ʿIry in its present form owes its existence to the above-mentioned Ismaʿîl el-ʿAtrash, who made it his headquarters, and in the early part of the nineteenth century wielded a potent influence over the whole province. He was a man who, in favourable circumstances, might have taken rank with the world’s great generals. Combining distinguished courage, determination, and military skill with a genius for administration and the management of men, he secured a position of practical independence of the Turkish Government, and was able to make his own terms with the Beduw who visit that region. It was customary, indeed, for men from the desert who wished to go to Damascus to obtain permission to pass through his dominions. The fact that these proud-spirited Arabs submitted to this interference with their ancient and hereditary privileges is enough in itself to prove the dread in which his displeasure was held. With statesmanlike regard for the well-being of the country, he planned a system of irrigation, and was able, before his death, partly to carry out his project, capturing the rills on the mountains, and leading them, through artificial channels, in every direction. The stream by which we had lunch owed to this arrangement its unusual volume of water—strong enough, even at this season, to turn a mill which stood nearer the village. He also encouraged the planting of olives and fruit trees, and the grove which afforded us shelter was one result of his praiseworthy public spirit and enterprise.
When Ismaʿîl el-ʿAtrash died, none of his sons displayed capacity at all equal to that of their father. Each had a village given him, of which he became sheikh; but no one arose to fill the old man’s place in the respect and awe of the people. To restore the prestige of their house, these sons appear to have entered into an alliance with the Turks, accepting positions as subordinates of the Government which their heroic father had defied, trusting to their great name to protect them against suspicion of treachery among the Druzes. It was a step pregnant with disaster alike for themselves and for their people.
As we here take leave of the towns and villages of the Druzes, we may look for a little at the faith, the character, and recent history of this strange people in these parts.
CHAPTER VII
The Druzes—Their religion—Their character—Druze and Jew—Recent history in Haurân—Druze and Bedawy—War.
The Druzes are generally known by a name which is not of their own choosing, nor, indeed, is it at all to their liking. “Druze” seems to connect them with Durazy, any close relation with whom they disclaim. Had they their own way, they would be called Muwahhedîn, the Arabic equivalent for Unitarians. In this fact we have the key to their distinctive character; for they are essentially a people gathered round a religious idea. This possessed sufficient force to separate them from the first from all surrounding peoples, and made necessary a mutual bond, or alliance, offensive and defensive, among the members of the new society, in order to secure its existence. In due time the society grew into a distinct people, of marvellous cohesion and power of united action against all outsiders. To understand this people, we must know something of their faith.
The sect took its rise in the early years of the eleventh century, during the reign of Caliph el-Hâkim Biamrillah, in Egypt (996-1020). A foolish and dissipated prince, his minister, ed-Durazy, for reasons not now obvious, proclaimed him to be an incarnation of Deity, the last of the long line of incarnations extending from Adam downward. The people of Cairo, however, would have none of his doctrines. Escaping the violence of the mob whom his blasphemies had enraged, he fled to Syria, where, among the mountains of Southern Lebanon, he found asylum for himself, and disciples to accept his teaching. It is, indeed, not darkly hinted that his efforts to enlighten the Syrians were ably seconded by the persuasive powers of Egyptian gold, the worthy el-Hâkim being no way indisposed to undergo the process of apotheosis while it was possible for him to enjoy its honours. The work of ed-Durazy might have proved only transitory in its effects, had not a learned and able Persian, Hamzeh by name, come to his assistance. By a skilful combination of ed-Durazy’s new dogma with ancient superstitions and mystical doctrines, frowned upon by orthodox Mohammedans, he wrought out a religious system which commanded the respect and secured the submission of increasing numbers.
The great doctrine of Islâm, the unity of the God-head, is almost violently emphasised in the Druze religion; but this is associated with a belief in God’s close relation to the world and His eternal love for men, in so far as it is possible to attribute love to a being of whom only one thing can be certainly predicated, namely, existence. This love has resulted in a constant succession of incarnations or manifestations of Himself since the beginning. Therefore all the great prophetic line, from Adam to Jesus Christ, are held in reverence. A place is also accorded to Mohammed; and, further, the divine is seen in ʿAli, Mohammed ibn Ismaʿîl, Saʿid el-Mûhdi, and, last and greatest, el-Hâkim. With regard to this last, death is not to be thought of as terminating his earthly career; it is only a change, to test the faith and sincerity of his followers. One day he will return with invincible might, to bring the whole world into subjection. Of Jesus Christ it is interesting to observe that the Druze agrees with the Mohammedan in believing that the divine incarnation was not put to death; but, while the latter says that His “appearance” was crucified, the former holds that a second Jesus Christ, son of the carpenter, endured the dread penalty, while Jesus Christ, the manifestation of the Divine, passed scathless from the world. In all of this it is not difficult to trace the influence of early Christian heresy.
The Druzes believe in the transmigration of souls. It has been erroneously held that they receive this doctrine in a modified form, not thinking it possible that a human soul should enter one of the lower animals. This is not so. At the very moment of his mother’s death, a calf was born in the herd of a Druze, and he firmly believed that the soul of his mother dwelt in that calf. Along with this, they believe in a series of human lives for the individual in different forms. No man knows if in the first youth he meets he may not salute the spirit of his grandfather. The destination of the soul on parting from the body is determined by the manner in which it has lived: if well, it will be born again in happier conditions; if ill, its next existence will be fraught with pain and sorrow. It is an article of their faith that births do not increase, deaths do not diminish, the actual number of Druzes in existence. That number is known to God only, but it is fixed and unchangeable forever. Birth brings not a new spirit into being, but only begins a new life for one already existing. Death does not slay a spirit, but only introduces the living into a new form of existence. No one born of true Druze parentage can ever become anything else, and no one born of Christian or other parents can ever become a Druze.
It would be a mistake to suppose that all Druzes are acquainted with the whole system of their religion. It would be nearer truth to say that very many know nothing of religion at all. The deeper things are high secrets, which only the ʿAkkâl—men and women of understanding—are given to know. Their place of worship is called Khalweh (“retired spot”), and there the initiated conduct their secret service. Many years ago, during the troubles that have so often convulsed this country, the sacred books of the Druzes were seized and studied by competent scholars; but, like the Freemasons, whom they so much resemble, the Druzes may very well maintain that there are secrets among them which no books can ever reveal. Certain it is that round these repositories of their mysteries the Juhhâl, or ignorant ones, gather with profound veneration. The ʿAkkâl bear themselves with great circumspection. They live sober and temperate lives, abstaining from all alcoholic liquors, from tobacco, and even from coffee, the universal beverage of the Arab.