Although the Christians of the Mountain have thus become more attached to their prince, their condition, on the whole, is not bettered; as the Emir scarcely dares do justice to a Christian against a Druse: still, however, the Christians rejoice in having a prince of their own Faith; and whose counsellors and household are, with very few exceptions, of the same religion. There are not more than forty or fifty persons about him, who are not Christians. How far the Shehab may be sincere in their professions, I am unable to decide: it is probable, that, if their interests should require it, they would again embrace the religion of their ancestors. (Travels in Syria: pp. 197, 198.) The following is the novel and interesting account given by Burckhardt of the Druses residing in the Haouran :

In manners, these Druses very much resemble those of the mountains of Kesrouan. The families form clans almost independent of each other; and among whom there are frequent quarrels. Insults are studiously avenged by the respective families; and the law of blood-revenge is in full force among them, without being mitigated by the admission of any pecuniary commutation. They all go armed; as do the Turks and Christians of the Haouran, in general. Few Druses have more than one wife; but she may be divorced on very slight pretexts.

With respect to their religion, the Druses of the Haouran, like those in Mount Libanus, have the class of men called Akoul (sing. Aakel), who are distinguished from the rest by a white turban, and the peculiarity of the folds in which they wear it. The Akoul are not permitted to smoke tobacco: they never swear; and are very reserved in their manners and conversation. I was informed that these were their only obligations; and it appears probable, for I observed Akoul Boys of eight or ten years of age, from whom nothing more difficult could well be expected, and to whom it is not likely that any important secret would be imparted. I have seen Akouls of that age, whose fathers were not of the Order; because, as they told me, they could

not abstain from smoking and swearing. The Sheiks are, for the greater part, Akouls. The Druses pray in their chapels, but not at stated periods: these chapels are called (s) i. e. an insulated place; and none but Druses are allowed to enter them. They affect to follow the doctrine of Mohammed; but few of them pray according to the Turkish Forms: they fast during Ramadan, in the presence of strangers; but eat at their own homes, and even of the flesh of the wild boar, which is frequently met with in these districts.

It is a singular belief, both among the western Druses and those of the Haouran, that there are a great number of Druses in England; an opinion founded, perhaps, upon the fanatical opinions of the Christians of Syria, who deny the English to be followers of Christ, because they neither confess nor fast. When I first arrived at the Druse Village of Aaere, there was a large company in the Medhafe, and the Sheik had no opportunity of speaking to me in private: he therefore called for his inkstand, and wrote upon a piece of paper the following questions; which I answered as well as I could, and returned him the paper: "Where do the five Wadys. flow to, in your country?-Do you know the grain of the plant Leiledj); and where is it sown?-What is the name of the Sultan of China?-Are the towns of Hadjar and Nedjran in the Yemen known to you?—Is Hadjar in ruins? and who will rebuild it ?-Is the Moehdy (the Saviour) yet come, or is he now upon the earth?”

I have not been able to obtain any information concerning the period at which the Druses first settled in these parts. Min Kadim(), a long time ago, was the general answer of all those whom I questioned on the subject. During my stay at Aaere, news arrived there, that a body of one hundred and twenty Druses had left the western mountains, and were coming to settle in Haouran.

(Travels in Syria: pp. 303-305.) The following delineation of the customs and Character of the Druses is taken from that part of Burckhardt's account, which relates to those of them who inhabit Mount Lebanon:

With respect to the true religion of the Druses, none but a learned Druse can satisfy the inquirer's curiosity. What I have already said of the Auzeyrys is equally applicable to the Druses-their religious opinions will remain for ever a secret, unless revealed by a Druse. Their customs, however, may be described; and as far as they can tend to elucidate the mystery, the veil may be drawn aside by the researches of the traveller. It seems to be a maxim with them, to adopt the religious practices of the country in which they reside, and to profess the creed of the strongest: hence, they all profess Islamism in Syria; and even those who have been baptized, on account of their alliance with the Shehab Family, still practise the exterior forms of the Mohammedan Faith. There is no truth in the assertion, that the Druses go one day to the Mosque and the next to the Church: they all profess Islamism; and, whenever they mix with Mohammedans, they perform the rites prescribed by their religion. In private, however, they break the fast of Ramadan, curse Mohammed, indulge in wine, and eat food forbidden by the Korân. They bear an inveterate hatred to all religions except their own; but more particularly to that of the Franks, chiefly in consequence of a tradition current among them, that the Europeans will one day overthrow their commonwealth.

Nothing is more sacred with a Druse than his public reputation. He will overlook an insult, if known only to him who has offered it; and will put up with blows where his interest is concerned, provided nobody is a witness: but the slightest abuse given in public, he revenges with the greatest fury. This is the most remarkable feature of the national character: in public, a Druse may appear honourable; but he is easily tempted to a contrary behaviour, when he has reason to think that his conduct will remain undiscovered. The ties of blood and friendship have no power: among them: the son no sooner attains the years of maturity, than he begins to plot against his father.

The Akal are those who are supposed to know the doctrines of the Druse Religion: they superintend divine worship in the Chapels or, as they are called, Khaloue (8); and

they instruct the children in a kind of Catechism. They are obliged to abstain from swearing and all abusive language; and dare not wear any article of gold or silk in their dress. Many of them make it a rule never to eat of any food, nor to receive any money, which they suspect to have been improperly acquired: for this reason, whenever they have to receive considerable sums of money, they take care that it shall be first exchanged for other coin. The Sheik el Nedjem, who generally accompanies the Sheik Bechir in his visits to the Emir, never tastes food in the palace of the latter, nor even smokes a pipe there; always asserting, that whatever the Emir possesses has been unlawfully obtained. There are different degrees of Akal, and women are also admitted into the order; a privilege which many avail themselves of, from parsimony, as they are thus exempted from wearing the expensive head-dress and rich silks fashionable among them.

The best feature in the Druse character, is that peculiar law of hospitality, which forbids them ever to betray a guest. I made particular inquiries on this subject; and I am satisfied that no consideration of interest or dread of power will induce a Druse to give up a person, who has once placed himself under his protection. Persons from all parts of Syria are in the constant practice of taking refuge in the Mountain, where they are in perfect security, from the moment they enter upon the Emir's territory: should the prince ever be tempted by large offers to consent to give up a refugee, the whole country would rise, to prevent such a stain upon their ́national reputation. The mighty Djezzar, who had invested his own creatures with the government of the Mountain, never could force them to give up a single individual of all those who fled thither from his tyranny. Whenever he became very urgent in his demands, the Emir informed the fugitive of his danger, and advised him to conceal himself for a time in some moré distant part of his territory: an answer was then returned to Djezzar, that the object of his resentment had fled. The asylum which is thus afforded by the Mountain, is one of the greatest advantages that the inhabitants

1

of Syria enjoy over those in the other parts of the Turkish Dominions.

(Burckhardt's Travels in Syria: pp. 200—204.)

It will have appeared from the preceding extracts, that the religious opinions of the Druses have been the object of curious investigation to travellers and others. The Author has carefully consulted what has been said concerning this people by the Jesuit Missionaries (Lettres Edifiantes et Curieuses, Vols. I. and II.) and by Niebuhr, Volney, and Burckhardt; writers, who, at successive periods during the last century, have made actual research in Syria relative to this singular people. Burckhardt seems to give up the subject in despair. We must not, however, overlook what appears to be the most authentic information as yet received concerning their faith, and which is to be found in the Chrestomathie Arabe of the Baron De Sacy (Vol. II. pp. 334-403.) published at Paris in the year 1806; where the reader will find a French translation of several Arabic Manuscripts reputed to be the Sacred Books of the Druses. The learned Translator intimates in his Notes, that he has, for many years, been collecting ample materials for a Work on this subject. The following extracts from what he has already made public may prove not unacceptable to the English Reader: and they will abundantly suffice to give the Missionary Student a general idea of the character of the Druse Creed; a Creed professedly secret, and certainly-so far as the veil of mystery may be supposed to have been drawn aside by this Translation of their booksvery unprofitable.

The Druses designate themselves by the name of Unita