The Maronites, and the uniate Jacobites, Chaldaeans and Copts have adopted the Roman mitre.
A-, without; 0,un, leaven), a name given by the Orthodox Eastern to the Western or Latin Church, because of the latter's use of unleavened bread in the Eucharist, a practice which arose in the 9th century and is also observed by Armenians and Maronites following the Jewish passover custom.
Along with this paid cavalry went another branch of the army, the Turcopuli, a body of light cavalry, recruited from the Syrians and Mahommedans, and using the tactics of the Arabs; while an infantry was found among the Armenians, the best soldiers of the East, and the Maronites, who furnished the kingdom with archers.
Catholics - United Greeks, United Syrians and Maronites - are numerous.
This is due partly to the Christian communities, notably the Maronites and others in Syria, the Anatolian and Rumelian Greeks, and the Armenians of the eastern province and of Constantinople.
According, then, to the Roman view, 1 The Syrian Jacobites and the Maronites also ordain " singers," Denzinger, Rit.
Those of Marash and Zeitun), Maronites and Greeks, form about one-fifth.
The singularly complex population is composed of Christians, Maronites, and Orthodox Eastern and Uniate; of Moslems, both Sunni and Shiah (Metawa]i); and of Druses.
(a) Maronites (q.v.) form about three-fifths of the whole and have the north of the Mountain almost to themselves, while even in the south, the old Druse stronghold, they are now numerous.
They sympathize with the Maronites against the Orthodox Eastern, and, like both, are of Syrian race, and Arab speech.
They are said to be descendants of Persian tribes; but the fact is very doubtful, and they may be at least as aboriginal as the Maronites, and a remnant of an old Incarnationist population which did not accept Christianity, and kept its heretical Islam free from those influences which modified Druse creed.
Large part of the mountaineers took up Monothelism and initiated the national distinction of the Maronites, which begins to emerge in the history of the 7th century.
The subsequent history of Lebanon to the middle of the 19th century will be found under Druses and Maronites, and it need only be stated here that Latin influence began to be felt in N.
Lebanon during the Frank period of Antioch and Palestine, the Maronites being inclined to take the part of the crusading princes against the Druses and Moslems; but they were still regarded as heretic Monothelites by Abulfaragius (Bar-Hebraeus) at the end of the 13th century; nor is their effectual reconciliation to Rome much older than 1736, the date of the mission sent by the pope Clement XII., which fixed the actual status of their church.
An informal French protection had, however, been exercised over them for some time previously, and with it began the feud of Maronites and Druses, the latter incited and spasmodically supported by Ottoman pashas.
The Druses renounced their Shehab amirs when Beshir al-Kassim openly joined the Maronites in 1841, and the Maronites definitely revolted from the Khazin in 1858.
A central mejliss or Council of twelve members is composed of four Maronites, three Druses, one Turk, two Greeks (Orthodox), one Greek Uniate and one Metawali.
Nothing now remains of the former French predominance in the Lebanon, except a certain influence exerted by the fact that the railway is French, and by the precedence in ecclesiastical functions still accorded by the Maronites to official representatives of France.
In the Maronite, Syrian, and Nestorian Churches subdeacons also wear the stole, and among the Maronites the lectors as well.
In 1814 he went to Constantinople as a student interpreter, and afterwards travelled in Asiatic Turkey, spending a year with the Maronites in the Lebanon, and finally becoming dragoman at Aleppo.
The decree for the Syrians, published at the Lateran on the 30th of September 1444, and those for the Chaldeans (Nestorians) and the Maronites (Monothelites), published at the last known session of the council on the 7th of August 1445, added nothing of doctrinal importance.
(b) The Maronites (Patriarchatus Antiochenus Syro-Maronitarum), whose seat is in the Lebanon.
The Maronites, however, were reconciled to Rome in the 12th century, and are reckoned as Roman Catholics of the Oriental Rite.
The original seat and present home of the nucleus of the Maronites is Mt Lebanon; but they are also to be found in considerable force in Anti-Lebanon and Hermon, and more sporadically in and near Antioch, in Galilee, and on the Syrian coast.
The origin of Maronism has been much obscured by the efforts of learned Maronites like Yusuf as-Simani (Assemanus), Vatican librarian under Clement XII., Faustus Nairon, Gabriel Sionita and Abraham Ecchellensis to clear its history from all taint of heresy.
The patriarch receives confirmation from Rome, and the political representation of the Maronites at Constantinople is in the hands of the vicar apostolic. Rome has incorporated most of the Maronite saints in her calendar, while refusing (despite their apologists) to canonize either of the reputed eponymous founders of Maronism.
The Maronites are most numerous and unmixed in the north of Lebanon (districts of Bsherreh and Kesrawan).
Feudalism died hard, but since 1860 has been practically extinct; and so far as the Maronites own a chief of their own people it is the "Patriarch of Antioch and the whole East," who resides at Bkerkeh near Beirut in winter, and at a hill station (Bdiman or Raifun) in summer.
The same is the case with the Eastern Churches united to the Holy See; following the example of the famous council of Lebanon for the Maronites, held in 1730, and that of Zamosc for the Ruthenians, in 1720, these churches, at the suggestion of Leo XIII., have drawn up in plenary assembly their own local law: the Syrians at Sciarfa in 1888; the Ruthenians at Leopol in 1891; and a little later, the Copts.
The second is now confined to the southern Lebanon, and even there is greatly outnumbered by Maronites, who, in the whole "Mountain," stand to Druses as 9 to 2.
The Maronites, the Ansarieh, the Metawali and the "Isma`ilites," also profess creeds which, like the Druse system, differ from Sunni Islam in the important feature of admitting incarnations of the Deity, it is impossible not to suspect that Hamza's emissaries only gave definition and form to beliefs long established in this part of the world.
The state of the Lebanon went from bad to worse, and at last, in January 1842, the Turkish government appointed Omar Pasha as administrator of the Druses and Maronites, with a council of four chiefs from each party; but the pasha, attempting to effect a disarming, was besieged in November in the castle of Beit ed-Din by the Druses under Shibli el-Arrian.
At the instigation of the European powers he was recalled in December, and the Druses and Maronites were placed under separate kaimakams (governors), who, it was stipulated, were not to be of the family of Shehab.
Disturbances again broke out in 1845, the native mukatajis refusing to obey the kaimakams. The Maronites flew to arms, but with the assistance of the Turks their opponents carried the day.
Forty of the chiefs were seized, the people was nominally disarmed, and in 1846 a new constitution was inaugurated, by which the kaimakam was to be assisted by two Druses, two Maronites, four Greeks, two Turks and one Metawali.
Churchill, The Druzes and Maronites under the Turkish Rule from 1840 to 1860 (London, 1862); H.
The Maronites of Syria, reconciled to the see of Rome in 1182, probably represent the Monothelete schism.
In Upper Galilee, however, there is a mixture of Jews and Maronites, Druses and Moslems (natives or Algerine settlers), while the slopes above the Jordan are inhabited by wandering Arabs.
The value of exports and imports in certain specified years is shown in the following table: - Most of the Christians belong to the Orthodox and Roman Catholic (United) Greek Churches; and there are also communities of Melchites, Jacobites, Maronites, Nestorians, Armenians and Protestants.
Vice-Consul Fitzmaurice said that before December 1895 it was close on 65,000, of whom about 20,000 were Armenian, 3000 or 4000 Jacobites, Syrian-Catholic, Greek-Catholic, Maronites and Jews, and the remaining 40,000 Turkish, Kurdian and Arab Mahommedans.