The book closes on an important chapter listing famous men and women, intellectuals, who graduated from those schools set up by convents and missionaries, reading books printed by their printing presses and having their thoughts shaped by those priests, reverends and secular teachers, some of whom volunteering in their delivery of education to the Jabal residents The role of the various churches in supporting Al Jabal to overcome the ravages of the famine is also reported with figures
1584, the date on the cover of the book, refers to the establishing of the Maronite School in Rome by Pope Gregory XIV at the time of Patriarch Youssef Ar Razi I would have recommended the author to develop the concept of Grand-Liban, explaining to the readers what it encompassed, geographically and ideologically and then draft a simple listing of those influential thinkers who contributed to its elaboration

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Even though it happened 100 years ago, listing the names of Lebanese perpetrators requires courage.

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مسارات في الجليل الاسفل
The author uses this information to go over the famine that hit Al Jabal during World War 1 and smartly adds a touching but sad account of an English lady who moved from New Zealand to Choueir to care for her sick Lebanese husband
home_en
In this first chapter, WW1 murderers, who maintained the famine through various means under their control, are named
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It took a bunch of hermits out of their caves and civilized them
They converted to Christianity Maronites in 1835 with Prince Haidar Abi Llamah Is the 1697 restructuring an act of rebellion from Patriarch Douaihy? There are quite a number of misconceptions about the growth of the Maronite Church via its network of convents from the 17th century onwards
To close the review by bringing to front the fight against the famine of World War 1 -though it really ended with the defeat of the Ottoman army- the various missions Maronites, Catholics, Orthodox and Protestants could rely on a network of support which allowed them to bypass the land and maritime blockades One could possibly think of envy, at the level of the individual resident, especially what concerns immigration and probably education before immigration

مسارات جبلية نحو لبنان الكبير: ١٥٨٤

It is true that from the late 18th century to the first half of the 19th century, some convents benefited from the rise of the Chehabs — who converted to Christianity Maronites in 1770 with Prince Youssef Chehab and who overturned the classical balance of power in the Jabal- by acquiring land from those previously wealthy families, such as the Druze Abi Llamah princes, of the Mtein and Choueir villages.

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مسارات جبلية نحو لبنان الكبير: ١٥٨٤
The rapid growth of convents was made possible through donations of wealthy families
مسارات جبلية نحو لبنان الكبير: ١٥٨٤
Convents had a sort of a restructuring in 1697 under Patriarch Estphan Ad Douaihy which would provoke a small economic revolution to the Jabal, over the next two centuries 1888 to be precise which the book details across the 5 villages
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