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Title:      Spirits Rebellious
Author:     Kahlil Gibran
eBook No.:  0500621.txt
Edition:    1
Language:   English
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Date first posted:          June 2005
Date most recently updated: June 2005

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Title:      Spirits Rebellious
Author:     Kahlil Gibran






CONTENTS

MADAME ROSE HANIE
THE CRY OF THE GRAVES
KHALIL THE HERETIC



MADAME ROSE HANIE

Part One

Miserable is the man who loves a woman and takes her for a wife, 
pouring at her feet the sweat of his skin and the blood of his body 
and the life of his heart, and placing in her hands the fruit of his 
toil and the revenue of hi s diligence; for when he slowly wakes up, 
he finds that the heart, which he endeavoured to buy, is given freely 
and in sincerity to another man for the enjoyment of its hidden 
secrets and deepest love. Miserable is the woman who arises from the 
inattentiveness and restlessness of youth and finds herself in the 
home of a man showering her with his glittering gold and precious 
gifts and according her all the honours and grace of lavish 
entertainment but unable to satisfy her soul with the heavenly wine 
which God pours from the eyes of a man into the heart of a woman. 

I knew Rashid Bey Namaan since I was a youngster; he was a Lebanese, 
born and reared in the City of Beyrouth. Being a member of an old and 
rich family which preserved the tradition and glory of his ancestry, 
Rashid was fond of citing incidents that dealt mainly with the 
nobility of his forefathers. In his routine life he followed their 
beliefs and customs which, at that time, prevailed in the Middle East. 

Rashid Bey Namaan was generous and good-hearted, but like many of the 
Syrians, looked only at the superficial things instead of reality. He 
never hearkened to the dictates of his heart, but busied himself in 
obeying the voices of his environment. H e amused himself with 
shimmering objects that blinded his eyes and heart to life's secrets; 
his soul was diverted away from an understanding of the law of nature, 
and to a temporary self-gratification. He was one of those men who 
hastened to confess their love or disgust to the people, then 
regretted their impulsiveness when it was too late for recall. And 
then shame and ridicule befell them, instead of pardon or sanction. 

These are the characteristics that prompted Rashid Bey Namaan to marry 
Rose Hanie far before her soul embraced his soul in the shadow of the 
true love that makes union a paradise. 

After a few years of absence, I returned to the City of Beyrouth. As I 
went to visit Rashid Bey Namaan, I found him pale and thin. On his 
face one could see the spectre of bitter disappointment; his sorrowful 
eyes bespoke his crushed heart and melancholy soul. I was curious to 
find the cause for his miserable plight; however, I did not hesitate 
to ask for explanation and said, "What became of you, Rashid? Where is 
the radiant smile and the happy countenance that accompanied you since 
childhood? H as death taken away from you a dear friend? Or have the 
black nights stolen from you the gold you have amassed during the 
white days? In the name of friendship, tell me what is causing this 
sadness of heart and weakness of body?" 

He looked at me ruefully, as if I had revived to him some secluded 
images of beautiful days. With a distressed and faltering voice he 
responded, "When a person loses a friend, he consoles himself with the 
many other friends about him, and if he loses his gold, he meditates 
for a while and casts misfortune from his mind, especially when he 
finds himself healthy and still laden with ambition. But when a man 
loses the ease of his heart, where can he find comfort, and with what 
can he replace it? What mind can master it? When death strikes close 
by, you will suffer. But when the day and the night pass, you will 
feel the smooth touch of the soft fingers of Life; then you will smile 
and rejoice. 

"Destiny comes suddenly, bringing concern; she stares at you with 
horrible eyes and clutches you at the throat with sharp fingers and 
hurls you to the ground and tramples upon you with ironclad feet; then 
she laughs and walks away, but later regrets her actions and asks you 
through good fortune to forgive her. She stretches her silky hand and 
lifts you high and sings to you the Song of Hope and causes you to 
lose your cares. She creates in you a new zest for confidence and 
ambition. If your lot in life is a beautiful bird that you love 
dearly, you gladly feed to him the seeds of your inner self, and make 
your heart his cage and your soul his nest. But while you are 
affectionately admiring him and looking upon him with the eyes of 
love, he escapes from your hands and flies very high; then he descends 
and enters into another cage and never comes back to you. What can you 
do? Where can you find patience and condolence? How can you revive 
your hopes and dreams? What power can still your turbulent heart?" 

Having uttered these words with a choking voice and suffering spirit, 
Rashid Bey Namaan stood shaking like a reed between the north and 
south wind. He extended his hands as if to grasp something with his 
bent fingers and destroy it. His wrinkled face was livid, his eyes 
grew larger as he stared a few moments, and it seemed to him as if he 
saw a demon appearing from non-existence to take him away; then he 
fixed his eyes on mine and his appearance suddenly changed; his anger 
was converted into keen suffering and distress, and he cried out 
saying, "It is the woman whom I rescued from between the deathly paws 
of poverty; I opened my coffers to her and made her envied by all 
women for the beautiful raiment and precious gems and magnificent 
carriages drawn by spirited horses; the woman whom my heart has loved 
and at whose feet I poured affection; the woman, to whom I was a true 
friend, sincere companion and a faithful husband; The woman who 
betrayed me and departed me for another man to share with him 
destitution and partake his evil bread, kneaded with shame and mixed 
with disgrace. The woman I loved; the beautiful bird whom I fed, and 
to whom I made my heart a cage and my soul a nest, has escaped from my 
hands and entered into another cage; that pure an gel, who resided in 
the paradise of my affection and love, now appears to me as a horrible 
demon, descended into the darkness to suffer for her sin and cause me 
to suffer on earth for her crime." 

He hid his face with his hands as if wanting to protect himself from 
himself, and became silent for a moment. Then he sighed and said, 
"This is all I can tell you; please do not ask anything further. Do 
not make a crying voice of my calamity, but le t it rather be mute 
misfortune; perhaps it will grow in silence and deaden me away so that 
I may rest at last with peace." 

I rose with tears in my eyes and mercy in my heart, and silently bade 
him goodbye; my words had no power to console his wounded heart, and 
my knowledge had no torch to illuminate his gloomy self. 

 

Part Two

A few days thereafter I met Madame Rose Hanie for the first time, in a 
poor hovel, surrounded by flowers and trees. She had heard of me 
through Rashid Bey Namaan, the man whose heart she had crushed and 
stamped upon and left under the terrible hoofs of Life. As I looked at 
her beautiful bright eyes, and heard her sincere voice, I said to 
myself, "Can this be the sordid woman? Can this clear face hide an 
ugly soul and a criminal heart? Is this the unfaithful wife? Is this 
the woman of whom I have spoken evil and imagined as a serpent 
disguised in the form of a beautiful bird?" Then I whispered again to 
myself saying, "Is it this beautiful face that made Rashid Bey Namaan 
miserable? Haven't we heard that obvious beauty is the cause of many 
hidden distresses and deep suffering? Is not the beautiful moon, that 
inspires the poets, the same moon that angers the silence of the sea 
with a terrible roar?" 

As we seated ourselves, Madame Rose Hanie seemed to have heard and 
read my thoughts and wanted not to prolong my doubts. She leaned her 
beautiful head upon her hands and with a voice sweeter than the sound 
of the lyre, she said, "I have never met you, but I heard the echoes 
of your thoughts and dreams from the mouths of the people, and they 
convinced me that you are merciful and have understanding for the 
oppressed woman - the woman whose heart's secrets you have discovered 
and whose affections you have known. Allow me to reveal to you the 
full contents of my heart so you may know that Rose Hanie never was an 
unfaithful woman. 

"I was scarcely eighteen years of age when fate led me to Rashid Bey 
Namaan, who was then forty years old. He fell in love with me, 
according to what the people say, and took me for a wife and put me in 
his magnificent home, placing at my disposal clothes and precious 
gems. He exhibited me as a strange rarity at the homes of his friends 
and family; he smiled with triumph when he saw his contemporaries 
looking at me with surprise and admiration; he lifted his chin high 
with pride when he heard the ladies speak of me with praise and 
affection. But never could he hear the whispers, 'Is this the wife of 
Rashid Bey Namaan, or his adopted daughter?' And another one 
commenting, 'If he had married at the proper age, his first born would 
have been older than Rose Hanie.' 

"All that happened before my life had awakened from the deep swoon of 
youth, and before God inflamed my heart with the torch of love, and 
before the growth of the seeds of my affections. Yes, all this 
transpired during the time when I believed that real happiness came 
through beautiful clothes and magnificent mansions. When I woke up 
from the slumber of childhood, I felt the flames of sacred fire 
burning in my heart, and a spiritual hunger gnawing at my soul, making 
it suffer. When I opened my eyes, I found my wings moving to the right 
and left, trying to ascend into the spacious firmament of love, but 
shivering and dropping under the gusts of the shackles of laws that 
bound my body to a man before I knew the true meaning of that law. I 
felt all these things and knew that a woman's happiness does not come 
through man's glory and honour, nor through his generosity and 
affection, but through love that unites both of their hearts and 
affections, making them one member of life's body and one word upon 
the lips of God. When Truth showed herself to me, I found myself 
imprisoned by law in the mansion of Rashid Bey Namaan, like a thief 
stealing his bread and hiding in the dark and friendly corners of the 
night. I knew that every hour spent with him was a terrible lie 
written upon my forehead with letters of fire before heaven and earth. 
I could not give him my love and affection in reward for his 
generosity and sincerity. I tried in vain to love him, but love is a 
power that makes our hearts, yet our hearts cannot make that power. I 
prayed and prayed in the silence of the night before God to create in 
the depths of my heart a spiritual attachment that would carry me 
closer to the man who had been chosen for me as a companion through 
life. 

"My prayers were not granted, because Love descends upon our souls by 
the will of God and not by the demand or the plea of the individual. 
Thus I remained for two years in the home of that man, envying the 
birds of the field their freedom while my friends envied me my painful 
chains of gold. I was like a woman who is torn from her only child; 
like a lamenting heart, existing without attachment; like an innocent 
victim of the severity of human law. I was close to death from 
spiritual thirst and hunger. 

"One dark day, as I looked behind the heavy skies, I saw a gentle 
light pouring from the eyes of a man who was walking forlornly on the 
path of life; I closed my eyes to that light and said to myself, 'Oh, 
my soul, darkness of the grave is thy lot, do not be greedy for the 
light.' Then I heard a beautiful melody from heaven that revived my 
wounded heart with its purity, but I closed my ears and said, 'Oh, my 
soul, the cry of the abyss is thy lot, do not be greedy for heavenly 
songs.' I closed my eyes again so I could not see, and shut my ears so 
I could not hear, but my closed eyes still saw that gentle light, and 
my ears still heard that divine sound. I was frightened for the first 
time and felt like the beggar who found a precious jewel near the 
Emir's palace and could not pick it up on account of fear, or leave it 
because of poverty. I cried - a cry of a thirsty soul who sees a brook 
surrounded by wild beasts, and falls upon the ground waiting and 
watching fearfully." 

Then she turned her eyes away from me as if she remembered the past 
that made her ashamed to face me, but she continued, "Those people who 
go to back to eternity before they taste the sweetness of real life 
are unable to understand the meaning of a woman's suffering. 
Especially when she devotes her soul to a man she loves by the will of 
God, and her body to another whom she caresses by the enforcement of 
earthly law. It is a tragedy written with the blood of the woman's 
blood and tears which the man reads with ridicule because he cannot 
understand it; yet, if he does understand, his laughter will turn into 
scorn and blasphemy that act like fire upon her heart. It is a drama 
enacted by the black nights upon the stage of a woman's soul, whose 
body is tied up into a man, known to her as husband, ere she perceives 
God's meaning of marriage. She finds her soul hovering about the man 
whom she adores by all agencies of pure and true love and beauty. It 
is a terrible agony that began with the existence of weakness in a 
woman and the commencement of strength in a man. It will not end 
unless the days of slavery and superiority of the strong over the weak 
are abolished. It is a horrible war between the corrupt law of 
humanity and the sacred affections and holy purpose of the heart. In 
such a battlefield I was lying yesterday, but I gathered the remnants 
of my strength, and unchained my irons of cowardice, and untied my 
wings from the swaddles of weakness and arose into the spacious sky of 
love and freedom. 

"Today I am one with the man I love; he and I sprang out as one torch 
from the hand of God before the beginning of the world. There is no 
power under the sun that can take my happiness from me, because it 
emanated from two embraced spirits, engulfed by understanding, 
radiated by Love, and protected by heaven." 

She looked at me as if she wanted to penetrate my heart with her eyes 
in order to discover the impression of her words upon me, and to hear 
the echo of her voice from within me; but I remained silent and she 
continued. Her voice was full of bitterness of memory and sweetness of 
sincerity and freedom when she said, "The people will tell you that 
Rose Hanie is an heretic and unfaithful woman who followed her desires 
by leaving the man who elated her into him and made her the elegance 
of his home. They will tell you that she is an adulteress and 
prostitute who destroyed with her filthy hands the wreath of a sacred 
marriage and replaced it with a besmirched union woven of the thorns 
of hell. She took off the garment of virtue and put on the cloak of 
sin and disgrace. They will tell you more than that, because the 
ghosts of their fathers are still living in their bodies. They are 
like the deserted caves of the mountains that echo voices whose 
meanings are not understood. They neither understand the law of God, 
nor comprehend the true intent of veritable religion, nor distinguish 
between a sinner and an innocent. They look only at the surface of 
objects without knowing their secrets. They pass their verdicts with 
ignorance, and judge with blindness, making the criminal and the 
innocent, the good and the bad, equal. Woe to those who prosecute and 
judge the people. . . . 

"In God's eyes I was unfaithful and an adulteress only while at the 
home of Rashid Bey Namaan, because he made me his wife according to 
the customs and traditions and by the force of haste, before heaven 
had made him mine in conformity with the spiritual law of Love and 
Affection. I was a sinner in the eyes of God and myself when I ate his 
bread and offered him my body in reward for his generosity. Now I am 
pure and clean because the law of Love has freed me and made me 
honourable and faithful. I ceased selling my body for shelter and my 
days for clothes. Yes, I was an adulteress and a criminal when the 
people viewed me as the most honourable and faithful wife; today I am 
pure and noble in spirit, but in their opinion I am polluted, for they 
judge the soul by the outcome of the body and measure the spirit by 
the standard of matter." 

Then she looked through the window and pointed out with her right hand 
toward the city as if she had seen the ghost of corruption and the 
shadow of shame among its magnificent buildings. She said pityingly, 
"Look at those majestic mansions and sublime palaces where hypocrisy 
resides; in those edifices and between their beautifully decorated 
walls resides Treason beside Putridity; under the ceiling painted with 
melted gold lives Falsehood beside Pretension. Notice those gorgeous 
homes that represent happiness, glory and domination; they are naught 
but caverns of misery and distress. They are plastered graves in which 
Treason of the weak woman hides behind her kohled eyes and crimsoned 
lips; in their corners selfishness exists, and the animality of man 
through his gold and silver rules supreme. 

"If those high and impregnable buildings scented the door of hatred, 
deceit and corruption, they would have cracked and fallen. The poor 
villager looks upon those residences with tearful eyes, but when he 
finds that the hearts of the occupants are empty of that pure love 
that exists in the heart of his wife and fills its domain, he will 
smile and go back to his fields contented." 

And then she took hold of my hand and led me to the side of the window 
and said, "Come, I will show you the unveiled secrets of those people 
whose path I refused to follow. Look at that palace with giant 
columns. IN it lives a rich man who inherited his gold from his 
father. After having led a life of filth and putrefaction, he married 
a woman about whom he knew nothing except that her father was one of 
the Sultan's dignitaries. As soon as the wedding trip was over he 
became disgusted and commenced associations with women who sell their 
bodies for pieces of silver. His wife was left alone in that palace 
like an empty bottle left by a drunkard. She cried and suffered for 
the first time; then she realized that her tears were more precious 
than her degenerate husband. Now she is busying herself in the love 
and devotion of a young man upon whom she showers her joyous hours, 
and into whose heart she pours her sincere love and affection. 

"Let me take you now to that gorgeous home surrounded by beautiful 
gardens. It is the home of a man who comes from a noble family which 
ruled the country for many generations, but whose standards, wealth, 
and prestige have declined due to their indulgence in mad spending and 
slothfulness. A few years ago this man married an ugly but rich woman. 
After he acquired her fortune, he ignored her completely and commenced 
devoting himself to an attractive young woman. His wife today is 
devoting her time to curling her hair, painting her lips and perfuming 
her body. She wears the most expensive clothes and hopes that some 
young man will smile and come to visit her, but it is all in vain, for 
she cannot succeed except in receiving a smile from her ugly self in 
the mirror. 

"Observe that big manor, encircled with the marble statuary; it is the 
home of a beautiful woman who possesses strange character. When her 
first husband died, she inherited all his money and estate; then she 
selected a man with a weak mind and feeble body and became his wife to 
protect herself from the evil tongues, and to use him as a shield for 
her abominations. She is now among her admirers like a bee that sucks 
the sweetest and most delicious flowers.

That beautiful home next to it was built by the greatest architect in 
the province; it belongs to a greedy and substantial man who devotes 
all of his time to amassing gold and grinding the faces of the poor. 
He has a wife of supernatural beauty, bodily and spiritually, but she 
is like the rest, a victim of early marriage. Her father committed a 
crime by giving her away to a man before she attained understanding 
age, placing on her neck the heavy yoke of corrupt marriage. She is 
thin and pale now, and cannot find an outlet for her imprisoned 
affection. She is sinking slowly and craving for death to free her 
from the mesh of slavery and deliver her from a man who spends his 
life gathering gold and cursing the hour he married a barren woman who 
could not bring him a child to carry on his name and inherit his 
money. 

In that home among the orchards lives an ideal poet; he married an 
ignorant woman who ridicules his works because she cannot understand 
them, and laughs at his conduct because she cannot adjust herself to 
his sublime way of life. That poet found freedom from despair in his 
love for a married woman who appreciates his intelligence and inspires 
him by kindling in his heart the torch of affections, and revealing to 
him the most beautiful and eternal sayings by means of her charm and 
beauty." 

Silence prevailed for a few moments, and Madame Hanie seated herself 
on a sofa by the window as if her soul were tired of roaming those 
quarters. Then she slowly continued, "These are the residences in 
which I refused to live; these are the graves in which I, too, was 
spiritually buried. These people from whom I have freed myself are the 
ones who become attracted by the body and repelled by the spirit, and 
who know naught of Love and Beauty. The only mediator between them and 
God is God's pity for their ignorance of the law of God. I cannot 
judge, for I was one of them, but I sympathize with all my heart. I do 
not hate them, but I hate their surrender to weakness and falsehood. I 
have said all these things to show you the reality of the people from 
whom I have escaped against their will. I was trying to explain to you 
the life of persons who speak every evil against me because I have 
lost their friendship and finally gained my own. I emerged from their 
dark dungeon and directed my eyes towards the light where sincerity, 
truth and justice prevail. They have exiled me now from their society 
and I am pleased, because humanity does not exile except the one whose 
noble spirit rebels against despotism and oppression. He who does not 
prefer exile to slavery is not free by any measure of freedom, truth 
and duty. 

"Yesterday I was like a tray containing all kinds of palatable foods, 
and Rashid Bey Namaan never approached me unless he felt a need for 
that food; yet both of our souls remained far apart from us like two 
humble, dignified servants. I have tried to reconcile myself to what 
people call misfortune, but my spirit refused to spend all its life 
kneeling with me before a horrible idol erected by the dark ages and 
called LAW. I kept my chains until I heard Love calling me and saw my 
spirit preparing to embark. Then I broke them and walked out from 
Rashid Bey Namaan's home like a bird freed from his iron cage and 
leaving behind me all the gems, clothes and servants. I came to live 
with my beloved, for I knew that what I was doing was honest. Heaven 
does not want me to weep and suffer. Many times at night I prayed for 
dawn to come and when dawn came, I prayed for the day to be over. God 
does not want me to lead a miserable life, for He placed in the depths 
of my heart a desire for happiness; His glory rests in the happiness 
of my heart. 

"This is my story and this is my protest before heaven and earth; this 
is what I sing and repeat while people are closing their ears for fear 
of hearing me and leading their spirits into rebellion that would 
crumble the foundation of their quavering society. 

"This is the rough pathway I have carved until I reached the mountain 
peak of my happiness. Now if death comes to take me away, I will be 
more than willing to offer myself before the Supreme Throne of Heaven 
without fear or shame. I am ready for the day of judgment and my heart 
is white as the snow. I have obeyed the will of God in everything I 
have done and followed the call of my heart while listening to the 
angelic voice of heaven. This is my drama which the people of Beyrouth 
call 'A curse upon the lips of life,' and 'An ailment in the body of 
society.' But one day love will arouse their hearts like the sun rays 
that bring forth the flowers even from contaminated earth. One day the 
wayfarers will stop by my grave and greet the earth that enfolds my 
body and say, 'Here lies Rose Hanie who freed herself from the slavery 
of decayed human laws in order to comply with God's law of pure love. 
She turned her face toward the sun so she would not see the shadow of 
her body amongst the skulls and thorns.' " 

The door opened and a man entered. His eyes were shining with magic 
rays and upon his lips appeared a wholesome smile. Madame Hanie rose, 
took the young man's arm and introduced him to me, then gave him my 
name with flattering words. I knew that he was the one for whose sake 
she denied the whole world and violated all earthly laws and customs. 

As we sat down, silence controlled. Each one of us was engrossed in 
deep thought. One minute worthy of silence and respect had passed when 
I looked at the couple sitting side by side. I saw something I had 
never seen before, and realized instantly the meaning of Madame 
Hanie's story. I comprehended the secret of her protest against the 
society which persecutes those who rebel against confining laws and 
customs before determining the cause for the rebellion. I saw one 
heavenly spirit before me, composed of two beautiful and united 
persons, in the midst of which stood the god of Love stretching his 
wings over them to protect them from evil tongues. I found a complete 
understanding emanating from two smiling faces, illuminated by 
sincerity and surrounded by virtue. For the first time in my life I 
found the phantom of happiness standing between a man and a woman, 
cursed by religion and opposed by the law. I rose and bade them 
goodbye and left that poor hovel which Affection had erected as an 
altar to Love and Understanding. I walked past the buildings which 
Madame Hanie pointed out to me. As I reached the end of these quarters 
I remembered Rashid Bey Namaan and meditated his miserable plight and 
said to myself, "He is oppressed; will heaven ever listen to him if he 
complains about Madame Hanie? Had that woman done wrong when she left 
him and followed the freedom of her heart? Or did he commit a crime by 
subduing her heart into love? Which of the two is the oppressed and 
which is the oppressor? Who is the criminal and who is the innocent?" 

Then I resumed talking to myself after a few moments of deep thinking. 
"Many times deception had tempted woman to leave her husband and 
follow wealth, because her love for riches and beautiful raiment 
blinds her and leads her into shame. Was Madame Hanie deceitful when 
she left her rich husband's palace for a poor man's hut? Many times 
ignorance kills a woman's honour and revives her passion; she grows 
tired and leaves her husband, prompted by her desires, and follows a 
man to whom she lowers herself. Was Madame Hanie an ignorant woman 
following her physical desires when she declared publicly her 
independence and joined her beloved young man? She could have 
satisfied herself secretly while at her husband's home, for many men 
were willing to be the slaves of her beauty and martyrs of her love. 
Madame Hanie was a miserable woman. She sought only happiness, found 
it, and embraced it. This is the very truth which society 
disrespects." Then I whispered through the ether and inquired of 
myself, "Is it permissible for a woman to buy her happiness with her 
husband's misery?" And my soul added, "Is it lawful for a man to 
enslave his wife's affection when he realizes he will never possess 
it?" 

I continued walking and Madame Hanie's voice was still sounding in my 
ears when I reached the extreme end of the city. The sun was 
disappearing and silence ruled the fields and prairies while the birds 
commenced singing their evening prayers. I stood there meditating, and 
then I sighed and said, "Before the throne of Freedom, the trees 
rejoice with the frolicsome breeze and enjoy the rays of the sun and 
the beams of the moon. Through the ears of Freedom these birds whisper 
and around Freedom they flutter to the music of the brooks. Throughout 
the sky of Freedom these flowers breathe their fragrance and before 
Freedom's eyes they smile when day comes. 

"Everything lives on earth according to the law of nature, and from 
that law emerges the glory and joy of liberty; but man is denied this 
fortune, because he set for the God-given soul a limited and earthly 
law of his own. He made for himself strict rules. Man built a narrow 
and painful prison in which he secluded his affections and desires. He 
dug out a deep grave in which he buried his heart and its purpose. If 
an individual, through the dictates of his soul, declares his 
withdrawal from society and violates the law, his fellowmen will say 
he is a rebel worthy of exile, or an infamous creature worthy only of 
execution. Will man remain a slave of self-confinement until the end 
of the world? Or will he be freed by the passing of time and live in 
the Spirit for the Spirit? Will man insist upon staring downward and 
backward at the earth? Or will he turn his eyes toward the sun so he 
will not see the shadow of his body amongst the skulls and thorns?" 

 

THE CRY OF THE GRAVES

Part One

The Emir walked into the court room and took the central chair while 
at his right and left sat the wise men of the country. The guards, 
armed with swords and spears, stood in attention, and the people who 
came to witness the trial rose and bowed ceremoniously to the Emir 
whose eyes emanated a power that revealed horror to their spirits and 
fear to their hearts. As the court came to order and the hour of 
judgment approached, the Emir raised his hand and shouted saying, 
"Bring forth the criminals singly and tell me what crimes they have 
committed." The prison door opened like the mouth of a ferocious 
yawning beast. In the obscure corners of the dungeon one could hear 
the echo of shackles rattling in unison with the moaning and 
lamentations of the prisoners. The spectators were eager to see the 
prey of Death emerging from the depths of that inferno. A few moments 
later, two soldiers came out leading a young man with his arms 
pinioned behind his back. His stern face bespoke nobility of spirit 
and strength of the heart. He was halted in the middle of the court 
room and the soldiers marched a few steps to the rear. The Emir stared 
at him steadily and said, "What crime has this man, who is proudly and 
triumphantly standing before me, committed?" One of the courtmen 
responded, "He is a murderer; yesterday he slew one of the Emir's 
officers who was on an important mission in the surrounding villages; 
he was still grasping the bloody sword when he was arrested." The Emir 
retorted with anger, "Return the man to the dark prison and tie him 
with heavy chains, and at dawn cut off his head with his own sword and 
throw his body in the woods so that the beasts may eat the flesh, and 
the air may carry its remindful door into the noses of his family and 
friends." The youth was returned to prison while the people looked 
upon him with sorrowful eyes, for he was a young man in the spring of 
life. 

The soldiers returned back again from the prison leading a young woman 
of natural and frail beauty. She looked pale and upon her face 
appeared the signs of oppression and disappointment. Her eyes were 
soaked with tears and her head was bent under the burden of grief. 
After eyeing her thoroughly, the Emir exclaimed, "And this emaciated 
woman, who is standing before me like the shadow beside a corpse, what 
has she done?" One of the soldiers answered him, saying, "She is an 
adulteress; last night her husband discovered her in the arms of 
another. After her lover escaped, her husband turned her over to the 
law." The Emir looked at her while she raised her face without 
expression, and he ordered, "Take her back to the dark room and 
stretch her upon a bed of thorns so she may remember the resting place 
which she polluted with her fault; give her vinegar mixed with gall to 
drink so she may remember the taste of those sweet kisses. At dawn 
drag her naked body outside the city and stone her. Let the wolves 
enjoy the tender meat of her body and the worms pierce her bones." AS 
she walked back to the dark cell, the people looked upon her with 
sympathy and surprise. They were astonished with the Emir's justice 
and grieved over her fate. The soldiers reappeared, bringing with them 
a sad man with shaking knees and trembling like a tender sapling 
before the north wind. He looked powerless, sickly and frightened, and 
he was miserable and poor. The Emir stared at him loathfully and 
inquired, "And this filthy man, who is like dead amongst the living; 
what has he done?" One of the guards returned, "He is a thief who 
broke into the monastery and stole the sacred vases which the priests 
found under his garment when they arrested him." 

As a hungry eagle who looks at a bird with broken wings, the Emir 
looked at him and said, "Take him back to the jail and chain him, and 
at dawn drag him into a lofty tree and hang him between heaven and 
earth so his sinful hands may perish and the members of his body may 
be turned into particles and scattered by the wind." As the thief 
stumbled back into the depths of the prison, the people commenced 
whispering one to another saying, "How dare such a weak and heretic 
man steal the sacred vases of the monastery?" 

At this time the court adjourned and the Emir walked out accompanied 
by all his wise men, guarded by the soldiers, while the audience 
scattered and the place became empty except of the moaning and wailing 
of the prisoners. All this happened while I was standing there like a 
mirror before passing ghosts. I was meditating the laws, made by man 
for man, contemplating what the people call "justice," and engrossing 
myself with deep thoughts of the secrets of life. I tried to 
understand the meaning of the universe. I was dumbfounded in finding 
myself lost like a horizon that disappears beyond the cloud. As I left 
the place I said to myself, "The vegetable feeds upon the elements of 
the earth, the sheep eats the vegetable, the wolf preys upon the 
sheep, and the bull kills the wolf while the lion devours the bull; 
yet Death claims the lion. Is there any power that will overcome Death 
and make these brutalities an eternal justice? Is there a force that 
can convert all the ugly things into beautiful objects? Is there any 
might that can clutch with its hands all the elements of life and 
embrace them with joy as the sea joyfully engulfs all the brooks into 
its depths? Is there any power that can arrest the murdered and the 
murderer, the adulteress and the adulterer, the robber and the robbed, 
and bring them to a court loftier and more supreme than the court of 
the Emir?" 

Part Two 

The next day I left the city for the fields where silence reveals to 
the soul that which the spirit desires, and where the pure sky kills 
the germs of despair, nursed in the city by the narrow streets and 
obscured places. When I reached the valley, I saw a flock of crows and 
vultures soaring and descending, filling the sky with cawing, 
whistling and rustling of the wings. As I proceeded I saw before me a 
corpse of a man hanged high in a tree, the body of a dead naked woman 
in the midst of a heap of stones, and a carcass of a youth with his 
head cut off and soaked with blood mixed with earth. It was a horrible 
sight that blinded my eyes with a thick, dark veil of sorrows. I 
looked in every direction and saw naught except the spectre of Death 
standing by those ghastly remains. Nothing could be heard except the 
wailing of non-existence, mingled with the cawing of crows hovering 
about the victims of human laws. Three human beings, who yesterday 
were in the lap of Life, today fell as victims to Death because they 
broke the rules of human society. When a man kills another man, the 
people say he is a murderer, but when the Emir kills him, the Emir is 
just. When a man robs a monastery, they say he is a thief, but when 
the Emir robs him of his life, the Emir is honourable. When a woman 
betrays her husband, they say she is an adulteress, but when the Emir 
makes her walk naked in the streets and stones her later, the Emir is 
noble. Shedding of blood is forbidden, but who made it lawful for the 
Emir? Stealing one's money is a crime, but taking away one's life is a 
noble act. Betrayal of a husband may be an ugly deed, but stoning of 
living souls is a beautiful sight. Shall we meet evil with evil and 
say this is the Law? Shall we fight corruption with greater corruption 
and say this is the Rule? Shall we conquer crimes with more crimes and 
say this is Justice? Had not the Emir killed an enemy in his past 
life? Had he not robbed his weak subjects of money and property? Had 
he not committed adultery? Was he infallible when he killed the 
murderer and hanged the thief in the tree? Who are those who hanged 
the thief in the tree? Are they angels descended from heaven, or men 
looting and usurping? Who cut off the murderer's head? Are they divine 
prophets, or soldiers shedding blood wherever they go? Who stoned that 
adulteress? Were they virtuous hermits who came from their 
monasteries, or humans who loved to commit atrocities with glee, under 
the protection of ignorant Law? What is Law? Who saw it coming with 
the sun from the depths of heaven? What human saw the heart of God and 
found its will or purpose? In what century did the angels walk among 
the people and preach to them, saying, "Forbid the weak from enjoying 
life, and kill the outlaws with the sharp edge of the sword, and step 
upon the sinners with iron feet?" 

As my mind suffered in this fashion, I heard a rustling of feet in the 
grass close by. I took heed and saw a young woman coming from behind 
the trees; she looked carefully in every direction before she 
approached the three carcasses that were there. As she glanced, she 
saw the youth's head that was cut off. She cried fearfully, knelt, and 
embraced it with her trembling arms; then she commenced shedding tears 
and touching the blood-matted, curly hair with her soft fingers, 
crying in a voice that came from the remnants of a shattered heart. 
She could bear the sight no longer. She dragged the body to a ditch 
and placed the head gently between the shoulders, covered the entire 
body with earth, and upon the grave she planted the sword with which 
the head of the young man had been cut off. 

As she started to leave, I walked toward her. She trembled when she 
saw me, and her eyes were heavy with tears. She sighed and said, "Turn 
me over to the Emir if you wish. It is better for me to die and follow 
the one who saved my life from the grip of disgrace than to leave his 
corpse as food for the ferocious beasts." Then I responded, "Fear me 
not, poor girl, I have lamented the young man before you did. But tell 
me, how did he save you from the grip of disgrace?" She replied with a 
choking and fainting voice, "One of the Emir's officers came to our 
farm to collect the tax; when he saw me, he looked upon me as a wolf 
looks upon a lamb. He imposed on my father a heavy tax that even a 
rich man could not pay. He arrested me as a token to take to the Emir 
in ransom for the gold which my father was unable to give. I begged 
him to spare me, but he took no heed, for he had no mercy. Then I 
cried for help, and this young man, who is dead now, came for my help 
and saved me from a living death. The officer attempted to kill him, 
but this man took an old sword that was hanging on the wall of our 
home and stabbed him. He did not run away like a criminal, but stood 
by the dead officer until the law came and took him into custody." 
Having uttered these words which would make any human heart bleed with 
sorrow, she turned her face and walked away. 

In a few moments I saw a youth coming and hiding his face with a 
cloak. As he approached the corpse of the adulteress, he took off the 
garment and placed it upon her naked body. Then he drew a dagger from 
under the cloak and dug a pit in which he placed the dead girl with 
tenderness and care, and covered her with earth upon which he poured 
his tears. When he finished his task, he plucked some flowers and 
placed them reverently upon the grave. As he started to leave, I 
halted him saying, "What kin are you to this adulteress? And what 
prompted you to endanger your life by coming here to protect her naked 
body from the ferocious beasts?" 

When he stared at me, his sorrowful eyes bespoke his misery, and he 
said, "I am the unfortunate man for whose love she was stoned; I loved 
her and she loved me since childhood; we grew together; Love, whom we 
served and revered, was the lord of our hearts. Love joined both of us 
and embraced our souls. One day I absented myself from the city, and 
upon my return I discovered that her father obliged her to marry a man 
she did not love. My life became a perpetual struggle, and all my days 
were converted into one long and dark night. I tried to be at peace 
with my heart, but my heart would not be still. Finally I went to see 
her secretly and my sole purpose was to have a glimpse of her 
beautiful eyes and hear the sound of her serene voice. When I reached 
her house I found her lonely, lamenting her unfortunate self. I sat by 
her; silence was our important conversation and virtue our companion. 
One hour of understanding quiet passed, when her husband entered. I 
cautioned him to contain himself but he dragged her with both hands 
into the street and cried out saying, 'Come, come and see the 
adulteress and her lover!' All the neighbours rushed about and later 
the law came and took her to the Emir, but I was not touched by the 
soldiers. The ignorant Law and sodden customs punished the woman for 
her father's fault and pardoned the man." 

Having thus spoken, the man turned toward the city while I remained 
pondering the corpse of the thief hanging in that lofty tree and 
moving slightly every time the wind shook the branches, waiting for 
someone to bring him down and stretch him upon the bosom of the earth 
beside the Defender of Honour and Martyr of Love. An hour later, a 
frail and wretched woman appeared, crying. She stood before the hanged 
man and prayed reverently. Then she struggled up into the tree and 
gnawed with her teeth on the linen rope until it broke and the dead 
fell on the ground like a huge wet cloth; whereupon she came down, dug 
a grave, and buried the thief by the side of the other two victims. 
After covering him with earth, she took two pieces of wood and 
fashioned a cross and placed it over the head. When she turned her 
face to the city and started to depart, I stopped her saying, "What 
incited you to come and bury this thief?" She looked at me miserably 
and said, "He is my faithful husband and merciful companion; he is the 
father of my children -- five young ones starving to death; the oldest 
is eight years of age, and the youngest is still nursing. My husband 
was not a thief, but a farmer working in the monastery's land, making 
our living on what little food the priests and monks gave him when he 
returned home at eventide. He had been farming for them since he was 
young, and when he became weak, they dismissed him, advising him to go 
back home and send his children to take his place as soon as they grew 
older. He begged them in the name of Jesus and the angels of heaven to 
let him stay, but they took no heed of his plea. They had no mercy on 
him nor on his starving children who were helplessly crying for food. 
He went to the city seeking employment, but in vain, for the rich did 
not employ except the strong and the healthy. Then he sat on the dusty 
street stretching his hand toward all who passed, begging and 
repeating the sad song of his defeat in life, while suffering from 
hunger and humiliation, but the people refused to help him, saying 
that lazy people did not deserve alms. On night, hunger gnawed 
painfully at our children. especially the youngest, who tried 
hopelessly to nurse on my dry breast. My husband's expression changed 
and he left the house under the cover of the night. He entered the 
monastery's bin and carried out a bushel of wheat. As he emerged, the 
monks woke up from their slumber and arrested him after beating him 
mercilessly. At dawn they brought him to the Emir and complained that 
he came to the monastery to steal the golden vases of the altar. He 
was placed in prison and hanged the second day. He was trying to fill 
the stomachs of his little hungry one with the wheat he had raised by 
his own labour, but the Emir killed him and used his flesh as food to 
fill the stomachs of the birds and the beasts." Having spoken in this 
manner, she left me alone in a sorrowful plight and departed. 

I stood there before the graves like a speaker suffering wordlessness 
while trying to recite a eulogy. I was speechless, but my falling 
tears substitute for my words and spoke for my soul. My spirit 
rebelled when I attempted to meditate a while, because the soul is 
like a flower that folds its petals when dark comes, and breathes not 
its fragrance into the phantoms of the night. I felt as if the earth 
that enfolded the victims of oppression in that lonely place were 
filling my ears with sorrowful tunes of suffering souls, and inspiring 
me to talk. I resorted to silence, but if the people understood what 
silence reveals to them, they would have been as close to God as the 
flowers of the valleys. If the flames of my sighing soul had touched 
the trees, they would have moved from their places and marched like a 
strong army to fight the Emir with their branches and tear down the 
monastery upon the heads of those priests and monks. I stood there 
watching, and felt that the sweet feeling of mercy and the bitterness 
of sorrow were pouring from my heart upon the newly dug graves -- a 
grave of a young man who sacrificed his life in defending a weak 
maiden, whose life and honour he had saved from between the paws and 
teeth of a savage human; a youth whose head was cut off in reward for 
his bravery; and his sword was planted upon his grave by the one he 
saved, as a symbol of heroism before the face of the sun that shines 
upon an empire laden with stupidity and corruption. A grave of a young 
woman whose heart was inflamed with love before her body was taken by 
greed, usurped by lust, and stoned by tyranny. . . . She kept her 
faith until death; her lover placed flowers upon her grave to speak 
through their withering hours of those souls whom Love had selected 
and blessed among a people blinded by earthly substance and muted by 
ignorance. A grave of a miserable man, weakened by hard labour in the 
monastery's land, who asked for bread to feed his hungry little ones, 
and was refused. He resorted to begging, but the people took no heed. 
When his soul led him to restore a small part of the crop which he had 
raised and gathered, he was arrested and beaten to death. His poor 
widow erected a cross upon his head as a witness in the silence of the 
night before the stars of heaven to testify against those priests who 
converted the kind teaching of Christ into sharp swords by which they 
cut the people's necks and tore the bodies of the weak. 

The sun disappeared behind the horizon as if tiring of the world's 
troubles and loathing the people's submission. At that moment the 
evening began to weave a delicate veil from the sinews of silence and 
spread it upon Nature's body. I stretched my hand toward the graves, 
pointing at their symbols, lifted my eyes toward heaven and cried out, 
"Oh, Bravery, this is your sword, buried now in the earth! Oh, Love, 
these are your flowers, scorched by fire! Oh, Lord Jesus, this is Thy 
cross, submerged in the obscurity of the night!" 

 
  
KHALIL THE HERETIC

Part One

Sheik Abbas was looked upon as a prince by the people of a solitary 
village in North Lebanon. His mansion stood in the midst of those poor 
villagers' huts like a healthy giant amidst the sickly dwarfs. He 
lived amid luxury while they pursued an existence of penury. They 
obeyed him and bowed reverently before him as he spoke to them. It 
seemed as though the power of mind had appointed him its official 
interpreter and spokesman. His anger would make them tremble and 
scatter like autumn leaves before a strong wind. If he were to slap 
one's face, it would be heresy on the individual's part to move or 
lift his head or make any attempt to discover why the blow had come. 
If he smiled at a man, the villagers would consider the person thus 
honoured as the most fortunate. The people's fear and surrender to 
Sheik Abbas were not due to weakness; however, their poverty and need 
of him had brought about this state of continual humiliation. Even the 
huts they lived in and the fields they cultivated were owned by Sheik 
Abbas who had inherited them from his ancestors. 

The farming of the land and the sowing of the seeds and the gathering 
of wheat were all done under the supervision of the Sheik who, in 
reward for their toil, compensated them with a small portion of the 
crop which barely kept them from falling as victims of gnawing 
starvation. 

Often many of them were in need of bread before the crop was reaped, 
and they came to Sheik Abbas and asked him with pouring tears to 
advance them a few piastres or a bushel of wheat and the Sheik gladly 
granted their request for he knew that they would pay their debts 
doubly when harvest time came. Thus those people remained obligated 
all their lives, left a legacy of debts to their children and were 
submissive to their master whose anger they had always feared and 
whose friendship and good will they had constantly but unsuccessfully 
endeavoured to win. 

Part Two

Winter came and brought heavy snow and strong winds; the valleys and 
the fields became empty of all things except leafless trees which 
stood as spectres of death above the lifeless plains. 

Having stored the products of the land in the Sheik's bins and filled 
his vases with the wine of the vineyards, the villagers retreated to 
their huts to spend a portion of their lives idling by the fireside 
and commemorating the glory of the past ages and relating to one 
another the tales of weary days and long nights. 

The old year had just breathed its last into the grey sky. The night 
had arrived during which the New Year would be crowned and placed upon 
the throne of the Universe. The snow began to fall heavily and the 
whistling winds were racing from the lofty mountains down to the abyss 
and blowing the snow into heaps to be stored away in the valleys. 

The trees were shaking under the heavy storms and the fields and 
knolls were covered with a white floor upon which Death was writing 
vague lines and effacing them. The mists stood as partitions between 
the scattered villages by the sides of the valleys. The lights that 
flickered through the windows of those wretched huts disappeared 
behind the thick veil of Nature's wrath. 

Fear penetrated the fellahin's hearts and the animals stood by their 
mangers in the sheds, while the dogs were hiding in the corners. One 
could hear the voices of the screaming winds and thundering of the 
storms resounding from the depths of the valleys. It seemed as if 
Nature were enraged by the passing of the old year and trying to wrest 
revenge from those peaceful souls by fighting with weapons of cold and 
frost. 

That night under the raging sky, a young man was attempting to walk 
the winding trail that connected Deir Kizhaya with Sheik Abbas' 
village. The youth's limbs were numbed with cold, while pain and 
hunger usurped him of his strength. The black raiment he wore was 
bleached with the falling snow, as if he were shrouded in death before 
the hour of his death had come. He was struggling against the wind. 
His progress was difficult, and he took but a few steps forward with 
each effort. He called for help and then stood silent, shivering in 
the cold night. He had slim hope, withering between great despair and 
deep sorrow. He was like a bird with a broken wing, who fell in a 
stream whose whirlpools carried him down to the depths. 

The young man continued walking and falling until his blood stopped 
circulating and he collapsed. He uttered a terrible sound . . . the 
voice of a soul who encountered the hollow face of Death . . . a voice 
of dying youth, weakened by man and trapped by nature . . . a voice of 
the love of existence in the space of nothingness. 

Part Three

On the north side of that village, in the midst of the wind-torn 
fields, stood the solitary home of a woman named Rachel, and her 
daughter Miriam who had not then attained the age of eighteen. Rachel 
was the widow of Samaan Ramy, who was found slain six years earlier, 
but the law of man did not find the murderer. 

Like the rest of the Lebanese widows, Rachel sustained life through 
long, hard work. During the harvest season, she would look for ears of 
corn left behind by others in the field, and in Autumn she gathered 
the remnants of some forgotten fruits in the gardens. In Winter she 
spun wool and made raiment for which she received a few piastres or a 
bushel of grain. Miriam, her daughter, was a beautiful girl who shared 
with her mother the burden of toil. 

That bitter night the two women were sitting by the fireplace whose 
warmth was weakened by the frost and whose firebrands were buried 
beneath the ashes. By their side was a flickering lamp that sent its 
yellow, dimmed rays into the heart of darkness like a prayer that 
sends phantoms of hope into the hearts of the sorrowful. 

Midnight had come and they were listening to the wailing winds 
outside. Every now and then Miriam would get up, open the small 
transom and look toward the obscured sky, and then she would return to 
her chair worried and frightened by the raging elements. Suddenly 
Miriam started, as if she had awakened from a swoon of deep slumber. 
She looked anxiously toward her mother and said, "Did you hear that, 
Mother? Did you hear a voice calling for help?" The mother listened a 
moment and said, "I hear nothing but the crying wind, my daughter." 
Then Miriam exclaimed, "I heard a voice deeper than the thundering 
heaven and more sorrowful than the wailing of the tempest." 

Having uttered these words. she stood up and opened the door and 
listened for a moment. Then she said, "I hear it again, Mother!" 
Rachel hurried toward the frail door and after a moment's hesitation 
she said, "And I hear it, too. Let us go and see." 

She wrapped herself with a long robe, opened the door and walked out 
cautiously, while Miriam stood at the door, the wind blowing her long 
hair. 

Having forced her way a short distance through the snow, Rachel 
stopped and shouted out, "Who is calling . . . where are you?" There 
was no answer; then she repeated the same words again and again, but 
she heard naught except thunder. Then she courageously advanced 
forward, looking in every direction. She had walked for some time, 
when she found some deep footprints upon the snow; she followed them 
fearfully and in a few moments found a human body lying before her on 
the snow, like a patch on a white dress. As she approached him and 
leaned his head over her knees, she felt his pulse that bespoke his 
slowing heart beats and his slim chance in life. She turned her face 
toward the hut and called, "Come, Miriam, come and help me, I have 
found him!" Miriam rushed out and followed her mother's footprints, 
while shivering with cold and trembling with fear. As she reached the 
place and saw the youth lying motionless, she cried with an aching 
voice. The mother put her hands under his armpits, calmed Miriam and 
said, "Fear not, for he is still living; hold the lower edge of his 
cloak and let us carry him home." 

Confronted with the strong wind and heavy snow, the two women carried 
the youth and started toward the hut. As they reached the little 
haven, they laid him down by the fireplace. Rachel commenced rubbing 
his numbed hands and Miriam drying his hair with the end of her dress. 
The youth began to move after a few minutes. His eyelids quivered and 
he took a deep sigh -- a sigh that brought the hope of his safety into 
the hearts of the merciful women. They removed his shoes and took off 
his black robe. Miriam looked at her mother and said, "Observe his 
raiment, Mother; these clothes are worn by the monks." After feeding 
the fire with a bundle of dry sticks, Rachel looked at her daughter 
with perplexity and said, "The monks do not leave their convent on 
such a terrible night." And Miriam inquired, "But he has no hair on 
his face; the monks wear beards." The mother gazed at him with eyes 
full of mercy and maternal love; then she turned to her daughter and 
said, "It makes no difference whether he is a monk or a criminal; dry 
his feet well, my daughter." Rachel opened a closet, took from it a 
jar of wine and poured some in an earthenware bowl. Miriam held his 
head while the mother gave him some of it to stimulate his heart. As 
he sipped the wine he opened his eyes for the first time and gave his 
rescuers a sorrowful look mingled with tears of gratitude -- the look 
of a human who felt the smooth touch of life after having been gripped 
in the sharp claws of death -- a look of great hope after hope had 
died. Then he bent his head, and his lips trembled when he uttered the 
words, "May God bless both of you." Rachel placed her hand upon his 
shoulder and said, "Be calm, brother. Do not tire yourself with 
talking until you gain strength." And Miriam added, "Rest your head on 
this pillow, brother, and we will place you closer to the fire." 
Rachel refilled the bowl with wine and gave it to him. She looked at 
her daughter and said, "Hang his robe by the fire so it will dry." 
Having executed her mother's command, she returned and commenced 
looking at him mercifully, as if she wanted to help him by pouring 
into his heart all the warmth of her soul. Rachel brought two loaves 
of bread with some preserves and dry fruits; she sat by him and began 
to feed him small morsels, as a mother feeds her little child. At this 
time he felt stronger and sat up on the hearth mat while the red 
flames of fire reflected upon his sad face. His eyes brightened and he 
shook his head slowly, saying, "Mercy and cruelty are both wrestling 
in the human heart like the mad elements in the sky of this terrible 
night, but mercy shall overcome cruelty because it is divine, and the 
terror alone, of this night, shall pass away when daylight comes." 
Silence prevailed for a minute and then he added with a whispering 
voice, "A human hand drove me into desperation and a human hand 
rescued me; how severe man is, and how merciful man is!" And Rachel 
inquired, "How ventured you, brother, to leave the convent on such a 
terrible night, when even the beasts do not venture forth?" 

The youth shut his eyes as if he wanted to restore his tears back into 
the depths of his heart, whence they came, and he said, "The animals 
have their caves, and the birds of the sky their nests, but the son of 
man has not place to rest his head." Rachel retorted, "That is what 
Jesus said about himself." And the young man resumed, "This is the 
answer for every man who wants to follow the Spirit and the Truth in 
this age of falsehood, hypocrisy and corruption." 

After a few moments of contemplation, Rachel said, "But there are many 
comfortable rooms in the convent, and the coffers are full of gold, 
and all kinds of provisions. The sheds of the convent are stocked with 
fat calves and sheep; what made you leave such haven in this deathly 
night?" The youth sighed deeply and said, "I left that place because I 
hated it." And Rachel rejoined, "A monk in a convent is like a soldier 
in the battlefield who is required to obey the orders of his leader 
regardless of their nature. I heard that a man could not become a monk 
unless he did away with his will, his thoughts, his desires, and all 
that pertains to the mind. But a good priest does not ask his monks to 
do unreasonable things. How could the head priest of Deir Kizhaya ask 
you to give up your life to the storms and snow?" And he remarked, "In 
the opinion of the head priest, a man cannot become a monk unless he 
is blind and ignorant, senseless and dumb. I left the convent because 
I am a sensible man who can see, feel, and hear." 

Miriam and Rachel stared at him as if they had found in his face a 
hidden secret; after a moment of meditation the mother said, "Will a 
man who sees and hears go out on a night that blinds the eyes and 
deafens the ears?" And the youth sated quietly, "I was expelled from 
the convent." "Expelled!" exclaimed Rachel; and Miriam repeated the 
same word in unison with her mother. 

He lifted his head, regretting his words, for he was afraid lest their 
love and sympathy be converted into hatred and disrespect; but when he 
looked at them and found the rays of mercy still emanating from their 
eyes, and their bodies vibrating with anxiety to learn further, his 
voice choked and he continued, "Yes, I was expelled form the convent 
because I could not dig my grave with my own hands, and my heart grew 
weary of lying and pilfering. I was expelled form the convent because 
my soul refused to enjoy the bounty of a people who surrendered 
themselves to ignorance. I was driven away because I could not find 
rest in the comfortable rooms, built with the money of the poor 
fellahin. My stomach could not hold bread baked with the tears of the 
orphans. My lips could not utter prayers sold for gold and food by the 
heads to the simple and faithful people. I was expelled from the 
convent like a filthy leper because I was repeating to the monks the 
rules that qualified them to their present position." 

Silence prevailed while Rachel and Miriam were contemplating his words 
and gazing at him, when they asked, "Are your father and mother 
living?" And he responded, "I have no father or mother now a place 
that is my home." Rachel drew a deep sigh and Miriam turned her face 
toward the wall to hide hr merciful and loving tears. 

As a withering flower is brought back to life by dew drops that dawn 
pours into its begging petals, so the youth's anxious heart was 
enlivened by his benefactor's affection and kindness. He looked at 
them as a soldier looks upon his liberators who rescue him from the 
grip of the enemy, and he resumed, "I lost my parents before I reached 
the age of seven. The village priest took me to Deir Kizhaya and left 
me at the disposal of the monks who were happy to take me in and put 
me in charge of the cows and sheep, which I led each day to the 
pasture. When I attained the age of fifteen, they put on me this black 
robe and led me into the altar whereupon the head priest addressed me 
saying, 'Swear by the name of God and all saints, and make a vow to 
live a virtuous life of poverty and obedience.' I repeated the words 
before I realized their significance or comprehended his own 
interpretation of poverty, virtue and obedience. 

"My name was Khalil, and since that time the monks addressed me as 
Brother Mobarak, but they never did treat me as a brother. They ate 
the most palatable foods and drank the finest wine, while I lived on 
dry vegetables and water, mixed with tears. They slumbered in soft 
beds while I slept on a stone slab in a dark and cold room by the 
shed. Oftentimes I asked myself, 'When will my heart stop craving for 
the food they eat and the wine they eat? When will I cease to tremble 
with fear before my superiors?' But all my hopes were in vain, for I 
was kept in the same state; and in addition to caring for the cattle, 
I was obliged to move heavy stones on my shoulders and to dig pits and 
ditches. I sustained life on a few morsels of bread given to me in 
reward for my toil. I knew of no other place to which I might go, and 
the clergymen at the convent had caused me to abhor everything they 
were doing. They had poisoned my mind until I commenced to think that 
the whole world was an ocean of sorrows and miseries and that the 
convent was the only port of salvation. But when I discovered the 
source of their food and gold, I was happy that I did not share it." 

Khalil straightened himself and looked about with wonder, as if he had 
found something beautiful standing before him in that wretched hut. 
Rachel and Miriam remained silent and he proceeded, "God, who took my 
father and exiled me as an orphan to the convent, did not want me to 
spend all my life walking blindly toward a dangerous jungle; nor did 
He wish me to be a miserable slave for the rest of my life. God opened 
my eyes and ears and showed me the bright light and made me hear Truth 
when Truth was talking." 

Rachel thought aloud, "Is there any light, other than the sun, that 
shines over all the people? Are human beings capable of understanding 
the Truth?" Khalil returned, "The true light is that which emanates 
from within man, and reveals the secrets of the heart to the soul, 
making it happy and contented with life. Truth is like the stars; it 
does not appear except from behind obscurity of the night. Truth is 
like all beautiful things in the world; it does not disclose its 
desirability except to those who first feel the influence of 
falsehood. Truth is a deep kindness that teaches us to be content in 
our everyday life and share with the people the same happiness." 

Rachel rejoined, "Many are those who live according to their goodness, 
and many are those who believe that compassion to others is the shadow 
of the law of God to man; but still, they do not rejoice in life, for 
they remain miserable until death." Khalil replied, "Vain are the 
beliefs and teachings that make man miserable, and false is the 
goodness that leads him into sorrow and despair, for it is man's 
purpose to be happy on this earth and lead the way to felicity and 
preach its gospel wherever he goes. He who does not see the kingdom of 
heaven in this life will never see it in the coming life. We came not 
into this life by exile, but we came as innocent creatures of God, to 
learn how to worship the holy and eternal spirit and seek the hidden 
secrets within ourselves from the beauty of life. This is the truth 
which I have learned from the teachings of the Nazarene. This is the 
light that came from within me and showed me the dark corners of the 
convent that threatened my life. This is the deep secret which the 
beautiful valleys and fields revealed to me when I was hungry, sitting 
lonely and weeping under the shadow of the trees. 

"This is the religion as the convent should impart it; as God wished 
it; as Jesus taught it. One day, as my soul became intoxicated with 
the heavenly intoxication of Truth's beauty, I stood bravely before 
the monks who were gathering in the garden, and criticized their wrong 
deeds saying, 'Why do you spend your days here and enjoy the bounty of 
the poor, whose bread you eat was made with the sweat of their bodies 
and the tears of their hearts? Why are you living in the shadow of 
parasitism, segregating yourselves from the people who are in need of 
knowledge? Why are you depriving the country your help? Jesus has sent 
you as lambs amongst the wolves; what has made you as wolves amongst 
the lambs? Why are you fleeing from mankind and from God who created 
you? If you are better than the people who walk in the procession of 
life, you should go to them and better their lives; but if you think 
they are better than you, you should desire to learn from them. How do 
you take an oath and vow to live in poverty, then forget what you have 
said and live in luxury? How do you swear an obedience to God and then 
revolt against all that religion means? How do you adopt virtue as 
your rule when your hearts are full of lusts? You pretend that you are 
killing your bodies, but in fact you are killing your souls. You feign 
to abhor the earthly things, but your hearts are swollen with greed. 
You have the people believe in you as religious teachers; truly 
speaking you are like busy cattle who divert themselves from knowledge 
by grazing in a green and beautiful pasture. Let us restore to the 
needy the vast land of the convent and give back to them the silver 
and gold we took from them. Let us disperse from our aloofness and 
serve the weak who made us strong, and cleanse the country in which we 
live. Let us teach this miserable nation to smile and rejoice with 
heaven's bounty and glory of life and freedom. 

"The people's tears are more beautiful and God-joined than the ease 
and tranquillity to which you have accustomed yourselves in this 
place. The sympathy that touches the neighbour's heart is more supreme 
than the hidden virtue in the unseen corners of the convent. A word of 
compassion to the weak criminal or prostitute is nobler than the long 
prayer which we repeat emptily every day in the temple.' " 

At this time Khalil took a deep breath. Then he lifted his eyes toward 
Rachel and Miriam saying, "I was saying all of these things to the 
monks and they were listening with an air of perplexity, as if they 
could not believe that a young man would dare stand before them and 
utter such bold words. When I finished, one of the monks approached me 
and angrily said to me, 'How dare you talk in such fashion in our 
presence?' And another one came laughing and added, 'Did you learn all 
this from the cows and pigs you tended in the fields?' And a third one 
stood up and threatened me saying, 'You shall be punished, heretic!' 
Then they dispersed as though running away from a leper. Some of them 
complained to the head priest who summoned me before him at eventide. 
The monks took delight in anticipation of my suffering, and there was 
glee on their faces when I was ordered to be scourged and put into 
prison for forty days and nights. They lad me into the dark cell where 
I spent the time lying on that grave without seeing the light. I could 
not tell the end of the night from the beginning of the day, and could 
feel nothing but crawling insects and the earth under me. I could hear 
naught save the tramping of their feet when my morsel of bread and 
dish of water mixed with vinegar were brought to me at great 
intervals. 

"When I came out of the prison I was weak and frail, and the monks 
believed that they had cured me of thinking and that they had killed 
my soul's desire. They thought that hunger and thirst had choked the 
kindness which God placed in my heart. In my forty days of solitude I 
endeavoured to find a method by which I could help these monks to see 
the light and hear the true song of life, but all of my ponderings 
were in vain, for the thick veil which the long ages had woven around 
their eyes could not be torn away in a short time; and the mortar with 
which ignorance had cemented their ears was hardened and could not be 
removed by the touch of soft fingers." 

Silence prevailed for a moment, and then Miriam looked at her mother 
as if asking permission to speak. She said, "You must have talked to 
the monks again, if they selected this terrible night in which to 
banish you from the convent. They should learn to be kind even to 
their enemies." 

Khalil returned, "This evening, as the thunder storms and warring 
elements raged in the sky, I withdrew myself from the monks who were 
crouching about the fire, telling tales and humorous stories. When 
they saw me alone they commenced to place their wit at my expense. I 
was reading my Gospel and contemplating the beautiful sayings of Jesus 
that made me forget for the time the enraged nature and belligerent 
elements of the sky, when they approached me with a new spirit of 
ridicule. I ignored them by occupying myself and looking through the 
window, but they became furious because my silence dried the laughter 
of their hearts and the taunting of their lips. One of them said, 
'What are you reading, Great Reformer?' In response to his inquiry, I 
opened my book and read aloud the following passage, 'But when he saw 
many of the Pharisees and Saducees come to his baptism, he said unto 
them, 'O generation of vipers, who hath warned you to flee from the 
wrath to come? Bring forth therefore fruits for repentance; And think 
not to say within yourselves, 'We have Abraham to our father;' for I 
say unto you, that God is able of these stones to raise the children 
unto Abraham. And now also the axe is laid unto the root of the trees; 
therefore every tree which bringeth not forth good fruit is hewn down, 
and cast into the fire.' 

"As I read to them these words of John the Baptist, the monks became 
silent as if an invisible hand strangled their spirits, but they took 
false courage and commenced laughing. One of them said, 'We have read 
these words many times, and we are not in need of a cow grazier to 
repeat them to us." 

"I protested, 'If you had read these words and comprehended their 
meaning, these poor villagers would not have frozen or starved to 
death.' When I said this, one of the monks slapped my face as if I had 
spoken evil of the priests; another kicked me and a third took the 
book from me and a fourth one called the head priest who hurried to 
the scene shaking with anger. He cried out, 'Arrest this rebel and 
drag him from this sacred place, and let the storm's fury teach him 
obedience. Take him away and let nature do unto him the will of God, 
and then wash your hands of the poisonous germs of heresy infesting 
his raiment. If he should return pleading for forgiveness, do not open 
the door for him, for the viper will not become a dove if placed in a 
cage, nor will the briar bear figs if planted in the vineyards.' 

"In accordance with the command, I was dragged out by the laughing 
monks. Before they locked the door behind me, I heard one saying, 
'Yesterday you were king of cows and pigs, and today you are 
dethroned, Oh Great Reformer; go now and be the king of wolves and 
teach them how to live in their lairs.' " 

Khalil sighed deeply, then turned his face and looked toward the 
flaming fire. With a sweet and loving voice, and with a pained 
countenance he said, "Thus was I expelled from the convent, and thus 
did the monks deliver me over to the hands of Death. I fought through 
the night blindly; the heavy wind was tearing my robe and the piling 
snow was trapping me feet and pulling me down until I fell, crying 
desperately for help. I felt that no one heard me except Death, but a 
power which is all knowledge and mercy had heard my cry. That power 
did not want me to die before I had learned what is left of life's 
secrets. That power sent you both to me to save my life from the depth 
of the abyss and non-existence." 

Rachel and Miriam felt as if their spirits understood the mystery of 
his soul, and they became his partners in feeling and understanding. 
Notwithstanding her will, Rachel stretched forth and touched his hand 
gently while tears coursed down from her eyes, and she said, "He who 
has been chosen by heaven as a defender of Truth will not perish by 
heaven's own storms and snow." And Miriam added, "The storms and snow 
may kill the flowers, but cannot deaden the seeds, for the snow keeps 
them warm from the killing frost." 

Khalil's face brightened upon hearing those words of encouragement, 
and he said, "If you do not look upon me as a rebel and an heretic as 
the monks did, the persecution which I have sustained in the convent 
is the symbol of an oppressed nation that has not yet attained 
knowledge; and this night in which I was on the verge of death is like 
a revolution that precedes full justice. And from a sensitive woman's 
heart springs the happiness of mankind, and from the kindness of her 
noble spirit comes mankind's affection." 

He closed his eyes and leaned down on the pillow; the two women did 
not bother him with further conversation for they knew that the 
weariness cause by long exposure had allured and captured his eyes. 
Khalil slept like a lost child who had finally found safety in his 
mother's arms. 

Rachel and her daughter slowly walked to their bed and sat there 
watching him as if they had found in his trouble-torn face an 
attraction bringing their souls and hearts closer to him. And the 
mother whispered, saying, "There is a strange power in his closed eyes 
that speaks in silence and stimulates the soul's desires." 

And Miriam rejoined, "His hands, Mother, are like those of Christ in 
the Church." The mother replied, "His face possesses at the same time 
a woman's tenderness and a man's boldness." 

And the wings of slumber carried the two women's spirits into the 
world of dream, and the fire went down and turned into ashes, while 
the light of the oil lamp dimmed gradually and disappeared. The fierce 
tempest continued its roar, and the obscured sky spread layers of 
snow, and the strong wind scattered them to the right and the left. 

Part Four

Five days passed, and the sky was still heavy with snow, burying the 
mountains and prairies relentlessly. Khalil made three attempts to 
resume his journey toward the plains, but Rachel restrained him each 
time, saying, "Do not give up your life to the blind elements, 
brother; remain here, for the bread that suffices two will also feed 
three, and the fire will still be burning after your departure as it 
was before your arrival. We are poor, brother, but like the rest of 
the people, we live our lives before the face of the sun and mankind, 
and God gives us our daily bread." 

And Miriam was begging him with her kind glances, and pleading with 
her deep sighs, for since he entered the hut she felt the presence of 
a divine power in her soul sending forth life and light into her heart 
and awakening new affection in the Holy of Holies of her spirit. For 
the first time she experienced the feeling which made her heart like a 
white rose that sips the dew drops from the dawn and breathes its 
fragrance into the endless firmament. 

There is no affection purer and more soothing to the spirit than the 
one hidden in the heart of a maiden who awakens suddenly and fills her 
own spirit with heavenly music that makes her days like poets' dreams 
and her nights prophetic. There is no secret in the mystery of life 
stronger and more beautiful than that attachment which converts the 
silence of a virgin's spirit into a perpetual awareness that makes a 
person forget the past, for it kindles fiercely in the heart the sweet 
and overwhelming hope of the coming future. 

The Lebanese woman distinguishes herself from the woman of other 
nations by her simplicity. The manner in which she is trained 
restricts her progress educationally, and stands as a hindrance to her 
future. Yet for this reason, she finds herself inquiring of herself as 
to the inclination and mystery of her heart. The Lebanese young woman 
is like a spring that comes out from the heart of the earth and 
follows its course through the winding depressions, but since it 
cannot find an outlet to the sea, it turns into a calm lake that 
reflects upon its growing surface the glittering stars and the shining 
moon. Khalil felt the vibration of Miriam's heart twining steadily 
about his soul, and he knew that the divine torch that illuminated his 
heart had also touched her heart. He rejoiced for the first time, like 
a parched brook greeting the rain, but he blamed himself for his 
haste, believing that this spiritual understanding would pass like a 
cloud when he departed from the village. He often spoke to himself 
saying, "What is this mystery that plays so great a part in our lives? 
What is this Law that drives us into a rough road and stops us just 
before we reach the mountain top, smiling and glorying, then suddenly 
we are cast to the depths of the valley, weeping and suffering? What 
is this life that embraces us like a lover one day, and fights us like 
an enemy the second day? Was I not persecuted yesterday? Did I not 
survive hunger and thirst and suffering and mockery for the sake of 
the Truth which heaven had awakened in my heart? Did I not tell the 
monks that happiness through Truth is the will and the purpose of God 
in man? Then what is this fear? And why do I close my eyes to the 
light that emanates from that young woman's eyes? I am expelled and 
she is poor, but is it on bread only that man can live? Are we not, 
between famine and plenty, like trees between winter and summer? But 
what would Rachel say if she knew that my heart and her daughter's 
heart came to an understanding in silence, and approached close to 
each other and neared the circle of the Supreme Light? What would she 
say if she discovered that the young man whose life she saved longed 
to gaze upon her daughter? What would the simple villagers say if they 
knew that a young man, reared in the convent, came to their village by 
necessity and expulsion, and desired to live near a beautiful maiden? 
Will they listen to me if I tell them that he who leaves the convent 
to live amongst them is like a bird that flies from the bruising walls 
of the cage to the light of freedom? What will Sheik Abbas say if he 
hears my story? What will the priest of the village do if he learns of 
the cause of my expulsion?" 

Khalil was talking to himself in this fashion while sitting by the 
fireplace, meditating the flames, symbol of his love; and Miriam was 
stealing a glance now and then at his face and reading his dreams 
through his eyes, and hearing the echo of his thoughts, and feeling 
the touch of his love, even though no word was uttered. 

One night, as he stood by the small transom that faced the valleys 
where the trees and rocks were shrouded with white coverings, Miriam 
came and stood by him, looking at the sky. As their eyes turned and 
met, he drew a deep sigh and shut his eyes as if his soul were sailing 
in the spacious sky looking for a word. He found no word necessary, 
for the silence spoke for them. Miriam ventured, "Where will you go 
when the snow meets the stream and the paths are dry?" His eyes 
opened, looking beyond the horizon, and he explained, "I shall follow 
the path to wherever my destiny and my mission for truth shall take 
me." Miriam sighed sadly and offered, "Why will you not remain here 
and live close to us? Is it that you are obliged to go elsewhere?" He 
was moved by her kindness and sweet words, but protested, "The 
villagers here will not accept an expelled monk as their neighbour, 
and will not permit him to breathe the air they breathe because they 
believe that the enemy of the convent is an infidel, cursed by God and 
His saints." Miriam resorted to silence, for the Truth that pained her 
prevented further talk. Then Khalil turned aside and explained, 
"Miriam, these villagers are taught by those in authority to hate 
everyone who thinks freely; they are trained to remain afar from those 
whose minds soar aloft; God does not like to be worshipped by an 
ignorant man who imitates someone else; if I remained in this village 
and asked the people to worship as they please, they would say that I 
am an infidel disobeying the authority that was given to the priest by 
God. If I asked them to listen and hear the voices of their hearts and 
do according to the will of the spirit within, they would say I am an 
evil man who wants them to do away with the clergy that God placed 
between heaven and earth." Khalil looked straight into Miriam's eyes, 
and with a voice that bespoke the sound of silver strings said, "But, 
Miriam, there is a magic power in this village that possesses me and 
engulfs my soul; a power so divine that it causes me to forget my 
pain. In this village I met Death to his very face, and in this place 
my soul embraced God's spirit. In this village there is a beautiful 
flower grown over the lifeless grass; its beauty attracts my heart and 
it fragrance fills its domain. Shall I leave this important flower and 
go out preaching the ideas that caused my expulsion from the convent, 
or shall I remain by the side of that flower and dig a grave and bury 
my thoughts and truths among its neighbouring thorns? What shall I do, 
Miriam?" Upon hearing these words, she shivered like a lily before the 
frolicsome breeze of the dawn. Her heart glowed through her eyes when 
she faltered, "We are both in the hands of a mysterious ad merciful 
power. Let it do its will." 

At that moment the two hearts joined and thereafter both spirits were 
one burning torch illuminating their lives. 

Part Five

Since the beginning of the creation and up to our present time, 
certain clans, rich by inheritance, in co-operation with the clergy, 
had appointed themselves the administrators of the people. It is an 
old, gaping wound in the heart of society that cannot be removed 
except by intense removal of ignorance. 

The man who acquires his wealth by inheritance builds his mansion with 
the weak poor's money. The clergyman erects his temple upon the graves 
and bones of the devoted worshippers. The prince grasps the fellah's 
arms while the priest empties his pocket; the ruler looks upon the 
sons of the fields with frowning face, and the bishop consoles them 
with his smile, and between the frown of the tiger and the smile of 
the wolf the flock is perished; the ruler claims himself as king of 
the law, and the priest as the representative of God, and between 
these two, the bodies are destroyed and the souls wither into nothing. 

In Lebanon, that mountain rich in sunlight and poor in knowledge, the 
noble and the priest joined hands to exploit the farmer who ploughed 
the land and reaped the crop in order to protect himself from the 
sword of the ruler and the curse of the priest. The rich man in 
Lebanon stood proudly by his palace and shouted at the multitudes 
saying, "The Sultan had appointed me as your lord." And the priest 
stands before the altar saying, "God has delegated me as an executive 
of your souls." But the Lebanese resorted to silence, for the dead 
could not talk. 

Sheik Abbas had friendship in his heart for the clergymen, because 
they were his allies in choking the people's knowledge and reviving 
the spirit of stern obedience among his workers. 

That evening, when Khalil and Miriam were approaching the throne of 
Love, and Rachel was looking upon them with the eyes of affection, 
Father Elias informed Sheik Abbas that the head priest had expelled a 
rebellious young man from the convent and that he had taken refuge at 
the house of Rachel, the widow of Samaan Ramy. And the priest was not 
satisfied with the little information he gave the Sheik, but 
commented, "The demon they chased out of the convent cannot become an 
angel in this village, and the fig tree which is hewn and cast into 
the fire, does not bear fruit while burning. If we wish to clean this 
village of the filth of this beast, we must drive him away as the 
monks did." And the Sheik answered, "Are you certain that the young 
man will be a bad influence upon our people? Is it not better for us 
to keep him and make him a worker in our vineyards? We are in need of 
strong men." 

The priest's face showed his disagreement. Combing his beard with his 
fingers, he said shrewdly, "If he were fit to work, he would not have 
been expelled from the convent. A student who works in the convent, 
and who happened to spend last night at my house, informed me that 
this young man had violated the rules of the head priest by preaching 
danger-ridden ideas among the monks, and he quoted him as saying, 
'Restore the fields and the vineyards and the silver of the convent to 
the poor and scatter it in all directions; and help the people who are 
in need of knowledge; by thus doing, you will please your Father in 
Heaven.'" 

On hearing these words, Sheik Abbas leaped to his feet, and like a 
tiger making ready to strike the victim, he walked to the door and 
called to the servants, ordering them to report immediately. Three men 
entered, and the Sheik commanded, "In the house of Rachel, the widow 
of Samaan Ramy, there is a young man wearing a monk's raiment. Tie him 
and bring him here. If that woman objects to his arrest, drag her out 
by her braided hair over the snow and bring her with him, for he who 
helps evil is evil himself." The men bowed obediently and hurried to 
Rachel's home while the priest and the Sheik discussed the type of 
punishment to be awarded to Khalil and Rachel. 

Part Six

The day was over and the night had come spreading its shadow over 
those wretched huts, heavily laden with snow. The stars finally 
appeared in the sky, like hopes in the coming eternity after the 
suffering of death's agony. The doors and windows were closed and the 
lamps were lighted. The fellahin sat by the fireside, warming their 
bodies. Rachel, Miriam and Khalil were seated at a rough wooden table 
eating their evening meal when there was a knock at the door and three 
men entered. Rachel and Miriam were frightened, but Khalil remained 
calm, as if he awaited the coming of those men. One of the Sheik's 
servants walked toward Khalil, laid his hand upon his shoulder and 
asked, "Are you the one who was expelled from the convent?" And Khalil 
responded, "Yes, I am the one, what do you want?" The man replied, "We 
are ordered to arrest you and take you with us to Sheik Abbas' home, 
and if you object we shall drag you out like a butchered sheep over 
the snow." 

Rachel turned pale as she exclaimed, "What crime has he committed, and 
why do you want to tie him and drag him out?" The two women pleaded 
with tearful voices, saying, "He is one individual in the hands of 
three and it is cowardly of you to make him suffer." The men became 
enraged and shouted, "Is there any woman in this village who opposes 
the Sheik's order?" And he drew forth a rope and started to tie 
Khalil's hands. Khalil lifted his head proudly, and a sorrowful smile 
appeared on his lips when he said, "I feel sorry for you men, because 
you are a strong and blind instrument in the hands of a man who 
oppresses the weak with the strength of your arms. You are slaves of 
ignorance. Yesterday I was a man like you, but tomorrow you shall be 
free in mind as I am now. Between us there is a deep precipice that 
chokes my calling voice and hides my reality from you, and you cannot 
hear or see. Here I am, tie my hands and do as you please." The three 
men were moved by his talk and it seemed that his voice had awakened 
in them a new spirit, but the voice of Sheik Abbas still rang in their 
minds, warning them to complete the mission. They bound his hands and 
led him out silently with a heavy conscience. Rachel and Miriam 
followed them to the Sheik's home, like the daughters of Jerusalem who 
followed Christ to Mount Calvary. 

Part Seven

Regardless of its import, news travels swiftly among the fellahin in 
the small villages, because their absence from the realm of society 
makes them anxious and busy in discussing the happenings of their 
limited environs. In winter, when the fields are slumbering under the 
quilts of snow, and when human life is taking refuge and warming 
itself by the fireside, the villagers become most inclined to learn of 
current news in order to occupy themselves. 

It was not long after Khalil was arrested, when the story spread like 
a contagious disease amongst the villagers. They left their huts and 
hurried like an army from every direction into the home of Sheik 
Abbas. When Khalil's feet stepped into the Sheik's home, the residence 
was crowded with men, women and children who were endeavouring for a 
glance at the infidel who was expelled from the convent. They were 
also anxious to see Rachel and her daughter, who had helped Khalil in 
spreading the hellish disease if heresy in the pure sky of their 
village. 

The Sheik took the seat of judgment and beside him sat Father Elias, 
while the throng was gazing at the pinioned youth who stood bravely 
before them. Rachel and Miriam were standing behind Khalil and 
trembling with fear. But what could fear do to the heart of a woman 
who found Truth and followed him? What could the scorn of the crowd do 
to the soul of a maiden who had been awakened by Love? Sheik Abbas 
looked at the young man, and with a thundering voice he interrogated 
him saying, "What is your name, man?" "Khalil is my name," answered 
the youth. The Sheik returned, "Who are your father and mother and 
relatives, and where were you born?" Khalil turned toward the 
fellahin, who looked upon him with hateful eyes, and said, "The 
oppressed poor are my clan and my relatives, and this vast country is 
my birthplace." 

Sheik Abbas, with an air of ridicule, said, "Those people whom you 
claim as kin demand that you be punished, and the country you assert 
as your birthplace objects to your being a member of its people." 
Khalil replied, "The ignorant nations arrest their good men and turn 
them into their despots; and a country, ruled by a tyrant, persecutes 
those who try to free the people from the yoke of slavery. But will a 
good son leave his mother if she is ill? Will a merciful man deny his 
brother who is miserable? Those poor men who arrested me and brought 
me here today are the same ones who surrendered their lives to you 
yesterday. And this vast earth that disapproves my existence is the 
one that does not yawn and swallow the greedy despots." 

The Sheik uttered a loud laugh, as if wanting to depress the young 
man's spirit and prevent him from influencing the audience. He turned 
to Khalil and said impressively, "You cattle grazier, do you think 
that we will show more mercy than did the monks, who expelled you from 
the convent? Do you think that we feel pity for a dangerous agitator?" 
Khalil responded, "It is true that I was a cattle grazier, but I am 
glad that I was not a butcher. I led my herds to the rich pastures and 
never grazed them on arid land. I led my animals to pure springs and 
kept them from contaminated marshes. At eventide I brought them safely 
to their shed and never left them in the valleys as prey for the 
wolves. Thus I have treated the animals; and if you had pursued my 
course and treated human beings as I treated my flock, these poor 
people would not live in wretched huts and suffer the pangs of 
poverty, while you are living like Nero in this gorgeous mansion." 

The Sheik's forehead glittered with drops of perspiration, and his 
smirk turned into anger, but he tried to show only calm by pretending 
that he did not heed Khalil's talk, and he expostulated, pointing at 
Khalil with his finger, "You are a heretic, and we shall not listen to 
your ridiculous talk; we summoned you to be tried as a criminal, and 
you realize that you are in the presence of the Lord off this village 
who is empowered to represent his Excellency Emir Ameen Shehab. You 
are standing before Father Elias, the representative of the Holy 
Church whose teachings you have opposed. Now, defend yourself, or 
kneel down before these people and we will pardon you and make you a 
cattle grazier, as you were in the convent." Khalil calmly returned, 
"A criminal is not to be tried by another criminal, as an atheist will 
not defend himself before sinners." And Khalil looked at the audience 
and spoke to them saying, "My brethren, the man whom you call the Lord 
of your fields, and to whom you have yielded thus long, has brought me 
to be tried before you in this edifice which he built upon the graves 
of your forefathers. And the man who became a pastor of your church 
through your faith, has come to judge me and help to humiliate me and 
increase my sufferings. You have hurried to this place from every 
direction to see me suffer and hear me plead for mercy. You have left 
your huts in order to witness your pinioned son and brother. You have 
come to see the prey trembling between the paws of a ferocious beast. 
You came here tonight to view an infidel standing before the judges. I 
am the criminal and I am the heretic who has been expelled from the 
convent. The tempest brought me into your village. Listen to my 
protest, and do not be merciful, but be just, for mercy is bestowed 
upon the guilty criminal, while justice is all that an innocent man 
requires. 

"I select you now as my jury, because the will of the people is the 
will of God. Awaken your hearts and listen carefully and then 
prosecute me according to the dictates of your conscience. You have 
been told that I am an infidel, but you have not been informed of what 
crime or sin I have committed. You have seen me tied like a thief, but 
you have not heard about my offences, for wrongdoings are not revealed 
in this court, while punishment comes out like thunder. My crime, dear 
fellowmen, is my understanding of your plight, for I felt the weight 
of the irons which have been placed upon your necks. My sin is my 
heartfelt sorrows for your women; it is my sympathy for your children 
who suck life from your breast mixed with the shadow of death. I am 
one of you, and my forefathers lived in these valleys and died under 
the same yolk which is bending your heads now. I believe in God who 
listens to the call of your suffering souls, and I believe in the Book 
that makes all of us brothers before the face of heaven. I believe in 
the teachings that make us all equal, and that render us unpinioned 
upon this earth, the steeping place of the careful feet of God. 

"As I was grazing my cows at the convent, and contemplating the 
sorrowful condition you tolerate, I heard a desperate cry coming from 
your miserable homes -- a cry of oppressed souls -- a cry of broken 
hearts which are locked in your bodies as slaves to the lord of these 
fields. As I looked, I found me in the convent and you in the fields, 
and I saw you as a flock of lambs following a wolf to the lair; and as 
I stopped in the middle of the road to aid the lambs, I cried for help 
and the wolf snapped me with his sharp teeth. 

"I have sustained imprisonment, thirst, and hunger for the sake of 
Truth that hurts only the body. I have undergone suffering beyond 
endurance because I turned your sad sighs into a crying voice that 
rang and echoed in every corner of the convent. I never felt fear, and 
my heart never tired, for your painful cry was injecting a new 
strength into me every day, and my heart was healthy. You may ask 
yourself now saying, 'When did we ever cry for help, and who dares 
open his lips?' But I say unto you, your souls are crying every day, 
and pleading for help every night, but you cannot hear them, for the 
dying man cannot hear his own heart rattling, while those who are 
standing by his bedside can surely hear. The slaughtered bird, in 
spite of his will, dances painfully and unknowingly, but those who 
witness the dance know what caused it. In what hour of the day do you 
sigh painfully? Is it in the morning, when love of existence cries at 
you and tears the veil of slumber off your eyes and leads you like 
slaves into the fields? Is it at noon, when you wish to sit under a 
tree to protect yourself from the burning sun? Or at eventide, when 
you return home hungry, wishing for sustaining food instead of a 
meagre morsel and impure water? Or at night when fatigue throws you 
upon your rough bed, and as soon as slumber closes your eyes, you sit 
up with open eyes, fearing that the Sheik's voice is ringing in your 
ears? 

"In what season of the year do you not lament yourselves? Is it in 
Spring, when nature puts on her beautiful dress and you go to meet her 
with tattered raiment? Or in Summer, when you harvest the wheat and 
gather the sheaves of corn and fill the shelves of your master with 
the crop, and when the reckoning comes you receive naught but hay and 
tare? Is it in Autumn, when you pick the fruits and carry the grapes 
into the wine-press, and in reward for your toil you receive a jar of 
vinegar and a bushel of acorns? Or in Winter, when you are confined to 
your huts laden with snow, do you sit by the fire and tremble when the 
enraged sky urges you to escape from your weak minds? 

"This is the life of the poor; this is the perpetual cry I hear. This 
is what makes my spirit revolt against the oppressors and despise 
their conduct. When I asked the monks to have mercy upon you, they 
thought that I was an atheist, and expulsion was my lot. Today I came 
here to share this miserable life with you, and to mix my tears with 
yours. Here I am now, in the grip of your worst enemy. Do you realize 
that this land you are working like slaves was taken from your fathers 
when the law was written on the sharp edge of the sword? The monks 
deceived your ancestors and took all their fields and vineyards when 
the religious rules were written on the lips of the priests. Which man 
or woman is not influenced by the lord of the fields to do according 
to the will of the priests? God said, 'With the sweat of thy brow, 
thou shall eat thy bread.' But Sheik Abbas is eating his bread baked 
in the years of your lives and drinking his wine mixed with your 
tears. Did God distinguish this man from the rest of you while in his 
mother's womb? Or is it your sin that made you his property? Jesus 
said, 'Gratis you have taken and gratis you shall give. . . . Do not 
possess gold, nor silver, neither copper.' Then what teachings allow 
the clergymen to sell their prayers for pieces of gold and silver? In 
the silence of the night you pray saying, 'Give us today our daily 
bread.' God has given you this land from which to draw your daily 
bread, but what authority has He given the monks to take his land and 
this bread away from you? 

"You curse Judas because he sold his Master for a few pieces of 
silver, but you bless those who sell Him every day. Judas repented and 
hanged himself for his wrongdoing, but these priests walk proudly, 
dressed with beautiful robes, resplendent with shining crosses hanging 
over their chest. You teach your children to love Christ and at the 
same time you instruct them to obey those who oppose His teachings and 
violate His law. 

"The apostles of Christ were stoned to death in order to revive in you 
the Holy Spirit, but the monks and the priests are killing that spirit 
in you so they may live on your pitiful bounty. What persuades you to 
live such a life in this universe, full of misery and oppression? What 
prompts you to kneel before that horrible idol which has been erected 
upon the bones of your fathers? What treasure are you reserving for 
your posterity? 

"Your souls are in the grip of the priests, and your bodies are in the 
closing jaws of the rulers. What thing in life can you point at and 
say 'this is mine!' My fellowmen, do you know the priest you fear? He 
is a traitor who uses the Gospel as a threat to ransom your money. . . 
a hypocrite wearing a cross and using it as a sword to cut your veins. 
. . a wolf disguised in lambskin. . . a glutton who respects the 
tables more than the altars. . . a gold-hungry creature who follows 
the Denar to the farthest land. . . a cheat pilfering from widows and 
orphans. He is a queer being, with an eagle's beak, a tiger's 
clutches, a hyena's teeth and a viper's clothes. Take the Book away 
from him and tear his raiment off and pluck his beard and do whatever 
you wish unto him; then place in his hand one Denar, and he will 
forgive you smilingly. 

"Slap his face and spit on him and step on his neck; then invite him 
to sit at your board. He will immediately forget and untie his belt 
and gladly fill his stomach with your food. 

"Curse him and ridicule him; then send him a jar of wine or a basket 
of fruit. He will forgive you your sins. When he sees a woman, he 
turns his face, saying, 'Go from me, Oh, daughter of Babylon.' Then he 
whispers to himself saying, 'Marriage is better than coveting.' He 
sees the young men and women walking in the procession of Love, and he 
lifts his eyes toward heaven and says, 'Vanity of vanities, all is 
vanity.' And in his solitude he talks to himself saying, 'May the laws 
and traditions that deny me the joys of life, be abolished.' 

"He preaches to the people saying, 'Judge not, lest ye be judged.' But 
he judges all those who abhor his deeds and sends them to hell before 
Death separates them from this life. 

"When he talks he lifts his head toward heaven, but at the same time, 
his thoughts are crawling like snakes through your pockets. 

"He addresses you as beloved children, but his heart is empty of 
paternal love, and his lips never smile at a child, nor does he carry 
an infant between his arms. 

"He tells you, while shaking his head, 'Let us keep away from earthly 
things, for life passes like a cloud.' But if you look thoroughly at 
him, you will find that he is gripping on to life, lamenting the 
passing of yesterday, condemning the speed of today, and waiting 
fearfully for tomorrow. 

"He asks you for charity when he has plenty to give; if you grant his 
request, he will bless you publicly, and if you refuse him, he will 
curse you secretly. 

"In the temple he asks you to help the needy, and about his house the 
needy are begging for bread, but he cannot see or hear. 

"He sells his prayers, and he who does not buy is an infidel, 
excommunicated from Paradise. 

"This is the creature of whom you are afraid. This is the monk who 
sucks your blood. This is the priest who makes the sign of the Cross 
with the right hand, and clutches your throat with the left hand. 

"This is the pastor whom you appoint as your servant, but he appoints 
himself as your master. 

"This is the shadow that embraces your souls from birth until death. 

"This is the man who came to judge me tonight because my spirit 
revolted against the enemies of Jesus the Nazarene Who loved all and 
called us brothers, and Who died on the Cross for us." 

Khalil felt that there was understanding in the villagers' hearts; his 
voice brightened and he resumed his discourse saying, "Brethren, you 
know that Sheik Abbas has been appointed as Master of this village by 
Emir Shehab, the Sultan's representative and Governor of the Province, 
but I ask you if anyone has seen that power appoint the Sultan as the 
god of this country. That Power, my fellowmen, cannot be seen, nor can 
you hear it talk, but you can feel its existence in the depths of your 
hearts. It is that Power which you worship and pray for every day 
saying, 'Our Father which art in heaven.' Yes, your Father Who is in 
heaven is the one Who appoints Kings and princes, for He is powerful 
and above all. But do you think that your Father, Who loved you and 
showed you the right path through His prophets, desires for you to be 
oppressed? Do you believe that God, Who brings forth the rain from 
heaven, and the wheat from the hidden seeds in the heart of the earth, 
desires for you to be hungry in order that but one man will enjoy His 
bounty? Do you believe that the Eternal Spirit Who reveals to you the 
wife's love, the children's pity and the neighbour's mercy, would have 
upon you a tyrant to enslave you through your life? Do you believe 
that the Eternal Law that made life beautiful, would send you a man to 
deny you of that happiness and lead you into the dark dungeon of 
painful Death? Do you believe that your physical strength, provided 
you by nature, belongs beyond your body to the rich? 

"You cannot believe in all these things, because if you do you will be 
denying the justice of God who made us all equal, and the light of 
Truth that shines upon all people of the earth. What makes you 
struggle against yourselves, heart against body, and help those who 
enslave you while God has created you free on this earth? 

"Are you doing yourselves justice when you lift your eyes towards 
Almighty God and call him Father, and then turn around, bow your heads 
before a man, and call him Master? 

"Are you contented, as sons of God, with being slaves of man? Did not 
Christ call you brethren? Yet Sheik Abbas calls you servants. Did not 
Jesus make you free in Truth and Spirit? Yet the Emir made you slaves 
of shame and corruption. Did not Christ exalt you to heaven? Then why 
are you descending to hell? Did He not enlighten your hearts? Then why 
are you hiding your souls in darkness? God has placed a glowing torch 
in your hearts that glows in knowledge and beauty, and seeks the 
secrets of the days and nights; it is a sin to extinguish that torch 
and bury it in ashes. God has created your spirits with wings to fly 
in the spacious firmament of Love and Freedom; it is pitiful that you 
cut your wings with your own hands and suffer your spirits to crawl 
like insects upon the earth." 

Sheik Abbas observed in dismay the attentiveness of the villagers, and 
attempted to interrupt, but Khalil, inspired, continued, "God has sown 
in your hearts the seeds of Happiness; it is a crime that you dig 
those seeds out and throw them wilfully on the rocks so the wind will 
scatter them and the birds will pick them. God has given you children 
to rear, to teach them the truth and fill their hearts with the most 
precious things of existence. He wants you to bequeath upon them the 
joy of Life and the bounty of Life; why are they now strangers to 
their place of birth and cold creatures before the face of the Sun? A 
father who makes his son a slave is the father who gives his child a 
stone when he asks for bread. Have you not seen the birds of the sky 
training their young ones to fly? Why, then, do you teach your 
children to drag the shackles of slavery? Have you not seen the 
flowers of the valleys deposit their seeds in the sun-heated earth? 
Then why do you commit your children to the cold darkness?" 

Silence prevailed for a moment, and it seemed as if Khalil's mind were 
crowded with pain. But now with a low and compelling voice he 
continued, "The words which I utter tonight are the same expressions 
that caused my expulsion from the convent. If the lord of your fields 
and the pastor of your church were to prey upon me and kill me 
tonight, I will die happy and in peace because I have fulfilled my 
mission and revealed to you the Truth which demons consider a crime. I 
have now completed the will of the Almighty God." 

There had been a magic message in Khalil's voice that forced the 
villagers' interest. The women were moved by the sweetness of peace, 
and their eyes were rich with tears. 

Sheik Abbas and Father Elias were shaking with anger. As Khalil 
finished, he walked a few steps and stopped near Rachel and Miriam. 
Silence dominated the courtroom, and it seemed as if Khalil's spirit 
hovered in that vast hall and diverted the souls of the multitude from 
fearing Sheik Abbas and Father Elias, who sat trembling in annoyance 
and guilt. 

The Sheik stood suddenly and his face was pale. He looked toward the 
men who were standing about him as he said, "What has become of you, 
dogs? have your hearts been poisoned? Has you blood stopped running 
and weakened you so that you cannot leap upon this criminal and cut 
him to pieces? What awful thing has he done to you?" Having finished 
reprimanding the men, he raised a sword and started toward the 
fettered youth.

The Sheik trembled visibly and the sword fell from his hand. He 
addressed the man saying, "Will a weak servant oppose his Master and 
benefactor?" And the man responded, "The faithful servant does not 
share his Master in the committing of crimes; this young man has 
spoken naught but the truth." Another man stepped forward and assured, 
"This man is innocent and is worthy of honour and respect." And a 
woman raised her voice saying, "He did not swear at God or curse any 
saint; why do you call him heretic?" And Rachel asked, "What is his 
crime?" The Sheik shouted, "You are rebellious, you miserable widow; 
have you forgotten the fate of your husband who turned rebel six years 
ago?" Upon hearing these impulsive words, Rachel shivered with painful 
anger, for she had found the murderer of her husband. She choked her 
tears and looked upon the throng and cried out, "Here is the criminal 
you have been trying for six years to find; you hear him now 
confessing his guilt. He is the killer who has been hiding his crime. 
Look at him and read his face; study him well and observe his fright; 
he shivers like the last leaf on winter's tree. God has shown you that 
the Master whom you have always feared is a murderous criminal. He 
caused me to be a widow amongst these women, and my daughter an orphan 
amidst these children." Rachel's utterance fell like thunder upon the 
Sheik's head, and the uproar of men and exaltation of women fell like 
firebrands upon him. 

The priest assisted the Sheik to his seat. Then he called the servants 
and ordered them saying, "Arrest this woman who has falsely accused 
your Master of killing her husband; drag her and this young man into a 
dark prison, and any who oppose you will be criminals, excommunicated 
as he was from the Holy Church." The servants gave no heed to his 
command, but remained motionless staring at Khalil who was still bound 
with rope. Rachel stood at his right and Miriam at his left like a 
pair of wings ready to soar aloft into the spacious sky of Freedom. 

His beard shaking with anger, Father Elias said, "Are you denying your 
Master for the sake of an infidel criminal and a shameless 
adulteress?" And the oldest one of the servants answered him saying, 
"We have served Sheik Abbas long for bread and shelter, but we have 
never been his slaves." Having thus spoken, the servant took off his 
cloak and turban and threw them before the Sheik and added, "I shall 
no longer require this raiment, nor do I wish my soul to suffer in the 
narrow house of a criminal." And all the servants did likewise and 
joined the crowd whose faces radiated with joy, symbol of Freedom and 
Truth. Father Elias finally saw that his authority had declined, and 
left the place cursing the hour that brought Khalil to the village. A 
strong man strode to Khalil and untied his hands, looked at Sheik 
Abbas who fell like a corpse upon his seat, and boldly addressed him 
saying, "This fettered youth, whom you have brought here tonight to be 
tried as a criminal, has lifted our depressed spirits and enlightened 
our hearts with Truth and Knowledge. And this poor widow whom Father 
Elias referred to as a false accuser has revealed to us the crime you 
committed six years past. We came here tonight to witness the trial of 
an innocent youth and a noble soul. Now, heaven has opened our eyes 
and has shown us your atrocity; we shall leave you and ignore you and 
allow heaven to do its will." 

Many voices were raised in that hall, and one could hear a certain man 
saying, "Let us leave this ill-famed residence for our homes." And 
another one remarking, "Let us follow this young man to Rachel's home 
and listen to his wise sayings and consoling wisdom." And a third one 
saying, "Let us seek his advice, for he knows our needs." And a fourth 
one calling out, "If we are seeking justice, let us complain to the 
Emir and tell him of Abbas' crime." And many were saying, "Let us 
petition the Emir to appoint Khalil as our Master and ruler, and tell 
the Bishop that Father Elias was a partner in these crimes." While the 
voices were rising and falling upon the Sheik's ears like sharp 
arrows, Khalil lifted his hands and calmed the villagers saying, "My 
brethren, do not seek haste, but rather listen and meditate. I ask 
you, in the name of my love and friendship for you, not to go to the 
Emir, for you will not find justice. Remember that a ferocious beast 
does not snap another one like him, neither should you go to the 
Bishop, for he knows well that the house cloven amid itself shall be 
ruined. Do not ask the Emir to appoint me as the Sheik in this 
village, for the faithful servant does not like to be an aid to the 
evil Master. If I deserve your kindness and love, let me live amongst 
you and share with you the happiness and sorrows of Life. Let me join 
hands and work with you at home and in the fields, for if I could not 
make myself one of you, I would be a hypocrite who does not live 
according to his sermon. And now, as the axe is laid unto the root of 
the tree, let us leave Sheik Abbas alone in the courtroom of his 
conscience and before the Supreme Court of God whose sun shines upon 
the innocent and the criminal." 

Having thus spoken, he left the place, and the multitude followed him 
as if there were a divine power in him that attracted their hearts. 
The Sheik remained alone with the terrible silence, like a destroyed 
tower, suffering his defeat quietly like a surrendering commander. 
When the multitude reached the church yard and the moon was just 
showing from behind the cloud, Khalil looked at them with the eyes of 
love like a good shepherd watching over his herd. He was moved with 
sympathy upon these villagers who symbolized an oppressed nation; and 
he stood like a prophet who saw all the nations of the East walking in 
those valleys and dragging empty souls and heavy hearts. 

He raised both hands toward heaven and said, "From the bottom of these 
depths we call thee, Oh, Liberty. Give heed to us! From behind the 
darkness we raise our hands to thee, Oh, Liberty. Look upon us! Upon 
the snow, we worship before thee, Oh, Liberty. Have mercy on us! 
Before thy great throne we stand, hanging on our bodies the 
blood-stained garments of our forefathers, covering our heads with the 
dust of the graves mixed with their remains, carrying the swords that 
stabbed their hearts, lifting the spears that pierced their bodies, 
dragging the chains that slowed their feet, uttering the cry that 
wounded their throats, lamenting and repeating the song of our failure 
that echoed throughout the prison, and repeating the prayers that came 
from the depths of our fathers' hearts. Listen to us, Oh, Liberty, and 
hear us. From the Nile to the Euphrates comes the wailing of the 
suffering souls, in unison with the cry of the abyss; and from the end 
of the East to the mountains of Lebanon, hands are stretched to you, 
trembling with the presence of Death. From the shores of the sea to 
the end of the desert, tear-flooded eyes look beseechingly toward you. 
Come, Oh Liberty, and save us.

"In the wretched huts standing in the shadow of poverty and 
oppression, they beat at their bosoms, soliciting thy mercy; watch us, 
Oh Liberty, and have mercy on us. In the pathways and in the houses 
miserable youth calls thee; in the churches and the mosques, the 
forgotten Book turns to thee; in the courts and in the palaces the 
neglected Law appeals to thee. Have mercy on us, Oh Liberty, and save 
us. In our narrow streets the merchant sells his days in order to make 
tribute to the exploiting thieves of the West, and none would give him 
advice. In the barren fields the fellah tills the soil and sows the 
seeds of his heart and nourishes them with his tears, but he reaps 
naught except thorns, and none would teach him the true path. In our 
arid plains the Bedouin roams barefoot and hungry, but none would have 
mercy upon him; speak, Oh Liberty, and teach us! Our sick lambs are 
grazing upon the grassless prairie, our calves are gnawing on the 
roots of the trees, and our horses are feeding on dry plants. Come, Oh 
Liberty, and help us. We have been living in darkness since the 
beginning, and like prisoners they take us from one prison to another, 
while time ridicules our plight. When will dawn come? Until when shall 
we bear the scorn of the ages? Many a stone have we been dragging, and 
many a yoke has been placed upon our necks. Until when shall we bear 
this human outrage? The Egyptian slavery, the Babylon exile, the 
tyranny of Persia, the despotism of the Romans, and the greed of 
Europe . . . all these things have we suffered. Where are we going 
now, and when shall we reach the sublime end of the rough roadway? 
From the clutches of Pharaoh to the paws of Nebuchadnezzar, to the 
iron hands of Alexander, to the swords of Herod, to the talons of 
Nero, and the sharp teeth of Demon . . . into whose hands are we now 
to fall, and when will Death come and take us, so we may rest at last? 

"With the strength of our arms we lifted the columns of the temple, 
and upon our backs we carried the mortar to build the great walls and 
the impregnable pyramids for the sake of glory. Until when shall we 
continue building such magnificent palaces and living in wretched 
huts? Until when shall we continue filling the bins of the rich with 
provisions, while sustaining weak life on dry morsels? Until when 
shall we continue weaving silk and wool for our lords and masters 
while we wear naught except tattered swaddles? 

"Through their wickedness we were divided amongst ourselves; and the 
better to keep their thrones and be at ease, they armed the Druze to 
fight the Arab, and stirred up the Shiite to attack the Sunnite, and 
encouraged the Kurdish to butcher the Bedouin, and cheered the 
Mohammedan to dispute with the Christian. Until when shall a brother 
continue killing his own brother upon his mother's bosom? Until when 
shall the Cross be kept apart from the Crescent before the eyes of 
God? Oh Liberty, hear us, and speak in behalf of but one individual, 
for a great fire is started with a small spark. Oh Liberty, awaken but 
one heart with the rustling of thy wings, for from one cloud alone 
comes the lightning which illuminates the pits of the valleys and the 
tops of the mountains. Disperse with thy power these black clouds and 
descend like thunder and destroy the thrones that were built upon the 
bones and skulls of our ancestors." 

"Hear us, Oh Liberty; Bring mercy, Oh Daughter of Athens; Rescue us, 
Oh Sister of Rome; Advise us, Oh Companion of Moses; Help us, Oh 
Beloved of Mohammed ; Teach us, Oh Bride of Jesus; Strengthen our 
hearts so we may live; Or harden our enemies so we may perish And live 
in peace eternally." 

As Khalil was pouring forth his sentiment before heaven, the villagers 
were gazing at him in reverence, and their love was springing forth in 
unison with the song of his voice until they felt that he became part 
of their hearts. After a short silence, Khalil brought his eyes upon 
the multitude and quietly said, "Night has brought us to the house of 
Sheik Abbas in order to realize the daylight; oppression has arrested 
us before the cold Space, so we may understand one another and gather 
like chicks under the wings of the Eternal Spirit. Now let us go to 
our homes and sleep until we meet again tomorrow." 

Having thus spoken, he walked away, following Rachel and Miriam to 
their poor hovel. The throng departed and each went to his home, 
contemplating what he had seen and heard this memorable night. They 
felt that a burning torch of a new spirit had scoured their inner 
selves and led them into the right path. In an hour all the lamps were 
extinguished and Silence engulfed the whole village while Slumber 
carried the fellahin's souls into the world of strong dreams; but 
Sheik Abbas found no sleep all night, as he watched the phantoms of 
darkness and the horrible ghosts of his crimes in procession.

Two months had already passed and Khalil was still preaching and 
pouring his sentiments in the villagers' hearts, reminding them of 
their usurped rights and showing them the greed and oppression of the 
rulers and the monks. They listened to him with care for he was a 
source of pleasure; his words fell upon their hearts like rain upon 
thirsty land. In their solitude, they repeated Khalil's sayings as 
they did their daily prayers. Father Elias commenced fawning upon them 
to regain their friendship; he became docile since the villagers found 
out that he was the Sheik's ally in crime, and the fellahin ignored 
him. 

Sheik Abbas had a nervous suffering, and walked through his mansion 
like a caged tiger. He issued commands to his servants, but no one 
answered except the echo of his voice inside the marble walls. He 
shouted at his men, but no one came to his aid except his poor wife 
who suffered the pang of his cruelty as much as the villagers did. 
When Lent came and Heaven announced the coming of Spring, the days of 
the Sheik expired with the passing of Winter. He died after a long 
agony, and his soul was carried away on the carpet of his deeds to 
stand naked and shivering before that high Throne whose existence we 
feel, but cannot see. The fellahin heard various tales about the 
manner of Sheik Abbas' death; some of them related that the Sheik died 
insane, while others insisted that disappointment and despair drove 
him to death by his own hand. But the women who went to offer their 
sympathies to his wife reported that he died from fear, because the 
ghost of Samaan Ramy hunted him and drove him every midnight out to 
the place where Rachel's husband was found slain six years before. 

The month of Nisan proclaimed to the villagers the love secrets of 
Khalil and Miriam. They rejoiced the good tidings which assured them 
that Khalil would thereby remain in their village. As the news reached 
all the inhabitants of the huts, they congratulated one another upon 
Khalil's becoming their beloved neighbour. 

When harvest time came, the fellahin went to the fields and gathered 
the sheaves of corn and bundles of wheat to the threshing floor. Sheik 
Abbas was not there to take the crop and have it carried to his bins. 
Each fellah harvested his own crop; the villagers' huts were filled 
with good wine and corn; their vessels were replenished with good wine 
and oil. Khalil shared with them their toils and happiness; he helped 
them in gathering the crop, pressing the grapes and picking the 
fruits. He never distinguished himself from any one of them except by 
his excess of love and ambition. Since that year and up to our present 
time, each fellah in that village commenced to reap with joy the crop 
which he sowed with toil and labour. The land which the fellahin 
tilled and the vineyards they cultivated became their own property. 

Now, half a century has passed since this incident, and the Lebanese 
have awakened. 

On his way to the Holy Cedars of Lebanon, a traveller's attention is 
caught by the beauty of that village, standing like a bride at the 
side of the valley. The wretched huts are now comfortable and happy 
homes surrounded by fertile fields and blooming orchards. If you ask 
any one of the residents about Sheik Abbas' history, he will answer 
you, pointing with his finger to a heap of demolished stones and 
destroyed walls saying, "This is the Sheik's palace, and this is the 
history of his life." And if you inquire about Khalil, he will raise 
his hand toward heaven saying, "There resides our beloved Khalil, 
whose life's history was written by God with glittering letters upon 
the pages of our hearts, and they cannot be effaced by the ages."



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