discourses, Syria's Palestinian politics, and the community's memorialization. Al-Hardan's sophisticated research sheds light on the enduring relevance of the Nakba among the communities it helped create, while challenging the nationalist and patriotic idea that memories of the Nakba are static and universally shared among Palestinians. Her study also critically tracks the Nakba's changing meaning in light of Syria's twenty-first-century civil war.

Excerpt from Today in Syria and Palestine A conscientious effort is made in this volume to describe the Holy Land, and the historical scenes of Syria as they appear to-day to the eyes of a newspaper reporter. It is not intended for theologians, but for ordinary people; and was prepared for publication to gratify many readers of The Chicago Record-Herald, who asked that the letters which appeared in its columns in the spring of 1901 might be preserved in permanent form. In company with Mr. and Mrs. William H. Baldwin of Washington, D. C., and my own family, I spent several weeks visiting the scenes identified with the life of our Savior, and the homes and haunts of the Patriarchs and Prophets of Scripture times. Such an experience brings them closer to you; gives them a vitality they do not have in books; and that, of course, is the greatest benefit of travel; and let me here record my humble testimony to the truth of the Scriptures. A journey through Palestine destroys many illusions, and disturbs one's confidence in mankind, and especially in many of the professional teachers of Christianity, but it confirms the faith of conscientious and thoughtful readers in the Bible and its teachings; for every spot fully described in its pages can be immediately and distinctly identified. This is an extraordinary fact. I know of no other book of which the same can be said. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

"A critically important addition to our knowledge of Syria and the Palestinians."-- William W. Haddad, California State University, Fullerton "A powerful and persuasive contribution to the discourse on Arab nationalism. It is based on original research never before seen in the English language."-- Jamal R. Nassar, Illinois State University This timely study of Arab and Palestinian nationalism offers a penetrating look at the soul of Syria, the loyalties of other Arabs, and issues related to the strategic control of neighboring lands since 1948. Syria's relationship to the Palestinians is an old one, prompting modern Syrians even today to refer to Palestine as Southern Syria. Genuine philosophic differences separate the two nationalisms, one defined in the post-Ottoman period, the other in the post-Israeli period. Ghada Talhami delineates the phases of this relationship following the ideological transformations of Palestinian leadership under Haj Amin al-Husseini, Shuqeiry, Habash, and Arafat. She examines Habash's Arab Nationalism Movement and its struggle to keep alive a radical and Arab form of nationalism, emphasizing the contributions of some noted Palestinians to pan-Arabism before and after Arafat. She also illustrates the pitfalls of the Syrian-Palestinian confrontation over Lebanon and the problematic nature of the PLO's strategic goals in that conflict. Using the National Archives of Syria, memoirs of the principal actors, and historical accounts in Arabic, Talhami has constructed a contemporary history of Syria and Palestine that reflects a new stage of scholarship on the Middle East. Ghada Hashem Talhami is D. K. Pearsons Professor of Politics at Lake Forest College, Lake Forest, Illinois. She is the author, most recently, of Palestine and the Egyptian National Identity and The Islamic Mobilization of Women in Egypt (UPF, 1996).

Thutmose III’s (15th c. B.C.) suitable and sensible new policy lay the basis for Egypt’s empire in Syria and Palestine. Main source of our knowledge on this formative period stems from the so-called Annals of this king in the inner chambers of the great Karnak temple of Amun. Part One contains a new collation of these Annals, along with a hand-copy of the inscription, textual analysis and commentary. In Part Two the reader will find new translations together with commentary on additional sources bearing on the wars: the king’s speeches, royal encomia, and private biographies. The volume concludes with an historical commentary, and places the wars in their historical context. A comprehensive, illuminating and accessible assessment of Egypt’s policy in Syria and Palestine.