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 social organization, which encouraged alert political spirit, and their small proportion of fellahin; also because, in Metn and Shuf, they held the best of the Mountain. If latterly the stars of their chiefs had paled before the single splendour of Beshir, the eclipse of the Jumblatts had gratified the Yezbekis. Beshir, who had begun life as more Moslem than Druse, was regarded as laxly complacent to all creeds rather than representative of any one (his reputed conversion to Maronite Christianity got abroad later). He held his power by grace neither of Maronite nor Druse, but of their common fealty to the Padishah of Stambul and the favour of the Pashas of Acre and Damascus. His overlordship did not impair Druse pride of place; his sympathy secured the position of the Christian clergy; and his strong hand protected the fields from all marauders but his own tax-collectors. All elements alike obeyed him, sharing his sentiment for Great Britain, if the Maronite clergy retained also some sentiment for France; but neither Maronite nor Druse yet entertained thought or hope of oppressing the other by the help of a foreign patron. Even in 1832, when certain Druses, instigated by sheikhs of the Jumblatt and Abu Nakid houses, fomented a scuffle with Christians in a Maronite centre (Der el-Kamar) and disowned Beshir's authority, further fighting was easily prevented by the prompt arrival of an Egyptian detachment from Baalbek; and no outside Power was concerned in the matter, except the Porte.

Druses and Maronites; Britain and France.—The economic state of the Mountain, however, grew worse during the Egyptian period. Ibrahim exacted regularly and inexorably the annual contribution for his father. Beshir had to provide both for this and for his personal greed and administration. His mukatajis also were determined to live well. The amount of miri (land-tax) which would be requisitioned by the Emir in any one year could not be foreseen. The Mountain became discontented, suspicious, and apprehensive. In