SOURCE: Notables and Clergy in Mount
4.2.1 The clergy and the Khazin sheiks in the 17th centuryAlthough information is scarce, some historians have described the relations between the Maronite clergy and laymen before the 18th century as a rather harmonious symbiosis. This, perhaps too idealized, picture suggests that the patriarch’s authority was required to legitimize secular leadership, while the latter fulfilled the role of patrons of the church and the clergy, who provided the financial support of the church and, according to customary practice, participated in the election of patriarchs and the nomination of mutrans.
This symbiosis also involved a de facto division of judicial capacities, as the clergy could act as arbitrators, but were ultimately dependent upon the executory powers of the secular leaders. The functioning of this symbiosis clearly required a high degree of social coherence, based on an unambiguous political and communal loyalty, which presupposed social stability, limited outside interference, a slow pace of economic change, and a fairly balanced population growth.9
These conditions began to change in the course of the 17th century. Although reliable population figures are lacking, it is generally held that an increase of the Maronite population occurred during the 16th and 17th centuries, resulting in the propensity of the Maronites to migrate from Bsharri to other areas of
As has been noted in chapter 2, the rise of Fakhr al-Din cannot be separated from the extension of sericulture in
The ties between the Khazin sheiks and the Grand Duchy of Tuscany were established as a result of emir Fakhr al-DIn’s efforts to attract European support for his policy of regional expansion, at a time when
The ascendancy of the Khazin sheiks can be seen as an important factor in the increasing social differentiation within the Maronite community and the growing complexity of social relations. If there was a tradition of communal leadership exerted by the patriarch, from the 17th century onwards this was balanced by the strong de facto leading role of the Khazins based on political and economic power. The cohesion of the community was not only affected by territorial expansion, but also by the widening gap between those families who succeeded in profiting from the new political and economic constellation, such as the Khazin sheiks, and those who were unable to adapt to the new circumstances. Furthermore, the new role of the Khazin sheiks required a definition of their attitude within extra-communal politics, as their contacts with the Syrian Ottoman framework of administration and with the neighboring tax farming families, especially the Druze and the Matawila, became more frequent. Finally, the Khazins represented the tendency within the community towards an outspoken orientation towards
The political prestige of the Khazin sheiks, and even their position as consuls of
The influence of the Khazin sheiks in clerical matters concentrated on two aspects, which were, as far as the clergy were concerned, closely interrelated: the nomination of prelates and the founding and administration of clerical and monastic possessions. Traditionally, the main Maronite notables were consulted on the occasion of the election of the patriarch. In practice, from the 17th century onwards, this custom implied that the Khazin sheiks had to approve the chosen candidate, before he could receive the pallium from
The authority of the Khazin sheiks over the patriarchate was enhanced by their interference in the ordination of the mutrans, who were officially responsible for the election of the patriarch and provided the candidates. Moreover, the mutrans were, again officially, directly responsible for the administration of the dioceses covering the Khazin domains and for the collection of the "ushur. Mutrans who were ordained as a result of the intercession of the Khazin sheiks in the 17th century were, as far as we know, Ishaq al-Shadraw! (
In the sphere of clerical possessions, the Khazins deployed considerable zeal in the founding of monasteries and churches in the 17th century. Of course, these activities were related to the restructuring of the exploitation of Kisrawan and the immigration opportunities for the Maronite population. As the various aspects of the monastic estates will be discussed below in chapter 5, it will suffice to say here that the Khazin sheiks claimed far-reaching privileges concerning the administration of the monasteries in their domain and actually considered themselves the proprietors of the monasteries they founded. The monasteries founded by the Khazins not only strengthened the economic and territorial base of the church, but simultaneously enabled the sheiks to assert their control over the revenues of the clergy and the territorial expansion of the church. The Khazins also proved hospitable to foreign missionaries. In 1652 they founded Dayr "Ayn Tura for the French Jesuits and in 1681 Dayr Harisa for the Franciscan mission. These provided useful intermediaries in their contacts with the French and the Vatican.15
The privileges mentioned above gave the Khazin sheiks a strong foothold in the organizational apparatus of the church. The advantages which they derived from this position, at least in the political field, primarily concerned the legitimation of their leadership both with regard to the Maronite community, and with regard to regional and international societies. In practice, this legitimation procured them, for example, repeated intercession on their behalf by the patriarch, the mutrans and the missionaries at the French court and the
Apart from acquiring them religious merit and economic benefit, the foundation of monastic estates and the Khazins’ authority over the administration of the monasteries greatly facilitated the sheiks’ control over the church administration. Several mutrans took up residence in monasteries in Kisrawan, which promised to provide a stable income, while church councils usually met in Kisrawan under the protection of the Khazins. In the course of time, the patriarchs came increasingly to reside in Kisrawan, while the patriarchal see in Qannubin fell into _ decay. As a result, the centre of the Maronite community, economical- ff. ly, politically and socially, gradually shifted from Jabbat Bsharri to Kisrawan, and the Khazin sheiks succeeded in drawing the clergy into their territorial sphere of influence, at the expense of the influence of the Hamada sheiks of Jabbat Bsharri. This territorial aspect is illustrated by the conflicts that arose over the election of the successor of Patriarch al-Duwayhi in 1704. Husn, the head of the Khazin family at that time, insisted that the election take place in Kisrawan, since he feared interference from the Hamadas, by way of intimidation or bribes. The Hamadas were naturally interested in the election in view of their economic relations with the estate of Qannubin, which lay in their domain. When, after much ado, the election was held in Kisrawan, the choice fell upon Husn’s protege Jibra’il al-Bluzani, who was the abbot of Dayr Sayyidat Tarnish in Kisrawan, which had been founded under the auspices of the Khazins.17
Of course, the privileges enjoyed by the Khazin sheiks were not necessarily disadvantageous to the Maronite church. The expansion of the monastic estates and churches widened its range and strengthened | its financial base. The territorial control and political strength of the j Khazins guaranteed the clergy a relative autonomy vis-a-vis the non- , Maronite rulers, such as the Hamadas, in the fields of jurisdiction, financial administration and the construction of ecclesiastical buildings. These opportunities for self-assertion were supported, financially and diplomatically, by the intensified contacts with the French and with the