the shameful deeds which they committed. And he had frequent meetings with them in retired places [their sanctuaries], and arranged things with them in assemblies and meetings. And he began to correspond with the Sheikh Sa'yd through the intermediary of his [the latter's] sister Na'yfah, wishing to continue with him on terms of friendship and intimate intercourse. And when the Christians noticed his behavior diverging from the straight [path], they forwarded a complaint to the Governor-General at Damascus concerning the wickedness of his blameworthy conduct and actions. And an order emanated from that high dignitary for his suspension and an official inquiry into the truth about his doings by the council at Ḥāṣbayyā [acting as a tribunal]. And when he had been cited before (P. 68) the aforesaid council, he applied himself to the writing of a report which was to be evidence in his favor by putting his good actions in the most beautiful light in order that he might prove the complaint which had been brought forward against him, to be in every respect a falsehood and a calumny whereunto the nation of the Druzes could testify. And as regards the Christians, they refused to admit a report like this and said that it was unacceptable. And a man of the Christians of the country, named Jorjas ar-Rays, counted among the people of consideration, was then the council's scribe.104 So the colonel called him and ordered him to write a report, but he refused whereupon he [the colonel] began to threaten him [Jorjas ar-Rays] with evil [consequences] if he did not do as he wished. Now at that time there was in Ḥaşbayya the priest Jabrā'il Kassab of the Greek Catholic religion, who came to the assembly where (P. 69) the people were gathered, and he found the colonel engaged in a hot altercation, insisting upon it that Jorjas ar-Rays should write the report. And between that priest and the colonel existed a bond of friendship and affection. So when he [the former] entered into the assembly, he [the latter] rejoiced in his presence because he [the latter] thought that he [the former] would assist him in favor of the rebels. Accordingly he [the colonel] arose, standing up, as he [the priest] advanced, and welcomed him with a radiant countenance and smiles, and looked at him with the eye of respect and veneration, and made him sit down by his side upon the carpet in the upper part [seat of honor] of the meeting-place,

104 He was the confidential secretary of the 'Amir Sa'd ad-Din Shihab. CHURCHILL, op. cit., passim, calls him Yoosuf Reis.

and made him feel at ease with [pleasant] speech, and gave himself the utmost pains to honor him and show him regard. Thereupon he began to acquaint him with the contrariness of Jorjas ar-Rays and his refusal to write the report which would bear favorable testimony to the purity of his intentions as well known to all subjects [of the Sultan). (P. 70) So the priest turned towards Jorjas ar-Rays with an angry look and said to him with frowning mien: I am astonished to the utmost limit of astonishment at thy lack of compliance with the wishes of our lord. And the man [Jorjas ar-Rays] was provoked by his talk, believing in his ignorant foolishness [considering him an arrant fool]. So he said: What is it that thou wishest me to write for him? And he [the priest] said: Write that he has accepted bribes from Sa'yd Janblāt, so and so much in bullion and silk cloth, and so and so much in personal effects, and so and so many hundredweights and bags [of grain]; and that the Druzes have bribed him with a considerable amount of property and valuable, handsome gifts; and that every day he foregathers with them in retired places [their sanctuaries] and [secret] meetings, and plots with them devising stratagems. And write also that he watches [with kindly interest] all their wicked actions without putting any obstacle in their way either small or great; and that he has raised the condition of the gatherers and sellers of firewood [the lowly] (P. 71) and poor among them over [that of] the chiefs and the men of consequence among the Christians. Write then the report in this manner! And I am one who will affix his seal to it on the spot. And those present laughed at his speech, wondering with exceeding wonder because they saw just how the matter stood. But as regards the bey [Aḥmad Bey, the colonel] it amazed and bewildered him, and his color changed by reason of his being overcome with confusion. And he attempted to clear himself with respect to [the charge of] his having foregathered with the Druzes in retired places [their sanctuaries], and his accepting gifts and bribes. Upon which the priest Jabrā'îl said: Concerning the meetings, this is such a manifest business that it requires neither argument nor proof; and concerning the gifts and bribes, their messenger [the messenger employed for their conveyance was] Mikhail Ghabril. So let him deny if he can find any way to deny it. Now the aforesaid Mikhail was present in the assembly (P. 72). So darkness took hold of him [he perceived himself to be in a tight corner]. And he did not know what to say to this, but after

a long while [of silence] he turned towards him [the priest], greatly embarrassed and feeling as if the whole earth was closing in upon him, and he spoke, saying that the case was not as they asserted it to be and that he was not [corrupt] to the degree they supposed of him. Yes [he continued], I have brought him some presents from the Sheikh Sa'yd in the way of friendship and affection, but not in the way of bribery and instigation to corruption. So the priest turned towards Jorjas ar-Rays and said: There is no harm [in mentioning it, so] write in the report that it was in the way of friendship and the strengthening [of the ties] of affection and companionship. At this language, more cutting than a stroke with a sharp sword, the colonel's confusion increased and he left the assembly, biting his fingers. And he cursed the hour (P. 73) in which the priest Jabrā'īl had come to the council. And after the official inquiry into the irregularities of his conduct, they wrote a report, affirming them, and he retired from his [official] functions. And as his successor arrived 'Uthmān Bey, who took his place in office [command of the troops]. As regards the Druzes, when they saw that he [Aḥmad Bey] had failed them in their expectations and that the Governor-General of Damascus had answered the request of the Christians with the dismissal of the colonel, their hatred and execration of the Christians became more and more intense. And from that moment on they began to employ [devise] means for their destruction and the ruin of the 'Amir Sa'd ad-Din. And their principal mode of attaining that end was to cultivate the good opinion of the new bey and to approach him with ready money and promises [of more]. Then they began to hold meetings in which most times (P. 74) the Sheikh Khaṭṭār al-'Amad and 'Aly Ḥamādah and Na'yfah, the sister of the Sheikh Sa'yd, were present. And the Sheikh Salim Shams was there sometimes, secretly assisting at those counsels. And they did not cease to meet assiduously by night and by day until the agitation spread through the land and disaster and calamity became imminent. And when the thirtieth day of the month of May arrived, a number of Druzes repaired to the market of Ḥaşbayyā to buy and sell in accordance with the current custom of the people of that region. And while they were there, a Druze woman came up and informed them that a band of Druzes from Ḥauran was at hand and with them a party from the

Wady at-Taym and the Iqlim al-Ballan.105 And they counted about five thousand (P. 75) men and it seemed that they were bound for that place. So when the Druzes heard this news, they began to be hopeful of success and the attainment of their purpose and, setting about the distribution of their merchandise without delay, left to meet the Druzes that were advancing. As regards the Christians, when they saw this, anxiety troubled their hearts and they were struck with terror. And they repaired to 'Uthman Bey, acquainting him in full detail with the circumstances of their condition. And [apparently] he set himself firmly for their protection with great zeal, and enjoined them to remain easy at heart and tranquil of mind. And the next day 'Uthman Bey left to put himself in touch with the aforesaid band of Druzes [and stayed with them] until near midnight. And from them he went to the retired place [sanctuary] al-Bayyāḍah106 and brought his meeting with the initiated of the Druzes and Nā'yfah Janblāt to a close, and returned safely to his post. And on the third day of (P. 76) the month of June the Druzes gathered together in [the] Wady at-Taym and at Majdal [ash-]Shams107 and in [the] Iqlim al-Ballān. And a party [that was] with Muḥammad Ibn Ismā'il al-Aṭrash of the Druzes of Ḥauran,108 joined them, and they provoked Ḥaşbayya to war and barred to it [its inhabitants] the passage on the roads, encircling it as a collar encircles the neck. So a thousand men of the Christians went to encounter them. And they mingled in fight, making charges and countercharges. And the fire of war began to blaze up. And they did not cease going on in this manner until the area of the battlefield became [too] narrow and the issues hoped for were cut off. And the hills and hillocks quaked with the uproar of the men [coming to grips], and the noise of the gunpowder and the clash of the steel [of the weapons]. And the bullets

105 A district situated on the other side of the Jabal ash-Sheikh (Mount Hermon). 106 "Baaklin in Lebanon, near Deir el Kamar, and El Bayada in the Hermon, near Hasbeiya, are the two places which hold the first rank of eminence among others of their kind i. e. among the khalwats or retired places of the Druzes]." J. WORTABET, Researches into the Religions of Syria, p. 337.

107 Situated on a southwestern spur of the Jabal ash-Sheikh between the Wady at-Taym and the Iqlim al-Ballān.

108 The band of Isma'il al-Aṭrash, the great Druze chief of Hauran, consisted of three thousand men, half of whom were mounted, but his presence at the siege of Ḥaşbayya is not so well attested as at that of Zaḥlah later on. Cf CHURCHILL, The Druzes and the Maronites, p. 174.

fell like hail[-stones]. (P. 77) And the smoke of the gunpowder obscured the world all around, thickening overhead. thickening overhead. And the men did not cease to fight and battle, and to struggle and contend with one another until in the end the Druzes were reduced to the last extremity, feeling sure of perdition and destruction. So they returned, taking to their heels, having been defeated with the worst of defeats, and abandoned [their designs on] the town, having recourse to flight because they feared that annihilation might descend upon them in the wake of ruin. And the Christians, being victorious and having gained the upper hand, desisted from pursuit but turned of set purpose to the houses of the Druzes and let them go up in flames. And on that day about a hundred and thirty of the Druzes were killed and twenty-six of the Christians. And on the second day the Druzes collected a numerous crowd, including every wounded and crippled man, (P.78) and invested the town, raging like a sea in violent commotion. So the Christians went out to meet them with hearts [steady] like rocks, and with them went the army, and with it one cannon. And the Christians relied on the assistance of the army but they did not know what thing it kept concealed [what surprise it had in store]. 'Uthman Bey, namely, had commanded the Christians to draw the Druzes on to under [within the range of] the cannon. And they obeyed his command to see what effect this would have. And while they were engaged in fighting, he kept apart and fired three shots with gunpowder only, and [then] he backed out, returning to town with his army. And he ordered the Christians to repair to the saraï, where they would be protected, unless [they wished] disaster to overtake them. So the Christians repaired to the saraï as he had ordered. And the Druzes followed close on their track. And from (P. 79) there [the town-gates] they [the Druzes] spread among their [the Christians'] houses and plundered them. Thereupon they set fire to them and burnt them down, and carried off all the valuables and objects of price which the churches contained. And after the Christians had collected in the saraï, 'Uthman Bey sent a message ordering them to hand over their weapons, while assuring them again of his solicitude [for their welfare] and protection. Now they would have refused to deliver their weapons if their spirit had not failed them, but [in the circumstances they yielded] at last to the force of his threat of death and revenge, [being] thus compelled to hand over their arms