Mount Lebanon : a ten years residence, from 1842 to 1852 ... With a full and correct account of the Druse religion, and containing historical records of the mountain tribes, etc

Front matter

MOUNT LEBANON VOL. Ras H_lpe_,l_t_. M.t.N Har.hart.Tmp. SHEIK AMEENADEEN, DRUSE OCKAL . Sa_n_-rs t Otley 16s_ $jta:t Hthnan A TEN YEARS' RESIDENCE FROM 1842 TO 1852 DESCRIBING THE MANNERS, CUSTOMS, AND RELIGION OF ITS INHABITANTS WITH A FULL & COEEECT ACCOUNT OF THE DEUSE EELIGION AND CONTAINING f^istorital lUcor&s of ttjc JWountatn bribes FROM PERSONAL INTEECOUESE WITH THEIE CHIEFS AND OTHER AUTHENTIC SOURCES. BY COLONEL CHURCHILL STAFF OFFICER ON THE BRITISH EXPEDITION TO STRIA. IN THREE VOLUMES. VOL. II. LONDON SAUNDERS AND OTLEY, CONDUIT STREET 1853. PAGE 1 20 32 CONTENTS or THE SECOND VOLUME.

Chapter I

Universal Intelligence — Unitarians — The Incarnation — The Sovereign Judge — Manifest Signs — Marvellous Proofs — Polytheists — Mysteries of Religion — Mark of Sageness — Hakem's favourite Walks — Emblem of Distinction — Divine Inspiration — The Manifestation — Emblems . .

Chapter II

Profession of Unitarianism — Sanctorium of Mecca — Reading of the Ordinance — Profession of Attachment — Precious Pearl — Tract on the Absence — Act of Engagement — Apparition of the Figure — Heartfelt Worship — Likeness of Man — Cruel Persecution — Trial of Faith . . .

Chapter III

Resurrection — Glorified Humanity — Caaba at Mecca — The Last Judgment — Marks of Degradation — Doctrines of the New Testament — Manifestation of the Emblems — Sovereign Majesty — Joy and Felicity — Warning and Instruction — Imam of Mortals — Glory and Splendour .

Chapter IV

Manifestation of the Divinity in Human Form — Dogma of the Unity — Sons of God — Adam Alsafa — Five Latter Manifestations — Veil of the Flesh — Limits of Space — CONTENTS. VI PAGE Human Figure— Worship and Adoration— Medium of Communication— Secrets of the Heart— Vicar on Earth 44

Chapter V

Mystery of the Incarnation — Sole and Eternal Glory — True Worship — Real Essence — External Organ — Oneness of the Divinity — Most exalted Work — Love and Power — Irresistible Necessity — Merit of Faith — Manifestation 57

Chapter VI

Female Unitarians — Treatise on the Candle — Universal Soul — Unseen Ministers — Origin of Evil — Letter of the Law — Spirit of Evil — Humble Prayer — Primitive Production — Glorious Light — Favourite Minister — Life Eternal 69

Chapter VII

Creation and Fall of Man — Dust of the Earth — Three Adams — Our Lord Albar — Ministry of Preaching — Leaves of the Garden — Different Religions — Division of Sciences — Erroneous Belief — Salman Faresi .... 81

Chapter VIII

Hamze, the Messiah — Twelve Apostles — Likeness of Man — Apparition of the Messiah — Accomplished Promise — Sign of Abomination — Messengers of the Lord — Fruit of this Vine — Remission of Sins — Knowledge of Hamze — Gaining Proselytes — Thunder of liis Voice .... 92

Chapter IX

Unitarians in India— Proceedings of Darazi— Sword of the Faith— Falsification— Light of God— True and hidden Knowledge — Kindness and Charity— Divine Majesty — The Calf— Criminal Actions — Image of a Calf— Druses or the Shields— Cadi of Cairo— Druse Hierarchy . . .104 CONTENTS. VII PAGE

Chapter X

Disappearance of Hamze — Absence of Trial — The Way and the Truth — Acceptable before God — Chief of the Age — Merits and Abilities — Second Minister — Spiritual Agents — Light and Benediction — Object of Creation — Production of the Ministers — Spiritual Figures — Return of Elias — Religious Meetings 118

Chapter XI

Christian Theology — Letter of Installation — Secret Thoughts — A_n Apostasy — Spiritual Afiairs — Mosque of Raschida — Favoured Angels — Arab Princes of Lahsa — Rajah Bal — Liturgy of Christians — Actuating Principles — Day of Retribution — Anger of God — Retreat of Hamze — The Door closed 136

Chapter XII

Inferior Ministers — The Candlestick — Dogma of the True Religion — Shadowings of the Truth — Slander and Evil Speaking — Sixty-three Ministers — Souls of Mankind — End of the World — Hypocrites — Army of Saints — Spiritual Metamorphosis — Chastisements — Religious Revolution — Mediation 164

Chapter XIII

Philosophy of the Druses — Emanation — Sharp-edged Sword — Active Substance — Steel and Flint — Extending Fire — Inspiration — Refreshing Stream — Balance of Justice — Free-will — Recompenses — Predestination — General Remark 181

Chapter XIV

Preaching— Numerous Texts — One Shepherd — Abraham's Children — Assembly of Saints — Rebellious Jews — The CONTENTS. PAGE 248 Husbandmen— Advent of the Messiah— Martyrdom — Scribes and Pharisees — False Prophets — Divine Wisdom — Patience and Docility — Living and Immortal— Full Disclosure 193

Chapter XV

Prudence and Policy — Unitarian Religion — Fundamental Precepts — Mystical Sense — Precept of Prayer — The Five Ministers — Precept of the Truth — Abrogation of Fasting — Assurance of Safety — Making War on Infidels — Three Classes — Wearing the Koran 208

Chapter XVI

Druse Morality — Seven Obligations — Female Unitarians — Prevarication — Emblem of Knowledge — Falsehood — Deposited Security — Unitarian Brothers — Aspect of Superiority — Seeking Relief — The Disappearance — Reading of the Mysteries — Rich Reward — Doctrine of Wisdom 220

Chapter XVII

Submission and Resignation to the Will of God — Dispensations of the Lord — Engagements — Duty of Morality — Assembly of Believers — False Teachers — Rules of Modesty — Caution and Dissimulation — Spiritual Quietism — Hopes and Expectations — Obedience to Hakem — Passwords — Secrecy and Jealousy 235

Chapter XVIII

Order of Ockals — Dioceses and Churches — Sacred Inheritance — Wariness and Circumspection — Pelisse of Honour — Spiritual Dominion — Privacy of the Ockals — Soul-inspiring Promises— Errands of Trust — Probationary Term— The White Turban— Glorious Privilege — Religious Enthusiasm — Amulets — Chosen Ministers . CONTENTS. IX

Chapter XIX. Page

Predominant Belief — Manuscripts — Brotherly Love — Spiritual Communion — Principle of Security — Body of Retainers — Payment of Miri — Masses of Building — British Agency — Partnership — A good Breed — A good Meedan — Muscular Strength — The Defiance — Warlike Temperament 266

Chapter XX

DrusePeasants — Plunder taken in War — Hospitality — Noble Families — Indiscriminate Marriages — Marriage Contract — Guerilla Warfare — Veil of Muslin — Imperturbable Silence — Divorce — Births — Druse Ladies — The Tarboosh 285

Chapter XXI

Mark of Respect — Funeral Ceremony — The Baracdar — Distant Marches — Jumblatt and Yesbeck — Measures of Severity — Ordeal of Adversity — Feelings of Distrust — Civil War — Retaliation — Ruin and Desolation — Former Conflict — Confidence and Devotion 298

Chapter XXII

Military Movements — Demand for Conscripts — Dead of the Night — Havoc and Slaughter — The Ledja — Office of Mediator — Amnesty — Kind Invitation — Imperial Mandate — British Consulate — Execution of the Firman — Suavity of Discourse — Spirit of Feudalism 311

Chapter XXIII

Tartar Invasion — Egyptian Monarchs — Mamelukes of the Nile — Turkish Slaves — Principle of Hierarchy — High Functionaries — The Ottomans — House of Maan — Financial Organization — House of Asaff — Egyptian Interregnum X CONTENTS. PAGE

Chapter XXIV

Treachery — Pasha of Tripoli— Siege of Damascus — Turkish Rulers — Asylum in Europe — Sanguinary Battles — Weakness of the Turks — Family and Suite — Visit to Palermo — Italian Nobles — The Grand Duke — Letters for the Emir — Passport — Barrel of Gunpowder 343

Chapter XXV

Triumphal March — Customary Presents — Castle of Hosn — Operations of a Siege — Flag of Truce — Diminutive Stature — Grand Vizier — Pasha of Damascus — Exuberance of Humility — Arabian Horses — Desert Home— Munificent Donation — Deference and Enthusiasm — Opportune Bribe 362

Chapter XXVI

Royal Progress — Applauding Courtiers — Eastern Legislature — Turkish Functionaries — Supreme Power — Yemeni Emirs — Process of Mining — Property of the Maans — Exaggerated Reports — Religious Toleration — Local Interests — Turkish Councils — Felicitous Expression . . . MOUNT LEBANON.

Chapter I. Druse Religion

* To acknowledge one only God, without endeavouring to penetrate the nature of His being and attributes, (indeed the Druses are so far from admitting attributes in God, that His Intelligence, His Will, His Justice, His Word, are, in their system, created beings, and ministers of God, his first productions;) to confess that He can neither be comprehended by the senses, nor described by language; to believe that the Divinity has made itself manifest to men, at different epochs, in the human form, without partaking of human weak- * See La Religion du Druses, by Baron Sylvestre de Sacy. VOL. II. B FIRST MINISTER OF RELIGION. ness and frailty; that the Divinity appeared for the last time, in the fifth century of the Hegira of Mohammed, under the figure of Hakem-biamar Allah, and that, after that, no other manifestation is to be expected; that Hakem disappeared in the year 411 of the Hegira, or 1021 a.d., to prove the faith of his servants, and to give occasion for the falling off of apostates, who had only embraced the true religion from worldly motives ; that he will re-appear in due time in glory and majesty, to triumph over all his enemies, to extend his empire over the whole earth, and to give the kingdom to his faith ful worshippers.

To believe that the " Universal Intelligence" is the first of God's creations, — the only direct and immediate production of his Almighty power; that he has appeared on earth simultaneously with each manifestation of the Divinity ; and that, lastly, in the time of Hakem, he took the figure of Hamze, the son of Ali, the son of Ahmed; that it is by his ministry and agency that all things have been produced ; that he alone possesses the knowledge of all truths ; that he is the first Minister of the true religion; that it is he who communicates, directly or indirectly, to other ministers, and to simple UNIVERSAL INTELLIGENCE. believers, but in different degrees and proportions, the knowledge and the grace which he receives immediately from the Divinity, and of which he is the sole medium ; that he alone has direct access to the Deity, standing as Mediator between the Su preme Being and the great family of mankind.

To acknowledge that Haiuzeit is, to whom Hakem will intrust his sword, in the last day, to smite all his adversaries, to make his religion triumphant, and to distribute rewards and punish ments to every one according to his deserts; to know the other ministers of the Unitarian religion, and the rank and offices which belong to each of them individually, and to render them that obe dience and submission which is due. To confess that all souls were created by the " Universal Intelligence;" that the number of human beings is always the same, — neither in creasing nor decreasing; but that souls pass from one body to another; that they rise, and become perfected in excellence, or deteriorate, and become lost and degraded, according to their love and attachment to the truth, or their neglect and dis regard of it; to practise the seven commandments B UNITARIANS. which the religion of Hamze imposes on his fol lowers, and more especially those which inculcate a strict regard to truth in words, charity towards the brethren, entire renunciation of all former modes of belief, and complete and unreserved sub mission to the will of God.

And, finally, to confess that all preceding reli gions whatever were but types, more or less com plete, of the only true religion, — all their legal and ceremonial precepts and injunctions, but allegories; and that the revelation of the true religion neces sarily induces the complete abolition of all anterior ones. Such is an abridgment of the principal points of belief laid down in the religion of the Druses, of which Hamze is the founder, and the followers of which are called Unitarians. The religious era of the Druses begins with the Mohammedan year 408, — synonymous with the Christian year, 1020, — for it was in this year, according to Hamze, that Hakem first made known his divinity. The limits of this work will not allow of a very detailed account of the Druse religion. It is hoped, however, that sufficient will be laid before the reader to enable him to form a THE INCARNATION. pretty correct estimate of its leading doctrines, which, for greater precision, will be presented under 'different heads.

Unity of God ; His divine and incomprehensible nature. God is eternal, the Ancient of Days, the boun tiful Lord, and merciful Master. None can define His essence. Imagination cannot grasp Him. The eyes of those even who look on Him, cannot com prise Him. The most profound reflection and meditation cannot comprehend Him. Human rea son cannot attain to a knowledge of His works, and confesses its utter helplessness to understand even that which it knows of Him, — His Incarna tion. The tongue cannot worthily express the Unity of the Creator. How, in fact, is it possible to express the unity of Him who is without limits — without beginning, and without end? Our Lord is king of kings; in speaking of whom all human denominations are vain and powerless; and to whom the uttering of the mouth, and the writing of the pen are equally unsuitable.

" Praise be to Thee," says Hamz£, " 0 Thou THE SOVEREIGN JUDGE. who art distinguished by Thy greatness and power, who art separated far above all created beings, by the might of Thine excellence and the splendour of" Thy royalty, who never ceasest to exist in any age, time, or place, incomparable in Thy glory, unde finable in Thy essence, whom no description can reach, to whom no quality is applicable. I bear witness, I believe and acknowledge with a firm faith, from the beginning to the end of my life, in the bottom of my heart, and by public and out ward profession, that Thou art God, the One, the True, the All-powerful, incapable of increase or decrease. Creator uncreated, Author of all things, without rival, the Mighty Lord against whom nought can prevail, the Conqueror from whom there is no refuge save in Thyself ; the Sovereign Judge, against whose judgment there is no appeal ; that Thou doest as thou wiliest to do; that Thou ordainest all things according to Thy good plea sure; and that Thy surpassing glory is too exalted to be associated with tongues and languages."

Such is the confession ofthe dogma of the Unity of the Godhead, which is the essential characteristic of the Druse religion. MANIFEST SIGNS. The divinity of Hakem proved by his extraordinary actions. His absence, and Second Advent in Glory, to judge the world. In a book entitled the " True Account," and addressed to his followers, Hamze labours to give them undeniable proofs of the divinity of Hakem. A few extracts will form an appropriate intro duction to the farther consideration of his theological system. " If I wished to give you an account of all the prodigies, and all the manifest signs which our Lord exhibited, paper would fail me to complete it, no amount of pens could write it, as it is said in the Koran, . If all the trees of the earth were pens, if the sea were to be turned into ink, and seven other seas like it, they would not suffice to write all the words of Allah.'* (God.)

" I shall content myself therefore with laying before you some important facts, small in number it is true, but of immense value to those who will * The word " Allah" in this passage signifies the Humanity of our Lord. CHIEFS OF THE KETAMITES. reflect on them, acknowledge the Unity of our Lord, and adore Him. He is worthy of all praise, and His power is far above the capacities of the mind of man. The first thing which I shall recall to your recollections, is the way in which our Lord acted with regard to Bardjewan and Ibn Ammar. When he was yet a child, Bardjewan commanded all the Easterns. Ibn Ammar disposed of all the Westerns. Our Lord ordered that they should die, and they were killed like dogs. He neither feared the murmurs, nor dreaded the insurrection of the troops. Amongst the kings of the earth, there is not one who would have dared to act in this manner.

" He also caused the chiefs of the Ketamites, and the powerful men of that tribe to be put to death, and then, in the middle of the night, he walked out amidst their families and companions, without sword or poignard. You saw him also in the time of Abou Racwa, son of Heisham. This man, having lighted the flame of rebellion, and the hearts of the soldiers being seized with terror and alarm, at the defeat and massacre which overtook them, the Lord (whose power be glorified,) went out to the plain, MARVELLOUS PROOFS. 9 merely accompanied by one or two grooms, and encountering on his way Hassan, the son of Keli, with an escort of five hundred cavalry, he stopped, and being without arms or any means of defence, asked each of them individually what he wanted. " Again, when the armies of the Arabs, under Mofarradj, son of Dagfal, and the people of the Hedjaz, under the Sultan Hosein, son of Djafar, advanced with overwhelming forces upon Cairo, the Lord kept watch night and day over the city, and went out to the very place where they were ex pected to arrive.

But a dispute having occurred between Hosein and Mofarradj, the former suddenly retraced his steps to Mecca, and the latter died shortly after. There is no king upon earth who would have acted so bravely as Hakem on this occasion. " To be brief, one of the most marvellous proofs, and a glorious sign of his might and power, is that which you have seen the Lord do, with your own eyes, and which no man could have done, be he Natek, Asas, Imam, or Hodja. All that, never theless, has only served to increase your blindness and your want of discernment. The sun is hot, rOLYTHEISTS. scorching by nature, not as a punishment, for it is a body purely material ; by its very nature it dries up things, and changes the colour of objects. How ever, one of the customs of our Lord was to ride out in the middle of the day, during the most broil ing heat.

On bad days also, when the South wind blew with the utmost fury, when the air was so impregnated with dust, that it used to penetrate into the very houses, the Lord rode out and tra versed the plains. " On his return, there was not one of his suite whose eyes did not run with water, and whose tongue was not parched up from the effects of the wind and dust. Our Lord, on the contrary, was just as cool and fresh, as when he left the harem. While the faces of all around him were blackened with the heat, and their bodies worn down by fatigue, no one can say that the face of our Lord was ever seen to change colour, or to display the least signs of uneasiness. No one ever saw him eat or drink, or even to attend to the calls of nature. Far from him all that. He is far above all that poly theists say of him.

There is neither king nor any other man who can be compared to him in this. " As to what the polytheists say about his bodily EXTRAORDINARY ACTIONS. maladies, which he concealed from them, they have invented that out of the malignity of their hearts. He appeared (to speak according to appearance) shut up in a litter, carried by four polytheists, who carried him through the midst of his impious and rebellious enemies, for there was no tribe in his army, whose chiefs he had not punished with death. All the people were opposed to him in point of re ligion, with the exception of a very few, who acknowledged his Unity, believed in him, and sub mitted to his decrees. " Sovereigns for the most part, dare not intrust themselves to their soldiers, nor even to their own children, for fear of being betrayed.

How then could they say that he was weak and infirm, and unable to go out, when he was constantly passing through the midst of them, on his litter, after having caused the most powerful of men, and even kings, to be put to death? All these actions which I have related," says Hamze, "and many other things ofthe same kind, are not those of a man. Not indeed, that they are anything so extraordinary for our Lord, but I have placed them before you, that you may meditate and reflect on them." A man, whose conduct was but a tissue of incon- MYSTERIES OF RELIGION. sistencies, extravagancies, and ridiculous actions, would not seem much calculated to become an object of respect and veneration to mankind. If these actions had occurred in the interior of the palace, or in presence of a few only, Hamze' would probably have contented himself with denying them.

But it was in public, in the eyes of his subjects, and frequently by his ordinances, that Hakem displayed his folly. Hamze, therefore, adopted the only means left him for justifying in the minds of his sectarians, what might appear ridiculous or revolting in that prince's conduct. He has supposed that all his actions are allego rical, and only to be considered as emblems, the object of which was, the establishment of the doctrine of Unitarianism, the dogmas and mysteries of that religion, and the destruction of all other sects. This course was the more likely to succeed with Hamze, inasmuch as it was chiefly amongst the disciples of the Tawil, that is, of the mystical doc trine of the Batenians, that he hoped to get followers. As they were already familiarized with a great number of the dogmas of the Unitarian religion, UNBELIEVERS. dogmas which Hamze had borrowed from their sect, and as their attachment to Ali and his descendants inspired them with a blind respect for the family of the Fatimites, it was natural to think that they would be the less indisposed to adopt the new doctrine; and the allegories by which Hamze endeavoured to justify the absurd and insane acts of Hakem, would be so much the less repulsive to their understandings, as they were already accus tomed to allegorize all the fundamental precepts of the Mussulmen law, all the expressions of the Koran, all the traditions, and even the very actions of Mohammed, and of the Imans descended from Ali.

" A letter has reached me," says Hamze, " on the part of some of our brother Unitarians, in which they state certain remarks, which have been made by some men void of all religion, and unbe lievers in the doctrines of the Unity, who give a licence to their tongues conformable to the nature of their works, as regards the actions and the words of our Lord, and of all the things which he per mitted to be done in his presence. These actions, however, contain infinite wisdom (but all warning MARK OF SAGENESS. is thrown away upon them), and are far different from those of this gross and ignorant world, whose works are, for the most part, but a jest and a play. They do not know, those persons, that all the actions of our Lord — glorified be his name! — whether in play or in earnest, are filled with in finite richness and depth, the wisdom of which he will make known in his good time.

" The first mark of sageness which our Lord evinced, the like of which has never been seen in any age or epoch, and which no man has ever known any king to practise, was to let his hair grow long, to wear the plainest woollen robes, and to ride on a donkey, with saddle-cloth and harness totally devoid of any ornament whatever. These three things in truth have but one and the same meaning; for the long hair is an emblem of the exterior practices of the Tenzil,* the woollen robe is the emblem of the interior practices of the Tawil,f and the donkey is the figure of the Nateks or prophets. * The literal interpretation of the Koran, the doctrine of the Sunni. t The mystical doctrine of the Schiis, who allegorize the pre cepts of the Koran. HAKEM'S FAVOURITE WALKS. 15 " Our Lord in affecting to wear woollen robes, and to let his hair grow long, indicated the con duct he held, in conforming himself externally to legal observances, and in appearing attached to Ali, son of Abou Taleb, and to his religion.

In riding a donkey he meant to show, that the simple doctrine of truth triumphed over the ancient and complicated laws of the Nateks. By the simplicity of the equipage and of his harness, where there was neither gold nor silver, he set forth the destruction of the two religions of the Natek and the Asas.* The ornaments of iron which he used, signify that he will draw the sword against the disciples of the preceding laws, and that he will annihilate them." Hakem's favourite walks and rides, and places of resort, are all allegorized; and every important object is made to conduce to the explanation of the Unitarian religion. The garden of the Hedjaz is the type of the eternal doctrine. The river Nile is the emblem of the doctrines of " Tawil." The dock-yard is figurative of the author of the " Tenzil," or Mohammed.

It is not free for * The religion of Mohammed and Ali. EMBLEM OF DESTRUCTION. everybody to enter it, and this indicates the bondage to which the law of the Tenzil reduces men. " Our Lord," says Hamze, " entered by one gate and went out at another, figuring thereby the abolition and destruction of the law; then he went round the garden of Hedjaz. To do this is to reach the full Manifestation, where religion is seen without a veil. The mosque of Reidan is the figure of the Hodja of the Manifestation, Hamze, who holds in his hand the sword of vengeance, and who invites men to the confession of the Unity. There was no other mosque than that of Reidan, whose dome fell in and menaced it with utter ruin. Our Lord gave orders that the dome should be rebuilt, and he enlarged it in length, height, and breadth.

That is an emblem of the destruction of the exterior law, by the hand of his servant who inhabits this mosque, and of the establishment, plainly and without disguise, of the pure doctrine of the Unity of our Lord, in the same mosque.* * Hamze used to five in this mosque, and when Hakem in his promenades went in that direction, Hamze used to go out of it, and enter into conversation with him, which contributed greatly to give him credit and importance in the eyes of the people. DIVINE INSPIRATION. 17 " Our Lord dismounted from his donkey, and mounted another in front of the gate of this mosque. That marked the changing of the law, the establishment of the dogma of the Unity, and the manifestation of the spiritual law by the ministry of his servant Hamze, the son of Ali, the son of Achmed, his slave, the director of the faithful, who executes vengeance on unbelievers, by the sword of our Lord, and by the force of the sole power of the One Being, who is without com panion.

He stopped, or at least appeared to stop (for it must not be supposed he stops or advances, sits down, sleeps, or wakes), he stopped near a milestone. This milestone is the figure of the Divine inspiration ; for the milestone helps to find the road, in the same way the Divine inspiration comes from the adorable Being towards his servant. " He dismounted opposite the gate of the mosque. By that he designated his servant, who is the door of the veils which hide him from his creatures, and who with his aid and by his orders calls men to him; for the Divine inspiration is the sublime commandment, which makes itself heard without VOL. II. c THE MANIFESTATION. any human or carnal means. In the public place of Raschida, there are three mosques, differing the one from the other in beauty and construction.

The loftiest, the most beautiful and magnificent, is the one in the middle, where the great prayer is made on Friday, and where the five prayers are made every day. It is the emblem of the Unity of our Lord, and of the establishment of the Five principal Ministers of his religion. " This mosque is also the emblem of the Hodja ofthe Manifestation (Hamz£); and the two other mosques, which differ in size the one from the other, are the figures of the Natek and Asas; for the Natek and Asas in like manner differ from one another. In front of this mosque, is a height difficult of ascent for those who pass over it, and there is no other road to go to Karafa. This is an emblem of the entire separation from the authors of the law, who have only an outward appearance and a false beauty, and it is only by removing them entirely that one can be saved.

"In the same manner, the road which passes over this mountain is hard and rough ; yet, at the same time, it is there where the captives are set EMBLEMS. 19 at liberty,* which indicates the deliverance from the two religions, exterior and interior — that is to say, the liberty which the Unitarians obtain, in shaking off the yoke of ' Tenzil ' and ' Tawil.' " The above passage alone, would suffice to show that the Druses are as far removed from being Mohammedans, whatever they may outwardly pro fess, as the Christians. It would be tedious to quote the numerous passages which allegorize the minutest arrangements in the household of Hakem, his public ordinances, his orders for court etiquette, the manner in which petitions should be presented to him, the way in which his public officers should range themselves in his presence, and various details of a similar nature.