The Book of Khalid - Ameen Fares Rihani (good books for high schoolers txt) 📗

my behalf, in the behalf of my cousin’s soul and mine, the police ought to do the will of God, if the Church knows what it is, and is certain and honest about it. Compel me to stop, I conjure you, if you know I am going in the way of damnation. O my Father, what sort of a mother is she who would sell two of her children to the devil for a few hundred piasters? No, billah! no. What is unlawful by virtue of the Divine Law the wealth of all the Trust-Kings of America can not make lawful. And what is so by virtue of your Canon Law concerns not me. You may angle, you and your Church, as long as you please in the murky, muddy waters of Bind-and-Loosen, I have nothing to do with you.”...

But the priests, O Khalid, have yet a little to do with you. Such arguments about the Divine Law and the Canon Law, about alms and spiritual beggars, 171 might cut the Gordian knot with your uncle, but––and whether it be good or bad English, we say it––they cut no ice with the Church. Yes, Mother Church, under whose wings you and your cousin were born and bred, and under whose wings you and your cousin would be married, can not take off for the sweet sake of your black eyes the ruffles and flounces of twenty centuries. Think well on it, you who have so extravagantly and not unwisely delivered yourself on flounces and ruffles. But to think, when in love, were, indeed, disastrous. O Love, Love, what Camels of wisdom thou canst force to pass through the needle’s eye! What miracles divine are thine! Khalid himself says that to be truly, deeply, piously in love, one must needs hate himself. How true, how inexorably true! For would he be always inviting trouble and courting affliction, would he be always bucking against the dead wall of a Democracy or a Church, if he did not sincerely hate himself––if he were not religiously, fanatically in love––in love with Najma, if not with Truth?

Now, on the following Sunday, instead of publishing the intended marriage of Khalid and Najma, the parish priest places a ban upon it. And in this, ye people of Baalbek, is food enough for tattle, and cause enough for persecution. Potent are the ruffles of the Church! But why, we can almost hear the anxious Reader asking, if the camels are ready, why the deuce don’t they get on and get them gone? But did we not say once that Khalid is slow, even slower than the law itself? Nevertheless, if this were a 172 Novel, an elopement would be in order, but we must repeat, it is not. We are faithful transcribers of the truth as we find it set down in Shakib’s Histoire Intime.

True, Khalid did ask Najma to throw with him the handful of dust, to steal out of Baalbek and get married on the way, say in Damascus. But poor Najma goes over to his mother instead, and mingling their tears and prayers, they beseech the Virgin to enlighten the soul and mind of Khalid. “Yes, we must be married here, before we go to the desert,” says she, “for think, O my mother, how far away we shall be from the world and the Church if anything happens to us.”

And they would have succeeded, the mother and cousin of Khalid, in persuading the parish priest to accept from them the prescribed alms and perform the wedding ceremony, had not the Jesuits, in the interest of the Faith and the Church, been dogging Khalid still. For if they have failed in sending him to the Bosphorus, they will succeed in sending him elsewhither. And observe how this is done.

After communicating with the Papal Legate in Mt. Lebanon about that fatal Latter Day Pamphlet of Thomas Carlyle, the Adjutant-General, or Adjutant-Bird, stalks up there one night in person and lays before the Rt. Rev. Mgr. his devil’s brief in Khalid’s case. It has already been explained that this Pamphlet was fathered on Khalid by the Jesuits. For if they can not punish the Voice which is still pursuing them––and in their heart of hearts they must have recognised 173 its thunder, even in a Translation––they will make the man smart for it who first mentioned Carlyle in this connection.

“And besides this pernicious booklet,” says the Adjutant-Bird, “the young man’s heretical opinions are notorious. He was banished from home on that account. And now, after corrupting and deluding his cousin, he is going to marry her despite the ban of the Church. Something, Monseigneur, ought to be done, and quickly, to protect the community against the poison of this wretch.” And Monseigneur, nodding his accord, orders his Secretary to write a note to the Patriarch, enclosing the aforesaid devil’s brief, and showing the propriety, nay, the necessity of excommunicating Khalid the Baalbekian. The Adjutant-Bird, with the Legate’s letter in his pocket, skips over to the Patriarch on the other hill-top below, and after a brief interview––our dear good Ancient of the Maronites must willy-nilly obey Rome––the fate of Khalid the Baalbekian is sealed.

Indeed, the upshot of these Jesuitic machinations is this: on the very day when Khalid’s mother and cousin are pleading before the parish priest for justice, for mercy,––offering the prescribed alms, beseeching that the ban be revoked, the marriage solemnised,––a messenger from the Bishop of the Diocese enters, kisses his Reverence’s hand, and delivers an imposing envelope. The priest unseals it, unfolds the heavy foolscap sheet therein, reads it with a knitting of the brow, a shaking of the beard, and, clapping one hand upon the other, tells the poor pleaders to go home. 174

“It is all finished. There is no more hope for you and your cousin.” And he shows the Patriarchal Bull, and explains.

Whereupon, Najma and Khalid’s mother go out weeping, wailing, beating their breasts and cheeks, calling upon Allah to witness their sorrow and the outrageous tyranny of the priests.

“What has my son done to be excommunicated? Hear it, ye people, hear it. And be just to me and my son. What has he done to deserve the anathema of the Church? What has he done?” And thus frantic, mad, she runs through the main street of the town, making wild gestures and clamours,––publishing, as it were, the Patriarchal Bull, before it was read by the priest on the following day, and tacked on the door of the Church.

Of this Bull, tricked with the stock phrases of the Church of the Middle Ages, such as “anathema be he,” or “banned be he,” who speaks with, deals with, and so forth, we have a copy before us. But our readers will not pardon us, we fear, if further space and consideration be here given to its contents. Suffice it to say, however, that Khalid comes to church on that fatal day, takes the foolscap sheet down from the door, and, going with it to the town-square, burns it there before the multitudes.

And it came to pass, when the Bull is burned in the town-square of Baalbek, in the last year of the reign of Abd’ul-Hamid, some among the multitudes shout loud shouts of joy, and some cast stones.

Then, foul, vehement speaking falleth between the 175 friends and the enemies of him who wrought evil in the sight of the Lord;

And every one thereupon brandisheth a stick or taketh up a stone and the battle ensueth.

Now, the mighty troops of the Sultan of the Ottomans come forth like the Yaman wind and stand in the town-square like rocks;

And the battle rageth still, and the troops who are come forth to part the fighting multitudes, having gorged themselves at the last meal, can not as much as speak their part:

And it came to pass, when the clubs and spades are veiled and the battle subsideth of itself, the good people return to their respective callings and trades;

But the perverse recalcitrants which remain––and Khalid the Baalbekian is among them––are taken by the aforesaid overfed troops to the City Hall and thence to the velayet prison in Damascus.

And here endeth our stichometrics of the Battle of the Bull.

Now, Shakib may wear out his shoes this time, his tongue, too, and his purse, but to no purpose. Behold, your friend the kaimkam is gloomy and impassive as a camel; what can you do? Whisper in his ear? The Padres have done that before you. Slip a purse into his pocket? They have done that, too, and overdone it long since. Yes, the City Hall of every city in the Empire is an epitome of Yildiz Kiosk. And your kaimkams, and valis, and viziers, have all been taught in the same Text-Book, at the same Political School, and by the same Professor. 176 Let Khalid rest, therefore and ponder these matters in silence. For in the City Hall and during the month he passes in the prison of Damascus, we are told, he does not utter a word. His partisans in prison ask to be taught his creed, and among these are some Mohammadans: “We’ll burn the priests and their church yet and follow you. By our Prophet Mohammad we will ...” Khalid makes no reply. Even Shakib, when he comes to visit him, finds him dumb as a stone, slain by adversity and disease. Nothing can be done now. The giant excommunicated, incommunicative soul, struggling in a prison of sore flesh, we must leave, alas, with his friends and partisans to pass his thirty days and nights in the second prison of stone.

Now, let us return to the Jesuits, who, having worsted Khalid, or the Devil in Khalid, as they charitably put it, will also endeavour to do somewhat in the interest of his intended bride. For the Padres, in addition to their many crafts and trades, are matrimonial brokers of honourable repute. And in their meddling and making, their baiting and mating, they are as serviceable as the Column Personal of an American newspaper. Whoso is matrimonially disposed shall whisper his mind at the Confessional or drop his advertisement in the pocket of the visiting Columns of their Bride-Dealer, and he shall prosper. She as well as he shall prosper.

Now, Father Farouche is commissioned to come all the way from Zahleh to visit the brother of Abu-Khalid their porter, and bespeak him in the interest of his 177 daughter. All their faculties of persuasion shall be exerted in behalf of Najma. She must be saved at any cost. Hence they volunteer their services. And while Khalid is lingering in prison at Damascus, they avail themselves of the opportunity to further the suit of their pickle-herring candidate for Najma’s love.

The Reverend Farouche, therefore, holds a secret conference with her father.

“No,” says he, “God would never have forgiven you for giving your daughter to one utterly destitute of morality, religion, money, and health. But praise Allah! the Church has come to her rescue. She shall be saved, wrested from the hands of Iblis. Yes, Holy Church, through us, will guide her to find a god-fearing life-companion; one worthy of her charms, her virtues, her fine qualities of heart and mind. The young man we recommend is rich, respected in the community; is an official of the Government with a third-class Medjidi decoration and the title of Bey; and is free from all diseases. Moreover, he is a good Catholic. Consider these advantages. A relation this, which no father would reject, if he loves his daughter and is solicitous of her future well-being. Speak to her, therefore, and let us know soon your mind.”

And our Scribe, in relating of this, loses his temper.––“An Official of the Government, a Bey with a third-class Medjidi decoration from the Sultan! As if Officialdom could not boast