e
thousand of their followers were transplanted to the distant frontiers
of Armenia and Thrace. Yet the humble nation of the Maronites had
survived the empire of Constantinople, and they still enjoy, under
their Turkish masters, a free religion and a mitigated servitude. Their
domestic governors are chosen among the ancient nobility: the patriarch,
in his monastery of Canobin, still fancies himself on the throne of
Antioch: nine bishops compose his synod, and one hundred and fifty
priests, who retain the liberty of marriage, are intrusted with the care
of one hundred thousand souls. Their country extends from the ridge of
Mount Libanus to the shores of Tripoli; and the gradual descent affords,
in a narrow space, each variety of soil and climate, from the Holy
Cedars, erect under the weight of snow, [136] to the vine, the mulberry,
and the olive-trees of the fruitful valley. In the twelfth century, the
Maronites, abjuring the Monothelite error were reconciled to the Latin
churches of Antioch and Rome, [137] and the same alliance has been
frequently renewed by the ambition of the popes and the distress of the
Syrians. But it may reasonably be questioned, whether their union has
ever been perfect or sincere; and the learned Maronites of the college
of Rome have vainly labored to absolve their ancestors from the guilt of
heresy and schism. [138]

[Footnote 133: The synonymous use of the two words may be proved from
Eutychius, (Annal. tom. ii. p. 191, 267, 332,) and many similar passages
which may be found in the methodical table of Pocock. He was not
actuated by any prejudice against the Maronites of the xth century; and
we may believe a Melchite, whose testimony is confirmed by the Jacobites
and Latins.]

[Footnote 134: Concil. tom. vii. p. 780. The Monothelite cause was
supported with firmness and subtilty by Constantine, a Syrian priest of
Apamea, (p. 1040, &c.)]

[Footnote 135: Theophanes (Chron. p. 295, 296, 300, 302, 306) and
Cedrenus (p. 437, 440) relates the exploits of the Mardaites: the name
(Mard, in Syriac, rebellavit) is explained by La Roque, (Voyage de la
Syrie, tom. ii. p. 53;) and dates are fixed by Pagi, (A.D. 676, No.
4--14, A.D. 685, No. 3, 4;) and even the obscure story of the patriarch
John Maron (Asseman. Bibliot. Orient. tom. i. p. 496--520) illustrates
from the year 686 to 707, the troubles of Mount Libanus. * Note: Compare
on the Mardaites Anquetil du Perron, in the fiftieth volume of the Mem.