which had already produced a civil war, had been adopted. Diplomacy,
therefore, seemed on the point of at length succeeding in uniting the
whole population of Lebanon in one harmonious action, but unfortunately
against its own project.

The Shehaab party availed themselves of these circumstances with
great dexterity and vigour. The party was powerful. The whole of the
Maronites, a population of more than 150,000, were enrolled in their
ranks. The Emir Bescheer was of their faith; so was the unfortunate
Kassim. True, there were several Shehaab princes who were Moslemin, but
they might become Christians, and they were not Druses, at least only
two or three of them. The Maronite clergy exercised an unquestioned
influence over their flocks. It was powerfully organised: a patriarch,
numerous monasteries, nine prelates, and an active country priesthood.

Previously to the civil war of 1841, the feeling of the Druses had been
universally in favour of the Shehaabs. The peril in which feudalism
was placed revived their ancient sentiments. A Shehaab committee
was appointed, with perpetual sittings at Deir el Kamar, the most
considerable place in the Lebanon; and, although it was chiefly composed
of Christians, there were several Druses at least in correspondence with
it. But the most remarkable institution which occurred about this time
(1844) was that of 'Young Syria.' It flourishes: in every town and
village of Lebanon there is a band of youth who acknowledge the title,
and who profess nationality as their object, though, behind that plea,
the restoration of the House of Shehaab generally peeps out.

Downing Street, frightened, gave up sectarian diplomacy, and announced
the adoption of the geographical principle of government. The Druses,
now that their feudal privileges were secured, cooled in their ardour
for nationality. The Shehaabs, on the other hand, finding that the
Druses were not to be depended on, changed their note. 'Is it to be
tolerated for a moment, that a Christian should be governed by a Druse?
Were it a Moslem, one might bear it; these things will happen; but a
Druse, who adores a golden calf, worshippers of Eblis! One might as well
be governed by a Jew.'

The Maronite patriarch sent 200,000 piastres to his children to buy
arms; the superior of the convent of Maashmooshi forwarded little
less, saying it was much better to spend their treasure in helping the
Christians than, in keeping it to be plundered by