(The generic name in Arabic is ed-Derúz —sing. Durzy).—This remarkable sect calls for a somewhat more minute notice than the others, for two reasons :—First, because their religious tenets have excited a good deal of interest in Europe; and second, because they are generally regarded as allies of England, and English travellers are likely to hear and see much of them.

The peculiar doctrines of the Druzes were first propagated in Egypt by the notorious Hâkim, third of the Fatimite dynasty. This khâlif, who gave himself out for a prophet, though he acted more like a madman, taught a system of half-materialism, asserting that the Deity resided in Aly. In the year A.D. 1017 a Persian of the sect of Batenis, called Mohammed Ben-Ismaîl ed-Derazy, settled in Egypt, and became a devoted follower and stimulator of Hâkim. He not only asserted the absurd pretensions of the new Egyptian prophet, but he added to his doctrines that of the transmigration of souls, which he had brought with him from his native country; and he carried his fanaticism to such an extent that the people at last rose in a body and drove him out of Egypt. He took refuge in Wady et-Teim, at the western base of Hermon; and, being secretly supplied with money by the Egyptian monarch, propagated his dogmas, and became the founder of the Druzes. His system was enlarged, and in some degree modified, by other disciples of Hâkim, especially by the Persian Hamza, whom the Druzes still venerate as the founder of their sect and the author of their law. Hamza tried to gain over the Christians by representing Hâkim as the Messiah whose advent they expected. Such was the origin of the Druze religion.

The tenets, and especially the mode of worship, of the Druzes are still kept strictly secret. A few of their books have found their way into the public libraries of Europe. From these De Sacy has compiled an account of such of their doctrines as are revealed in them; but many of their rites and ceremonies are unintelligible. Their Confession of Faith, so far as known, consists of the following propositions :—

(1.) The Unity of God, and his manifestation of Himself to men in the persons of several individuals, the last of whom was Hâkim.

(2.) Five superior spiritual ministers always existing. These have also appeared in the persons of men at various periods, The chief of them were Hamza and Christ.

(3.) The transmigration of souls. The souls of men never pass into animals.

(4.) The belief in a period when their religion shall be triumphant—Hâkim shall reign, and all others be subject to him for ever.

(5.) The seven points of Islam are set aside, and the following substituted :—1. Veracity (to each other). 2. Mutual protection and aid. 3.  Renunciation of all other religions (implying persecution of others). 4. Profession of the unity of Hâkim (as God). 5. Contentment with his works.  6. Submission to his will. 7. Separation from those in error and from demons.

As regards religion the Druzes are divided into two classes, the “initiated,” ('Okkal) and “ignorant ” (Juhhâl). In this respect they bear a closer resemblance to the ancient idolators of Egypt, Syria, and Persia, than any other sect now existing. With the ’Okkál the rights and ceremonies remain secret. The holy books are never exhibited but among themselves. They have some ceremonies, or are supposed to have some, which are less pure and spiritual than those set forth in their creed. They assemble in their chapels (Khúlweh) every Thursday evening, refusing admission to all others. What they do then and there is unknown. It is a kind of freemasonry, which others are unable to penetrate. A figure of a calf, made of brass or other metal, has been found in their places of worship, and is supposed. by some to be an idol; but others affirm that it is only used as a representation of systems of worship which they despise, and which, as thus symbolized, they hold up to ridicule. There can be no question that their books, so far as known, do not seem to favour idolatry. Their places of worship are usually in remote but conspicuous spots—most of them on the summits of hills. Absolute privacy is the object.

The ’Okkâl are professedly very strict in their mode of life, abstaining from wine and tobacco, and (what is much more difficult) from all money and goods obtained fraudulently. But a dispensation is easily obtained.  Wine may be good for the stomach; and may, therefore, be taken as a medicine.—A pipe helps digestion; and who could condemn its moderate indulgence?— Even money, too, however obtained, has only to be exchanged for that of an honest man, if such a man can be got, and then it may be appropriated with impunity.

There can be little doubt that the Druzes are more a political than a religious body. Their secret meetings are more for collecting and communicating information than for any acts of worship. Their 'Okkâls are the chief advisers both in peace and war. The whole country in which they reside is divided into districts; each district has its council of ’Okkâl assembling weekly; a delegate from each council appears at each meeting of the councils of the bordering districts to hear and to communicate everything that has occurred affecting the Druze interests. The rapidity and accuracy with which news is thus propagated throughout the whole body is astonishing, and is of vast importance in time of war. Their religion is, outwardly at least, very accommodating. They are ready, in the widest sense, to become "all things to all men,” that their own ends may be served. With the Mohammedans they are Mohammedans, that they may reap the benefit of their alliance; and with the Christian officers of England they were willing not many years ago to become Christians, that they might secure the all-powerful protection of our country. They unquestionably constitute one of the strongest and most united parties in Syria.  They are not so numerous, but they are far more warlike than the Maronites. They are industrious and hospitable when at peace; but in war they are noted for their daring ferocity, and, when prompted by a spirit of revenge, they will not rest till they have shed the blood of their enemy.  They occupy the southern section of the chain of Lebanon; their great strongholds being around Jezzîn and Mukhtârah, and in the valley of Bárûk. They also abound in the villages on the eastern and western declivities of Hermon, and in Jebel Haurán. There are a few in Damascus and in one or two villages around it. Their numbers may be estimated at about 78,000.