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cipate a second advent of the vanished Hakem, to destroy his enemies, and elevate their sect above all false religions. In that day of retribution they believe, that most favor will be shown to Christians, and least to the Mohammedans-and it is remarkable, that they look forward to the triumph of Chritianity over Islam as a sure prognostic of the great and glorious catastrophe.

As to their practical or moral doctrines, so far as they are known, they may be summed up in few words. The positive requisitions of their law are: 1. A belief in the divinity of Hakem. 2. A belief in the metempsychosis. 3. A blind submission to the Akils in spiritual matters. 4. Alms and benevolence in general towards their brethren. 5. The instructions of their wives in the doctrines of their faith. They are forbidden, 1. to swear. 2. To reveal the doctrines of their faith to strangers. 3. To eat with strangers or with those of a lower caste among themselves. 4. To commit adultery. Polygamy is allowed, but seldom practised by any but the Emirs. It is also said, that they consider marriage lawful between the nearest relations. Murder seems not to be prohibited; and indeed it would seem from Niebuhr's statements to be their ordinary mode of adjusting differences, and revenging insults.

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A few observations will be necessary on the internal polity of the Druses, so far as it has reference to their religious peculiarities. They are d.vided into the two great classes of Akils or Ecclesiastics, and Jahils or Seculars. The former word properly means wise, and the latter ignorant, but usage has applied the one exclusively to those who devote themselves to a religious life, and the latter to all others, not excepting even the hereditary chiefs of the highest dignity. In many respects, the Akkal of the Druses bear a strong resemblance to the Christian priesthood, of the Roman church. Like them, they are the sole depositaries of the mysteries of faith and spiritual authority, and like them

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they form a society distinct from the body of the people.
In some points, however, the resemblance fails. The Akils
of the Druses regard even the highest of the Jahils as their
inferiors, and consider themselves polluted by merely eating
with a Jahil, though he be the chief Lord or Emir of the
tribe. In fact, there seems to be as broad a line of demar-
cation between the Akils and the Jahils, as between the Ja-
hils and other sects. There are three Sheikhs-al-akkal,
or superiors of this privileged order, whose authority they
acknowledge. Of the secular chiefs, though politically the
most powerful, they are independent. Their pride is,
indeed, so great, that they scorn to act as secretaries to
the chiefs, or as instructers to their children, offices filled
exclusively by Christians, a circumstance which accounts
for the number of Maronites residing on the mountain and
apparently amalgamated with the Druses. But even this is
not all. The Akils are not only thus independent of the
Jahils. They are the sole depositories of the secret doc-
trines handed down by tradition, or in writing, from the days
of Hakem and of Hamza. One of the duties most strictly
enjoined upon the Jahils, is entire confidence in all the
declarations of the Akils on religious subjects. They are
all, therefore, considered as infallible, and deal forth their
stores of spiritual knowledge, more or less profusely at their
own discretion. It appears too, from the statements of some
travellers, that the ignorance of the seculars, not excepting
the nobility, upon these subjects, is scarcely less than that of
total strangers. They have, indeed, no opportunities of
gaining information. The meetings of the Akils for religi-
ous purposes are altogether private and exclusive.
true, that like the founder of the sect, they admit their
wives to a free participation in their own peculiar privi-
leges. But then it must be recollected, that they never in-
termarry with the Jahils. In a word, the distinction be-
tween these classes is as great, and as scrupulously perpe-

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tuated, as that between any of the castes in India. It is not surprising, therefore, that the Druses, with whom travellers for the most part come in contact, are unable to give any satisfactory intelligence respecting the faith which they profess to follow. And when we consider that the great mass of them are excluded altogether from religious worship, we can scarcely be surprised at Burckhardt's statement, that they are mere deists, with few sentiments or feelings, and no exterior forms, of a religious nature. In the opinion of the same traveller, we must also be content to acquiesce, that little can be known with certainty, respecting their religion, till some of their ecclesiastics shall be prevailed upon to make a full disclosure. In consequence of this exclusive appropriation of religious knowledge to a single order, the character of the nation at large has been formed by political, rather than religious, circumstances. In language, and in many of their habits, they strongly resemble the Arabs. Like them, they are hospitable, generous, vindictive, adepts in horsemanship, and fond of military exercises; while the comparative liberty which they enjoy, and their total exemption from the capricious tyranny which grinds the faces of their miserable neighbours, has given them a character of frankness dignity, and independence, which is equally unknown to the oriental Christians and their Moslem masters. They are all tillers of the ground, but are able to raise on an emergency a militia of forty thousand able-bodied men. Their manners are characterised by primitive simplicity combined with a delicate politeness, occasioned probably by their elevated notions respecting the female sex. In a word, in whatever light we view this singular race of men, we cannot but regard their history and manners as among the most interest ing objects of inquiry which the Eastern world presents.

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REVIEW.

Four Discourses on the Sacrifice and Priesthood of Jesus Christ; and on the Atonement and Redemption. By JOHN PYE SMITH, D. D. London. B. J. Holdsworth. 1828. pp. 316. 8vo.

THE author of these Discourses has long held a distinguished place mong the Dissenters, in England, as a learned and orthodox theologian and accurate biblical scholar. As an able writer, also, Dr. Smith is well known to the religious community, especially by his important work on the divinity of the Saviour, entitled, SCRIPTURE TESTIMONY ΤΟ THE MESSIAH. And it is to us a matter of some surprize that this production has never been re-published in this country; as the subject treated is of the highest importance, and one carnestly discussed among us.

It is known to our readers, that Dr. John Pye Smith is professor of theology, in the Academy at Homerton, where a large number of the pastors in the Independent churches of England, receive their education. This important station he has filled, with great respectability and usefulness, for many years. In his theological opinions, he may be denominated, without impropriety, a moderate Calvinist; though his creed is not derived from any human system or human authority, but from a careful, critical, and conscientious study of the Scriptures. The trait in his character which appears most conspicuously in his writings, is an ardent love of truth. To this he seems to be willing to pay supreme deference; so that he will avail himself of no argument or interpretation unless he is convinced that it is sound. Under

the influence of this noble disposition he is sometimes led to concede some points, which others on the same side have strenuously maintained; and has thus appeared, occasionally, to weaken his own cause. But after all, it is probable, that he gains more than he loses by such a course. Truth needs no aid from error and sophistry; and every defender of truth should be scrupulous, not to admit any suspicious auxiliaries. It has a mighty influence to disarm the prejudice and conciliate the favour of the reader, when an author makes it manifest, that he would not willingly mislead him, if he should have it ever so much in his power.

Dr. Smith appears to be extensively acquainted with the writings of the best theologians, both of ancient and modern times. He has not overlooked, in his various reading, the celebrated writers of the new school of theology, or rather neology, in Germany. The opinions of these subverters of pure Christianity, he treats, as they deserve, with little respect; but he does not disdain to derive aid from the profound and critical researches of these indefatigable scholars.

The first of the Discourses in the volume before us, was originally published as early as the year 1818, and was well received by the public, and highly esteemed by the friends of sound doctrine, notwithstanding that it followed the learned and popular work of Dr. (now Archbishop) Magee, on the same subject. On the general doctrine of the vicarious sufferings of Christ, Dr. Magee's Discourses and Dissertations, produced an extensive and salutary impression on the public mind. Perhaps, no publication, in the English language, for a century past, has had a more beneficial operation, in settling the sentiments of men on this important doctrine. But excellent as this work is in establishing the main point relative to the atonement, yet if we look to it for satisfaction on a number of subordinate but important points, we shall be disappointed in our expectation. Clear and definite ideas of the necessity, nature, and end of the

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