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N.S.B. Cosmic Center

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Literary Adventures

This page will take you into pieces of literature that are carefully selected for their great content at the literary, scientific, or philosophical level. A short selection will be presented in full. A long one will be divided into sections that will be refreshed regularly. Emphasis and highlights are mostly ours, not made by the original author.

Here is our current selection:

Khalil the Heretic (short story) by Kahlil Gibran

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.

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.

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 said 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 from 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 nor a place that is my home." Rachel drew a deep sigh and Miriam turned her face toward the wall to hide her 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 led 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 caused 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.

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 and 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.

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.

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.

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 of 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 of 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 Who 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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