which, after an hour, they are required to withdraw ; but, in every other respect, they are kept in perfect ignorance and subjection. The remainder Seignior Bertrand divided into two classes-those who are partially admitted to the knowledge of their mysteries; and those who are perfectly initiated. The partially-initiated may return, if they desire it, into the order of the "Djahelin," but must never reveal what they know. The third class, who are the perfect adepts, must ever remain such these continue together late on the Thursday Night, performing their ceremonies, after all others have been exeluded.

I inquired if they have the power of life and death: he replied, "No.”—“ "No."-" But," I asked, "if any of them should reveal the secret?" He answered, "They would certainly kill him."-" Are any of them ever converted to Christianity, Judaism, or Mahomedanism?" "No: it would be death. They live, it is true, intermingled with Christians in the villages, but they never intermarry with them." I alluded to their dress-He said, "In the precincts of the Court, they made no distinction, not to offend the Emir"-and pointed out a person in the room, whom from his dress we should not have known to be a Druse, but who, he said, was one of the highest Adepts. He appeared about thirty-five years of age.

It is said that they make no proselytes; it being one of their opinions, that there is a certain number of souls already initiated, and which never increases or diminishes. When a Druse dies, his soul is supposed to migrate either into some animal, or some other living person: and thus, by constant transmi

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gration, they never cease to exist; and, in due cycle, to appear upon the earth.

It is said to be death to shew their Sacred Books to any uninitiated person: yet there are many Manuscripts shewn about, purporting to be of this description, procured furtively; and, when they are lent or sold, it is done under promise of secrecy. A set of these books was put in our way, some days ago, for purchase; and the enormous sum of five thousand dollars asked for them! I, for my part, felt sufficiently content with the account given of them, in De Sacy's Chrestomathie Arabe and in Niebuhr's Travels. Were I to be as a Missionary in the midst of them, I should probably make no attempt to penetrate into their mystery: so far as it might hinder the reception of the pure Gospel, I should consider it as so much of Satan's ground, and not go upon it; but should invite them off from it, to walk with me in a plainer path. I entertain no doubt but that God would bless this method, eventually, in His own time: and, when converted, the Druses would, probably, of their own accord, imitate that memorable act of the new converts at Ephesus-bring their books together, and burn them before all men—even though the price of them should be more than fifty thousand pieces of silver *.

INTERVIEW WITH THE EMIR BECHIR.

We were then introduced with the usual forms to the Emir, had chairs given us, and were treated with

* On the subject of the Druses, see the account of them, under the head of "Religious Denominations," in a former part of this Volume; and pp. 444-446 of "Christian Researches in the Mediterranean."

coffee and sherbet. The political difficulties of the Emir are well stated by Burckhardt, in his interesting Volume on Syria. I noted his physiognomy, which is very strongly marked about the eye-brows, as though constant care and pain dwelt in that region. Once or twice his features relaxed into a smile; but his very smile was stern. Since his return, five months ago, from Egypt, he has been on a continual stretch, pursuing his enemies, and exacting extraordinary supplies. His age may be about sixty years. His inquiries were only about Spain and France, and the conversation was short.

PALACE OF EBTEDIN.

After seeing the Emir, we were shewn over the Palace. A beautiful long gun, taken from the French, was shewn among other curiosities.

We dined in an open Court-Yard, overlooking the valley to the sea. Wine was not brought, being prohibited; as the Emir wished to keep up somewhat of a Mussulman appearance, in compliment to Abdallah Pacha, under whom he holds the sovereignty of the Mountains.

After dinner we visited the Christian Church; a small building, about a hundred yards from the precincts of the Palace. The Emir does not attend it. In fact, he seems to be of no Religion-thinking that, perhaps, to be the most convenient way of satisfying persons of all Religions. He formerly, it is said, used to have a Romish Confessor; but has ceased even from that ceremony. Some, indeed, say that his Confessor would no longer grant him absolution.

The Church is small. All the Books were in Syriac. Here we saw nine young Greeks, chiefly

Sciotes; whom the Emir lately brought from Caïro. They are learning to read Arabic; and the Priest is their Schoolmaster. We have already seen two of them in attendance upon the Emir.

There are said to be two thousand persons employed, in and about the Palace. In fact, we saw many professions and trades going on in it-soldiers, horse-breakers, carpenters, black-smiths, scribes, cooks, tobacconists, &c. There was, in the air of this mingled assemblage, something which forcibly brought to my recollection the description of an Eastern Royal-Household, as given to the Israelites by Samuel, 1 Sam. viii. 11-17.

INTERVIEW WITH A YOUNG ABYSSINIAN.

While looking round these premises, my eye was caught by the figure of a dark-coloured Young Man, sitting under a tree writing Arabic. His air and his countenance bespoke somewhat of superior feeling. On my approaching, he rose. We sat down together; and, in reply to my questions, he informed me that he was an Abyssinian. There is something in the very sound of that name, which wakens all my sympathies. I entered into conversation with him, in Italian; and briefly learnt his history, as follows:-He is now eighteen years of age: he was eight years old, when he was taken in Abyssinia, and made a slave, and carried into Egypt. Here he served a Mahomedan master, who tried every art of bribery and of, terror to induce him to become Mussulman; but in vain: he never would change his Religion. His master dying, he entered into the service of another; when the opportunity offered of going to study at Milan,

for the purpose of introducing learning into Egypt. This was about 1818. The Kiaya Bey, or Prime Minister of the Pacha, manifested, when he was presented, the greatest rage at his having remained a Christian. In Italy he learned Italian, which he speaks easily; and he there also acquired a certain air of European courtesy, which Egypt could not have taught him; although, possibly, it may be innate; for the Abyssinians are generally celebrated for gentleness of manners. On his returning to Egypt, the Emir, during his visit there, obtained him, together with the other slaves whom he has brought hither. The name given him is Moose el Habeshí; but, knowing that the Abyssinians never give Jewish names, I asked if that was his real name*. He said, no, his proper name was Christinos. He has quite forgotten the Abyssinian Language. While in Caïro, he became a Roman Catholic. There was a great rivalry between the two Christian Secretaries of the Pacha-Mâllem Hanna Taouil, a Copt; and Mâllem Ghâli, a Roman Catholic. The Copt, by means of his countrymen, raised taxes and performed offices of the Civil Business so much cheaper than the other, that the Pacha thought him a fit man to send to the Upper Country: he therefore went with the Expedition to Dongola. Mallem Ghâli had given some affront to Ibrahim Pacha, who shot him; and, with his death, the Roman-Catholic Interest suffered a great blow. When I asked Moose if he desired ever to return to his own country, he expressed his hopes, with tears, that he should. I related the business of the

The Christians of Syria, on the contrary, freely give Old-Testament names to their children.