probably a reflection of papal missionary zeal. The output of the Aleppo press and those which soon sprang up in Lebanon was mostly religious and linguistic, supplementing the work of the schools. Slowly but surely the implementa- tion for embarking on a new cultural life was being forged.
Meanwhile the history of Ottoman Lebanon had fol- lowed a different path. With the Ottoman conquest the Manid amirs began to replace the Tanukhs as masters of central and southern Lebanon. To the north of them were other feudal families, which competed for power without regard to the Ottoman overlords. The sultans cared little who ruled in Lebanon as long as tribute was paid regularly and in full, provided domestic disorder and foreign intrigue did not exceed reasonable limits. As Druzes and Maronites the Lebanese were mostly subject to their own laws adminis- tered by the religious heads of their respective communities under the millet system. That Lebanon under its local feudal lords fared better than Syria under its Turkish governors is indicated by the increase in its population through natural causes and immigration. The comparative safety and stability it enjoyed attracted Sunnites and Shiites from the Biqa and Baalbek, Maronites from the Tripoli district and Druzes from the south and south-east. The struggle for power on the local and national levels, by peaceful and forceful methods, occupied no small part of the time and energy of the feudal amirs and the leaders of these rival groups. Punitive expeditions kept the reckless in line, and outstanding leaders were often killed by jealous com- patriots or Ottoman agents.
Manid power reached its zenith under Fakhr-al-Din II (1590-1 635), the ablest and most fascinating figure in the history of Ottoman Lebanon. Fakhr-al-Din wrested control of the northern portion from his father-in-law and brought under his sway the Shiites of Baalbek and the bedouin chiefs of the Biqa and Galilee. He allied himself with a rebellious Kurdish governor of Aleppo and set himself up as an
