Arab and Druze at home

by W. Ewing

Hamzeh, who systematised their doctrines and gave something like coherency to their beliefs, they continue to honour as el-Hâdi (“the guide”). Durazy, strangely, they have forgotten, or remember only to repudiate. El-Hâdi is from the same root, and has the same meaning, as el-Mahdi, the expected “guide” of the Moslems, who is to “lead” them to the universal triumph for which they yearn.

The Druzes number in all perhaps something over a hundred thousand. They do not, however, for a moment believe that all real Druzes are confined to Syria. China, for example, is a land of which they have some dim knowledge; it figures vague and vast in their untutored minds. They have heard that there are beliefs common to them and the Chinese; this is sufficient to create the conviction that the Chinese are really Druzes too, whatever name they may be called, and that, when the proper time comes, that mighty empire will pour forth its millions to do battle in the cause of el-Hâkim. The British share, in this regard, their affection and confidence, an impression prevailing widely that they too are a nation of Druzes. If this impression did not come from the kindly treatment of the Druzes by the British, when, after the massacre, they were in imminent danger, it was certainly strengthened thereby. If one of them asks how many Druzes there are in England, and receives the reply that there are none, he is far from being convinced, and most likely he leaves you with the suspicion that you are a Druze yourself. He will think nothing the less of you for your stout denial; for it is permitted to them to assume the outward form and profession of any religion whatever, if their welfare for the time may thereby be promoted, the only condition being that they remain true in heart to the faith of their fathers. In a country where the people excel in clever deceptions, it is often extremely hard for the missionary to distinguish between the true and the spurious convert. There is a well-authenticated case in which a Druze professed conversion to Christianity, was baptized, received into the Church, and, having given proof of his fitness, was at length ordained to the ministry. He continued to exercise his calling with acceptance for several years; then, throwing off the mask by which he had deceived everybody, he openly declared that he was a Druze at heart, and had never been anything else.

The Lebanon for long was the home of the Druzes, but now they are found as far north as Antioch and as far south as Carmel; while since 1860 they have gone eastward, and settled in such numbers on the mountain, that the name Jebel Haurân, by which it was formerly known, is fast giving place to that of Jebel ed-Druze. Wherever the Druze goes, he maintains his well-earned reputation for hospitality and kindly treatment of strangers. This practice is mixed up with the religious ideas that from hoary antiquity have prevailed from the eastern shore of the Mediterranean throughout the whole Arabian peninsula. The guest is in some sense the representative of God, by whose bounty all men live. The traveller who finds himself belated near a habitation of Druzes may generally go forward with good heart, assured that the best of their poor store will be placed ungrudgingly at his disposal. Alongside of this pleasing feature in their character there are others not less prominent, but hardly so attractive. They have a reputation for extreme sensitiveness to insult or injury, excessive vindictiveness, and perfect fearlessness in the exaction of revenge. As may be supposed, therefore, the blood feud among them is a stern reality, and the function of the avenger of blood a solemn obligation. Should an opportunity not come soon for the achievement of their purpose, they can wait with grim patience; and it will be found, in the end, that years have not abated one jot the fury of their desire for vengeance. With this inflexible resolution to take the life of an enemy for the life of a friend, there coexists an equally binding duty to protect a brother Druze who may have shed blood unwittingly or otherwise—to hide him from pursuers, and defend his life with their own. If the avenger’s claim can be settled by payment of money—a mode of settlement not uncommon—the sum to be paid is a tax upon the whole community.

Comparisons are often instituted between the various peoples in the country, in respect of their courage and prowess in the field of battle. By common consent the Druzes and the Beduw receive the highest places. In simple daring and personal intrepidity in sudden attack, the Beduw excel; but in determined courage, power of united action, and stubborn endurance in the face of a powerful foe, they must yield the palm to the Druzes. While we cannot but admire the wild bravery of the Bedawy, it is clear that the qualities possessed by the Druze are more to be desired in the hour of conflict. There is a strain of true nobility in the character of that people who in the hour of victory have ever chivalrously protected defenceless women and little children from all injury and insult.

An interesting parallel might be drawn between the ancient Israelites and the modern Druzes. The latter cannot indeed trace their descent from a single jadd, or ancestor, as the former did from Abraham. They are of mixed parentage, the old Syrian element probably predominating. Passing from this, we find that the impulse separating both from surrounding peoples was religious; their isolation is preserved by devotion to the national religious idea. Both are essentially theocracies; their idea of a “state,” if we may so use the term, would be that of “the church acting civilly.” The central doctrine with both is the unity of God. Their national aspirations are strikingly similar. Israel aspired to universal dominion as the people of God; the Druzes aspire to nothing less. The hope of Israel was in the coming of the Messiah; that of the Druzes, in the return of el-Hâkim. If we take the Jewish conception of the work of the Messiah prevalent at the time of Christ, and substitute the name of el-Hâkim for Messiah, and Druzes for Jews, we have very accurately the Druze conception of the work of el-Hâkim, the coming conqueror. In both a marvellous unity has been preserved through long generations; and each, in feature and dress, is easily distinguishable from all others.

Although widely scattered, their organisations are perfect. The community touched at any point feels through all. The sheikhs of the ʿAkkâl, as leaders of the religious commonwealth, perform functions corresponding in some degree to those of the old Hebrew judges and prophets. At their word the hosts gather from far and near, place themselves under the command of chosen chiefs, and go forth to warfare. They also convene solemn councils for the discussion of weighty matters of religion or policy. But gatherings for such purposes without other ostensible object would attract more attention than is desirable. Advantage is therefore taken of ordinary occasions which call for the presence of friends, more especially funerals, when men gather “frae a’ the airts” and transact the necessary business. Doubtless the company of chiefs we saw at ʿIry was convened to discuss the special circumstances in which they were then placed, and to arrange for concerted action in the immediate future. Presenting a united front to the outside world, had they been equally at one among themselves, they might ere now have played a distinguished part in the affairs of the East. But the ambitions of rival families have sundered them; their attention has been engaged with domestic broils, their energies frittered away in the quarrels of factions, when they might and ought to have been preparing themselves to make a broad mark in the military history of their country. It is precisely in knowing how skilfully to fan such internal fires, and excite domestic strife that the Turkish Government has proved its ability to keep such peoples in hand. How like the case of the Jews, when the bands of iron were closing upon them!

Until recently the Government has had very little power in the Haurân; and if its power to-day is more than nominal, past history forbids the belief that it will now prove permanent. The chief military stations are Sheikh Saʿad, the seat of the governor; Busr el-Harîry, on the southern border of el-Lejâʾ; and Suweida. There is also a small force in the fortress at Basra Eski Shâm. While fighting has been done, the position was not won by arms in the usual sense. The old policy has been pursued. The various sections of the people have been played off against each other with great adroitness, and, on the whole, with success. The common enemy, ever on the alert for advantage, calmly appropriated the territory of victor and vanquished alike.

The Druzes and the Beduw bear each other no love. Nothing was easier than to breed bad blood between them. They could not have played into the hands of the Government more thoroughly, had that been their design, than by weakening each other in internecine strife. The Government claimed from the Druzes a certain tax; but, as mentioned above, they were willing to do anything rather than pay it, and up till recently the Government did not see its way to enforce payment. Things began to look more hopeful, and the secession of the ʿAtrash family inspired the belief that taxes and all arrears might be collected. They had not reckoned with the proud, unbending spirit of the Druze nation. A Solomon might be submitted to; a band of Rehoboams, never. The demand for arrears, accompanied by an implied threat, met with the response one might have expected from these fiery mountaineers. The sheikhs of the house of ʿAtrash had to seek asylum under the wing of the Government in Damascus. This was a bold bid of defiance which no government could afford to ignore. Exact information as to succeeding events is extremely difficult to obtain, but what follows may be taken as a fairly accurate account, as far as it goes.

We visited the district in April 1890. There was an evident alertness in all the bearing of the men. We could descry numerous figures on walls and roofs long before we reached any place of importance; and, coming nearer, we saw that our approach was eagerly watched until our peaceful appearance satisfied the sentinels. The fact was that even then affairs had taken an unpleasant turn; and only ten days after we passed the seceding sheikhs had to flee for their lives, and the Government resorted to arms to quell “the rebellion,” as it was called. On their part the Druzes, under popular chiefs, cheerfully prepared for the fray.

The Government troops, under Memdûh Pasha, military and civil governor of Haurân, assembled in the neighbourhood of Busr el-Harîry. Memdûh sent to the rebel chiefs, calling upon them to surrender. In reply, a deputation of the chiefs themselves came to him by night, made strong protestations of loyalty, and affected not to understand why they should be classed as rebels; they were true friends to the sultan, and wished prosperity to his Government. Memdûh was not deceived. He required that they should come with their friends in open day and formally make their submission. They could hardly have expected to persuade the pasha of their loyalty. Probably they hoped by their visit only to gain knowledge of the strength of the enemy and the purposes of the leader. In any case, they did not come back, but sent instead an insulting message, which reminds one of Goliath of Gath’s challenge to the youthful David. They declared themselves ready to receive him; and if he had courage to come, they promised to make mincemeat of him and his soldiers. “Come, O Memdûh,” they said, “and we will give thy body to be chopped into small pieces!” The pasha simply replied, “The loyal will receive honour; the rebel must take the consequences of his conduct.” The soldiers advanced towards Suweida, which they found almost deserted. Several merchants from Damascus were taken into the market and made prisoners on suspicion of supplying the rebels with munitions of war. The Druzes meantime had taken up a strong natural position among their rocky fortresses. The soldiers advancing upon them were unable to sustain the Druze fire, being completely exposed, while the latter were as completely covered among the rocks. One of the first to fall was the son of one of the ʿAtrash sheikhs, who was recognised and shot by a Druze marksman. Thus early and dearly did they pay for their defection.