[²] The Book of the Prophet Isaiah ... with a commentary, critical, philological, and exegetical:... By the Rev. E. Henderson, D.Ph.... London:... MDCCCXL.
[³] The Earlier Prophecies of Isaiah. By Joseph Addison Alexander, Professor in the Theological Seminary, Princeton, New Jersey, New York & London:... 1846.
The Later Prophecies of Isaiah. By Joseph Addison Alexander ... New York & London:... 1847.
[⁴] The Typology of Scripture,... With an Appendix on the Restoration of the Jews. By Rev. Patrick Fairbairn, Salton. Edinburgh:... MDCCCXLV.
[⁵] Two Sermons on the Interpretation of Prophecy,... By Thomas Arnold, D.D.... Oxford.... MDCCCXXXIX.
In Jewish exegetical literature there is an excellent rule: no Biblical verse should be explained differently from its literal meaning. To this may be added what the learned Joseph Mede (1586–1638) said on the same subject from the Christian point of view: “I cannot be persuaded to forsake the proper and usual import of Scripture language, where neither the instruction of the text itself, nor manifest tokens of allegory, nor the necessity and the nature of the things spoken of do warrant it. For to do so were to lose all footing of Divine testimony, and instead of Scripture to believe mine own imaginations.”
CHAPTER XXXI.
THE LEBANON QUESTION
Selim I.—The Emir Beshir of The Lebanon—A Conference of five Powers—Druses and Maronites—Massacres in Damascus—A Military Expedition—The Protocol of August 3rd, 1860—General Beaufort d’Hautpoul—Achmet Pasha—David Pasha—Joseph Karan—The Constitution of The Lebanon—The boundaries—The alterations from 1861 to 1902—The Earl of Carnarvon’s views—Jewish charity—Anti-Jewish accusations and riots—M. E. A. Thouvenal—Lord John Russell—George Gawler’s letter.
After the conquest of Syria in 1516 by Sultan Selim I. (1467–1520), The Lebanon was ruled by a succession of Mussulman Emirs, the most famous of whom, Beshir Shehaab,[¹] governed benevolently from 1789 to 1840, in the later years of his reign by the help of Mehemet Ali. The withdrawal of the Egyptian troops from Syria in 1841 was followed by anarchy in the mountains. Lord Palmerston accordingly wrote, on 15th June of that year: “Her Majesty’s Government feel especially called upon to address the Turkish Government on this matter on the account of the oppression which Haji Nejib is said to practise upon the Christians. For England having, in conjunction with other Christian Powers, succeeded in restoring Syria to the Sultan, she is entitled to expect that the Sultan, in return for such assistance, should secure his Christian subjects from oppression.” A conference of representatives of Austria, France, Great Britain, Prussia and Russia met at Constantinople on 27th May, 1842, with the ultimate result that the Turkish Minister for Foreign Affairs announced on 7th December that the Porte would act upon the advice of the five Powers, and appoint separate Kaimakams for the Druses and Maronites respectively. This arrangement was in vogue with but slight success for nearly twenty years.