1834 CE Fellahin Revolt Quake

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Partial List of Seismic Effects

Effect	Sources	Notes
Destroyed or damaged houses in Jerusalem	Anonymous Welsh Traveler, Neophytos
Wall outside Al-Aqsa Mosque Damaged	Anonymous Welsh Traveler	probable location
Wall outside Mosque of Omar fell	Neophytos
Wall outside an unnamed Mosque (presumably in Jerusalem) partly damaged	Titus Tobler
threatened the collapse of the Latin Rlofters (?) in Jerusalem	Titus Tobler
A minaret fell in Jerusalem	Neophytos
A minaret on the Mount of Olives fell	Neophytos
The dome of the Shrine of the Ascension fell	Neophytos
Monastery in Bethlehem Damaged	Anonymous Welsh Traveler, Neophytos	Neophytos was more specific - In Bethlehem the monasteries of the Franks and the Armenians and ours were greatly damaged, especially the belfry but the beautiful Church of the Nativity of our Lord Jesus Christ, as well as the new pilgrim-house, was not damaged
Dome of the Catholicon (Jerusalem) cracked	Neophytos, History of the Greek Orthodox Patriarchate of Jerusalem
City Walls of Caesarea damaged	Baptisin Poujoulat
The minarets, the vaults, mosques, churches, and carvanaseris partly collapsed in Caesarea	Baptisin Poujoulat
sea water inundated a village called Komtzi	Baptisin Poujoulat
Tower in Jaffa rudely shaken	William McClure Thomson
cracked nearly all the houses in Ramleh, and threw down many	William McClure Thomson
A large quantity of Asphalt appeared on the SW shore of the Dead Sea	Edward Robinson

Locations

Location	Sources	Notes
Jerusalem	Anonymous Welsh traveler, Neophytos, Baptisin Poujoulat, Titus Tobler, History of the Greek Orthodox Patriarchate of Jerusalem
Bethlehem	Anonymous Welsh traveler, Neophytos
Caesarea	Baptisin Poujoulat. William McClure Thomson1
Ramla	William McClure Thomson
Jaffa	William McClure Thomson	unclear if there was significant damage
Dead Sea	Edward Robinson, Blankenhorn (1905:208)
Dhiban	Tristram et al (1873)	speculative - see Archeoseismic Evidence
an area 10 leagues (~55 km.) south of Mount Argée (?)	Baptisin Poujoulat
a village called Komtzi	Baptisin Poujoulat

Footnotes

1 Thomson (1861:502) wrote something in 1857 CE that may or may not recall earlier seismic damage to the walls of Caesarea during the 1834 CE Fellahin Revolt Earthquake

I recalled the day and night I spent among Caesarea's broken walls and prostrate columns more than twenty years ago. Fresh from scenes of war, and earthquake, and sickness, and death in Jerusalem, I then felt a mysterious sympathy with these sad and forsaken ruins.

• from Macalister (1918:142-144)

THE REVOLT OF 1834.

The following is a translation of a letter, unsigned, which I happened to light upon when turning the pages of an old Welsh magazine (Y Gwyliedydd, Vol. XII [1835], p. 27). It describes the experiences of some Welsh traveller who found himself in Jerusalem at the time of the revolt of the Arabs under Ibrahim Pasha; and, as a first-hand record of experiences during that exciting episode, I thought it might be worth rescuing from its obscurity. There is nothing to show who was the writer or the recipient of the letter ; it was probably not written for publication, but sent to the magazine by the writer's friends.

R A. S. Macalister

---

Jerusalem, 16th July, 1834.

I hope you have received the letter which I wrote you from Grand Cairo three or four months ago. In that letter I told you of my intention of returning in the month of June ; and no doubt I should have fulfilled my promise had it not been that totally unexpected occurrences, against which no one could have made preparations, have detained me here. When in Cairo, I thought that it would be foolish for me to return to Europe without seeing the places which are so celebrated in the Scriptures, and in other historians, and which were so near me. Accordingly, with an Arab, I crossed the Isthmus of Suez and the shores of the Red Sea, and on camel-back I reached Mount Sinai in Arabia. Thence I crossed the desert, and after many dangers I reached Jerusalem. Ibrahim Pasha, who was in Jerusalem, treated me in a kind and friendly manner; I dined with him, and I enjoyed his friendship for some time after.

As I was continually making excursions among the Arabs, they conversed with me freely, and I understood that they were very discontented with the rule of the Pasha, especially for his practice of taking their young men for soldiers. They told me that there was a widespread conspiracy to break out in revolt, and that I would do well to leave Palestine. Accordingly I made preparations to leave the place, but, notwithstanding all my diligence, I was too late. So soon as the Pasha had left for Jaffa, the revolution began. The strongholds of Herek and Solth [sic. presumably Kerak and es-Salt] were ruined, and the Arabs from Samaria and Hebron made their way to Jerusalem. The Pasha had not left more than 600 men, and the enemy was more than 40,000. But as the wall was fortified with a few cannon, and the Arabs were armed with javelins and guns only, we could have held out for ever had they not found a subterranean entrance. They came in at midnight and obliged the soldiers, after a brave resistance, to retreat to the castle. All the Christians fled to the different monasteries, and thus they saved their lives. For five or six days the city was given up to pillage and plunder, and I never witnessed a scene so heartrending. The Jews, who had no safe place wherein to flee, suffered greatly. Their houses were spoiled so completely that there was not a bed to lie down upon; many of them were slain, their wives and daughters outraged, etc. In short, things were done too barbarous to relate. In the hope of receiving good pay, or for some other end, this cruelty was spared the monasteries.

To increase our misery, an earthquake, one of the strongest ever felt in Palestine, destroyed many houses, and levelled to the earth that part of the city wall which passes the temple of the Muhammadans. The monastery of Bethlehem was rendered uninhabitable, and many of the inhabitants were killed in the ruin of their houses. For ten days earthquakes continued to rock the city, though none of them was by any means so severe as the first.

When the Pasha heard of our condition, he hurried from Jaffa with 5,000 men. It was a journey of only twelve hours from Jaffa to Jerusalem, but the Pasha was three and a-half days before he could bring us help. There were more than 30,000 of the country Arabs holding the mountain roads, and as the soldiers were following their way along the water-courses below them, the rebels profited thereby to stone them — at times rolling ugly masses of rock down upon them, and thus they were flattening down their enemies and rendering the pathways quite impassable for horsemen and gunners. However, the energy and bravery of Ibrahim Pasha conquered every obstacle, and at last he came in triumph to Jerusalem.

You cannot imagine how anxious, I am to return, but as the Pasha is still waging a bloody war with the Arabs, it is impossible for me to leave the city. If God permits me to return to Europe I shall not regret my journey. The first opportunity that I shall have obtained I shall mount on my camel's back, and, swift as the wind, I shall hasten across the desert to Cairo and Alexandria, and thence to Europe; If I should leave Jerusalem now, there is not the least doubt that I should be killed by the Arabs

• see page 142 starting with THE REVOLT OF 1834.
• from Macalister (1918:142-144)
• from archive.org

• from Spyridon (1938:92-93)

ANNALS OF PALESTINE, 1821-1841

S. N. Spyridon
(Jerusalem)

FOREWORD.

When first I came upon what we call the Mar Saba Collection of Manuscripts, I was greatly elated, yet at the same time depressed. I rejoiced in reading the homely tale of Palestine to be found in these Greek manuscripts. But then, while these manuscripts may be accessible to many at the Greek Patriarchate, Jerusalem, the language is a standing difficulty. The manuscripts are in the Greek tongue, which, although once official in Palestine, is now a dead language to most of the inhabitants of this country. Hence the necessity of translating the manuscripts into a better known medium.

An immense store of information is locked up in the Greek manuscripts of the convents of Mar Saba, Mount Sinai, Mount Athos, and the Phanar, and awaits the diligence of a scholar. The present volume, which the editor hopes to be the forerunner of others, is a translation of a part of a manuscript by the Monk Neophytos. We know very little about the life of the author, except the scanty information we can glean from his own works. From his other writings we know that he came to Jerusalem from Cyprus in 1801 and that he was still writing in 1846. Here and there, throughout this volume, we get a glimpse of his life. He very probably came to Jerusalem when young and certainly learned the Arabic tongue. His Greek, though very distant from the language of Homer, is still literary. His writings have a human interest all through; in particular there is a great freedom of a great freedom of expression when speaking of the religious communities or, as he calls them, "nations"; he is frank with the candour of a child, yet he never means to be offensive. For this reason the editor has neither suppressed nor changed anything in the translation, even where he decidedly disagrees with the author's opinions. The translation- is very literal, often at the expense of the English.

The translator is especially grateful to Archbishop of Ascalon, Vassilios, Keeper of the Mar Saba Manuscripts, who has kindly given access to the text. He also wishes to acknowledge his indebtedness to Fr. Eugene Hoade O.F.M. whose collaboration has made the work possible.

... INSURRECTION OF THE MOSLEMS OF JERUSALEM, JUDAEA. SAMARIA AND SURROUNDING DISTRICTS (APRIL 28th, 1834).

In those days there was a great uprising in all Arabia, and' in all the villages around Jerusalem, in Judaea and Samaria for the people revolted against Ibrahim Pasha, the Egyptian overlord.

These were the causes of rebellion. On the 4th day of Diakainesimos (Easter Wednesday) April 25th, Ibrahim Pasha convoked all the leading men and notables of the districts of Samaria and Judaea and put to them the following questions: "As we, Moslems, have as perpetual enemies the Nazarene nations, is it or is it not necessary for us to have a big standing army?" They replied: "Yes, undoubtedly it is necessary.'

The Pasha continued: "If so, from whom shall we take men for this army, from the Christians or from the Moslems?"

Thy replied: 'From the Moslems, assuredly.'

He said: 'You have answered rightly. Therefore it is necessary for you, if you are true Moslems and wish the welfare of the nation, to send in your young men from every city and from every village, so that they may learn from their youth the art of war and be trained in it, and so be ready in case of need."

Silence fell upon the meeting and for long they thought of the replv : "Your order be upon our heads, but there is no need for us to give our boys and young men for war. When the enemy of our religion enters our country, all of us young and old, will go out and fight and willingly shed our blood for our faith and our fatherland."

The Pasha replied: "How do you expect to wage war if you know not the art thereof: "

They replied : "This art of war, known to our grandfathers, who withstood the enemy and defended their country until now, is also known to us, and as they once did, so we also hope to do in the future.''

The Pasha replied: "War is not the place for a herd of useless men : technique and skill are required. This is my decision. One young man shall be taken from every five Moslems, who shall be trained in the regular tactics of war. This order I want carried out without delay, beginning here in Jerusalem."

Briefly, the idea of the Pasha was to get 3,000 young men from the three districts, of Jerusalem, Judaea and Samaria, and a proportionate 200 from the city of Jerusalem.

All the Moslems of these districts were greatly disturbed and knew not what to do. Coming together, some of them decided to revolt, saying: "It is far better to die with our arms in our hands than to give our beloved children to everlasting slavery, without the hope of ever seeing them again. "

On Easter Saturday, in the evening, a message was brought to the Pasha saying that in the village of Abu Dls near Bethany some people had died of plague.

THE DEPARTURE OF IBRAHIM PASHA FOR JAFFA AND THE SIEGE OF JERUSALEM BY THH FELLAHEEN (APRIL 28tli-MAY 27th, 1834.)

The Pasha, fearing lest his army should be infected by the plague and because he felt the planning of a revolt, left for Jaffa on Sunday after Easter, for he had with him only a few soldiers. He gave out that it was his fear of the plague which caused him to depart. He left a thousand soldiers in Jerusalem to protect the city and the citadel. As soon as the Jerusalemites and the fellaheen heard of the departure of the Pasha, they gathered together from all parts and held council secretly as to whether they should obey the order of the Pasha or revolt. Despite their party feuds, they unanimously decided to revolt.

On Wednesday, May 8th, they surrounded Jerusalem, and forbade the people to leave or enter the city. Soon, about ten thousand men from Samaria, Hebron, Judaea and Jerusalem had gathered to the ranks. On Thursday morning, they sent a message to the soldiers in the citadel and on the city walls that they should quit Jerusalem and go wherever they wished. The Bimbashis (Majors) and the Miralais (colonels) replied that they had no intention of leaving but would resist until death. The fellaheen then began to fire on the city walls with their rifles and to attack, the city, but they were easily repulsed by the regular soldiers within the city.

At the beginning, some of the Jerusalemites showed themselves on the side of the Pasha, others said they were indifferent, but secretly, all of them, as time proved, were on the side of the fellaheen. The fellaheen kept up a continual fire on the walls, night and day, so that the soldiers became tired of the long duty, and the officers decided to withdraw all the men to the citadel and leave the city walls to be defended by the citizens of Jerusalem. The Bimbashi asked the notables of the city to come to him and he explained the situation to them. They replied that it was not a wise policy for them to fight against the fellaheen and they pleaded all kinds of excuses, but especially the lack of arms. The Bimbashi and his officers were quite aware of the fact that the Jerusalemites and the fellaheen were in agreement on the question of the revolt, so lie said to them:

"I want to know if you are on the side of the Pasha or with the fellaheen.''

They replied : "May it never come to pass that we should be on the side of the fellaheen, we are the force of our Effendi, the Pasha etc.''

The Bimbashi therefore said to them: "If you will be faithful to the Pasha, I will make you the promise that the Pasha will not seek one man from the city of Jerusalem for the army-'' They gave him so many promises and assurances that he went to the Court and wrote with his own hand promising that he would remain and defend Jerusalem to the end, and that he would not demand one man for the army. This he signed, and the Mullah was witness and surety.

The above took place on Saturday morning. The fellaheen with the fugitives from Jerusalem kept up their attacks on the city and attempted to capture it. Then the Bimbashi and the Miralais brought into action the cannon on the citadel and on the walls, and quickly beat back the fellaheen.

At six o'clock on Sunday morning, May 13th, there was an earthquake. It lasted but three seconds, but it was so violent that the dome of the Catholicon was cracked in seven places and all the plaster fell off.

The big dome of the Church of the Holy Sepulchre was shaken, but being of wood and well bound together, it was not greatly damaged,^1a Many big houses in Jerusalem were cracked and many fell. Part of the city wall, near the Mosque of Omar, fell. A minaret fell in Jerusalem, and another one on the Mount of Olives, as did the dome of the Shrine of the Ascension. In Bethlehem the monasteries of the Franks and the Armenians and ours were greatly damaged, especially the belfry. By God's mercy the beautiful Church of the Nativity of our Lord Jesus Christ, as well as the new pilgrim-house, was not damaged^1b.

The fellaheen got frightened at the earthquake and stopped firing for the moment, but the next day they began again, and so did the cannon from inside. This continued until Saturday. Then the people of Silwan and the fugitives from Jerusalem remembered that there was an old sewer, now closed up for many years, leading into the city. They gathered near the Dung Gate 2 and with great difficulty they excavated and found the exit of the sewer which opens within the city at a mill in the Jewish quarter. On Sunday morning thirty-six daring young fellaheen and some from Jerusalem, holding their swords in their hands, jumped up into the mill; thence they ran to the Dung Gate, and breaking the locks, they threw it open. The fugitives of Jerusalem and the fellaheen poured into the city quickly without a word. The Bimbashi, being informed, quickly summoned, with drums and trumpets, all his soldiers who were on the walls and shutting the Gate of the citadel, they took up their position on the battlements beside the cannon and made ready for the attack. Then the people of Jerusalem, who said that they did not have any arms, appeared fully armed and joined the fellaheen.

• Earthquake description starts on the bottom of page 92 starting with At six o'clock on Sunday morning, May 13th
• from Spyridon (1938:92-93)
• from archive.org

• from Poujoulat (1840:342-343)

This siege, begun on the 8th of June, had lasted for ten eight days, and the viceroy's son trembled for his life . At the same time, the plague and a violent earthquake broke out in Jerusalem; the holy city was plunged into the most appalling consternation. At this moment, the 19th regiment line, commanded by Colonel Moustapha Bey, who left Damascus to succor the Egyptian general, was massacred by a numerous troop of mountaineers in the gorges which border the magnificent plain of Esdrelon on the west.

• from Poujoulat (1840:342-343)

Ce siége, commencé le 8 juin , durait depuis dix huit jours, et le fils du vice - roi tremblait pour sa vie . En même temps , la peste et un violent tremblement de terre éclatèrent à Jérusalem ; lą ville sainte était plongée dans la plus effroyable consternation . En cet instant, le 19" régiment de ligne, que commandait le colonel Moustapha bey , parti de Damas pour aller secourir le général égyptien , fut massacré par une nombreuse troupe de montagnards dans les gorges qui bornent à l'ouest la magnifique plaine d'Esdrelon .

• from Poujoulat (1840:297-298)

The city walls [of Caesarea] were torn down by the earthquake of 1834. This catastrophe announced itself with a terrible character. One morning we saw coming out of the foot of Mount Argée thick smoke intermingled with flames of a thousand colors, accompanied by a long noise similar to the distant rumblings of an angry tone. In a moment Caesarea was shaken in its foundations; the houses crumbled and were broken, and four thousand people were buried under the rubble. The minarets, the vaults mosques, churches, and carvanaseris are partly collapsed. The people of Caesarea in that moment of terror, believed that the world was about to end, and the angel's trumpet sounded the last day. This earthquake was felt over an area of ten leagues, south of Mount Argée; several villages were incompletely destroyed a salt water lake took the place of a village called Komtzi.

• from Poujoulat (1840:297-298)

Les murailles de la ville ont été renversées par le tremblement de terre de 1834. Cette catastrophe s'annonça avec un caractère effroyable. Un matin on vit sortir du pied du mont Argée une épaisse fumée entremêlée de flammes aux milles couleurs , accompagnées d'un long bruit semblable aux grondements lointains du ton nerre. En un moment Césarée fut ébranlée dans ses fondements ; les maisons tombèrent en dé bris, et quatre mille personnes restèrent enseve lies sous les décombres. Les minarets , les voûtes des mosquées, les églises , les karavanserails s'é croulèrent en partie. Les habitants de Césarée dans ce moment d'épouvante , crurent que le monde allait finir, et que la trompette de l'ange sonnait le dernierjour. Ce tremblement de terre se fit sentir sur une étendue de dix lieues, au sud du mont Argée ; plusieurs villages furent en tièrement détruits un lac d'eau salée prit la place d'un bourg appelé Komtzi.

• see bottom of page 342 starting with En même temps, la peste et un violent
• from Poujoulat (1840:342-343)
• from archive.org

• see bottom of page 297 starting with Les habitants de Césarée
• from Poujoulat (1840:297-298)
• from archive.org

• Section X Asphaltum
• from Robinson (1841:229-230)

Asphaltum. Our Arabs picked up along the shore small pieces of bitumen, asphaltum, (Arabic el-Hum- fnarj) which we brought away. Our Sheikh of the Ta'amirah told (as a report) the same story of its origin, which was heard by Seetsen and Burckhardt, viz. that it flows down the face of a precipice upon the eastern shore, until a large mass is collected, when from its weight or some shock it breaks of or and falls into the sea.¹ The Sheikh of the Jehalin, who afterwards accompanied us to Wady Musa, related the same report ; assigning the place on the North of the peninsula. It cannot of course be South of the isthmus ; for the road travelled by Irby and Mangles and their party passes all the way at thee foot of the rocks along the shore. Nor is it probable that any such spot exists further North; we had the eastern coast very distinctly in sight for two days, as we travelled along the western shore, and examined it continually with our glasses ; so that any such marked point upon the rocks would hardly have escaped our notice. All agreed, that there was nothing of the kind upon the western coast.

More definite and trustworthy was the account which the Arabs gave us of the appearance of the bitumen in the sea. They believe that it thus appears only after earthquakes. The Sheikhs above mentioned, both of the Ta'amirah and Jehalin, related that after the earthquake of 1834, a large quantity of asphaltum was cast upon the shore near the S. W. part of the sea ; of which the Jehalin brought about sixty Kuntars into market.² My companion also remembered that in that year, a large amount had been purchased by the Frank merchants at Beirut. During the last year also, after the earthquake of Jan. 1st, 1837, a large mass of bitumen (one said like an island, another like a house) was discovered floating on the sea, and was driven aground on the west side, not far to the North of Usdum. The Jehalin and the inhabitants of Yutta swam off to it ; and cut it up with axes, so as to bring it ashore. The Ta'amirah heard of it, and went to get a share. They found seventy men already upon and around it. It was carried off by camel-loads, partly up the pass of 'Ain Jidy ; and sold by the Arabs for four Piastres the Rutl or pound. The share of 4he Ta'amirah brought them more than five hundred dollars ; while others sold to the amount of two or three thousand dollars. — Except in those two years, the Sheikh of the Jehalin, a man fifty years old, had never known of bitumen appearing in the sea, nor heard of it from his fathers.

• see bottom paragraph of page 299 starting with More definite and trustworthy
• Section X Asphaltum
• from Robinson (1841:229-230)
• from archive.org

• from Tobler (1853:34)

In July 1834, a strong earthquake threw down several piles, and also blew out one part of the wall by a Mosque¹⁰, and threatened the collapse of the Latin Rlofters¹¹.

• from Tobler (1853:34)

Im Heumonat 1834 warf ein beftiges Erdbeben mehrere Häufer um⁹, ftieß auch einen Theil der zur Moſchee übergehennen Mauer um¹⁰, und brohte den Einſturz des lateinifchen Rlofters¹¹.

• see bottom of page 34 starting with Im Heumonat 1834
• from Tobler (1853:34)
• from archive.org

• Part III Chapter XXXIV. Jaffa or Joppa
• from Thomson (1861:529-530)

CHAPTER XXXIV.

JAFFA, OR JOPFA.

April 10th (1857 CE).

...Let us now enter and ascend this campanile by its winding stairs of one hundred and twenty-six steps. The entire height cannot be much less than one hundred feet. Twenty-three years ago [1834 CE], after this tower had been rudely shaken by an earthquake, which cracked nearly all the houses in Ramleh, and threw down many, I ascended to see if it had been injured ; but it stood precisely as before, not a rent or crack from bottom to top, and thus it has stood a hundred earthquakes uninjured. It is twenty-five feet square at the base, and diminishes by graceful offsets, dividing it into different storeys, with various-- shaped windows and architectural embellishments. The summit has been accommodated with a round tower and balcony, to fit it for the muezzin of the mosque ; but this is obviously an anomalous addition to the original structure, and most of it has been shaken down by those earthquakes which have had no effect on the body of the tower.

At the time I speak of, the whole of this country was in revolt against Ibrahim Pasha and Mohammed Aly of Egypt. I was shut up in Ramleh for many anxious days, and often came to this lofty look-out to watch the movements of the opposing forces with a heavy heart, for my family was in Jerusalem — the only Franks there, with one exception — and the city was in the hands of the rebels. After returning from one of these sad and solitary watchings, I wrote in my journal as follows :

The view from the top of the tower is inexpressibly grand. The whole plain of Sharon, from the mountains of Judea and Samaria to the sea, and from the foot of Carmel to the sandy deserts of Philistia, lies spread out like an illuminated map. Beautiful as vast, and diversified as beautiful, the eye is fascinated, the imagination enchanted, especially when the last rays of the setting sun light up the white villages which sit or hang upon the many-shaped declivities of the mountains. Then the lengthening shadows retreat over the plain and ascend the hill sides, while all below fades out of view under the misty and mellow haze of summer's twilight The weary reapers return from their toil, the flocks come frisking to their folds, and the solemn hush of Nature shutting up her manifold works and retiring to rest, all conspire to soothe the troubled heart into sympathetic repose. At such an hour I saw it once and again, and often lingered until the stars looked out from the deep sky, and the breezes of evening shed soft dews on the feverish land. What a paradise was here when Solomon reigned in Jerusalem, and sang of the ' rose of Sharon !' Better still will it be when He that is greater than Solomon shall sit on the throne of David his father ; for ' in his days shall the righteous flourish, and abundance of peace so long as the moon endureth. The mountains shall bring peace to the people, and the little hills, by righteousness.¹

• Part III Chapter XXXIV. Jaffa or Joppa
• see bottom paragraph of page 530 starting with Twenty-three years ago, after this tower had been rudely
• from Thomson (1861:529-530)
• from archive.org

• Chapter XIV
• from Dowling (1913:77-78)

Chapter XIV - Important Events connected with the History of the Church of the Resurrection

... 1834 The Dome of the Catholicon was partly destroyed by an earthquake. It was repaired by the Greeks.

• see bottom of page 77 starting with 1834
• Chapter XIV
• from Dowling (1913:77-78)
• from archive.org

• from Zohar et al (2015)

Zohar et al (2015:244 n. 2) report that Menahem Mendel of Kamieniec (1800-73) dates the event to the 30th count of the Jewish ‘Omer’. That is, the Hebrew date of Iyyar, 14th which corresponds to the Gregorian date of Friday, 23rd of May (Mendel 1839). He also notes that there were two tremors: one at noon and the second at night (Mendel 1839).