which the Assassins profess and that professed in the present day by the Kesbins and the Nassariens. "These two nations, the Kesbins and the Nassariens, ought to be regarded as making one and the same nation. “They have different names, from the different countries which they inhabit. Those among them who inhabit the mountains are called Kesbins, because their country is called Kesbie: the others, who occupy the plains, are called Nassariens, that is to say, bad Christians;* a character which belongs to both of them, for they have made for themselves a religion which is a monstrous compound of Mohammedanism and Christianity, and which gives them an extravagant idea of our holy mysteries. "The doctors of their sect are called Sheiks. These doctors amuse them with their foolish ima opened the dungeon, set him at liberty, and then restored the key to its former place: the governor, going in the morning to the dungeon, and opening it with the same key, and finding no person, imagined the culprit to have been miraculously removed; and as the maid, through fear, kept silence as to what she had done, the report spread abroad that the old man had escaped from the prison while the doors were shut. A short time after, having found two of his disciples in a distant country, he contrived to persuade them that he had been delivered by angels from the prison, and conveyed to a desert place. He then wrote a book of his religion, and gave it to them with an order to promulgate it, and invite men to receive his new doctrines. These doctrines were of the following nature:- I, such an one, commonly believed to be the son of Othman of the town Nazaria, saw Christ, who is Jesus, who also is the word, and the director, and Achmed the son of Moham-ginations: for example-they teach them that med the son of Hanaphia of the sons of Ali; the same also is the Angel Gabriel: and he said to me, thou art the reader: thou art the truth.Thou art the camel, that retainest anger against the infidels. Thou art the heifer, bearing the yoke of the believers. Thou art the spirit. Thou art John the son of Zacharias. Preach therefore to men, that they kneel four times in their prayers; twice before sunrise, twice after sunset, toward Jerusalem, saying each time these three verses, God is sublime above all, God is high above all, God is the greatest of all. On the second and sixth festival, let no man do any work: let them fast two days every year: let them abstain from the Mohammedan ablution: let them not drink strong drink; but of wine as much as they please. Let them not eat the flesh of wild beasts.' Having delivered these ridiculous doctrines, he went to Palestine, where he infected the simple and rustic people with the same teaching: then departing, he hid himself; nor is his place known to this day."-Assemanni Bib. Orient. Vol. II. pp. 319, 320. Assemann then proceeds to give various reasons, why the persons, formerly called Assassini are the same with these Nazaraei, or Ansari.He says that they were originally Mohammedans, and afterwards became semi-christians. He adds, also, that the Druses bitterly persecute them, as a people loose in morals and hostile to their sect. The account given in the Encyclopædia Britannica, under the word Assassins, partly accords with the above; referring the origin of that sect to a Sheik vulgarly called, in Europe, the Old Man of the Mountain. The following accounts from the Jesuit missionaries, from Niebuhr, and from Burckhardt, may probably be considered as throwing a little additional light upon the obscure and melancholy picture before us. The Jesuit missionaries observe "At the present day we are not acquainted here with any people bearing the name of Assassins; yet it is possible that the Kesbins, a nation which inhabits the mountains two days' distant from Tripoli, and the Nassariens, another nation which is established in the plain toward the sea, may be the successors of the Assassins. These two nations inhabit the same country, and, what is more, there is much resemblance between the religion God has been incarnate several times-that he has been incarnate, not only in Jesus Christ, but also in Abraham, Moses, and other persons celebrated in the Old Testament. They even attribute the same honor to Mohammed; an absurdity into which even the Turks have never fallen. "This is not all. They imagine that they honor Jesus Christ, by maintaining that he did not die on the cross, as the Christians profess, but they add that he substituted another man who died in his place. They likewise say that Mohammed ordained that another body, in lieu of his own, should be put into the tomb which had been prepared for him. 66 They further admit the metempsychosis: and say that the same soul passes from one body into another, as many as seventy times; but with this difference, that the soul of a good man enters into a body more perfect than his own, and the soul of a vicious man passes into the body of an unclean animal. "They have borrowed from Christianity the communion but the mode in which they practise it is perfectly fanatical; for they celebrate it with wine and a morsel of meat. They admit only men to this communion, excluding women and children. It is in their secret assemblies, that the men observe this practice among themselves. 66 They celebrate some of our festivals; for example those of Christmas, the Circumcision, Epiphany, Palm Sunday, Easter, and some of our Apostles' and Saints' days. "When they are at their prayers, they turn themselves toward the sun; which has led some to say that they adore the sun: but, on this point, they are not agreed. "I omit various other of their customs, as being only so many extravagancies. They are, however, strongly attached to them; persuaded as they are, that their religion is not less good than that of the Maronites, because they have some practices in common with them. "Several of our missionaries have used their utmost efforts to gain some of them; but as they This etymology, which seems so plausible, receives no countenance from Assemann, who, if it had been correct, was too good an Oriental scholar not to have discovered it. only obstinately hear their own wicked doctors, and will follow no other opinions than those in which they were brought up, our missionaries, despairing of their conversion, have been obliged often to shake off the dust of their feet against them."-Lettres Edifiantes et Curieuses: Vol. I. pp. 361-364. Niebuhr has given, with a minuteness, which it would scarcely be compatible with the nature of this work to copy, a view of the mystical doctrines of the Ansari. The following short concluding paragraph is quoted, as exhibiting a striking and painful illustration of the words of the apostle Their foolish heart was darkened. Rom. i. 21. "The soul of a devotee among the Ansari can enter Paradisc, after it has passed through a small number of bodies; but the soul of another must have passed through eighty. The souls of infidels must pass through five frightful degrees Fesgh, Nesgh, Mesgh, Wegsch, and Resgh; and after that, must remain in the world as sheep, till the return of Sochra, that is Fatima. Who could believe that the founders of such religions could possibly find followers?"-Niebuhr, Vol. II. pp. 360, 361. Burckhardt, in 1812, on his journey from Aleppo to Damascus, rested a night at Shennyn, a village of the Ansari, a little north of Tripoli. He thus speaks of them ISMAYLY. THE situation and character of another sect in Syria, named Ishmaelites, or Ismayly, will be learnt from the following extracts. 66 Maszyad (situate between Aleppo and Tripoli, but nearer to Tripoli) is remarkable from being the chief seat of the religious sect called Ismayly. Inquiries have often been made concerning the religious doctrines of this sect, as well as of those of the Anzeyrys and Druses. Not only European travellers and Europeans resident in Syria, but many natives of influence, have endeavored to penetrate the mysteries of these idolators, without success; and several causes combine to make it probable that their doctrines will long remain unknown. The principal reason is, that few individuals among them become acquainted with the most important and secret tenets of their faith; the generality contenting themselves with the observance of some exterior practices, while the arcana are possessed by the select few. It will be asked, perhaps, whether their religious books would not unveil the mystery. It is true that all the different sects possess books, which they regard as sacred; but they are intelligible only to the initiated. Another difficulty arises from the extreme caution of the Ismaylys upon this subject. Whenever they are obliged to visit any part of the country under the Turkish government they assume the character of Mussulmans; being well aware, that if they should be detected in the practice of any rite contrary to the Turkish religion, their hypocrisy, in affecting to follow the latter, would no longer be tolerated: and their being once clearly known to be Pagans, which they are them to the heaviest exactions, and might even be followed by their total expulsion or extirpation. Christians and Jews are tolerated, because Mohammed and his immediate successors granted them protection, and because the Turks acknowledged Christ and the prophets; but there is no instance whatever of Pagans being tolerated.”— Burckhardt's Travels in Syria: pp. 151, 152. Niebuhr, so copious in his accounts of other sects, is, upon this, extremely concise. He observes "As our hosts appeared to be good natured people, I entered, after supper, into conversation with them, with a view to obtain some informa-only suspected to be at present, would expose tion upon their religious tenets: but they were extremely reserved on this head. I had heard that the Anzeyrys maintained, from time to time, some communication with the East Indies; and that there was a temple there belonging to their sect, to which they occasionally sent messengers. In the course of our conversation, I said that I knew there were some Anzeyrys in the East Indies; they were greatly amazed at this, and inquired how I had obtained my information; and their countenances seemed to indicate that there was some truth in my assertion. They are divided into different sects, of which nothing is known except the names, viz: Kelbye, Shamsye, and Mokladjye. They entertain the curious belief, that the soul ought to quit the dying person's body by the mouth; and they are extremely cautious against any accident, which they imagine may prevent it from taking that road; for this reason, whenever the government of Ladakie or Tripoli condemns an Anzeyry to death, his relations offer considerable sums, that he may be empalled instead of hanged. I can vouch for the truth of this belief, which proves at least that they have some idea of a future state. It appears that there are Anzeyrys in Anatolia and at Constantinople. Some years since a great man of this sect died in the mountain of Antioch; and the water, with which his corpse had been washed was carefully put into bottles and sent to Constantinople and Asia Minor."-Burckhardt's Travels in Syria: P. 156 "Concerning the religion of the Ishmælites, I have learnt nothing certain. The Mohaminedans and the Oriental Christians relate of them things incredible. The number of the Ishmælites is not great. They live principally at Killis, a town between Shugr and Hama; also in Gebel Kalbie, a mountain not far from Latachia between Aleppo and Antioch. They are called Keftun, from the name of a village in this country." Speaking of the Metawali, Ansari, and Ishmælites, Niebuhr adds "These nations, taken on the whole, are in general so weak that they can scarcely resist the Turkish Pachas. The Druses, on the contrary, are masters of the chief part of Mount Lebanon, and consequently more powerful."-Niebuhr, Vol. II. pp. 361, 362. The notice taken of this sect, by the Jesuit missionaries is also exceedingly brief: they write "The Ishmaelites inhabit a small territory 280. named Cadmus. Their life is so brutal and tise circumcision like the Mohammedans.' shameful, that they are not fit to be spoken of; Niebuhr, Voyage en Arabie: Vol. II. pp. 279, except it be to humiliate man, my making him feel, that there is no depth of degradation, disorder, and extravagance, to which he may not sink, when he takes his passions for his guide."Lettres Edifiantes et Curieuses: Vol. I. p. 365. YESIDIENS. THE Yesidiens may not improperly be quoted, as forming a part of the population of Syria. They are by some considered to have had their origin in Persia; but they are met with in the countries which lie between Persia and the north of Syria,* and even in Syria itself, as may be inferred from the fact of a Jesuit missionary's seeking them out, in his visits to Aleppo and Scanderoon. An account of them is found in Mosheim's Ecclesiastical History: Vol. IV. pp. 252, 253, and note: Century 16. Sect. 3. Part 1. The following brief extracts are from Niebuhr, in his travels near Mosul; and from the Jesuit missions in Syria. Speaking of a village entirely inhabited by Yesidiens, Niebuhr thus describes them: 46 They are called Yesidiens, and also Dauasin: but as the Turks do not allow the free exercise of any religion in their country, except to those who possess sacred books, as the Mohammedans, Christians, and Jews, the Yesidiens are obliged to keep the principles of their religion extremely secret. They, therefore, pass themselves off for Mohammedans, Christians, or Jews; following the party of whatever person makes inquiry into their religion. They speak with veneration of the Koran, of the Gospel, of the Pentateuch, and the Psalms; and, when convicted of being Yesidiens, they will then maintain that they are of the same religion as the Sonnites. Hence it is almost an impossibility to learn any thing certain on the subject. Some charge them with adoring the devil, under the name of "Tscillebi," that is to say, Lord. Others say that they exhibit a marked veneration for the sun and for fire, that they are downright Pagans, and that they have horrible ceremonies. I have been assured that the Dauasin do not invoke the devil; but that they adore God only, as the Creator and benefactor of all men. They cannot, however, bear to speak of Satan, nor even to hear his name mentioned. When the Yesidiens come to Mosul, they are not apprehended by the magistrate, although known; but the people often endeavor to trick them; for when these poor Yesidiens come to sell their eggs or butter, the purchasers contrive first to get their articles in their possession, and then begin uttering a thousand foolish expressions against Satan, with a view to lower the price; upon which the Yesidiens are content to leave their goods, at a loss, rather than be witness of such contemptuous language about the devil. The Yesidiens prac The Jesuit missionaries observe "The conversion of the Jasidies was a new object for the zeal of father Besson. The Jasidies are a people who adore the sun, and who offer worship to the devil as the author of evil. "Father Besson formed the resolution of conveying to them the knowledge of the true God; but, having been charged with the government of our missions, and being no longer able himself to them. The hour for the conversion of this unexecute this design, he sent some missionaries to happy people was not yet come. It was not long before this was perceived by the missionaries, whom father Besson sent to them. They returned, after having shaken off the dust from their feet. We wait the moment, when God shall be pleased, in his mercy, to dissipate the darkness which hinders these blind men from seeing the horrors of their mystery of iniquity."-Lettres Edifiantes et Curieuses: Vol. I. p. 135. This sect is further alluded to, and little more than alluded to, in the third volume of these Lettres. p. 462. It may, in some measure, require an apology, to have exhibited to English readers such a tissue of various customs and notions, many of them almost unmeaning, others utterly absurd, and not a few of them impious. The principal motive which the author had in making this brief introductory_compilation, may be, perhaps, its best excuse. It was his wish hereby to facilitate the inquiries, or rather to disembarrass the course, of other missionaries, who may in future times visit this country. Many missionaries will have had neither leisure nor opportunity, previously to their arrival in Syria, for inquiring what are the notions or usages of the various sects existing there. On arriving, they will soon hear a degree of importance, greater or less, attached to all this floating capital of human imaginations. Without some preparation from books, they may enter on investigations of what has long been known; with a prospect, probably, of advancing no further than others have advanced before them: and this in the pursuit of an object, concerning which, if they had possessed the information already existing, they would have learned to regard additional inquiries as of very little worth. These remarks may be exemplified in the instance of the Druses, of whom a fuller account has been collected in the preceding pages than of any other body of men. The situation of this people is one of the first objects which strike the eye and the ear of travellers in Syria: their power, their numbers, the secresy of their sect, the peculiarity of their customs, and a few characteristic rumors in circulation concerning themall conspire to stimulate curiosity. Yet probably no information is to be had of their real state, much beyond what has long existed in print: or if there be further stores, similar to those already half-revealed, it may possibly be better that they should remain unknown. Should the unhealthy appetite still crave for further acquaintance with man's many inventions in these far-famed recesses of Mount Lebanon, it may, moreover, be doubted whether this singular race would ever admit a foreigner to the mysteries of the order; or, finally, were this practicable, what missionary would be justified in purchasing such knowledge at the expense of Druse fraternization? The wisest of men was taught by his own experience, that in much wisdom is much grief and the great apostle under the gospel dispensation desired to have his converts simple concerning evil: determining, for his part, to know nothing among them but Jesus Christ and him crucified! It might seem, therefore, that, after having investigated much the sentiments of erring men, it were a wise resolution to relinquish such studies -never to revert to them but from a motive of necessity and gladly to seize the opportune moment for abandoning them. To be wholly ignorant of the opinions of men in Syria may be the happy lot of private Christians in our own country: but it is otherwise with the duty of a missionary. His is the painful task to read, not only his own evil heart, but the volume likewise of other men's experience; that he may know whom he has to encounter, what he has to refute, and where it is wisest to be silent and to stop. Happy for him also, when he finds that period. For these reasons, while the private reader may pardon, the missionary student may probably be grateful to the writer for this introductory view. And may all, who shall have scanned these wearying pages, be excited to a livelier sense of pity for the benighted and deluded wanderers, whose characters and sentiments have been thus variously depicted! How should our hearts glow at the thought of the bringing in of a better hope! That hope the Christian finds in his Bible: to this unerring volume he turns his exhausted, aching eyes, and is revived! Most truly can the author testify, that, after revolving for hours the ponderous tomes of the acts of the councils, the researches of Assemann, and many other voluminous works, on suddenly casting a glance upon that ONE BOOK, never to be removed from his table, often has he experienced such a lively transition of feeling, as cannot be better described than by the well-known similie of our sacred poet -As when a scout, Through dark and desert ways with peril gone JOURNAL OF A VISIT TO SYRIA AND PALESTINE. Tuesday, Sept. 9, 1823.-We set sail from Alexandria to Beirout. Saturday evening, Sept. 13.-Standing off the coast of Saide and Beirout, we had a brilliant view of the illuminations which take place on the mountains on the eve of the festival of the holy Cross. From north to south, there was a kind of semi-amphitheatrical exhibition of lights; which increased in brilliancy, as the darkness of evening came on. Some of them rose to a very considerable height above the horizon, marking the great elevation of the mountains. I counted fifty. These large fires were lighted by the monasteries and churches; and, throughout the whole of Mount Lebanon, from Tripoli to Sour, and in various other parts, this ceremony would take place. Considering that our view was partial, we may calculate, that not fewer perhaps than 500 such fires were lighted: the statement of numbers, however, whether calculated, or reported by those who ought to know, is not implicitly to be depended upon. In subsequent remarks on the number of monasteries, or of different sects and denominations, or of the population of towns, I would prepare every person not to expect, what it is next to impossible to attain, perfect accuracy. BEIROUT. Monday, Sept. 15.-I landed at Beirout; and was kindly received by the English consul, Peter Abbot, Esq. He informs me, that Mr. Lewis is occupying the college at Antoura, purchased by Mr. Way for the Jews' Society; and that Mr. Fisk and Mr. Wolff are with him, and Mr. King at Deir el Kamr. I was greatly surprised to hear of the departure of Mr. Way from this country, and concerned to learn that illness had been the cause. To Antoura I immediately sent an express courier, with many letters from the west. Tuesday, Sept. 16, 1823.-Mr. Fisk and Mr. Lewis came over to Beirout, to welcome me to Syria. This is the first time, that, on landing in a foreign station, I have found missionary brethren on the spot: and the benefit of it I felt inexpressibly; as, in the compass of a few words, a rapid view is taken of the bearings of every thing in the country; and the heart, animated by the sight of fellow laborers and fellow sufferers, takes courage. We wrote also to Mr. King at Deir el Kamr, to join us at Antoura. On Wednesday and Thursday we conversed on many plans, and united in prayer for a blessing on our future course. ANTOURA. Friday, Sept. 19.-Left Beirout for Antoura Not being able to bear much exertion in the heat, I was four hours and three-quarters on the journey: it may easily be done in less. The scenery through the valley of Nahr el Kelb was very fine; reminding me sometimes of Derbyshire scenery-though not of the softer parts, as Dove-Dale-but with one additional feature, which no part of Derbyshire enjoys, a noble prospect of the sea. I found Mr. Wolff extremely unwell. He seems to be so absorbed in his pursuits, and to carry the labors of body and mind to such a full stretch, that it would be a miracle if he were well. Mr. Fisk says, that, ever since crossing the desert, his health has been visibly declining. I have given seasonable medicine, and put him on a new diet. He has as little idea of taking care of himself, as if he had no body. His researches in Jerusalem appear to have been very interesting, and his labors there very useful. him some very The churches and convents in Mount Lebanon have bells a most pleasing distinction in the heart of Turkey: they remind one of college life; sounding for dinner, matins, and vespers. At present the Maronites are suffering extreme "avanias," or extortions, from their ruler, the Emir Bechir. It is a peculiar privilege enjoyed by Europeans, that their houses can give protection to the natives. A very few days ago, a young Sheik took asylum in this college; the missionaries were little perplexed by this new kind of visit; though, for the sake of humanity, there are cases in which every feeling man would be glad to possess and exercise this privilege; yet bordering, at is seems to do, on interference with the civil authorities of the place, or with the political state of the country, it might evidently be sometimes an embarassing circumstance to a Christian missionary. Beirout is under the Pacha of Acre. In the city and near it, are a few Turks; but none in the mountains: which are under the direct rule of the Emir Bechir, commonly called Prince of the Druses; although he is, himself, not of that body, but by profession a Christian. He holds his office under the Pacha of Acre. Saturday, Sept. 20.-We had much conversation about this college of Antoura. The only topic which I will here notice, is, that, as celibate colleges are on no account whatever to be contemplated, it is of great moment that missionaries should be happy in the choice of their partners. The wife of a missionary residing here, should be of a cheerful temper: she should know how to put up with vexatious circumstances, without being fretted: she should be able quickly to throw aside her various troubles; especially, she ought practically to understand the duties of a good mistress toward servants; for she will have to TRAIN servants she will not FIND them: she must be a thoroughly We, this afternoon, began a custom, which we good, and good-tempered, manager. And her continued nearly every day during our residence husband had need to be very kind to her; for she together at this place that of engaging in conwill give up a great deal for him and his mission. ference on some religious subject, of a nature The monastic life must never more be encouraged. bearing practically on our missionary work. A If any of our Protestant missionaries remain single, subject was proposed by each in rotation, and a · let it be for facility of travelling; but not to people day beforehand; so that time for reflection upon it monasteries. This part of the world needs as might be secured. Our conversation was precedindeed what part does not?-the benefit of well-re-ed by prayer; after which each in turn gave his gulated female society; not for the sake of giving opinion, the rest noting down in a book what was an elegant polish, but to inspire feeling and said. These parties usually lasted two hours.* tleness. gen The bishop, Mar Hanna Maroni, called, and sat with us two hours. He superintends the nunneries adjacent; in this he is acting for Monseignior Gandolfi, who is absent at his summer house. Mar Hanna Maroni is the Maronite Patriarch's Vicar; and is an aged and clever man, but disappointed at not having been elected Patriarch some months ago, when the present Patriarch, a rather young man, was raised in preference to him. He says there are in Mount Lebanon upwards of eighty convents; of which about ten are Greek Catholic, three Armenian Catholic, and one Syrian Catholic,-the rest all Maronite. Of Greeks, called by them schismatic, but styled, by themselves, the orthodox, there are no convents in the mountains. He, himself, studied at Rome; and was there when Pope Ganganelli abolished the order of the Jesuits in 1773. At that time there was a Maronite house at Rome; which, in the French revolution, was sold and secularised. A new one has not been established. It was, indeed, arranged, that, with regard to the alienated property of the Propaganda, the former and the present possessors should equally divide and suffer the detriment: but possession has, in this instance, proved to be nine points of the law; and the losers enjoy, up to this hour, nothing more than repeated promises of restitution. The various Maronities who go to Rome act as teachers or interpreters, and thus procure a little interest for themselves; there are four or five there now. As the college of Antoura has recently acquired a new interest from its connection with the London Jews' Society, in may be agreeable to the reader to be made acquainted with the circumstances, which led, about a hundred years ago, to its first establishment. They are thus related by the Superior of the Jesuit missionaries in the first volume of the "Lettres Edifiantes et Curieuses." This account is connected with the history of M. Lambert, one of the five principal merchants, directors of the French congregation established at Saide, which will be noticed hereafter. This person, having learnt, from the missionaries the necessity and advantages of a mission to Ispahan, the capital of Persia, concieved the design of devoting himself to this service; having put his affairs in order, and drawn up his last will and testament, he quitted Saide with the intention of joining the missionary Fathers India, near to Meliapor. Here he visited the tomb in Persia. After many vicissitudes, he landed in of St. Thomas, and took counsel with a religieuse of the order of St. Augustine; who, having fully considered what might be the nature of his vocation, advised him to go straight to Rome, and there apply to the Superior General of the Jesuits. He did this, and was accepted. After two years of novitiate he was ordained priest, and appointed to Palestine. The narration then proceeds as follows: "He quitted Rome with two young Jesuits, who earnestly desired to accompany him. They all three embarked in a vessel destined for Saide or Tripoli; but providence, which had thus far conducted Father Lambert, and designed to use him for the establishment of a mission to the Maronites, |