The Book of Khalid by Ameen Fares Rihani (non fiction books to read .TXT) 📕

Whereupon Ahmed Bey begins to knit his brows; Shakib shakes his head, biting his nether lip; and here and there in the audience is heard a murmur about retrogression and reaction. Khalid proceeds with his allegory of the Muleteer and the Pack-Mule.

“See, the panel of the Mule is changed; the load, too; and a few short-cuts are made in the rocky winding road of statecraft and tyranny. Ah, the stolid, patient, drudging Mule always exults in a new Panel, which, indeed, seems necessary every decade, or so. For the old one, when, from a sense of economy, or from negligence or stupidity, is kept on for a length of time, makes the back sore, and the Mule becomes kickish and resty. Hence, the plasters of conservative homeopathists, the operations suggested by political leeches, the radical cures of social quacks, and such like. But the Mule continues to kick against the pricks; and the wise Muleteer, these days, when he has not the price of a new Panel, or knows not how to make one, sells him to the first bidder. And the new owner thereupon washes the sores and wounds, applies to them a salve of the patent kind, buys his Mule a new Panel, and makes him do the work. That is what I understand by a political revolution.... And are the Ottoman people free to-day? Who in all Syria and Arabia dare openly criticise the new Owner of the Mule?

“Ours in a sense is a theocratic Government. And 320 only by reforming the religion on which it is based, is political reform in any way possible and enduring.” And here he argues that the so-called Reformation of Islam, of which Jelal ud-Dïn el-Afghani and Mohammed Abdu are the protagonists, is false. It is based on theological juggling and traditional sophisms. Their Al-Gazzali, whom they so much prize and quote, is like the St. Augustine of the Christians: each of these theologians finds in his own Book of Revelation a divine criterion for measuring and judging all human knowledge. No; a scientific truth can not be measured by a Korânic epigram: the Korân, a divine guide to life; a work of the heart should not attempt to judge a work of the mind or should be judged by it.

“But I would brush the cobwebs of interpretation and sophism from this Work of the heart,” he cries; “every spider’s web in the Mosque, I would sweep away. The garments of your religion, I would have you clean, O my Brothers. Ay, even the threadbare adventitious wrappages, I would throw away. From the religiosity and cant of to-day I call you back to the religion pure of the heart....”

But the Field of poppies and daisies begins to sway as under a gale. It is swelling violently, tumultuously.

“I would free al-Islam,” he continues, “from its degrading customs, its stupefying traditions, its enslaving superstitions, its imbruting cants.”

Here several voices in the audience order the speaker to stop. “Innovation! Infidelity!” they cry. 321

“The yearly pestiferous consequences of the Haji”––But Khalid no longer can be heard. On all sides zealotry raises and shakes a protesting hand; on all sides it shrieks, objurgating, threatening. Here it asks, “We would like to know if the speaker be a Wahhabi.” From another part of the Mosque comes the reply: “Ay, he is a Wahhabi.” And the voice of the speaker thundering above the storm: “Only in Wahhabism pure and simple is the reformation of al-Islam possible.”... Finis.

Zealotry is set by the ear; the hornet’s nest is stirred. Your field of poppies and daisies, O Khalid, is miraculously transformed into a pit of furious grey spectres and howling red spirits. And still you wait in the tribune until the storm subside? Fool, fool! Art now in a civilised assembly? Hast thou no eyes to see, no ears to hear?

“Reactionist! Infidel! Innovator! Wahhabi! Slay him! Kill him!”––Are these likely to subside the while thou wait? By the tomb of St. John there, get thee down, and quickly. Bravo, Shakib!––He rushes to the tribune, drags him down by the jubbah, and, with the help of another friend, hustles him out of the Mosque. But the thirst for blood pursues them. And Khalid receives in the court outside a stiletto-thrust in the back and a slash in the forehead above the brow down to the ear. Which, indeed, we consider a part of his good fortune. Like the muleteer of his Lebanon tour, we attribute his escape with two wounds to the prayers of his good mother. For he is now in the carriage 322 with Shakib, the blood streaming down his back and over his face. With difficulty the driver makes his way through the crowds, issues out of the arcade, and––crack the whip! Quickly to the Hotel.

The multitudes behind us, both inside and outside the Mosque, are violently divided; for the real reactionists of Damascus, those who are hostile to the Constitution and the statochratic Government, are always watching for an opportunity to give the match to the dry sedges of sedition. And so, the liberals, who are also the friends of Khalid, and the fanatical mobs of the ulema, will have it out among themselves. They call each other reactionists, plotters, conspirators; and thereupon the bludgeons and poniards are brandished; the pistols here and there are fired; the Dragoons hasten to the scene of battle––but we are not writing now the History of the Ottoman Revolution. We leave them to have it out among themselves as best they can, and accompany our Khalid to the Hotel.

Here the good Mrs. Gotfry washes the blood from his face, and Shakib, after helping him to bed, hastens to call the surgeon, who, having come straightway, sews and dresses the wounds and assures us that they are not dangerous. In the evening a number of Sheikhs of an enlightened and generous strain, come to inquire about him. They tell us that one of the assailants of Khalid, a noted brigand, and ten of the reactionists, are now in prison. The Society Deputies, however, do not seem much concerned about their wounded friend. Yes, they are concerned, but in 323 another direction and on weightier matters. For the telegraph wires on the following day were kept busy. And in the afternoon of the second day after the event, the man who helped Shakib to save Khalid from the mob, comes to save Khalid’s life. The Superintendent of the Telegraph himself is here to inform us that Khalid was accused to the Military Tribunal as a reactionist, and a cablegram, in which he is summoned there, is just received.

“Had I delivered this to the Vali,” he continues, “you would have been now in the hands of the police, and to-morrow on your way to Constantinople. But I shall not deliver it until you are safe out of the City. And you must fly or abscond to-day, because I can not delay the message until to-morrow.”

Now Khalid and Shakib and Mrs. Gotfry take counsel together. The one train for Baalbek leaves in the morning; the carriage road is ruined from disuse; and only on horseback can we fly. So, Mrs. Gotfry orders her dragoman to hire horses for three,––nay, for four, since we must have an extra guide with us,––and a muleteer for the baggage.

And here Shakib interposes a suggestion: “They must not come to the Hotel. Be with them on the road, near the first bridge, about the first hour of night.”

At the office of the Hotel the dragoman leaves word that they are leaving for a friend’s house on account of their patient.

And after dinner Mrs. Gotfry and Khalid set forth afoot, accompanied by Shakib. In five minutes 324 they reach the first bridge; the dragoman and the guide, with their horses and lanterns, are there waiting. Shakib helps Khalid to his horse and bids them farewell. He will leave for Baalbek by the first train, and be there ahead of them.

And now, Reader, were we really romancing, we should here dilate of the lovely ride in the lovely moonlight on the lovely road to Baalbek. But truth to tell, the road is damnable, the welkin starless, the night pitch-black, and our poor Dreamer is suffering from his wounds.