"大海与高山"是现代巴勒斯坦诗歌的一个关键主题，尤其体现在马哈茂德·darwish（达尔维什）的诗作、文化著述以及"本土主义"的地理民族志之中（参见 Tamari 2008: 95‒98；另见 Furani 2012）。若从地缘政治和历史的角度来审视这一文化话语，这一观念的根源或许可以一直追溯到古代和中世纪的巴勒斯坦。历史上，巴勒斯坦的重要城市要么与大海（阿拉伯语：bahr）相关，要么与高山（阿拉伯语：jabal）相关。加沙、阿斯盖隆、雅法、凯撒利亚、阿尔苏夫和阿卡等城市与地中海相连；而希布伦（Jabal al-Khalil，哈利勒山）、耶路撒冷（Jabal al-Quds，圣城山）、纳布卢斯（Jabal Nablus，纳布卢斯山）和萨法德（Jabal Safad，萨法德山）等城市，则都与巴勒斯坦内陆的山地相联系。

The ‘sea versus the mountain’ is a key theme in modern Palestinian poetry, especially the poetry of Mahmoud Darwish, cultural writings and ‘nativist’ geo‑ethnography (see e.g. Tamari 2008: 95‒98; also Furani 2012). Framing this cultural discourse in geo‑political and historical terms, the roots of this idea may go all the way back to ancient and medieval Palestine. Historically, key cities in Palestine were associated with either the sea (Arabic: bahr) or the mountain (Arabic: jabal). The cities of Gaza, ‘Asqalan, Jaffa, Caesarea, Arsuf and Acre were associated with the Mediterranean Sea, while al-Khalil (Jabal al-Khalil), al-Quds (Jabal al-Quds), Nablus (Jabal Nablus) and Safad (Jabal Safad) were all associated with mountains in the Palestine interior.

巴勒斯坦山区经济的一个重要组成部分，是数以千计的采石场遍布各地，以及大规模大理石和石材开采业的发展。这些采石场为当地建筑业提供石材和其他建筑材料，并向邻国出口大理石和开采出的白色石材。

A significant part of the economy of the mountainous regions of Palestine was the proliferation of thousands of stone quarries and the development of extensive marble and stone quarry industry which supplied the local construction industry with stones and other building materials and exporting marble and quarried white-stones to neighbouring countries.

关于巴勒斯坦石料场（محجر）的社会记忆，被马哈茂德·达尔维什1964年的诗作《身份证》永久地铭刻下来：

The social memories of the Palestine stone quarry ( محجر ) was immortalised in Mahmoud Darwish’s 1964 poem: ‘Identity Card’:

记录!我是一个阿拉伯人。

Record! I am an Arab.

与同事一起在采石场工作。

Employed with fellow workers at a quarry.

我有八个孩子。

I have eight children.

我给他们拿面包。

I get them bread.

衣物与书籍。

Garments and books.

“从那些岩石中”。

from the rocks’.

巴勒斯坦出产大理石的采石场，以及伊斯兰时期阿拉伯省份Jund Filastin出产白石的采石场（Gil M. 1997: 230），使该国的城镇中心（纳布卢斯、al-Quds/耶路撒冷、al-Ramla、al-Khalil）呈现出独特的“石头之城”风貌。这一采石业还留下了宏伟的遗产，可见于圆顶清真寺（岩石圆顶）、16世纪奥斯曼时期的耶路撒冷城墙、18世纪的阿卡城墙，以及佩特拉城（“Petra”意为“岩石”），后者是纳巴泰阿拉伯人的旧都，在拜占庭时期则是Palaestina Salutaris省的所在地。此外，宏伟清真寺、宣礼塔和教堂的兴建，与圣地朝圣经济以及采石和石工业相辅相成。历史上，圣山传统在希腊、罗马和拜占庭时期得到极大发展；圣山与山城（纳布卢斯、耶路撒冷、al-Khalil、Safad、塔博尔山、基利心山、橄榄山、西奈山）与巴勒斯坦沿海城市（凯撒利亚滨海、加沙、阿什凯伦、雅法、海法、阿卡）相对更为宽松、世俗的环境之间的对照，在该国地方集体宗教记忆与认同的塑造中发挥了重要作用。

The marble-producing quarries of Palestine and the white-stone quarries of the Arab province of Jund Filastin under Islam (Gil M. 1997: 230) gave the urban centres of the country (Nablus, al-Quds/Jerusalem, al-Ramla, al-Khalil) their distinctive look as ‘cities of stone’. This stone quarry industry also left a monumental legacy which can be seen in the Dome of the Rock, the 16th century Ottoman Walls of Jerusalem, the 18th century Walls of Acre and the city of Petra (‘rock’), the old capital of the Nabataean Arabs and the province of Palaestina Salutaris under the Byzantines. Furthermore, the construction of monumental mosques, minarets and churches and the economy of Holy Land pilgrimage went hand-in-hand with the economy of stone quarrying and stone masonry. Historically the tradition of holy mountains developed greatly during the Greek, Roman and Byzantine eras; the notion of holy mountains and mountainous cities (Nablus, Jerusalem, al‑Khalil, Safad, Mount Tabor, Mount Gerizim, Mount of Olives, Mount Sinai) versus the relatively more relaxed and secular environment of Palestine coastal cities (Caesarea Maritima, Gaza, ‘Asqalan, Jaffa, Haifa, Acre) played an important role in the construction of district collective religious memory and identity of the country.

1291年,阿卡城(Acre)这一重要港口兼拉丁王国首都遭到围攻并陷落,此役导致十字军失去了其最后一个据点,也是巴勒斯坦境内最后一座由十字军控制的城市,落入马木路克王朝手中。在现代历史学家看来,阿卡的陷落标志着十字军东征的结束;但在当时的穆斯林看来,拉丁十字军从地中海方向对巴勒斯坦和叙利亚构成的威胁依然存在。在后十字军时代,马木路克王朝继续巩固这一国家的战略与防御重心转向山区的政策,该政策始于阿尤布王朝时期。

The siege and fall of Acre, a chief port and the capital of the Latin Kingdom, took place in 1291 and resulted in the loss of a Crusader stronghold and last Crusader-controlled city in Palestine to the Mamluks. To modern historians fall of Acre was the end of the Crusades, but to contemporary Muslims, the Latin Crusaders’ threat to Palestine and Syria from the Mediterranean Sea persisted. In the post-Crusader era, the Mamluks continued to consolidate the strategic and defensive reorientation of the country towards the Mountain, a policy which began under the Ayyubids.

巴勒斯坦沿海城镇的衰落，以及该国城市腹地的崛起（尤其是在阿尤布王朝和马穆鲁克王朝统治时期），还体现在上加利利的萨法德的兴起上。萨法德是一座受高耸的加利利山脉庇护的城镇。

The decline of Palestine’s coastal towns and the rise of country’s urban hinterland, especially under the Ayyubids and the Mamluks, were also illustrated by the rise Safad in upper Galilee, a town protected by the high Galilean mountains.

在1266年从十字军手中收复萨法德之后,马穆鲁克人采取措施,将加利利的省级权力从沿海城镇阿克里向西转移,并把山区城镇萨法德变为巴勒斯坦北部的首府。萨法德这座要塞城镇在马穆鲁克时期得到修缮和扩建,并且在其历史上第一次充当了巴勒斯坦的地区首府(Luz 2014: 36)。关键在于,萨法德在之后数个世纪里一直是巴勒斯坦北部的首府。这一切始于1266年,当时黎凡特地区(Bilad al-Sham)归入马穆鲁克统治之下,这片广阔的区域被划分为六个大型行政省份,每个省份称为mamlakat(字面意为“王国”)或niabat(“副总督区”)。这些省份分别是大马士革、阿勒颇、哈马、的黎波里(今黎巴嫩)、萨法德(巴勒斯坦)和卡拉克(外约旦)。每个省份(或mamlakah)的长官都享有naib(总督,或“小苏丹”)的头衔。萨法德王国(Mamlakat Safad,مملكة صفد,“萨法德王国”)(Tarawneh 1982)涵盖巴勒斯坦北部大部分地区,由十个区组成,不仅包括今天的加利利,还包括马尔季·伊本·阿米尔(Marj ibn ‘Amer),其中有拉朱恩(al-Lajjun)和杰宁等城镇——当时这两地都被视为下加利利的一部分——以及今天构成黎巴嫩南部的其他领土。奥斯曼人在16世纪初占领巴勒斯坦时,保留了前马穆鲁克统治的许多行政特征,以及该国的许多社会、经济、宗教和法律制度。不过,奥斯曼人将萨法德行政省的名称由Mamlakat Safad改为萨法德区(sanjak,或pashalik,阿拉伯语:Liwa Safad)。

Following the recovery of Safad from the Crusaders in 1266, the Mamluks took steps to shift the provincial power in the Galilee from the coastal town of Acre westwards and turn the mountainous town of Safad into the capital of northern Palestine. The fortress town of Safad was renovated and expanded under the Mamluks and served as a regional capital in Palestine for the first time in its history (Luz 2014: 36). Crucially, Safad remained the capital of northern Palestine for several centuries. It all began in 1266 when Bilad al-Sham came under Mamluk rule and this vast region was divided into six large administrative provinces, each called a mamlakat (literally ‘kingdom’) or niabat (‘vice regency’). These provinces were Damascus, Aleppo, Hamat, Tripoli (modern Lebanon), Safad (Palestine), Karak (Transjordan). The head of each province (or mamlakah) bore the title of naib (viceroy, or ‘little Sultan’). Encompassing much of northern Palestine and consisting of ten districts, the Mamlakat Safad ( ,مملكة صفد ‘Kingdom of Safad’) (Tarawneh 1982) included not only modern-day Galilee but also Marj ibn ‘Amer, including the towns of al-Lajjun and Jenin – both of which were at the time considered part of lower Galilee – and other territories which today constitute the southern parts of modern-day Lebanon. When the Ottomans occupied Palestine in the early 16th century they retained many of the administrative characteristics of the previous Mamluk rule (as we as many of the social, economic, religious and legal institutions of the country). However, the Ottomans changed the name of the administrative province of Safad from Mamlakat Safad to sanjak (or pashalik) of Safad (Arabic: Liwa Safad).

虽然加利利在马木鲁克和奥斯曼时期的大部分时间里仍是一个"边疆省份",但1266年之后,萨法德新的行政地位带动了该城的城市扩张,新建了建筑、浴场、清真寺、市场和商队旅馆(Drory 2004)。城市的新建计划包括红色清真寺,它是今天巴勒斯坦仍然矗立的最古老的马木鲁克建筑之一。根据清真寺入口木门上方的铭文,该清真寺建于1276年,被归功于苏丹拜巴尔斯,他于1260年至1278年统治该地区,据称他曾推行一项横跨巴勒斯坦的修桥计划,旨在恢复其公路并改善交通运输系统。马木鲁克时期巴勒斯坦的法官中,最著名的一位是沙姆斯·丁·穆罕默德·乌斯玛尼(卒于1378年),他是详细地方史《萨法德史》的作者,该书写于1378年,现仅有部分流传下来(Drory 2004: 184)。《萨法德史》为我们提供了关于马木鲁克时期加利利村庄的重要信息,并让我们独特地窥见了该地区宗教和苏菲制度的内部运作。

Although the Galilee remained a ‘frontier province’ throughout much of the Mamluk and Ottoman periods, after 1266 the new administrative status of Safad brought about urban expansion in the city and the establishment of new buildings, baths, mosques, markets and caravanserais (Drory 2004). The new building programme in the city included the Red Mosque, one of the oldest Mamluk buildings in Palestine still standing today. The building of the mosque in 1276 was attributed to the Sultan Baybars, who ruled the region from 1260 to 1278 and who apparently embarked on a bridge-building programme across Palestine designed to revive its highways and improve its transport system, according to inscriptions above the wooden door at the entrance to the mosque. One of the best known Palestinian judges among the magistrates of Mamluk Palestine was Shams al-Din Muhammad al-ʿUthmani (d. 1378), author of the detailed local history Tarikh Safad, written in 1378, which has survived in only partial form (Drory 2004: 184). Tarikh Safad gives us important information on the villages of the Galilee under the Mamluks and a unique glimpse into the inner workings of the religious and Sufi institutions in the region.