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Mikhail Naimy: some aspects of his thought as revealed in his writings.

Dabbagh, Hussein Muhammad Ali

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Dabbagh, Hussein Muhammad Ali (1968)

writings.,

Mikhail Naimy: some aspects of his thought as revealed in his

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A b s t r a c t o f Ph.D.

Thesis

on:

" M i k h a i l N a i m y : Some A s p e c t s o f h i s T h o u g h t as r e v e a l e d i n h i s W r i t i n g s " by H. M. A. Dabbagh. ( S c h o o l o f O r i e n t a l S t u d i e s ) .

I n more t h a n one r e s p e c t , M i k h a i l Naimy i s a u n i q u e A r a b w r i t e r : t h r o u g h h i s e d u c a t i o n i n R u s s i a n s c h o o l s m t h e L e b a n o n and P a l e s t i n e and l a t e r i n T z a r i s t R u s s i a , he became so f a m i l i a r w i t h R u s s i a n l a n g u a g e and l i t e r a t u r e t h a t he came t o w r i t e p o e t r y i n t h a t language. L a t e r o n he e m i g r a t e d t o t h e U n i t e d S t a t e s w h e r e he g r a d u a t e d f r o m t h e U n i v e r s i t y o f W a s h i n g t o n w i t h a d e g r e e i n A r t s and a n o t h e r i n Law. Naimy l i v e d i n t h e U n i t e d S t a t e s f o r o v e r t w e n t y y e a r s . T h e r e he b e came v e r y f a m i l i a r w i t h A n g l o - S a x o n l i t e r a t u r e . H i s poems m E n g l i s h w e r e p u b l i s h e d i n s e v e r a l A m e r i c a n p e r i o d i c a l s and n e w s p a p e r s i n c l u d i n g The New Y o r k T i m e s . M i k h a i l Naimy i s a man o f i n n a t e r e l i g i o u s f e e l i n g : b o r n as O r t h o d o x C h r i s t i a n i n 1889 i n t h e L e b a n o n , h i s w i d e m t e r e s t i n B u d d h i s m , H i n d u i s m , and t h e M u s l i m S u f i s w i d e n e d h i s o u t l o o k o n m a t t e r s c o n c e r n i n g r e l i g i o n t h a t h e a l m o s t came t o p r e a c h a " f a i t h " o f h i s own, which a l t h o u g h b r o a d l y b a s e d on C h r i s t i a n t e a c h i n g s , came t o e m b r a c e e l e m e n t s f r o m a l m o s t e v e r y f a i t h t h a t h u m a n i t y has known. I t i s no e x a g g e r a t i o n t o say t h a t N a i m y i s one o f t h e m o s t i n f l u e n c i a l t h i n k e r s i n t h e A r a b W o r l d , whose i d e a s o n t h e q u e s t i o n o f w h a t a t t i t u d e t h e E a s t s h o u l d t a k e t o w a r d s W e s t e r n c i v i l i z a t i o n a r e of g r e a t i m p o r t a n c e . Naimy p r o p a g a t e s t h e i d e a t h a t W e s t e r n c i v i l i z a t i o n i s c o r r u p t i n g t o t h e human s o u l , t h a t i t s m a t e r i a l i s t i c a t t i t u d e t o w a r d s l i f e i s t o be d e n o u n c e d and t h a t t h e E a s t s h o u l d a v o i d a d o p t i n g s u c h a c i v i l i z a t i o n . T h i s comi n g f r o m a t h i n k e r who i s e q u a l l y f a m i l i a r w i t h W e s t e r n and E a s t e r n c u l t u r e s a d d s t o t h e i m p o r t a n c e o f h i s v i e w s , as t h e y seem t o i n f l u e n c e a l a r g e number o f y o u n g e r p e o p l e i n t h e A r a b W o r l d . I n a d d i t i o n t o h i s v i e w s r e g a r d i n g r e l i g i o n , N a i m y i s one o f t h e e a r l i e s t p i o n e e r s who i n t r o d u c e d new c o n c e p t s r e g a r d i n g l i t e r a t u r e . H i s v i e w s o n t h e m e a n i n g and a i m s o f l i t e r a t u r e c o n s t i t u t e d a r e v o l u t i o n i n l i t e r a r y t h i n k i n g i n t h e A r a b W o r l d , a f a c t w h i c h i s r e c o g n i z e d by s c h o l a r s i n t e r e s t e d i n t h e development o f Modern A r a b i c l i t e r a t u r e .

MIKHAIL NAIMY

Some A s p e c t s o f h i s T h o u g h t

as R e v e a l e d

his

Writings.

By H u s s e i n Muhammad A l l Dabbagh

The copyright of this thesis rests with the author No quotation from it should be published without his prior written consent and information derived from it should be acknowledged

Thesis submitted t o t h e Faculty

of Arts

in the University

o f Durham f o r t h e d e g r e e o f D o c t o r o f P h i l o s o p h y .

J a n u a r y 1968

School o f O r i e n t a l Elvet Hill,

Studies,

Durham.

Table of Contents pages Introduction Chapter 1 I-II

H i s L i f e and C h a r a c t e r I n B i s k i n t a and N a z a r e t h I n Russia In the United States Back t o B i s k i n t a Chapter I I I n f l u e n c e s on h i s Thought Chapter III Themes 107-175 82-106 1-16 17-38 38-74 75-81

Fundamental Chapter IV

E a s t a n d West Chapter V Naimy, t h e C r i t i c , W r i t e r and Poet

176-211

212-26 2

Appendix S e l e c t i o n s f r o m A r a b i c Works b y M i k h a i l Naimy Poems w r i t t e n Bibliography in English 26 3-305 306-317 I - V

Introduction

I n m o r e t h a n one r e s p e c t , M i k h a i l writer through his education

Naimy i s

a unique

Arab

i n Russian schools

both i n the he came t o be

Lebanon and P a l e s t i n e and l a t e r

i n T z a r i s t Russia,

f a m i l i a r w i t h Russian L i t e r a t u r e .

Very few contemporary feature. Living in

A r a b w r i t e r s have h a d s u c h a d i s t i n g u i s h i n g the U n i t e d States f o r over

t w e n t y y e a r s , he became f a m i l i a r Moreover, i t was d u r i n g that

w i t h Anglo-Saxon long stay m civilization,

literature.

the States

t h a t Naimy f o r m u l a t e d h i s v i e w s o n W e s t e r n or living for a Born an unorthodox;

and n o t j u s t by r e a d i n g a b o u t i t

short p e r i o d i n a Western s o c i e t y Orthodox C h r i s t i a n , M i k h a i l for his

as a young s t u d e n t .

N a i m y ' s b e l i e f s came t o b e

i n t e r e s t i n Buddhism, Hinduism, metempsychosis and S u f i s m i n widening t h e h o r i z o n s o f h i s o u t l o o k t h a t he almost

resulted

came t o h a v e a " f a i t h " o f h i s own w h i c h the g r e a t F a i t h s t h a t humanity has his beginnings

embraces e l e m e n t s f r o m a l l Naimy's preoccupation

known.

w i t h Man

and ends, h i s aims and r e l a t i o n w i t h

the w o r l d around him, t o g e t h e r w i t h h i s d e n u n c i a t i o n o f Western civilization in a part o f t h e w o r l d which is still d a z z l e d by t h e which

achievements o f t h a t c i v i l i z a t i o n ,

are other features

d m s t i n g u i s h Naimy f r o m o t h e r A r a b w r i t e r s .

N e e d l e s s t o s a y , Naimy was o n e o f t h e m o s t p i o n e e r s who w e r e a b l e t o r e v o l u t i o n i z e

influential concepts of

the literary

the Arabs a t t h e beginning aspect touched o f Naimy's c a r e e r upon i n t h i s

of this century. it

Important

as t h i s it is

is,

s h o u l d be p o i n t e d o u t t h a t

s t u d y o n l y a s f a r as i t

reveals the trend of work.

his thought

which i s t h e mam subject o f t h i s

I w o u l d l i k e h e r e t o e x p r e s s my t h a n k s of t h e School o f O r i e n t a l Studies

t o Dr. Ralph A u s t i n help

of this University f o r his I am a l s o

w h i c h he e x t e n d e d as s u p e r v i s o r o f t h i s w o r k . t o Mr. A. B a s u , L e c t u r e r i n and

indebted School,

I n d i a n C i v i l i z a t i o n a t t h e same Lecturer i n French a t t h i s

t o Mr. L o u i s A l l e n , S e n i o r for their help.

University

Last b u t n o t l e a s t ,

I would l i k e t o

t h a n k Mr. M i k h a i l Naimy f o r k i n d l y of and questions

a n s w e r i n g i n w r i t i n g a number with his ideas,

which I p u t t o him i n c o n n e c t i o n

f o r p r o v i d i n g copies

o f some o f h i s poems i n E n g l i s h .

H.M.A. DABBAGH

-1-

Chapter

H i s L i f e and B i s k i n t a and

Character. Nazareth.

I know w h a t i s h a p p e n i n g t o d a y , and passed b e f o r e t h a t b u t as yesterday,

what

f o r knowing what tomorrow w i l l utterly blind. Salma.

tt

bring,

t h e r e I'm

Z u h a i r b. A b i

(1)

Mikhail

Naimy was

born i n

1889

Biskinta, a small v i l l a g e the emigrated life for he

s i t u a t e d o n S a n n i n , one Lebanon.

of the h i g h e s t mountains of

H i s f a t h e r , a p o o r and h a r d w o r k i n g

farmer, a better just

t o t h e U n i t e d S t a t e s i n t h e hope o f p r o v i d i n g his family, o n l y t o r e t u r n a f t e r a few y e a r s The family, consisting

as p o o r as

had been. besides prayed

t h e n o f two a devoted

elder brothers mother, who asked

M i k h a i l , was for

l o o k e d a f t e r by

t h e success o f her husband m

worcis w h i c h she

( 1 ) One

of the poets

o f a l - M u a l l a q a t , whose p o e t r y i t s moral earnestness

is The

c h a r a c t e r i s e d by l i n e reads in

and wisdom.

Arabic
>>

>

-2-

the "Say

little

b o y t o r e p e a t b e f o r e g o i n g t o bed* May God g r a n t s u c c e s s t o my f a t h e r in

w i t h me my b o y

America!

May h i s t o u c h t u r n s a n d i n h i s hands "'^

into gold'

May he r e t u r n s a f e a n d s o u n d t o u s

The b o y , s e e i n g s a n d a l l a r o u n d h i m , w o n d e r e d why h i s father should t r a v e l into gold. "Or i s a l l t h e way t o A m e r i c a t o t u r n i t s it t h a t t h e sand o f America i s (2) f r o m o u r own"? Yes, i t must b e I " i n B i s k i n t a must have added f e r v o u r I t s rugged land, stony t r a c k s i n h a b i t a n t s , who rulers in clay, sand

different

The h a r d s h i p s to

of l i f e

t h e mother's s u p p l i c a t i o n s .

a n d h a r d w i n t e r s made l i f e took refuge i n They b u i l t it

a challenge f o r i t s

only t o flee t h e tyranny o f t h e i r s i m p l e houses o f s m a l l s t o n e s

their

dipped

a n d made t h e i r leaves

c e i l i n g s o f t r e e trunks covered in jars

w i t h t i m b e r and

Water had t o be c a r r i e d

from a d i s t a n t s p r i n g of light

and a f l i c k e r i n g

gas lamp was t h e i r

only source

But

if

t h e l a n d was u n y i e l d i n g a n d t h e w i n t e r s h a r d ,

Biskinta

(1) (2)

Sab<un, I , p I b i d , p . 16.

15.

-3-

had s t i l l a g o o d d e a l t o o f f e r a healthy c l i m a t e , f o r e s t s of p i n e t r e e s and deep v a l l e y s i n t e r s p e r s e d w i t h p a t c h e s o f a r a b l e l a n d , w h e r e w h e a t and c o r n w e r e g r o w n , t r e e s and b i r d s , r o c k s and m o u n t a i n s , a l l b r e e d i n g a deep l o v e f o r t h e v i l l a g e i n t h e h e a r t o f t h e l i t t l e M i k h a i l Naimy "The s o u n d o f t h e s w a y i n g c o r n moved me i n s u c h a way as e v e n t h e g r e a t e s t o r c h e s t r a s c o u l d h a r d l y h o p e t o do t o t h e s o u l o f a g r e a t l o v e r o f m u s i c . " ^

This great attachment t o nature factor

s t r i k e s one and

as

a major

i n the moulding of the character But this

p e r s o n a l i t y of a

M i k h a i l Naimy. highly

a t t a c h m e n t seems t o h a v e b e e n o f t o express

i n d i v i d u a l i s t i c nature which i s d i f f i c u l t I n h i s a u t o b i o g r a p h y , he al-Shakhrub gives

i n words.

a detailed description

o f B i s k i n t a and

"For spot

o f what a v a i l of land m

is

it

to t e l l

you

t h a t al-Shakhrub i s

small

the slope

o f S a n n m w h i c h abounds w i t h have n o t lived

rocks, as I

trees,

t h o r n s and

b i r d s , when y o u t r e e s and

so c l o s e l y

I d i d t o those

rocks,

birds?

Nor

d i d you

know, as

( 1 ) S a b u n , I , p.

35.

-4-

did, see

that it,

it

t h r o b s w i t h l i f e b o t h day a n d n i g h t ? a t t h e break

Nor d i d y o u

as I d i d ,

o f dawn, a n d t h e f l a m i n g h e a t o f the light o f t h e s t a r s and

noon and j u s t b e f o r e sunset, the moon?

and m

Sannin, B i s k i n t a , a l - S h a k h r u b , n a t u r e and i t s t h u s came t o be a n i n t e g r a l p a r t o f M i k h a i l N a i m y ' s and thoughts. After this

adoration, personality

detailed description of his i n an a p o l o g e t i c tone

s u r r o u n d i n g s , he a d d r e s s e s t h e r e a d e r

"My o n l y a i m i n g i v i n g a f u l l is t o make i t is

description

( o f his

environment) journey, one o f

e a s i e r f o r y o u t o accompany me o n t h i s For al-Shakhrub is

which

t h e j o u r n e y o f my l i f e . (2) milestones."

i t s most i m p o r t a n t This attachment to his

t o n a t u r e was c o u p l e d

w i t h an

attachment

f a t h e r , who, a f t e r (3)

r e t u r n i n g from America " w i t h a n e g l i g i b l e He was

amount o f d o l l a r s " , a man " o f p u r e (4) tongue,"

r e t u r n e d h i s hand t o t h e p l o u g h . innocent

h e a r t and good i n t e n t i o n , life

i n s o u l and

who seems t o h a v e f o u n d

i n A m e r i c a t o o much o f

(1) (2) (3) (4)

S a b u n , I , p . 49. Ibid, Ibid, p. 5 1 . p. 6 1 .

I b i d , p. 64.

-5-

a b u r d e n f o r hxm t o b e a r . Back i n h i s v i l l a g e , he t o o k up a g a i n t i l l i n g t h e l a n d , a n d w h e n e v e r he s c a t t e r e d t h e s e e d s , he w o u l d c r o s s h i m s e l f and m u r m u r , " I sow, a n d y o u p r o v i d e , 0 Lord'."^''"^ Watching h i s f a t h e r , the l i t t l e M i k h a i l i s f i l l e d w i t h f a s c i n a t i o n , f o r h i s f a t h e r ' s f a c e was t h e n " t h e f a c e o f a w o r s h i p p e r

(2) w h i s p e r i n g t h e m o s t s a c r e d and However, i t was intimate of his prayers." was

none o t h e r t h a n a G i a n t N e i g h b o u r w h i c h of the l i t t l e boy's l i f e in

d e s t i n e d t o change t h e course for t h e R u s s i a n s , who decided

Biskinta the up

p a t r o n i z e d the Orthodox C h r i s t i a n s of t o open a s c h o o l i n t h i s in 1899, little village

Middle East, the

m o u n t a i n s i n t h e L e b a n o n , and

t h e s c h o o l was now had a

founded. school a The

Instead of the t r a d i t i o n a l staffed graduate by f i v e m a l e and

"Kuttab", the v i l l a g e

t h r e e women t e a c h e r s , and h e a d e d b y I n s t i t u t e at Nazareth. of the Russian

of the Russian Teachers'

s c h o o l t a u g h t A r a b i c and and the villagers had

the rudiments

language, the great of

t o o k g r e a t p r i d e i n t h e new founded it.

s c h o o l and

n a t i o n which Tsar Nicholas

I n t h e main h a l l

the p o r t r a i t s even the

I I and

h i s w i f e w e r e d i s p l a y e d , and

Maronites of the v i l l a g e

w e r e n o t ashamed o f s e n d i n g

their

children

(1) (2)

S a b f u n , I , p. I b i d , p. 64.

64.

-6-

to the Russian school. When a R u s s i a n i n s p e c t o r came t o t h e v i l l a g e , t h e r e was g r e a t j u b i l a t i o n . An o l d s h o e - m a k e r r a n a f t e r t h e mounted i n s p e c t o r s h o u t i n g

"Are

you

t h e Muscovite'?

L o n g may

you

live!"

Little "For had lessons

M i k h a i l Naimy b e g a n a t t h e s c h o o l w i t h and home-work, h o w e v e r e x c e s s i v e as m t h e y had and

enthusiasm complicated,

n e v e r f r i g h t e n e d me What h e l p e d me he was

the majority my

o f my

school to

mates.

l e a r n i n g was

natural

inclination

l e a r n . B u t h i m s e l f and

a l s o a q u i e t boy, others

i n c l i n e d t o keep t o

s h u n t h e company o f

"In fact

I u s e d t o d i s l i k e n o i s e , s h o u t i n g and I w o u l d be c o m p l e t e l y

quarrelling.

I f I

ever played,

absorbed, but only f o r a s h o r t and make my way tree, a a to

time, a f t e r which

I would leave the playground

an i s o l a t e d s p o t n e a r a s t r e a m w h e r e I w o u l d be p r e o c c u p i e d ball bird

or i n t h e shade o f a p i n e

w i t h watching

a beetle r o l l i n g o f wheat, or in the

o f d u n g , o r an a n t d r a g g i n g l o o k i n g f o r an b l u e sky

along a g r a m

i n s e c t , or a small c l o u d s a i l i n g

spacious

above.

I w o u l d draw l i n e s o r vague diagrams V e r y o f t e n i n t h e s e moments o f i s o l a t i o n , I

i n t h e s a n d b e f o r e me.

(1)

S a b u n , I , p.

81.

would t h i n k t h a t

I was more t h a n one p e r s o n .

O f t e n I used

t o a d d r e s s t h o s e whom I i m a g i n e d t o b e i n my company, b u t w i t h o u t (1) r a i s i n g my voice. I n an

A r a b i c was M i k h a i l N a i m y ' s f a v o u r i t e s u b j e c t . uncle's l i b r a r y , he a v i d l y

c o p i e d and l e a r n t by h e a r t e x p r e s s i o n s (2) al-Bahrayn, a s p e e c h he g a v e

and p h r a s e s t h a t a p p e a l e d t o h i m f r o m Majma* w h i c h he made u s e o f a t t h e age o f e l e v e n m i n memory o f a d e c e a s e d After doing well relative.

i n t h e elementary Russian school o f B i s k i n t a , Institute i n Nazareth

M i k h a i l was t o go t o t h e R u s s i a n T e a c h e r s ' in 1902, where t h e b e s t o f s t u d e n t s i n

t h e Russian schoolsa l l Accompanied

over

bhe L e b a n o n , S y r i a a n d P a l e s t i n e w e r e s e n t . to his

by h i s u n c l e , M i k h a i l b i d s f a r e w e l l way t o Beirut with its

f a m i l y a n d makes h i s in

There, f o r t h e f i r s t narrow and d i r t y

t i m e , he f i n d s h i m s e l f

a city camels,

streets

swarming w i t h p e o p l e , flogged

d o n k e y s , m u l e s , dogs a n d c a r t s p u l l e d b y h o r s e s drivers. The l i t t l e

by t h e i r

boy w o u l d t u r n t o see t h e f a c e s , and w o u l d say t o h i m s e l f : D i d we n o t h e a r when we w e r e young

t u r b a n e d heads a n d t h e v e i l e d "Those m u s t b e t h e M u s l i m s

(1) (2)

SabCun, I ,

pp. 80-81 Nasif

A c o l l e c t i o n o f Maqamat w r i t t e n b y a l - S h a y k h a l - Y a z i j i ( d . 1871)

-8-

about the h a t r e d o f the Muslims f o r the C h r i s t i a n s , would enjoy n o t h i n g b e t t e r than t o s p i l l But here t h e y a r e n o t m o l e s t i n g us and we

and

that

they
9

the blood of a

Christian We boy where in Bis-

are C h r i s t i a n s . a Christian But

would a l s o hear t h a t at every Easter

t h e Jews w o u l d a l w a y s k i l l

t o redeem t h e i r
9

sins with his blood.

a r e t h e Jews i n B e i r u t Nazareth kinta,

9

And

a r e t h e r e Jews a n d M u s l i m s

Surely

I am

i n a strange world' Shakhrub "

9

Where a r e y o u

and

where a r e you

The

y o u n g boy

boards a l i t t l e

steamer which

takes him t o bustle of the

H a i f a , w h e r e he knows n o b o d y . port, man t h e b e w i l d e r e d boy

I n t h e h u s t l e and

does n o t know w h a t t o do u n t i l a Having

kind iold

a p p r o a c h e s h i m , a s k i n g w h e r e he w a n t s t o go t o Nazareth t h e man to join

h i m t h a t he w a n t s t o go Institute, a m e a l and to he

the Russian Teachers' is given

i s t a k e n by

t o h i s h o u s e w h e r e he he i s sent w i t h a But

g e t s some r e s t ,

a f t e r which

servant and

t h e s t a t i o n where coaches l e a v e f o r N a z a r e t h . events in his l i f e

these

similar merely

w e r e l o o k e d u p o n l a t e r as m o r e

than

fortuitous* p i c k e d me to study i n Nazareth, and those people

" T h i s t e a c h e r who

(1)

Sab un, I , p

109.

-9-

who

worked f o r the

opening of

the Russian school at

Biskinta, who
9

t h i s man

f r o m H a i f a and

o t h e r s whom I w i l l
9

mention l a t e r to serve a w a r e and

e m p l o y e d t h e m t o s e r v e me Is not there also an

An

who

e m p l o y s me not

others of

u n s e e n h a n d o f w h i c h I am
9

which and

they are for and

ignorant

Do

I not

have a s h a r e , f o r m y s e l f
9

them, i n what t h a t hand p e r f o r m s from whence "^ ^

9 1

And

what i s

that

share,

In Nazareth, Mikhail teacher; but A r a b i c was

Naimy was

t a u g h t R u s s i a n by I t was there

Russian came

not

neglected. (2)

t h a t he

to

learn the A l f l y y a h of literature. that the Half new

Ibn Malik, a century

and

the

history

of expressing

Arabic

l a t e r , we

f i n d him not

his regret

g e n e r a t i o n s of Arabs are

familiar with Arab

the A l f l y y a h s h o u l d l e a r n ^ by
>

I t i s of s i g n i f i c a n c e heart the line

t h a t a young C h r i s t i a n states> > >

i n the A l f l y y a h which

which perhaps i n d i c a t e s moulding the p e r s o n a l i t y not But if

t h a t the

Islamic

element i s be

essential a Muslim or

in

o f an A r a b , w h e t h e r he one of the first

t h e A l f l y y a h was

l i n k s between

(1) (2)

Sabun, I , p . 1 1 4 I b n M a l i k o f J a e n ( 1 2 7 3 A D . ) w r o t e a v e r s i f i e d grammar. He was a w e l l - k n o w n l e x i c o g r a p h e r and p h i l o l o g i s t " B l e s s i n g t h e M e s s e n g e r , The Chosen One, the p e r f e c t , the honourable" and his household,

(3)

-10-

M u s l i m s c h o l a r and

t h e young M i k h a i l Naimy, N a z a r e t h , feeling:

on t h e o t h e r

hand, o n l y s e r v e d t o enhance h i s C h r i s t i a n " F o r y o u a r e h e r e - and of

everywhere e l s e i n P a l e s t i n e - i n a w o r l d Wherever you w a l k , wherever you

e n c h a n t m e n t and b l e s s i n g .

look, there w i l l

s p r i n g f o r you o u t o f t h e a n c i e n t p a s t , t h e f a c e s and events A l l o f t h e s e go the face of the was! it in the deep

phantoms o f i n n u m e r a b l e i n t o you, M a s t e r and B u t how and

t h e m o s t l o v e d among t h e s e i s life.

the events of h i s

What a s h o r t l i f e it

that

i n c a p a b l e Time i s o f f o l d i n g Never f o r g e t ,

away a n d c o v e r i n g t h a t you

with oblivion' presence of

Oh M i k h a i l ,

are here

Christ!

W i t h these words young M i k h a i l used t o address the deep r e l i g i o u s depth m

h i m s e l f , and Sannin

f e e l i n g w h i c h he c a r r i e d w i t h h i m f r o m

grew m "How

Nazareth.

often

I f o u n d m y s e l f , w h i l e on some p i c n i c , w i t h d r a w i n g f r o m f r o m my companions, i m a g i n i n g C h r i s t and H i s Or disciples imagine tree

m y s e l f and

w a l k i n g a l o n g t h e r o a d we w e r e w a l k i n g a l o n g Him s i t t i n g a l o n e i n or by that rock" . a state of s p i r i t u a l

I would

ecstacy under t h a t

(1) (2)

Sab un, I , p Ibid, p. 125.

125.

- l i -

lt the

was i n N a z a r e t h

t h a t he b e l i e v e d t h e way t h e C h u r c h a n d how God c r e a t e d t h e w o r l d ,

school wanted him t o b e l i e v e about

Adam a n d E v e , a n d how Eve t e m p t e d

Adam t o e a t o f t h e f o r b i d d e n How God so t h a t

t r e e a n d how t h u s O r i g i n a l S i n a n d d e a t h came t o b e . sent

f r o m Heaven h i s o n l y b e g o t t e n S o n , b o r n o f a v i r g i n , redeem t h e p e o p l e w i t h His precious blood to everlasting l i f e

he w o u l d

Whoever death. in

b e l i e v e d i n Him w o u l d

attain

after

Whoever d i s b e l i e v e d w o u l d Eternity.

h a v e t h e F i r e f o r h i s abode

Thus y o u n g M i k h a i l Naimy b e l i e v e d i n C h r i s t as t h e G u i d e a n d the Redeemer. Finding himself in t h e l a n d w h e r e C h r i s t was b o r n , upon h i m s e l f t o v i s i t o f C h r i s t as about w h a t was

lived,

t a u g h t and s u f f e r e d , he t o o k i t

e v e r y p l a c e t h a t h a d a n y t h i n g t o do w i t h t h e l i f e related m theBible A l t h o u g h he h a d h i s d o u b t s

s a i d r e g a r d i n g t h i s p l a c e o r t h a t , he s t a t e s ' "I to have never (2) Christ." On a p i c n i c t o J a b a l a l - T u r Christ ( T h e Mount o f A s c e n s i o n ) , where doubted t h e t r u t h concerning t h e m i r a c l e s a s c r i b e d

i s s a i d t o have appeared i n a h a l o o f l i g h t ,

t h e boy spends

(1) (2)

S a b u n , I , pp. 126-127. Ibid, p 127

-12-

a night

wxth t h e v i s i o n o f C h r i s t

shrouded i n

l i g h t never d e p a r t i n g friends

from h i s h e a r t o r eyes. behind,

More t h a n o n c e h e w o u l d l e a v e h i s imagining that filled the gulf

w a l k i n g along t h a t mountain,

of t i m e s e p a r a t i n g him from C h r i s t "For

had been

h e was n o t f a r f r o m me, n o r was I a s t r a n g e r t o Him o f no d e f i n i t i o n or analysis."^^ is,

I t is To h i m

a f e e l i n g t h a t admits

t h e Sermon o n t h e Mount w a s , a n d s t i l l (2) h o m i l i e s ever u t t e r e d " To t h e student o f Mikhail

"one o f t h e n o b l e s t

Naimy, h i s l i f e as i t

i n Nazareth

would

a p p e a r t o be o f immense i m p o r t a n c e element i n h i s p e r s o n a l i t y , influenced the was which,

confirmed

the Christian

a l t h o u g h he came t o be remained it

by o t h e r p h i l o s o p h i e s and a t t i t u d e s t o l i f e ,

corner-ston&O o f h i s c h a r a c t e r and p h i l o s o p h y . i n Nazareth t h a t h e came t o be f a m i l i a r w i t h he admits

Moreover,

Russian half

literature o f

Although

t h a t he d i d n o t u n d e r s t a n d was

what he r e a d o f Crime and Punishment a t t h e t i m e , i t

enough t o k i n d l e and its

i n him t h e y e a r n i n g t o master t h e Russian I t was a l s o i n N a z a r e t h that his

language

literature

ideas

(1) (2)

S a b < u n , I , p . 128 Ibid, p . 129

-13-

about p o e t r y s t a r t e d t o t a k e shape. philosophical poet. *' CSJ He

J

Abu

al- Ala',^^

with

his

poetry,

seemed t o h a v e b e e n h i s

f a v o u r i t e Arab begins ' meaning

1

was
J

immensely i m p r e s s e d w i t h h i s Qasida w h i c h

CL- ^jr ^-

-^jr

JjL

C *jUli-U

<S^

Ci ^KJ*

(2)

I t was of of

t h i s k i n d o f p o e t r y which attempted t o fathom the t h a t moved h i m m o s t and himself perhaps remained the He

life,

foundation the

e v e r y q a s i d a he

wrote l a t e r

never cared f o r

(1)

Abu and

al- Ala' man of

al-Ma arri, who

the lived

famous A r a b p o e t , in the

philosopher centuries, believed able

letters,

tenth-eleventh on life and He

i s known f o r h i s p e s s i m i s t i c t h a t Fate governed a l l t h i n g s to fathom the mysteries of in his

outlook in

life,

t h a t n o n e was well his his

life.

His pessimism i s laments and

illustrated

famous l i n e s i n w h i c h he

three-fold prison being i n

(his blindness, his seclusion > .

soul -

a wicked body)*

Abu

a l Ala' regarded procreation was

as

a sin,

and

that He asked that

destruction the

t h e b e s t hope f o r h u m a n i t y . inscribed beliefson

f o l l o w i n g l i n e s h o u l d be l i v e d up to his

h i s grave,

which

shows t h a t he

" T h i s w r o n g was To (2) "Of me, no but

by

my me

father to

done

n e ' e r by m my

one". and the belief, is the w a i l i n g of the

avail, nor the

faith

crier,

chanting of

singer".

-14-

p o e t r y o r E u l o g y o r t h a t whxch abounded i n pomposxty exaggeration. man

and

T h i s i s n o t s u r p r i s i n g f o r so s e n s i t i v e a y o u n g described of

whose C h r i s t i a n b e l i e f s r e b e l l e d a g a i n s t poems t h a t t h e heads o f t h o s e who complained

"the sword t h a t cured headaches. ^

(1)

Abu

a l - T a y y i b Ahmad b . H u s s a y n ( 9 1 5 - 9 6 5 A.D.) al-Mutanabbi, is considered He

known t o as Sayf the

fame as

by most A r a b c r i t i c s sang t h e p r a i s e s o f Aleppo.

g r e a t e s t A r a b p o e t e v e r known.

a l - D a w l a , t h e p r i n c e whose c a p i t a l was an e s t r a n g e m e n t b e t w e e n h i m and

Following went its to ruler

h i s p a t r o n , he al-Ikhshidi, On the

Egypt t o s i n g t h e p r a i s e s o f Kafur w i t h whom; he also f e l l

out of favour.

whole, view full of

European s c h o l a r s on

do n o t s h a r e t h e A r a b s ' p o i n t o f as t h i s The s o u n d s pompous and

al-Mutanabbi's poetry to their

exaggeration jm
I " i

ears.

l i n e r e f e r r e d t o here reads

Arabic

"J

'

i-

w h i c h when t r a n s l a t e d w o u l d s o u n d u n b e l i e v a b l y pompous vain. "For my s w o r d i n t h e b a t t l e was a p h y s i c i a n which cured pain."

and

the

head o f whoever c o m p l a i n e d o f It is this s o r t o f p o e t r y , one

i m a g i n e s , t h a t M i k h a i l Naimy literature, it, as

shrank from w h i l e studying c l a s s i c a l Arabic t h e p o m p o s i t y and were b o t h g l o r i f i c a t i o n o f war

implied m

i n c o m p a t i b l e w i t h Naimy's

nature.

-15-

M i k h a i l Naimy's i n c l i n a t i o n t o w a r d s s o l i t u d e i s a l s o noticeable during his stay i n t h e Nazareth school; a f r i e n d c e n s u r e d h i m f o r s o m e t h i n g w h i c h he h a d n e v e r s a i d , w h i c h l e d h i m t o d e c i d e t o k e e p s i l e n t f o r t e n d a y s , a f t e r w h i c h he f e l t as i f he h a d r e t u r n e d f r o m a v e r y d i s t a n t j o u r n e y " F o i , i n t h i s p e r i o d i n w h i c h I a b s t a i n e d f r o m t a l k i n g , my i m a g i n a t i o n was e n r i c h e d a n d my m i n d a c q u i r e d a v i s i o n o t h e r t h a n the v i s i o n o f t h e eyes. A f t e r t h a t I began t o f e e l t h a t a l t h o u g h I was o u t w a r d l y i n harmony w i t h my e n v i r o n m e n t , t h e r e e x i s t e d i n me t h a t w h i c h w i l l a l w a y s make me a s t r a n g e r t o i t . This f e e l i n g o f s t r a n g e n e s s i n c r e a s e d w i t h t h e y e a r s u n t i l I came t o l i v e i n two w o r l d s ; a w o r l d w h i c h I c r e a t e d o f m y s e l f , and a w o r l d w h i c h o t h e r men h a v e c r e a t e d f o r t h e m s e l v e s . The t w o w o r l d s l i v e d s i d e by s i d e w i t h i n me b u t t h e y n e v e r became u n i t e d

H i s f e e l i n g o f b e i n g a C h r i s t i a n was a l s o e m p h a s i z e d m Nazareth Russian p i l g r i m s used t o come t o t h e c i t y the strong

while

for their link

p i l g r i m a g e , a n d he a n d h i s c o l l e a g u e s f e l t between themselves and t h e Orthodox "We w e r e p r o u d t h a t

Russians did,

t h e y b e l o n g e d t o t h e same c h u r c h as we

(1)

S a b f u n , I , pp. 147-148.

-16-

and t h a t t h e r e w e r e m i l l i o n s o f t h e m i n t h e i r c o u n t r y . So we w e r e n o t a m i n o r i t y i n t h e w o r l d , we t h o u g h t t o o u r s e l v e s . We c a r r i e d o u r own w e i g h t i n t h i s w o r l d a n d t h e H e r e a f t e r . B u t h i s c o n s c i o u s n e s s o f b e i n g a C h r i s t i a n d i d n o t seem t o a r o u s e i n h i m t h e f e e l i n g t h a t C h r i s t i a n i t y a l o n e was r i g h t and t h a t o t h e r b e l i e f s w e r e w r o n g . T a l k i n g of Paradise, o f w h i c h t h e c l e r g y p r e a c h e d , he e v e n a t t h a t age t h o u g h t t h a t i t was n o t a m o n o p o l y f o r t h e f o l l o w i n g o f one f a i t h , f o r i t c o u l d e m b r a c e t h o s e who w e r e g o o d , w h a t e v e r f a i t h t h e y b e l o n g e d t o , and t h a t H e l l , w i t h w h i c h t h e y t h r e a t e n e d t h e b a d , w o u l d a l s o t a k e t h e b a d who b e l o n g e d t o any f a i t h

"So why a l l t h i s

quarrelling

Why p r e c i p i t a t e

Doomsday t o lives

throw people i n t o H e l l

b e f o r e t h e y have spent
9

their (2)

i n t h i s w o r l d , and b e f o r e

t h e Trump h a s b l o w n "

(1) (2)

Sabun, I , p p . 1 5 0 - 1 5 1 I b i d , p. 152.

-17-

In I n 1906,

Russia I n s t i t u t e of Nazareth t h e c h a n c e t o go i n the Ukraine decided

the Russian Teachers' given

t h a t M i k h a i l Naimy s h o u l d be higher education. found was, I t was

t o Russia f o r that he which

i n Poltava joining its

himself that year, in reality,

T h e o l o g i c a l Seminary

no m o r e than -a s e c o n d a r y s c h o o l f o u r o f w h i c h were devoted two devoted

with a six-year to lay studies to

programme; t h e f i r s t and

some t h e o l o g y , w i t h t h e l a s t studies.

entirely

ecclesiastical

From t h e v e r y b e g i n n i n g , decided

t h e young Arab s t u d e n t

from He

Biskmta

t o conform w i t h the Russians i n every l a n g u a g e t h e way traditions, they

respect. spoke i t , s o n g s and

i n t e n d e d t o speak t h e i r adopt t h e i r manners and their

and

to

sing their

dance and world; and

dances, b u t always y e a r n i n g day.

to return to Biskmta

S a n n i n one his he

P o l t a v a , h o w e v e r , was h e a r t poems by

h i s w i n d o w on a new

f r i e n d s knew by felt

the great Russian poets He

t h e u r g e t o l e a r n more t h a n t h e y d i d . p l a y s , and

even a s p i r e d to act, time in

to w r i t e poetry, short s t o r i e s , especially his of life. after he had

t o l e a r n how

been t o t h e t h e a t r e f o r t h e f i r s t his first the

I t was

t h e r e , t o o , t h a t he h a d ballet, and

opportunity

hearing operas, watching

seeing

freedom

which b o t h sexes enjoyed.

I n t h a t U k r a n i a n town, t h e young that people lived

M i k h a i l Naimy b e g a n t o c o m p a r e t h e l i f e

-18-

xn t h e o u t s i d e w o r l d w i t h t h a t w h i c h p e o p l e l i v e d country "Being impressed w i t h t h e w e a l t h o f t h e l i f e

in his

own

o f t h e mind, t h e

h e a r t a n d t h e b o d y , I came t o r e a l i s e t h e u g l i n e s s o f t h e p l i g h t which l a y u p o n my Qountry."^ ^

1

M i k h a i l Naimy's d i a r i e s reflect The the early

i n P o l t a v a a r e r e v e a l i n g as t h e y life i n Russia had upon him. after

impact which h i s

v e r y i d e a o f w r i t i n g h i s d i a r i e s came t o h i s m i n d

reading the diaries of N i k i t i n ,

a R u s s i a n p o e t who h i m s e l f was a

S e m i n a r i a n , a n d who w r o t e a b o o k e n t i t l e d The D i a r i e s o f a Seminarist. From t h e s e d i a r i e s we l e a r n t h a t he r e a d L e r m o n t o v ,

a R u s s i a n p o e t who e x c e l l e d i n d e s c r i b i n g t h e b e a u t i e s o f t h e Caucasian would "If mountains. B u t h i s t h o u g h l s , when r e a d i n g s u c h poems,

t u r n t o t h e Lebanon

I w e r e a p o e t , I w o u l d h a v e c h a n t e d y o u r b e a u t i e s , Oh

L e b a n o n , y o u t h e c r a d l e o f my y o u t h a n d t h e f o c u s o f my t h o u g h t s "Yes, I w o u l d h a v e s u n g t o y o u r h o a r y p e a k s a n d enchanting depths

Where I h a v e home a n d k i n s m e n

(1)

S a b u n , I , p . 176.

-19-

and where t h e cedar t r e e s t e l l t h e s t o r y o f t h e p a s t , Where s t r e a m s o f s i l v e r f l o w and l i f e i n i t s s i m p l i c i t y i s a b l e s s i n g Where Man's h a n d h a s n o t m u t i l a t e d b e a u t y . " ^ ^ He was o v e r w h e l m e d w i t h t h e d e s i r e t o w r i t e p o e t r y a f t e r r e a d i n g Lermontov
1

"I

will

go a l o n g t h e p a t h w h i c h my s o u l c a l l s me t o t a k e . h a s a l w a y s t e m p t e d me s i n c e my e a r l y (2)

I will youth.

t r e a d t h e path which

It

is the path o f l i t e r a t u r e ,

a n d I am d e d i c a t e d t o i t "

I t

was n o t l o n g b e f o r e he h a d w r i t t e n a poem i n R u s s i a n "The Burial o f Love", which (3)

entitled friends.

received the admiration of his

"It

was n o t a b a d poem"

he t h o u g h t

t o himself.

Not q u i t e

s a t i s f i e d w i t h t h e poem, he was b e n t d e e p e r a n d a more w o r t h y his thoughts.

on l o o k i n g f o r a w i d e r , he w o u l d f u l l y express

theme i n w h i c h

M i k h a i l N a i m y ' s v i e w s o n b e i n g a C h r i s t i a n t o o k a new while i n Poltava. the (1) school

c

turn what

The N a z a r e t h

b o y who a c c e p t e d

literally

and t h e c h u r c h

wanted him t o b e l i e v e , began t o t h i n k

S a b u n , I , pp. 179-180. (These l i n e s were w r i t t e n m v e r s e , and were M i k h a i l Naimy's f i r s t a t t e m p t i n w r i t i n g p o e t r y i n Russian.) Sab<un, I , p . 1 8 1 . I b i d , p. 183.

(2) (3)

-20-

for hxmself. Attending o f no i m p o r t a n c e t o h i m

t h e c h u r c h s e r v i c e s came t o be a

matter

"True C h r i s t i a n i t y

is not f u l f i l l e d

by s t a n d i n g

the church

f o r t w o o r t h r e e h o u r s o n S u n d a y s , S a t u r d a y s a n d h o l i d a y s , b u t by applying the teachings o f t h e B i b l e and i t s injunctions."^ ^

1

You c o u l d n o t h e l p , he t h o u g h t , theatre. than For,in the church l i k e

b u t compare t h e c h u r c h w i t h t h e t h e t h e a t r e , y o u h a v e no them more

a c t o r s who h a v e l e a r n t t h e i r p a r t s a n d p l a y e d d i f f e r e n c e perhaps i s

well.

The o n l y

t h a t t h e a c t o r s on t h e s t a g e

address t h e i r words t o t h e s p e c t a t o r s , w h i l e t h e c l e r g y t u r n their and faces t o t h e H i g h e r B e i n g t o u t t e r words w i t h t h e i r T h e i r minds a r e n o t i n l e d him t o p r e f e r s a y i n g lips

not with t h e i r hearts. These t h o u g h t s

communion his prayers

w i t h Him.

a l o n e and i n i s o l a t i o n ,

and t o s a y t h e m m (2)

h i s own t o n g u e a n d

not

i n company w i t h t h e c l e r g y .

This

intellectual what in thoughts and

independence which l e d him t o t h i n k o u t f o r h i m s e l f he h a d b e e n t a u g h t about C h r i s t i a n i t y , f o r himself after

i s r e f l e c t e d again t h e ideas and t h e War

h i s tendency t o reconsider

of the great Russian w r i t e r s P e a c e , he f i n d s h i m s e l f

reading

Tolstoy's

i n agreement w i t h t h e w r i t e r ' s views

(1) (2)

S a b u n , I , p. 185. I b i d , p. 185

-21-

on N a p o l e o n , who, a c c o r d i n g t o t h e w r i t e r , was t h e p r o d u c t of h i s t o r i c a l events. I f t h i s was t h e c a s e , M i k h a i l Naimy t h o u g h t t h e same t h i n g s h o u l d be s a i d a b o u t K o t o z o v , Napoleon's Russian opponent. That T o l s t o y should a s c r i b e Kotozov' v i c t o r y a g a i n s t N a p o l e o n t o h i s wisdom, e x p e r i e n c e and w i l l , and n o t t o h i s t o r i c a l e v e n t s , seemed c o n t r a d i c t o r y t o M i k h a i l N a i m y , the young s t u d e n t . I f i t s o u n d s pompous on t h e p a r t o f t h e y o u n g M i k h a i l Naimy t o c r i t i c i z e s u c h a t o w e r i n g l i t e r a r y f i g u r e as T o l s t o y , he h i m s e l f a d m i t s as much

"It

is

ludicrous that as T o l s t o y

I should dare Do

to c r i t i c i z e

such a g r e a t for I light last life. of

thinker am the

....

f o r g i v e me

Leon N i c h o l a i e v i c h , filled with I read

i n d e b t e d t o you d a r k n e s s o f my

f o r so many t h o u g h t s w h i c h spirit.

Your r e c e n t works which

year were a g r e a t source Yes, f o r you

of i n s p i r a t i o n which teacher and

i l l u m i n e d my

h a v e come t o be my

guide, a f a c t

ui c h y o u_ a r e _ u n a w a r_ wh e. ( D

The

m o r e M i k h a i l Naimy i s t h e m o r e he

immersed i n r e a d i n g

Russian He former

literature,

t h i n k s o f modern A r a b i c and

literature. of the

c o u l d not help comparing the v i t a l i t y

liveliness

(1)

S a b u n , I , p.

187.

(From h i s d i a r i e s w h i l e i n P o l t a v a ) .

-22-

w i t h the stagnation o f the l a t t e r . of a l - H i l a l Arab w o r l d ^ "We s t i l l i n our

yij&*)

When h e r e c e i v e s a f e w i s s u e s t o keep i n c o n t a c t w i t h the

t o which

he s u b s c r i b e s diaries

he w r i t e s i n h i s

h a v e no l i t e r a t u r e w o r t h y p r o d u c t i o n which

o f t h e name.

There i s

nothing

literary

c o u l d b e d e s c r i b e d as g e n u i n e t h i s was t h e prominent

l i t e r a t u r e . O n e p e r i o d when J u r j i writers in

should bear i n mind t h a t

Z a i d a n a n d M a n f a l u t i were t h e most

the Arab w o r l d .

No w o r d s g i v e a more s u c c i n c t two w r i t e r s than

d e s c r i p t i o n o f the l i t e r a r y m e r i t s o f these t h o s e o f S i r H.A.R. G i b b -

" Z a i d a n ' s w r i t i n g was t o o c o l o u r l e s s a n d d i d a c t i c , was too s u p e r f i c i a l tradition i n thought in style, and too s t r o n g l y t oattract

and M a n f a l u t i t o the in

inclined

classical Arabic

r e a d e r s who s o u g h t

l i t e r a t u r e s o m e t h i n g comparable t o t h e books w i t h (2)

which

t h e y were f a m i l i a r

i n t h e l a n g u a g e s o f t h e West." in

The him sown;

s t u d e n t o f Naimy f e e l s t h a t t h e s e e d s o f r e b e l l i o n against the stagnant Arabic a r e b e l l i o n which

l i t e r a t u r e o f t h e day were b e i n g in his writings. Russian

t o o k shape l a t e r

Much a s M i k h a i l Naimy was i n t e r e s t e d m

literature,

(1) (2)

S a b u n , I , p.190. S t u d i e s i n C o n t e m p o r a r y A r a b i c L i t e r a t u r e , b y S i r H.A.R. Gibb p . 446 (B.S.O.S. V o l . V, P t . I I ) .

-23-

he was e q u a l l y k e e n t o l i v e w i t h t h e R u s s i a n s a n d t o become f a m i l i a r w i t h t h e i r f a m i l y and s o c i a l l i f e . A f r i e n d o f h i s , by t h e name o f A l y o s h a , i n v i t e d h i m t o s p e n d t h e summer o f 1908 w i t h h i s f a m i l y i n a small Ukraine v i l l a g e . T h e r e , he came t o know s e v e r a l y o u n g g i r l s , b u t he " n e v e r s u r r e n d e r e d t o t h e t e m p t a t i o n s o f any o f t h e m . I f I had w a n t e d t o p l a y t h e p a r t o f Don J u a n , I w o u l d h a v e b e e n a b l e t o do so q u i t e e a s i l y . But t h e r e i s s o m e t h i n g i n my n a t u r e w h i c h r e b e l s a g a i n s t t h e l i k e s o f Don J u a n , and t h o s e who p l a y f r i v o l o u s l y w i t h womens' e m o t i o n s f o r t h e s a k e of s a t i s f y i n g a passing d e s i r e . " ^ " ^ This earnestness i n h i s character is also revealed i n his i n c l i n a t i o n t o avoid noisy g a t h e r i n g s and p a r t i e s . A l y o s h a p e r s u a d e d h i m one e v e n i n g t o accompany h i m t o a p a r t y , a f t e r w h i c h t h e y r e t u r n e d home a t dawn, m e e t i n g on t h e i r way g r o u p s o f f a r m e r s h e a d i n g f o r w o r k . "There we a r e " M i k h a i l Naimy t h i n k s t o h i m s e l f , " s p e n d i n g o u r n i g h t i n shameless b u f f o o n e r y w h i l e they w a l k s t e a d i l y t o t h e i r work w i t h t h e h o p e o f t h e new day g l i t t e r i n g i n t h e i r e y e s , and m their hands l i e t h e k e y s t o t h e b l e s s i n g s o f l i f e . What i r r i t a t e s y o u i s t h a t t h e y g r e e t y o u as i f y o u a r e t h e one who d e s e r v e s t h e

(1)

Sab un, I , p

207.

-24b1essings,while they a r e t h e s y c o p h a n t s . . . . "^"^

F a r i y a , A l y o s h a ' s s i s t e r , who was m a r r i e d man, found h e r s e l f m

to a

dull-witted was at a

l o v e w i t h y o u n g M i k h a i l Naimy who out o f t h i s problem.

l o s s as t o how leave

t o f i n d a way

He d e c i d e d t o Back m

the village,

a n d s o he made h i s way

to Poltava.

t h e S e m i n a r y , he was

overwhelmed by a f e e l i n g o f a b s t e m i o u s n e s s ; a week and h a r d l y w e n t t o t h e t h e a t r e . t h e nearby convent's f o r e s t , nor d i d Even t h e c a s u a l refuge chattering with i n s i l e n c e and he

he s h a v e d o n c e o r t w i c e He no l o n g e r frequented

attend dancing p a r t i e s . was "For shunned.

friends

Once a g a i n he t o o k

isolation.

i n i s o l a t i o n , y o u have t h e o p p o r t u n i t y o f c o m i n g c l o s e r t o f o r t h e good and t h e bad seeds that

your inner s o u l , searching lie in it. I t is

i n such a s t a t e t h a t y o u have t h e o p p o r t u n i t y it

t o e x a m i n e y o u r c o n s c i e n c e , and t o d e c i d e w h a t c o u r s e y o u w a n t to take."
( 2 )

The p a r t y n i g h t w i t h A l y o s h a a n d t h e l o v e a f f e i r w i t h seem t o h a v e i n t e n s i f i e d y o u n g M i k h a i l Naimy "I am now searching f o r something important,

Fariya m

the innate d i s p o s i t i o n f o r meditation

d i s t a n t and vague.

(1) (2)

Sab un, I , p.211. I b i d , p. 218.

-25-

E v e r y t h i n g e l s e o t h e r t h a n t h a t seems t o me t o b e t r i v i a l . R e a d i n g a n d w r i t i n g came t o b e h i s o n l y c o n s o l a t i o n s , b u t t h e s e preoccupations s e r v e d merely t o p r o v i d e an o u t l e t f o r h i s f e e l i n g s w i t h o u t p r o v i d i n g answers f o r t h e q u e s t i o n s t h a t h a r a s s e d t h e y o u n g man's m i n d . Even a s i m p l e m a t t e r l i k e s t r o l l i n g down a s t r e e t brought w i t h i t a host o f questions

"For as if

why s h o u l d God h i m s e l f

this

army o f f i c e r w a l k so p r o u d l y Is it

down t h e s t r e e t side

owes h i m a debt"?

t h e sword on h i s

or t h e resonance o f h i s spurs t h a t f i l l

him w i t h h i s v a i n
9

pride? his

What s e r v i c e d o e s h e , I w o n d e r , r e n d e r t o t h i s w o r l d task i s n o t h i n g more t h a n l e a r n i n g and t e a c h i n g and f a r m s .

Surely

the a r tof k i l l i n g He certainly

people and d e s t r o y i n g t h e i r d w e l l i n g s offers and hat t h i s w o r l d no g o o d .

So, w h a t r i g h t h a s h e t o be p r o u d and crowned w i t h a

arrogant? laden

And t h a t l a d y , d r a p e d i n s i l k

w i t h peacock f e a t h e r s , s i t t i n g m a j e s t i c a l l y i n a coach h e r f e a t h e r s and with

p u l l e d b y t h r e e f i n e h o r s e s - w h e r e do h e r s i l k , her h o r s e s come f r o m ? And how i s it

t h a t she i s n o t f i l l e d

shame b y d i s p l a y i n g a l l t h i s i n r a g s a n d whose f a c e s

t o t h o s e whose b o d i e s a r e w r a p p e d And t h e s e grand

n e v e r know w h a t s o a p i s ?

(1)

SabCun, I , p . 218

-26-

s t o r e s , w i t h a l l t h e j e w e l s s h i n i n g m t h e i r windows - what use a r e they f o r t h e hungry, t h e h u m i l i a t e d , t h e v a n q u i s h e d , and a l l t h o s e who a r e u n a b l e t o e n j o y a s i n g l e i t e m o f t h e i r c o n t e n t s S u r e l y , one n e c k l a c e o r a b r a c e l e t , an e a r r i n g o r a r i n g f r o m among t h e m , m i g h t b e e n o u g h t o f e e d a t h o u s a n d o f t h o s e who s u f f e r h u n g e r , o r a t h o u s a n d who n e e d t o be c l o t h e d , o r p r o v i d e m e d i c i n e for a thousand p a t i e n t s . How i s i t t h e n t h a t t h e n e c k o f a s i n g l e woman, h e r w r i s t , h e r e a r o r h e r f i n g e r , s h o u l d be s i n g l e d o u t t o e n j o y a l l t h a t w e a l t h , o r t h a t s h e s h o u l d be o f m o r e i m p o r t a n c e t h a n t h o u s a n d s o f o t h e r human b e i n g s
9 9

Surely, heart is in

this its

i s a w o r l d t u r n e d upside-down i t s mind i n its belly is

A w o r l d whose conscience claims t o I f

pocket,

and i t s that it

in the d i r t

The u g l i e s t

t h i n g about i t

b e l i e v e i n a God who only its belief

is a l l light, its

j u s t i c e , beauty and l o v e .

inspired

actions, i t

would n o t have s u f f e r e d that

p a i n and m i s f o r t u n e , n o r w o u l d i t divided it i n t o classes

have t o l e r a t e d a system

one a b o v e t h e o t h e r , w i t h n o b i l i t y f o r

one a n d h u m i l i a t i o n for its

f o r t h e o t h e r , a b u n d a n c e f o r one a n d p o v e r t y I f

t h e o t h e r , p o w e r f o r one a n d s u b j u g a t i o n f o r t h e o t h e r . a c t i o n s had sprung from path. its belief, it

w o u l d have been on

the r i g h t

-27-

B u t i t i s a w o r l d w h i c h s t a g g e r s b o t h l e f t and r i g h t w i t h o u t k n o w i n g why i t s t a g g e r s o r w h e r e i t i s h e a d i n g . In spite of its s p a c i o u s n e s s , i t i s s t i l l a narrow and l i m i t e d w o r l d - a w o r l d w h i c h i s c h o k i n g w i t h t h e d u s t a n d smoke o f i t s s i n s . I t s dust h u r t s me, a n d i t s smoke b l i n d s my s i g h t . I n i t , I am a stranger.

Thus M i k h a i l Naimy c r e a t e d a world i n w h i c h he t r i e d

f o r himself a world of his this

own; and

t o p r o t e c t h i m s e l f from

"dust

smoke" o f t h e o u t s i d e w o r l d . much more s p a c i o u s t h a n w o r l d o f hisown. r e t u r n puzzled

t

L a t e r h e comes t o f i n d h i s In this

world

the outside world.

spacious

he w o u l d roam a n d w a n d e r f r e e l y , a l w a y s t o that these meditations of the

b y t h e new h o r i z o n s

t r a n s p o r t e d him t o . inner self

These j o u r n e y s

i n the wilderness

never l e d him t o d e s p a i r .

On t h e c o n t r a r y , t h e m o r e his

he was s t e e p e d i n t h e w o r l d o f m e d i t a t i o n , t h e more was yearning t o unravel the mysteries o f t h e human s o u l .

Living

i n two w o r l d s

- the world of his

inner s e l f ,

and t h e

w o r l d o f o t h e r s , t h u s came t o b e a b a s i c

trait

i n M i k h a i l Naimy's

(1)

S a b f u n , I , pp. 219-220.

-28-

c h a r a c t e r and t h i n k i n g . One o f t e n n o t i c e s t h a t t h e w o r l d o f o t h e r s i s , t o him, a n o t h e r t e r m f o r modern c i v i l i s a t i o n . Thus, when he r e b e l s a g a i n s t t h i s w o r l d o f t h e o t h e r s , he i s , m fact, expressing his denunciation of t h i s c i v i l i s a t i o n . As a y o u n g s t u d e n t , we see h i m a t t a c k i n g m o d e r n c i v i l i s a t i o n v e h e m e n t l y , p o i n t i n g o u t t h e e l e m e n t s o f d e c e p t i o n , f a l s e h o o d and c o r r u p t i o n i n i t , e s p e c i a l l y when he compares l i f e m c i t i e s w i t h t h a t i n t h e c o u n t r y where p e o p l e l e a d a n a t u r a l l i f e c l o s e t o t h e e a r t h . Was he u n c o n s c i o u s l y d e f e n d i n g t h e v i e w s o f R o u s s e a u and T o l s t o y w h i c h seem t o h a v e f o u n d i n h i m a s u p p o r t e r ? Possibly. B u t one t h i n g seems t o be c l e a r ; t h e m o r e he came t o know t h e w o r l d o f t h e o t h e r s , t h e m o r e he was s e i z e d w i t h h a t r e d f o r i t "There w i l l come a day when I w i l l s e v e r my r e l a t i o n s w i t h t h e w o r l d and r e t r e a t t o my own,"^"^ he w r o t e i n h i s d i a r i e s , a d e c i s i o n w h i c h seems t o h a v e b e e n m o r e o r l e s s i m p l e m e n t e d h a l f a c e n t u r y l a t e r .

In holiday he

t h e summer o f 1909, in Biskmta.

M i k h a i l Naimy d e c i d e d see him again in

t o spend the place the only

the which place

T h e r e we

l o v e d m o s t , and

w h i c h he

seemed t o f e e l

t o be

(1)

S a b f u n , I , p.

236.

-29-

w h e r e he r e a l l y b e l o n g e d . to

The s t u d e n t o f h i s l i f e around it.

i s even d r i v e n feeling

believe that nature i t s e l f h i m as h e h a d t o w a r d s

S a n n m h a d t h e same

towards

Here you have, t h e reader o f

h i s works f e e l s , Nature is

a n i d e a l s i t u a t i o n w h e r e harmony b e t w e e n Man a n d One i n c i d e n t in that summer seems t o m him his one

a t i t s best. this

illustrate innermost afternoon,

f i n e r e l a t i o n s h i p which

stirred

thoughts.

The y o u n g M i k h a i l Naimy i s

sitting,

i n t h e shade o f t h e huge r o c k s o f a l - S h a k h r u b , where o f Sannin

b i r d s o f a l l k i n d s have t h e i r n e s t s and where t h e water Spring flows gently and down. Fields l i e

ahead, w i t h h a r v e s t e r s serenity. The y o u n g man's

c a t t l e d o i n g t h e i r work i n complete

t h o u g h t s roam f r e e l y w i t h t h e l i g h t s of t h e water

and shadows, w i t h t h e m u s i c

f l o w i n g from t h e S p r i n g , and w i t h t h e c a t t l e , t h e t h e f i e l d s b e f o r e him. Everything The y o u n g _

shepherds and t h e h a r v e s t e r s i n

seems t o become b l u r r e d i n a m a t t e r o f a f e w m i n u t e s . man s e e s h i m s e l f w a l k i n g i n a d a r k earth. Voices

t u n n e l under t h e s u r f a c e o f t h e

emanating from t h e depth o f h i s s o u l r i s e t o ask Where d o e s a l l t h i s come f r o m

9

him i n c e s s a n t l y God t o God"?

Where t o

From

A n d who, o r w h a t , i s God a n d why i s i n t h i n g s , so t h a t one never

there a l l this f i n d s two i d e n t i c a l o r t w o men?

astounding v a r i e t y blades

o f g r a s s , o r two f l o w e r s , o r two f r u i t s , there in that a l l this

What w i s d o m i s

s h o u l d come f r o m God,

-30-

only t o return t o Him What w i s d o m i s t h e r e i n t h a t i t s h o u l d , i n t h e s p a n o f t i m e b e t w e e n i t s c o m i n g a n d r e t u r n , go t h r o u g h amazing phases o f g r o w t h and decay, w i t h a l ] t h e p l e a s u r e and p a i n w h i c h accompanies t h i s t r a n s f o r m a t i o n ? I f t h e r e i s no w i s d o m i n a l l t h i s , a n d no a i m , t h e n does e x i s t e n c e mean a n y t h i n g ? And Tat^ s h o u l d we c l i n g t o i t ?

"The

d a r k n e s s g r o w s a n d t h e i u n n e l becomes n a r r o w e r , I feel t h a t even t h e b r e a t h for help.

a n d no is

a n s w e r comes f r o m a n y w h e r e .

f a d i n g i n my b r e a s t , a n d I a l m o s t

shout

Suddenly, a very

f a i n t and d i s t a n t r a y o f l i g h t appears.

At

t h a t v e r y moment I f e e l my c h e s t r e l i e v e d o f t h e p r e s s u r e , t h e t u n n e l widens and t h e darkness i s r e l i e f becomes g r e a t e r a n d i t ecstacy. and as i f Then I f e e l less dark. turns into The f e e l i n g o f a state of t o open,

almost

as i f many a g a t e w i t h i n me b e g i n s

God, Whom I am l o o k i n g f o r , w i l l

a p p e a r to-me t h r o u g h through

t h e m a l l , a n d t h a t t h e w a l l s o f t h e t u n n e l I am w a l k i n g and see to its ceiling a r e s l o w l y v a n i s h i n g , and t h a t t o Him. came.

in a trice, I will

God, know Him a n d t a l k attain and i t

B u t t h a t moment was t o o d e a r B a c k I come t o w h e r e I was hovering

j u s t never

before;

t o t h e r o c k s a b o v e me, t o t h e f l o c k s o f b i r d s

-31-

around t h e i r n e s t s , t o t h e h a r v e s t e r s and t h e c a t t l e xn t h e f i e l d s , t o t h e w a t e r o f t h e S p r i n g c h u r n i n g down t h e s t r e a m f o r the grass around i t . I f e e l I h a v e come b a c k f r o m a j o u r n e y t h a t w e n t o n e n d l e s s l y , a f t e r w h i c h I r e t u r n e d t o t h e e a r t h , as i f from t o w e r i n g h e i g h t s . B u t , a t t h e same t i m e , I f e e l I h a v e come t o b e r i c h e r a n d v a s t e r t h a n I was. T h i n g s a r o u n d me h a v e come t o b e a p a r t o f m y s e l f , a n d m y s e l f a p a r t o f t h e m . They a r e no l o n g e r s t r a n g e r s t o me, n o r I a s t r a n g e r t o t h e m . They a n d I h a v e come t o be o f one b o d y a n d one s o u l , e x p a n d i n g t o eternity.

T h a t was a moment w h i c h l a t e r o n f i l l e d my p a t h w i t h

light.

T h a t M i k h a i l Naimy w e n t t h r o u g h

this

experience (2)

s h o u l d n o t l e a d us t o c a l l For

h i m a m y s t i c , as one A r a b w r i t e r

did.

o n e t h i n g , M i k h a i l Naimy n e v e r made t h e c l a i m t h a t he r e c e i v e d a following this experience.

p u r e and d i r e c t v i s i o n o f t h e t r u t h Nor

h a s h e e v e r p r e a c h e d t h e i d e a o f c a s t i n g away t h e p l e a s u r e s Moreover, a m y s t i c a l experience is "quite a definite

of l i f e .

(1) (2)

S a b u n , I , pp. 249-250. M i k h a i l Naimy a l - A d i b a l - S u f i , by T h u r a y a M a l h a s .

-32and r e c o g n i z a b l e f o r m o f e x p e r i e n c e " ^ ^ ^ w h i c h i s n o t t o be c o n f u s e d w i t h v i s i o n s and s t a t e s o f e c s t a c y . T h e r e i s no r e a s o n f o r us t o d o u b t t h e a u t h e n t i c i t y o f t h e e x p e r i e n c e , b u t one c o u l d o n l y d e s c r i b e i t as a " s t a t e o f f e e l i n g " as d i s t i n c t f r o m a " m y s t i c a l e x p e r i e n c e " , a l t h o u g h a " m y s t i c a l " element forms p a r t of i t . H o w e v e r , w h a t i n t e r e s t s us a t t h i s s t a g e o f o u r s t u d y i s t h a t t h i s e x p e r i e n c e had a tremendous impact upon h i s c h a r a c t e r and h i s way o f t h i n k i n g , w h i c h t o o k a t u r n t o w a r d s w h a t m i g h t be termed Nature M y s t i c i s m .

B a c k i n R u s s i a we in the l i f e rid itself

f i n d M i k h a i l Naimy m o r e a n d m o r e was

involved to which in

o f t h a t c o u n t r y , a t a t i m e when i t of the tyranny of i t s

agitating

r u l e r s and t h e c l a s s system people. In his f o u r t h year

oppressed a l a r g e s e c t i o n of i t s the Seminary in 1910, we

f i n d him t a k i n g p a r t for their

in a strike "It

declaris true" my

ed by t h e s t u d e n t s who he s a y s , " t h a t life has I am

clamoured

freedom.

a g u e s t a n d a s t r a n g e r i n R u s s i a , b u t as of the country one of i t s sons, by to a

come t o be a p a r t o f t h e l i f e I h a v e come t o f e e l t h a t I am

great

extent, the

feeling

great pressure to which i t s

p e o p l e i s exposed

the cling

Emperor and h i s

e n t o u r a g e , and t h e h i g h e r c l a s s e s w h i c h

(1)

Mysticism

A Study

a n d an A n t h o l o g y , b y F . C . H a p p o l d , p . 3 8 .

-33-

desperately

to their rights,

disregarding their

d u t i e s towards l e d t o a wave o f generation to the the his

the p e o p l e . T h i s

atmosphere o f o p p r e s s i o n recklessness

p e s s i m i s m , w a n t o n e s s and

among t h e y o u n g e r He kept

w h i c h M i k h a i l Naimy s t r o v e t o k e e p away f r o m . i d e a l i s m , b u t a t t h e same t i m e f e l t o p p r e s s e d R u s s i a n s , as he was very

strongly with

d i s t u r b e d by

the poverty of oppressors. (2)

masses s u f f e r i n g u n d e r t h e y o k e o f t h e i r

Back t o F a r i y a , he soon a f t e r , he

"succumbed t o t h e a n i m a l " f o r r e t r e a t and

i n him, work.

and One

found himself yearning

feels that this Naimy f e l t when he that

d e s i r e f o r s o l i t u d e was s o m e t h i n g w r o n g was

enhanced whenever M i k h a i l T h i s happened school, Now,

happening.

first

abstained

from t a l k i n g w h i l e i n the Nazareth had never s a i d .

when a f r i e n d c e n s u r e d h i m f o r s o m e t h i n g he a f t e r t h e l o v e a f f a i r w i t h F a r i y a , he w i t h him i n

accompanied Alyosha t o s t a y

i s o l a t i o n i n a c o u n t r y h o u s e , h o p i n g t h a t he w o u l d be t h a t s o l i t u d e , w h a t was inner self life and l o s t o f my tranquility, and (3)

able to "regain, i n delve into

t h e t r e a s u r i e s o f my t h i n k i n g o f my own

through poetry in general."

meditation,

life

(1) (2) (3)

S a b u n , I , p. I b i d . , p. I b i d . , p. 257. 257.

254.

-34-

Out o f t h i s s o l i t u d e , he emerged w i t h "The F r o z e n R i v e r " , a poem i n R u s s i a n i n w h i c h he a d d r e s s e d t h e r i v e r S u l a , o n t h e f r o z e n s u r f a c e o f w h i c h he h a d w a l k e d w i t h h i s f r i e n d A l y o s h a . His heart, l i k e t h e r i v e r , was i n c h a i n s . W h i l e t h e r i v e r w o u l d some day b r e a k t h e c h a i n , h i s h e a r t w o u l d n e v e r be a b l e t o do s o . Is t h i s b e c a u s e t h e s e c h a i n s p r e v e n t e d h i m f r o m u n d e r s t a n d i n g why t h i n g s h a p p e n e d t h e way t h e y d i d One i s l e f t t o w o n d e r . The poem d e a l s w i t h t h e s u b j e c t o f Man a n d N a t u r e , f o r w h i l e N a t u r e n e v e r i m p r i s o n s t h e r i v e r f o r e v e r , Man i s t h e p r i s o n e r o f h i s world. The theme o f Man a n d N a t u r e comes l a t e r t o t a k e a p r o m i n e n t p l a c e i n M i k h a i l Naimy's w r i t i n g s .
9

In

1 9 1 1 , M i k h a i l Naimy's

life

i n R u s s i a came t o an e n d . left an i n d e l i b l e mark

The f i v e y e a r s he s p e n t i n t h a t c o u n t r y o n h i s way o f t h i n k i n g a n d p e r s o n a l i t y . whose p h i l o s o p h y o n t h e m e a n i n g o f l i f e To T o l s t o y

T o l s t o y was h i s master, impressed nun most. i s n o t what i " ^ ^

1

" t h e a r b i t e r o f what i s good and e v i l it progress, but i t

p e o p l e say and do, n o r i s One c a n n o t fail t o see

i s my h e a r t a n d

i n M i k h a i l N a i m y ' s W r i t i n g s , t h a t he t o o

a d o p t e d t h i s maxim, w h e t h e r c o n s c i o u s l y o r u n c o n s c i o u s l y , t o f o r m

(1)

T o l s t o y , C h i l d h o o d , Boyhood, Y o u t h , t r a n s

b y Rosemary

Edmonds, p . 9 .

-35-

a basic tenet of his philosophy. literature Naimy.

That great master of Russian so d i d M i k h a i l where m no

t o o k t h e B i b l e f o r h i s g u i d e , and he t o o was i r r i t a t e d t o see little

For

"a C h r i s t i a n i t y

C h r i s t e x i s t e d , which nanie."^ ^ who

1

differed

from paganism except the

I t seems p o s s i b l e t h a t T o l s t o y was

thinker which

made c l e a r t o M i k h a i l Nairny t h e h y p o c r i s y o f t h e C h u r c h ,

v e i l e d the l i g h t of C h r i s t from the b e l i e v e r s w i t h t h i c k of ritual. The spiritual conflict i n Tolstoy's l i f e ,

clouds his was

and

attempts a source "I

to lead a l i f e

b a s e d on t h e t e a c h i n g s o f t h e B i b l e ,

o f i n s p i r a t i o n f o r M i k h a i l Nairny, f o r he w r o t e and it. I hoped most F o r me,

saying

knew s o m e t h i n g o f t h a t c o n f l i c t , in

sincerely, single

t h a t Tolstoy would a t t a i n v i c t o r y person s h o u l d be

that a

a b l e t o come t r i u m p h a n t o u t o f s u c h a if I tried, I would be

conflict,

t h e r e was

some c o n f i r m a t i o n t h a t (2)

able t o win."

The

tragic

death of h i s master l e d M i k h a i l w i t h h i m s e l f and with the

Naimy t o t h i n k o f h i s own w o r l d and w h e r e i t All turn his would

conflict end.

the time, w h i l e l i v i n g i n Russia, thoughts towards t h e Arab w o r l d .

M i k h a i l Naimy w o u l d How shallow and

(1) (2)

S a b u n , I , p. I b i d , p. 271.

269.

-36-

m s i g n i f i c a n t i s t h o u g h t , a r t and l i t e r a t u r e amongst t h e A r a b s , he w o u l d t h i n k t o h i m s e l f . I t was i n R u s s i a t h a t t h e s e e d o f r e b e l l i o n a g a i n s t t h e c o n c e p t s o f l i t e r a t u r e i n t h e A r a b w o r l d was sown i n N a i m y ' s m i n d .

By

t h e e n d o f h i s s t a y i n R u s s i a , M i k h a i l Naimy a c q u i r e d a l l of a rebel. H i s r e b e l l i o n was n o t c o n f i n e d t o t h e f o r he a l s o came t o b e a r e b e l He became

the q u a l i t i t i e s

Arabs' concept o f l i t e r a t u r e , against t h e "Establishment"

in the world of f a i t h .

s c e p t i c a l a b o u t w h a t he h a d b e e n t a u g h t b y t h e C h u r c h " A f t e r my r e t u r n f r o m R u s s i a , I b e g a n t o f e e l that t h e garment

w h i c h t h e C h u r c h h a d w a n t e d me t o wear was t o o s m a l l , a n d t h a t parts of i t were b e i n g torn a l l the time."^ ^

1

A l l that

r e m a i n e d o f w h a t t h e C h u r c h h a d t a u g h t h i m , was a deep r e v e r e n c e f o r the d i v i n e b r i l l i a n c e teachings. o f C h r i s t ' s p e r s o n a l i t y and h i s sublime were

B u t e v e n some a s p e c t s

o f C h r i s t ' s teachings

subjected t o questioning"For C h r i s t d i d n o t s o l v e f o r me t h e p r o b l e m o f e v i l Nor t h e q u e s t i o n o f death and where it

came f r o m .

and what f o l l o w e d i t ; f o r

His preaching

a b o u t a Day o f J u d g e m e n t , t h e t i m e o f w h i c h n o b o d y

(1)

Sab un, I , p

275.

-37-

knew e x c e p t God, and an e t e r n a l l i f e f o r t h e r i g h t e o u s and e t e r n a l f i r e f o r t h e w i c k e d , was i n c o n g r u o u s t o my m i n d w i t h t h e s u b l i m e c o n c e p t He g a v e me a b o u t H i s F a t h e r ' s l o v e a n d j u s t i c e . " ^

Returning to Biskinta after

spending these f i v e years

in and

R u s s i a , M i k h a i l Naimy f o u n d h i m s e l f l i v i n g i n a s p i r i t u a l intellectual "For vacuum at that time about the l i t e r a r y

t o whom c o u l d I t a l k

and

artistic me
9

horizons which t h a t short stay in

i n R u s s i a had o p e n e d f o r its neighbours,

Where c o u l d I f i n d would f e e l

t h e Lebanon, o r i n the g r e a t masters m

p e o p l e who literature,

that

the world of

theatre, painting, of their

s c u l p t u r e o r m u s i c i n t h e West, (2)
< ?

had come t o be p a r t

lives " to think of going

This s p i r i t u a l loneliness l e d Mikhail to France m t o study law.

Thus he c o n c e n t r a t e d on t h e s t u d y o f But fate held a different

French

preparation f o r the journey

course i n s t o r e f o r him. the

H i s b r o t h e r A d i b , who was m

had e m i g r a t e d t o

United States eleven years e a r l i e r , and he was

Biskinta at the

t i m e on a v i s i t ,

able t o persuade

M i k h a i l t o accompany

(1) (2)

S a b u n , I , p. I b i d , p. 279.

278.

-38-

him back t o t h e U n i t e d S t a t e s . Naimy's l i f e began.

Thus a new

chapter i n

Mikhail

In

the United States

The y e a r s s p e n t i n R u s s i a , w i t h a l l t h e new o p e n e d up f o r h i m , f i l l e d M i k h a i l civilisation " w h i c h t u r n e d Man

horizons

it

Naimy w i t h r e s e n t m e n t f o r m o d e r n path, pushing

away f r o m h i s r i g h t

h i m t o w a r d s an a b y s s j u s t i c e and love."^^

e n c o m p a s s e d by c o v e t o u s n e s s , d e v o i d o f m e r c y , F o r a s e n s i t i v e y o u n g man whose m i n d as a r e s u l t York city

d e v e l o p s s u c h an a t t i t u d e t o w a r d s m o d e r n c i v i l i s a t i o n of living i n a s m a l l U k r a i n e town, i t seems n a t u r a l

t h a t New

should confirm his b e l i e f s . were f a r f r o m "I felt favourable

His f i r s t

impressions of the

that that c i t y , and b u s t l e , Suddenly

with its

gigantic buildings,

its

feverish my

hustle chest.

were l i k e a heavy

load pressing against

I remembered S a n n i n and a l - S h a k h r u b w i t h a l l t h e t h e beauty t h a t s u r r o u n d e d them,

p e a c e t h e y w e r e endowed w i t h , a n d t h e memory was painful."

(2)

W i t h a s e n s e o f r e l i e f , M i k h a i l Naimy l e f t

New

York

making

(1) (2)

S a b u n , I I , p. I b i d , p. 8.

8.

-39-

h i s way h i s two

t o Walla Walla,

a s m a l l town i n Washington S t a t e , where I n the p l a i n s around t h i s time m his life, small

elder brothers lived. saw

A m e r i c a n t o w n , he doing its

f o r the f i r s t

the machine was

work i n t h e f i e l d s .

W h i c h , he threshed,

thought

to himself, and

better;

a g r a i n sown, h a r v e s t e d ,

sieved, m i l l e d no hand its

1

b a k e d w i t h t h e h a n d o f Man,

o r one

t h a t touched

except

t h a t o f t h e m a c h i n e , whose l i m b s w e r e o f s t e e l and of o i l ; "The and w h e r e was t h i s machine g o i n g to lead

spirit

us?^ ^ the

credit

i n i n c r e a s i n g p r o d u c t i o n and But t h i s m e c h a n i c a l age t h e m a c h i n e has

c o n s u m p t i o n goes t o any attention

machine.

does n o t pay

to the fact that nor has it

n o t added a j o t (2) by an iota."

t o our

happiness,

decreased our misery

W i t h g r e a t e n t h u s i a s m , M i k h a i l Naimy c o n c e n t r a t e d E n g l i s h , w i t h n o t h i n g t o h e l p h i m e j ^ e p t an dictionary and a s m a l l b o o k w r i t t e n by As

on l e a r n i n g

English-Arabic emigrant classes to the he in

a Syrian to help evening

Arabs t o l e a r n t h e language.

t h e r e w e r e no

Walla Walla f o r s t u d y i n g the language, M i k h a i l decided j o i n an e l e m e n t a r y school as a listener. T h e r e he

sat with

y o u n g b o y s , l e a r n i n g f r o m t h e m and

from t h e i r

teachers, then

(1) (2)

Sab un, I I , I b i d , p. 13.

p.

12.

-40-

moved t o a s e c o n d a r y s c h o o l w h e r e he was t r e a t e d l x k e any o t h e r student. W i t h i n e i g h t months o f h i s s t a y i n t h e c o u n t r y , h i s E n g l i s h was g o o d e n o u g h t o e n a b l e h i m t o j o i n t h e U n i v e r s i t y o f W a s h i n g t o n , w h e r e h e g r a d u a t e d w i t h a d e g r e e i n Law a n d a n o t h e r in Arts.

As a u n i v e r s i t y of and life

s t u d e n t , M i k h a i l Naimy f o u n d

that

the

sort

that his colleagues

l e d d i d n o t i n t e r e s t him;

baseball

f o o t b a l l never a t t r a c t e d him.

" Y o u t h i s t h e t i m e when one tells us i n Thi He

should

t r y t o fathom t h e meaning o f e x i s t e n c e , h e

h i s autobiography, r e m i n i s c i n g about t h a t p e r i o d o f h i s e a r n e s t n e s s made h i m f e e l f e l t m o r e i n harmony w i t h take

life.

a n o u t s i d e r i n h i s new e n v i r o n m e n t . f o r e i g n s t u d e n t s , who seemed t o h i m t o

l i f e more s e r i o u s l y t h a n A m e r i c a n s t u d e n t s , a n d s o he j o i n e d

t h e C o s m o p o l i t a n C l u b i n w h i c h h e was t h e o n l y A r a b s t u d e n t a n d w i t h whose members he made friends.

W i t h t h e same e n t h u s i a s m w i t h w h i c h h e d e v o u r e d t h e m a s t e r pieces o f R u s s i a n l i t e r a t u r e , M i k h a i l Naimy d e l v e d o f Anglo-Saxon l i t e r a t u r e . in Arabic. into the

treasures to write

A t t h e same t i m e he s t a r t e d himself i n a country

U n l i k e R u s s i a , he f o u n d

(1)

Sabfun, I I

p. 24.

-41-

where f e l l o w Arabs formed a l a r g e community. On r e c e i v i n g a p e r i o d i c a l c a l l e d Al-Funun,(c>->^ ^ p u b l i s h e d i n New Y o r k by h i s f r i e n d N a s i b A r i d a , he was t h r i l l e d , f o r a l - F u n u n seemed t o be a new phenomenon i n t h e f i e l d o f m o d e r n A r a b i c l i t e r a t u r e . Here, f o r t h e f i r s t t i m e , he r e a d a r t i c l e s by G i b r a n , A r i d a a n d a l - R i h a n i , and t h e s e w e r e w r i t e r s who s h a r e d w i t h h i m t h e same c o n c e p t i o n o f l i t e r a t u r e ; no p l a c e h e r e f o r t h e o r n a m e n t a l u s a g e o f w o r d s and l i n g u i s t i c j u g g l e r y w h i c h meant n o t h i n g .
f r

"This i s day

t h e good t i d i n g s o f r e v i v a l w h i c h you hoped w o u l d amongst y o u r c o u n t r y m e n s i n c e you first

some came t o

see t h e l i g h t

be f a m i l i a r w i t h R u s s i a n a n d w o r l d l i t e r a t u r e , r e a l i s e d t h e numinous n a t u r e o f t h e word, when i t d i d n o t degrade t h e word with

and s i n c e y o u pen

the strength of the

lies, h y p o c r i s y a n d

charYes, a

l a t a n i s m , and w o r s h i p p e d Mikhail, torrent.

the l e t t e r rather than the s p i r i t . drops which w i l l be f o l l o w e d by Mikhail.

these are the f i r s t

These few d r o p s a r e a c h a l l e n g e f o r y o u , to them

9

Have y o u a n y t h i n g t o add i n t h e coming t o r r e n t ,

I f you want t o have y o u r this is your

share

this

i s y o u r h o u r and

day."^^

W i t h t h e s e w o r d s M i k h a i l Naimy a d d r e s s e d all t h e z e a l he h a d ,

h i m s e l f , and

with title,

he s e t o f f t o w r i t e an a r t i c l e w i t h t h e

(1)

Sab un, I I , pp.

29-30.

-42II
H

The

Dawn o f Hope a f t e r t h e D a r k n e s s o f D e s p a i r

CD i n w h i c h
literhypocrisy

he p o u r e d o u t h i s r e s e n t m e n t a n d h a t r e d f o r t h e d e c a d e n t ature - the l i t e r a t u r e and triviality o f ornamentation, t r a d i t i o n a l i s m ,

- w h i c h h a d no f o o d f o r t h e h e a r t o r t h e s o u l , a n d Here, i n this article, fermented with

w h i c h h a d no b e a r i n g o n o u r l i f e .

we s e e t h e t a n g i b l e o u t c o m e o f t h e r e b e l l i o n t h a t h a d i n M i k h a i l Naimy's t h o u g h t Russian l i t e r a t u r e . and s i n c e he f i r s t

came i n t o c o n t a c t

A l - F u n u n p u b l i s h e d M i k h a i l Naimy's in

article launched.

so h i s b a t t l e a g a i n s t t r a d i t i o n a l i s m

l i t e r a t u r e was

T h i s a r t i c l e was f o l l o w e d b y o t h e r s i m i l a r a r t i c l e s Nasib A r i d a ,
r

i n t h e same v e i n . that his

t h e editor/a'i-Funun, wrote

t o him s a y i n g

a r t i c l e s w e r e b e i n g w e l l r e c e i v e d among t h e e m i g r a n t s

m the

S t a t e s , and p r e d i c t e d t h a t t h e y w o u l d cause a good d e a l o f t u m u l t in t h e Arab w o r l d U n f o r t u n a t e l y , a l - F u n u n , w h i c h came t o b e t h e these new i d e a s about t h e meaning o f

p l a t f o r m t h a t propagated literature^

had t o cease f o r f i n a n c i a l

reasons.

In

1 9 1 4 , t h e F i r s t W o r l d War b r o k e o u t a n d t h e L e b a n o n of drought. M i k h a i l N a i m y , who h a d

suffered the a f f l i c t i o n

(1)

The t i t l e

in Arabic

is-

C ^ - ^ U J

LJ

s
L

- <

The same a r t i c l e _ w a s i n c o r p o r a t e d l a t e r i n a n o t h e r w i t h t h e t i t l e o f " a l - H U b a h i b " " <_^L!il ". See a l - G h i r b a l , p . 37.

-43-

decxded t o r e t u r n t o h i s c o u n t r y the States until 1932. During

in

1916 was d e s t i n e d t o s t a y

in

t h e war, a secret s o c i e t y the United States, theTurkish

called which

' F r e e S y r i a ' was f o r m e d b y t h e A r a b s m worked towards t h e l i b e r a t i o n

o f S y r i a from

tyranny.
1

M i k h a i l Naimy j o i n e d , b u t t h e s o c i e t y s o o n

disintegrated.^ ^

A y o u n g S c o t s m a n w i t h whom M i k h a i l Naimy s h a r e d his

a room

t h i r d y e a r a t t h e u n i v e r s i t y , a n d who was a member o f a friend i n t h e i d e a o f metemThe i d e a a p p e a l e d t o

theosophical society, interested his psychosis

and t h e t r a n s m i g r a t i o n o f s o u l s .

h i m , w h i c h he a d o p t e d as a s u b s t i t u t e S i n a n d t h e Day o f J u d g e m e n t .

f o rthe idea o f t h e O r i g i n a l admitted that

M i k h a i l Naimy l a t e r

" t h e idea o f metempsychosis which leads and

t o complete knowledge

c o m p l e t e f r e e d o m , came t o b e t h e f u n d a m e n t a l b a s i s o n w h i c h

(1)

M i k h a i l Naimy h a s n e v e r h a d any s t r o n g feelings certainly by

"nationalistic" A l t h o u g h he

i n t h e narrow sense o f t h e word. disliked

i n t e n s e l y t h e s u b j u g a t i o n o f t h e Arabs

t h e T u r k s a n d l a t e r b y t h e F r e n c h ( i n h i s own c o u n t r y ) nor his personal stands against n a t u r e ever l e d him t o t a k e ofthe

neither his philosophy strong "nationalistic"

the adversaries actually

A r a b w o r l d , a s he b e l i e v e s t h a t no n a t i o n i s capable o f r u l i n g is See still another,

as l o n g as Man, r u l e r

and r u l e d ,

t h e s l a v e o f h i s human a m b i t i o n s

and greed.

A l - N u r wa a l - D a y j u r , p . 9 7 .

-44t h e whole p h i l o s o p h y o f my l i f e was t o be founded, a f t e r t h a t

" a c c i d e n t a l " m e e t i n g w i t h my L i v i n g i n New

Scottish friend.

York a f t e r g r a d u a t i n g from Washington U n i v e r s i t y , aim. " t h e r e a p p r a i s a l o f language and among my literary

M i k h a i l Naimy s e t f o r h i m s e l f one s t a n d a r d s among those who speak my

f e l l o w countrymen"^ the

w i t h thousands o f m i l e s s e p a r a t i n g him from them, w h i l e l i v i n g i n w h i r l p o o l t h a t i s c a l l e d New York.

"What s e l f - d e c e p t i o n . . . " he would it l i k e s , f o r as long (3)

t h i n k t o h i m s e l f , "but l e t Fate laugh t h e way

as I can w r i t e , and as l o n g as al-Funun i s t h e r e , I am

i n no t r o u b l e . " standards

Finding t h a t the l o f t y task of reappraising l i t e r a r y among t h e Arabs w h i l e l i v i n g i n New

York h a r d l y earned him h i s d a i l y

b r e a d , he found h i m s e l f a j o b w i t h t h e Russian Commercial Navy o f f i c e and l a t e r as a s e c r e t a r y t o t h e Russian o f f i c e r who worked w i t h the

Bethlehem S t e e l Company, which e x p o r t e d armaments t o t h e Russians. I t was (1) a r e l i e f t o leave New

c

York f o r Bethlehem, P e n n s y l v a n i a ,

Sab un, I I , p. 47.

I t i s i m p o r t a n t t o remember h e r e , t h a t Naimy

b e l i e v e s t h a t n o t h i n g ever happens a c c i d e n t a l l y . w i t h h i s S c o t t i s h f r i e n d was

Thus h i s m e e t i n g The appeal fact

accordingly predestined

which Metempsychosis had t o M i k h a i l Naimy i s perhaps due that i t i s s t r o n g l y l i n k e d w i t h most s p i r i t u a l t e a c h i n g s

to the

known i n an

t h e w o r l d whether i n t h e east or t h e west.

L a t e r , i t came t o be

i m p o r t a n t f a c t o r i n m o u l d i n g h i s p h i l o s o p h i c d o c t r i n e which i s based on t h e b e l i e f t h a t our l i f e i s governed by a Cosmic Order, t h a t death i s no more t h a n a "pause" i n a c o n t i n u o u s w i l l u l t i m a t e l y l e a d Man (2) (3) I b i d , p. I b i d , pp. 65. 65-66. t o become one w i t h t h e and

movement w h i c h

Absolute.

-45b u t t h e thought t h a t he earned h i s l i v i n g out o f t h e machinery o f t h e was a source o f remorse f o r M i k h a i l Naimy w h i c h he found d L f f l c u l t to a l l a y . war,

In law was

1917

t h e U n i t e d S t a t e s d e c l a r e d war on Germany, and a between t h e age o f t w e n t y Mikhail

1

passed by which a l l young men

one and t h i r t y - o n e s h o u l d r e g i s t e r f o r m i l i t a r y s e r v i c e .

Naimy d i d so "because i t i s my n a t u r e t o abide by t h e l a w . " ^ ^ I t i s s u r p r i s i n g t h a t a man l o v e , and who l i k e him, who hated bloodshed and preached t h e most e x a l t e d o f a l l simply

b e l i e v e d t h a t Man's l i f e was

b e i n g s , s h o u l d w i l l i n g l y t a k e p a r t i n t h e b u t c h e r y o f war

because he wanted t o abide by t h e law, e s p e c i a l l y s i n c e he c o u l d have (2) avoided c o n s c r i p t i o n as he was t h a t may n o t an American c i t i z e n . However,

be, M i k h a i l Naimy found h i m s e l f a s o l d i e r i n t h e Army o f t h e Whatever course one's l i f e t a k e s , he t h i n k s t o h i m s e l f , and

United States.

i t i s c e r t a i n l y t r a c e d by t h e "Unseen Hand" w h i c h plans one's l i f e t h a t of the u n i v e r s e ^ lives. HisOur p l a n s p l a y a s m a l l r o l e m shaping our

(3) There i s a power, o t h e r t h a n our own, t h a t shapes our d e s t i n y .

(1) (2)

Sab un, I I , p.

73.

M i k h a i l Naimy w r o t e i n a l e t t e r addressed t o H.Dabbagh saying"On page 86 o f Sab un ( I I ) you w i l l f i n d some o f t h e moral reasons t o swallow t h e b i t t e r p i l l of
c

which made i t p o s s i b l e f o r me military service.

I matj add t o them my g r e a t shame o f c l a i m i n g then the subject of a country c o u n t r y and t h e r e s t o f t h e Arab

exemption on t h e <J|bund t h a t I was

Turkey - whose d o m i n a t i o n over my own w o r l d we a l l abhorred (3) Sab un, I I . p. 80. and fought".

-46-

m e d i t a t i o n s on war seem t o c o n f i r m h i s b e l i e f t h a t Man's l i f e i s predestined

"For what have I got a g a i n s t a German peasant i n S t u t t g a r t , or an A u s t r i a n c a r p e n t e r i n Vienna, or a Hungarian g o l d s m i t h i n Budapest, or a T u r k i s h shepherd m Adana? Why s h o u l d I be

dragged away from my f a m i l y , my home and my work t o be h u m i l i a t e d and d e s p i s e d and t o be d r i v e n , a g a i n s t my w i l l , t o bear down a g a i n s t

people whom I do n o t know and a g a i n s t whom I have no grudge?"^ He o f t e n wondered about t h e l o g i c o f events t h a t l e d him t o where

he f o u n d h i m s e l f , b u t never found an answer, except t h e c o n s o l a t i o n t h a t " t h e r e must e x i s t i n my l i f e t h a t w h i c h c a l l s for not such an e x p e r i e n c e . Had I n o t needed t h a t e x p e r i e n c e , i t The o n l y course I c o u l d would

have found i t s way i n t o my l i f e .

t a k e i s t o acquiesce i n i t . necessary f o r my l i f e , a f t e r going through i t ,

When I e x t r a c t out o f i t t h e m o r a l Then

i t w i l l d e p a r t never t o come back. (2) I w i l l be t h e r i c h e r f o r i t . "

B e i n g on guard a t a m i l i t a r y h o s p i t a l crowded w i t h wounded s o l d i e r s , he happened t o hear t h e screams o f a young m u t i l a t e d German s o l d i e r who k e p t s h o u t i n g " M o t h e r . . . . M o t h e r , M i k h a i l Naimy s t o p p e d a t t h e door where t h e screaming came from " f e e l i n g ashamed o f m y s e l f and o f t h e r i f l e s l u n g on my s h o u l d e r . What

(1) (2)

Sab un, I I , p. 90. I b i d . , p. 94-95.

-47v a l u e have I , and what v a l u e has my r i f l e i n t h e face o f such a Mother"

9

scream. . .'.'Mother

A r e t h e s e screams o t h e r t h a n a

condemnation a g a i n s t me, a g a i n s t my r i f l e , and a g a i n s t anyone who carries one? I t i s , i n f a c t , a condemnation a g a i n s t those who

s t a n d b e h i n d me, and t h o s e who s t a n d b e h i n d t h a t wounded young s o l d i e r and h i s r i f l e . M i k h a i l Naimy found h i m s e l f deep i n t h o u g h t , t r y i n g t o t h i n k o f t h a t "mother". To him she was more

t h a n one s i n g l e mother, b u t every mother, everywhere and a t any time. "She i s i n f a c t l i f e i t s e l f , o u t o f which every l i f e That poor young man i s beseeching i t s h e l p a g a i n s t its

emanates.

t h o s e who abuse i t s s a n c t i t y , deny i t s b o u n t i e s and m u t i l a t e

b e a u t y , j u s t because they c o v e t a mine o f g o l d , c o a l o r s t e e l , a w e l l o f o i l , a f o r e s t o f r u b b e r t r e e s o r a market t o s e l l t h e i r (2) w o r t h l e s s commodities." The war came t o an end and M i k h a i l Naimy was sent by t h e Army f o r a course a t Rennes U n i v e r s i t y i n France. There he

s t u d i e d t h e h i s t o r y o f France, t h e h i s t o r y o f French l i t e r a t u r e and a r t , and t h e h i s t o r y o f law and c o n s t i t u t i o n . He mastered

t h e French language and came t o know a good d e a l about France.

(1) (2)

Sab un, I I . p. 103 I b i d , p. 104

-48A t t h e u n i v e r s i t y , M a d e l i n e , a French g i r l , seemed t o t a k e a l i k i n g f o r him. He was n o t i n l o v e w i t h t h e g i r l , b u t t r i e d t o remain f r i e n d l y w i t h her. The g i r l seemed t o t h i n k o f m a r r i a g e , b u t he, n o t b e i n g i n l o v e w i t h h e r , seemed t o t h i n k o f m a r r i a g e as a burden w h i c h would be an o b s t a c l e i n t h e way o f a c h i e v i n g h i s aims in l i f e . I t i s i n t e r e s t i n g t o n o t i c e t h a t whenever we see him i n v o l v e d i n an e m o t i o n a l r e l a t i o n s h i p , we f i n d him i n c l i n e d t o r e t r e a t t o h i s i n n e r w o r l d , t r y i n g t o d e l v e i n t o i t s depths and t o d e f i n e i t s r e l a t i o n w i t h t h e " o u t s i d e " w o r l d . The war and h i s share i n i t seems t o have enhanced t h i s i n c l i n a t i o n i n him t o ponder. What had t h i s mad w o r l d reaped o u t o f f o u r y e a r s o f k i l l i n g , d e s t r u c t i o n and m i s e r y ? The " B i g Four" were h o l d i n g meetings i n V e r s a i l l e s t o d e c e i v e t h e w o r l d by p r e t e n d i n g t h a t they alone were endowed by God w i t h t h e wisdom t o found a new w o r l d o u t of t h e r u b b l e o f t h e o l d . Woodrow W i l s o n was t h e o n l y one amongst them f o r whom he had some r e s p e c t , b u t W i l s o n was an i d e a l i s t , who was no match f o r t h e p r a g m a t i s t s , Clemenceau and L l o y d George. And what had t h e Arabs g o t o u t o f i t a l l ? The B a l f o u r D e c l a r a t i o n "which p e r m i t s a s t r a n g e r t o e n t e r a house f u l l o f p e o p l e , by sheer f o r c e , and by t h e m i g h t o f His B r i t a n i c M a j e s t y , t o say t o i t s i n h a b i t a n t s , "you need n o t w o r r y , t h e house w i l l remain y o u r s , b u t i t w i l l become my ' n a t i o n a l ' home, n o t h i n g m o r e . " ^ ^

( 1 ) S a b f i n , I I , p. 133.

-49But a t l e a s t , he would t h i n k t o h i m s e l f , t h e war r e s u l t e d i n p u t t i n g an end t o t h e T u r k i s h t y r a n n y over t h e Arab w o r l d .

But now where t o

The Lebanon
9

What would he do

there

Where would he get t h e f a r e f r o m

To New York?

What would he do publication?

r

t h e r e e i t h e r , e s p e c i a l l y s i n c e al-Funun had ceased Suddenly, he r e c e i v e d a l e t t e r

from h i s f r i e n d Nasib A n d a ,

in

which he lamented t h e demise o f al-Funun. l e f t to i t s f i n a l end

9

Should t h a t t o r c h be

No, M i k h a i l Naimy t h o u g h t t o h i m s e l f , So he d e c i d e d t o

t h a t was a spark which s h o u l d n o t be p u t o u t r e t u r n t o the States.

Back i n New York, he r e c e i v e d a l e t t e r

from G i b r a n which urged him t o work towards t h e r e v i v a l o f a l Funun . B u t as t h e e f f o r t s t o r e v i v e al-Funun f a i l e d , Naimy,

e

G i b r a n and A r i d a found themselves t u r n i n g towards a l - S a ' l h , C " J , a p e r i o d i c a l o f l i m i t e d c i r c u l a t i o n i n t h e Arab community, t o use i t as a new p l a t f o r m t o spread t h e i r However, M i k h a i l Naimy was literary

ideas and t h o u g h t s . the

faced again w i t h

problem o f e a r n i n g h i s l i v i n g , and o f a l l t h i n g s , he found

h i m s e l f i n t h e w o r l d o f commerce, s e l l i n g n i g h t d r e s s e s f o r l a d i e s i n a company t h a t was r u n by t h r e e w e a l t h y S y r i a n e m i g r a n t s . d i d n o t t a k e him l o n g t o master h i s new money t o s u r v i v e . The w o r l d o f commerce, l i k e t h a t o f war, p r o v i d e d M i k h a i l job and t o earn enough It

-50Naimy w i t h f o o d f o r t h o u g h t I n t h e b a t t l e f i e l d he had seen I n theworld o f

how Man was capable o f k i l l i n g h i s f e l l o w men.

commerce, he came t o w i t n e s s how t h e D o l l a r w a s capable o f destroying he "The writes D o l l a r i s a m a g i c i a n - c u n n i n g and shameless. How o f t e n it Man's s o u l . Out o f h i s e x p e r i e n c e i n t h i s new f i e l d ,

a s s a i l s Man's conscience o n l y t o l e a v e i t p a r a l y s e d , o r h i s i n s i g h t only t o b l i n d i t , o r h i s i d e a l s o n l y t o d e s t r o y them."^ ^

1

I n a huge b u i l d i n g i n Manhatten, occupied m a i n l y by commercial a g e n c i e s , he found h i m s e l f a dark l i t t l e room w i t h a s m a l l window w h i c h o v e r l o o k e d t h e backyard o f t h e b u i l d i n g . I n that little

room, w h i c h c a l l e d h i s a e r i e , i n a c i t y where such rooms abound, he used t o spend h i s evenings s t r u g g l i n g , n o t i n t h e f i e l d o f war or commerce, b u t i n t h a t o f t h e mind and t h e word. "As f o r my h e a r t , 1 never p a i d any a t t e n t i o n t o i t , unaware t h a t in

when I came t o l i v e i n t h a t humble room, I was t o be i n v o l v e d (2) an e m o t i o n a l b a t t l e " .

B e l l a , a woman o f t h i r t y and t h e w i f e o f a d r u n k a r d who was the l a n d l o r d o f t h e house, f e l l i n l o v e w i t h M i k h a i l Naimy. In

(1) (2)

Sab iun,

I I , p. 143.

I b i d , p. 144.

t h e absence o f t h e husband, he spends t h e Christmas v a c a t i o n w i t h her " i n a f e a s t o f p l e a s u r e and h a p p i n e s s . " ^ ^ No r e l i g i o u s o r affair

s o c i a l s c r u p l e s were a b l e t o s t o p him from h a v i n g h i s l o v e w i t h her.

"But i f t h a t was s i n f u l , i t was t h e s i n o f n a t u r e ,

which i n f l u e n c e d my b l o o d t h r o u g h a spark coming from t h e b l o o d of a person which had m (2) ness t o be i n f l a m e d . " This love a f f a i r w i t h B e l l a , l i k e the it t h e same warmth and t h e same w i l l m g -

one he had w i t h F a r i y a e i g h t years e a r l i e r , seems a g a i n t o arouse a c o n f l i c t between h i s mind and h i s h e a r t Before h i s love

a f f a i r w i t h B e l l a , he was w h o l l y immersed i n t h e a c t i v i t i e s o f t h e new l i t e r a r y movement and i n h i s own m e d i t a t i o n s about Then we see him p h i l o s o p h i z i n g f o r h i m s e l f t h e meaning o f h i s e x i s t e n c e by d e s c r i b i n g h i s s o u l as "an emanation o f a god,"^ life

but now, w i t h t h e emotions o v e r p o w e r i n g t h e mind, p r o h i b i t i o n s are l e f t t o t h e fuqaha'

*=
-

>*

(1) (2) (3)

Sab un, I I , p. 155. I b i d , p. 155. I b i d , p. 156.

( I )

T h i s r e l a t i o n s h i p w i t h B e l l a and the c o n f l i c t i t c r e a t e d him, s i n c e he f e l t g u i l t y f o r h a v i n g had an e m o t i o n a l

in

relationship

w i t h a m a r r i e d woman, i n s p i r e d him t o w r i t e s e v e r a l poems i n which t h i s i n n e r c o n f l i c t was expressed. A l - I r a k "'*'-> - ' "

t J

(The

C o n f l i c t ) i s perhaps t h e best among t h e s e , which expresses h i s t h o u g h t s a t t h i s phase o f h i s l i f e ; f o r i n t h i s s h o r t poem, he it.

d e s c r i b e s how Satan e n t e r s i n t o h i s h e a r t t o f i n d an angel i n The his. God,

two f i g h t a g a i n s t each o t h e r , each c l a i m i n g " t h e house" t o be The poet watches t h e s t r u g g l e Unmoved, he t u r n s towards

wondering how h i s hands made h i s h e a r t the way i t was made, He

t o a l l o w Satan and an angel t o f i g h t f o r i t s possession.

never gets an answer and he f i n d s h i m s e l f , l o n g a f t e r a s k i n g h i s q u e s t i o n s , i n doubt and c o n f u s i o n . i n his heart? I s i t e v i l o r good t h a t dwells

Whatever t h e answer was, M i k h a i l Naimy became more

and more a t t a c h e d t o B e l l a a t a t i m e when he was i n v o l v e d i n

(1) (2)

Hams a l - J u f u n , p. 80. Diwan Hams a l - J u f u n , p 96. I n f a c t " ' i r a k ' ^ o r t h e C o n f l i c t ) i s a

good example o f Naimy's p o e t r y i n t h a t i t r e f l e c t s t h e c o n f l i c t o f h i s i n n e r s o u l which s u f f e r s t h e agony o f t h e s t r u g g l e between h i s sublime and i d e a l i s t i c a s p i r a t i o n s a g a i n s t t h e animal p u l l s him down and i m p r i s o n s him i n t h e f l e s h . i s a l s o d e t e c t a b l e i n "The Frozen R i v e r " . which

The same undertone

-53-

, .
e s t a b l i s h i n g a l - R a b i ^ a h al-Qalamiyyah,
;

* *

-| "
J -

(4-w^UJl a^J r ' ), of

which he was t h e s e c r e t a r y , and which was d e s t i n e d t o p l a y an important r o l e i n the h i s t o r y of Modern A r a b i c literature

However, he seemed t o be i n l o v e , w i t h B e l l a , f o r t h e f i r s t time i n his l i f e . " I came t o have no b e t t e r hope t h a n t o f i l l

her l i f e w i t h dreams, t o s t r e w her p a t h w i t h r o s e s , and t o (2) pervade her days w i t h happiness, peace and t r a n q u i l i t y " But

These a r e c e r t a i n l y t h e words o f a man deeply i n l o v e .

h i s l o v e i s t h a t o f a p o e t , e x t r e m e l y r o m a n t i c , i d y l l i c and other-worBly. (1) I t i s n o t t h e k i n d o f l o v e which urges t h e A.Haddad, N Haddad, E l i a s

The members o f a l - R a b i t a h were

A t a l l a h , W. C a t z e f l i s , N. A r i d a , R. Ayoub, G.Gibran and M. Naimy. I n A p r i l 1920, t h i s group o f f r i e n d s met and The most i m p o r t a n t p o i n t s

decided t o form a l - R a b i t a h .

they agreed upon i n t h e i r meeting were (1) A l - R a b i t a h i s t o p u b l i s h t h e works o f i t s own members and

o t h e r Arab w r i t e r s i t may c o n s i d e r w o r t h y , as w e l l as t o encourage t h e t r a n s l a t i o n o f w o r l d l i t e r a t u r e (2) for masterpieces.

A l - R a b i t a h i s t o f o s t e r new t a l e n t by o f f e r i n g p r i z e s t h e b e s t i n p o e t r y and p r o s e . Naimy p. 155.

See G i b r a n K. G i b r a n , by M (2) Sab*un, I I , p 181.

-54lover to " l i v e " w i t h the beloved.For I d i d not want my

h e a r t and hers t o f i l o w the course f o l l o w e d by l o v e r s everywhere and a l l t h r o u g h t i m e ; t h e course o f joy in l o n e l m e s s, hope l e a d i n g t o d i s i l l u s i o n and pain
11

ending

pleasure an attempt towards

breeding

(1)

One

wonders whether t h a t was

t o r a t i o n a l i z e a sense o f g u i l t which M i k h a i l Naimy f e l t that love a f f a i r . one I n a b r i e f sentence i n h i s

autobiography,

tends t o d e t e c t t h i s sense o f g u i l t , when he says circumstances if

"Whenever my mind brought me back t o face t h e s o c i a l which surrounded my l o v e , making i t

l o o k s i n f u l , I f e l t as

I had s t o l e n i t t h e way (2) of to He t h e Gods".

Prometheus s t o l e f i r e from t h e h e a r t h

Moreover, i n h i s h e a r t o f h e a r t s , he seemed d e s i r e of the f l e s h .

f e e l t h a t l o v e s h o u l d r i s e above t h e felt too t h a t B e l l a was

a stranger t o the world of imagination that grip (3) my

i n which he l i v e d , " f a r away from t h e y e a r n i n g s

s o u l , which urge me

t o seek a meaning f o r e x i s t e n c e . "

O c c a s i o n a l l y , he even doubted t h a t t h a t r e l a t i o n s h i p w i t h B e l l a was of (1) (2) (3) a r e l a t i o n s h i p of t r u e love. us, he would t h i n k t o h i m s e l f . Sabfun, I I , p. I b i d , p. I b i d , p. 183. 184. 181 Maybe i t was e v i l f o r both

T h i s l e d him t o ponder over

-55what e v i l and good meant. A g a i n we n o t i c e t h a t t h i s l o v e a f f a i r

w i t h B e l l a draws him back t o h i s i n n e r s e l f , t o wonder about t h e n a t u r e and meaning o f t h i n g s . t o express h i s i n n e r f e e l i n g s he i m p l o r e s t h e waves t o t e l l Here again he t u r n s t o p o e t r y i n a poem addressed "To The Sea",^ him whether e v i l and good a r e L i k e t h e ebb and
1

embedded i n them as they a r e embedded i n Man.

f l o w o f t h e sea, t h e Qasida ends, e v i l and good e x i s t s i d e by s i d e in Man _ ^ <-sr

> , > i

-*v

I n t h i s p e r i o d o f h i s l i f e , M i k h a i l Naimy was deeply

involved

i n t h e b a t t l e o f r e v i v i n g modern A r a b i c l i t e r a t u r e w h i c h was a c t i v e i n the States A t t h e sameT t i m e , he was equally involved

-

i n the b a t t l e of love w i t h B e l l a .

She and her husband bought a

house i n t h e c o u n t r y s i d e near New York, and M i k h a i l Naimy moved t o l i v e w i t h them. York t o l i v e m What a g r e a t r e l i e f he found i n l e a v i n g New Here he found h i m s e l f l i v i n g i n t h e

the country

(1)

The Qasida i s e n t i t l e d " -S** L

".

Diwan Hams a l - J u f u n p. 97.

-56open c o u n t r y which he l o v e d , away from t h e h u s t l e and b u s t l e o f New York. His l o v e f o r n a t u r e f i l l e d him w i t h a f e e l i n g o f s a t i s f a c t i o n and contentment. There he walked by t h e streams, sang w i t h t h e b i r d s and remembered h i s younger days i n Sannin. That s h o r t s t a y i n t h e c o u n t r y s i d e seemed t o c o n f i r m h i s f e e l i n g t h a t he was b o r n t o l i v e w i t h n a t u r e , u n s p o i l t by t h e hand o f Man. But how l o n g c o u l d he m a i n t a i n t h a t r e l a t i o n s h i p w i t h B e l l a , when he f e l t t h a t i t was a source o f s u f f e r i n g f o r a t h i r d person"? Suddenly, he was a b l e t o persuade her and her husband t h a t i t would be b e t t e r i f he k e p t away from them. His f e e l i n g of g u i l t seems t o have m o t i v a t e d t h i s d e c i s i o n . " T h i s i s what l o v e r u l e s i f i t aims a t p u r i f y i n g i t s e l f o f i t s sorrows . " ^ " ' " ^

Back i n New

York, M i k h a i l Naimy was

faced w i t h o t h e r

problems; t h e t h r e e S y r i a n b r o t h e r s f o r whom he worked were on t h e verge o f b a n k r u p t c y . His b r o t h e r N a j i b wrote t o him from t o t h e New World.

t h e Lebanon e x p r e s s i n g h i s w i s h t o e m i g r a t e He

f e l t t h a t h i s b r o t h e r would face t h e same d i s i l l u s i o n m e n t World w h i c h he was facing.

i n t h e New "Why

s h o u l d he exchange t h e p u r i t y o f h i s l a n d , the p u r i t y o f
9

Sannin and a l l i t s beauty, f o r a l l t h e w e a l t h i n M e x i c o

Has

he

(1)

Sab*un, I I , p

232

-57not heard o f t h e p r o v e r b "a c o n t e n t e d peasant i s a s u l t a n i n

9

disguise" orders him.

He i s , i n B i s k m t a , a s u l t a n w i t h nobody t o g i v e him There, nobody demands a penny f r o m

o r t o u p b r a i d him.

He works, b u t h e a l t h and contentment i s h i s reward. World

These t h o u g h t s about t h e e m i g r a t i o n o f t h e Lebanese t o t h e New i n s p i r e d him t o w r i t e a s h o r t s t o r y which he c a l l e d The Cuckoo(2) Clock."

T h i s c l o c k i s a symbol f o r complex modern c i v i l i s a t i o n , it.

and t h e e l u s i v e happiness which people seek i n

I n 1925, M i k h a i l Naimy no l o n g e r worked f o r t h e S y r i a n b r o t h e r s , who went b a n k r u p t . I n t h e f o l l o w i n g t h r e e y e a r s , he was

dabbled i n v a r i o u s f i e l d s o f b u s i n e s s , a t t h e end o f which he

unemployed f o r a w h i l e , u n t i l he found h i m s e l f a job as a salesman

n

f o r the Encyclopedia Britaift.ca,

As he came t o be a w e l l known

name amongst t h e S y r i a n e m i g r a n t s , he managed t o s e l l t h e business men among them a l a r g e number o f c o p i e s , who, m their f o r reasons o f But d e s p i t e rebellious

snobbery, were keen t o have i t

libraries.

t h i s "success" i n t h i s new f i e l d o f b u s i n e s s , he f e l t

(1) (2)

Sab un, I I , pp. 235-236. The Cuckoo-Clock " -* -*

J tJI

i t I " i s perhaps one o f t h e most r e v e a l i n g

s h o r t s t o r i e s about t h e a t t i t u d e and f e e l i n g s o f M i k h a i l Naimy towards Western c i v i l i s a t i o n and way o f l i f e See Chapter

V o f t h i s s t u d y where a summary o f t h e s t o r y i s g i v e n .

-58a g a i n s t i t . " I came t o be overwhelmed by a f e e l i n g o f r e b e l l i o n a g a i n s t t h i s f r o t h o f l i f e I found m y s e l f f u m b l i n g m."^ ^ This f r o t h o f l i f e he r e b e l l e d a g a i n s t was n o t h i n g o t h e r t h a n t h e t n v : a l i t i e s w i t h which human beings p r e o c c u p i e d themselves their "knowledge", " f a i t h " and " w e a l t h " . These he t h o u g h t , formed t h e essence o f t h e i r l i f e , when they were no more t h a n i t s b a n a l i t i e s and s u p e r f i c i a l i t i e s T h i s urge t o r i d h i m s e l f o f these superf i c i a l i t i e s o f l i f e was expressed i n a poem which he c a l l e d "Now", " > _ j j l ".
1 -

(i)

,I "\

(1) (2)

Sab un, I I , p 244. Diwan Hams a l - J u f u n , p 108.

-59I n t h i s Qasida, he yearned f o r t h e day when he would become "a pure s o u l , f r e e o f t h e g r i p o f d e a t h , and t h e e x t e r i o r appear ances o f l i f e , t h r o u g h which Man i s deluded t o b e l i e v e t h a t he 1 f e t t e r e d by t h e chains o f Time and Space, when i t i s he, i f he o n l y knew i t , who f i l l s Time and Space

-J

'

.J

L>

(2)

(1) (2)

Sab un, I I ,

pp. 245-246.

Diwan Hams a l - J u f u n , p. 108.

-60-

I t i s n o t s u r p r i s i n g t h a t a man, whose p o e t r y roams i n t h e w o r l d o f t h e I n f i n i t e , h o p i n g t h a t Man w i l l u n f e t t e r t h e c h a i n s t h a t b i n d him t o h i s s e l f i s h and immediate needs, s h o u l d r e b e l a g a i n s t t h e " j o b " o f s e l l i n g , even t h e B r i t a n i c a , t o s u r v i v e . S u d d e n l y , M i k h a i l Naimy d e c i d e d t o d e s e r t New Y o r k , w h i c h he a l w a y s r e f e r r e d t o as t h e " f r i g h t f u l w h i r l p o o l " , ^ ^ m a k i n g h i s way t o W a l l a W a l l a , w h e r e h i s t w o b r o t h e r s l i v e d . Before l e a v i n g New Y o r k , he e x p r e s s e d t h e y e a r n i n g s o f h i s s o u l i n a poem w h i c h he c a l l e d " H u n g e r " I n t h i s s h o r t poem we c a n d e t e c t t h e " s p a c i o u s n e s s " o f h i s o w n w o r l d w h i c h he c r e a t e d f o r h i m s e l f , as o p p o s e d t o t h e " n a r r o w n e s s " o f l i f e i n t h a t c i t y
1

" I n t o my And It it

h e a r t a s e e d was

cast. fast. high

t o o k r o o t and s p r o u t e d

s p r e a d so w i d e , and r e a c h e d so it filled t h e e a r t h and sky.

Until

And

now

its

boughs a r e w e i g h t e d fruit

low

With f a i r e r

t h a n a n g e l s know

Yet

I , whose h e a r t - s a p f e e d s t h e

root, (2) fruit."

Though f a m i s h e d , d a r e n o t t o u c h t h e

(1) (2)

" - * ^ ^ ' -'-'-J

J?JJ

P u b l i s h e d i n The New

York Times, 30th August,

1930.

-61-

Away f r o m t h e t u r m o i l o f New Y o r k and t h e m a d d e n i n g r u s h t o s e l l t h e B r i t a n i c a t o i t s S y r i a n m e r c h a n t s , M i k h a i l Naimy i s o l a t e d himself i n a l i t t l e hut which belonged to his brother A d i b , s i t u a t e d i n a g r e e n v a l l e y by t h e b a n k o f a r i v e r There, he was i n h i s e l e m e n t

" H e r e I f e e l as p e r s o n who a palace in was

if

I am

a d i f f e r e n t p e r s o n - n o t t h e same This little h u t seems t o me like the his him

i n New

York.

the paradise which the l o s t , As if

t h e t o r t u r e d and withdrawn t o see

d i s p l a c e d dream of ."^^ life to "New m see-

intently life

p e r s p e c t i v e , h i s whole past

lay clearly before

York, B i s k i n t a , Poltava, S e a t t l e , al-Shakhrub,battle i n France, F a r i y a , Madeleine, B e l l a , p r e - I s l a m i c a thousand mental v i s i o n s , this little hut. a poets,

fields

members o f a l - R a b i t a h , and

t h o u s a n d m e m o r i e s , a l l meet m

They a r e a l l in

i n t e r m i n g l e d i n c o m p l e t e harmony. H e r e , n o n e w e i g h s me and t h e w o r l d his scales. beginnings c e a s e t o do and my and F o r my inner world/around me a r e b u t one,

where scales mind

ends m e e t , d i s t a n c e s My value

v a n i s h , measures and is f a r b e y o n d w h a t my A few days ago,

t h e i r work.

i m a g i n a t i o n c o u l d ever grasp. Y o r k , my

whenever few

I t o o k t h e subway i n New cents

v a l u e was

no more t h a n a entered

f o r t h e company w h i c h r a n i t

Whenever I

(1)

S a b d n , I I , p.

250

-62-

a r e s t a u r a n t , a s t o r e , o r a t h e a t r e , my v a l u e x n t h e eyes o f t h e p r p i r i e t o r s never exceeded t h e v a l u e o f t h e d o l l a r s I spent xn t h e x r b u x l d x n g s . How o f t e n I e n d e a v o u r e d t o r a x s e t h a t v a l u e - e v e n f o r m y s e l f - by g o x n g t o museums, e x h x b x t x o n s , l x b r a r x e s , l e c t u r e s , c o n c e r t - h a l l s , b u t never dxd I leave wxth a f e e l x n g t h a t my w o r l d was w x d e r , h a p p x e r , o r more b e a u t x f u l t h a n x t had been."^"^

M x k h a x l Naxmy's s t a y sxde arouses

xn t h a t

x s o l a t e d s p o t xn t h e c o u n t r y

x n h x s mxnd t h o u g h t s a b o u t t h e r e l a t x o n s h x p one day he w e n t t o t h e n e a r b y rxver

b e t w e e n Man a n d N a t u r e to fxsh. Every

txme he dxpped h x s f x s h x n g r o d x n t o t h e w a t e r , Mxkhaxl fxsh,

a clever

f x s h a t e t h e b a x t w x t h o u t b e i n g hooked.

Naxmy was s e x z e d w x t h a n g e r .

What a n x m p e r t x n e n t l x t t l e

he t h o u g h t t o h x m s e l f , t o mock a n d r x d x c u l e me... a second t h o u g h t , he i m a g x n e d w h a t t h a t "A f i s h e r m a n , .eh?

But after

f x s h was s a y x n g t o And what k x n d o f a

h e r s e l f a b o u t hxm. fxsherman^

H e r e he i s ,

a man who h a d h i s h e a d s t u f f e d w i t h a l l

k i n d s o f "knowledge"

a n d " p h x l o s o p h x e s " a n d who c l a x m s a t t h e That xs t h e s o r t o f

same t x m e t h a t h e l o v e s a l l c r e a t u r e s I

man he x s , w x t h n o t h x n g d e a r e r t o h x s h e a r t t h a n t a m p e r x n g w x t h

(1)

Sab un, I I ,

pp. 250-251

-63-

the l x f e of a l i t t l e was caught at last

fish

in a l i t t l e

stream."

But

the

fish violent

a n d M i k h a i l Naimy was

seized again w i t h

anger a t h i m s e l f . " A t t h a t moment, I f e l t myself t o be the s u b j e c t o f condemnation -

and c u r s e s p o u r i n g on me, from Heaven, t h e a i r , g r a s s and up tree,

a l l o f a s u d d e n , f r o m a l l a r o u n d me from every pebble,

the earth, the r i v e r ,

f r o m e v e r y d r o p o f b l o o d i n my a thief and

v e i n s t h e c r y went are'. What mind

a criminal,

a mean c r e a t u r e y o u

h e r o i s m m o t i v a t e s y o u , w i t h a l l t h e s t r e n g t h o f body a n d you have, t o f i g h t i n such a l i t t l e against a l i t t l e fish seeking her

livelihood her spurs what you that

stream, only to i n f l i c t
9

u n m e r c i f u l l y on

a b o m i n a b l e t o r t u r e s u c h as t h i s you to t o r t u r e her.... s p o r t and it

I t i s not hunger t h a t

i s n o t h i n g b u t y o u r g r e e d and Woe

you c a l l

amusement!

f o r such a s p o r t t h a t

derive out of t o r t u r i n g
-

c r e a t u r e s , and woe

f o r a n amusement

t u r n s y o u r m i n d a w a y f r o m y o u r w o r r i e s , o n l y by d e p r i v i n g o t h e r creatures of l i f e , when t h e y h a v e no w o r r i e s l i k e y o u r s f o r y o u r s e l f , how is it t h a t you I f deny do a

y o u know t h e v a l u e o f l i f e others that v a l u e you inflict and it

9

I f y o u h a t e t o s u f f e r p a i n y o u r s e l f , how
9

on o t h e r s

You

a r e no more t h a n a c r i m i n a l , extricates the f i s h from

thief

a wretch."^"^

T h u s , he

the

(1)

Sab un, I I , p

253.

-64-

hook and throws i t back i n t o t h e s t r e a m , d e t e r m i n e d never a g a i n t o c a u s e any c r e a t u r e t o s u f f e r any p a i n , n e i t h e r b y h i s h a n d s , h i s tongue, h i s thoughts, nor w i t h h i s conscience

In English.

t h a t i s o l a t e d s p o t , M i k h a i l Naimy w r o t e s e v e r a l poems I n o n e o f t h e s e poems w h i c h he e n t i t l e d "Sparks",^

he was i n s p i r e d b y t h e s p a r k s o f a f i r e w h i c h he l i t h u t , a n d w h i c h he s a t b y a n d w a t c h e d

outside the

"My camp f i r e c r a c k l e s ; a n d t h e s p a r k , Imprisoned long m l i m b and b a r k , into sight

Leaps f o r a n i n s t a n t And And

i s embosomed b y t h e n i g h t I , a prisoner o f time,

A s p a r k embedded i n t h e s l i m e Of _ f l e s h a n d b l o o d , as i n a t r a n c e t h e i r w e i r d and mystic-dance.

Behold

0 glowing hearts o f forests

deep,

Do y o u b u t p a s s f r o m s l e e p t o s l e e p ? Do y o u remember as y o u g l o w Where y o u s l e p t b u t a w h i l e a g o
9

(1)

P u b l i s h e d i n S p r i n g f i e l d R e p u b l i c a n , 2 8 t h O c t o b e r , 1928.

-65-

And Are

i n your b r i e f

awakenings

t h e r e no p a t t e r n s o f t h e t h i n g s

The h a n d s o f M o t h e r L i f e h a d s p r e a d So l o v i n g l y Of about your bed roots

9

darkness-bound and a g e - g n a r l e d

N u r s i n g t h e i r young and t e n d e r Of u p f l u n g b o u g h s a n d b u d d i n g Swaddled i n m o o n l i g h t ' s Of g o l d e n silver

shoots leaves

sheaves?

threads too s u b t l y

spun
9

From m a g i c s p i n d l e s b y t h e s u n Of

l o v e l o r n winds and l o v e - d r u n k

breeze
9

Aswoon a t n o o n t i d e Of And

'mong t h e t r e e s

t e a r f u l s k i e s and l a u g h i n g streams birds that f i l l e d w i t h song your dreams

9

0 tiny

stars

offirmaments laments

Unknown t o s o n g , a r e t h e s e You c h a n t Of Am Who fire

as y o u a s c e n d t h e s c a l e s and dales eyes ties,

t o other h i l l s

I a monster i n your

s h a t t e r e d love-cemented

Or a r e y o u s i n g i n g p r a i s e t o me For h a v i n g h e l p e d t o set you f r e e

9

-66-

My camp f i r e sways and g a s p s and d i p s , And a s h e s s l o w l y s e a l i t s l i p s ; And w h a t i t i s h i d b e h i n d t h e s e a l The j e a l o u s n i g h t w o u l d n o t r e v e a l . "

The Naimy h a d the

i s o l a t i o n and

t h e summer d r e w t o an e n d , "frightful whirlpool"

and

Mikhail again a

t o go b a c k t o t h a t of earning his

t o face offered

problem

living

T h e r e , he was

j o b as a s a l e s m a n o f e m b r o i d e r i e s emigrant.

i n a s t o r e owned b y two S y r i a n s

a Syrian Yazij of

H e r e he made f r i e n d s w i t h

Iskandar two

and E m i l l e Domat,who h a v e b e e n , up his closest friends. and "A F o r a man

t o t h e p r e s e n t day,

o f M i k h a i l Naimy's c h a r a c t e r matter uttering a fruits these for are a

n a t u r e , making f r i e n d s friend is a person who

i s n o t an e a s y understands

you w i t h o u t you

w o r d , and whom y o u u n d e r s t a n d gesture.

when he makes no more t h a n f l o w e r s , o r two friendship with I have p i t y

Y o u r s o u l and h i s a r e l i k e two He i n my describes his life and

on t h e same b o u g h . " ^ " ^ t w o men as " t w o roses

theirs.

t h o s e whose l i v e s

are b a r r e n o f such r o s e s , f o r t h e i r paths

(1)

S a b u n , I I , p.

258.

-67-

onerous, d r y and h a r d , even i f and jewels.

t h e y have them paved w i t h

gold

Through h i s younger university

this

f r i e n d s h i p and t h r o u g h h i s correspondence

with

b r o t h e r N a s i b who was s t u d y i n g a g r i c u l t u r e i n t h e of Montpellier i n F r a n c e , we come t o know m o r e a b o u t I n a l e t t e r w h i c h he s e n t t o N a s i b feeling towards

M i k h a i l Naimy's v i e w s on l i f e . in

1 9 2 9 , he m e n t i o n e d s o m e t h i n g a b o u t h i s t o t h e Lebanon, i n w h i c h he s a i d

returning

"As f o r t h e o t h e r it is that I

r e a s o n f o r d e l a y i n g my r e t u r n hope t o s t a y start the

( t o t h e Lebanon),

t h e r e permanently i f

I d e c i d e d t o do s o , a n d t o

there a kind of l i f e

c l o s e r t o my h e a r t a n d m i n d t h a n But t h i s step requires a kind o f The r e n u n c i a t i o n

o n e I am l e a d i n g now.

r e n u n c i a t i o n w h i c h I am u n a b l e now t o u n d e r t a k e

I h a v e i n m i n d ( a n d I i m a g i n e t h a t y o u u n d e r s t a n d w h a t I mean b y t h a t ) c o u l d n e v e r b e a c h i e v e d e x c e p t when a n i n n e r war i n me waged, w h i c h r e s u l t s the the m t h e i n t e l l e c t w i n n i n g t h e day a g a i n s t is desire,

s o u l c o n q u e r i n g t h e body, and t h e i n n e r b e i n g t r i u m p h a n t a g a i n s t outer being. B e f o r e I am s u r e o f m y s e l f , a n d b e f o r e I

am s u r e t h a t s u c h a r e n u n c i a t i o n does n o t h u r t my p a r e n t s , o r c a u s e

(1)

S a b u n , I I , p . 260

-68harm t o a r e l a t i v e o r a n o n - r e l a t i v e , I w i l l never take t h e step."^

M i k h a i l Naimy e x p l a i n e d

later

i n his autobiography

that the

r e n u n c i a t i o n he h a d i n m i n d was m o d e l l e d on t h e r e n u n c i a t i o n o f Buddha a n d C h r i s t t o t h e w o r l d a n d i t s self" to live glories and t h e " l i m i t e d world

The i d e a o f s e v e r i n g h i s r e l a t i o n s w i t h t h e o u t s i d e

i n h i s own w o r l d , seems t o h a v e b e e n i n t h e b a c k o f M i k h a i l went t o Russia. entirely On t h e o t h e r hand,

N a i m y ' s m i n d s i n c e he f i r s t

he n e v e r seemed t o a i m a t l i v i n g the w o r l d around him, i t

on h i s own, i g n o r i n g

l o o k s as i f

he has a l w a y s a i m e d a t l i v i n g

w i t h o t h e r s w i t h o u t l e t t i n g h i m s e l f and h i s i d e a l s be submerged by ,the w h a t he c a l l s / s u p e r f l c i a l i t i e s them. of life t h a t seem t o p r e o c c u p y t o be based on h i s own

He w a n t s h i s a t t i t u d e t o w a r d s l i f e

i n n e r f e e l i n g s a n d h i s own p h i l o s o p h y . striving t o achieve, is

What h e seems t o b e subservient tothe

freedom from b e i n g

conventional

concepts o f others

towards l i f e ,

which, on t h e whole,

seem t o h i m t o be w r o n g . aspiration, if achieved, f o ri t s

Moreover, t h e u l t i m a t e goal o f t h i s i s n o t freedom from the pressure of the

outside world

own s a k e , b u t a k i n d

o f freedom which would

enable him t o r e v e a l t o those his world, the true nature

who l i v e o u t s i d e t h e r e a l m o f o f Man, w h a t s h a p e h i s

as h e saw i t

(1)

S a b u n , I I , p. 274.

-69-

r e l a t x o n s h x p wxth t h e whole w o r l d s h o u l d t a k e , and on what f o u n d a t x o n s hxs l x f e s h o u l d be based. I n s h o r t , t h e axm i s t o provxde people wxth a " p h i l o s o p h y " . M i k h a i l Naimy does n o t a d m i t as much i n s o many w o r d s , n o r does h e seem t o b e p r o n e t o p r e a c h his ideals t o people. He, i n f a c t , i s t h e f i r s t t o a d m i t t h e w e a k n e s s o f human n a t u r e . What h e r e f u s e s t o a c c e p t i s t h a t t h i s weakness i s i n h e r e n t i n Man's c h a r a c t e r .

B e t w e e n 1929 a n d 1 9 3 2 , M i k h a i l Naimy was i n v o l v e d a g a i n i n a love a f f a i r with a g i r l whom he c a l l e d N i u n i a i n h i s autobiography.

T h i s r e l a t i o n s h i p came t o a n e n d , as he f o u n d t h a t n o n e o f t h e problems t h a t occupied "Nothing i n life his thoughts, interested the g i r l .

i n t e r e s t e d her other than s a t i s f y i n g her sexual tendencies. Matters that preoccupied

d e s i r e s and h e r a r t i s t i c my t h o u g h t s

incessantly - l i f e

a n d d e a t h , w h e r e we come f r o m a n d

w h e r e we e n d , g o o d a n d e v i l , s u c h as I l i v e from her mind. matters."^ ^

1

t h e a i m o f my e x i s t e n c e i n a w o r l d q u e s t i o n s and t h e i r l i k e were f a r in such

i n - a l l these I n vain

I tried

t o arouse her i n t e r e s t

Here a g a i n i t

l o o k s as i f

he t h o u g h t t h a t t h e the g i r l would retire soon t o his

r e l a t i o n s h i p w i t h N i u n i a was w r o n g , t h a t become a s t r a n g e r t o him, a t which

t i m e he w o u l d

(1)

Sab u n , I I , p p . 2 8 9 - 2 9 0 .

-70own s h e l l - t o h x s l o n e l i n e s s w h i c h a c c o m p a n i e d h i m a n d w o u l d a l w a y s accompany h i m " i n t h e same way t h a t i t a c c o m p a n i e d a l l t h o s e who w e r e n o t s a t i s f i e d w i t h t h e f o a m o f l i f e a n d i t s s u p e r f i c i a l i t i e s , a n d t h o s e who w a n t e d t o f a t h o m t h e d e p t h s o f t h e g r e a t powers t h a t l a y h i d d e n i n them. T h o s e who, when t h e y came t o know t h e s e p o w e r s , u s e d them f o r t h e i r own g o o d a n d f o r t h e good o f o t h e r s ; a n d t h r o u g h t h e i r k n o w l e d g e came t o know t h e U n i v e r s e a n d t h e powers;, t h a t g u i d e d i t , f o r t h e s e w e r e t h e same powers t h a t l a y dormant m t h e m . " ^ ^ H e r e , M i k h a i l Naimy r e t u r n s again t o poetry t o express these thoughts. He w r o t e s e v e r a l poems o n t h e s u b j e c t i n E n g l i s h . One o f t h e s e was e n t i t l e d , "My S o l i t u d e " :
1

My S o l i t u d e , s h e ' l l n e v e r roam Your s u n l e s s , moonless skies.

S h e ' l l never t r e a d your t r a c k l e s s wastes, Nor s a i l your s h o r e l e s s seas.

S h e ' l l n e v e r plumb y o u r y a w n i n g chasms, Nor s c a l e y o u r r u g g e d peaks. Her w i n g e d f e e t w i l l Upon y o u r s l i p p ' r y n e v e r dance

moss.

(1)

Sab*un, I I ,

p. 290.

-71-

Her

honeyed l i p s w i l l of v i r g i n

never

touch

Y o u r cup Her The And

gall. never hear

mother-heart w i l l

c r i e s o f y o u r waif dreams never w i l l her love-strung soul

V i b r a t e w i t h y o u r mute songs.

A l o n e we

w e r e , my

Solitude, be. Solitude,

Alone w e ' l l ever And We y e t , how

v a s t , my

h a v e become, how w i t h her,

free'. we stretch

In her, Unto

t h r o u g h her

infinity.

1932,

and

t h e r e t u r n o f M i k h a i l Naimy t o t h e L e b a n o n . comes t r u e .

The But

hope o f a l l t h e s e y e a r s i n f o r e i g n l a n d s , a t l a s t e v e n t h i s was leaving and "Go a m a t t e r w h i c h was he predestined.

Shortly

before Bible read thee.

the States, any

asked a g i r l , in

j o k i n g l y , t o open t h e opened. The

t o p o i n t out b a c k home, he

line

t h e p a g e she

line

s a i d , and

make k n o w n a l l God's d e a l i n g s

with

(1)

St.

L u k e , C h a p t e r 8,

v.

39.

-72-

The t h o u g h t s w h i c h c r o s s e d M i k h a i l N a i m y ' s m i n d b e f o r e r e t u r n t o t h e Lebanon a r e r e v e a l i n g

his

"Is by

it

not

that it

I am stirs

t i r e d of t h i s c i v i l i s a t i o n which in
9

is

submerged to find be

the dust

running a f t e r What I am

t h i n g s t h a t seem t o me never in

no m o r e t h a n a m i r a g e here in this

looking for I w i l l I will I t is find it

dust or i n in

t h a t mirage.

isolation stand birds,

w i t h myself

t h e bosom o f S a n n i n .

there that the trees,

I can the

naked b e f o r e Heaven, t h e r o c k s , t h e b r e e z e , and b e f o r e my conscience. dirt. There, I w i l l Only t h e n me. I can

r i d myself o p e n my

of a l l the the

c o n t a m i n a t i o n and l i g h t which fragments will

heart to the

never f a i l and

There, I w i l l

gather

of myself,

t h u s w o u l d be has lasted

a b l e t o know m y s e l f . he who

My is a

estrangement from myself stranger to himself is

f o r t o o l o n g , and

a stranger to everything

What r e l a t i o n do a r e w h i p p e d by only

I h a v e w i t h t h e m i l l i o n s J i e r e , whose b a c k s
9

the D o l l a r

They b l e e d , b u t t h e y l i c k

their death.

wounds,

to continue their o f mine i s

race, a c h i e v i n g n o t h i n g except the pleasure the misery that the Dollar of their
9

What c o n c e r n

creates f o r

t h e m , t o make t h e m f o r g e t

l i f e " ^ ^

(1)

S a b * u n , I I , p.

306.

-73-

I t i s s i g n i f i c a n t t h a t a f t e r spending twenty years i n t h e U n i t e d S t a t e s , M i k h a i l Naimy was c o n f i r m e d m h i s b e l i e f t h a t he was u n a b l e t o a s s o c i a t e h i m s e l f w i t h t h e " c i v i l i s a t i o n " a n d "way o f l i f e " o f t h a t c o u n t r y , a c i v i l i s a t i o n w h i c h he d e n o u n c e d as c o r r u p t i n g t o t h e human s o u l . T h i s was a t a t i m e when m i l l i o n s o f e m i g r a n t s from a l l over t h e w o r l d , i n c l u d i n g t h e Lebanon, s t r o v e hard t o a s s o c i a t e themselves w i t h t h e i r adopted country and i t s way o f l i f e . He a l s o f e l t t h a t t h e r o l e o f A l - R a b i t a h i n t h e S t a t e s h a d come t o an e n d , a n d t h a t i t s r e v o l u t i o n a r y i d e a s were t o be c a r r i e d on m t h e Arab w o r l d i t s e l f A l - R a b i t a h by t h a t t i m e had s u p p o r t e r s a l l over t h a t p a r t o f t h e w o r l d , and he w o u l d be a b l e t o r e s u m e t h e s t r u g g l e m t h e f i e l d o f A r a b i c literature in its natural milieu.

No o n e g i v e s a b e t t e r

d e s c r i p t i o n o f t h e impact

o f New Y o r k

on M i k h a i l Naimy t h a n Nadeem Naimy i n h i s w o r k , M i k h a i l N a i m y , a n I n t r o d u c t i o n , when h e s a y s " D i s c o n t e n t e d w i t h t h e w o r l d w i t h o u t , Naimy was d r i v e n u n d e r t h e i m p a c t of and New Y o r k t o s e e k s h e l t e r deeper i n t o t h e recesses in the world within. o f h i s soul a l l those As he w e n t d e e p e r types o f teachings

i n t h e w o r l d which of life

e m p h a s i s e d t h e human s e l f as t h e a l p h a a n d omega from t h e

a n d as c o n t a i n i n g t h e k e y t o Man's e m a n c i p a t i o n s the transient

temporary, and

and t h e c o r r u p t t o t h e e t e r n a l , t h e permanent increasing vividness. Christ, Tolstoy,

t h e a b s o l u t e , s t r u c k him w i t h

P l a t o n i s m and t h e E a s t e r n

theosophiaeL w i t h w h i c h Naimy's y o u t h h a d

-74-

b e e n s a t u r a t e d , r e - e m e r g e d x n h x s mxnd a n d h e a r t w x t h s t r o n g e r f o r c e , and he f e l t h x m s e l f m o r e t h a n e v e r b e f o r e r u t h l e s s l y d i v x d e d b e t w e e n two w o r l d s - t h e w o r l d s y m b o l x s e d b y New Y o r k , w h x c h he d e s p x s e d b u t i n w h x c h he was f o r c e d t o l i v e , a n d t h e i d e a l w o r l d h e c o n c e i v e d i n t h o u g h t a n d i m a g i n a t i o n b u t was u n a b l e t o r e a l i s e . Between t h e two he f e l t h i m s e l f a v a g r a n t s o u l , a s t r a n g e w a n d e r e r a t home w i t h n e i t h e r t h e w o r l d h e c o n c e i v e d n o r t h e o n e he i n h a b i t e d . When e a r l i e r i n h i s f o r m a t i v e y e a r s h e was c o n f r o n t e d e i t h e r i n N a z a r e t h o r i n P o l t a v a w i t h a s i m i l a r s t a t e o f s p i r i t u a l t o r m e n t , he u s e d t o w i t h d r a w from t h e o u t s i d e w o r l d and r e s o r t t o p e r i o d s o f u t t e r s i l e n c e , confixJing o n l y t o hxs pen and d x a r y . I n hxs p r e s e n t s x t u a t x o n , commxtted t o hxs everyday work and t o p u b l x c l x f e , though a c t u a l s x l e n c e was no m o r e p o s s x b l e , t h e p e n a n d t h e d x a r y w e r e s t x l l a v a x l a b l e . Why n o t t h e n , Naxmy m u s t h a v e t h o u g h t , a t t e m p t t o w r x t e t h e d x a r y o f a n xmagxnary man who c a n be s u p p o s e d t o b e f a c x n g t h e same s p x r x t u a l c r i s i s , a n d , c o n s e q u e n t l y , t o have c o m m i t t e d h i m s e l f t o silence. The o n l y d i f f e r e n c e t h i s t i m e w o u l d b e t h a t t h e d i a r y so w r i t t e n , u n l i k e t h e o n e w r x t t e n x n P o l t a v a , s h o u l d b e x n t e n d e d for publxcatxon

(1)

S e e { M x k h a x l Naxmy - a n I n t r o d u c t x o n b y Nadeem Naxmy, p p . 1 6 2 - 1 6 3 .

-75Back t o B i s k m t a . B i s k i n t a , a l - S h a k h r u b a n d S a n n m - t h e r e M x k h a i l Naimy himself a f t e r twenty years o f wandering, f i l l e d enchantment H e r e , he seems t o h a v e f e l t , was found

with a feeling of the part of the in

w o r l d t o w h i c h he b e l o n g e d . peace, t i l l i n g

A w o r l d w h e r e men

a n d women l i v e d

t h e l a n d w i t h t h e i r own h a n d s , w i t h t h e i r s o u l s "Do e x c u s e my rough

s a f e f r o m t h e c r u s h i n g paws o f t h e m a c h i n e .

h a n d s " a woman s a i d t o h i m , s h a k i n g hands w i t h h i m o n h i s "I am t h e one t o a p o l o g i s e - my "What a w o r l d t h i s

return.

hands a r e f a r t o o smooth'." he i n w h i c h t h e g i v i n g hand apologises

answers.

is,

t o t h e one t h a t r e c e i v e s . toil,

I say t o y o u t h a t t h e h a n d made r o u g h b y it in

i s a hand t h a t shakes t h a t o f t h e L o r d and works w i t h

,.(D
giving birth t o t h e good o f t h e in earth. whirlpool", and s u r r o u n d e d

Away f r o m t h e l i f e

the " f r i g h t f u l

by t h e p e a c e a n d c a l m o f B i s k i n t a ,

t h e c i v i l i s a t i o n o f t h e West, seen and^crises".^

i n p e r s p e c t i v e , seemed t o h i m a " c i v i l i s a t i o n ^>f m a c h i n e s The D e p r e s s i o n i n t h e S t a t e s was n o t t h e s i n g u l a r

plight of that in its pocket,

c o u n t r y , b u t " t h e p l i g h t o f a c i v i l i s a t i o n whose h e a d i s and whose h e a r t i s then i t will w i l l choke. in its factory.

I f you press hard t h e pocket, factories, you

I f you close t h e gates o f i t s

(3)
be c l o s i n g t h e gates o f i t s heart." That Western

(1) (2)

S a b u n , I I I , p . 43 This i s the t i t l e
c

(From a speech g i v e n on h i s r e t u r n t o t h e v i l l a g e r s o f a n a r t i c l e by Naimy i n Zad a l - M a a d , p p .

C

36-43.

( 3 ) , Zad a l - M a a d , p .

39.

-76-

c i v i l i s a t i o n h a s e n a b l e d men t o c o v e r t h o u s a n d s o f m i l e s i n a m a t t e r o f h o u r s i s o f no i m p o r t a n c e i n h i s v i e w , as l o n g as t h e " d i s t a n c e " b e t w e e n Man a n d w h a t he knows a b o u t h i s i n n e r self is s t i l l the same/ ^

1

A f t e r M i k h a i l Nanny's r e t u r n t o t h e L e b a n o n , one o f t h e m a i n themes o f h i s the t a l k s , w r i t i n g s and g e n e r a l o u t l o o k r e v o l v e d round civilisation, its inherently inh-

b a n k r u p t c y o f modern Western

umane n a t u r e a n d h a r s h n e s s . lived in

Instead of the l i t t l e

rooms w h i c h he

i n New Y o r k , o v e r l o o k i n g t h e b a c k y a r d s a g e n c i e s , he b u i l t

o f huge b u i l d i n g s tent his

o c c u p i e d by c o m m e r c i a l made o f t r e e b r a n c h e s summers i n **lest isolation.

himself a l i t t l e

i n a l - S h a k h r u b , w h e r e he came t o s p e n d T h e r e , he h a r d l y r e a d t h e d a i l y the serenity

newspapers

they should i n t e r r u p t (2)

o f my i s o l a t i o n o r s p o i l t h e Arab World

my m e d i t a t i o n s " .

He came t o b e known i n

(3)
as "The H e r m i t o f a l - S h a k h r u b " . I n his little hermitage,

(1) (2) (3)

Z a d a l - M a a d , p . 39. S a b u n , I I I , p . 48. M i k h a i l Nairny was f i r s t c a l l e d "The H e r m i t o f a l - S h a k h r u b " ' . " -J i ' * i ." - < ~T"^-*^ L by T a w f i q Awad, a f r i e n d o f h i s who s t a y e d w i t h him f o r a s h o r t time i n al-Shakhrub.
C g

Awad, a

prominent short story w r i t e r , wrote a series o f a r t i c l e s a b o u t M i k h a i l Naimy f o l l o w i n g h i s v i s i t . p u b l i c a t i o n o f these a r t i c l e s I tis since the

t h a t Naimy came t o be known as

-77M i k h a i l Naimy d e v o t e s h i s occasionally looks after time to reading and writing land. and The

c a t t l e o r w o r k s on

the

v i l l a g e r s w o u l d see to the Spring. The

him c a r r y i n g h i s s i c k l e or life he leads and

l e a d i n g t h e cows a genuine it

seems t o s t e m f r o m f o r t h o s e who spend t h e i r

love f o r the land, f o r nature, He w a n t s t o be close

are closest t o in

t o t h o s e who t o be Lying one

lives

t h e company is no

o f t h e e a r t h and better than they

cattle, are.

o f t h e m , a p a r t n e r who in t h a t t e n t , he

on h i s bed

would he

o f t e n go b a c k i n h i s m i n d t o t h e g l o o m y l i t t l e had "I lived felt i n New Y o r k , c o m p a r i n g them w i t h h i s

rooms i n w h i c h tentwho provided For

o f t e n o v e r w h e l m e d by

t h e f e e l i n g t h a t He

me

w i t h a l l t h e s e b l e s s i n g s , has and the l i g h t o f t h e sun

b e e n t o o g e n e r o u s f o me. d a y s , and my

purity

f i l l e d my

n i g h t s were seas of desires, of others, love

o f c a l m and

peace.

Tides of f e e l i n g s , devoid

suspicion, rancour, s h r o u d e d my o f God

h a t r e d or covetousness f o r the wealth A l l this f o r n o t h i n g , and

whole being.

f o r the without

t h e G e n e r o u s , and

f o r a p e r i o d o f s i x months
1

fear o f r a m , heat or

cold."^' "^ of acceptance o f the " w i l l to stand a of test.

M i k h a i l Naimy's p h i l o s o p h y life", w h i c h v e r g e s on

f a t a l i s m o r q u i e t i s m , had attached,

His brother Nasib, illness.

t o whom he was

died after a

long handful

Running t o Sannm t o b r i n g h i s dying b r o t h e r a

(1)

S a b u n , I I I , p.

52.

-78-

o f snow w h i c h he h a d a s k e d f o r , M i k h a i l Naimy p r a y e d f o r h i s b r o t h e r ' s l i f e , t h o u g h he knew he was d y i n g , " b u t i f he does n o t d i e t o d a y , he w i l l a f t e r a f e w d a y s o r y e a r s So w i l l I . So w i l l e v e r y c r e a t u r e on t h e f a c e o f t h i s e a r t h . Or do I w a n t , f o r t h e s a k e o f my b r o t h e r and m y s e l f , t o b a n i s h d e a t h f r o m t h e e a r t h ? No, f o r l i f e i s t h e f o o d o f d e a t h , and d e a t h i s t h e p r o v i s i o n o f life. They b o t h c o m p l e m e n t e a c h o t h e r , and as s u c h t h e r e i s no p o i n t i n t a l k i n g o f " l i f e " and " d e a t h " What we s h o u l d t h i n k o f i s t h e power b e y o n d and f u r t h e r t h a n b o t h , t h e p o w e r t h a t no m i n d o r i m a g i n a t i o n c o u l d g r a s p now, t h e power w h i c h no pen o r t o n g u e could describe."^ ^
1

Although b r o t h e r was fail t o see

this

attitude

towards

the t r a g i c death of

his can own took as he not

c o n g r u o u s w i t h M i k h a i l N a i m y ' s p h i l o s o p h y , one that was it enhanced h i s d i s p o s i t i o n to l i v e in his

world;

for i t

after

t h e d e a t h o f N a s i b t h a t M i k h a i l Nairny ( w h i c h he c a l l e d "The Ark"

a huge h o l l o w r o c k i n a l - S h a k h r u b imagined it

t o r e s e m b l e Noah's A r k )

f o r his hermitage.

In that or

h o l l o w r o c k he w o u l d s p e n d m o s t o f h i s day t a l k i n g t o people World. He now who came t o see

meditating, writing

him from a l l p a r t s o f the Arab in his renunciation of "Some t i m e ago" the

seems t o be

confirmed

g l o r i e s and buried

desires of this world. fifty-five desires

he w r i t e s , " I the

f i v e o f my

t h e d e s i r e f o r power,

(1)

Sab*un, I I I , p p .

87-88.

-79-

desire for wealth,

the desire

f o r women, t h e d e s i r e f o r f a m e , a n d But yesterday, I thought of visiting

t h e d e s i r e t o be i m m o r t a l .

t h e g r a v e s o f my b u r i e d d e s i r e s .

Over t h e f i r s t

grave, I found Over t h e

a c r o w n o n t h e t o p o f w h i c h t h e r e was a w o r n o u t s h o e . s e c o n d , I f o u n d a heap o f g o l d w h i c h a n t s place. Over t h e t h i r d , I found a white took lily

for a dwelling t o which butterflies

swarmed t o s m e l l

and caress.

Over t h e f o u r t h ,

I found t h e As it".

s k e l e t o n o f a n o l d woman m a n g l e d b y worms, c r o w s a n d s n a k e s to the f i f t h grave, I found i t open w i t h n o t h i n g b u r i e d m

This yearning

f o r i m m o r t a l i t y seems now t o be t h e o n l y

desire

w h i c h he i s u n a b l e t o overcome. himself to by as a n i n d i v i d u a l ,

I n t h i s he i s n o t t h i n k i n g o f hie wish

b u t as t h e s y m b o l o f Man i n

overcome d e a t h .

I t i s n o t t h e d e s i r e o f Man t o b e

immortal

h i s work, b u t t h e d e s i r e f o r t h e i m m o r t a l i t y o f h i s s o u l . I t t h a t he h i m s e l f " b u r i e d t h e d e s i r e f o r power", b u t he How f a r t h e y a r e , o f C h r i s t when he servant

is not only

feels repulsed he

by o t h e r people's c r a v i n g f o r i t . from t h e sublime teaching

thinks t o himself,
-

says

"he o f y o u who w a n t s t o be a m a s t e r , l e t h i m b e a (2)

to for

a l l . "

A well-known p o l i t i c i a n asks him t o accept i n h i s group, a s s u r i n g him t h a t in the cabinet.

nomination

parliament

t h i s would be politician

f o l l o w e d by a s e a t

The w e l l - k n o w n

(1) (2)

K a r m a l a Darb, p. 76. S t . M a t t h e w , Ch. 2 3 , V. I I .

-80-

h m t s t h a t a F o r e i g n Power i s b e h i n d t h a t s u g g e s t i o n . Mikhail N a i m y ' s a n s w e r i s a d e f i n i t e r e f u s a l " f o r i f I won t h e m e m b e r s h i p of p a r l i a m e n t and t h e m i n i s t r y , I would l o s e myself and a l l t h a t I have b u i l t m y e a r s . What I h a v e b u i l t f o r m y s e l f i s t o o d e a r f o r me t o s a c r i f i c e f o r t h e s a k e o f a s e a t i n p a r l i a m e n t o r i n t h e cabinet. When o f f e r e d a l a r g e sum o f money t o t a k e p a r t i n

a p r o p a g a n d a c a m p a i g n f o r a " c e r t a i n c o u n t r y " a t a t i m e when h e was i n n e e d , M i k h a i l Naimy r e j e c t e d t h e o f f e r w i t h contempt. For t o doubt t h a t in the his

t h e s t u d e n t o f M i k h a i l N a i m y , t h e r e i s no r e a s o n integrity is exemplary.

He i s n o t o n l y a famous w r i t e r t h e g r e a t e s t r e s p e c t and t o understand

A r a b w o r l d , b u t a man who e n j o y s admiration. t o women difficult me a f t e r

What one f i n d s d i f f i c u l t He a d m i t s

is his

attitude

that the sexual desire is

one o f t h e most

d e s i r e s t o r e p r e s s , b u t "even t h i s

desire surrendered t o t o what

I was a b l e t o t u r n my m i n d a n d h e a r t away f r o m i t

was much m o r e s u b l i m e .

I no l o n g e r l o o k u p o n women t h e way t h e M i n e i s t h e o u t l o o k o f a man who

male l o o k s upon t h e female

b e l i e v e s t h a t h i s n a t u r e a n d t h a t o f t h e woman a r e c o m p l e m e n t a r y , not through t h e c l o s e union o f t h e i r bodies, b u t through t h e union of t h e i r s o u l s , and t h a t t h e p h y s i c a l u n i o n hampers t h e union o f

( l ) i . Sab un, I I I ,

p . 97.

-81-

their

souls

T h i s i s t h e r e a s o n why
<
( 1 )

I discarded the idea o f

marriage In

altogether. t h e " A r k " M i k h a i l Naimy w r o t e a l a r g e p o r t i o n o f h i s a f t e r h i s r e t u r n t o t h e Lebanon. The f i r s t works

and a r t i c l e s

w o r k he Gibran ,owing Another which was

w r o t e i n h i s h e r m i t a g e was

the biography o f Gibran K h a l i l

which aroused a great deal o f controversy to

i n t h e Arab World

t h e n o v e l m e t h o d i n w h i c h he c h o s e t o w r i t e h i s b o o k .

b o o k w h i c h he w r o t e i n h i s

i s o l a t i o n was The Book o f M i r d a d , thought.

he c o n s i d e r s t o r e p r e s e n t t h e c l i m a x i n h i s written originally Arabic.

The b o o k it into

i n E n g l i s h a n d l a t e r he t r a n s l a t e d

L a t e r he t r a n s l a t e d G i b r a n ' s b i o g r a p h y i n t o E n g l i s h

as

w e l l as M u d h a k k a r a t a l - A r q a s h , w h i c h he c a l l e d M e m o i r s o f a V a g r a n t S o u l and L i q a ' w h i c h he c a l l e d T i l l writings Arab We M e e t . Through h i s

i n E n g l i s h , M i k h a i l Naimy came t o be known o u t s i d e t h e

world.

At

t h e age o f s e v e n t y - s e v e n M i k h a i l Naimy i n B i s k i n t a up o n t h e m o u n t a i n i n

still

leads a The in and

simple l i f e

t h e Lebanon.

c h a n g e i n t h e w o r l d a r o u n d h i m , f r o m t h e f l i c k e r i n g gas lamp the the o l d h o u s e i n w h i c h he was b o r n , t o t h e w o r l d o f r o c k e t s d a z z l i n g i n v e n t i o n s o f Man, seem o n l y to confirm his

belief surrounded

t h a t w h a t m a t t e r s i s Man

a n d h i s s o u l , a n d n o t w h a t he i s

w i t h , o r w h a t h i s h a n d s make.

(!)

S a b f u n , I I I , p. 9 9 .

-82Chapter I I The I n f l u e n c e s on h i s Thought.

"What, h a v e t h e y n o t j o u r n e y e d i n the land So t h a t t h e y h a v e h e a r t s t o u n d e r stand w i t h o r ears t o hear w i t h . " The Holy Qu'ran, X X I I ( a l - H a j j ) , 46.

The

key n o t e i n M i k h a i l Naimy's p e r s o n a l i t y

and t h o u g h t

is

h i s deep r e l i g i o u s s e n s e . his Christianity his life has never

A l t h o u g h b o r n as a n O r t h o d o x been o r t h o d o x in the early

Christian

stages o f

and b e f o r e g o i n g t o Russia,

he a c c e p t e d

without question from Russia, he

the teachings o f t h e Church. s t a r t e d t o ask questions "How

But a f t e r r e t u r n i n g is it

t h a t C h r i s t s h o u l d be t h e calls (2)

" o n l y " Son o f God, a n d t h a t

I s h o u l d n o t b e s o , when C h r i s t

me h i s b r o t h e r , a n d t e a c h e s

me t o c a l l H i s F a t h e r my

Father " Mikhail

T h i s , a n d many o t h e r s i m i l a r q u e s t i o n s , p r e o c c u p i e d N a i m y ' s i n q u i s i t i v e m i n d , a n d he seems u l t i m a t e l y e s t a b l i s h e d t e a c h i n g s o f the C h u r c h , w h i l e c l i n g i n g of Christ and h i s s u b l i m e teachings.

to reject the t o t h e example

However, h i s q u e s t i o n i n g o f

(1)

The A r a b i c t e x t

o f t h i s Quranic

verse

reads:

(2)

Sab u n , I , p . 274

-83t h e t e a c h i n g s o f t h e C h u r c h does n o t l e a d h i m t o r e j e c t t h e divinity of Christ. I n h i s m e m o i r s w h i l e i n R u s s i a , he w r i t e s , " I h a v e r e a d " V i e de J e s u s " b y Renan. I t seems t o me t h a t t h e w r i t e r who t r i e d t o d e p r i v e C h r i s t o f t h e q u a l i t y o f d i v i n i t y , e n d e d b y m a k i n g h i m D i v i n e , when he p l a c e d h i m i n s u c h a p o s i t i o n o f p e r f e c t i o n as no human b e i n g c o u l d e v e r a t t a i n t o . His s i l e n c e w i t h r e s p e c t t o C h r i s t ' s m i r a c l e s i s e v i d e n c e t h a t he does n o t u n d e r s t a n d t h e m , o r t h a t he i s u n a b l e t o e x p l a i n t h e m . The B i b l e was - a n d s t i l l i s - my o n l y c o n s o l a t i o n . I t w i l l always be s o . " ^ ^ M o r e o v e r , he t h i n k s t h a t C h r i s t i a n s h a v e d e s e r t e d t h e t e a c h i n g s o f t h e C h r i s t who s a y s , " L o v e y o u r e n e m i e s , do good t o t h o s e who h a t e y o u , p r a y f o r t h o s e who p e r s e c u t e a n d i n s u l t y o u . " ^ t o M i k h a i l N a i m y , l o v e i s t h e o n l y way t h a t l e a d s t o t r u e u n d e r s t a n d i n g , " f o r u n d e r s t a n d i n g i s t h e way t o f r e e d o m - o r t o (3)

Salvation."

He o f t e n e m p h a s i s e s t h a t

if

we t u r n o u r m i n d s

w h o l e - h e a r t e d l y t o t h e g o o d w h i c h we s e e k , we a r e b o u n d t o a t t a i n to it, a n d t h u s w o u l d b e f u l f i l l i n g C h r i s t ' s command, "Ask a n d t h e come; s e e k , a n d y o u s h a l l find; knock and t h e door shall

gift

will

(1) (2) (3)

Sab'un, I , p.

273. 5, V. 44. 47.

S t . M a t t h e w , Ch.

Ab'ad m i n Moscu wa m i n W a s h m t o n , p .

-84-

foe o p e n e d t o y o u . will find;

Everyone t h a t asks, w i l l

receive;

that

seeks
1

t h a t knocks, w i l l

have t h e door opened f o r h i m . " ^ ^

. > (2) I n "The Face o f J e s u s " Naimy i m a g i n e s h i m s e l f the deep l o v e an a r t i c l e i n w h i c h Mikhail

a w i t n e s s t o t h e c r u c i f i x i o n , one f e e l s h e r e he p r e s e n t s t o u s a

t h a t he h a s f o r C h r i s t

p i c t u r e o f t h e c r o w d s , swayed by t h e s i g h t o f b l o o d and p a i n , s p i t t i n g on t h e f a c e o f Jesus, and p o u r i n g b i t t e r n e s s heart o f t h e One Who h a d n o t h i n g b u t love for their into the

weakness. desires

Human b e i n g s a r e p r e s e n t e d t o u s w i t h a l l t h e c o n f l i c t i n g by (1) which they a r e overwhelmed. S t . M a t t h e w , Ch. 6, V. 6-9. Naimy's s h o r t pp. 174-181). story entitled On t h e o t h e r

h a n d , Naimy d r a w s implied m Mikhail

This idea i s "New B i r t h "

( * U A ->u *)(Abu B a t t a h , t o l d by h i s mother

A p a r a l y s e d young boy i s

t o p r a y t o C h r i s t w h o l e - h e a r t e d l y o n C h r i s t m a s Eve t o c u r e h i m , w h i c h he does. t o be C h r i s t cure him. by A t h i e f g e t s i n t o t h e b o y ' s r o o m , whom he t a k e s The b o y p r a y s t o t h e t h i e f t o thethief The m i r a c l e t a k e s t h e b o y ' h a p p e n s as t h e b e l reflect the by t h e t e a c h i n g by C h r i s t ' s

coming t o cure him. pity

Feeling

f o r t h e boy,

t h e hand and asks him t o w a l k .

of Bethlehem r i n g . extent

This s t o r y and s e v e r a l

others,

t o w h i c h M i k h a i l Naimy's m i n d i s I t i s c l e a r h e r e t h a t he i s we h a v e t r u e f a i t h , states

influenced influenced

of C h r i s t . teaching wonders. "The

that i f

t h e n we w o u l d be a b l e t o do

The H o l y B i b l e

A p o s t l e s s a i d t o t h e L o r d , G i v e u s more f a i t h . you had f a i t h , though i t

And t h e L o r d seed, thy-

said, i f you self

were as a g r a i n o f m u s t a r d

m i g h t say t o t h i s m u l b e r r y t r e e , Uproot t h y s e l f and p l a n t i n t h e sea, and i t w o u l d obey y o u . "

S t . L u k e , Ch.17, V.5-6.

( 2 ) A l - M a r a h i l , p . 28.

-85-

an

impressive p i c t u r e of t h e t o r t u r e d Jesus, b e a r i n g w i t h p a t i e n c e h u m i l a t i o n i n f l i c t e d on H i m . with his Father,

and

f o r g i v e n e s s a l l t h e p a i n and

M i k h a i l Naimy reverence

w i t h his great a r t i s t i c a b i l i t y , coupled for

deep l o v e and

C h r i s t , makes t h e w o r d s o f C h r i s t , "Oh reflect

f o r g i v e them, f o r

t h e y know n o t w h a t t h e y do'." b e t w e e n t h e human and refuge from the faces

i m p r e s s i v e l y the sharp c o n t r a s t the face i n which I take

the Divine.

"That i s

o f human b e i n g s . interpretation is a spiritual matter.

I n a l - M a r a h i l , M i k h a i l Naimy e x p o u n d s h i s own of some o f C h r i s t ' s t e a c h i n g s t o h i m "The

K i n g d o m o f God"

s t a t e a t t a i n e d by

t h o s e whose s o u l s a r e f r e e d f r o m t h e b o n d s o f

T h i s , a c c o r d i n g t o h i m , i s w h a t C h r i s t meant when he s a i d t o h i s (2) disciples "The K i n g d o m o f God i s here w i t h i n you." The immense

i n f l u e n c e which (1) (2)

the teachings of Christ 36. I t seems t h a t M i k h a i l N a i m y ' s i n t e r p r e t a t i o n o f as b e i n g a s p i r i t u a l s t a t e s , "You state, i s based on the

A l - M a r a h i l , p. I b i d . , pp. p h r a s e "The the verse in

41-42.

K i n g d o m o f God" the Holy

B i b l e which

s h o u l d n o t be

asking,

t h e n , what you it Father find the is

a r e t o e a t o r d r i n k , and

l i v i n g i n suspense o f mind; such t h i n g s ; your first your to

f o r the heathen w o r l d t o busy i t s e l f over t h a t you and need them. a l l these No, make i t

knows w e l l

care

t h e K i n g d o m o f God asking".

things And

s h a l l be y o u r s on

without states to

S t . L u k e , Ch.12, V.

29-31.

the verse which was

"Upon b e i n g a s k e d by

the Pharisees,

when t h e K i n g d o m o f God

come, he a n s w e r e d , The there w i l l be

K i n g d o m o f God it

comes u n w a t c h e d by men's e y e s ; o r See, it is there; the

no s a y i n g , See,

is here,

K i n g d o m o f God

i s here, w i t h i n you."

S t . L u k e , Ch.

1 7 , V.20-22. needs and over any his

M i k h a i l Naimy's p r e o c c u p a t i o n ardent b e l i e f that

w i t h Man's s p i r i t u a l

t h e s e s h o u l d be g i v e n p r i o r i t y

other Bible

needs i s b a s i c a l l y on h i s t r e n d o f

t h e r e s u l t of t h e i n f l u e n c e o f the Holy

thinking.

-86h a v e o n M i k h a x l Nairay i s c l e a r l y r e f l e c t e d i n C h r i s t ' s r e p e a t e d l y q u o t e d s a y i n g s " I f a man s t r i k e s t h e e o n t h y r i g h t c h e e k , t u r n t h e o t h e r c h e e k t o w a r d s h i m " , "Love y o u r e n e m i e s " , "Do n o t r e s i s t evil". Thus t h e e l e m e n t o f l o v e , w h i c h f o r m s a n e s s e n t i a l p a r t o f t h e t e a c h i n g s o f C h r i s t i n whom M i k h a i l Naimy a r d e n t l y b e l i e v e d , d e s p i t e t h e questions which h i s a n a l y t i c a l mind r a i s e d , came t o m o u l d t h e e s s e n c e o f h i s t h o u g h t a n d p h i l o s o p h y . Here l o v e , t h a t o v e r - w o r k e d a n d o f t e n a b u s e d w o r d , seems t o h a v e t a k e n a m y s t i c a l c o n n o t a t i o n i n Naimy's c o n t e m p l a t i o n s , a t r e n d w h i c h i s not a l i e n t o Orthodox C h r i s t i a n i t y . ^ ^ Hence, t h e s t u d e n t o f Naimy's works i s c o n s t a n t l y aware o f t h e tremendous i m p a c t w h i c h t h i s C h r i s t i a n element o f l o v e , which almost takes a m y s t i c a l form, had i n f o r m u l a t i n g h i s thought which a t t e m p t e d t o fathom t h e e t e r n a l problems o f b e i n g and meaning o f l i f e .
1

( 1 ) I n h i s book M y s t i c i s m i n W o r l d R e l i g i o n , Sidney Spencer (p. 226) "

writes felt

b u t a g a i n and a g a i n E a s t e r n s a i n t s have

t h e m s e l v e s t o be t r a n s f i g u r e d by t h e d i v i n e l i g h t w h i c h through Jesus. As B e r d y a e v has s a i d "The i d e a o f t h e

shone

d i v i n i z a t i o n o f man i s Christianity".

the fundamental concept o f Orthodox

I t may

be

of i n t e r e s t here

t o compare t h e m y s t i c a l
1

experience of

w h i c h M i k h a i l Naimy r e l a t e s Richard Jefferies

in his autobiography^ ^ with that

(1848-1887).

J e f f e r i e s , t h e son o f a W i l t s h i r e combined a remarkable philosophical like Mikhail

f a r m e r won

a reputation

as a w r i t e r who

p o w e r o f o b s e r v i n g n a t u r e w i t h a deep p o e t i c a l and insight. He i s o f p a r t i c u l a r i n t e r e s t , as he was, "in whom m y s t i c a l c o n s c i o u s n e s s was

N a i r n / , a man developed, patterns

very

highly

b u t who

could not f i n d w i t h i n the r e l i g i o u s thought he was f a m i l i a r s a t i s f a c t o r y answers t o t h e consciousness posed f o r him. found s o l e l y through soul. the i n him a kind, Such

w i t h which

questions which

his mystical able

a n s w e r s as he was contemplations combination springing material and

t o f i n d he

o f n a t u r e and

o f h i s own and

There i s

of nature-mysticism

soul-mysticism of a unique since the

out of a purely was

personal v i s i o n , which, no

n o t a v a i l a b l e t o h i m , he h a d m concepts

means o f i n t e r p r e t i n g to invent for himself.

expressing, excepts

w h i c h he had

I n t h e f o l l o w i n g e x t r a c t f r o m R i c h a r d J e f f e r i e s b o o k The o f My which H e a r t . he d e s c r i b e s s t r i k e s the reader an e x p e r i e n c e as which he w e n t through,

Story

very s i m i l a r t o the experience

described

( 1 ) S a b u n , I , pp. i n Ch.

249-250 ( M i k h a i l Naimy's e x p e r i e n c e s t u d y , pp. 29-31.)

is

summarised

1. of t h i s

(2) Mysticism

- a S t u d y and

an A n t h o l o g y ,

by F.C. H a p p o l d , p.

353.

-88-

by M i k h a i l Naimy i n h i s a u t o b i o g r a p h y . i n Chapter 1 o f t h i s book

Jefferies

wrote

" W i t h a l l t h e i n t e n s i t y o f f e e l i n g w h i c h e x a l t e d me, i n t e n s e communion I h e l d w i t h t h e e a r t h , h i d d e n by light, w i t h t h e ocean - m

a l l the stars

t h e s u n and s k y , t h e

no manner c a n t h e t h r i l l i n g as I

d e p t h o f t h e s e f e e l i n g s be w r i t t e n if

- w i t h these I prayed,

t h e y w e r e t h e k e y s o f an i n s t r u m e n t , o f an o r g a n , w i t h w h i c h s o u l , r e d o u b l i n g my light; own v o i c e by

s w e l l e d f o r t h t h e n o t e s o f my t h e i r power. The

g r e a t sun b u r n i n g w i t h

the strong

earth,

d e a r e a r t h ; t h e warm s k y ; t h e p u r e a i r ; the i n e x p r e s s i b l e beauty

t h e t h o u g h t o f ocean; with a rapture, t o o , I prayed existence. the an Next I held

o f a l l f i l l e d me With this

e c s t a s y , an m f l a t u s . to myself out my I came a n d

inflatus,

r e c a l l e d m y s e l f , my

bodily

h a n d , t h e s u n l i g h t g l e a m e d on I recalled the mystery and

t h e s k i n and

irridescent I miles inner These, that

nails;

the beauty

o f the f l e s h .

thought o f t h e mind w i t h which

I c o u l d see glory.

t h e ocean s i x t y I t h o u g h t o f my the soul.

d i s t a n t , and g a t h e r t o m y s e l f i t s existence, t h a t consciousness i s , myself - I threw i n t o heavier. f o r t h my prayer. My

which i s c a l l e d t o weigh soul,

the balance

the prayer the I flung into i t ; toiled i n might I put of

s t r e n g t h o f b o d y , m i n d and I w r e s t l e d and

strength; The

l a b o u r e d , and

prayer, this a passion.

s o u l - e m o t i o n was I h i d my

in itself

- n o t f o r an was rapt and

object - i t

was

face i n the grass, I and I was

wholly prostrated, carried away.

I l o s t myself i n the wrestle,

-89-

Becoming c a l m e r , in rapt thought, f u l l soul in this. desire.

I returned t o myself of aspiration,

and t h o u g h t , r e c l x n x n g to the lips o f my

steeped

I d i d n o t then d e f i n e , o r analyse, o r understand more Finally

I s e e now t h a t w h a t I l a b o u r e d f o r was s o u l - l i f e , of soul-learning.

s o u l - n a t u r e , t o b e e x a l t e d , t o be f u l l I rose, walked

h a l f a m i l e o r so a l o n g t h e summit o f t h e h i l l a n d come t o t h e common ways o f l i f e s e e n me l y i n g o n t h e t u r f , I made

eastwards, t o sooth myself again. he would

Had a n y s h e p h e r d a c c i d e n t l y o n l y have t h o u g h t t h a t

I was r e s t i n g a f e w m i n u t e s ;

n o o u t w a r d show.

Who c o u l d h a v e i m a g i n e d

the whirlwind o f passion I was g r e a t l y

t h a t was g o i n g o n w i t h i n me as I r e c l i n e d t h e r e ' . exhausted when I r e a c h e d home.

O c c a s i o n a l l y I went upon t h e h i l l

d e l i b e r a t e l y , deeming i t

g o o d t o do s o ; t h e n , a g a i n , t h i s c r a v i n g Though t h e p r i n c i p a l m t h e mode i n w h i c h o f a man l i v i n g it feeling affected

c a r r i e d me away u p t h e r e o f i t s e l f . was t h e same, t h e r e w e r e v a r i a t i o n s

me."^^

H e r e we h a v e t h e e x p e r i e n c e

in a different time, expressing

environment

from t h a t o f Naimy's, and a t a d i f f e r e n t

in a strikingly That t h i s

s i m i l a r manner, t h e y e a r n i n g s o f Man's s o u l a n d f e e l i n g s . o f his experience, Nevertheless, like that of

description of Jefferies indisputable.

Naimy's i s vague, i s

they s t r i k e t h e

(1)

The S t o r y o f My H e a r t , p p . 2 6 - 2 8 , b y R i c h a r d

Jefferies.

Th-

reader

as g e n u i n e a t t e m p t s

t o convey c e r t a i n i n t i m a t i o n s both Jefferies and

of Naimy us

" s o m e t h i n g more t h a n e x i s t e n c e " w h i c h seem t o h a v e gone t h r o u g h . r e a l i s e t h a t Man the has he

I f o n l y they succeed i n making into play anything which like

not yet brought i s capable, and

power o f w h i c h life,

forms t h e core have

of

his s p i r i t u a l t h e i r purpose. expressed

then both d e s c r i p t i o n s w i l l

achieved

Has

not Wordsworth, t h a t g r e a t l o v e r o f n a t u r e , o r "shadowy recollections" which

certain "Be

intimations,

t h e y w h a t t h e y may, of a l l our day,

Are y e t the f o u n t a i n l i g h t Are yet

the m a s t e r - l i g h t o f a l l our

seeing".

Apart

from the C h r i s t i a n

element which which

forms t h e b a s i s o f M i k h a i l

N a i m y ' s t r e n d o f t h o u g h t and f o r m , we another find

takes a m y s t i c a l - h u m a n i t a r i a n constitutes

t h a t h i s wide knowledge o f Buddhism moulds h i s ideas.

f a c t o r which

However, M i k h a i l Naimy's idealistic

great interest

i n Buddhism i s life

firmly

linked with his basic the idea of

C h r i s t i a n o u t l o o k on S i n tends achieve

in Christianity

Original to earth

t o d r i v e t h e a r d e n t b e l i e v e r t o s t r u g g l e xn o r d e r L i k e w i s e , Buddha t a u g h t t h a t life on

salvation.

this from

i s a s e r i e s o f d e s i r e s , a m b i t i o n s and birth to t o d e a t h , and t h a t Man from death is

g r e e d s t h a t l e a d Man I t i s o n l y by

to birth.

attaining of matter is

Nirvana

able to r i d earth. The

himself of the f e t t e r s

which

b i n d him

to t h i s

c o r e o f Buddha's p r e a c h i n g ,

-91-

that

t h e r e i s a way, a p a t h , where,fey d e s i r e , w h i c h i s t h e c o u l d be overcome. This fundamental -

root of suffering, Buddhist b e l i e f

- w h i c h meets w i t h

the Christian outlook

seems t o l i e b e h i n d t h e a d m i r a t i o n w h i c h M i k h a i l Naimy has f o r Buddhism. (1) (2) Thus i n a l - M a r a h i l , M i k h a i l Naimy as one o f t h e t h r e e f a c e s that in takes his

t h e "Face o f Buddha

(1)

I f t h e idea o f s a l v a t i o n i n C h r i s t i a n i t y the deliverance it o f Man's s o u l from evil,

is

taken

t o mean see t h a t in the

one c o u l d

w o u l d n o t be d i f f i c u l t o f seeking

f o r a C h r i s t i a n who b e l i e v e s

necessity ideas

s a l v a t i o n t o accept t h e Buddhist which i s e s s e n t i a l l y a s t a t e in

concerning

Nirvana,

w h i c h Man r i d s h i m s e l f himself of sin. read,

o f his worldly desires

and c l e a n s

I n t h e E a r l y S c r i p t u r e s o f B u d d h i s m , we from sin, is well

" B u t he who h a s c l e a n s e d h i m s e l f a l l virtues?(See

grounded m

The T e a c h i n g s o f t h e

C o m p a s s i o n a t e B u d d h a , e d i t e d w i t h c o m m e n t a r y b y E . A . B u r t , Ch 1 . , The T w i n V e r s e s , p . 5 2 ) . L i k e w i s e
-

Christ's teachings
-

concerning
-

m e e t i n g v i o l e n c e w i t h t o l e r a n c e have the teachings at o f Buddha

their counterparts in

" F o r h a t r e d does n o t c e a s e b y h a t r e d i s an e t e r n a l l a w . "

any t i m e ; h a t r e d ceases by l o v e - t h i s

From The T w i n V e r s e s , C h . l , T h e T e a c h i n g s o f t h e C o m p a s s i o n a t e Buddha, p. 52. (2) This i s the sub-title of three a r t i c l e s in al-Marahil entitled

" T h r e e F a c e s " w h i c h i n c l u d e "The Faoe o f B u d d h a " , "The Face o f L a o t s e " , a n d "The F a c e o f C h r i s t " 7-53. See a l - M a r a h i l p p .

-92-

v i e w " d w a r f t h e f a c e s o f a l l o t h e r human b e i n g s " . T o g e t h e r w i t h t h e f a c e o f Buddha, and t h a t o f C h r i s t , t h e f a c e o f L a o t s e

is

the t h i r d

t o w h i c h M L k h a i l Naimy t u r n s h i s m i n d t o t a k e r e f u g e i n . " t h e a n g e l o f peace, t h e messenger o f g e n t l e (2)

To h i m , L a o t s e i s

heartedness, t h e paragon

o f v i r t u e and contentment". with

The

i d e a o f t h e Tao w h i c h L a o t s e p r o p a g a t e s , i s c o n c e r n e d

e m a n c i p a t i n g Man f r o m h i s e a r t h l y b o n d s , w h i c h p r o b a b l y e x p l a i n s (3) its a p p e a l t o M i k h a i l Naimy's m i n d . Thus, t h e i d e a s o f in different ways, part

S a l v a t i o n , N i r v a n a , t h e Tao, w h i c h a l l l e a d , t o t h e f r e e i n g o f t h e human s o u l f r o m i t s i n m o u l d i n g M i k h a i l Naimy's g e n e r a l basically Christian. (1) (2) (3) A l - M a r a h i l , p . 8. I b i d , p. 16. I tis not within t h e scope o f t h i s I t i s perhaps

bonds, p l a y e d t h e i r is

t r e n d o f thought which true t o say t h a t

t h e l i f e and

s t u d y t o go i n t o t h e I t is sufficient

d e t a i l s o f t h e complex i d e a o f the_Tao.

t o m e n t i o n h e r e t h a t a poem i n The Book o f Tao b y L a o t s e ( s e e The Wisdom o f C h i n a e d i t e d and a n n o t a t e d by L i n Yutang, p. 41)

seems t o d e f i n e t h e Tao as " t h e s p i r i t emanate". The

out o f which a l l s p i r i t s mystery.

The i d e a , h o w e v e r , i s s h r o u d e d w i t h t o includes t h i s

poem r e f e r r e d

l i n e w h i c h s t a t e s "The Evasive,

thing that elusive."

i s c a l l e d Tao i s e l u s i v e , e v a s i v e .

-93-

t e a c h i n g s o f C h r i s t , Buddha, and L a o t s e , t h o u g h t h e y v a r y i n d e t a i l , h a v e one t h i n g i n common, w h i c h seems t o h a v e t h e g r e a t e s t i m p a c t on M i k h a i l N a i m y ' s t h o u g h t ; t h i s i s t h a t d e s i r e i s t h e w o r s t s i n , t h a t d i s c o n t e n t i s t h e w o r s t m i s e r y , and t h a t p o s s e s s i v e n e s s i s t h e w o r s t human t r a i t . Consequently, the c l i m a x o f h a p p i n e s s w i l l o n l y be f o u n d i n c o n t e n t m e n t .

Together

w i t h 3uddhism, Hinduism

seems a l s o t o h a v e of i t on evil, seem

i n f l u e n c e d M i k h a i l Naimy's t h o u g h t s i n c e c e r t a i n a s p e c t s to Man have appealed to his innate religious sense. and

His views

and h i s p l a c e i n t h e U n i v e r s e , l i f e

d e a t h , good and

(1)

The

t e a c h i n g s o f Buddha c o n c e r n i n g f o r g i v e n e s s , seem t o be t o the teachings of Christ in this respect.

very s i m i l a r

M i k h a i l N a i m y ' s g r e a t a d m i r a t i o n f o r t h e t e a c h i n g s o f Buddha seems a c c o r d i n g l y t o s t e m f r o m t h e i r respects, to his Christ. e d i t e d and "If a man I n The fundamental belief appeal, i n certain

i n the teachings of Wisdom o f India saysthe

Sermon o f Abuse ( s e e The

a n n o t a t e d by L i n Y u t a n g , foolishly does me

p. 4 7 3 ) Buddha

wrong, I w i l l love", which

r e t u r n t o him sounds

p r o t e c t i o n o f my similar on

ungrudging

strikingly thee

t o C h r i s t ' s commandment

" I f a man

strikes

thy r i g h t

cheek, t u r n t h e o t h e r cheek towards

him".

-94(2) i n t h e Bhagavad G i t a Indian mystic. I n the human s o u l f r o m t h e the idea o f contentment

a l l seem t o be i n f l u e n c e d by h i s r e a d i n g s and R a j a Y o g a , a w o r k by V i v e k a n a n d a , t h e G i t a , the idea of the emancipation of the b o n d a g e o f t h e m a t t e r i s p r o m i n e n t , so i s and r e j e c t i o n o f w o r l d l y p l e a s u r e s .

(1)

I n The

Blessed

Lord's 115)

Song ( s e e The

Wisdom o f I n d i a e d i t e d

by

L i n Y u t a n g , p. one "He

the f o l l o w i n g

l i n e s c o n t a i n t h e essence o f he a r d e n t l y b e l i e v e s self-possessed; is in regarding what

o f M i k h a i l Naimy's i d e a s w h i c h who is

a l i k e i n p l e a s u r e and p a i n ;

a l i k e a lump o f e a r t h , a s t o n e and i s p l e a s a n t and u n p l e a s a n t , He and who i s alike

g o l d , who

t h e same i n steady;

i n p r a i s e and b l a m e , a n d dishonour,

i n h o n o u r and

t h e same t o

friend

f o e , g i v i n g up a l l ( s e l f i s h ) u n d e r t a k i n g s , he

i s s a i d t o have

c r o s s e d b e y o n d t h e Gunas. And he who, c r o s s i n g over t h e s e Gunas, s e r v e s me with unwaverin

d e v o t i o n , becomes f i t

t o a t t a i n oneness w i t h Brahman." to " s e l e c t " from other f a i t h s what is

M i k h a i l Naimy's t e n d e n c y appeals

t o his profound b e l i e f also. For

i n the teachings of Christ that

evident here propagates and

despite the fact

t h e Bhagavad G i t a selfishness, in

the idea of emancipating rich idealistic

Man's s o u l f r o m

despite i t s

t e a c h i n g s , we

s h o u l d bear

mind t h a t i t

i s n e v e r t h e l e s s b a s e d on

the conversations Blessed Lord"

between the war

t h e w a r r i o r A r j u n a and h i s c h a r i o t e e r "The god is Krishna. A r j u n a , who refuses to k i l l

h i s kinsmen i n c o u l d be

l e d t o b e l i e v e by

god K r i s h n a t h a t no one f o r ever.

killed,

s i n c e men's s o u l s l i v e

-95-

and

To M i k h a i l N a i m y , t h e f u n d a m e n t a l s i n t h e t e a c h i n g s o f C h r i s t t h o s e o f H i n d u i s m a r e t h e same; f o r b o t h e x h o r t Man t o

restrain hi3

selfishness i n order and

to attain

t o Union w i t h

God Both

in Christianity, faiths

Oneness w i t h Brahman i n H i n d u i s m .

e n j o i n o v e r c o m i n g e v i l w i t h f o r g i v e n e s s , and a b s t a i n i n g i s c a l l e d A h i m s h a by the Hindus.

from i n f l i c t i n g p a i n , a creed which

While

a student a t the U n i v e r s i t y of Washington, a

friend

o f M i k h a i l Naimy i n t e r e s t e d h i m i n t h e i d e a o f t h e t r a n s m i g r a t i o n o f souls or Metempsychosis. s u b j e c t , and he soon This l e d him t o readgbout it. the his

came t o b e l i e v e i n t h e Day

I t replaced i n

m i n d t h e i d e a o f O r i g i n a l S i n and adopted t h i s own i d e a he has by h i s own Since

o f Judgement. attains

Having to his leads life,

s i n c e b e l i e v e d t h a t Man efforts,

redemption

through experience

which

him to knowledge.

k n o w l e d g e i s u n a t t a i n a b l e i n one a continuous

t h e d o c t r i n e o f M e t e m p s y c h o s i s makes o f l i f e movement, i n t e r r u p t e d o n l y by body t o a n o t h e r . d o c t r i n e , w h a t we observe t h a t

t r a n s m i g r a t i o n of the soul from are, according to this we

one

These i n t e r r u p t i o n s call death.

I n his biography

of Gibran,

the idea of the t r a n s m i g r a t i o n of souls i s in

there; for xn birth.

on t h e n i g h t o f G i b r a n ' s b i r t h A m e r i c a , who was then ten years

t h e L e b a n o n , Mary H a s k e l l

o l d , i s made t o dream o f G i b r a n ' s

In the h i s t o r y

o f A n c i e n t E g y p t , M i k h a i l Naimy b e l i e v e s believed i n the immortality

that

the ancient Egyptians

o f t h e human

-96soul^^ one and that t h e y c o n s i d e r e d d e a t h as a n t o another. immigration from in this

c o a s t of l i f e

Ancient Egyptian b e l i e f s used t o l i v e only to r i s e

r e s p e c t and

t h e myth o f t h e Phoenix which

for centuries from the

i n the Arabian desert, then burnt i t s e l f , ashes w i t h renewed v i g o u r t o l i v e (2) c a p t i v a t e Naimy's i m a g i n a t i o n . i n v e n t e d the myth o f a l - a n q a ' (
r

through another

c y c l e , seem t o

He m e n t i o n s t h a t *
LA*J'

the Arabs that of However, i n the doctrine the

the Persians Oo.

S i m o r g , t h e I n d i a n s G h a r u d a , t h e J a p a n e s e t h e Hu these d i f f e r e n t of

m y t h s seem t o e n h a n c e Naimy's b e l i e f

the transmigration of souls.

I n al-Yawm a l - A k h i r , in this

Gibran the this that What to

K h a l i l G i b r a n , and

Liqa' his b e l i e f

d o c t r i n e forms

essence o f these works. d o c t r i n e , does n o t c o n c e r n Science has

That Science

does n o t a p p r o v e o f

M i k h a i l Naimy; f o r he m a i n t a i n s

n o t y e t u n r a v e l l e d t h e m y s t e r i e s o f human l i f e . t o Naimy i n t h i s doctrine is that it p u t s an end

a l s o appeals the

fear of death, making i t to "justice" in this

subservient to life_. "life" has their

Moreover, i t -

restores

" r i g h t " and d o c t r i n e one

t r u e meanings; f o r the idea that goes b a c k

in believing (1) The

t o accept

Book o f t h e Dead i s

an a n c i e n t E g y p t i a n w o r k , w h i c h

forty

c e n t u r i e s b e f o r e t h e b i r t h o f C h r i s t and w h i c h o n t h e i n n e r s e l f , p h i l o s o p h y and p o e t r y . the ancient Egyptians believed in the

contains These articles

articles

indicate that of

immortality

t h e human s o u l . a l a t i n work which tells about the myth of t h e

(2) Anecdota Syriaca i s Phoenix.

-97-

whatever pleasure whether in this

o r p a i n one

feels, is

t h e o u t c o m e o f one's own

work

life

or i n previous

lives.

A C h r i s t i a n Arab linguistic

t h i n k e r or w r i t e r ,

i s b o u n d by r a c i a l of

and Islam, he

considerations

t o have a c l o s e u n d e r s t a n d i n g

a n d M i k h a i l Naimy i s no e x c e p t i o n . l o v e s , and o f w h i c h he

I s n o t t h e language which

i s a m a s t e r , t h a t o f t h e Qu. r a n ?

However,

M i k h a i l Naimy seems h e r e t o be f a c e d w i t h a d i l e m m a c o n d o n e t h e use o f f o r c e w h i c h I s l a m out of a genuine a v e r s i o n he seems t o b e l i t t l e justifies

unable t o cases, be, of

in certain

t o bloodshed whatever

t h e c a u s e may

"the glories
c

b r o u g h t a b o u t by t h e s w o r d s - ( 2 ) and T a r i q b. Z i y a d ,

_ _ _ K h a l i d b . a l - W a l i i , *Amr b . a l - A s , t h i n k o f Arab conquests

and t o

as no m o r e t h a n " t h e f r o t h t h a t (3)

t h e Arabs

aroused i n

their

outburst

from

t h e Arab P e n m n s u l a " . is

In

h i s view, t h e g r e a t m i r a c l e o f the Arabs was

t h e Qu'ran, f o r t h a t and non-Arabs an

t h e m i r a c l e which e s t a b l i s h e d f o r t h e Arabs

(!) See

al-Yawm a l - A k h i r , p p .

156-159. M i k h a i l Naimy t e n d s t o t h i n k h e r e o f o f t h e A r a b s m e r e l y as t o draw a l i n e military

( 2 ) F i Mahabb a l - R i h , p . 22. these great leaders. figures in Is i t

the h i s t o r y

p o s s i b l e , one w o n d e r s , and their

between in Islam
9

their military Surely, played

achievements

idealistic belief characters

the i d e a l i s t i c element an i m p o r t a n t 22. role

in their

must h a v e success.

i n b r i n g i n g about

their military

( 3 ) I b i d , p.

-98-

aim i n the to

life.

Moreover,

it

p r o v e d t o them, t h r o u g h t h e l i f e o f it was p o s s i b l e t o a t t a i n

P r o p h e t and h i s Companions, t h a t t h a t aim, f o r t h e l i f e

o f t h e P r o p h e t and e a r l y C a l i p h s i s Naimy expresses

full

o f p r e c e p t s t o be f o l l o w e d . M i k h a i l in

his admiration f o r the n o b i l i t y remains s i l e n t The P r o p h e t

t h e Prophet's character, b u t

a b o u t t h e P r o p h e t as a s t a t e s m a n a n d as a l e a d e r . ( t h a t o f Buddha, L a o t s e

i s n o t one o f t h e " T h r e e F a c e s "

and C h r i s t ) t o w h i c h h e t u r n s h i s m i n d , a n d w h i c h he c o n s i d e r s " d w a r f t h e f a c e s o f a l l o t h e r human b e i n g s " . not unnaturally, But i f t h e Prophet,

i s n o t one o f h i s c h a m p i o n s i n

the history of

Man, we f i n d h i m e x p r e s s i n g h i s a d m i r a t i o n f o r t h e g r e a t m y s t i c s and t h i n k e r s o f I s l a m . a n d Abu a l - A l a ' . Ibn a l - F a r i d , ^ ^ I tis al-Hallaj^^ Ibn al- Arabi^^
C

the free thinker rather

than the

(1) (2)

F i Mahabb a l - R i h , p . 2 2 . S h a r a f a l - D i n Umar I b n a l - F a r i d , and d i e d i n C a i r o (1181-1235 t h e famous A r a b m y s t i c was b o r n His m y s t i c a l poetry i s diction. entitled

A.D^)

c h a r a c t e r i s e d by t h e g l o w a n d e x q u i s i t e b e a u t y o f i t s The l o n g e s t p i e c e i n h i s Diwarj, i s J " * ^

a Hymn o f D i v i n e L o v e
p e m o n t n e

Nazm a l - S u l u k " Ibn " a l - F a r i d was a c c u s e d <-L^ ", i . e .

" (

Mystic's Progress).

of favouring the doctrine of hulul human b e i n g s . Thus

t h e i n c a r n a t i o n o f God m

M i k h a i l Nanny, w i t h h i s b e l i e f i n g r e a t esteem.

i n pantheism, holds Ibn a l - F a r i d is

I b n a l - F a r i d ' s K h a m r i y y a h , o r Hymn o f W i n e ,

p e r h a p s one o f t h e m o s t c e l e b r a t e d poems e v e r w r i t t e n i n T^he o p e n i n g l i n e i n t h i s ode r e a d s

Arabic.

-99( 3 ) H u s a y n b . Mansur a l - H a l l a j , t h e g r e a t A r a b m y s t i c was e x e c u t e d m t h e C a l i p h a t e o f M u q t a d i r ( 9 2 2 A.D.) The w e l l - k n o w n B r i t i s h O r i e n t a l i s t , A l f r e d G u i l l a u m e , has t h i s t o say about h i m m h i s b o o k I s l a m ( p . 1 4 5 ) "He t a u g h t t h a t Man was God i n c a r n a t e , a n d h e l o o k e d t o J e s u s r a t h e r t h a n t o Muhammad as t h e s u p r e m e e x a m p l e o f g l o r i f i e d h u m a n i t y . God i s L o v e , a n d i n h i s l o v e h e c r e a t e d man a f t e r h i s own image s o t h a t man m i g h t f i n d t h a t image w i t h i n h i m s e l f a n d a t t a i n t o u n i o n w i t h the d i v i n e nature. He u s e d t h e t e r m h u l u l , m e a n i n g i n - d w e l l i n g , a word which i s a s s o c i a t e d i n Muslim l i t e r a t u r e w i t h t h e Christian doctrine of theincarnation. H i s most h e i n o u s o f f e n c e i n t h e e y e s o f t h e o r t h o d o x was h i s c l a i m " a n a a l - H a q q " " ' -' " i . e . " I am t h e t r u t h " . He was w e l l a w a r e o f
L

t h e r i s k h e was t a k i n g . was led forth

He was condemned t o d e a t h ,

a n d as h e

t o b e c r u c i f i e d a n d saw t h e c r o s s m words t h a t

and t h e n a i l s recall

he p r a y e d one

f o r t h ebystanders

inevitably "Father,

o f t h e sayings

o f Jesus on t h e c r o s s

forgive

t h e m , f o r t h e y know n o t w h a t t h e y d o " . " ( 4 ) M u h y i a l - D i n Muhammad b . A l l I b n a l - A r a b i was b o r n i n Spain i n for_a he 1165 A.D

f

a t Murcia

He t r a v e l l e d t o t h e E a s t w h e r e h e s t a y e d Damascuswhere

long timein a l - H i j a z , then s e t t l e d m t h e y e a r 1 2 4 0 A.D.

died m

H i s t w o most c e l e b r a t e d works * * _ ' >^ 1'l-A>-*J I "

1 < e

are al-Futuhat al-Makkiyyah "

"Meccan R e v e l a t i o n s " a n d " F u s u g a l - H i k a m " o r " B e z e l s o f Wisdom". Ibn a l - A r a b i ' s Futuhat

f

i s a voluminous work w h i c h c o n t a i n s Reynold Nicholson

C

his

system o f n r / s t i c a l science. British Orientalist

t h e famous work

says about I b n a l - A r a b i

in his

A L i t e r a r y H i s t o r y o f the Arabs ( p . 401).

"Many

theologians expressions

w e r e s c a n d a l i s e d by t h e a p p a r e n t l y b l a s p h e m o u s which occur heretical ( ) in his writings,

and taxed him w i t h h o l d i n g

d o c t r i n e s , e . g . t h e i n c a r n a t i o n o f God i n man h u l u l and t h e i d e n t i f i c a t i o n o f man w i t h God l t t i h a d (JL^J)"

-100-

M i k h a i l Nairay, whose t h o u g h t i s b a s i c a l l y

i n f l u e n c e d by t h e

C h r i s t i a n idea o f love embracing a l l humanity, i s bound t o admire "My I b n a l - A r a b i who

C

says

heart i s capable o f every form, f o r t h e monk, a f a n e f o r i d o l s , Ka ba,

c

A cloister

A pasture f o r gazelles, the pilgrim's The t a b l e s o f t h e T o r a h , t h e K o r a n . Love i s the faith I hold wherever

turn is mine" Tarjuman mystical

His camels, s t i l l

t h e one t r u e f a i t h

(The A r a b i c t e x t o f t h e s e v e r s e s a r e t o be f o u n d i n

odes.

c
The t r a n s l a t i o n o f t h e s e v e r s e s i s b y R . N i c h o l s o n .

al-Ashwaq, which i s a c o l l e c t i o n o f I b n a l - A r a b i ' s

See A L i t e r a r y H i s t o r y o f t h e A r a b s , p . 4 0 3 . )

r
On

-'
s e e f o o t - n o t e p . 13 Gh. 1. o f t h i s study.

Abu a l - A l a

-101-

d o g m a t i s t i n I s l a m who l e a v e s h i s m a r k o n M i k h a i l N a i m y ' s m i n d . Much as h e a d m i r e s t h e g r e a t t h i n k e r s , w r i t e r s a n d p h i l o s o p h e r s o f M e d i e v a l I s l a m , h e i s a m o d e r n i s t a n d a r e v o l u t i o n a r y who wages war a g a i n s t t r a d i t i o n a l i s m m t h e l i t e r a t u r e o f h i s t i m e . T h i s r e v o l u t i o n a g a i n s t t h e s t a g n a t i o n o f Modern A r a b i c L i t e r a t u r e i s t h e r e s u l t o f h i s wide reading i n Western L i t e r a t u r e , e s p e c i a l l y R u s s i a n and Anglo-Saxon. Western methods o f c r i t i c i s m and c o n c e p t s o f t h e m e a n i n g o f l i t e r a t u r e l e f t a deep i m p r e s s i o n on h i s t h i n k i n g , a m a t t e r w h i c h c a n b e c l e a r l y s e e n i n a l - G h i r b a l , h i s m a m work on l i t e r a r y c r i t i c i s m . I ti s important here t o remember t h a t a l t h o u g h M i k h a i l Naimy i s o n e o f t h e p i o n e e r s m M o d e r n A r a b i c L i t e r a t u r e who i n t r o d u c e d W e s t e r n c o n c e p t s a n d m e t h o d s o f c r i t i c i s m , he n e v e r a i m e d a t s e v e r i n g o u r r e l a t i o n s w i t h the past. I n t h e c o n s t i t u t i o n o f a l - R a b i t a h , o f w h i c h h e was t h e a u t h o r , h e s t a t e d , " Y e t do we n o t a i m t o breakciway c o m p l e t e l y from t h e a n c i e n t s . F o r t h e r e b e some among them who w i l l r e m a i n t o us a n d t o t h o s e who f o l l o w a s o u r c e o f i n s p i r a t i o n f o r many ages t o come. To r e v e r e them i s a g r e a t h o n o u r . To i m i t a t e t h e m i s a d e a d l y shame. For our l i f e , our needs, our circumstances

(1) Despite that

this

a d m i r a t i o n , M i k h a i l Naimy s t a t e s m if

al-Ghirbal

" I t would be u n f a i r

y o u p u t any o f t h e m o n t h e same Dante, Shakespeare, M i l t o n , Byron,

f o o t i n g w i t h Homer, V i r g i l ,

Hug{**,, Z o l a , G o e t h e a n d T o l s t o y " . See a l - G h i r b a l , p . 4 8 .

-102-

are d i f f e r e n t from t h e i r s . We m u s t be t r u e t o o u r s e l v e s i f we w o u l d b e t r u e t o o u r a n c e s t o r s "(I)

M i k h a i l Naimy's l i f e b o t h x n R u s s i a and t h e U n i t e d S t a t e s had a tremendous impact on h i s t h o u g h t . I n R u s s i a , h e came t o t h a t he f e l t almost a

know t h e c o u n t r y a n d i t s p e o p l e s o w e l l native of that land.

B e f o r e l o n g , M i k h a i l Naimy m a s t e r e d t h e it and w r i t e it with ease.

R u s s i a n l a n g u a g e a n d came t o s p e a k The h i s t o r y

o f the country, the traditions t o him.

o f i t s people, a l l the great

came t o b e f a m i l i a r

He r e a d e x t e n s i v e l y Through

masters o f Russian L i t e r a t u r e .

t h e s t o r i e s o f Gogol, o f t h e Russian land,

he came t o know a b o u t t h e na'ive a n d s i m p l e l i f e

peasant, h i s p a t i e n c e , good-heartedness, and l o v e f o r h i s j u s t as he came t o know a b o u t t h e g r e e d a n d c r u e l t y l o r d s who e x p l o i t e d h i m . o t h e r s made h m

of the land-

The p o e t r y oE P u s h k i n , L e r m o n t o v , a n d in the

f e e l t h e deep m e l a n c h o l y a n d s a d n e s s

character o f t h e Russian. for a better life,

The h o p e s a n d a s p i r a t i o n s o f t h e R u s s i a n s

f r e e f r o m i n j u s t i c e a n d t y r a n n y as e x p r e s s e d Much as h e e n j o y e d Literature, F o r i n h i m he

by D o s t o y e v s k y i m p r e s s e d h i m i m m e n s e l y .

r e a d i n g t h e v a r i o u s w r i t e r s and poets o f Russian T o l s t o y came t o b e t h e one whom h e a d m i r e d m o s t . saw of thewriter life

a n d p h i l o s o p h e r who d e l v e d d e e p l y i n t o t h e m e a n i n g

and d e a t h , a s u b j e c t which had always p r e o c c u p i e d M i k h a i l

(1)

G i b r a n K h a l i l G i b r a n , E n g l i s h e d i t i o n , p. 156.

-103-

Nairay's t h o u g h t s .

Crxtics

l i k e B e l i n s k y moulded h i s

ideas

about t h e v a l u e o f a l i t e r a r y work and t h e r o l e o f t h e w r i t e r in society. AIL t h o s e , n o t t o m e n t i o n Gorky a n d Chekhov whom

h e a d m i r e d , o p e n e d up a new of literature. Moreover,

w o r l d f o r h i m as r e g a r d s t h e m e a n i n g he came t o b e a w a r e o f t h e s t a g n a t i o n where

and i n s i g n i f i c a n c e o f c o n t e m p o r a r y A r a b i c l i t e r a t u r e , writers words, of and p o e t s v i e d w i t h each o t h e r i n p l a y i n g f l o w e r y p h r a s e s and r h y m e d p r o s e . with

I n R u s s i a , t h e seeds contemporary

r e b e l l i o n a g a i n s t t h e outmoded c o n c e p t s m

A r a b i c L i t e r a t u r e w e r e sown i n h i m .

His admiration f o r Russian towards the Russians his

L i r e r a t u r e a n d t h e a f f e c t i o n w h i c h he f e l t came t o be one t h o u g h t and o f t h e most s a l i e n t

1

features affecting

personality.^ ^

If a new

Russia, t h e Russians

a n d R u s s i a n L i t e r a t u r e r e v e a l e d up life i n the United States defined found

w o r l d t o M i k h a i l Naimy, h i s

w h a t c o u r s e h i s t h o u g h t was

t o t a k a "".ater o n ; f o r h e r e h e

(1)

I t seems t h a t t h e l i e a l i s m o f R u s s i a n w r i t e r s a p p e a l e d t o t h e idealistic trait i n M i k h a i l Naimy's p e r s o n a l i t y . I n a l - N u r wa al-

D a y j u r p . 6 6 , he s t a t e s , " I n R u s s i a n L i t e r a t u r e t h e number of was idealistic writers is unparalleled, although their the r o c k s o f h a r d r e a l i t y " . idealism In this is, of

o f t e n s h a t t e r e d on

r e s p e c t , t h e i d e a l i s m o f M i k h a i l Naimy i n t h e A r a b W o r l d l a a sense, the last similar

t o the i d e a l i s m o f the Russian w r i t e r s that it o f t e n sounds a c r y m

century, i n heeds.

the wilderness

w h i c h nobody

-104-

h i m s e l f f a c e t o f a c e w i t h modern Western c i v i l i z a t i o n ,

and i t

is

through coming i n t o c l o s e c o n t a c t w i t h t h a t c i v i l i z a t i o n was compelled t o d e f i n e h i s a t t i t u d e towards it. it

t h a t he

From t h e difficult in. to I n Russia

o u t s e t , o n e n o t i c e s t h a t M i k h a i l Naimy f o u n d

become a member o f t h e new s o c i e t y he came t o l i v e the the the old, established, traditional, process

O r t h o d o x C h r i s t i a n s o c i e t y made

o f a d a p t i n g h i m s e l f t o t h a t s o c i e t y easy f o r h i m w h i l e experimental, m u l t i r a c i a l society in America,

new a d v e n t u r o u s ,

which

on t h e whole, l o o k e d upon t h e problems o f l i f e a t t i t u d e i n him towards

as p r a c t i c a l This

problems^created a c r i t i c a l was was

it.

n o t u n n a t u r a l i n a young u n i v e r s i t y entirely absorbed by t h e b a f f l i n g

s t u d e n t whose own m i n d meant,

q u e s t i o n s o f what l i f e

w h i l e most o f h i s c o l l e a g u e s ' football, at o r some o t h e r s p o r t .

i n t e r e s t s r e v o l v e d around b a s e b a l l , The c o n t r a s t b e t w e e n h i s f e e l i n g as a u n i v e r s i t y feeling student in

t h e Seminary i n P o l t a v a and h i s

America i s v e r y sharp-

i n R u s s i a he f e l t

h e was v e r y c l o s e t o o t h e r any a t t a c h m e n t to the ^

s t u d e n t s , w h i l e i n A m e r i c a , he n e v e r f e l t u n i v e r s i t y . T h i s feeling

(1)

I n his autobiography

- S a b u n , I I , p . 27 - M i k h a i l Naimy

describes

how he was r e p e l l e d b y t h e a t m o s p h e r e o f j o v i a l i t y at the University o f W a s h i n g t o n w h e r e he s t u d i e d .

which p r e v a i l e d "That g r e a t interest

in baseball, football for it

a n d o t h e r s p o r t s was e x t r e m e l y

r e p u l s i v e t o me; everything.

was i n c o m p a t i b l e w i t h my e a r n e s t

a t t i t u d e towards

Boyhood, I f e l t ,

was t h e t i m e f o r m e r r i m e n t ,

w h i l e y o u t h was t h e I t may b e

t i m e when we s h o u l d t r y t o f a t h o m that right I felt older than

t h e meaning o f e x i s t e n c e .

I was, a n d p e r h a p s my A m e r i c a n c o m p a n i o n s w e r e university life.

i n e x t e n d i n g t h e days o f boyhood t o embrace t h e i r

-105of detachment f r o m h i s e n v i r o n m e n t seems t o h a v e a c c o m p a n i e d i n the United States. him that

throughout his stay

F o r t h e r e , he f e l t

S c i e n c e , w h i c h f o r m e d t h e b a s i s o f t h e c i v i l i z a t i o n w h i c h he came into contact with, i s not a s u f f i c i e n t g u i d e f o r Man in his Science and can be

s t r u g g l e t o u n d e r s t a n d t h e meaning and aims o f l i f e . relies entirely on t h e m i n d , a n d M i k h a i l N a i m y ' s i n n a t e

religious

sense r e b e l l e d a g a i n s t t h e i d e a t h a t our l i v e s by o u r m i n d s . Moreover, he r e b e l l e d in

governed e n t i r e l y the

against his there desires. attitude

tendency o f Western

c i v i l i z a t i o n t o e n g r o s s Man

i m m e d i a t e a n d m a t e r i a l n e e d s , when he d e e p l y f e l t m u s t be mae t o Man's l i f e However, t h i s than the s a t i s f a c t i o n

that

of his

does n o t mean t h a t he a d o p t e d a p a s s i v e c i v i l i z a t i o n and c u l t u r e ; when he was f o r , as he

towards Western

devoured he

Russian l i t e r a t u r e could

i n P o l t a v a , he r e a d e v e r y t h i n g

l a y h i s hands upon i n t h e U n i t e d S t a t e s , u n t i l w i t h Anglo-Sax I f , however, on l i t e r a t u r e ,

he came t o with Russian

b e as f a m i l i a r literature.

as he was

M i k h a i l Naimy o b j e c t e d t o t h e i n Western society, he

i n t e r f e r e n c e o f t h e m a c h i n e i n Man's l i f e was aware o f t h e v i t a l i t y o f Anglo-Sax

on l i t e r a t u r e ,

which l e d

h i m t o compare i t

w i t h t h e s t a g n a n t Modern A r a b i c

literature, The the in community

as h a d a l s o b e e n t h e c a s e when he r e a d R u s s i a n l i t e r a t u r e . s e e d o f r e b e l l i o n w h i c h was literary life sown i n h i m i n R u s s i a a g a i n s t

o f t h e A r a b s , came t o g r o w d u r i n g h i s s t a y

A m e r i c a , t h e m o r e s o , as t h e r e was

a l a r g e and a c t i v e Arab

-106-

rn t h a t c o u n t r y . America, who

Hxs c l o s e n e s s t o A r a b w r i t e r s a n d p o e t s in

in

s h a r e d w i t h h i m t h e same c o n c e p t s

literature,

and w i t h whom he f o u n d e d a l - R a b i t a h , g a v e h i m t h e c h a n c e t o p l a y a l e a d i n g r o l e i n t h e war a g a i n s t L i t e r a t u r e of the time. English literature, the stagnant Naimy was Arabic immersed the in

The more M i k h a i l

t h e more r e b e l l i o u s m t h e Arab w o r l d

he became a g a i n s t and t h e n e e d t o

concept o f l i t e r a t u r e revolutionize it.

-107-

Chapter I I I . F u n d a m e n t a l Themes.

i s t h e L i g h t o f t h e heavens and t h e E a r t h ; l i k e n e s s o f H i s L i g h t i s as a n i c h e W h e r e i n i s a lamp ( t h e Lamp i n a g l a s s , t h e g l a s s as i t w e r e a g l i t t e r i n g s t a r ) Kindled from a Blessed Tree, an o l i v e t h a t i s n e i t h e r o f t h e E a s t n o r o f t h e West; Whose o i l w e l l n i g h w o u l d s h i n e , e v e n i f no f i r e t o u c h e d L i g h t upon L i g h t , God g u i d e s t o H i s L i g h t whom He w i l l . " The

"God the

it;

H o l y Q u ' r a n , XXIV. ( L i g h t ) , 35.

"My son'. T h e r e i s n o t h i n g i n t h i s w o r l d , t h a t i s n o t God He i s a c t i o n , p u r i t y . , e v e r l a s t i n g s p i r i t . F i n d h i m i n t h e C a v e r n ; gnaw t h e k n o t o f i g n o r a n c e . Shining, y e t hidden, S p i r i t l i v e s i n t h e cavern. E v e r y t h i n g t h a t sways, b r e a t h e s , opens, c l o s e s , l i v e s m S p i r i t ; beyond l e a r n i n g , b e t t e r t h a n a n y t h i n g ; living, unliving. I t i s t h e u n d y i n g b l a z i n g s p i r i t , t h a t seed o f a l l seeds, w h e r e i n l a y h i d d e n t h e w o r l d and a l l i t s c r e a t u r e s . I t is l i f e , speech, mind, r e a l i t y , i m m o r t a l i t y . " From t h e M u n d a k a - U n p a n i s h a d . " T h e r e i s a s p i r i t i n t h e s o u l , u n t o u c h e d by t i m e and f l e s h , f l o w i n g from t h e S p i r i t , remaining i n t h e S p i r i t , i t s e l f wholly s p i r i t u a l . I n t h i s p r i n c i p l e i s God, e v e r v e r d a n t , ever f l o w e r i n g m a l l t h e j o y and g l o r y o f His a c t u a l S e l f . Sometimes I have c a l l e d t h i s p r i n c i p l e t h e T a b e r n a c l e o f t h e S o u l , sometimes a s p i r i t u a l L i g h t , anon I say i t i s a s p a r k . B u t now I s a y t h a t i t i s m o r e e x a l t e d o v e r t h i s a n d t h a t t h a n t h e heavens a r e e x a l t e d above t h e e a r t h . So now I name i t i n a nobler fashion I t i s f r e e o f a l l names a n d v o i d o f a l l forms. I t i s o n e a n d s i m p l e , as God i s o n e a n d s i m p l e , a n d no man i n a n y w i s e b e h o l d i t . " Eckhart.

-108"The Power which c o n t r o l s t h e U n i v e r s e " - i s one o f t h e mam themes which M i k h a i l Naimy deals w i t h m h i s w r i t i n g s . For an Orthodox C h r i s t i a n t h i n k e r w i t h f e r v e n t r e l i g i o u s f e e l i n g s who r e b e l s a g a i n s t t h e e s t a b l i s h e d t e a c h i n g s o f t h e Church, e i t h e r as a r e s u l t o f h i s own r e t h i n k i n g o f what he had been t a u g h t , or as a r e s u l t o f h i s own r e a d i n g s and p e r s o n a l e x p e r i e n c e , i t i s n o t u n n a t u r a l t h a t he s h o u l d t r y t o seek a p h i l o s o p h y which would s a t i s f y his innate r e l i g i o u s nature. When he w r i t e s about t h i s Power, he seems d e l i b e r a t e l y t o a v o i d u s i n g any c o n v e n t i o n a l terms which m i g h t l e a d t h e r e a d e r t o t h i n k t h a t he i s " t a l k i n g t o him about a God whose p r i m a r y purpose i s t o watch over every movement, t h o u g h t or d e s i r e o f human b e i n g s , i n o r d e r t h a t he may reward t h e good amongst them w i t h t h e j o y o f P a r a d i s e , and p u n i s h t h e bad w i t h t h e f i r e of H e l l " . ^ " ^ B u t , s i n c e he f i n d s i t necessary t o use a s p e c i f i c term which i n d i c a t e s t h i s Power, he c a l l s i t t h e "Cosmic Order" " (-"LA*-' _ M i k h a i l Naimy' s concept o f t h i s Order i s based on a d e d u c t i v e method o f r e a s o n i n g and o b s e r v a t i o n "To know w i t h c e r t a i n t y t h a t a young boy w i l l some day grow t o be a man, o r t h a t t h e sun w i l l r i s e tomorrow as i t d i d t o d a y , o r t h a t a seed sown i n t h e autumn w i l l grow t o be a g r a i n i n t h e s p r i n g , a l l t h i s must l e a d one t o r e a l i s e t h a t one l i v e s i n a w o r l d c o n t r o l l e d by

(1)

A b a d min Moscu wa min Washinton, p. 5 1 .

-109an O r d e r " . A c c o r d i n g l y , he b e l i e v e s t h a t whatever we do, t h i n k or d e s i r e , i s t h e outcome o f our obedience t o t h i s Order w h i c h we, and t h e t h i n g s around us, form a p a r t . our d u t y t o seek t o know t h i s Order, so t h a t we may Thus, i t obey i t is out

o f u n d e r s t a n d i n g and contentment, a course w h i c h w i l l save us from m i s e r y and be a source o f s t r e n g t h and t r a n q u i l i t y t o us. All our f a i t h s , p h i l o s o p h i e s , s c i e n c e s , and a r t s a r e no more

t h a n our a t t e m p t s t o fathom t h e m y s t e r i e s o f t h i s Order, t o u n v e i l i t s s e c r e t s , so t h a t we may be a b l e t o a v o i d c o m m i t t i n g t h e m i s t a k e s which a r e made as a r e s u l t o f our i g n o r a n c e o f t h i s Order, or as a r e s u l t o f our i n t r a n s i g e n c e . These f a u l t s

or mistakes which we commit are l a b l e d as our " s i n s " i n h o l y books, b u t we a r e n o t t o blame i f we commit them, f o r we are bound t o do so, j u s t as a c h i l d i s bound t o f a l l b e f o r e he l e a r n s t o walk p r o p e r l y . The m i s t a k e we s h o u l d never make,

i s t o r e p u d i a t e t h e e x i s t e n c e o f t h e Cosmic Order, o r t o imagine t h a t we have f u l l c o n t r o l over our l i v e s and

d e s t i n i e s , and t h a t we a r e capable o f m o u l d i n g them a c c o r d i n g

( 1 ) Ab ad min Moscu wa min Washinton, p. 52.

-110to our own wishes. Man's aim i n l i f e , a c c o r d i n g t o M i k h a i l Naimy, s h o u l d be t o For i t i s only through The

seek a b e t t e r knowledge o f t h e Cosmic Order.

our knowledge o f t h e Order t h a t we w i l l become p e r f e c t .

Order i t s e l f has p r o v i d e d us w i t h t h e means t h r o u g h w h i c h we w i l l be a b l e t o come t o know i t These a r e our a n a l y t i c a l mind

) , our i n n e r f e e l i n g s ( <J -A>'' ) which a r e a b l e t o s e t the ( standards f o r our m o r a l

1

and a e s t h e t i c v a l u e s , and our i n s i g h t within

(J L+J ) which i s a b l e t o c a r r y us beyond t h e boundaries

which t h e mind i s c o n f i n e d .

A l t h o u g h t h e Order endowed Man w i t h

2

t h e s e f o r c e s , very ,e ^ v . C u a i s ' ' were a b l e t o use then, t o u n v e i l t h e m y s t e r i e s o f t h e Order o f which l i f e i s a p a r t . These

same f o r c e s a r e abused by t h e m a j o r i t y o f human b e i n g s , who o f t e n use them t o t h e i r own d e s t r u c t i o n .

(1)

T h i s tendency

towards

f a t a l i s m i n M i k h a i l Naimy i s unique among in

modern Arab w r i t e r s and t h i n k e r s , e s p e c i a l l y those who l i v e d the West d u r i n g t h e same p e r i o d as he d i d . Salama Musa i s a

good example o f Arab t h i n k e r s i n modern t i m e s , who, a f t e r

living

i n t h e West, became an a r d e n t s o c i a l i s t , and a t t r i b u t e d t h e back -wardness o f t h e Arab World m a i n l y t o i t s p e o p l e s ' a t t i t u d e towards of (p. life. See " T a r b i y a t Salama Musa". fatalistic (The E d u c a t i o n

Salama Musa) t r a n s l a t e d by L.O.Schuman, i n which he s t a t e s 181) " M a t e n a l i s t i c t h o u g h t i m p l i e s e v o l u t i o n a r y freedom, I n the f i r s t , we

whereas o c c u l t thought p e t r i f i e s and s t a g n a t e s .

r e a l i z e our freedom, b u t i n t h e o t h e r we a r e i m p r i s o n e d . " (2) M i k h a i l Naimy i s p r o b a b l y r e f e r r i n g here t o Prophets or t o the Mystics.

M i k h a i l Naimy's ideas about what he c a l l s t h e Cosmic Order are founded n o t o n l y on h i s d e d u c t i v e r e a s o n i n g b u t a l s o on h i s meditations "For I have a deep f e e l i n g t h a t my i n n e r w o r l d , and

the w o r l d around me,

are o r g a n i z e d i n a most a s t o u n d i n g manner, and

t h a t t h e r e i s n o t h i n g i n t h i s u n i v e r s e b u t succumbs t o i t s o r g a n i z a t i o n , whether i n r e s p e c t o f i t s c r e a t i o n , movement, growth or d e c a y I n one o f h i s m e d i t a t i o n s on t h e s u b j e c t , he is

l e d t o b e l i e v e t h a t t h i s Order i s n o t h i n g o t h e r than t h e E t e r n a l Mind; t h e Whole, t h e P e r f e c t , t h e Comprehensive, out o f which own mind, and t h e mind o f every human b e i n g emanates. The his

instinct

o f every p l a n t , i n s e c t or a n i m a l , t h e p a r t i c l e s o f a l l b o d i e s , a l l emanate from t h i s E t e r n a l Mind. emanates from t h e E t e r n a l Mind, i t As h i s own mind ( o r t h a t o f f o l l o w s t h a t i t does not Man),

differ

from i t "except i n as f a r as t h e seed d i f f e r s from t h e t r e e from which i t comes, o r as a c h i l d d i f f e r s from h i s p a r e n t s , or the stream from t h e sea. The seed, i f p l a n t e d i n a c o n g e n i a l into

environment, w i l l develop i n t o a t r e e , t h e c h i l d w i l l develop a man or a woman, and t h e stream i n t o a l a k e o r a sea.

Likewise,

my mind, g i v e n t h e c o n g e n i a l environment, which i s Time, w i l l develop u n t i l i t becomes whole, comprehensive, and p e r f e c t like

( 1 ) Sab un, I I I , p.

15.

-112t h e E t e r n a l Mind f r o m which i t emanated."^ ^

1

I n h i s work

M i k h a i l Naimy, an I n t r o d u c t i o n , Nadeem Naimy summarises M i k h a i l Naimy's d o c t r i n e o f t h e Cosmic Law by s a y i n g "... . The g i s t o f t h i s t h e o r y , a c o m b i n a t i o n o f Taoism, Buddhism,

P l a t o n i s m and C h r i s t i a n i t y , a l l moulded w i t h i n an o v e r a l l t h e o s o p h i c framework, i s t h a t a l l t h e w o r l d o f c o n t i n g e n t e x i s t e n c e i s a m a n i f e s t a t i o n o f an a l l - p e r v a d i n g World Soul o f t r a n s c e n d e n t a l r e a l i t y , o r God, c o n c e i v a b l e o n l y through

i n n e r v i s i o n ; t h a t t h e human s o u l i s an e t e r n a l spark o f God entrapped by t h e lower w o r l d o f s p a t i o t e m p o r a l phenomena; and t h a t t h e meaning o f l i f e i s t o r e a l i s e one's d i v i n e o r i g i n and, t h r o u g h s p i r i t u a l s u b l i m a t i o n and s e l f - n e g a t i o n , which may c o n t i n u e over s e v e r a l l i f e - t i m e s , t o break loose from one's (2) e a r t h l y bondage and f i n a l l y r e u n i t e w i t h t h e a b s o l u t e . "

( 1 ) Sab un, I I I ,

pp. 16-17.

I t i s p o s s i b l e t h a t t h i s i d e a i s based on t h e i d e a t h a t Man i s t h e image o f God. from God (The S c r i p t u r e s Man, a f t e r t h e F a l l , detached h i m s e l f

tjrj****^-~

" ) , b u t as t h e r e remained

i n him t h e seed o f d i v i n i t y , Naimy seems t o m a i n t a i n t h a t he i s bound t o grow t o become, u l t i m a t e l y , one w i t h God. Here a g a i n

one f e e l s t h a t M i k h a i l Naimy's p h i l o s o p h y i s based on fundamenta l C h r i s t i a n b e l i e f s , a l t h o u g h he i n v a r i a b l y endeavours t o extend i t beyond t h e b e l i e f s o f one p a r t i c u l a r faith.

( 2 ) See M i k h a i l Naimy, an I n t r o d u c t i o n pp. 222-223. by Nadeem Naimy.

-113As a r e s u l t o f h i s b e l i e f m t h e Cosmic Order, M i k h a i l Naimy came t o b e l i e v e t h a t n o t h i n g ever happens a c c i d e n t a l l y o r by chance w i t h i n t h e realm o f t h e Order, which encompasses e v e r y t h i n g For, as i t i s an "Order" t h a t c o n t r o l s t h e u n i v e r s e , t h i n g s t h a t happen t o us never do so h a p h a z a r d l y , b u t t h e i r happening always has a purpose and a m o t i v e . Man's happiness o r misery depends on t h e e x t e n t t o which he i s a b l e t o adapt h i s t h i n k i n g so as t o be congruous and i n f u l l harmony w i t h what M i k h a i l Naimy c a l l s " t h e Oneness o f l i f e which i s a l l - c o m p r e h e n s i v e " . ^ " ^ Man s h o u l d make t h e w i l l o f l i f e h i s own w i l l , b u t i f he i s unable t o u n d e r s t a n d t h e wisdom b e h i n d some aspects o f l i f e w i t h i n t h e Order - b i r t h and d e a t h , j o y and p a i n , t h e phenomena o f growth and decay - t h i s w i l l n o t remain beyond h i s comprehension f o r e v e r . For t h e Cosmic Order p r o v i d e s Man w i t h t h e experiences which a r e bound t o widen t h e h o r i z o n o f h i s comprehension. Even these v e r y aspects o f l i f e which he i s unable t o u n d e r s t a n d now, w i l l come t o be understood by t h e e x p e r i e n c e o f g o i n g t h r o u g h them. The v e r y f a c t t h a t Man has a tremendous y e a r n i n g t o u n r a v e l t h e m y s t e r i e s o f t h e Order, i s m i t s e l f an i n d i c a t i o n t h a t t h e Order e x i s t s . For t h i s y e a r n i n g i s s i m i l a r t o t h e f e e l i n g o f hunger - i t s mere e x i s t e n c e i s an i n d i c a t i o n t h a t f o o d must e x i s t .

( 1 ) Sabfun, I I I ,

p. 6 1 .

-114T h i s b e l i e f i n t h e e x i s t e n c e o f t h e Cosmic Order, leads M i k h a i l Naimy t o another b e l i e f t h a t Man's i l l u s o r y ego, o r Man's

shadow, w i l l u l t i m a t e l y merge w i t h t h e U n i v e r s a l S p i r i t where a l l egoes w i l l m e l t i n t h e One, t h e A b s o l u t e . I t i s t h e n t h a t Man's

shadow o r h i s ego w i l l a t t a i n t h e t r a n q u i l i t y o f b e i n g u n i t e d w i t h the u n i v e r s e around him o f which he i n f a c t forms an i n t e g r a l part.

I n f a c t , Naimy uses t h e v e r y word " as t h e t i t l e o f a poem t o express attachment

L * " ^ " " ' '" - Tranquility -

t h i s b e l i e f i n the close

between Man's shadow o r h i s i l l u s o r y ego w i t h t h e T h i s w i l l achieve f o r Man t h e s e r e n i t y which

Universal S p i r i t .

he has been s t r u g g l i n g f o r s i n c e t i m e i m m o r t a l My house i s wrought o f s t e e l , My house i s b u i l t on stoneBlow, winds, i f so ye w i l l , And 0 ye t r e e s , make moan, Swim i n t h e s k i e s , 0 c l o u d , And l e t your t o r r e n t s f a l l , Crash, t h u n d e r s , l o n g and l o u d ; No t e r r o r s me appal My r o o f i s wrought o f s t e e l , My house i s b u i l t on s t o n e . My candle's l i t t l e l i g h t Is a l l I need, t o see However l o n g t h e n i g h t And wide t h e shadows be, What though t h e dawn may d i e And day be p l a i n t o o soon, S t a r s , v a n i s h from t h e s k y , Put o u t t h y f l a m e , 0 moon My candle's l i t t l e l i g h t Is a l l I need, t o see.

-115Whatever may b e f a l l , My h e a r t i s f o r t i f i e d A s s a i l me, t r o u b l e s a l l , A t dawn and e v e n t i d e , M i s f o r t u n e s , march you on W i t h m i s e r y and p a i n , B r i n g your b a t t a l i o n Ye plagues o f m o r t a l men Whatever may b e f a l l , My h e a r t i s f o r t i f i e d . F o r t u n e has t a ' e n my p a r t And Fate i s mine a l l y Ye e v i l s , round my h e a r t Now l e t y o u r l i g h t n i n g s f l y ! Death d i g your t r e n c h e s here And l e t y o u r t r a p s be l a i d , No i n j u r y I f e a r , No punishment I dread F o r t u n e has t a 'en my p a r t And Fate i s my a l l y . ( 1 ) The s t u d e n t o f Naimy f e e l s t h a t when u s i n g t h e word " n a f s " " ( / J ", he does n o t mean by i t t h e phenomenal, t r a n s i e n t s e l f o f Man, but the greater s e l f , the changeless, the immortal. I t may

be t h a t he i s i n f l u e n c e d here a g a i n by t h e Hindu c o n c e p t i o n o f (2) "Self" . For i n " T r a n q u i l i t y " t h e poet seems t o assure us t h a t l i e s i n his mistaken b e l i e f that

t h e m i s e r y and unhappmess o f Man t h e r e e x i s t s two w o r l d s (1)

t h e w o r l d o f good, and t h e w o r l d o f e v i l ,

Modern A r a b i c P o e t r y - An A n t h o l o g y w i t h E n g l i s h Verse. T r a n s l a t i o n s by A . J . A r b e r r y , p. 65.

(2)

The Atman i n Hinduism I n i t s essence i t Naimy's i d e a o f "

i s a U n i v e r s a l as w e l l as a p e r s o n a l s e l f . I t may be that
/ S -

i s one w i t h E v e r l a s t i n g S p i r i t . (->j& L c / * * J
' y
1

<Ju Ji " i s d e r i v e d from h i s r e a d i n g s

o f t h e Upanishads and Hinduism

i n general.

-116-

and t h a t t h e r e e x i s t s more t h a n one " >-'*J " " E s s e n t i a l S e l f " i n these two w o r l d s , when i n f a c t t h e r e i s o n l y one w o r l d w i t h one "Self". E l a b o r a t i n g on t h i s p o i n t Naimy w r i t e s

" T h i s sensory w o r l d m which we l i v e i s a space-time c o n d i t i o n e d w o r l d and, t h e r e f o r e , a d u a l w o r l d i n w h i c h e v e r y t h i n g i s i n a c o n s t a n t f l u x o f change. Yet b e h i n d t h i s change and t h r o u g h it

i s a Constancy w h i c h never changes. f o r change.

I t i s t h e Power t h a t makes

That Constancy o r t h a t Power i s t h e U l t i m a t e R e a l i t y

which i s beyond t i m e and space, beyond good and e v i l , and beyond a l l dualities; t h e w o r l d o f appearance b e i n g n o t h i n g more t h a n

a crude shadow t h e r e o f .

Yet t h i s shadow seems t o be governed This Law

by a r i g i d Law i n i t s s h i f t i n g s and t r a n s f o r m a t i o n s . i s designed t o l e a d i n t e l l i g e n t beings

l i k e Man t o t h e Higher unconditioned

Law which i s t h e Law o f A b s o l u t e Being w h i c h i s

by any r e s t r i c t i o n s , l i k e t h e peak o f a capstone o f a pyramid which i s no l o n g e r bound by t h e b u l k o f t h e pyramid. Man's

growth, t h e r e f o r e , i s n o t one o f b u l k , o f accummulation, o f a c c r e t i o n ; b u t one o f s e l f - d e n u d i n g , s e l f - u n b u r d e n i n g and s e l f e f f a c i n g i n t h e G r e a t e r S e l f o r t h e Only S e l f . T h i s , o f course,

i s n o t meant f o r t h e huge masses o f mankind who a r e s t i l l v e r y low i n the scale of s p i r i t u a l e v o l u t i o n . I t i s meant f o r those who

have come t o f e e l t h e need f o r s e l f - e m a n c i p a t i o n o r s e l f - r e a l i z a t i o n . " ^ ' ' '

( 1 ) from a l e t t e r by M.Naimy addressed t o H.Dabbagh dated 21 Sept. 1967.

-117-

The

i d e a t h a t Man

is m

f a c t an i n t e g r a l p a r t o f t h e u n i v e r s e ,

f o r m i n g w i t h i t one u n i t i s expressed i n an a r t i c l e w h i c h he e n t i t l e s "The Raven's S e r m o n " T h e raven here g i v e s a sermon

w h i l e s t a n d i n g on t h e dead body o f t h e a u t h o r , t h e theme o f w h i c h i s t h e f o l l y o f Man s i n c e he made h i m s e l f h i s own enemy by

d e t a c h i n g h i m s e l f from t h e w o r l d around him. ' I ' - and 'the World'". By d o i n g t h i s , Man w i t h t h e one he saw

"Thus he came t o say s t a r t e d t o see t h i n g s "I", while with the

w i t h two d i f f e r e n t eyes o t h e r he saw himself. Man

" t h e n o t - I " , and thus he came t o be d i v i d e d a g a i n s t raven ends h i s sermon by s a y i n g t h a t i t i s o n l y when will

The

comes t o mean one t h i n g by t h e "World" and " I " t h a t he

become u n i t e d i n h i m s e l f a g a i n . The i d e a t h a t Man s h o u l d s t r i v e t o see h i m s e l f as p a r t o f t h e Man's The

universepermeats t h r o u g h o u t t h e w r i t i n g s of M i k h a i l Naimy. w i l l , he m a i n t a i n s , s h o u l d come t o be harmonious w i t h t h a t o f

(1)

" ' i z a t al-Ghurab" (The Raven's Sermon), a l - M a r a h i l , p. 126. Arabs have a common s u p e r s t i t i o n about t h e raven.

The

The o r i g i n o f

t h i s perhaps i s connected w i t h h i s b l a c k c o l o u r , which i s t h e c o l o u r o f mourning. His c r o a k i n g i s t a k e n t o p r e d i c t s e p a r a t i o n . treacherous t o Noah, who They

a l s o b e l i e v e t h a t t h e raven was

sent him The according

from t h e Ark t o b r i n g news o f t h e F l o o d , b u t never r e t u r n e d . w r i t e r t o o k t h e raven as a symbol o f Man's enemy, when Man,

t o t h e w r i t e r , s h o u l d t a k e no enemies f o r h i m s e l f , as he forms a "unit" ( ) w i t h t h e u n i v e r s e , which i n c l u d e s t h e raven as

w e l l as e v e r y t h i n g e l s e .

-118-

Omniwill. He e l u c i d a t e s t h i s p o i n t by s a y i n g t h a t "Behind what I c a l l "The Cosmic Order or Law" i s t h e "Cosmic W i l l " which i n my Book o f Mirdad i s c a l l e d "The O m n i w i l l " . I t is the w i l l o f t h e O m n i w i l l , or t h e Cosmic W i l l , t h a t Man s h o u l d know i t i n o r d e r t o r e a l i s e h i s b e i n g i n f u l l . To know i t Man must have h i s own w i l l . By opposing h i s w i l l t o t h e O m n i w i l l Man comes t o r e a l i s e t h e impotence o f h i s w i l l a g a i n s t t h e omnipotence o f t h e O m n i w i l l ; t h e n he knowingly s u r r e n d e r s h i s w i l l and accepts t h e O m n i w i l l as h i s own w i l l . That i s t h e u l t i m a t e purpose o f t h e l i f e o f Man"^""^
1

Any

study o f M i k h a i l Naimy's t h o u g h t i s bound t o g i v e

prominence t o h i s work e n t i t l e d The Book o f M i r d a d , as he h i m s e l f (2) c o n s i d e r s i t t o be t h e c l i m a x o f h i s p h i l o s o p h y . Not its

s u r p r i s i n g l y , t h e reader o f t h i s work i s immediately s t r u c k by B i b l i c a l atmosphere. the Indeed i t i s t h e s t o r y o f Noah's A r k and it.

F l o o d t h a t forms t h e n a m

source o f i n s p i r a t i o n b e h i n d wavering

Here we have Man,

as r e p r e s e n t e d by Noah's f a m i l y ,

(1) From a l e t t e r by M.Naimy addressed t o H.Dabbagh, d a t e d 21 Sept. 1967. (2) Sab un, I I I , p.
c

213.

-119between p i o u s b e l i e f and u t t e r godlessness, u n c o n t r o l l e d d e s i r e s and p u r e c h a s t i t y . M i k h a i l Naimy's i n n a t e r e l i g i o u s n a t u r e , b a s i c a l l y C h r i s t i a n b u t d e v o i d o f any t r a c e s o f dogmatism, seems a t l a s t t o express i t s e l f i n t h e words o f M i r d a d , who seems t o be t h e embodiment o f Naimy's concept o f a p r o p h e t . The almost B i b l i c a l t o n e i s s t r i k i n g l y n o t i c e a b l e m every word u t t e r e d by Mirdad-

"Remember t h a t t h e Key t o l i f e i s t h e C r e a t i v e Word. key t o t h e C r e a t i v e Word i s Love. standing. the

The

The key t o Love i s Under-

F i l l up y o u r h e a r t s w i t h t h e s e and spare your tongues

p a i n o f many words, and save y o u r minds t h e w e i g h t o f many would

p r a y e r s , and f r e e your h e a r t s o f bondage t o a l l gods who e n s l a v e you w i t h a g i f t , who would caress you

w i t h one hand

o n l y t o s m i t e you w i t h t h e o t h e r ; who a r e c o n t e n t and k i n d l y when you p r a i s e them, b u t w r a t h f u l and r e v e n g e f u l when reproached; who would n o t hear you save you c a l l , and would n o t g i v e you save you beg; and h a v i n g g i v e n you, t o o o f t r e g r e t t h e g i v i n g ; whose i n c e n s e i s your t e a r ; whose g l o r y i s your shame. f r e e your h e a r t s o f a l l these gods t h a t you may o n l y God, who, full."
( 1 )

Aye,

f i n d i n them t h e

h a v i n g f i l l e d you w i t h h i m s e l f , would have you ever

(1)

The Book o f M i r d a d , E n g l i s h v e r s i o n , pp. 82-83.

-120The tone i n t h i s q u o t a t i o n , as m so many o t h e r s m The Book o f Mirdad, i s u n q u e s t i o n a b l y C h r i s t i a n , y e t u n e q u i v o c a l l y unorthodox. I t i s i n such q u o t a t i o n s t h a t we come f a c e t o f a c e w i t h Naimy whose s p i r i t i s f u n d a m e n t a l l y and f e r v e n t l y C h r i s t i a n , b u t who e v o l v e d f o r h i m s e l f a brand o f C h r i s t i a n i t y which r e j e c t s the i d e a o f punishment and reward. T h i s unorthodox C h r i s t i a n i t y dispenses even w i t h p r a y e r s , f o r "You need no l i p o r tongue for praying. But r a t h e r do you need a s i l e n t , w a k e f u l h e a r t , a Master- Wish, a Master- Thought, and above a l l , a Master- W i l l t h a t n e i t h e r doubts n o r h e s i t a t e s . For words a r e o f no a v a i l except t h e h e a r t be p r e s e n t and awake i n every s y l l a b l e . And when t h e h e a r t i s p r e s e n t and awake, t h e tongue had better go t o s l e e p o r h i d e behind s e a l e d l i p s . " ^ ^
1

I n t h e same work, we can a l s o d e t e c t M i k h a i l Naimy's b e l i e f t h a t Man and t h e u n i v e r s e a r e i n s e p a r a b l e , and t h a t he and Nature around him form a c l o s e u n i t , f o r " I n L i f e and i n death; on E a r t h as beyond t h e E a r t h , you never a r e a l o n e , b u t i n c o n s t a n t company of t h i n g s and beings which have t h e i r share i n your l i f e and d e a t h , As you p a r t a k e o f them, .,(2 so they p a r t a k e o f you; and as you seek them, so t h e y seek you.

as you have yours i n t h e i r l i f e and d e a t h .

(1) (2)

The Book o f M i r d a d , E n g l i s h v e r s i o n , p. 82. I b i d , p. 109.

-121But i f Man and N a t u r e a r e i n s e p a r a b l e , God and Man a r e e q u a l l y i n s e p a r a b l e , f o r "Man i s a god xn s w a d d l i n g - b a n d s " . ^ ^ These

bands a r e Txme, Space, and F l e s h , whxch he xs s t r x v x n g t o r i d hxmself of. Once Man c a s t s away from h i s " I " these swaddlxng-bands and and a l l t h e

b a r r x e r s , he w i l l see x t " e t e r n a l l y a t peace wxth i t s e l f (2) w o r l d s t h a t xssue o u t o f x t . "

Mxrdad, o r M x k h a i l Naxmy, assures (3

us t h a t Man " s h a l l go x n t o t h e f o r g e a man b u t s h a l l emerge a god." The xdea xs r e p e a t e d xn Zad a l - M a a d , when Naxmy says
c

"For as

l o n g as you a r e s e p a r a t e d from anythxng o r anybody, you w x l l remaxn s e p a r a t e d from God as He e x x s t s xn t h a t t h x n g o r t h a t p e r s o n . Love

xs your brxdge whxch c a r r x e s y o u t o those whom you l o v e and t o thxngs you l o v e . Thus t h e more brxdges you extend from y o u r h e a r t s t o

p e o p l e , t h e c l o s e r you come t o y o u r t r u e s e l v e s , and so t o God who the dwells w i t h x n you. But t h e wxder and/more t h e gaps t h a t s e p a r a t e y o u from o t h e r s t h e l o n g e r xs your estrangement from y o u r s e l v e s and t h u s (4) from God, away from whom no s e l f can be y o u r s . " The god whxch Mxkhaxl Naxmy belxeves xn xs above x n f l x c t x n g

(1) (2) (3) (4)

The Book o f Mxrdad, Englxsh Versxon, p. 46. I b x d . , p. 53. I b x d . , p. 57. Zad a l - M a a d , pp. 131-132.
r

-122punishment o r g i v i n g reward. n o t a f f e c t e d by blasphemy He i s i n no need o f p r a i s e , and

"

'

'

>" Z -

i ' ' -

' -

(I)
I n an attempt t o e x p l a i n t o us h i s image o f God, M i k h a i l Naimy m a i n t a i n s t h a t h i s b e l i e f m Him i s i n t e r d e p e n d e n t w i t h h i s b e l i e f m Man " I say t o y o u , t h e r e i s n o t God and Man. There i s t h e One. (2) d i v i d e d , i t i s f o r e v e r One." He very o f t e n s t r e s s e s t h e p o i n t But t h e r e i s God-

Man o r Man-God.

However m u l t i p l i e d , however

t h a t h i s b e l i e f i n God and h i s b e l i e f i n Man a r e b u t one and t h e same t h i n g . He w r i t e s , "Had i t n o t been f o r my b e l i e f i n God, I L i k e w i s e , had i t n o t been f o r my

would n o t have b e l i e v e d i n Man.

b e l i e f i n Man I would n o t have b e l i e v e d i n God. For b o t h b e l i e f s (3) stem from one source. I n f a c t they a r e one." ( 1 ) K a r m a l a Darb, p. 68. ( 2 ) The Bx>k o f M i r d a d , E n g l i s h v e r s i o n , p. 64, ( 3 ) A l - B a y a d i r , pp. 68-69.
c

-123For M i k h a i l Naimy, t h i s b e l i e f i n God-Man i s an a c t o f f a i t h , which i s enhanced by h i s o b s e r v a t i o n s , m e d i t a t i o n s , and d e d u c t i v e reasoning. He t e l l s us t h a t what l e d him t o God was God h i m s e l f , not what he read about Him m Sacred o r s e c u l a r books, and t h a t what l e d him t o b e l i e v e i n Man was Man h i m s e l f , n o t what he came t o know o f h i s h i s t o r y , s c i e n c e s , and a r t s . Moreover, he m a i n t a i n s t h a t i t i s f u t i l e t o c l a i m t h a t we b e l i e v e i n God b e f o r e he i s r e v e a l e d t o us i n Man, as i t i s f u t i l e t o t r y t o u n d e r s t a n d Man b e f o r e we can see him i n God. He goes on t o e x p l a i n t h a t i t i s o f no use s e e k i n g e i t h e r aim, b e f o r e our v i s i o n i s f r e e d from every c h a i n which would enable i t t o see t h e C r e a t o r i n t h e c r e a t e d , and t h e c r e a t e d i n t h e C r e a t o r . T h e i d e a o f t h e u n i t y o f Man and God i s t h e theme o f Memoirs o f a Vagrant S o u l , a book m which t h e w r i t e r expounds h i s ideas about t h e m a j e s t i c q u a l i t i e s o f t h i s u n i t y and how people a r e u n a t t e n t i v e t o i t , w h i l e p r e o c c u p i e d w i t h t h e t r i v i a l i t i e s of l i f e . I n f a c t , The Vagrant Soul ( a l - A r q a s h - t h e P i t t e d Face) r e f l e c t s m h i s d i a r i e s t h e f i e r c e c o n f l i c t which was r a g i n g i n Naimy's i n n e r s o u l w h i l e i n New York between h i s genuine and deep d e s i r e t o l i f t h i m s e l f t o a s t a t e o f m y s t i c a l p e r f e c t i o n a k i n t o t h a t o f C h r i s t and Buddha, and t h e f l e s h i n him w h i c h kept b i n d i n g him t o t h e w o r l d l y needs o f t h i s e a r t h .

( 1 ) A l - B a y a d i r , pp. 68-69.

-124-

Often m

h i s a t t e m p t s t o p r e s e n t t o t h e reader hxs own

c o n c e p t i o n o f God, M i k h a i l Naimy seems t o negate t h e o r t h o d o x and c o n v e n t i o n a l ideas about Him. He t e l l s us t h a t he used t o who punished

g l o r i f y w i t h o t h e r s t h e God who gave l i f e and t o o k i t ,

and rewarded, b u t t h a t he no l o n g e r b e l i e v e d i n t h a t God, f o r the God he now b e l i e v e s m i s above l i f e and d e a t h , and l o f t i e r "For I have found t h a t t h e I n i t t h e r e a r e no s t a t e s , i t , nothing exists

t h a n punishment and r e w a r d / ^

power which we c a l l God i s a l l i n a l l .

i t has no d e s c r i p t i o n s , t h e r e i s no t r u t h except (2) in i t " .

I n one o f h i s m e d i t a t i o n s he s t a t e s t h a t , "For t h e

f i r s t t i m e I f e l t t h a t God i s a power i n my i n n e r b e i n g , and n o t an e n t i t y w i t h which I have t h e r e l a t i o n of the created with the o r t h e judged w i t h t h e which

c r e a t o r , t h e w o r s h i p p e r w i t h t h e worshipped, judge.

Thus I was overwhelmed by a sense o f t r a n q u i l i t y ,

came t o be l i k e an embryo i n a womb, h i s days matured, anxious t o go (3) out t o t h e w o r l d . " O f t e n M i k h a i l Naimy r e s o r t s t o s i m i l i t u d e s

i n h i s a t t e m p t s t o e x p l a i n t o us h i s i d e a o f God; "The m i r r o r (1) "Punishment and reward a r e words t h a t have p l a c e i n t h e human dictionary. I t i s a Law. The Cosmic Law cannot be s a i d t o be k i n d o r u n k i n d . Man punishes o r rewards h i m s e l f as he d e v i a t e s from a l e t t e r by M.Naimy

from t h e Law o r complies w i t h i t " .

addressed t o H. Dabbagh dated 21 Sept. 1967. (2) (3) Zad al-Ma'ad, p. 2 1 . Sab un, I I , p. 74.
c

-125r e f l e c t s t h e shape, but i t i s n o t i t s e l f t h e shape so are t h i n g s life. Life I t follows say

when t h e y r e f l e c t l i f e , a r e not i n themselves exists that i f t h a t God But how

i n t h e t r e e , but t h e t r e e i t s e l f i s n o t l i f e . I s u b s t i t u t e t h e word "God"

f o r " l i f e " , t h e n I would

1

e x i s t s i n e v e r y t h i n g , but no one t h i n g i s God".^" '^ i s i t p o s s i b l e f o r Man t o r e a c h God? The p a t h , M i k h a i l

Naimy t e l l s us, i s hard- g o i n g t h r o u g h i t

i s l i k e going t o the one,

sea t o swim - t h e r e we have t o t a k e o f f our c l o t h e s one by b u t t h e c l o t h e s we have on our b o d i e s are i n f i n i t e l y than t h e c l o t h e s

lighter God.

which burden our s o u l s i n t h e i r j o u r n e y t o

The former are easy t o d i s c a r d , t h e l a t t e r a r e h a r d t o dispose of men these are t h e garments o f h a t r e d which s e p a r a t e us from o t h e r o r t h i n g s - and as l o n g as t h a t s e p a r a t i o n e x i s t s we who e x i s t s i n o t h e r men and t h i n g s . are Love,

s e p a r a t e d from God he says, i s t h e way the

t h a t j o i n s us w i t h those whom we l o v e , or Other garments t h a t we have t o d i s c a r d i n our are t h o s e o f envy, greed, debauchery The and path

t h i n g s we l o v e .

j o u r n e y towards knowing God arrogance. towards God

These are t h e chains t h a t f e t t e r t h e s p i r i t . l i e s i n s t r i p p i n g i t o f them a l l . Thus by

purifying

our s o u l s we can a t t a i n t o s p i r i t u a l e c s t a s y , which i s t h e u l t i m a t e (2) aim o f f a i t h . I f a s c i e n t i s t asks him what " p r o o f " he has that

(1) (2)

Sab un, I I I , p.
c

48.

Zad a l - M a a d , pp. 131-132.

-126t h x s p a t h w i l l l e a d us t o God, would say none I M i k h a i l Naimy t e l l s us t h a t he

What he would do i s t o ask t h e s c i e n t i s t what when he has

p r o o f he has t h a t t h e p a t h would n o t l e a d us t o God, not gone t h r o u g h i t ,

or what r i g h t he has t o r e p u d i a t e something E v e r y t h i n g i n Heaven and on E a r t h

when he has n o t t e s t e d i t . ^ " ^

w i l l f a c e i t s end, b u t t h e power w i t h o u t w h i c h t h e r e would have been (2) no Heaven or E a r t h i s i m m o r t a l , e v e r l a s t i n g t r a n q u i l i t y , and who so i t i s worthy of Man, who seeks

endeavours t o r i d h i m s e l f of t h e

chains o f Time and Space, t o b u i l d h i s w o r l d on t h e b e l i e f i n t h a t power, and n o t on what h i s l i m i t e d senses r e v e a l t o him o f t h e (3) t a n g i b l e aspects o f t h i s w o r l d . The n e c e s s i t y t o found our t h e l i f e o f men life

on b e l i e f i n t h i s power can be seen m

around ds. f o r , indulge

whatever i n v e n t i o n s and d i s c o v e r i e s we a c h i e v e , however we

i n w o r l d l y p l e a s u r e s or a r r o g a n t we come t o be as a r e s u l t o f our i n t e l l e c t u a l and a r t i s t i c a b i l i t i e s , we always have t h e f e e l i n g , a t one t i m e or a n o t h e r , t h a t a l l our achievements have n o t brought I t is

us any c l o s e r t o t h e happiness and knowledge w h i c h we seek.

(4) t h e n t h a t we t u r n i n p r a y e r towards t h e power beyond p l e a s u r e and p a i n . * (1) Zad a l - M a a d , pp. 133-134. / ) (2) The Qu'ran s t a t e s rf jT j ^ J ' ' * ^ &
c % v 7 OJ

A l l t h a t d w e l l s upon e a r t h i s p e r i s h i n g , y e t s t i l l abides t h e Face of t h y L o r d , m a j e s t i c , s p l e n d i d " The Holy Qifran, LV. One of (3) (4) (The A l l - M e r c i f u l ) , 26.

wonders whether Naimy i s i n f l u e n c e d here by h i s knowledge t h e Qu'ran.

A l - B a y a d i r , pp. 49-50. I b i d . , p. 25.

-127I n y e t another a t t e m p t t o e l u c i d a t e h i s concept o f God, Naimy r e s o r t s again t o s i m i l i t u d e s . F i g u r e s , he t e l l s us, a r e t h e b e s t example f o r t h a t "Unknown"; f o r t h e one, o f w h i c h a l l f i g u r e s a r e formed, i s i n f i n i t e l y d i v i s i b l e , i n f i n i t e l y m u l t i p l e , y e t s t i l l remains one. I f you use i t t o r e f e r t o a mountain, t h e n i t i s a m o u n t a i n , i f t o an i n s e c t , t h e n i t i s an i n s e c t , an a n g e l , t h e n i t i s an a n g e l , a s a t a n , i t i s a s a t a n . B u t m f a c t , i t i s none o f these, f o r i t i s nothing but absolute mental v i s i o n "

which t a k e s v a r i o u s for

t a n g i b l e forms, so t h a t i t may become c o n c e i v a b l e

those who have n o t y e t a t t a i n e d t h e power t o c o n c e i v e t h e T h i s i d e a o f t h e "Unknown" b e i n g t h e " A b s o l u t e V i s i o n "

r

absolute.

i s p u t by M i k h a i l Naimy i n t h e mouth o f Dr. Musa a l - A s k a r i i n A l Yawm a l - A k h i r . ^ " ^ A l - A s k a r i concludes h i s m e d i t a t i o n

c

on t h e s u b j e c t

by s a y i n g " I am one o f those p e o p l e who have n o t y e t a t t a i n e d t h e power t o c o n c e i v e t h e A b s o l u t e (2) comprehend Him." Al-Yawm a l - A k h i r i s r e v e a l i n g w i t h r e s p e c t t o M i k h a i l Naimy's ideas about God, t h e t r a n s m i g r a t i o n predestination. t o say t h a t of ancient o f s o u l s , f r e e w i l l and I f e e l Him, b u t I do n o t

I n another passage i n t h i s work, a l - * A s k a n i s made

"That 'Unknown' i s t h e One, t h e o n l y One whom t h e people times c a l l e d 'God'. Man i s t h e most p e r f e c t image o f Him

( 1 ) L i k e M i r d a d i n The Book o f M i r d a d , Musa a l - A s k a r i i n al-Yawm a l - A k h i r speaks f o r M i k h a i l Naimy ( 2 ) Al-Yawm a l - A k h i r , p. 99. himself.

-128on e a r t h . But t h i s image i s s t i l l i n t h e process o f development, a m a t t e r which does n o t proceed h a p h a z a r d l y , b u t f o l l o w s an extremely s t r i c t order. T h i s o r d e r rewards those who go a l o n g w i t h i t , and punishes those whose i n t r a n s i g e n c e leads them t o oppose i t . Because t h e m a j o r i t y o f people a r e s t i l l i g n o r a n t o f t h i s o r d e r , t h e y t e n d t o obey i t a t times and oppose i t a t o t h e r s , e i t h e r consciously or unconsciously. That i s why t h e i r l i v e s waver between j o y and sorrow, t r a n q u i l i t y and w o r r y , growth and decay, and a l l k i n d s o f c o n t r a d i c t i o n s v a r y i n g between good and e v i l . As f o r those who came t o comprehend t h e o r d e r and went a l o n g w i t h i t o u t o f u n d e r s t a n d i n g , they a r e t h e b l e s s e d minority. They are those i n whose i n n e r s e l v e s t h e image o f the One, t h e Only One, came t o be r e v e a l e d t o them c l e a r , serene, and i m p r e s s i v e . T h e i r l i v e s do n o t waver between ebb and t i d e , nor do e v i l and good c l a s h i n them. They l i v e m t h e A b s o l u t e , and by t h e A b s o l u t e , who i s everlasting."^'"''^

F a i t h , a c c o r d i n g t o M i k h a i l Naimy's d e f i n i t i o n , c o n s i s t s o f a g o a l and a p a t h . As f o r t h e g o a l , i t i s t h e e m a n c i p a t i o n o f Man

from t h e bondage o f t h e animal i n Him, which would s e t him f r e e t o achieve t h e d i v i n i t y which a l s o l i e s dormant i n him. By a c h i e v i n g

t h i s , he would a c h i e v e knowledge t h a t would u n v e i l t o him t h e

(1)

Al-Yawm a l - A k h i r , p. 99.

-129-

s e c r e t s o f t h e u n x v e r s e , and a l x f e t h a t xs beyond t h e r e a c h o f d e a t h . As t o t h e p a t h , x t xs t h e u n f l x n c h x n g t a m i n g o f t h e mxnd and t h e h e a r t , so t h a t they would p r a c t i c e v i r t u e and a v o i d e v i l . what v i r t u e and e v i l a r e , i t between them. As t o

i s l e f t t o Man's conscience t o d i s c r i m i n a t e

However, t h i s does n o t i m p l y , a c c o r d i n g t o M i k h a x l

Naimy, shunning t h e i n n o c e n t p l e a s u r e s o f l i f e and t h e i r enjoyment.^^^ Any f a i t h t h a t p a r a l y s i s Man's mind t h r o u g h t h r e a t s , i s n o t a f a i t h (2) t h a t i s w o r t h y o f Man t o adopt. I f Man i s i n c a p a b l e o f

u n i f y i n g a l l f a i t h s w h i c h humanxty has known^ x t s h o u l d n o t be xmpossible f o r hxm, i n h i s endeavour t o a c h i e v e c r e a t x v e freedom,

t o d x s c a r d o f t h e s e f a x t h s a l l t h a t s e p a r a t e s hxm from hxs f e l l o w men and t h e unxverse around hxm, o r c o n s t x t u t e s an xmpedxment xn Any f a i t h , he goes on t o

hxs way towards achxevxng h i s n o b l e aim.

say,which does n o t a s s i s t Man i n h i s war a g a i n s t h i s a n i m a l i n s t i n c t (3) i s unworthy o f him. He who would t a k e c r e a t i v e freedom f o r h i s

aim i n l i f e , would f i n d i t d i f f i c u l t t o b e l i e v e i n a god who inflames i n t h e hearts o f his worshippers t h e f e e l i n g s o f hatred (4) f o r those who t a k e a d i f f e r e n t course i n w o r s h i p p i n g Him. ( 1 ) F i Mahabb a l - R i h , p. 25. ( 2 ) Al-Nur wa a l - D a y j u r , p. 195. ( 3 ) I b i d . , p. 175. ( 4 ) I b i d . , p. 175.

-130M i k h a i l Naimy b e l i e v e s t h a t t h e t h r e e F a i t h s Judaism, C h r i s t i a n i t y and I s l a m have a common denominator they a l l f u n d a m e n t a l l y agree on t h e o r i g i n o f Man and h i s u l t i m a t e end, although the d e t a i l s of the three Faiths are d i f f e r e n t they a l l s t a t e t h a t Man i s t h e c r e a t i o n o f God and t h a t h i s end l i e s w i t h Him, and t h a t b e l i e f , t r u t h f u l n e s s , k i n d n e s s , p u r i t y , l o v e , s e l f r e n u n c i a t i o n , and r e s i s t a n c e t o d e s i r e s a r e t h e means t o a t t a i n t o s a l v a t i o n . T o say t h a t any o f these F a i t h s have f a i l e d because Man has n o t y e t been a b l e t o achieve t h e g o a l s t h a t t h e w o r l d F a i t h s have s e t f o r him i s a f a l l a c y f o r these F a i t h s have not s e t a t i m e l i m i t f o r a c h i e v i n g these aims. Faith, Mikhail Naimy m a i n t a i n s , i s t h e f e e l i n g o f Man t h a t God i s i n him He whose f e e l i n g o f God i s pure and c l e a r , t h e n h i s f a i t h i s pure and c l e a r ,

w h i l e he whose f e e l i n g o f God i s l i k e smoke, then h i s f a i t h (2) l i k e smoke.

is

But those who expect Man t o be a b l e t o a t t a i n t h e For i f it

u l t i m a t e aim o f f a i t h w i t h i n a l i m i t e d t i m e a r e i m p a t i e n t

takes n a t u r e thousands o f years t o t r a n s f o r m a t r e e t o a p i e c e o f wood which i t b u r i e s i n e a r t h u n t i l i t becomes a b l a c k p i e c e o f c o a l , t h e n i n t o a p r e c i o u s p e a r l , we s h o u l d n o t t h e n expect God, who i s P e r f e c t i o n , t o make Man p e r f e c t i n a s h o r t t i m e . o f wood a l o n g t i m e t o become a ponril
t

I f i t takes a p i e c e

i s more a p p r o p r i a t e t h a t (3) Man s h o u l d t a k e a l l Time t o emerge as a p e r f e c t God. ( 1 ) Sawt a l - A l a m , p. 138. ( 2 ) A l - B a y a d i r , pp. 115-116. ( 3 ) I b i d . , p. 116-117.
c

it

-131From t h e p o i n t o f view o f f a i t h , M i k h a i l Naimy d i v i d e s people into three categories those who s t a n d a t t h e t h r e s h o l d o f f a i t h , those who a r e s c a t t e r e d between

whom he c a l l s t h e "massive crowds", the the "the

t h r e s h o l d and Holy o f H o l i e s , and those he c a l l s " t h e crowds", t h i r d c a t e g o r y a r e those i n t h e Holy o f H o l i e s , whose name i s blessed few".^ ^
1

No human b e i n g , M i k h a i l Naimy t e l l s u s , i s

without a f a i t h

even those who d i s b e l i e v e i n every r e l i g i o n have t h e i r Very few, he p o i n t s o u t , infinitely For

own f a i t h , which i s t h e i r d i s b e l i e f .

are those who have been a b l e t o reach t h e " s p a c i o u s ,

generous h e a r t o f f a i t h , whose tenderness knows no l i m i t . the

p a t h t h a t leads t o t h e h e a r t o f f a i t h i s a c c e s s i b l e o n l y t o

those who t o o k f o r themselves a b e t t e r guide t h a n t h a t o f t h e (2) e x t e r i o r senses". He warns those who t e n d t o t h i n k t h a t they have

reached t h e Holy o f H o l i e s o f f a i t h j u s t because t h e y b e l o n g t o any p a r t i c u l a r f a i t h , n o t t o make such a m i s t a k e , f o r t h e mere r e p i t i t i o n of t h e name o f God does n o t mean t h a t you have found God "For i f you r e p e a t 'Our F a t h e r i n Heaven' a thousand times everyday, you w i l l n o t come t o know t h e essence o f f a i t h u n l e s s you come t o know your F a t h e r i n Heaven, t h e same way as C h r i s t d i d , who came t o l e a d you t o Him. L i k e w i s e , i f you ask f o r t h e b l e s s i n g o f t h e Prophet

(1) (2)

Zad a l - M a a d , pp. 125-126. I b i d . , p. 126.

-132m c e s s a n t l y , you would s t i l l n o t know f a i t h u n l e s s you came t o know God t h e same way as t h e Messenger knew Him. A g a i n , i f you o f f e r the God o f Moses every s a c r i f i c e , you s t i l l would n o t know t h e God o f Moses u n l e s s you came t o know Him t h e way Moses d i d " . ^ ^ I n t h e a r t i c l e e n t i t l e d "The I m a g i n a t i o n " Naimy e l a b o r a t e s on t h i s theme, m a i n t a i n i n g t h a t sense p e r c e p t i o n enables us t o see t h i n g s o n l y from t h e p o i n t o f v i e w o f t h e i r p h y s i c a l c o n s t r u c t i o n , h i d i n g from us t h e i r u n d e r l y i n g u n i v e r s a l t r u t h which we can p e r c e i v e o n l y t h r o u g h our i n s i g h t , or o u r i m a g i n a t i o n . Thus i m a g i n a t i o n , he maartains, s h o u l d be our means t h r o u g h which we can roam t h e u n l i m i t e d h o r i z o n s o f our b e i n g , and u n l e s s we t r y t o e x p l o r e the t r u t h about o u r s e l v e s t h r o u g h t h i s i n s i g h t , t h e u n i v e r s e w i l l be no more t o us t h a n s c a t t e r e d f r a g m e n t s , d i s t o r t e d and mutilated.
1

True f a i t h and t r u e knowledge, M i k h a i l Naimy says, a r e one and the same t h i n g . For you a r e unable t o know a t h i n g u n l e s s you

a c h i e v e t h i s knowledge t h r o u g h e x p e r i e n c e and u n d e r s t a n d i n g . I t i s o n l y a f t e r g o i n g t h r o u g h t h e e x p e r i e n c e and t h u s a t t a i n i n g u n d e r s t a n d i n g t h a t you come t o b e l i e v e . Drawing a s i m i l i t u d e , as in

he v e r y o f t e n does, M i k h a i l Naimy t e l l s us t h a t b e l i e v i n g

something b e f o r e we experience i t t h r o u g h our i n n e r s e l v e s and understand i t t h r o u g h our s o u l s , i s a k i n d o f b e l i e f which i s similar

(1) (2)

Zad a l - M a a d . pp. 127. I b i d . , pp. 7-19.

-133t o a b l x n d eye t h a t cannot deny t h e e x i s t e n c e o f t h e sun, or a deaf ear w h i c h accepts t h e e x i s t e n c e o f sounds. This k i n d of

b e l i e f , he m a i n t a i n s , i s b l i n d and d e a f , b u t s t i l l b e t t e r t h a n disbelief. ^ ^
1

Thus i n h i s endeavour

t o a r r i v e a t the o b j e c t i v e is incumbent

t r u t h about h i m s e l f and about t h e w o r l d around him, i t upon Man,

Naimy says, t h a t he s h o u l d see beyond t h e i l l u s o r y of things. To r e l y on sense p e r c e p t i o n t o Consequently,

outward appearances

achieve t h i s aim w i l l o n l y m i s l e a d Man, Naimy c l a i m s .

Naimy a r d e n t l y b e l i e v e s t h a t Man has no a l t e r n a t i v e b u t t o r e s o r t t o h i s i n n e r eye (4A"^*J'), o r what he c a l l s h i s i m a g i n a t i o n , w h i c h w i l l enable him t o break t h r o u g h t h e l i m i t a t i o n s o f space-time o f h i s w o r l d . Proceeding from t h i s premise, M i k h a i l Naimy says t h a t t h e Prophets would n o t have known God had i t n o t been t h a t God was i n them. it For

i s i m p o s s i b l e f o r a human b e i n g t o comprehend what i s beyond t h e Moreover, i f t h e Prophets were n o t they would n o t (3)

r e a l m o f h i s own e x i s t e n c e .

a b s o l u t e l y c e r t a i n o f t h e e x i s t e n c e o f God i n every man,

have preached t h e e x i s t e n c e o f God t o a people d e v o i d o f Him. F a i t h , a c c o r d i n g t o M i k h a i l Naimy, i s f u n d a m e n t a l l y a " f e e l i n g (4) and r e a s o n i n g " . As such i t can d i s p o s e o f clergymen and

(1) (2) (3) (4)

Zad a l - M a a d , p. 129. See a r t i c l e e n t i t l e d "The I b i d . , p. Ab*ad mm 130 Moscu wa mm Washmton, p. 118. I m a g i n a t i o n " , Zad al-Ma ad pp.
c

7-19.

-134t e m p l e s , a c o n d i t i o n which i s capable o f making o f i t an i n d i s s o l u b l e l i n k between Man and God.^ ^ He seems t o t h i n k t h a t t h e problem w i t h r e g a r d t o f a i t h l i e s m t h a t a l a r g e number o f people d e v i a t e d from i t s n o b l e aims, and w h i l e c l i n g i n g o n l y t o t h e outward appearances o f i t , r e j e c t e d i t s essence. This l e d t o f a i t h becoming a c o l l e c t i o n o f empty r i t u a l s and p r a y e r s s a i d w i t h the tongue, w i t h o u t emanating from t h e h e a r t . Moreoever, v e r y many people seem t o i n d u l g e i n t h e o l o g i c a l c o n t r o v e r s i e s , and t o use
1

f a i t h f o r t h e purpose o f s e p a r a t i n g Man (2) Man from God.

from h i s f e l l o w m e n , and

However, t h e f a c t t h a t i g n o r a n c e has been a b l e

t o v e i l t h e l i g h t o f f a i t h , does n o t mean t h a t i t w i l l be a b l e t o (3) extinguish i t . "For i f t h e ignoramus and t h e p r e t e n d e r s were a b l e t o contaminate t h e waters o f f a i t h , they w i l l o n l y a f f e c t (4) those streams o f i t t h a t l i e f a r avay from i t s main s p r i n g . "

For M i k h a i l Naimy, r i t u a l s do n o t seem t o be an i n t e g r a l p a r t o f h i s concept o f f a i t h ; f o r more t h a n once, he seems t o s t r e s s t h a t f a i t h i s n o t n e c e s s a r i l y f u l f i l l e d by p e r f o r m i n g c e r t a i n r i t u a l s (5) t h a t a r e "imposed upon you". I n another d e f i n i t i o n o f f a i t h ( 1 ) A b a d min Moscu wa min Washinton, p. ( 2 ) Durub, pp. 33-34. (3) (4) I b i d . , p. I b i d . , p.
c c

118.

34. 34. p. 32.

( 5 ) A b a d min Moscu wa min Washinton,

-135he d e s c r i b e s i t as " t h e c e r t a i n t y which s p r i n g s from your i n n e r s e l f , and which assures you t h a t l i f e , which does i t s work i n you i s t h e very same l i f e which pervades a l l t h r o u g h o t h e r beings around y o u . " ^ ^
1

On t h e b a s i s o f t h i s d e f i n i t i o n , he goes on t o so we s h o u l d it

say t h a t we c l i n g t o l i f e t h r o u g h our l o v e f o r i t ,

l o v e a l l o t h e r beings around us i n which l i f e does i t s work as does i t i n us. "And so when you l o v e l i f e i n o t h e r beings t h e

same way you l o v e i t glorify i t

i n your s e l f , you would n o t need \ temple t o

i n except your h e a r t , nor would you need a monk, a

clergyman, a r a b b i , a shaykh, o r any o t h e r human b e i n g t o a c t as i n t e r m e d i a r y between you and l i f e . For l i f e i s c l o s e r t o you

t h a n your s k i n , and knows your needs b e t t e r t h a n you o r anybody e l s e (2) who c l a i m s t o be c l o s e r t o i t t h a n you."

That t h e r e a r e many f a i t h s and b e l i e f s , M i k h a i l Naimy says, s h o u l d never l e a d t o a c l a s h between one a g a i n s t any o t h e r . all f a i t h s , he m a i n t a i n s , a r e no more t h a n t h e "march o f t h e For

c r e a t e d mind towards t h e C r e a t i v e Mind, t h e lower v i s i o n towards t h e Highest V i s i o n . They a r e g r e a t courses i n t h i s u n i v e r s e which a l l one faith

l e a d t o t h e peak, or a m u l t i t u d e o f r a y s t h a t come t o g e t h e r i n f o c u s i n g p o i n t which i s God. i s t o r e a c h God, So i f your aim i n a d o p t i n g your

and so i s mine, why

t h e n s h o u l d you o b j e c t as t o

(1) A b a d min Moscu wa min Washmton, pp. 33-34. (2) I b i d . , pp. 32-33.

-136which course I s h o u l d f o l l o w t o a t t a i n t o t h e g o a l Or why s h o u l d I o b j e c t t o your f o l l o w i n g a course t h a t i s d i f f e r e n t from m i n e " ^ ^

9 1 9

Man's aim i n l i f e i s y e t another r e c u r r i n g theme i n M i k h a i l Naimy's w r i t i n g s . For a w r i t e r and t h i n k e r whose main c h a r a c t e r i s t i c

i s h i s r e l i g i o u s n a t u r e and deep b e l i e f i n Man b e i n g t h e image o f (2) God t i t seems n a t u r a l t h a t he s h o u l d b e l i e v e t h a t n o t h i n g l e s s

t h a n t h e a t t a i n i n g t o d i v i n i t y i s t h e o n l y worthy g o a l f o r Man, especially as Naimy's b e l i e f i n Man and God seem t o be so c l o s e l y

l i n k e d , t h a t h i s s t u d e n t might t a k e h i s b e l i e f i n one t o be t h e same as h i s b e l i e f i n t h e o t h e r . N e v e r t h e l e s s , he tends t o shrouded w i t h darkness

remind h i s reader t h a t Man's l i f e i s s t i l l

d e s p i t e t h e f a i n t l i g h t which Science sheds on i t . is s t i l l

As l o n g as Man

i g n o r a n t about h i m s e l f , he w i l l never be a b l e t o u n d e r s t a n d Thus i t i s incumbent on him, i n h i s

o t h e r beings around him.

s t r u g g l e t o know and t o d e f i n e h i s aim i n l i f e , t o s t a r t by t r y i n g to understand h i m s e l f . One o f t h e f i r s t t h i n g s t h a t he w i l l it realize

i n t h i s r e s p e c t i s t h a t Man i s guided by h i s i n s t i n c t s

is through

h i s i n s t i n c t s t h a t he i s d r i v e n t o feed h i m s e l f , m u l t i p l y , r e s i s t diseases and enemies and a v o i d danger. guides t h e animal i n Man. Thus i t i s the i n s t i n c t that

But Man i s endowed w i t h more worthy /< q u a l i t i e s than i n s t i n c t s h i s i n t e l l e c t " his vision and h i s conscience " However, these

(1)

A l - B a y a d i r , p. 2 1 .

( 2 ) I b i d . , p. 49.

-137g u i d i n g " l x g h t s " i n Man's l i f e a r e new compared t o h i s i n b o r n i n s t i n c t s ; consequently h i s a b i l i t y i n u s i n g these g u i d i n g l i g h t s i n h i s l i f e i s v e r y l i m i t e d , a m a t t e r w h i c h d r i v e s him t o r e s o r t t o h i s i n s t i n c t s , w h i c h he f i n d s e a s i e r t o f o l l o w t h a n t h e more r e c e n t l y a c q u i r e d i n s t r u m e n t s o f i n t e l l e c t , v i s i o n and conscience. But these newly a c q u i r e d powers have been awakened i n him and they w i l l never l i e dormant a g a i n . Thus they have u n i t e d i n him t o work i n c e s s a n t l y towards h i s emancipation from t h e bondage o f h i s animal i n s t i n c t s and t o r a i s e him up so as t o be worthy o f t h e g r e a t h e r i t a g e which he was d e s t i n e d t o i n h e r i t s i n c e t i m e immemorial - t h a t o f becoming d i v i n e . T h i s i s because Man i s t h e image o f God.

Man, a c c o r d i n g t o Naimy, i s t o r n between t h e animal m

him w h i c h

p u l l s him down, and t h e d i v i n e which t r i e s t o r a i s e him up - he i s d i v i d e d a g a i n s t h i m s e l f , and h i s w o r l d i s made up o f two w o r l d s - each one f i g h t i n g a g a i n s t t h e o t h e r . But what evidence do we have t h a t Man

i s c a l l e d upon t o be more than an animal and more than a Man? Naimy's answer t o t h i s q u e s t i o n i s t h a t as l i f e has equipped Man w i t h t h e i n s t i n c t s w h i c h he uses t o f e e d h i m s e l f and m u l t i p l y , a l s o engrained it

i n t h e human h e a r t y e a r n i n g s which have n o t h i n g t o i n him. One o f these yearnings t o know

do w i t h t h e animal o r t h e i n s t i n c t s

i s t h e d e s i r e t o a t t a i n t o complete freedom, t h e y e a r n i n g

e v e r y t h i n g , t h e y e a r n i n g t o conquer p a i n and d e a t h , and t h e y e a r n i n g t o be c r e a t i v e . A l l these y e a r n i n g s , w i t h which t h e h e a r t o f is

humanity t h r o b s , i s t h e d e c i s i v e evidence t h a t Man's aim i n l i f e

-138much g r e a t e r t h a n mere s u r v i v a l , p r o c r e a t i o n , t h e a q u i s i t i o n o f w e a l t h , l i q u i d a t i n g enemies and b u i l d i n g c i v i l i z a t i o n s , o n l y t o end i n t h e grave from whence he i s not r a i s e d except t o s e t t l e t h e balance o f h i s deeds by e i t h e r b e i n g thrown i n t o a F i r e whose flames a r e never e x t i n g u i s h e d , o r a P a r a d i s e whose l u x u r i o u s beauty i s boundless . ^ ^ To M i k h a i l Naimy's mind, i t is unacceptable

t h a t l i f e s h o u l d e n k i n d l e t h e h e a r t o f humanity and y e a r n i n g s o n l y out o f mockery.

w i t h such hopes

L i f e , he b e l i e v e s , has

never tempted us t o seek an aim w i t h o u t e q u i p p i n g us w i t h t h e (2,) means o f a t t a i n i n g t o i t . "No l o c k i s w i t h o u t a key", he realized. his says,

thus our y e a r n i n g s are d e s t i n e d u l t i m a t e l y t o be

As Man's w o r l d i s d i v i d e d between h i s i n s t i n c t s and y e a r n i n g s t o a t t a i n t o h i s l o f t y aims, i t a g a i n s t t h e animal i n s t i n c t s i n h i m s e l f . war t h a t i s worthy of Man t o wage, u s i n g (3) conscience and v i s i o n .

i s h i s duty t o wage war T h i s s h o u l d be t h e o n l y i n his b a t t l e his intellect,

I f we see t h a t Man's wars are s t i l l

the

wars o f one t r i b e a g a i n s t a n o t h e r , or one n a t i o n a g a i n s t a n o t h e r , o r one r a c e a g a i n s t a n o t h e r , o r one c o u n t r y a g a i n s t a n o t h e r , i t because he has n o t y e t been a b l e t o u n i f y h i s f o r c e s a g a i n s t h i s (4) o n l y enemy which i s t h e animal i n him. N e v e r t h e l e s s , Naimy ( 1 ) Al-Nur wa a l - D a y j u r , pp. 15-16. ( 2 ) I b i d . , p. 16. ( 3 ) I b i d . , p. 2 1 . ( 4 ) Sawt a l - * A l a m , pp. 66-67. is

-139b e l i e v e s t h a t these wars are bound t o l e a d Man, conscious o f t h i s , t o a World S t a t e , one f a i t h ; f o r without his being currency,

language, one

and u l t i m a t e l y t o one p r e p a r a t o r y stages

these wars are no more t h a n t h e

f o r h i s g r e a t s t r u g g l e i n w h i c h he w i l l w i n T h i s s t r u g g l e began, Naimy b e l i e v e s , when

v i c t o r y against himself. Man

began t o wonder where he o r i g i n a t e d from, and what h i s u l t i m a t e (2)

end would be, and what purpose h i s l i f e had. wondering has not y e t l e d Man

However, t h i s like

t o an answer, f o r he i s s t i l l

"a l o g i n i t s s t r u g g l e a g a i n s t t h e waves

he s t i l l has not y e t t h e way he wants,

a t t a i n e d c o n t r o l over h i s mind so as t o d i r e c t i t nor over h i s h e a r t t o s t e e r i t t h e way

he l i k e s , nor i s he t h e On the

master o f h i s body t o c o n t r o l i t a c c o r d i n g t o h i s own w i l l . c o n t r a r y , we s t i l l see t h a t Man i s the p l a y t h i n g of h i s (3) But

thoughts,

and t h e s l a v e o f h i s p r e j u d i c e s and a p p e t i t e s " .

despite has

h i s weakness and t h e might o f l i f e w i t h w h i c h he i s f a c e d , Man

never g i v e n up t h e s t r u g g l e a g a i n s t t h e unknown, a g a i n s t n a t u r e , and t o know h i s aim i n l i f e . m i t s e l f a p r o o f t h a t Man T h i s p e r s i s t e n c e , Naimy t h i n k s , i s

ructible. Man

mdest(4) T h i s power i s t h a t o f h i s s o u l w h i c h i s i m m o r t a l . f o r he i s the

i s equipped w i t h a power t h a t i s

i s t h e most v a l u a b l e b e i n g i n t h e u n i v e r s e

c r e a t u r e whose b e i n g knows no l i m i t s , who (1) Sawt a l - A l a m , pp. (2) (3) I b i d . , p. I b i d . , p. 65. 63. 24.
C

never ceases, t h r o u g h h i s

66-67.

( 4 ) A l - G h i r b a l , p.

-140v i s i o n , t o a t t e m p t t o u n v e i l t h e w o r l d o f t h e unknown, and t o r e c e i v e i n s p i r a t i o n , t h r o u g h h i s r e c e p t i v i t y , from a l l o t h e r beings t h a t s u r r o u n d him. His y e a r n i n g s f o r a b s o l u t e p e r f e c t i o n i s unquenchable. Nature f u l f i l l s t h e purpose o f i t s e x i s t e n c e f o r h i s sake. As t o t h e purpose o f h i s own e x i s t e n c e , i t i s h i s knowledge o f h i m s e l f . T h i s means h i s knowledge ofGod. The knowledge o f God means h i s knowledge o f e v e r y t h i n g , and h i s knowledg of e v e r y t h i n g means a c q u i r i n g power over e v e r y t h i n g and t h e freedom from every bondage. I f t h a t i s t h e p o s i t i o n o f Man i n t h e u n i v e r s e Naimy asks, how c o u l d you ever weigh him o r d e f i n e h i s v a l u e ? Thus, he says, Man i s beyond every measure and v a l u e .

To achieve h i s aim, Man s h o u l d come t o be i n f u l l c o n t r o l o f h i s body, t h o u g h t , and h e a r t . For he would n o t be a b l e t o c o n t r o l I f he i s unable t o

n a t u r e u n l e s s he i s a b l e t o c o n t r o l h i m s e l f . c o n t r o l n a t u r e , he w i l l be i t s s l a v e .

What meaning has l i f e f o r (2)

Man i f he does n o t become a god, Naimy asks?

For Man w i l l then there

never r e s t u n t i l he achieves complete c o n t r o l over l i f e ;

would be no g r o w t h f o l l o w e d by decay, o r b i r t h f o l l o w e d by d e a t h , but l i f e breeding l i f e . Why s h o u l d n o t Man be a b l e t o achieve t h a t ? from t h e c o r e o f t h e a l l embracing

Is he n o t a sacred seed emanating sacred L i f e ? (1) (2) (3) Sawt a l - A l a m , pp. 143-144. Al-Yawm a l - A k h i r , p. 182. Al-Awthan, pp. 59-60.
c

-141The f i r s t s t e p t h a t Man s h o u l d t a k e t o f u l f i l l t h e aim o f h i s l i f e i s t o seek knowledge o f h i m s e l f n o t h i n g t h a t Man does i s o f any v a l u e except t o t h e e x t e n t t h a t i t b r i n g s him n e a r e r t o knowing h i m s e l f . For i t i s t h r o u g h t h i s knowledge t h a t Man w i l l be a b l e t o comprehend and u n d e r s t a n d t h e power t h a t d r i v e s him. Whether Man i s conscious o f t h i s o r n o t , i t i s m f a c t t h e c r i t e r i o n w i t h which he measures h i s achievements t h u s he d i s c a r d s those achievements which do n o t i n c r e a s e h i s knowledge o f h i m s e l f , w h i l e he r e s e r v e s those which r e v e a l t o him some aspect o f h i s nature. The h i s t o r y o f c i v i l i z a t i o n i s no more t h a n t h i s process of c o n t i n u o u s s i e v i n g o f Man's a c t i o n s ; p r e s e r v i n g what has v a l u a b l e s p i r i t u a l v a l u e , and d i s c a r d i n g t h a t which i s o f no significance.^^ T h i n k i n g o f t h e meaning o f one's l i f e and i t s aim, one i s d r i v e n t o t h i n k o f t h e s e c r e t o f g r o w t h and decay, I f g r o w t h i s an a s t o u n d i n g s e c r e t , decay i s s t i l l more a s t o n i s h i n g for d e s p i t e the magnificance o f our p h y s i c a l s t r u c t u r e , i t i s i n f a c t no more t h a n t h e f r o t h which conceals b e h i n d i t what i s more i m p o r t a n t ; t h a t i s t h e s e l f w h i c h we c a l l " I " , and which grows n o t on extraneous r e s o u r c e s , b u t on n u r t u r e t h a t s p r i n g s from i t and w i t h i n i t ; t h i s i s something o t h e r t h a n b r e a d and w a t e r , and t h e goad t h a t spurs i t t o l o o k f o r n u r t u r e i s n o t hunger o r t h i r s t , b u t t h e y e a r n i n g t o know - what you a r e , who you a r e , from whence you come, w h i t h e r and why.

( 1 ) A l - G h i r b a l , p. 26.

-142T h i s knowledge i s t h e o n l y means o f s e t t i n g you f r e e from a l l t h a t i s unknown, and enables you t o conquer the d e a t h . T h u s

problem o f knowing h i m s e l f i s t h e o n l y problem t h a t i s worthy For Man i s unable t o s o l v e h i s s o c i a l , t h e l o n g e r t i m e passes, the more (2)

of Man's t h o u g h t .

p o l i t i c a l or economic problems

he i s faced w i t h these problems.

I n Mudhakkarat a l - A r q a s h , " A l t h o u g h I am one o f

he p u t s these words i n t h e mouth o f a l - A r q a s h

those ( o r d i n a r y ) p e o p l e , I f i n d t h a t t h e r e i s no t r a c e o f t h e i r problems i n my life. I f I am f a c e d w i t h any problems, i t is my

y e a r n i n g t o know m y s e l f and n o t h i n g e l s e . t h a t he who

What I am s u r e o f , i s ultimately It

e n k i n d l e d t h i s y e a r n i n g i n my s o u l w i l l

l e a d me t o an answer t h a t w i l l quench my t h i r s t f o r knowledge. i s t h i s y e a r n i n g t o know t h a t saved me from t h e problems o f t h e w o r l d , as i t i t saved me, l e a d i n g me. i s a l s o t h e g u i d e t h a t leads me t o my aim.

J u s t as is

i t w i l l save o t h e r s , and i t w i l l l e a d them where i t For Man i s d e s t i n e d f o r l i f e and n o t f o r d e a t h , f o r

(3) knowledge and n o t f o r i g n o r a n c e , f o r freedom and n o t f o r s l a v e r y . " (1) Sab un, I I I . p.

c

232. The "Arqash"

(2) Memoirs o f a Vagrant Soul or Mudhakkarat a l - A r q a s h .

c

l i k e " M i r d a d " i n The Book o f Mirdad and " a l - A s k a r i " i n al-Yawm a l - A k h i r , expresses t h e ideas o f M i k h a i l Naimy h i m s e l f . 75.

(3) Mudhakkarat a l - A r q a s h , p.

-143On another o c c a s i o n t h e Arqash w r i t e s i n h i s d i a r y , " I must be two men one who has i s o l a t e d h i m s e l f from t h e w o r l d of men

and took r e f u g e i n s i l e n c e t h a t he may

l i f t h i m s e l f t o a w o r l d of

a h i g h e r o r d e r w i t h which he a s p i r e s t o move, and t h e o t h e r i s cut o f f from humanity by a v e i l which he i s t r y i n g t o t e a r away Thus t h e second belongs t o t h e lower w o r l d

to r e j o i n the herd.

b u t c o n s t a n t l y a s p i r e s t o reach t h e Higher World, hence i s t h e war (1) which rages i n s i d e me." I n these words we can d e t e c t t h e i n n e r never ceases t o preach the

s t r u g g l e o f M i k h a i l Naimy h i m s e l f , who i d e a t h a t Man

should f o l l o w the path of s e l f - r e n u n c i a t i o n , thus

s e t t i n g h i m s e l f f r e e from t h e chains w h i c h b i n d him t o t h i s w o r l d m o r d e r t h a t he may r i s e t o a t t a i n t o a h i g h e r and more sublime

goal.

W i t h o u t t h i s s t r u g g l e , Naimy seems t o b e l i e v e , Man's l i f e

would have no meaning. The process o f d e f i n i n g one's aim i n l i f e and s e e k i n g its

meaning, M i k h a i l Naimy t e l l s us, i s an enormously d i f f i c u l t t a s k . I n The Book o f Mirdad he d e s c r i b e s t h e g r e a t d i f f i c u l t i e s he he

faces i n c l i m b i n g t h e steep and craggy F l i n t Slope i n which symbolises t h e f o r b i d d i n g impediments t h a t f a c e Man

i n h i s endeavour

t o know t h e t r u t h about h i m s e l f and about l i f e . difficulties

"These

c o u l d be overcome o n l y by s t r i p p i n g y o u r s e l f o f your

w o r l d l y p r e j u d i c e s u n t i l your s o u l i s f r e e d o f t h e i r g r i p - t h e n i t w i l l be a b l e t o expand and broaden u n t i l i t beCgmes one (1) Mudhakkarat a l - A r q a s h , p. 67. with

-144t h e e t e r n a l , e v e r l a s t i n g , p e r f e c t , a l l embracing S e l f . " ^ ^ Naimy never t i r e s o f t e l l i n g us t h a t t h i s u n i v e r s e has an aim, t h e u n i v e r s e i t s e l f knows i t ,

1

and t h a t even i f we a r e i g n o r a n t o f i t ,

t h a t humanity has an aim, t h e evidence o f w h i c h i s t h e e x i s t e n c e of i t s yearnings and hopes. " i s i t p o s s i b l e t h a t we should

l o n g f o r something t h a t does n o t e x i s t ?

The l o n g i n g i n

i t s e l f i s a d e c i s i v e evidence t h a t t h a t w h i c h we l o n g f o r e x i s t s . For we would never f e e l hunger i f t h e r e were n o t h i n g t o be eaten, and had i t n o t been t h a t we have t h e power t o eat i t . had t h e r e n o t been t h a t which quenches

Nor would we have f e l t t h i r s t our t h i r s t .

Nor would we have l o v e d had t h e r e n o t been t h a t Nor would we have f e l t t h e eagnerness Our

w h i c h i s t o be l o v e d .

t o know had t h e r e n o t been t h a t which i s t o be known.

u n y i e l d i n g d e s i r e t o know e v e r y t h i n g i n t h e u n i v e r s e would n o t have been t h e r e i f we d i d n o t have an i n n a t e power t o a t t a i n (2) t o t h a t knowledge." I f t h e aim o f humanity i n its

e x i s t e n c e i s knowledge o f e v e r y t h i n g and c o n t r o l l i n g e v e r y t h i n g , where does humanity stand today w i t h r e s p e c t t o t h a t g o a l

9

Naimy

answers t h e q u e s t i o n by s a y i n g t h a t we do n o t know t h e l e n g t h o f t i m e i t t o o k humanity t o march t o where i t stands now, b u t

we do know t h a t i t has s u f f e r e d a g r e a t d e a l d u r i n g t h i s march, ( 1 ) Sab'un, I I I , p. 217. ( 2 ) Sawt al-'Alam, pp. 40-41.

-145and t h o u g h t a good d e a l . i n v e n t many t h i n g s , and I t has been a b l e t o d i s c o v e r and t h o l d s these d i s c o v e r i e s and i n v e n t i o n s But as f a r as at the beginning

i n g r e a t esteem, and c a l l s them c i v i l i z a t i o n . i t s u l t i m a t e and n o b l e g o a l , humanity of the road is s t i l l

f o r what i t has known up t i l l

now i s no more t h a n What i t has

a drop compared t o t h e ocean o f t h i n g s unknown t o i t .

under i t s c o n t r o l i s no more t h a n a h a n d f u l compared t o t h e t o w e r i n g powers t h a t s t i l l master i t still f a r from coming o f age. i n s h o r t , humanity is m this is stage,

As l o n g as i t
1

i t w i l l remain unaware o f i t s n o b l e a i m / ^

As f o r t h e "aims"

t h a t Man has s e t f o r h i m s e l f t h r o u g h o u t h i s t o r y , t h e y have been no more t h a n t h e r e s u l t o f h i s i g n o r a n c e ; f o r when t h e Jews opposed C h r i s t , and ended by c r u c i f y i n g Him, t h e y were n o t a b l e t o p u t an end t o h i s t e a c h i n g s . a b l e t o c r u s h t h e ideas o f C h r i s t . Nor was Rome,with a l l i t s The same c o u l d be s a i d might,

about t h e C h r i s t i a n w o r l d when i t a t t e m p t e d , t h r o u g h t h e crusades, to a n n i h i l a t e Islam. T h i s " s h o r t s i g h t e d n e s s " o f Man a t t h i s

stage o f h i s h i s t o r y i s what makes him imagine t h a t t h e w i p i n g o u t o f h i s f e l l o w men who happen t o adopt f a i t h s o r views from h i s own would b r i n g him v i c t o r y . immaturity, s t i l l f o l l o w s t h e same p a t h different

Man t o d a y , i n h i s Communists imagine

t h a t f i g h t i n g C a p i t a l i s t s w i l l end i n v i c t o r y f o r them, and v i c e v e r s a .

( 1 ) Sawt a l - A l a m , pp. 40-43.

-146T h i s i s t h e r e s u l t o f Man's i g n o r a n c e o f t h e Cosmic Order and his place i n i t , "Would i t n o t have been w i s e r , as l o n g as we a l l a r e i g n o r a n t about t h i s Order, as a r e s u l t o f which we s u f f e r , t h a t t h e one of us s h o u l d have s a i d t o t h e o t h e r you are i g n o r a n t , fellow-man, and so am I , and we b o t h are t h e s u f f e r e r s f o r i t . Let us t h e n wage a u n i t e d war a g a i n s t i g n o r a n c e , our i g n o r a n c e , so t h a t we might f i n d a way t o c r u s h our enemy. When we a r e a b l e t o c r u s h i g n o r a n c e , then we w i l l be a b l e t o conquer p o v e r t y , i n j u s t i c e , disease and even d e a t h . For o n l y i g n o r a n c e p e r m i t s the e x i s t e n c e o f w e a l t h and p o v e r t y , t y r a n n y and o p p r e s s i o n , disease and d e a t h . " ^ " ^

M e d i t a t i n g on t h e q u e s t i o n o f t h e i m m a t u r i t y o f Man board t h e p l a n e on h i s way t o Russia i n 1956, he w r i t e s ,

w h i l e on "Whenever

I saw under me a peak o f a mountain, or a house, I used t o ask i t I was

a v a l l e y , a stream, a f i e l d ,

Are you a Communist or a C a p i t a l i s t ? ! fellowmen who are immersed i n such

o n l y d e r i d i n g m y s e l f and my

q u e s t i o n s which d i s t r a c t them from t h e i r main and most i m p o r t a n t t a s k i n l i f e , and t h a t i s t o u n r a v e l t h e m y s t e r i e s o f a l l t h a t unknown, and t o u n f e t t e r every c h a i n and c o n t r o l every power. is This

( 1 ) A b a d mm The "The

Moscu wa min Washinton, p.

199.

ignorance o f which Naimy i s t a l k i n g about here i s n o t

i n a b i l i t y t o r e a d or w r i t e , o r t o know about t h i s o r t h a t of the secret of l i f e , and

s c i e n c e " , but t h e ignorance o f Man t h e powers t h a t c o n t r o l it.

-147-

they would n o t achieve except t h r o u g h c o - o p e r a t i o n , w h i c h c o u l d never be founded on q u a r r e l l i n g and enemity, b u t on and f r i e n d l i n e s s " . ^ " ^ understanding

To Naimy, n e i t h e r Communism, nOr and

C a p i t a l i s m l i e a t t h e r o o t o f the u n r e s t , t u r m o i l , p o v e r t y o p p r e s s i o n w i t h w h i c h t h i s w o r l d i s possessed.

For b o t h systems,

he seems t o b e l i e v e , are t h e outcome o f t h e p r e s e n t s t r u c t u r e of human s o c i e t y . I f e v i l e x i s t s i n e i t h e r ideology, the cure

l i e s n o t i n o b l i t e r a t i n g t h e one or t h e o t h e r , b u t i n u p r o o t i n g t h e e v i l w h i c h e x i s t s i n t h e human h e a r t , and as l o n g as Man heedless o f t h e Cosmic Law, w h i c h governs and dominates a l l i n the is

i d e o l o g i e s , he w i l l f i n d h i m s e l f more and more e n t a n g l e d web

o f p e t t y s t r u g g l e s and wars t h a t w i l l l e a d him o n l y t o more pain. i s bound

s u f f e r i n g and

I t seems t h a t M i k h a i l Naimy i n h i s b e l i e f t h a t Man to a t t a i n t o d i v i n i t y s i n c e he i s t h e image o f God,

is led to

adopt t h e i d e a o f t r a n s m i g r a t i o n o f s o u l s t h a t t h e span o f l i f e t h a t Man a t t a i n t o t h a t aim. to

f o r he seems t o t h i n k

l i v e s i s too short a p e r i o d t o end

B e s i d e s , he b e l i e v e s t h a t death p u t s an

the p h y s i c a l d e s i r e s o f Man,

but n o t t o h i s u n f u l f i l l e d y e a r n i n g s ,

h i s yearnings

f o r j u s t i c e , mercy, peace, l o v e and a m u l t i t u d e o f

o t h e r y e a r n i n g s w h i c h aim a t a k i n d o f l i f e f r e e from sadness,

( 1 ) Ab ad min Moscu wa min Washinton, p.

150.

-148-

p a m o r even d e a t h . to

The y e a r n i n g s f o r something,

according As you

him, presupposes t h e e x i s t e n c e o f t h a t t h i n g .

w i l l n o t have f u l f i l l e d t h e y e a r n i n g s o f your l i f e i n t h e s h o r t p e r i o d b e f o r e your d e a t h , so t h e r e must be a c o n t i n u a t i o n o f your l i f e . "For how can you, o r anybody e l s e be sure t h a t t h e e a r t h i s t h e o n l y p l a c e where you f u l f i l l your y e a r n i n g s , o r t h a t your

l i f e i s t h e o n l y share you have o f t i m e , when i n f a c t t h e age we l i v e compared t o i t This b e l i e f m for i s no more t h a n a f l e e t i n g moment "^
9

t h e t r a n s m i g r a t i o n o f s o u l s came t o be a s u b s t i t u t e

h i s b e l i e f i n t h e i d e a o f O r i g i n a l S i n and t h e Day o f (2)

Judgement,

f o r i t meant t o him t h a t Man can a t t a i n t o h i s Our a c t i o n s , he argues, As i t is

s a l v a t i o n t h r o u g h h i s own a c t i o n s . are our experiences

t h a t w i l l l e a d us t o knowledge.

i m p o s s i b l e t o a t t a i n t o knowledge i n one "age" however l o n g i t might be, t h e i d e a o f t h e t r a n s m i g r a t i o n o f s o u l s makes one's l i f e a c o n t i n u o u s movement, i n t e r r u p t e d by pauses which we c a l l The idea o f t h e "death"

t r a n s m i g r a t i o n o f s o u l s pervades s e v e r a l o f biography

Naimy's works, p a r t i c u l a r l y L i q a ' al-Yawm a l - A k h i r and h i s (1) (2) (3) Sab un, I I I , pp. 234-235. Sabjun, I I . pp. 44-46. I b i d . , pp. 44-46.
g

-149-

o f Gxbran.

I t i s a l s o r e f l e c t e d i n some o f h i s poems.

The

f o l l o w i n g two l i n e s a r e a good example, w h i c h a l s o demonstrates h i s tendency t o use p o e t r y as a v e h i c l e f o r h i s p h i l o s o p h i c a l ideas

. >. r

, c

'

(1)" What,Naimy argues, i f Science does n o t condone t h e i d e a o f the transmigration of s o u l s

9

There a r e many spheres i n Man's s o u l i s i n c a p a b l e o f d o i n g so, laboratories.

which Science a v o i d s s t e p p i n g i n t o , as i t

s i n c e i t l a c k s t h e means o f " d i s s e c t i n g " them i n i t s

I f t h e s c i e n t i s t has h i s l a b o r a t o r y , he says, t h e n my i n n e r s e l f i s my l a b o r a t o r y w h i c h acoompanies me day and n i g h t , and i n w h i c h I p e r f o r m my experiments every m i n u t e o f my l i f e . I n f a c t , Naimy

i s so much a t t r a c t e d by t h e i d e a o f t h e t r a n s m i g r a t i o n o f s o u l s t h a t i t comes t o be one o f t h e main c o r n e r s t o n e s on which (2) is built. The i d e a c o n f i r m s i n him h i s b e l i e f t h a t l i f e is h i s philosophy

more t h a n a comedy which s t a r t s i n t h e c r a d l e and ends i n t h e g r a v e , o n l y t o be renewed i n e t e r n a l j o y o r e t e r n a l t o r t u r e , o r t o be wiped o u t by d e a t h as i f i t had never been. Man c o u l d n o t be a

( 1 ) Diwan Hams a l J u f u n , p. 9. ( 2 ) Sab un, I I ,

C

pp. 47-48.

-150-

mere t o y i n t h e hancfc o f F a t e , o r even i n t h e hands o f God. i s t h e d i v i n e s p a r k swaddled w i t h bands. incessantly The spark glows

He

u n t i l t h e swaddles a r e b u r n t w i t h t i m e , when Man Time and Space. Our

will

emerge as t h e L i g h t t h a t w i l l f i l l

" p r o g r e s s " i s measured by t h e e x t e n t o f z e a l for

t h a t our y e a r n i n g

b e a u t y , knowledge and freedom e n k i n d l e s i n us.^"^ M i k h a i l Naimy deduces from c e r t a i n words o f C h r i s t t h a t He

believed

the idea of t r a n s m i g r a t i o n

of souls

he mentions t h e Christ Man

s t o r y i n which i t about t h e man

i s s a i d t h a t some o f t h e d i s c i p l e s asked

who was b o r n b l i n d and whether i t was

that the

or h i s p a r e n t s had s i n n e d t h a t he was b o r n so. saying that neither

C h r i s t answers by and m

t h e man nor h i s p a r e n t s committed a s i n ,

t h a t he was b o r n b l i n d so t h a t God's work might be m a n i f e s t e d him.

Naimy argues t h a t t h e d i s c i p l e s knew t h a t i t was n o t because had committed t h a t he was b o r n b l i n d , man

of any s i n t h a t t h e man

and t h a t when t h e y asked C h r i s t t h e y must have known t h a t t h e had s i n n e d b e f o r e he was an embryo i n h i s mother's womb, which means t h a t he had l i v e d , d i e d and was b o r n a g a i n , and t h a t

during

h i s p a s t l i f e he must have t r a n s g r e s s e d a g a i n s t t h e Order f o r which he was punished by b e i n g b o r n a g a i n b l i n d . Christ's answer

( 1 ) Sab un, I I , pp. 47-48.

-151r u l e d o u t t h a t t h e man's p a r e n t s had s i n n e d o r t h a t he h i m s e l f had s i n n e d b u t i t d i d n o t r u l e o u t t h a t b l i n d n e s s was a punishment t h r o u g h which "God's works" were m a n i f e s t e d , and t h a t t h i s punishment was i n f l i c t e d on t h e man as he must have committed s i n s i n a former l i f e . ^ ^
1

M i k h a i l Naimy admits i n al-Yawm a l - A k h i r , t h r o u g h t h e words o f Musa a l - A s k a r i , t h a t he has no p r o o f f o r h i s b e l i e f

f

i n the idea

o f t h e t r a n s m i g r a t i o n o f s o u l s , " A l l I can say i s t h a t I f e l t t h a t I was l i v i n g m a f e a r f u l vacuum. (2) arose i n my mind t o f i l l t h i s vacuum." The i d e a appeals h i s own Suddenly t h i s i d e a

t o him as i t seems t o be j u s t t h a t Man s h o u l d have, m

hands, t h e power t o reward or p u n i s h h i m s e l f , and n o t t o blame God, l i f e , o r n a t u r e f o r any p a i n t h a t he s u f f e r s . The i d e a it (3 makes o f Man an honest s e r v a n t o f l i f e and n o t an opponent t o i t . He a l s o f e e l s t h a t i t i s f a i r t h a t Man s h o u l d be g i v e n t h e chance

a l s o seems t o him t o p u t an end t o Man's f e a r o f death, as

t o l i v e more t h a n once t o enable him t o know t h e Order, as one (4) l i f e i s n o t a l o n g enough t i m e t o know i t . Which i s more ( 1 ) Al-Yawm a l - A k h i r , pp. 152-154. ( 2 ) I b i d . , pp. 154-155. ( 3 ) I b i d . , p. 156. ( 4 ) I b i d . , pp. 156-157.

-152-

l o g x c a l , Naimy asks, t h a t God s h o u l d say t o Man t h a t He had c r e a t e d him, would p u t an end t o h i s l i f e , t h e n b r i n g him back t o l i f e on t h e Day o f Judgement t o reward or p u n i s h him f o r h i s deeds, or t h a t He s h o u l d address him by s a y i n g "You are my image, b u t you do not know y o u r s e l f nor do you know me. As f o r me, I know myself and know you. That i s why I c r e a t e d f o r you t h e Heavens and t h e E a r t h , and a l l t h a t t h e r e i s i n them so t h a t these may be your means i n h e l p i n g y o u r s e l f t o achieve knowledge o f y o u r s e l f and me. I have spread f o r you a l l Time t o enable you t o achieve t h a t knowledge. To make your t a s k e a s i e r , I made your l i f e t o go t h r o u g h stages So t h a t work i s f o l l o w e d by r e s t , hunger f o l l o w e d by s a t i s f a c t i o n , c h i l d h o o d f o l l o w e d by y o u t h , y o u t h f o l l o w e d by m i d d l e age, m i d d l e age f o l l o w e d by o l d age, and o l d age f o l l o w e d by death. I put an end t o your l i f e , then b r i n g you. back t o life. T h i s i s r e p e a t e d u n t i l you achieve knowledge o f y o u r s e l f and me. Than you w i l l come t o be beyond t h e l i m i t s o f Time and Space, beyond t h e r e a c h o f growth and decay, and above t h e power of good and e v i l . ^ " " ^ Naimy c r i t i c i z e s Abu a l - * A l a ' a l - M a d a m s
1

famous l i n e i n which he says

i.

by s a y i n g t h a t Abu

a l - * A l a ' and h i s f e l l o w - p e s s i m i s t s t h o u g h t o f which lies

l i f e as h a v i n g a b e g i n n i n g and an end, an assumption

( 1 ) Al-Yawm a l - A k h i r , pp. 158-159.

-153a t t h e r o o t o f t h e i r pessimism. Thus t h e y came t o wonder what

v a l u e t h i s l i f e had, when i t s t a r t s w i t h hunger and ends w i t h hunger. The answer f o r such a t r e n d o f t h i n k i n g , Naimy says,

i s t h a t v i s i o n s h o u l d be detached from t h e c h a i n s o f b e g i n n i n g s and ends. By d o i n g so i t can see i n l i f e and death o n l y two stages

out o f many t h a t extend a l o n g Time i t s e l f , and t h a t t h o u g h t s h o u l d be f r e e d from t h e bonds o f f l e s h and b l o o d , so as t o comprehend l i f e ' s i n t e n t i o n o f making hunger a goad t h a t spurs humanity t o f i n d an answer f o r t h e m y s t e r i e s o f l i f e and t o c l i n g t o i t , than despair of Who, it. rather

Naimy asks, can d e c i s i v e l y say t h a t t h e grave i s t h e l i n e

drawn between b e i n g and non-being, and t h a t death i s t h e end o f life

9

Or who can c l a i m t h a t t h e Power which b r o u g h t us i n t o

b e i n g had imposed hunger and t h i r s t on us, so as t o make us t h e i r submissive s l a v e s

9

Who

o f us has n o t once s a i d , openly or

s e c r e t l y , " I w i s h we c o u l d conquer death and t h a t we s h o u l d be a b l e t o l e a d a l i f e t h a t i s a l l peace, j u s t i c e , beauty and I w i s h we knew a l l t h a t we do n o t know". tranquility. we

The mere f a c t t h a t

do express such hopes t o achieve i m m o r t a l i t y , peace, j u s t i c e ,

( 1 ) A l t h o u g h Abu a l - A l a ' s l i n e does i n d i c a t e h i s p e s s i m i s t i c l o o k on l i f e , i t s h o u l d n o t be t a k e n t o i n d i c a t e h i s views

C

outon says-

what happens a f t e r d e a t h .
J LUJ>

I n t h e same Qasida, Abu a l - A l a '

I t would be s i m i l a r l y f a r - f e t c h e d he b e l i e v e d i n t h e t r a n s m i g r a t i o n

t o t a k e t h i s l i n e t o mean t h a t of souls.

-154t r a n q u i l i t y and complete knowledge, i s an evidence o f our g r e a t need f o r these aims. Our d u t y i s t o s t r i v e w i t h a l l our m i g h t t o a c h i e v e them. That we cannot do t h i s i n one l i f e i s an i n d i c a t i o n t h a t t h e years we l i v e a r e n o t " a l l " l i f e , b u t o n l y one stage o f i t , and t h a t our s t r u g g l e w i l l end i n knowledge t h e knowledge o f God, which w i l l be our f o o d t h a t w i l l s a t i s f y every hunger and t h i r s t . That i s t h e s o i l where t h e seeds o f sadness o r p a i n never t a k e r o o t .

M i k h a i l Naimy's p h i l o s o p h y r e v o l v e s , as we have seen, the

around

i d e a o f t h e "Cosmic Order" i n which he sees t h e t r u t h o f i n l o v e , i n t h e b r o a d e s t sense o f t h e word, b e a u t y , Nothing i n As t h i s life, Order

divinity to lie

and harmony w i t h l i f e and Man's s u r r o u n d i n g s .

a c c o r d i n g t o t h i s d o c t r i n e , b u t obeys t h i s Order.

seems t o be synonymous w i t h a n o t h e r e x p r e s s i o n which Naimy uses "the Power which c o n t r o l s t h e u n i v e r s e " - t h e s t u d e n t o f Naimy i s

prompted t o examine t h e e x t e n t t o w h i c h t h i s c o n c e p t i o n o f t h e Order, o r Power, d i f f e r s from t h e c o n c e p t i o n o f God f a i t h s t h a t t h e w o r l d has known. i n the p r i n c i p a l

The a t t r i b u t e s o f God as b e i n g

t h e M e r c i f u l , t h e F o r g i v i n g , t h e Compassionate, as w e l l as b e i n g the M i g h t y , t h e Conqueror, t h e One who i n f l i c t s punishment and Judaism,

bestows rewards on t h e Day o f Judgement, a r e fundamental i n

( 1 ) Sawt a l - A l a m , pp. 32-33.

C h r i s t i a n i t y , and I s l a m .

M i k h a i l Naimy, born a C h r i s t i a n and seems l a t e r t o r e j e c t

t a u g h t these fundamental a t t r i b u t e s o f God,

as a r e s u l t o f h i s r e a d i n g s and m e d i t a t i o n s , c e r t a i n a t t r i b u t e s o f God, while affirming others. For a man l a c k i n g deep r e l i g i o u s

sense and an immense d e s i r e t o b e l i e v e , t h e c o n f u s i o n o f acceptance on t h e one hand and r e j e c t i o n on t h e o t h e r , might have led e i t h e r t o a g n o s t i c i s m or t o atheism. who was But M i k h a i l Naimy i s since

a man

b o r n w i t h a deep and i n n a t e r e l i g i o u s n a t u r e -

h i s e a r l y youth the questions r e l a t i n g t o the u n i v e r s e , the Creator, Man, h i s o r i g i n and f a t e , t h e meaning o f l i f e , a l l p r e o c c u p i e d His b r i l l i a n t i n q u i s i t i v e mind, sharpened t h r o u g h his

thoughts.

r e a d i n g s i n v a r i o u s c u l t u r e s , l e d him t o a k i n d o f s c e p t i c i s m , and u l t i m a t e l y t o r e j e c t c e r t a i n t e a c h i n g s o f t h e Church, w h i l e c l i n g i n g s t u b b o r n l y a t t h e same t i m e t o c e r t a i n o t h e r to which h i s deep r e l i g i o u s n a t u r e responded. teachings

Here, i t seems t o sown

t h e s t u d e n t o f Naimy, l i e s t h e r o o t o f t h e c o n f l i c t t h a t was i n his inner s e l f . e a r l y y o u t h was how The dilemma which he had

t o face s i n c e h i s

t o s t r i k e a s a t i s f a c t o r y and harmonious balance

between h i s h e a r t which " b e l i e v e d " , and h i s mind w h i c h " r e j e c t e d " I t a l s o seems t h a t t h e o r t h o d o x evoked, came t o be unacceptable images w h i c h t h e word t o him "God" to and

"For what use i s i t

i n v e n t names f o r t h e one, or t h e t h i n g , t h a t c o n t r o l s people, a l l that exists in this i n f i n i t e universe

9

Soon t h e name would imprisons

become a l o c k t h a t f a s t e n s our comprehension, a cage t h a t

-156-

our y e a r n i n g s , a s l i p p e r y p a t h f o r our v i s i o n , will, a n d a s p e a r w i t h w h i c h we

a c h a i n f o r our in

s t a b e a c h o t h e r o p e n l y and

s e c r e t . " ^ B u t

a b e l i e v e r m u s t , by n e c e s s i t y , g i v e a name, m. T h u s , Naimy

a t e r m , t o d e n o t e t h e t h i n g w h i c h he b e l i e v e s c o i n s t h e p h r a s e "Cosmic O r d e r " , w h i c h i n b a s i s o f h i s new "faith". This " f a i t h "

f a c t comes t o be t h e is founded i n the first the aspects to

p l a c e o n N a i m y ' s m e d i t a t i o n s on N a t u r e a n d Man m i r a c l e o f o u r b o d i e s a n d how of nature t h e sun, i t s rising (2) become a g r a i n , and so on. they f u n c t i o n , and s e t t i n g ,

a r o u n d us

the eternal t h e s e e d sown

B u t i n s t e a d o f u r g i n g us t o t h i n k

(1) (2)

A b a d mm Needless

Moscu wa m i n W a s h i n t o n , p p . t o say, i n this

51-52. verses who

r e s p e c t , t h e Qu'ran abounds w i t h

w h i c h u r g e Man

t o l o o k a r o u n d him and t h i n k o f t h e C r e a t o r

c r e a t e d e v e r y t h i n g a n d made i t organization. "Surely the One

f o l l o w a system o f u n p a r r a l l e d

o f these verses readsand

i n t h e c r e a t i o n o f t h e h e a v e n s and t h e e a r t h and day t o men, and

alternation of night

and t h e s h i p t h a t w a t e r God after it

r u n s i n t h e sea w i t h p r o f i t

the

s e n d s down f r o m h e a v e n t h e r w i t h r e v i v i n g t h e e a r t h is dead a l l manner o f c r a w l i n g things,

and h i s s c a t t e r i n g a b r o a d i n i t

and t h e t u r n i n g a b o u t o f t h e w i n d s and t h e c l o u d s c o m p e l l e d b e t w e e n h e a v e n and e a r t h - s u r e l y having understanding". The The A r a b i c o f t h i s Holy Qu'ran, C h . I I , V. 159. _
0

there are signs f o r a people

verse reads

-157-

of us the

t h e " m a r v e l - M a k e r " , God, t h e C r e a t o r , M i k h a i l Naimy seems t o u r g e t o t h i n k o f t h e "marvel" marvel i t s e l f - what i s b e h i n d t h e marvel and

i t s e l f seem t o be one t o h i m .

C o n s e q u e n t l y , God t o be p a r t o f T h i s o u t l o o k seems

(the the to

C r e a t o r ) i n Naimy's p h i l o s o p h y , c r e a t e d , whether i t is

i s brought

t h e u n i v e r s e o r Man.

verge

on p a n t h e i s m ,

as Man, God a n d l i f e

seem t o f o r m p a r t o f is a subject that

each o t h e r . T h e preoccupies his faith in

Man-Order r e l a t i o n s h i p

Naimy i n e x p o u n d i n g h i s p h i l o s o p h y w h i c h t h e Cosmic O r d e r .

i s based on

Man, h e m a i n t a i n s , i s h a p p y o r a d j u s t s i t s e l f t o be i n (2) harmony

unhappy t o t h e e x t e n t h i s w i t h t h e Order and l i f e

intellect

around him.

B u t a s he a l s o m a i n t a i n s (3)

t h a t n o t h i n g i n t h e u n i v e r s e happens a c c i d e n t l y o r b y chance,

(1)

I t seems t h a t

it

matters

little

t o M i k h a i l Naimy w h a t name y o u clear by him

g i v e t o h i s p h i l o s o p h i c a l c o n c e p t o f God, as i s from t h e f o l l o w i n g sentence which addressed t o t h e w r i t e r of this occurs study m

a letter

"When y o u v i e w t h i s b o u n d l e s s u n i v e r s e a n d t h e i n f i n i t e of m a r v e l l o u s l y shaped and o r d e r e d

variety

t h i n g s and b e i n g s , y o u can it into

n o t escape t h e t h o u g h t e x i s t e n c e and c o n t i n u e s the same.

9

t h a t t h e Power t h a t b r o u g h t t o sustain i t little everlastingly it.

i s one a n d

I t matters

what y o u c a l l

What's i n a

name and call (2) (3)

c

As i n t h e G o s p e l o f S t . J o h n , " A l l t h i n g s w e r e made b y h i m I f you

w i t h o u t h i m was n o t a n y t h i n g made t h a t was made." t h a t pantheism p. 6 1 . let it be p a n t h e i s m " .

Sab un, I I I , I b i d . , p. 6 1 .

-158-

and t h a t e v e r y t h i n g happens o r t a k e s one all i s bound t o ask d e p e n d e n t on t o h e l p us I f we are not our

shape i n o b e d i e n c e t o t h e and

Order,

intellect, vision,

conscience are

t h e O r d e r and

that

the extent t o which they it i s consequently

likely by i t
?

i n understanding

predetermined in

accept

Nanny's a s s u m p t i o n t h a t e v e r y t h i n g happens may assume t h a t it is part of the

o b e d i e n c e t o t h e O r d e r , t h e n we Order i t s e l f a part of i t s He of g i v e s us t h a t we will s h o u l d be

a b l e t o go a g a i n s t i t .

I t must

be it.

t h a t we

s h o u l d have t h e power t o d e v i a t e f r o m the

an a n s w e r t o t h i s a r g u m e n t by m a i n t a i n i n g t h a t t h e O r d e r i s t o l e a d us (2) to lt,^"*"^

aim

the d e v i a t i o n from

"Just

as o p p o s i t e s a r e much d e t a i l The will

implicit this

i n each o t h e r " ,

b u t n e v e r goes

into

on how

happens. e v e r y t h i n g i n t h e u n i v e r s e succumbs t o the

doctrine that

o f t h e O r d e r , r a i s e s t h e q u e s t i o n w h e t h e r M i k h a i l Naimy I n Zad a l Ma ad,

c

b e l i e v e s i n p r e d e s t i n a t i o n or Free W i l l . w r i t e s , "Fate i s e v e r y t h i n g and the w i l l

he in

o f t h e u n i v e r s e w h i c h does i t s w o r k He who opposes i t

for everything.

works f o r h i s

(1) (2)

A b a d mm I b i d . , p.

Moscu wa 202.

m i n W a s h m t o n , p.

202.

-159(1) ignorant who that

own

torture,

and

he who

obeys i t

a c t s f o r hxs

own

good." who

A g a i n , i n a l - B a y a d i r , he of his beginnings

says, " I t i s not For

f o r Man, how

is

t o d e f i n e h i s ends.

c o u l d t h e one t h i s or

does n o t know t h e r e a s o n f o r h i s e x i s t e n c e , i n d i c a t e aim f o r t h i s t o say of e x i s t e n c e " and As he is f o r Man, f a r from

9

"He

who

can

say

" I know", i s confined

entitled world

" I want".

who

is s t i l l

to the

limitations,

t h i s knowledge.

H i s own

will to wants so, if

i s b o u n d t o be the Omrtiwill. to r i d

h i s m i s f o r t u n e whenever i t He has no

runs c o n t r a r y if he

alternative, therefore, t o say " Iwill

himself of m i s f o r t u n e , but (2)

so and

God

will

so and

so."

On

t h e o t h e r h a n d , he m a i n t a i n s

that

t h e O r d e r has and

endowed Man

w i t h the forces of mind, i t s mysteries, f o r c e s , and own

conscience, but that that the very

i n s i g h t t o enable him t o u n v e i l a r e a b l e t o use

few i n d i v i d u a l s majority One

these

o f human b e i n g s a b u s e t h e m t o t h e i r this 114. I t i s noteworthy "And

destruction. will,

m i g h t deduce f r o m a l M a a d , p.
c

t h a t Naimy b e l i e v e s

t h a t Man's own

( 1 ) Zad

( 2 ) A l - B a y a d i r , p. 3 1 .

t o mention here the say, regarding

verse

i n t h e Qu'ran w h i c h s t a t e s 'I am going t o do that The

do n o t

anything,

tomorrow,' but

only

' I f God (The

will'." 24.

Holy Qu'ran, X V I I I ,

Cave),

-160-

vis-a-vis believe is be

t h e O m n i w i l l , i s o f no that this w i l l o f Man

weight. should be

What he

seems t o h i m so as to

d i r e c t e d by

harmonious w i t h the w i l l

of the

Order.

( 1 ) I t i s n o t w i t h i n t h e scape o f t h i s thought t o go

study

o f M i k h a i l Naimy's and maintains repudiate Islam" Free and

i n t o t h e complex d e t a i l s o f Free W i l l However, P r o f e s s o r Motgomery W a t t

Predestination. that

t o b e l i e v e i n one

does n o t n e c e s s a r i l y mean t o and

the other. ( p . 2 ) he W i l l and

I n "Free W i l l

Predestination in Early this question of

w r i t e s , " I n my

opinion, then,

P r e d e s t i n a t i o n , o r o f t h e r e l a t i o n s h i p o f human where t h e r e are two opposing yet

D i v i n e p o w e r , i s one

complementary

t r u t h s , which a t the present development can but not be w h o l l y

s t a g e o f Man's

intellectual another, syntheses

r e c o n c i l e d w i t h one held together.

w h i c h must n e v e r t h e l e s s but

be

Various

have been a t t e m p t e d , and

they

have always been o n l y Islam - o r p e r h a p s one

partial, should say,

have n o t p r o v e d s t a b l e . - has

the East whereas i n

t e n d e d t o over-e'phaaize D i v i n e

sovereignty, to

t h e West t o o much i n f l u e n c e has e s p e c i a l l y i n recent times.

been a t t r i b u t e d B o t h have strayed The

man's w i l l , from has

the true path, probably

though i n d i f f e r e n t

directions.

West

something t o l e a r n of t h a t aspect of the clearly apprehended i n the East."

truth

w h i c h has

b e e n so

-161If and t h e God i n w h i c h M i k h a i l Naimy b e l i e v e s i s "above

1

life one image

death,

a n d more s u b l i m e

t h a n punishment and r e w a r d " , ^ ^ transcendental

w o n d e r s how i t of

is possible to reconcile this image w h i c h

God, w i t h a n o t h e r

Naimy p r e s e n t s when he

says, God

"As a r e s u l t o f my m e d i t a t i o n s I f e l t i s a p o w e r i n s i d e my

f o r the f i r s t time that which

i n n e r b e i n g , a n d n o t an e n t i t y w i t h (2)

I have t h e r e l a t i o n o f t h e c r e a t e d w i t h t h e c r e a t o r " . Or when he r e p e a t s (3) bands". I f "the universe, with a l l there is in it of the t a n g i b l e and a b s t r a c t i s (4) f o r m p a r t o f Him" of God it i s again d i f f i c u l t t o s e e how t h i s image t h e " b o d y " o f God, a n d t h a t y o u a n d I t h a t Man h i m s e l f " i s a god i n swaddling-

i s r e c o n c i l e d w i t h t h e God who Another aspect

i s above punishment and is difficult God (5)

reward. to

o f N a i m y ' s i m a g e o f God w h i c h

understand

i s h i s s a y i n g t h a t w h a t l e d h i m t o God was

H i m s e l f , n o t w h a t he r e a d a b o u t Him i n s a c r e d Are we t o d e d u c e f r o m t h i s

or secular books.

t h a t h i s k n o w l e d g e o f God came t o h i m it merely an i n t u i t i o n a n d an readebout the subject

through a k i n d of r e v e l a t i o n , or is inner f e e l i n g God (1) (2) (3) (4) (5)

7

a n d how c a n we d i s p o s e

o f a l l t h a t Naimy

i n t h e v a r i o u s p h i l o s o p h i e s and f a i t h s w h i c h Zad a l M a a d , p . 2 1 . S a b u n , I I , p. 74. The Book o f M i r d a d , E n g l i s h V e r s i o n , p . 4 6 . A l - B a y a d i r , p. 55. I b i d . , pp. 68-69.

c e

discussed

-162-

of God

The same c o u l d be s a x d o f N a i m y ' s b e l i e f

i n Man, when

he s t a t e s t h a t w h a t l e d h i m t o b e l i e v e i n Man was Man h i m s e l f , n o t w h a t he came t o know o f h i s h i s t o r y , Are n o t these i n t h e m s e l v e s p a r t o f Man? s c i e n c e , and a r t s . I tis o f n o u s e , Naimy revealed before

s t a t e s , t h a t we s h o u l d c l a i m b e l i e f t o us m Man, as i t

i n God b e f o r e God i s Man

i s o f no u s e t o t r y t o u n d e r s t a n d E i t h e r aim c o u l d n o t be chain, which

he i s r e v e a l e d t o us i n God. before our v i s i o n is

achieved enable

f r e e d from every in

would

us t o s e e t h e C r e a t o r Creator.^^^

t h e c r e a t e d , and t h e c r e a t e d i n t h e this fact

H e r e we a r e b o u n d t o a s k , who a c h i e v e d or the Mystics?

other than t h e Prophets assumes t h a t h i s i n Zad a l - M a a d , p r o p h e t s , know God? not heard

g

M i k h a i l Naimy i n

reader

a s k s h i m t h i s v e r y q u e s t i o n , when he s a y s 'How c a n we, when we a r e n o t Have y o u I t is

"You a s k me,

Have we a l l t o become p r o p h e t s ? '

o f t h e i n s p i r a t i o n o f prophets c o n d i t i o n i n which

or t h e i r ecstasy?

a spiritual their

t h e confused flames

senses a r e s i l e n c e d , extinguished. I tis Man then then

d e s i r e s a r e dumbed, a n d t h e i r

f e e l s as i f

he i s no l o n g e r o f f l e s h a n d b l o o d .

that He h e a r s

he s e e s - w i t h h i s e y e s o p e n o r c l o s e d - w h a t no e y e s e e s . then - w i t h h i s ears o p * n o r c l o s e d - w h a t no e a r h e a r s .

I tis

then

t h a t he i s u n b o u n d f r o m t h e c h a i n s

o f Time, s e e i n g h i m s e l f i n a l l Time. down, s e e i n g h i m s e l f i n every

The b a r r i e r s o f p l a c e a r o u n d h i m f a l l

( 1 ) A l - B a y a d i r , pp. 68-71.

-163-

place. death nor

He,

i n f a c t , f e e l s as

if

no T i m e o r Space e x i s t s , feels is a state of

nor

life

- t h e o n l y t h i n g he

Being, or has itself Every Every is is

b o u n d l e s s and tongue. no sound.

immeasurable, beyond the d e s c r i p t i o n

o f pen it

Every sound i s c o n t a i n e d i n t h i s Every c o l o u r i t

s t a t e , but colour i t

c o n t a i n s , b u t no when i t

has.

movement emanates f r o m i t , being in it is in it, while i t is

is everlastingly being. it,

serene.

above every is

Everything

when i t

is n o t h i n g . " H o w t h a t he describes

t h e s t u d e n t o f Naimy a s t a t e which he he

compelled has

t o ask,

t o us

himself is stage

n o t b e e n t h r o u g h , u n l e s s by

giving this description

r e f e r r i n g t o the experience

which

he w e n t t h r o u g h a t an e a r l i e r (2)

of his

life

a f t e r h i s r e t u r n one task, i f not

summer f r o m R u s s i a . to

However, express

it

is a d i f f i c u l t

impossible, f o r a believer None b e t t e r

i n words t h e essence o f h i s b e l i e f . describes my the pen this difficulty when he

than M i k h a i l

Naimy

says i n Karm*ala d a r b , my

" I broke and

twice

o n c e when I t r i e d

t o analyse my

b e l i e f i n God,

o t h e r when I t r i e d

t o analyse

b e l i e f in myself. and joined them

Today I

have c o l l e c t e d together.

t h e s p l i n t e r s o f my

pen

I t i s now

stronger than i t

e v e r was

- for it

set

aside

( 1 ) Zad ( 2 ) See

a l - M a a d , pp. the chapter

68-71. i n t h i s s t u d y , p . Jtfl

on H i s L i f e ,

-164a n a l y s i s , and busxed i t s e l f with recording."^"^

The

m a i n theme i n M e m o i r s o f a V a g r a n t S o u l A l - A r q a s h i n t h i s book ( i s seems t o d e v o t e unity.

is

the unity him

b e t w e e n God a n d Man. for Naimy h i m s e l f ? )

one t o t a k e tothe

h i s whole l i f e

attainment of t h i s he p o n d e r s o v e r trivialities trivialities

I n t h e course

of his meditations, preoccupation w i t h the B u t w h e r e do these

t h e q u e s t i o n o f people's

of l i f e

and t h e i r m i s f o r t u n e s .
9

a n d m i s f o r t u n e s come f r o m
9

I feverything is

d e c r e e d by t h e O r d e r Order's w i l l . be to and t h e case i f pantheism

( G o d ) t h e n t h e y must be t h e outcome o f t h e must

I f t h e O r d e r i s synonymous w i t h God - w h i c h we t a k e M i k h a i l Naimy's v i e w s t o b e v e r y - t h e n God does p u n i s h , does i n f l i c t

close

misfortunes, How is

does make p e o p l e

t u r n t h e i r minds t o t r i v i a l i t i e s .

c a n we r e c o n c i l e t h i s w i t h M i k h a i l N a i m y ' s b e l i e f above i n f l i c t i n g punishment and g i v i n g r e w a r d ?

t h a t God

The p r o b l e m

(1)

K a r m a l a darb complied

is

a c o l l e c t i o n o f parables

and paradigms and

i n a book.

T r u e t o an Arab's l o v e f o r p r o v e r b s e x q u i s i t e mastery o f t h e Arabic

sayings, coupled tongue,

with his

M i k h a i l Naimy makes t h e s e p r o v e r b i a l s a y i n g s in the original. No t r a n s l a t i o n

sound

most i m p r e s s i v e do them justice.

is able t o

-165-

here Man

i s n o t o n l y Naimy's thought it out.^ ^

1

it

is

the problem of pantheism

since

(1)

S p i n o z a , t h e p h i l o s o p h e r , was

one

o f the l e a d i n g exponents d o m i n a t e d by the idea his

of of

p a n t h a s m , whose w h o l e p h i l o s o p h y was God. M i k h a i l Naimy does n o t m e n t i o n

Spinoza a t a l l i n

writings, whom he

a l t h o u g h he m e n t i o n s many o f t h e w r i t e r s and t h i n k e r s H o w e v e r , N a i m y ' s c o n c e p t i o n o f God bears

admires.

similarity

t o t h a t e x p o u n d e d by S p i n o z a , e x c e p t Free W i l l

t h a t Naimy

does n o t r e j e c t

a l t o g e t h e r , w h i l e Spinoza does. 594, Bertrand RusselLstates absolute in the that it are. were is

I n H i s t o r y o f W e s t e r n P h i l o s p h y , p.

"Everything, according t o Spinoza, i s logical necessity. mental T h e r e i s no

r u l e d by an

s u c h t h i n g as

free w i l l

sphere o r chance i n t h e p h y s i c a l w o r l d .

Everything

h a p p e n s i s a m a n i f e s t a t i o n o f God's i n s c r u t a b l e n a t u r e , a n d logically This leads not slow to i m p o s s i b l e t h a t events to difficulties s h o u l d be other than they critics

i n regard t o s i n , which

to point out.

One

o f them, o b s e r v i n g t h a t , and is

according

Spinoza, e v e r y t h i n g i s Was it

d e c r e e d by God

t h e r e f o r e good, his mother? what

asks i n d i g n a n t l y Was was was it

good t h a t Nero s h o u l d k i l l

g o o d t h a t Adam a t e t h e a p p l e ? i n t h e s e a c t s was

Spinoza answers t h a t o n l y w h a t was

positive bad,

g o o d , and

negative

but negation e x i s t s only from the p o i n t o f view o f I n God, who alone is completely real, there does is

finite no

creaturez.

n e g a t i o n , and

t h e r e f o r e the e v i l

i n w h a t t o us

seem s i n s This

n o t e x i s t when t h e y a r e v i e w e d as p a r t s o f t h e w h o l e . d o c t r i n e , though, i n one form or another, it has

b e e n h e l d by orthodox

most

m y s t i c s , c a n n o t , o b v i o u s l y , be d o c t r i n e o f s i n and that "sins" damnation".

reconciled with the

Naimy o f t e n a s s e r t s h i s

belief

o f t h e s a c r e d b o o k s a r e no m o r e t h a n o u r we a r e b o u n d t o go i n our search

"mistakes" God, them. be

through which according

f o r God.

t o h i m , i s a b o v e c o n d e m n i n g us

f o r committing

Misfortunes

h a p p e n t o u s , a c c o r d i n g t o N a i m y , as

t h e r e must

-166-

M i k h a i l Naxmy's f a i t h e x c l u d e s , b e s i d e s p u n i s h m e n t , r e w a r d and t h e i d e a o f r e s o r t i n g t o t h r e a t s . I n F i Mahabb a l - R i h h e s a y s t h a t any f a i t h t h a t p a r a l y s e s Man's m i n d t h r o u g h t h r e a t s i s n o t a f a i t h t h a t i s w o r t h y o f Man t o a d o p t . B u t i f Man i s s t i l l f a r

f r o m a c h i e v i n g p e r f e c t i o n , as h e h i m s e l f seems t o b e l i e v e , not stand t o reason t h a t f a i t h s , being t h e paths and t h r e a t s , t o t h e r i g h t

does

it

t o God, s h o u l d path? How f a r c a n

g u i d e Man, b y p r o m i s e s a father son

( t o u s e an a n a l o g y

as Naimy o f t e n d o e s ) b r i n g u p a a t t h e same t i m e w i t h a l l

t o f o l l o w r i g h t e o u s n e s s , and d i s p e n s e
9

kinds o f t h r e a t s

I s n o t Man, a t t h e p r e s e n t s t a g e o f h i s Is

d e v e l o p m e n t i n h i s k n o w l e d g e o f God, any m o r e t h a n a c h i l d ? n o t f e a r , t h e complement o f hope, b o t h u n i t e d in God?

The

image o f God t h a t M i k h a i l Naimy p r e s e n t s or punishment. o f Nature

t o us i s

devoid time, How is

o f any t r a c e o f m i g h t , t h r e a t s God i s p r e s e n t e d it

A t t h e same a n d o f Man.

t o us as b o t h p a r t

t h e n t h a t He s h o u l d be d e v o i d o f t h e s e a t t r i b u t e s , when t h e y
9

f o r m p a r t o f Man a n d N a t u r e Naimy seems t o b e l i e v e .

God i s a l l l o v e ,

gentleness o f which He

and k i n d n e s s , forms
9

B u t i s Man o r N a t u r e , gentleness

a p a r t a c c o r d i n g t o Naimy, a l l l o v e ,

and k i n d n e s s

How

(Contd.

from p r e v i o u s page) a need i n o u r l i f e occurrence.

which

calls

for their

( 1 ) F i Mahabb a l - R i h , p . 2 5 .

-167-

c a n we t h e n i n t e r p r e t t h e v i o l e n c e o f b o t h N a t u r e a n d Man? Are we n o t t o t a k e t h i s b e l i e f o n N a i m y ' s p a r t as t h e m a n i f e s t a t i o n o f h i s i d e a l i s m b a s e d m a i n l y o n t h e e x a m p l e o f t h e l i f e o f C h r i s t and Naimy's g e n u i n e goodness and k i n d l y n a t u r e w h i c h r e f u s e s t o see a n y t h i n g c o n t r a d i c t o r y t o h i s c o n c e p t i o n o f g o o d n e s s i n God, Man o r the u'niverse? The c o u r s e w h i c h N a i m y ' s own l i f e t o o k seems u n c o n s c i o u s l y t o c o n f i r m i n him t h i s b e l i e f i n t h i s o n e - s i d e d p i c t u r e o f God, Man and t h e u n i v e r s e i t must b e t h e "Unseen H a n d " ^ ^ o f t h i s g o o d n e s s t h a t m u s t h a v e l e d t h e f a r away R u s s i a n s t o b u i l d a s c h o o l i n a l i t t l e v i l l a g e c a l l e d B i s k m t a t h a t l i e s up o n t h e Lebanese m o u n t a i n s . T h a t man who l o o k e d a f t e r h i m i n H a i f a when he a r r i v e d t h e r e as a y o u n g boy o n h i s way t o N a z a r e t h , m u s t h a v e a l s o b e e n l e d b y t h e "Unseen Hand" o f t h i s g o o d n e s s . I n Nazareth, h i s i d e a l i s t i c n a t u r e drove him so c l o s e t o t h e p e r s o n o f C h r i s t , t h a t He a l m o s t came t o be a l i v i n g e x a m p l e whose s t e p s w e r e t o be f o l l o w e d , a n d whose t e a c h i n g s t o be l i v e d up t o . I n Russia, h i s a d m i r a t i o n f o r T o l s t o y , who f u n d a m e n t a l l y t o o k t h e B i b l e a n d t h e l i f e o f C h r i s t as h i s g u i d i n g l i g h t i n l i f e , e n h a n c e d i n Naimy t h e i d e a l i s t i c t r a i t i n his character. This i d e a l i s m leads M i k h a i l Naimy t o s e t an e x t r e m e l y h i g h s t a n d a r d f o r o r d i n a r y p e o p l e w i t h r e s p e c t t o f a i t h and b e l i e f A man w i l l n e v e r come t o know God,
1

(1)

Naimy o f t e n r e f e r s t o a c c i d e n t s i n h i s l i f e *... * by " -*-J t h e "Unseen Hand".

o r

as b e i n g

predestined

-168-

even i f

he r e p e a t s

"Our F a t h e r

i n Heaven" a thousand

times

a day, he

o r asks f o r t h e b l e s s i n g s o f t h e P r o p h e t comes t o know God j u s t Is Is n o t Naimy h e r e it as C h r i s t

incessantly, unless

o r t h e P r o p h e t came t o know him.^"*"^ being?

a s k i n g t o o much o f t h e o r d i n a r y human

p o s s i b l e f o r u s , when we a r e so f a r f r o m p e r f e c t i o n , t o to this (2) degree i n our conception o f God, who i s alone t h e

attain

Perfect?

M o r e o v e r , Naimy b e l i e v e s t h a t

faith

is

fundamentally

(1) (2)

Zad a l - M a a d , p . 1 2 7 . I n Islam P e r f e c t i o n i s " P e r f e c t i o n belongs Naimy seems t o s h a r e one and of It the expects his the attribute o f God a l o n e " ->v -^dU-Lii " .
e

t o God a l o n e " . this belief.

Through h i s w r i t i n g s , M i k h a i l I f he a c c e p t s this premise, limitations conception

t h a t he s h o u l d a c c e p t to rise

t h e o r d i n a r y man's

inability

t o t h e same d e g r e e i n h i s and M y s t i c s t o mention achieved.

God w h i c h

t h e Prophets

may b e o f i n t e r e s t h e r e famous A r a b M y s t i c

t h e view o f I b n - A r a b i ,

on t h e q u e s t i o n o f t h e p e r f e c t i o n o f t h e

- _

Universe.

I n h i s a l - F u t u h a t a l M a k k i y a h , V o l . 1 1 , p . 309 he s t a t e s

a t r a n s l a t i o n o f which

would read

"know t h a t

it

is

a part of the in it.

perfection of the universe that For if

imperfection exists

t h i s was n o t t h e c a s e , t h e n t h e p e r f e c t i o n o f t h e u n i v e r s e f o r lack of imperfection in it".

w o u l d have been i n c o m p l e t e

-169a matter as faith o f " f e e l i n g and i s more c o n n e c t e d This t r u s t r e a s o n i n g " ^ ^ which w i t h our trust
1

is d i f f i c u l t

to

accept,

i n the r e a l

existence on feeling strengthen

of something. and it. reasoning,

i s not based f u n d a m e n t a l l y may be

although reason

a b l e t o c o n f i r m and

R i t u a l s , he

a l s o seems t o t h i n k , a r e n o t an But if we interpret

essential " very

part of f a i t h . b r o a d l y , we which may

the word " r i t u a l s of i t as

be

able to conceive an

embracing " m e d i t a t i o n s " , Why should

do seem t o be (2)

i n t e g r a l p a r t o f Naimy's f a i t h .

his meditations, and

( h i s r i t u a l s ) seem t o be n e c e s s a r y of others? We may

in his is

faith, not are

unnecessary i n the f a i t h s

a l s o ask and

d i s c i p l i n e an e s s e n t i a l p a r t o f s p i r i t u a l p r o g r e s s ? rituals, perform hearts, fault in their essence, o t h e r than d i s c i p l i n e ?

what

I f people their the

them w i t h t h e i r this s h o u l d be rituals.

tongues w i t h o u t emanating from taken t o be the f a u l t o f men

rather than

of the

M i k h a i l Naimy seems o f t e n t o t h e w o r d s o u n d s as Life if he just equates i t as we

glorify

"Life" He

to the extent u r g e s us (3)

that

w i t h God.

to "love Here we

i n other beings

love i t

in ourselves".

( 1 ) A b a d m m Moscu wa (2) I n his a r t i c l e p. 150, "Why

m m W a s h m t o n , p. I i s o l a t e d myself

118. from people" m Sawt al- Alam, are

C

Naimy seems t o g i v e t h e i m p r e s s i o n f o r him p r a c t i s e d almost

that his meditations performing

necessity his
c

l i k e a worshipper

rituals. Moscu wa min W a s h i n t o n , pp. 32-33.

( 3 ) A b a d mm

-170-

are reminded

o f A l b e r t S c h w e i t z e r ' s d o c t r i n e o f "Reverence For is essentially that it

L i f e " w h i c h has a r e l i g i o u s c h a r a c t e r a n d w h i c h related to Christianity.^ ^ a l m o s t comes t o be d i v i n e ,

1

Life

is

so g l o r i f i e d , is

and o u r l o v e f o r i t

c o n c e i v e d as a

k i n d o f p r a y e r i n w h i c h we r e c o g n i z e i t s

divinity.

Man i s d i v i d e d , M i k h a i l Naimy t e l l s u s , b e t w e e n t h e a n i m a l h i m , and h i s y e a r n i n g s t o a t t a i n h i s to lofty and n o b l e aims.

in

Thus

be a b l e t o a c h i e v e t h e s e a i m s , h e s h o u l d wage w a r a g a i n s t t h e i n him. But i f these animal i n s t i n c t s i n Man w e r e shape,

animal i n s t i n c t s

p r e o r d a i n e d b y t h e Cosmic O r d e r a c c o r d i n g t o Naimy, e x c e p t

( a s n o t h i n g happens o r t a k e s to it), then i t

i n obedience

follows

t h a t Naimy h e r e i s u r g i n g Man t o o p p o s e t h e w i l l Order by t r y i n g t o suppress

o f t h e Cosmic in him,

every sign o f t h e animal i n s t i n c t

which e n t i r e l y urges

contradicts the general trend of his philosophy o u r t h i n k i n g and b e h a v i o u r so t h a t o f t h e Order. One h e r e i s

which

us t o a d a p t

t h e y come t o be t o think

harmonious w i t h t h e w i l l

inclined

(1)

Naimy's i d e a a b o u t

loving l i f e

i n o u r s e l v e s j u s t as we l o v e i t

in m

o t h e r b e i n g s i s o f some r e s e m b l e n c e t o S c h w e i t z e r ' s s t a t e m e n t w h i c h he m t a i n t a m s about that, " I f our w i l l t o l i v e begins

to think ofthe and t

i t s e l f a n d t h e w o r l d , we come t o e x p e r i e n c e t h e l i f e

w o r l d , so f a r as i t

comes w i t h i n o u r r e a c h , i n o u r own l i f e , to the infinite will-to-live

devote our w i l l - t o - l i v e deeds we d o " . See T h i s

through the

i s my P h i l o s o p h y , A l b e r t S c h w e i t z e r , p . 64

-171-

t h a t N a i m y ' s c o n t i n u o u s i n s i s t e n c e t h a t Man's " a n i m a l " s h o u l d be e r a d i c a t e d t o a t t a i n of an u n c o n s c i o u s t o h i s sublime aims, i s

instinct t h e remnant

i n c l i n a t i o n t o l o o k upon sex and t h e a n i m a l o f him.^"^ I f not,

instinct why i s his

i n Man as b e i n g s i n f u l a n d u n w o r t h y

it,

o n e w o n d e r s , t h a t Naimy does n o t u r g e Man t o s u p p r e s s h i s hunger, o r h i s instinct to protect

instinct to satisfy

h i m s e l f a g a i n s t dangers?

I t may b e t r u e t h a t

i g n o r a n c e , as Naimy s a y s ,

l e a d s Man t o

wage w a r a g a i n s t h i s f e l l o w m a n , b u t u n f o r t u n a t e l y men a r e n o t united, neither i n admitting t h e i r ignorance, nor i n defining knowledge i s . to admit their what

I f t h e s e l e c t e d f e w , l i k e M i k h a i l Naimy, a r e ready " i g n o r a n c e " and s e t i t u p as t h e i r enemy w h i c h should

(1)

On t h i s p o i n t , M. Naimy s t a t e s t h e f o l l o w i n g i n a l e t t e r t o H. Dabbagh, d a t e d 2 1 S e p t . "To be s u r e I n s t i n c t the lowest grade 1967 But i t

addressed

i s p a r t o f t h e Cosmic Law.

is

o f self-consciousness.

The h i g h e s t

grade endowed

i s Cosmic C o n s c i o u s n e s s .

Man, a n e v o l v i n g b e i n g , i s

w i t h a l l t h e p o t e n t i a l i t i e s o f becoming c o s m i c a l l y To become c o s m i c a l l y c o n s c i o u s b a r s and r e s t r i c t i o n s he m u s t r i d

conscious.

himself of a l l the consciousness. self

t h a t s t a n d between him and t h a t instincts and h i s sense o f a

Such a b a r a r e h i s a n i m a l "separate and independent

o f t h e Cosmic o r U n i v e r s a l S e l f . instincts and h i s sense o f illusion".

T h e r e f o r e Man m u s t s u b d u e h i s a n i m a l a separate s e l f which

i s o n l y a shadow, - an

-172be crushed, t h e m a j o r i t y o f men, though immersed i n t h e i r convinced and

ignorance o f what l i f e means or what i t s aims a r e , are

beyond any doubt t h a t they "know" what t h e i r aim i n l i f e i s , t h a t even s a c r i f i c i n g t h e i r own l i v e s t o achieve

t h a t aim i s a therefore,

duty which i s p r a i s e w o r t h y and n o b l e . t h a t "we difficult

Naimy's assumption perhaps

a l l are i g n o r a n t about t h i s O r d e r " i s t o take f o r g r a n t e d

t h e " a l l " he seems t o t h i n k o f , are no " A l l " others Indeed,

more t h a n t h e i d e a l i s t i c e l i t e and humble few

do n o t seem t o b e l o n g t o t h i s c a t e g o r y o f human b e i n g s . very few seem t o v e n e r a t e knowledge so as t o make i t o f Man's l i f e .

the goal day men,

That every s i n g l e human b e i n g w i l l one

s e t t h i s l o f t y g o a l as h i s aim i n l i f e , presupposes t h a t a l l men, w i l l be endowed w i t h an e q u a l l y e x t r a o r d i n a r y past

i n t e l l i g e n c e , an assumption which t h e h i s t o r y o f Man,

and its

p r e s e n t , tends t o make one s c e p t i c a l as t o t h e p o s s i b i l i t y o f happening i n t h e f u t u r e , however d i s t a n t t h a t f u t u r e may be.

Moreover, one wonders how we can be so s u r e t h a t "ignorance p e r m i t s t h e e x i s t e n c e o f w e a l t h and p o v e r t y , t y r a n n y and disease and death? things
9

only"

oppression, these

Could i t n o t be t h a t God

has a hand i n

( 1 ) A b a d min Moscu wa mm

Washmton, p.

199.

-173-

As we have seen, M i k h a i l Naimy p r o f o u n d l y b e l i e v e s i n a Cosmic Law o r Order, and t h a t e v e r y t h i n g , and every b e i n g i s governed by t h i s Order. T h i s comprehensive o u t l o o k on l i f e i s c l o s e l y is

l i n k e d w i t h a deep r e l i g i o u s f e e l i n g , t h e essence o f which

t h a t l o v e , goodness, t h e b r o t h e r h o o d o f Man and beauty, a r e t h e true foundations of l i f e . Nothing i n t h i s universe perishes, This

e v e r y t h i n g e x i s t s from t h e b e g i n n i n g s o f Time t o E t e r n i t y .

p h i l o s o p h y , i n which Naimy p r o f o u n d l y b e l i e v e s , i s t h e source o f s e r e n i t y , t r a n q u i l i t y , and c l a r i t y which i s r e f l e c t e d i n a most i m p r e s s i v e manner i n h i s w r i t i n g s , and which b r i n g s h i s to reader

imagine t h a t these same a t t r i b u t e s a r e t h e most s t r i k i n g t h e Man. He h i m s e l f w r i t e s t h a t he takes life

f e a t u r e s o f Naimy

b u t i s always, i n a l l i t s d i f f e r e n t v a r i a t i o n s , c o l o u r e d by p o s i t i v i t y and never drawn i n t o n e g a t i v i t y . T h i s p o s i t i v e and

o p t i m i s t i c o u t l o o k , makes M i k h a i l Naimy " u t t e r l y f r e e from t h a t p s y c h o l o g i c a l disease o f which t h e w r i t e r s o f our t i m e s u f f e r f e e l i n g o f b e i n g l o s t and engrossed the tendency the

i n complexes, t o g e t h e r w i t h (2) responsibilities."

t o r u n away from t h e burdens o f l i f e ' s

( 1 ) Hawamish, p. 12. (2) " D i r a s a t Naqdiyyah f i Daw'i al-Manhaj a l - W a q i l , p. 48 by Hussein Murrowwa. (The c h a p t e r on M i k h a i l Naimy). The a u t h o r who i s a w e l l known c r i t i c , i s presumably to w r i t e r s i n t h e Arab-World. referring
c

-174N o t h i n g i s more t r u e o f t h e " s p i r i t " o f Naimy's w r i t i n g s H i s words i n f i l t r a t e i n t o h i s reader's h e a r t , f i l l i n g i t w i t h t r a n q u i l i t y and peace. However, t h i s tendency t o l o o k upon l i f e w i t h contentment, i s faced w i t h t h e problem o f t r y i n g t o u n d e r s t a n d the phenomenon o f death which i t r e f u s e s t o a c c e p t , as i t p u t s a d e f i n i t e end t o t h e d o c t r i n e o f t h e i m m o r t a l i t y o f l i f e , i t s goodness, beauty and t h e b e l i e f t h a t i t i s more t h a n a comedy which s t a r t s w i t h t h e c r a d l e and ends w i t h t h e grave. The grimness o f such a " l i f e " i s made t o l o o k even worse t o M i k h a i l Naimy, by t h e o r t h o d o x t e a c h i n g s o f t h e t h r e e f a i t h s on Judgement, punishment and reward. I t i s from h e r e , one f e e l s , t h a t Naimy's o p t i m i s t i c o u t l o o k , which r e b e l s a g a i n s t t h i s " c o n c l u s i o n " o f l i f e , t u r n s towards t h e i d e a o f t h e t r a n s m i g r a t i o n o f s o u l s . I f d e a t h , which i s a f a c t t h a t cannot be d e n i e d , i s t o be g i v e n an i n t e r p r e t a t i o n harmonious w i t h t h e o u t l o o k o f o p t i m i s m , t h e n i t i s l o g i c a l t h a t Naimy s h o u l d accept t h e d o c t r i n e o f t r a n s m i g r a t i o n which makes of death a "pause" i n t h e f l o w o f l i f e , and n o t an end t o i t . He h i m s e l f admits i n al-Yawm a l - A k h i r t h a t t h e i d e a " d i s p e l s t h e f e a r o f death i n h i m . " ^ ^ Moreover, i t " r e l i e v e s " God o f t h e t a s k o f i n f l i c t i n g punishment, f o r t h e d o c t r i n e teaches t h a t our happiness o r m i s e r y are t h e outcome o f our own a c t i o n s .
1

(1)

Al-Yawm a l - A k h i r , p.

274.

-175-

M i k h a i l Naimy's phxlosophy i s based on a p a s s i o n a t e b e l i e f m the goodness o f l i f e , and t h a t Man w i l l one day be a b l e t o e r a d i c a t e o f h i m s e l f what Naimy deems t o be unworthy o f him. T h i s b e l i e f i s expounded w i t h warmth t h a t s p r i n g s from t h e w r i t e r heart. His b r i l l i a n t mind r a t i o n a l i s e s t h e deep f a i t h , w h i l e h i s pen, served by a v i v i d i m a g i n a t i o n , so sways t h e r e a d e r w i t h t h e beauty of h i s s t y l e , t h a t the words t e n d t o i n f l u e n c e t h e reader's f e e l i n g s , even when h i s mind tends t o q u e s t i o n t h e l o g i c o f the i d e a p r e s e n t e d . T h i s , i n a language n o t e d f o r i t s c a p t i v a t i n g b e a u t y , makes the t a s k o f the a n a l y s t a d i f f i c u l t one

-176-

Chapter IV. East and West "To understand t h e East-West c o n f l i c t i s v i t a l l y important. More t h a n t h a t , i t i s becoming d a i l y more u r g e n t . We must s u b s t i t u t e knowledge f o r emotion, and i t i s m t h e l i g h t o f t h i s knowledge t h a t our d e c i s i o n s s h o u l d be made." C.Northcote P a r k i n s o n i n East and West. The m y s t i c a l element m M i k h a i l Naimy's t h i n k i n g , and the

years which he spent b o t h i n Russia and t h e U n i t e d S t a t e s p l a y e d an i m p o r t a n t r o l e i n f o r m i n g h i s a t t i t u d e towards of t h e East and t h e West. Here we have a man the c i v i l i z a t i o n s from t h e e a r l y i t s aims, in Man,

who,

years o f h i s y o u t h , pondered on t h e meaning o f l i f e , h i s b e g i n n i n g s and ends.

Since h i s e a r l y years when he was

Russia, he came t o l i v e i n two w o r l d s - a w o r l d which he c r e a t e d of h i m s e l f f o r h i m s e l f , and a w o r l d w h i c h o t h e r men The created f o r

themselves.

two w o r l d s l i v e d side, by s i d e w i t h him, b u t they To him, t h e o u t s i d e w o r l d "choked w i t h t h e I t s dust h u r t s me, and i t s smoke personal on h i s

never became u n i t e d .

dust and smoke o f i t s s i n s . b l i n d s my s i g h t . In i t

I am a s t r a n g e r . " ^ ^

The

e x p e r i e n c e w h i c h he went t h r o u g h i n t h e summer o f 1909 (2) return to Biskinta,

seems t o have c o n f i r m e d i n Naimy t h e element

(1) (2)

Sab un, I , pp. See

219-20. 29-31.

t h e c h a p t e r on h i s l i f e , pp.

-177-

o f Nature-Mystxcism w h i c h d r i v e s him t o s e a r c h f o r "something t h a t i s i m p o r t a n t , d i s t a n t and vague." Later, through his

m e d i t a t i o n s and r e a d i n g s M i k h a i l Naimy came t o b e l i e v e i n t h e d o c t r i n e o f t h e Cosmic Order which he h i m s e l f a r r i v e d a t . This

i s a d o c t r i n e w h i c h i s n o t f a r from N a t u r e - M y s t i c i s m , which i s c h a r a c t e r i z e d by a f e e l i n g o f t h e immanence o f God or s o u l Nature. in

Zaehner, i n h i s M y s t i c i s m , Sacred and P r o f a n e d e s c r i b e s t h e One

t h i s aspect o f M y s t i c i s m as t h e " e x p e r i e n c e o f t h e A l l m (2) and o f t h e One i n the A l l . "

Naimy, who sees God, N a t u r e and f o r him) t h e Epitome o f a l l

Man

(who seem t o be c o n t a i n e d i n One i s good i n l i f e ,

that

i s n o t f a r i n h i s concept o f t h e A l m i g h t y from

W i l l i a m Blake's concept o f Him, when he says "For Mercy, P i t y , Peace, and Love I s God, our f a t h e r dear, And Mercy, P i t y , Peace, and Love I s Man, h i s c h i l d and c a r e . " ( 3 ) Nor i s t h e l o v e f o r N a t u r e which pervades Naimy's w r i t i n g s , different

from t h e l o v e o f N a t u r e which Wordsworth expresses i n h i s words "And I have f e l t A presence t h a t d i s t u r b e s me w i t h t h e j o y Of e l e v a t e d t h o u g h t s , a sense s u b l i m e Of something f a r more deeply i n t e r f u s e d ,

( 1 ) Sab un, I , p.

218. Happold, p. 43. The Penguin Book o f

( 2 ) M y s t i c i s m , by F.C.

( 3 ) "The D i v i n e Image", by W i l l i a m B l a k e . E n g l i s h Verse, p.

I

240.

-178Whose d w e l l i n g i s t h e l i g h t o f s e t t i n g suns, And t h e round ocean and t h e l i v i n g a i r , And t h e b l u e sky, and i n t h e mind o f man A m o t i o n and a s p i r i t , t h a t impels A l l t h i n k i n g t h i n g s , a l l objects of a l l thought, And r o l l s t h r o u g h a l l t h i n g s . " ( 1 ) Naimy's N a t u r e - M y s t i c i s m i s s i m i l a r a l s o t o t h a t "expressed by S h e l l e y when he says. "That L i g h t whose s m i l e k i n d l e s t h e U n i v e r s e , That Beauty i n w h i c h a l l t h i n g s work and move, That B e n e d i c t i o n which t h e e c l i p s i n g c u r s e Of b i r t h can quench n o t , t h a t Sustaining Love Which t h r o u g h t h e web o f b e i n g b l i n d l y wove By man and beast and e a r t h and a i r and sea, Burns b r i g h t o r dim, as each a r e m i r r o r s o f The f i r e f o r w h i c h a l l t h i r s t , now beams on me, Consuming t h e l a s t c l o u d s o f c o l d m o r t a l i t y . " ( 2 ) M i k h a i l Naimy, h i m s e l f one o f t h e l e a d i n g contemporary poets

o f t h e Arab w o r l d , expresses t h e same ideas o f l o v e f o r N a t u r e , t h r o u g h w h i c h he sees t h e A l m i g h t i n i n a poem which he c a l l s ," ^ " > everything that exists,

^J\*r+i \

" (Supplications)

( 1 ) "A Few M i l e s Above T i n t e r n Abbey", by Wordsworth. Book o f E n g l i s h Verse, p. ( 2 ) "From Adonais", by S h e l l e y . p. 289. 262.

The

Penguin

The Penguin Book o f E n g l i s h

Verse,

-179"Oh God I have my eyes endowed w i t h r a y s o f Your L i g h t , So t h a t they see You i n a l l creaturesi n t h e worms o f t h e g r a v e s , i n t h e eagles o f t h e s k i e s i n t h e waves o f t h e seas, i n the lakes of the land, i n flowers, i n grass, i n gold' , And xn t h e sands o f t h e w i l d l a n d . " T h i s " s u p p l i c a t i o n " , i n which t h e poet asks God t o enable him

t o see Him i n a l l aspects o f N a t u r e , reaches i t s c l i m a x when he asks Him t o make h i s h e a r t "An Oasis t h a t quenches t h e t h i r s t o f t h e f a r and t h e near"

(1)
o

T h i s m y s t i c a l element i n M i k h a i l Naimy's t h i n k i n g came t o f a c e a c r i s i s when he went t o l i v e i n t h e U n i t e d S t a t e s C h r i s t i a n i d e a l i s t who was As a young

i n f l u e n c e d by Rousseau's and T o l s t o y ' s of l i f e i n Nature, i t was as

ideas i n which they g l o r i f y t h e s i m p l i c i t y opposed t o t h e a r t i f i c i a l i t y o f urban l i f e , (2) t h a t he s h o u l d f e e l "down a t h e a r t "

not u n n a t u r a l

on h i s f i r s t v i s i t

to

New

York, which l o o k e d t o him no more than " t h e Tower o f Babel c a r r i e d from t h e banks o f t h e T i g r i s and t h e Euphrates t o t h e banks o f t h e Hudson."
(3)

( 1 ) " I b t i h a l a t " , a poem ( 2 ) A b a d mm (3) I b i d . , p.

r

Diwam Hams a l - J u f u n , pp. Washinton, p. 98.

37-38.

Moscu wa mm 98.

-180A c i v i l i z a t i o n which p e r m i t s t h e machine t o i n t e r f e r e i n Man's l i f e t o t h e e x t e n t o f u s i n g i t t o c o n t r o l even h i s own c o n s c i e n c e , i s t o Naimy a c i v i l i z a t i o n t h a t i s doomed t o b a n k r u p t c y , "For I know t h a t t h e r e a r e those who t h i n k s e r i o u s l y o f i n v e n t i n g a machine which would be a b l e t o u n v e i l t h e i n n e r t h o u g h t s o f Man's h e a r t and mind, so t h a t a w i t n e s s i n a c o u r t would be unable t o say what he does n o t know, o r t o c o n t r a d i c t what he a c t u a l l y knows. What hope would you t h u s have i n a c i v i l i z a t i o n

t h a t s u r r e n d e r e d i t s mind and c o n s c i e n c e , i t s j u s t i c e and honour, t o t h e D o l l a r , which i n i t s t u r n s u r r e n d e r e d h e r t o t h e machine except yes what hope i s t h e r e i n such a c i v i l i z a t i o n / t h a t i t s h o u l d end i n r u i n s 9 " ^ ^
1

T h i s abhorrence o f t h e machine d o m i n a t i n g

modern Man's l i f e reminds one o f Spengler's views on t h e s u b j e c t , when he says "Never save here has a microcosm f e l t i t s e l f superior t o i t s

macrocosm, b u t here t h e l i t t l e l i f e - u n i t s have by t h e sheer f o r c e of t h e i r i n t e l l e c t made t h e u n l i v i n g dependent upon themselves. Only t h i s o u r

I t i s a t r i u m p h , so f a r as we can see, u n p a r a l l e l e d . C u l t u r e has a c h i e v e d i t ,

and perhaps o n l y f o r a few c e n t u r i e s .

(1) Sab un, I I , pp. 26-27.

-181But f o r t h a t v e r y reason F a u s t i a n man has become t h e s l a v e of hxs c r e a t i o n . H i s number, and t h e arrangement o f l i f e as he l i v e s i t , have been d r i v e n by t h e machine on t o a p a t h where t h e r e i s no s t a n d i n g s t i l l and no t u r n i n g back. The p e a s a n t , t h e handworker, even t h e merchant, appear suddenly as i n e s s e n t i a l i n comparison w i t h t h e t h r e e g r e a t f i g u r e s t h a t t h e machine has b r e d and t r a i n e d up i n t h e cause o f i t s development t h e e n t r e p r e n e u r , the e n g i n e e r , and t h e f a c t o r y - w o r k e r . Out o f a q u i t e s m a l l b r a n c h of manual work - namely, t h e p r e p a r a t i o n economy - t h e r e has grown up ( i n t h i s one C u l t u r e a l o n e ) a m i g h t y t r e e t h a t c a s t s i t s shadow over a l l t h e a t h e r v o c a t i o n s - namely, t h e economy o f t h e machineindustry. I t f o r c e s t h e e n t r e p r e n e u r n o t l e s s t h a n t h e workman t o obedience. B o t h become s l a v e s , and n o t m a s t e r s , o f t h e machine, t h a t now f o r t h e f i r s t t i m e develops i t s d e v i l i s h and o c c u l t power.

To M i k h a i l Naimy, Western c i v i l i z a t i o n ' s tendency t o g i v e p r i o r i t y

mam f a u l t

lies m

its

t o t h e i n t e l l e c t , w h i c h l e d to i t s On t h e

d a z z l i n g success i n t h e f i e l d o f Science and i n v e n t i o n s .

o t h e r hand, i t n e g l e c t e d a l t o g e t h e r what he terms t h e " h e a r t " , "where all the s i n i s t e r and l o f t y d e s i r e s s t r u g g l e v i o l e n t l y a g a i n s t each o t h e r "

T h i s l a c k o f b a l a n c e i n Western c i v i l i z a t i o n between t h e "mind" and the " h e a r t " r e s u l t e d , a c c o r d i n g t o Naimy, i n t h e overwhelming t i d e

(1) The D e c l i n e o f t h e West, by Oswald S p e n g l e r , V o l . 1 1 , p. 504. ( 2 ) Durub, p. 60.

-182o f s e l f i s h n e s s , r a n c o u r , h a t r e d , greed, and d e c e i t f u l n e s s . These

d e s i r e s , he e x p l a i n s , i f a l l o w e d t o r u n f r e e , a r e bound t o d e s t r o y the p r o d u c t o f t h e mind, t u r n i n g i t i n t o t h e means o f d e s t r u c t i o n , point.

a source o f m i s e r y , and a s e t - b a c k r a t h e r t h a n a s t a r t i n g

These a r e t h e f a c t o r s w h i c h a r e (floing t h e i r work i n d e a l i n g t h e d e a t h blow t o Western C i v i l i z a t i o n , as they a l s o d e s t r o y e d t h e c i v i l i z a t i o n s t h a t preceded l t . ^ ^ (2) Gone Insane" Naimy seems t o come t o t h e c o n c l u s i o n t h a t one o f t h e the fact
1

I n an a r t i c l e e n t i t l e d "A World That Has

main f a u l t s o f t h e p r e s e n t Western c i v i l i z a t i o n l i e s m

t h a t t h e r e e x i s t s i n i t a wide gap between t h e power i t p u t a t t h e d i s p o s a l o f modern Man a g a i n s t n a t u r e , and i t s f a i l u r e t o p r o v i d e him w i t h a c o r r e s p o n d i n g s p i r i t u a l power w h i c h would enable him t o have a g o a l o r a purpose f o r h i s l i f e . Thus t h e power o f Man i n h i s modern

w o r l d i s l e a d i n g him towards an unending c r a v i n g f o r more m a t e r i a l expansion which came t o be t h e aim o f h i s l i f e and i t s u l t i m a t e g o a l . Wondering where Science has reached i n i t s search f o r t h e s e c r e t o f m a t t e r , Naimy says t h a t Science r e a l i z e d a l o n g t i m e ago t h a t m a t t e r i s made up o f atoms i n w h i c h i t s s e c r e t l i e s . s t r o v e t o f i n d t h e means t o d i v i d e t h e atom w h i c h i t achieved. But what has Science a c h i e v e d by t h i s
9

Thus Science ultimately I t came t o know

(1) Durub, p. 60. ( 2 ) See a l - N u r wa a l - D a y j u r pp. 31-49.

-183t h e E l e c t r o n s , P r o t o n s and Neutrons which a r e u n i t e d t o g e t h e r by an energy t h a t i s capable o f d e s t r o y i n g and c r e a t i n g t h i n g s . But as t o what t h e P r o t o n , E l e c t r o n o r Neutron a r e , o r why a r e they u n i t e d t o g e t h e r i n a c e r t a i n manner, o r why i s i t t h a t one atom i s u n i t e d w i t h o t h e r s t o form a l l these a s t o n i s h i n g elements i n t h e u n i v e r s e , among which i s Man, g i v i n g him eyes t o see, e y e l i d s t o p r o t e c t t h e eyes, and s t r a n g e senses o f h e a r i n g , t o u c h , t a s t e , b r e a t h , a l l these and o t h e r q u e s t i o n s , a r e n o t answered by Science, nor i s i t capable o f g i v i n g an answer t o them. Moreover, Science i s u n a b l e t o t e l l us about t h e s e c r e t o f l i f e and death, o r t o i n f o r m us as t o t h e n a t u r e o f t h a t energy which b r i n g s atoms t o g e t h e r t o form t a n g i b l e m a t t e r . How i s i t t h a t we can see t h e e f f e c t s o f t h i s energy, when we a r e unable t o see t h e energy itself* I s t h i s energy w o r k i n g towards an aim, o r i s i t d o i n g i t s work a i m l e s s l y ? I s i t p o s s i b l e t h a t t h i s energy i s g i v i n g t o a l l t h a t i t makes an aim, when i t i t s e l f i s v o i d o f any aim? I s i t n o t p o s s i b l e that t h i s energy w h i c h pervades e v e r y t h i n g t h a t e x i s t s i n t h i s u n i v e r s e , o r g a n i z i n g e v e r y t h i n g i n i t , moving e v e r y t h i n g i n i t , has reason, s i g h t and an aim? And who a r e we, w i t h our l i m i t e d mind, t o pass judgement on i t s mind, o r t o measure, w i t h our s h o r t s i g h t , i t s s i g h t ? o r , w i t h our l i m i t e d aims, t o define i t s aim I s i t n o t p o s s i b l e t h a t t h i s energy, w i t h i t s sense, s i g h t , and aim i s an aspect o f t h a t E t e r n a l and Immortal S o u l ,
7 9

w h i c h c o n t r o l s e v e r y t h i n g , e x i s t i n g i n e v e r y t h i n g , capable o f e v e r y t h i n g ,

-184-

the

C r e a t o r o f everything*?

I s i t not possible t h a t i t

is

my s o u l and y o u r s , and t h e s o u l o f every seen and unseen o b j e c t i n heaven and earth"? and t h a t power i s d e r i v e d from i t , and n o t from

w e a l t h , weapons o r a u t h o r i t y ? t h a t g l o r y emanates from i t and not from n a t i o n s and homelands? t h a t L i g h t comes from i t and n o t from Science and i t s l a b o r a t o r i e s ? t h a t L i f e and l i b e r t y are d e r i v e d from i t , and n o t from c o n s t i t u t i o n s and agreements? t h i s m e d i t a t i o n by p r o c l a i m i n g t h a t and

M i k h a i l Naimy concludes t h a t Spirit glorified.

i s t h e One w h i c h i s worthy o f b e i n g worshipped

Science, Naimy says, has l i m i t e d i t s e l f by r e l y i n g e x c l u s i v e l y on e m p i r i c a l r e s u l t s . S c i e n t i f i c " f a c t s " , he m a i n t a i n s , a r e

p r o p o r t i o n a t e l y f a c t u a l , since t a n g i b l e matters i n the universe w i t h which Science concerns i t s e l f a r e c o n s t a n t l y m of flux. a state

The same a p p l i e s t o Man who i s c o n s t a n t l y changing and I f n e i t h e r t h e o b j e c t o f t h e experiment n o r Man

developing.

who i s p e r f o r m i n g i t a r e s t a b l e , how can we accept t h e r e s u l t s o f the experiment t o be f i n a l and s t a b l e ? A person's f e e l i n g s , he

goes on t o say, h i s i m a g i n a t i o n , dreams, and i l l u s i o n s a r e " f a c t s " t o him. But t h e E t e r n a l F a c t , t h e A b s o l u t e Fact which encompasses

(1) Al-Awthan, pp. 53-57.

-185Txme and i s n o t encompassed by t i m e , which encompasses Space and i s n o t c o n t a i n e d by space, i s n o t w i t h i n t h e r e a c h o f Science, and i s t o o complex f o r i t t o comprehend o r grasp. Naimy m a i n t a i n s t h a t a l t h o u g h our modern c i v i l i z a t i o n does n o t p r o v i d e us w i t h t h e f i n a l answers as t o t h e aim o f our l i f e , i t i s an i n e v i t a b l e s t e p i n t h e process towards a c h i e v i n g t h i s g o a l . "All civilizations may be necessary s t e p s i n t h e l o n g march o f Man towards f i n a l e m a n c i p a t i o n which means t h e shedding o f f o f Man's shadow, o r i l l u s o r y ego, and h i s t o t a l merging w i t h t h e U n i v e r s a l S p i r i t where a l l egoes m e l t i n One, A b s o l u t e , I n e f f a b l e and r a t i o n a l l y i n c o m p r e h e n s i b l e . For those who a r e w o r k i n g f o r such an e m a n c i p a t i o n t h e p r e s e n t c i v i l i z a t i o n i s b u t a s e r i e s o f t r a p s and s n a r e s . Especially when one c o n s i d e r s t h e a b s o l u t e l y i r r e s p o n s i b l e m e n t a l i t y b e h i n d i t s r u s h f o r w e a l t h and power, l e t alone t h e f i e n d i s h weapons i t has c r e a t e d f o r w h o l e - s a l e d e s t r u c t i o n . One shudders t o t h i n k of t h e day o f t h e f i n a l s e t t l e m e n t o f a c c o u n t s .

Science, Naimy says, has spared no e f f o r t

i n r e c e n t times t o As t o what

u n v e i l t h e t r u t h o f what i s g e n e r a l l y c a l l e d " m a t t e r " .

i s c a l l e d " s p i r i t " , Science has h e l d back, f o r t h e " s p i r i t " does not lend i t s e l f t o experiments. S c i e n t i s t s who a r e n o t swayed inability

by t h e successes

o f Science do n o t h e s i t a t e t o admit t h e i r

t o deny t h e e x i s t e n c e o f t h e S p i r i t .

As t o those f o r whom t h e

( 1 ) From a l e t t e r by M i k h a i l Naimy addressed t o H. Dabbagh d a t e d 21 Sept. 1967.

-186-

success o f Scxence has gone t o t h e i r heads, they have no h e s i t a t i o n i n denying t h e e x i s t e n c e o f t h e S p i r i t and a l l t h e unseen power t h a t i s r e l a t e d t o i t . concludes, I t i s from h e r e , Naimy

t h a t t h e c o n f l i c t between Science and R e l i g i o n

s t a r t e d . S c i e n c e , Naimy, goes on t o say, b e l i e v e s o n l y m what i t can see. I n t u i t i o n , i n n e r c o n t e m p l a t i o n , or T h i s i s t h e case, when i n

i n s p i r a t i o n are d i s r e g a r d e d by i t .

f a c t a l l these means o f knowledge p l a y e d an i m p o r t a n t p a r t i n t h e development o f modern s c i e n c e . i n v e n t i o n or a new t r e n d i n Science was More t h a n one discovery,

t h e r e s u l t o f an

i n t u i t i o n , a dream, or an i n s p i r a t i o n . . . . But Science r e f u s e s t o admit a n y t h i n g o f t h i s n a t u r e , l e s t i t s h o u l d be as a d e v i a t i o n interpreted

from what i s c a l l e d t h e S c i e n t i f i c Method which (2) experiment.

i s based f i r s t and foremost upon

( 1 ) Al-Awthan, p. 52-53. ( 2 ) I b i d . , pp. 50-51. T h i s view i s s u p p o r t e d by t h e views o f S i r says- "So I want t o make

Edward A p p l e t o n , t h e astronomer, who

the assumption which t h e astronomer - and indeed any s c i e n t i s t makes about t h e u n i v e r s e he i n v e s t i g a t e s . I t is this that

the same p h y s i c a l causes g i v e r i s e t o t h e same p h y s i c a l r e s u l t s anywhere i n t h e u n i v e r s e , and a t any t i m e , p a s t , p r e s e n t future. The f u l l e r e x a m i n a t i o n o f t h i s b a s i c assumption, to philosophy. and and

much e l s e b e s i d e s , belongs

The s c i e n t i s t , f o r

h i s p a r t , makes t h e assumption I have mentioned as an a c t o f f a i t h and he f e e l s c o n f i r m e d i n t h a t f a i t h by h i s i n c r e a - s i n g ability

t o b u i l d up a c o n s i s t e n t and s a t i s f y i n g p i c t u r e o f t h e u n i v e r s e and i t s b e h a v i o u r . " M y s t i c i s m , by F.C. Happold, pp. 26-27.

-187-

M i k h a i l Naimy m a i n t a i n s

t h a t t h e p r i n c i p l e d i f f e r e n c e between fundamental p o i n t This i s that than its

the East and t h e West l i e s i n one the East s u r r e n d e r s itself, and

t o a power which i t accepts t o be g r e a t e r

so does n o t f i g h t i t , w h i l e t h e West i s proud o f t r i e s t o f i g h t a l l o t h e r powers. He

own power, w i t h w h i c h i t

a l s o seems t o t h i n k t h a t t h e East looks upon t h e w o r l d as p e r f e c t , as b e i n g c r e a t e d by God i n t h e w o r l d , which i t who i s P e r f e c t , w h i l e t h e West sees d e f e c t s He goes on t o us ",

intends t o put r i g h t .

say t h a t t h e East says w i t h Muhammad "Say except what God has d e s t i n e d f o r us" "
U

nothing w i l l b e f a l l ^
U a ,

r ^

and w i t h C h r i s t , "Thy

W i l l be done!" "

" ^ Laotse's

I t blesses Buddha's v i c t o r y a g a i n s t Man's d e s i r e s , and

s u b l i m a t i o n w h i c h r a i s e s him above t h e v a n i t i e s o f t h e w o r l d t o unite i n s p i r i t and whenever i t try w i t h t h e Tao, fails w h i l e t h e West says "My w i l l be done";

in f u l f i l l i n g its w i l l ,

i t never ceases t o t h e end. The This presumption surrender

a g a i n , and t o c h e r i s h t h e hope o f w i n n i n g m

East says, "There i s no Conqueror b u t God,'"*^' w h i l e the West says, " I am t h e s o l e Conqueror." and arrogance o f t h e West c o n c e r n i n g i t s own

power, and t h e

of t h e East t o a power t h a t i s g r e a t e r t h a n i t s e l f , l i n e between t h e two w o r l d s .

i s the d i v i d i n g in

Naimy s t a t e s t h a t t h e r e l i e s

t h e East's acknowledgement o f i t s impotence i n t h e f a c e o f t h e power o f death and l i f e i t s own t r i u m p h , w h i l e t h e West's arrogance

-188-

towards these and failure. its

powers i s a m a n i f e s t a t i o n o f i t s "The West's a t t e m p t s secrets, is

eventual

defeat

t o ' r e f o r m ' h u m a n i t y and t o an its by

understand

l i k e t h e a t t e m p t of a f i s h i n

ocean w h i c h t r i e s contents /'^^

t o 'improve' i t s

c o n d i t i o n s a n d t o know

Naimy m a i n t a i n s

t h a t t h e West i s

t r y i n g now,

means o f i t s m i c r o s c o p e s and t e l e s c o p e s , East had comprehended t h r o u g h It is significant, its

t o comprehend what t h e experiments. into

b e l i e f and s p i r i t u a l

he s a y s , t h a t t h e more t h e West d e l v e s tends to fall

i t s m e t h o d s o f k n o w l e d g e , t h e more i t East, on i t s

back on t h e

"wiping o f f t h e dust o f generations

that

accumulated and introducing see

t e a c h i n g s , b r i n g i n g them b a c k t o l i f e , p e o p l e as i f t h e y w e r e new facts.

them t o i t s

F o r now we

t h e West t r y i n g

t o explore t h e great philosophies o f China, i n an attempt

I n d i a , t h e Jews, t h e A r a b s , and t h e P e r s i a n s , to f i n d t h e r e i n t h e keys t h a t would unlock those

for it

the secrets of

this universe,

s e c r e t s w h i c h have n o t y i e l d e d t o h i s (2)

l o g i c a l p r o o f s and t e a c h i n g s . "

Naimy c i t e s S i r W i l l i a m C r o o k e s Man

O l i v e r Lodge a n d Conan D o y l e , t h e s c i e n t i s t s who b e l i e v e d t h a t has a s p i r i t , is imm o r t a l . and t h a t a l t h o u g h h i s body p e r i s h e s , h i s truth spirit

" I f t h e West has come t o know t h i s

"by p r o o f "

(1) (2)

A l - M a r a h i l , pp. 59-60. Ibid., pp. 59-60.

-189-

the East, on i t He and

has

known i t

sxnce t i m e immemorial.

I t has

built life."^ ^ facts" unable, facts

1

on o t h e r r e v e a l e d f a c t s t h e f o u n d a t i o n s o f i t s t h a t he b e l i e v e s t h e s e other facts e x i s t . t o be Man, "revealed alone, i s These

goes on t o say

for, he

i n h i s v i e w , no

says,

t o comprehend t h e s e c r e t o f e x i s t e n c e .

are the h e r i t a g e of the East, facts" according t o which For we

and w h a t i s c a l l e d now now adapt our lives,

"scientific than place,

a r e no more

conjectures. and

f a c t s o r t r u t h s do n o t c h a n g e w i t h t i m e and say of the " s c i e n t i f i c f a c t s " o f t h e West,

t h e b e s t we

can

i s t h a t they are "reasonable l i m i t e d t i m e , and

suppositions" applicable for a u n t i l we come t o know (2)

t h a t t h e y h o l d t h e i r own

b e t t e r f a c t s which It

a r e more

acceptable

t o our

comprehension. Naimy t h i n k s

s h o u l d be p o i n t e d o u t h e r e t h a t t h e E a s t o f w h i c h

i s n o t t h e communist E a s t , nor t h e East o f r i s i n g w h i c h m o u l d t h e m s e l v e s on W e s t e r n l i n e s . r e p r e s e n t e d by t h e v a r i o u s E a s t e r n grasped the u n i v e r s a l t r u t h . Laotse, To

nationalisms is imagination

him the East

s e e r s whose v i s i o n and

I t i s the East which Ibn Arabi. be

r

p r o d u c e d Buddha, This, Mikhail the world from

C h r i s t , Muhammad, a l - H a l l a j and the East which w i l l E a s t o f o u r own

Naimy b e l i e v e s , i s from d i s a s t e r . the f e t t e r s l e a r n and (1) (2) (3) and

able t o rescue

The

day

should l i b e r a t e i t s e l f enable (3) teachers. will it to

chains

o f dogma, a s t e p w h i c h great

t o d e r i v e s t r e n g t h from i t s 59-60.

A l - M a r a h i l , pp. I b i d . , pp.

59-60. 63.

See jPur-ub, p .

-190-

I n d i s c u s s i n g t h e s u b j e c t o f Western it seems t o t h e s t u d e n t f
Q

and E a s t e r n c i v i l i z a t i o n s ,

Nairny t h a t

t h e c o n c l u s i o n he a r r i v e s a t between t h e

in this two l i e s

respect i s t h a t t h e fundamental d i f f e r e n c e in that t h e Western Civilization relies "

m a i n l y o n Man's _/*-6-J ' "

t

m i n d o r i n t e l l e c t , o r what he sometimes c a l l s while the Eastern c i v i l i z a t i o n s or g r e a t e r power t h a n i t s attitude, belief. rely

m a i n l y o n Man's i n s i g h t

While t h e East s u r r e n d e r s t o a an seems

own, t h e West r e f u s e s t o a d o p t s u c h own w i l l on l i f e . There

and t r i e s t o impose i t s i n h i s mind t h a t

t o be no doubt

in this its

clear

distinction

which its

he d r a w s b e t w e e n t h e E a s t w i t h "intellect", shortsighted maintain that it is t h a t t h e East is

"belief"

a n d t h e West w i t h t h e West is

t h e w i s e r , and t h a t Moreover,

besides being arrogant. if

h e seems t o

t h e West h a s a n y t h i n g a t a l l o f v a l u e , t h e n had borrowed o f what i t from t h e East had borrowed "For i f you

something which i t

s t r i p Western

Civilization

from t h e East,

y o u w o u l d h a v e no m o r e t h a n a g r a v e p a i n t e d w i t h g o l d o n t h e o u t s i d e , a n d f i l l e d w i t h b o n e s a n d worms o n t h e i n s i d e . y o u s a y t o t h e West " Iwill now b u r n a l l y o u r w o r k s what w i l l I f ever

except I t

one w h i c h y o u h a v e t o c h o o s e " , will

t h e West c h o o s e ?

u n d o u b t e d l y choose t h e Holy B i b l e . it will

I f y o u do t h e same w i t h I f the is

the Muslim World,

choose t h e Holy Qu'ran.

most v a l u a b l e and most p r e c i o u s w o r k i n a gift w h i c h t h e East has bestowed

t h e e y e s o f t h e West how i s it

on i t ,

then that the

East should ever s t r e t c h out i t s

hand b e g g i n g t h e West? And what

-191-

would i t

ever beg,

except

planes, machines, w i r e s , gunboats, and many o t h e r

p a r l i a m e n t s , museums, n i g h t c l u b s , o p i u m , d i s e a s e s never miseries that would/bring would i t ever grant i t any it

c l o s e r t o t h e meaning o f l i f e , t r a n q u i l i t y , which statement he it

nor could

spiritual

have t h r o u g h i t s

b e l i e f . i n dispense

another

declares from

t h a t " t h e East can

w i t h a d o p t i n g one

single thing

the Western c i v i l i z a t i o n , He who one

f o r a d o p t i o n i s no m o r e t h a n t o h i m s e l f ; f o r by

imitation. imitation of

imitates others is u n f a i t h f u l t o h i d e one's own I n every truth, is

tends

and

t o assume t h e t r u t h

others. there l i e s

n a t i o n ^ as

t h e case w i t h every depends on its

individual, originality. any

a t r u t h the value of which I c a n n o t see how we can

T h a t i s why aspect

i m i t a t e t h e West i n

of l i f e

without being treacherous

t o ourselves or w i t h o u t (2) And, "Let us

mutilating h i m who

the t r u t h

that 'He

l i e s w i t h i n us." is a r e a c t i o n a r y who and its

wishes t o say,

wants t o draw

back t o the ignorance such words w i l l the t r u t h , sciences

of f a i t h

superstitions'

do s o , f o r to

n o t c h a n g e my belief,

belief

that

the East i s nearer

through i t s

t h a n t h e West w i t h a l l i t s

intellect, than

and

p r o o f s , and

t h a t t h e a r r o g a n t West i s n o t h a p p i e r S u r e l y , he who says God"

t h e E a s t n o r n o b l e r o r more h o n o u r a b l e . wholeheartedly " T h e r e i s n o n e who 59-60.

is victorious

other than

( 1 ) A l - M a r a h i l , pp. (2) I b i d . , pp.

60-61.

-192" tranquil * * *JLt J)J " is wiser, m my v i e w , and says more i s n o n e who if is the (1) West who It needs t o l e a r n f r o m t h e E a s t r a t h e r t h a n t h e r e v e r s e . i s u n t r u e , Naimy s a y s , t h a t t h e f a i t h s greatest handicaps. Nor o f t h e E a s t , as some is it true that the life, is

spiritually, except I ""

t h a n t h e one who
L

"There _iJ_*

victorious

'

-*J U

t h e r e i s any

n e e d f o r t h e one

t o l e a r n from the o t h e r , i t

people c l a i m , are i t s East or

i s p r e o c c u p i e d w i t h t h e H e r e a f t e r and u n a t t e n t i v e t o t h i s its belief in f a t e has t i e d up its hands, p a r a l y s e d i t s Is i t true, he

that

t h o u g h t s , and

spread a t h i c k v e i l

on i t s

eyes.

asks, t h a t t h e East who is Immortal

9

i s dead because i t

believes in the Living what t h e East

God has

Definitely

n o t , Naimy s a y s

done i s

to set for i t s e l f

and

f o r t h e whole w o r l d , c e r t a i n to perfection, to r i d

aims.

T h e s e aims a s p i r e t o l e a d Man of and the flesh,

h i m o f t h e bonds

t o o v e r c o m e h i s b e w i l d e r m e n t when he f a c e s p a i n

death, t o enable him t o u n r a v e l t h e s e c r e t s o f t h e u n i v e r s e , w h i c h knows no boundaries enlightened are

which would s e t him f r e e t o l i v e a l i f e or by restrictions,

e n w r a p p e d w i t h t h e p e a c e o f k n o w l e d g e and The it. opposites m

the splendour of the D i v i n e .

such a l i f e has

u n i t e d , and T i m e and Sp^ce v a n i s h i n

This aim, t h e East

e n v i s a g e d t h r o u g h t h e m o s t p u r e and c l e a r v i s i o n s o f i t s

prophets.

(1)

A l - M a r a h i l , pp.

60-61.

-193-

T h a t t h e E a s t has n o t a t t a i n e d t o t h i s a i m i s i n d i s p u t a b l e ; f o r t o m a i n t a i n t h a t i t d i d , i s l i k e c l a i m i n g t h a t e v e r y man i n t h e E a s t i s a p r o p h e t , o r t h a t e v e r y man m t h e West i s an i n v e n t o r , a c l a i m w h i c h i s b o t h n a i v e and s t u p i d . What t h e E a s t has d o n e , i s that i t burnt w i t h zeal through c e r t a i n phases of i t s h i s t o r y t o a t t a i n t o t h a t aim, b u t i t f e l l s h o r t o f a t t a i n i n g i t , exhausted and w o r n o u t . F o r i t i s n o t s u f f i c i e n t f o r t h o s e who c h o o s e t o go a l o n g t h i s p a t h t o b e l i e v e i n t h e i r a i m , o r t o b l e s s t h e names o f t h o s e who s e t i t . Nor i s i t s u f f i c i e n t t h a t t h e y s h o u l d g i v e a l m s t o a b e g g a r , t o a b s t a i n f r o m f o o d f o r a number o f d a y s , o r t o perform c e r t a i n r i t u a l s i n temples. To say t h i s , Naimy s a y s , i s not t o h o l d the East i n d i s d a i n f o r not being able t o a t t a i n t o the aim i n a l i m i t e d t i m e . The d i s d a i n f u l t h i n g i s t h a t t h e E a s t s h o u l d g i v e up t h e h o p e i n d e s p a i r , t u r n i n g i t s f a c e away f r o m t h e g o a l , t h i n k i n g t h a t i t i s an u n a t t a i n a b l e i l l u s i o n , o r t o s e e k i n t h e ways o f t h e West a g o a l o r a p a t h . N o t h i n g , i n Naimy's v i e w , i s g r e a t e r o r l o f t i e r t h a n t h e a i m w h i c h t h e E a s t has s e t f o r h u m a n i t y I f i t i s d i f f i c u l t t o a c h i e v e , he s a y s , i t i s b e c a u s e p e r f e c t i o n i s d i f f i c u l t t o achieve. I f o u r v e i l e d s i g h t i s u n a b l e t o see t h e a i m , i t i s because i t i s v i s u a l i s e d t h r o u g h t h e i n s i g h t which i s pure and p e n e t r a t i n g . The W e s t , Naimy m a i n t a i n s , i s u n a b l e t o g i v e h u m a n i t y s u c h an a i m , o r any o t h e r a i m w h i c h c o u l d s t a n d a g a i n s t t h e c h a n g e s and v i c i s s i t u d e s o f t i m e . T h i s i s b e c a u s e t h e West i s g u i d e d

-194-

by i t s

s x g h t a n d n o t by i n s i g h t .

Naimy c o n c l u d e s t h i s its "sight" " ->*-6J

argument " to

by s a y i n g t h a t t h e West s h o u l d u s e

a c h i e v e t h e aims o f t h e East w h i c h i t "insight" "

envisaged through i t s

*-^--eJ

".
would i t be p o s s i b l e f o r t h e W e s t ,

I f y o u a s k , Naimy s a y s , how

w h i c h does n o t see o r b e l i e v e i n t h e a i m o f t h e E a s t , t o p a v e f o r it t h e way t o achieve i t s a i m , my answer i s that t h e West i s doing

this

u n c o n s c i o u s l y and u n i n t e n t i o n a l l y

T h i s i s b e c a u s e t h e West this

confined i t s e l f

t o the study of the p e r c e p t i b l e aspects o f which l e d t o i t s reach t h e i r

u n i v e r s e and t h e laws t h a t g o v e r n i t , and d i s c o v e r i e s . a matter which w i l l are

inventions limit one day,

These i n v e n t i o n s w i l l divert

t h e West f r o m t h e f i e l d

of things

that

p e r c e p t i b l e t o t h i n g s t h a t are beyond p e r c e p t i o n - i n

other "insight",

words from f o l l o w i n g t h e p a t h o f t h e " s i g h t " from the " l i m i t e d " "infinite" - this t o the "unlimited",

to that of the

from the " f i n i t e "

to the see, Civilization,

i s t h e v e r y aim o f t h e E a s t .

Do y o u n o t

Naimy a s k s , how

Science, which forms t h e b a s i s o f Western to perceptible matters,

and w h i c h c l a i m s t o c o n f i n e i t s e l f starts with things perceptible?

t h a t are i m p e r c e p t i b l e , moving t o t h i n g s the

T h u s , t h e p o i n t , w h i c h i s n o t h i n g , comes t o be practical

measure f o r a l l d i m e n s i o n s and t h e f o u n d a t i o n o f engineering. So is

t h e case w i t h t h e f i g u r e one, w h i c h i s p u r e

illusion,

comes t o b e t h e b a s i s o f m a t h e m a t i c s o n t h e b a s i s o f w h i c h s k y s c r a p e r s ,

-195-

b n d g e s , p l a n e s , and dynamos a r e c o n s t r u c t e d . I t i s undeniable then, t h a t m o d e r n s c i e n c e as p r o p a g a t e d by t h e West s e r v e d b o t h t h e E a s t and t h e W e s t , f o r i t c o n t i n u e s u n i n t e n t i o n a l l y t o t r a n s f e r t h i n g s from t h e domain o f t h e i m p e r c e p t i b l e t o t h e r e a l m o f t h e p e r c e p t i b l e . As t h e m a j o r i t y o f p e o p l e do n o t b e l i e v e i n t h i n g s l i k e e l e c t r i c i t y , e x c e p t when t h e y s e e i t i n t h e f o r m o f l i g h t i n t h e i r h o u s e s , S c i e n c e ( a n d t h e W e s t ) came t o h a v e a g r e a t h o l d on t h e i r m i n d s and l i v e s . I t i s f o r t h i s very reason t h a t the East holds t h e West now i n g r e a t e s t e e m . Naimy goes o n t o say t h a t t h e West l i a j n u t b e e n ablm up t i l l -now to p r o d u c e o ( s y s t e m s t h a t d e p r i v e some p e o p l e and s u r f e i t o t h e r s , i t w i l l n o t f a i l u l t i m a t e l y t o f o u n d a w o r l d w h e r e p e o p l e do n o t s p e n d m o s t o f t h e i r t i m e i n r u n n i n g a f t e r s a t i s f y i n g t h e i r hunger and p r o t e c t i n g t h e m s e l v e s a g a i n s t nature. When men a r e f r e e f r o m t h e n i g h t m a r e s o f p r o v i d i n g t h e i r f o o d , c l o t h e s , and l o d g i n g , t h e y w i l l be a b l e t o p u r s u e a i m s o t h e r than the s a t i s f a c t i o n o f p h y s i c a l hunger, c l o t h i n g other than the n a k e d n e s s o f t h e i r b o d i e s , a n d l o o k i n g f o r an abode t h a t w i l l p r o t e c t them f r o m t h e r a n c o u r o f t h e i r s e l v e s t h i s w i l l be no l e s s t h a n t h e a b o d e o f God.

We

a l l know, Naimy s a y s ,

t h a t t h e i n v e n t i o n s o f t h e West h a v e wars have worked t o towards that

made t h e w o r l d s m a l l e r , and end.

t h a t even i t s

T h u s , t h e West i s w o r k i n g

unconsciously is

bringing had

humanity c l o s e r t o g e t h e r .

T h i s end

i m p l i e d i n what t h e East

-196-

s a i d , " l o v e y o u r n e i g h b o u r as y o u l o v e y o u r s e l f " , a n d , " A l l p e o p l e a r e t h e c h i l d r e n o f God." When t h e s c i e n c e o f t h e West reaches i t s l i m i t , i t w i l l f i n d i t s e l f face t o face w i t h t h e t h i n g t h a t makes m a t t e r , when i t i t s e l f i s n o t made o f m a t t e r w i t h t h e Power w h i c h t h e E a s t l o n g ago c a l l e d God. I n other w o r d s , t h e West w i l l move f r o m t h e t a n g i b l e t o t h e a b s t r a c t , a n d i t i s t h e n t h a t t h e r o l e o f t h e West w i l l come t o i t s e n d i n t h i s phase o f t h e h i s t o r y o f h u m a n i t y , and i t i s t h e n t h a t t h e E a s t w i l l be c a l l e d u p o n t o t a k e t h e l e a d . The t a s k o f t h e E a s t t h e n w i l l b e , a f t e r t h e West w i l l h a v e p a v e d t h e way f o r i t , i s t o make i t s aim c l e a r t o h u m a n i t y , so t h a t i t c o u l d appear w i t h a l l i t s s p l e n d o u r , p u r i f i e d o f a l l t h e s t u p i d i t i e s and inane o d d i t i e s w i t h w h i c h i g n o r a n c e has v e i l e d i t . The E a s t w i l l t h e n b e a b l e t o b r i n g t o g e t h e r humanity which i s l o s t between i t s s i g h t and i n s i g h t , l e a d i n g i t t o w a r d s i t s a i m w i t h s t e p s t h a t know no l i m i t a t i o n , and a w i l l t h a t never f a i l s . I n t h e tone o f a s p i r i t u a l l e a d e r whose w o r d s a r e s a t u r a t e d w i t h i n t e n s e a n d d e e p f e e l i n g t h a t t h e East w i l l u l t i m a t e l y lead t h i s w o r l d t o s a l v a t i o n a f t e r i t s modern c i v i l i z a t i o n has l e d i t a s t r a y i n s e e k i n g t h e m a t e r i a l i s t i c l u x u r i e s o f l i f e , Naimy c o n c l u d e s a n a r t i c l e e n t i t l e d "The C i v i l i z a t i o n o f t h e M i n d a n d t h e C i v i l i z a t i o n o f t h e V i s i o n " by s a y i n g

(1)

A l - B a y a d i r , pp. 144-152.

-197"I c a n see t h e v x s i o n o f t h i s E a s t r e a p p e a r i n g anew will carry its in

this world. will

He who

t o r c h i s a p r o p h e t whose l e g s have t h e whose tongue be and in

h a v e t h e s t r e n g t h o f t h e w o r l d , whose arras w i l l glow w i t h the t r u t h ,

m i g h t o f h e a v e n , whose e y e s w i l l will the the who bear t h e t r a n q u i l i t y abode o f l o v e . And

o f knowledge,

and whose h e a r t w i l l i n t h e East

h e s h a l l w a l k among men

West, w i t h h i s h e a r t h e l d on h i s palm are hungry. They w i l l eat of i t

as f o o d f o r a l l t h o s e get live.

i n t h e West and

poisoned. And

They w i l l

eat of i t

i n t h e E a s t and
1

they w i l l

he s h a l l n o t be c r u c i f i e d . " ^ ^

M i k h a i l Naimy seems t o civilization is t a k i n g now the past. on is He

t h i n k t h a t t h e course which Western

s i m i l a r t o t h a t which Eastern c i v i l i z a t i o n s

took i n

e x p l a i n s by s a y i n g t h a t E a s t e r n c i v i l i z a t i o n s , faith, of spread t o a large p a r t of the world.

based m a i n l y B u t as t h e

faith light

t h e P r o p h e t s was

i n h e r i t e d by t h e demagogues, w i t h i t s o f s u p e r s t i t i o n s and

o v e r s h a d o w e d by t h e d a r k n e s s is

i g n o r a n c e , so

t h e case w i t h t h e s c i e n c e o f t h e s c i e n t i s t s

o f t h e West, use i t

which i s being thrown i n t o (2) to satisfy every d e s i r e .

t h e h a n d s o f e x p l o i t e r s who

After reviewing the

scientific

achievements

o f t h e W e s t , he i m a g i n e s a c o n v e r s a t i o n b e t w e e n t h e

(1) (2)

Sawt a l A l a m p . A l - B a y a d i r , p.

60. 161.

-198-

" h e a r t " o f h u m a n i t y and i t s "mind" yourself servant and h i s . own "Yes,

"mind", where t h e " h e a r t " says t o t h e f o r Man, b u t you have s o l d t o be your

y o u h a v e done a l l t h i s

t o a strange

c r e a t u r e w h i c h you have c r e a t e d

a n d h i s , when a l l o f a s u d d e n , i t How strange

came t o b e y o u r

master its

t h a t a creature should

come t o e x c e l - that

c r e a t o r , o r a s l a v e t o d o m i n a t e h i s own m a s t e r T h i s , one t a k e s

creature the

i s none b u t t h e D o l l a r . " ^ ^ West has b e e n s u b j e c t e d t o t h e hungry

t o imply, that

to a materialistic

outlook which

"invents slave

t h a t w h i c h makes h i m f o r g e t h i s h u n g e r ,

to the

t h a t w h i c h makes h i m f o r g e t h i s

freedom, t o t b e bored t h a t

which

amuses h i m , t o t h e seeker o f b e a u t y a n d p e r f e c t i o n t h a t w h i c h numbs h i s c o n s c i e n c e , t o t h e s e e k e r o f knowledge charms w h i c h i t theory o f e v o l u t i o n and the s u r v i v a l of the f i t t e s t , t o him calls who of of

seeks l i b e r t y blood

charms c a l l e d n a t i o n a l i s m , r a c i a l i s m , and p u r i t y patches together calls a banner. i n a piece

and t o n g u e , a l l o f w h i c h i t

c l o t h o f various colours which i t people i t t u r n s and s a y s , " t h a t is

To t h e p o o r and

t h e symbol for it

o f your freedom - and t h e p o o r (2)

independence,

so s a c r i f i c e y o u r b l o o d

people

b e l i e v e what they hear, submerging the student

themselves

i n blood."

To

o f Naimy t h i s m a t e r i a l i s t i c associated

outlook, this

"mind" o f the

humanity, i s obviously

from h i s p o i n t o f view w i t h idealistic and

West, w h i l e t h e " h e a r t " o f h u m a n i t y , i t s ( 1 ) A l - B a y a d i r , pp. ( 2 ) I b i d . , pp. 166-167.

spiritual

168-169.

-199side is aseocxated w i t h the E a s t . ^ ^

1

The " h e a r t " xs

always

y e a r n x n g t o "a l i f e whose j u s t x c e knows no p r e j u d x c e s , whose b r o t h e r h o o d h a r b o u r s no d e c e i t , whose b e a u t y xs u n t a r n x s h e d w x t h ugliness. no d e a t h . but A life I tis whose h e a r t i s f r e e o f f e a r , whose body knows there,

a b e i n g w h i c h does n o t b e g i n h e r e o r ends

w i t h i n whose domain a l l depths l i m i t s

b e g i n n i n g s a n d ends v a n i s h , a n d deep In its in it it -

in its

and c o n t r a d i c t i o n s a r e submerged.

v a s t e x p a n s e a l l b e i n g s meet. nothing but understanding that

No s t r u g g l e o r d i s p u t e l i e s

i s above e n c o u n t e r , and w i t h i n (2)

there is nothing but love that

i s not blemished w i t h blood." t o be a s s o c i a t e d m Naimy's

T h i s " h e a r t " o f h u m a n i t y seems a l w a y s mind w i t h t h e East.

I n f a c t he m a i n t a i n s t h a t he

"visualises

t h a t t h e r e i n s o f humanity w i l l

one day be t r a n s f e r r e d f r o m t h e that is

h a n d s o f t h e West - w h i c h i s one o f t h e t w i n s o f h u m a n i t y g u i d e d by i t s (1) s i g h t - t o t h e hands o f t h e East w h i c h i s rather than e x p l i c i t l y ,

the other this

M i k h a i l Naimy, i m p l i c x t l y

expounds

view throughout his w r i t i n g s West. to H. H o w e v e r , he s t a t e s Dabbagh:

on t h e q u e s t i o n o f t h e E a s t m a letter

and

the following

addressed

"The E a s t h a s n e v e r b e e n w h o l l y been w h o l l y m a t e r i a l i s t i c . E a s t h a s g i v e n God this (2) highly

s p x r i t u a l n o r has t h e West e v e r

But t h e f a c t remains t h a t t h e it

t o t h e W o r l d , w h i l e t h e West has g i v e n

industrialized

and f e a r f u l l y mechanized c i v i l i z a t i o n .

A l - B a y a d i r , pp. 168-169.

-200-

t h a t i s g u i d e d by i t s i n s i g h t . I see t h e East a l r e a d y p u l l i n g together x t s strength t o undertake t h e r e s p o n s x b i l i t i e s o f leadership t h a t w i l l be h a n d e d o v e r t o l t . " ^ ^

The calls was its

E a s t _is a l s o a s s o c i a t e d i n Naimy's m i n d w i t h what he vision For through i t s a s one w h o l e vision, t h e E a s t , Naimy says, it it

a b l e t o see l i f e

indivisible unit,

and thus

conceived i t s is beautiful.

b e a u t y as i t

i s p e r f e c t , and i t s

p e r f e c t i o n , as

I t was i n S i n a i t h a t t h e E a s t came t o h e a r t h e t o Moses " I am y o u r God, do n o t I n t h e Bhagavad G i t a

words o f t h a t v i s i o n addressed

t a k e f o r y o u r s e l f a God o t h e r t h a n Me". the of

c o n v e r s a t i o n between P r i n c e A r j u n a and K r i s h n a t h e i n c a r n a t i o n God, t h e v i s i o n o f t h e E a s t r e a c h e s its c l i m a x as i t sees life

h a v i n g o n l y o n e S e l f , w h e r e no o t h e r s e l f h a s a n e n t i t y

except

as p a r t o f t h a t S e l f , a n d w h i c h n o man c o u l d r e a c h e x c e p t b y denouncxng hxs i n d i v i d u a l whole s e l f - and t a k i n g r e f u g e xn hxs comprehensive

s e l f , w h i c h he sees t h r o u g h h i s v i s i o n .

The N i r v a n a ,

Naimy s a y s , r e a c h e s the

t h e same h e i g h t s , s o d o e s C h r i s t ' s t e a c h i n g s a b o u t Muhammad's p r e a c h i n g , says Naimy, that

kingdom o f Heaven.

"There

i s n o God E x c e p t A l l a h "

i s a n o t h e r example o f t h e E a s t ' s says,

penetrating vision.

I f y o u c o u l d t e l l Buddha t o d a y , Naimy

t h a t we h a v e i n v e n t e d a m a c h i n e w h i c h we c a n r e a c h t h e p e a k o f E v e r e s t w i t h , h i s answer w o u l d b e , "But I have f l o w n t o t h e z e n x t h

(1)

A l - B a y a d i r . , p . 169.

-201-

of or If

life, steel,

t o t h e N i r v a n a , w i t h wings

t h a t a r e n o t made o f wood vision".

a n d a r e moved by n o t h i n g e x c e p t b y my

y o u c o u l d say t o C h r i s t

t o d a y t h a t we h a v e d i s c o v e r e d some

r a y s w i t h w h i c h we c o u l d s e e t h e s i c k s p o t i n s i d e t h e human body, h i s answer w o u l d be "But I c a n see t h e s i c k s p o t u n s e e n r a y s - t h e s e a r e t h e r a y s o f my v i s i o n " . with you

Likewise, i f

c o u l d s a y t o Muhammad t h a t we a r e a b l e now t o s p e a k i n

Damascus

a n d b e h e a r d i n Mecca, he w o u l d s a y " B u t I c a n h e a r , w i t h t h e e a r o f my v i s i o n , t h e v o i c e o f G a b r i e l w i t h o u t your machine,

and i n h i s v o i c e I hear of God t h a t o f l i f e . " ^ ^

1

t h e v o i c e o f God, a n d i n t h e v o i c e The e s s e n c e o f t h e message o f t h e t h a t t h e East urged Man

East to of

t o t h e w o r l d as s e e n b y N a i m y , i s

adopt t h e c o u r s e o f s e l f - n e g a t i o n , and t o b r e a k t h e c h a i n s his limited corporeal sealf i n order t o unite w i t h the

incorporeal greater s e l f . the development of his

T h i s , Man c o u l d o n l y a c h i e v e t h r o u g h I tis this course

i n n e r powers.

t h a t t h e prophets o f t h e East with God.

f o l l o w e d t o a t t a i n t o communion

T h i s , f r o m Naimy's p o i n t that it came t o know t h e t r u t h

o f view, i s t h e genuis o f t h e East about life through i t s vision.

(1)

gawt a l - A l a m , p. 57.

-202-

What, he a s k s , except that it

has t h e W e s t e r n C i v i l i z a t i o n been a b l e t o a c h i e v e , has e n l a r g e d and expanded o u r knowledge o f I fi t has been a b l e t o i n c r e a s e t h e average it has s i m u l t a n e o u s l y i n c r e a s e d I f it his

perceptible things? of

Man's l i f e b y o n e y e a r ,

misery

f o r a l a r g e r number o f y e a r s .

made t h e d i s t a n c e s set t h ehearts of hours s h o r t e r , I t is not encounter should spill

between t h e n a t i o n s o f t h e w o r l d s h o r t e r , i t these nations f a r t h e r a p a r t . 1^ l e n g t h e n e d I f it

made w o r k i n g

t h e hours o f v i c e and debauchery. that such a c i v i l i z a t i o n

s u r p r i s i n g , he s a y s , political its

should it

and economic c r i s e s everyday,

and t h a t

b l o o d and d e s t r o y i t s e l f . I f summarised m

t h e message o f t h e E a s t

as s e e n b y Naimy i s to

s t r e s s i n g s e l f - n e g a t i o n , he seems o f t h e West i s basically science that the

h a v e no d o u b t t h a t t h e p h i l o s o p h y

based on s e l f - a s s e r t i o n . and intellect

The W e s t , e q u i p p e d w i t h r e a s o n , Naimy a d m i t s

r e j e c t s v i s i o n and i n t u i t i o n . great v i c t o r i e s

West h a s a c h i e v e d

i n p r o v i d i n g Man w i t h that it

materialistic

n e e d s , b u t o n t h e o t h e r h a n d , he m a i n t a i n s p r o v i d e Man w i t h s p i r i t u a l through which values on which

has f a i l e d t o l i f e , and

he may f o u n d h i s aims and g o a l s .

he w o u l d b e a b l e t o d e f i n e i t s

In

a n a l y s i n g M i k h a i l Naimy's a t t i t u d e t o w a r d s

Eastern

and Western thinking,

civilizations, which

one f i n d s t h a t t h e m y s t i c a l element i n h i s

seems t o c r e a t e a c o n f l i c t b e t w e e n Naimy t h e i n d i v i d u a l ,

(1)

cSawt a l A l a m , p . 5 8 .

-203-

a n d Naimy t h e member o f t h e human r a c e , l e a d s h i m t o s e e k a n outlet i n w h i c h he c o u l d e x p r e s s h i s d i s s a t i s f a c t i o n w i t h t h e To s a y t h a t t h e t h e element

p r e d o m i n a n t mode o f t h i n k i n g i n t h e W e s t . s t u d e n t o f Naimy w o u l d n o t f i n d of

a n y t h i n g new i n

Nature-Mysticism i n his w r i t i n g s ,

is not to underrate the these

value o f his thought

I t s i m p l y aims a t s t a t i n g t h a t

t h o u g h t s , i m p o r t a n t as t h e y a r e , h a d b e e n e x p r e s s e d b y w r i t e r s , s u f i s , p o e t s and t h i n k e r s , b o t h E a s t e r n and Western, endowed w i t h s i m i l a r c o n t e m p l a t i v e i n c l i n a t i o n s . Underhill writes that transcendence".^ ^ far "Let from being f u l l y
1

who w e r e

Evelyn

"Man has a n i n e r a d i c a b l e i m p u l s e t o The s e n s e t h a t we, human b e i n g s , a r e g r o w n , has a l w a y s h a u n t e d Man's m i n d . "Blake says, in

e v e r y C h r i s t i a n a s much as i n h i m l i e s ,

"engage h i m s e l f o p e n l y and p u b l i c l y b e f o r e a l l t h e W o r l d (2) some m e n t a l p u r s u i t f o r t h e B u i l d i n g up o f J e r u s a l e m . "

J a l a l a l - D m al-Rumi, t h e g r e a t Muslim m y s t i c w r o t e "I sought a s o u l i n t h esea

And f o u n d a c o r a l t h e r e ; B e n e a t h t h e f o a m f o r me An o c e a n was a l l l a i d b a r e . I n t o my h e a r t ' s n i g h t A l o n g a n a r r o w way I g r o p e d ; a n d lo'. t h e l i g h t , An i n f i n i t e l a n d o f d a y . " ( 3 ) (1) (2) (3) The L i f e o f t h e S p i r i t Blake Jalal of "Jerusalem" and t h e L i f e o f Today, by E . U n d e r h i l l , p.

To t h e C h r i s t i a n s . m t h e 13 t h c e n t u r y , was one is

a l - D i n a l - R u m i , who l i v e d

t h e most p r o f o u n d M u s l i m

Sufi poets.

The passage q u o t e d

t r a n s l a t e d by A . J . A r b e r r y .

-204Thus Man's a t t e m p t s t o a t t a i n "knowledge", hxs g r o p i n g i n search f o r " t h e l i g h t " i s n o t a monoply o f t h e East, n o r i s i t c o n f i n e d t o t h e West. But as Western c i v i l i z a t i o n which i s m a i n l y based on Greek l o g i c and r e a s o n i n g , has achieved i t s most d a z z l i n g successes i n t h e f i e l d o f Science, t h e r e has been a tendency - i n t h e West as w e l l as i n t h e East - t o l o o k more and more upon Western Science as t h e o n l y means o f a t t a i n i n g knowledge. T h i s i s a f a l l a c y w h i c h one c o u l d e a s i l y d i s p r o v e by p o i n t i n g o u t t h a t t h e West had had i t s l o n g h e r i t a g e i n t h e domain o f t h e s p i r i t l o n g b e f o r e t h e soc a l l e d " m a t e r i a l i s m " l a b e l was a t t a c h e d t o i t Thus, j u s t as t h e East produced Laotse, Buddha, Rumi, G h a z a l i , ^ ^ and I b n A r a b i , t h e West s i m i l a r l y produced S t . A u g u s t i n e , S t . Bernard of C l a i r v a u x , E c k h a r t , Ruysbroeck, t o m e n t i o n b u t a few names i n both parts o f t h e world. Hence, M i k h a i l Naimy's c l a i m t h a t t h e West has always g i v e n p r i o r i t y t o t h e " i n t e l l e c t " and neglected t h e "heart" i s not convincing. This i s a l l the more s u r p r i s i n g coming from such a b r i l l i a n t w r i t e r l i k e Naimy, who i s c l o s e l y a c q u a i n t e d w i t h t h e h i s t o r y o f t h e West and i t s c u l t u r e i n every f i e l d . Moreover, Naimy's c l a i m t h a t
c

(1)

I t i s o f i n t e r e s t t o mention h e r e t h a t G i b r a n , t h e Lebanese w r i t e r , made a study o f G h a z a l i comparing him w i t h S t . Augustine.

-205t h e East has always s u r r e n d e r e d t o a power g r e a t e r t h a n i t s e l f i s e q u a l l y u n c o n v i n c i n g Have Holago, J a n k i s k h a n , Tamer Lane "succumbed" t o a power g r e a t e r t h a n t h e m s e l v e s S u r e l y , these E a s t e r n h i s t o r i c a l p e r s o n a l i t i e s , w i t h a l l t h e a t r o c i t i e s they committed a g a i n s t humanity, s h o u l d n o t be swept i n t o o b l i v i o n when one discusses t h e q u e s t i o n o f E a s t e r n c i v i l i z a t i o n remembering only the g l o r i o u s side of i t . For i t i s f a r from b e i n g o b j e c t i v e i n t h i s r e s p e c t i f one tends t o remember o n l y t h e g r e a t n e s s o f Moses, C h r i s t and Muhammad, e s p e c i a l l y when t h i s tendency towards s e l e c t i v i t y comes from such an i m p o r t a n t t h i n k e r as M i k h a i l Naimy. There i s , Naimy m a i n t a i n s , a l a c k o f balance i n Western c i v i l i z a t i o n between the"mind" and t h e " h e a r t " which has b r o u g h t about an overwhelming t i d e o f s e l f i s h n e s s , r a n c o u r , h a t r e d , greed, and deceitfulness. These c h a r a c t e r i s t i c s , he says, w i l l d e a l t h e d e a t h blow t o t h a t c i v i l i z a t i o n . Here a g a i n , one f i n d s a tendency towards d i s c u r s i v e r e a s o n i n g For these t r a i t s have been p a r t o f Man's n a t u r e s i n c e t i m e immemorial, whether they were t h e f a c t o r s t h a t d e s t r o y e d o t h e r c i v i l i z a t i o n s i s by no means c e r t a i n . In f a c t , h i s t o r i a n s ( s t a r t i n g w i t h I b n Khaldun, Gibbon, down t o A r n o l d Toynbee) d i f f e r as t o t h e causes b e h i n d t h e r i s e and d e c l i n e o f civilizations. Naimy a l s o m a i n t a i n s t h a t Science i s i n c a p a b l e o f comprehending t h e E t e r n a l Fact about l i f e , f o r g e t t i n g t h a t Science does n o t seek t h i s k i n d o f knowledge. In fact twentieth-century s c i e n t i s t s r e c o g n i z e t h a t t h e i r domain i s r e l a t i v e l y l i m i t e d .
9

-206Thus i t would be t o o much t o ask Science and s c i e n t i s t s t o p r o v i d e us w i t h a k i n d o f knowledge which they never c l a i m t o seek m t h e f i r s t p l a c e . . Moreover, i t seems t o be f u t i l e t o compare what Naimy c a l l s t h e " i n s i g h t " o f t h e East (by which he presumably means E a s t e r n M y s t i c i s m ) w i t h Western Science, as m y s t i c i s m , a c c o r d i n g t o t h e I n d i a n p h i l o s o p h e r Radhakrishnan i s " I n t e g r a t e d t h o u g h t " i n t h e sense t h a t i t b r i n g s t h i n g s t o g e t h e r i n a new p a t t e r n , w h i l e s c i e n c e a n a l y s i s t h i n g s , or i n o t h e r words, breaks t h i n g s i n t o p a r t s . To ask t h e one t o perform the task of the other i s l i k e asking a musician t o p e r f o r m t h e t a s k o f an e n g i n e e r , and t o blame him i f he f a i l s t o do so.

How

i s one then t o e x p l a i n Naimy's d e n u n c i a t i o n o f Western

9

civilization

I s n o t Naimy's own mind Western t o a g r e a t e x t e n t

Naimy would c e r t a i n l y n o t have been t h e g r e a t t h i n k e r , w r i t e r , and c r i t i c we know had he n o t d e l v e d deep i n t o t h e t r e a s u r e s o f Western c u l t u r e i n more t h a n one f i e l d . work o f h i s i n which he does n o t express There i s h a r d l y one

his admiration f o r a Are these

Western t h i n k e r , w r i t e r , p o e t , M y s t i c , p r c r i t i c . n o t t h e p r o d u c t o f Western c i v i l i z a t i o n
9

How

is i t that a r a t h e r than

c i v i l i z a t i o n c o u l d be a l l e v i l as Naimy i m p l i c i t l y

e x p l i c i t l y maintains,when i t has been capable o f p r o d u c i n g such a d m i r a b l e f i g u r e s i n t h e f i e l d o f knowledge, whom he h i m s e l f i s

-207the f i r s t t o admire? I n one b r i e f sentence Naimy a d m i t s t h a t

he i s notunaware t h a t h i s " v i o l e n t r e b e l l i o n a g a i n s t Western c i v i l i z a t i o n aimed o n l y a t d i s p e l l i n g an agony."^"^ What

was t h i s "agony" t h a t he wanted t o d i s p e l t h r o u g h t h i s v i o l e n t a t t a c k a g a i n s t Western c i v i l i z a t i o n

7

I t may be t h a t

it

was no more t h a n t h i s c o n f l i c t between Naimy t h e i d e a l i s t ( b a s i c a l l y C h r i s t i a n ) , and Naimy t h e man who was forced t o l i v e i n the world of others, m constantly

which t h e r e was so I n an a r t i c l e

mueh t h a t he d i s a g r e e d w i t h and d i s l i k e d . (2) e n t i t l e d "Sannm and t h e D o l l a r " , impressive contrast o f l i f e i n New York

Naimy draws a sharp and

between peace i n Sannm, and t h e t u r m o i l But a r e we r i g h t i n t a k i n g Sannm - w h i c h

i s u n d e n i a b l y p e a c e f u l - t o r e p r e s e n t t h e E a s t , and New York t o r e p r e s e n t t h e West? Would i t n o t be p o s s i b l e t o d e s c r i b e spiritualistic and t o w i t h d r a w

l i f e i n B e i r u t - which i s c e r t a i n l y n o t w h o l l y m c h a r a c t e r - as t h e Epitome o f m a t e r i a l i s m ,

a f t e r t h a t t o a q u i e t v i l l a g e i n t h e West t o draw a p i c t u r e o f t h e peace w i t h which i t i s shrouded? I f we may do so, and claim,

t h e r e i s no reason why we s h o u l d n o t , we c o u l d e a s i l y

f o l l o w i n g Naimy's example, t h a t t h e East i s t h e symbol o f g r e e d , and t h e West i s t h e Epitome o f peace.... thus a l t o g e t h e r the p i c t u r e w h i c h Naimy p r e s e n t s t o us. ( 1 ) Sab un, I I , p. 204. ( 2 ) Zad a l - M a a d , pp. 31-32.
C c

reversing

-208One a l s o wonders how i s i t t h a t Naimy, who s i n c e h i s days was

i n P o l t a v a f e l t very s t r o n g l y d r i v i n g Man

t h a t Western c i v i l i z a t i o n
1

away from t h e r i g h t p a t h , ^ ^ s h o u l d t h i n k t h a t h i s friends

own c o n t a c t w i t h t h e West and t h a t o f h i s o t h e r Arab abroad was

bound t o b r i n g back t o l i f e a l l t h e l a t e n t powers

t h a t l a y under t h e ashes o f ignorance and t h e a u t h o r i t y o f (2) the past. p a t h , how I f t h e West was l e a d i n g Mannway from t h e r i g h t should

i s i t then t h a t contact w i t h i t s c i v i l i z a t i o n

be o f use t o us?

T h i s , i n f a c t , i s o n l y one example out

o f many which a s t u d e n t o f Naimy c o u l d g i v e i n w h i c h he seems t o admit t h e advantages o f our c o n t a c t w i t h t h e West, w h i l e t h e same v e i n d e p l o r i n g Western c i v i l i z a t i o n . How is it (which m

p o s s i b l e f o r us t o change our concepts o f l i t e r a t u r e

presumably means a d o p t i n g Western concepts a c c o r d i n g t o Naimy) and t o say a t t h e same t i m e t h a t " t h e East c o u l d do w i t h o u t a d o p t i n g a s i n g l e word from t h e Western c i v i l i z a t i o n , f o r (3) a d o p t i o n i s no more t h a n i m i t a t i o n " . I f we a r e t o accept

Naimy's views as t o what our a t t i t u d e s h o u l d be towards Western c i v i l i z a t i o n , we s h o u l d accept t h e p r i n c i p l e o f imposing on o u r s e l v e s a p o l i c y o f c u l t u r a l i s o l a t i o n , w h i c h i s c e r t a i n l y n o t t o our advantage, whatever t h e shortcomings ( 1 ) Sab'un, I I , p. 8 of that

( 2 ) I b i d . , p. 53 ( f r o m a l e t t e r t o h i s f r i e n d N a s i b * A r i d a ) . ( 3 ) A l - M a r a h i l , p. 60.

-209c i v i l i z a t i o n are t h e f a c t t h a t there are e v i l aspects f o r t h i s c i v i l i z a t i o n i s n o t good enough reason t o keep us away from i t , i f we i n t e n d t o p l a y our p a r t i n Man's endeavours t o know the t r u t h about h i m s e l f , a p r i n c i p l e w h i c h Naimy urges us t o adopt. One would a l s o ask d i d t h e Arabs i n t h e p a s t i s o l a t e themselves from Greek, P e r s i a n and I n d i a n c u l t u r e s ? I f they had done s o , they would have been t h e p o o r e r f o r i t . Why t h e n s h o u l d we now t u r n our back t o Western c i v i l i z a t i o n f o r f e a r o f t h e e v i l t h a t i t may b r i n g w i t h i t ?

I n t h i n k i n g o f t h e q u e s t i o n o f East and West, one f i n d s h i m s e l f i n agreement w i t h a Chinese-American s c h o l a r who s t a t e s "The Western w o r l d i s today t h e a r b i t e r o f Mankind's f a t e . I t is p a r a d o x i c a l b u t t r u e t h a t t h e r e a c t i o n a g a i n s t Western p h y s i c a l d o m i n a t i o n has grown f a r t o complete t h e conquest o f t h e w o r l d by Western c u l t u r e . To ensure i t s own s u r v i v a l t h e r e s t o f t h e w o r l d has bean o b l i g e d t o i m i t a t e t h e West. I t i s Western methods, b e l i e f s , and g o a l s , t h a t have been a c c e p t e d and u t i l i z e d t o combat Western c o n t r o l . " ( 1 ) Does t h i s s t a t e m e n t n o t apply t o M i k h a i l Naimy's ideas c o n c e r n i n g East and West, when he r e p e a t e d l y e x h o r t s us t o "change" our way o f t h i n k i n g and t o adopt "new" ones? Are n o t

these "new" ways o f t h i n k i n g o t h e r t h a n Western, and a r e they n o t , i n f a c t , p a r t o f h i s own way o f t h i n k i n g , w h i c h came t o be so as

(1) F r a n c i s

L.K. Hsu, Americans and Chinese

Two Ways o f L i f e , p. 4 4 1 .

-210-

a r e s u l t o f Western i n f l u e n c e upon him?

There i s

no

doubt t h a t Naimy adopts t h i s a t t i t u d e i n a s i n c e r e a t t e m p t t o ensure t h e s u r v i v a l o f what he t h i n k s t o be v a l u a b l e i n t h e E a s t , b u t t o deny t h e West a l l c r e d i t , when one uses i t s v e r y means o f t h o u g h t , seems t o be based on emotion r a t h e r t h a n on o b j e c t i v e judgement. However, M i k h a i l Naimy i s n o t t h e f i r s t E a s t e r n t h i n k e r t o f i n d himself i n the d i f f i c u l t p o s i t i o n of t r y i n g t o e s t a b l i s h some k i n d o f s y n t h e s i s between E a s t e r n and Western ways o f thinking. Maurice Z m k i n , i n h i s A s i a and t h e West, g i v e s us a situation, (Gandhi)

p r e c i s e d e s c r i p t i o n o f how Mahatma Gandhi f a c e d t h i s and what r e s u l t s were produced, when he w r i t e s , "He

r e j e c t e d t h e r e s p e c t f o r w e a l t h and f o r c e which runs t h r o u g h so much t h a t i s bad i n our Western c i v i l i z a t i o n s , b u t he accepted

t h e democracy, t h e eagerness t o t a k e a c t i o n t o r e l i e v e t h e s u f f e r i n g o f t h e poor, t h e r e s p e c t f o r t h e i n d i v i d u a l and t h e w i l l i n g n e s s t o l e t each group get i t s own way c o n s t i t u t e so much o f t h e good. t o c e r t a i n aspects o f h i s own conscience, which

What he accepted he m a r r i e d moral

t r a d i t i o n - t h e emphaas on

f o r c e , t h e a d m i r a t i o n f o r w i t h d r a w l from w o r l d l y d e s i r e s , nonviolence, the r e a l i z a t i o n m I n d i a t h a t t h e poor meant above a l l

-211-

the

villager.

Out o f t h e c o m b i n a t i o n o f these t h e Congress Movement."^*^

concepts

he produced

One c o u l d see no harm m

these a t t e m p t s (whether o f

Gandhi's or Naimy's) t o found a s y n t h e s i s between E a s t e r n and Western t r e n d s o f t h i n k i n g ; f o r one c o u l d c l a i m t h a t no one p a r t i c u l a r c i v i l i z a t i o n e x c l u s i v e l y belongs t o one or one p a r t o f t h e w o r l d , w i t h o u t c o n t a i n i n g extraneous t h a t i t adopts o r i n h e r i t s from o t h e r c i v i l i z a t i o n s . nation elements What

one o b j e c t s t o m Naimy's case i s t h e tendency

t o draw a

marked l i n e between t h e East and West c l a i m i n g t h a t t h e former surpasses t h e l a t t e r and t h a t i t has no need " t o it".

borrow a s i n g l e word from

( 1 ) A s i a and t h e West, by Maurice Z m k m , p. 89.

-212Chapter V. Naimy, t h e C r i t i c , W r i t e r and Poet. "Thought i s n o t expressed i n l i t e r a t u r e f o r i t s own sake, b u t f o r t h e sake o f t h e o r g a n i z a t i o n i t gives t o experience. Not o n l y t h o u g h t , b u t e q u a l l y emotions, sensuous i m p r e s s i o n s , p s y c h o l o g i c a l i n t u i t i o n s , and t h e mass o f i n f i n i t e l y v a r i a b l e a s s o c i a t i o n s t h a t accompany t h e movement o f t h o u g h t , must a l s o be communicated t o t h e r e a d e r ' s mind t h a t i s t o say, experience i t s e l f , by b e i n g i m a g i n a t i v e l y provoked t h e r e . " ( 1 ) L a s c e l l e s Abercrombie. Although t h i s study i s mainly concerned w i t h some aspects i f we n e g l e c t e d Literature,

o f M i k h a i l Naimy's " t h o u g h t " , i t would be i n c o m p l e t e

h i s r o l e as a c r i t i c , w r i t e r , and p o e t i n Modern A r a b i c e s p e c i a l l y as i t is d i f f i c u l t

t o draw a c l e a r l i n e between what i s

l i t e r a t u r e and what p e r t a i n s t o thought i n Naimys

writings.

For,

a c c o r d i n g t o Naimy, " L i t e r a t u r e s h o u l d h e l p Man t o u n d e r s t a n d (2) himself". I t i s a l s o n o t i c e a b l e t h a t most o f Naimys s h o r t

s t o r i e s aim a t r e v o l u t i o n i z i n g s o c i a l t h i n k i n g among t h e A r a b s , and t h a t h i s p o e t r y i s always t h e v e h i c l e o f c e r t a i n m e d i t a t i v e o r b r o a d l y speaking, p h i l o s o p h i c a l ideas. H i s approach i n c r i t i c i s m , i n the

c o n t e x t o f t h e Arab w o r l d o f t h e e a r l y t w e n t i e t h - c e n t u r y , c e r t a i n l y c o n s t i t u t e s a r e v o l u t i o n a r y way o f " t h i n k i n g " . Thus, t h e aim i n this

( 1 ) P r i n c i p l e s o f L i t e r a r y C r i t i c i s m , by L.Abercrombie, p. 38. ( 2 ) Durub , p. 45.

-213c h a p t e r i s t o t r y t o see how f a r t h i s c r i t i c i s m , l i t e r a r y w r i t i n g s and p o e t r y h e l p e d towards b r i n g i n g about a new t r e n d o f t h o u g h t i n t h e Arab w o r l d , whether towards b r i n g i n g about a new t r e n d i n t h e f i e l d o f l i t e r a t u r e o r towards l i f e i n g e n e r a l .

To study t h e i n f l u e n c e o f M i k h a i l Naimy from t h i s p o i n t o f view, i t i s e s s e n t i a l t h a t we s h o u l d survey b r i e f l y t h e c o n d i t i o n s

o f A r a b i c L i t e r a t u r e l a t e r i n t h e n i n e t e e n t h c e n t u r y , which g i v e s us an i d e a about t h e s t a n d a r d o f t h i n k i n g p r e v a l e n t i n t h e Arab World a t t h e t i m e .

- . .
/

I n Egypt, t h e c r a d l e o f t h e Arab Rennaissance we n o t i c e t h e names o f Mahmud Safwat a l - S a ' a t i (1825-1880), A l l a l - L a y t h i ( d . 1896) A b d u l l a h F i k r i ( d . 1889) and s e v e r a l o t h e r s whose l i t e r a r y a c t i v i t i e s were no more t h a n j u g g l e r y w i t h words, expressed i n p a n e g y r i c s and e l e g i e s , p r o v e r b s , puns and p e r s o n a l As i f t o compensate f o r t h e these w r i t e r s i n d u l g e d i n extreme of their thoughts.

s a t i r e o f no l i t e r a r y m e r i t . i n s i g n i f i c a n c e o f substance,

e x a g g e r a t i o n s which b e t r a y e d t h e barrenness

"Thus, a l l r u l e r s were more j u s t t h a n K i s r a , more p o w e r f u l t h a n Caesar, more generous t h a n Hatim, more brave t h a n Amr, and ft ( 1 ) c l e v e r e r than Iyas.
T
C

( 1 ) Taha Husayn

His Place i n t h e E g y p t i a n L i t e r a r y Rennaissance,

BY Dr. P. Cachia, p. 15.

-214I f t h i s was t h e case i n Egypt, l i t e r a r y a c r o b a t i c s were s i m i l a r l y employed i n t h e Lebanon, and indeed a l l over t h e Arab w o r l d . Thus, a " g r e a t p o e t " , w r i t i n g an e l e g y on t h e death o f a f r i e n d f i n d s no means o f e x p r e s s i n g h i s sorrow o t h e r t h a n by drawing an analogy between t h e f a l l o f h i s f r i e n d and t h e f a l l o f t h e moon from i t s h e i g h t s

(i)

^J^>UsJ

<j luu <J>

o J l J ^*J>' i^J> J_J>^

cs^J&

No l e s s t h a n p e a r l s , t h e poet t e l l s us, poured o u t o f h i s mouth

i . r'

friend's

(2)

However, w i t h t h e c l o s e r c o n t a c t w i t h t h e Western World, t h e threshold o f the t w e n t i e t h century witnessed the f i r s t s t i r r i n g s i n t h e f i e l d o f l i t e r a t u r e amongst t h e Arabs. quoted by S i r H.A.R.Gibb, w r o t e s a y i n g " I n Western l i t e r a t u r e he ( t h e Arab s t u d e n t ) sees v i g o u r o f t h o u g h t and congruence w i t h t h e p r e s e n t , and a s p i r i t , a l i f e , an a c t i v i t y which he cannot f i n d i n A r a b i c . " ( 3 ) great Ahmad Amin,

(1) (2) (3)

A l - G h i r b a l , p. 60. I b i d . , p. 60. S t u d i e s i n Contemporary A r a b i c L i t e r a t u r e , by S i r H.A.R.Gibb, p. 313.

-215I f ever these words a p p l i e d t o an Arab s t u d e n t o f t h e t i m e , they c e r t a i n l y a p p l i e d t o M i k h a i l Naimy, who, s i n c e h i s first literature The

years i n Russia, came t o compare t h e g r e a t n e s s o f Russian w i t h t h e s t a g n a t i o n o f t h e l i t e r a t u r e i n h i s homeland.

immense i n f l u e n c e w h i c h Russian l i t e r a t u r e had on M i k h a i l Naimy i s w e l l i l l u s t r a t e d i n a l e t t e r which hewrote t o P r o f e s s o r K r a t c h k o v s k y , and i n which he s t a t e d "Already i n Nazareth my f a v o u r i t e s u b j e c t was l i t e r a t u r e . . . I n the seminary I soon immersed m y s e l f i n Russian l i t e r a t u r e . I t was as though a new w o r l d f u l l o f wonders had opened b e f o r e me. I read g r e e d i l y . There c o u l d h a r d l y have been a Russian a u t h o r whose works I d i d n o t r e a d t h r o u g h . . . The l i t e r a r y s t a g n a t i o n m the e n t i r e A r a b i c - s p e a k i n g w o r l d s t r u c k me a f t e r I had l e f t Russia. T h i s was d e p r e s s i n g and p a i n f u l t o one who had been b r o u g h t up on t h e f i n e a r t o f P u s h k i n , Lermontov and Turgenev, on Gogol's Laughter t h r o u g h Tears, T o l s t o y ' s f a s c i n a t i n g r e a l i s m , B e l i n s k y ' s l i t e r a r y i d e a l s and f i n a l l y , t h e l o f t y humanity o f t h e most p o w e r f u l , p r o f o u n d , complete and p e n e t r a t i n g o f a l l Russian w r i t e r s , Dostoyevsky. You can u n d e r s t a n d why my f i r s t l i t e r a r y essays i n A r a b i c were m a i n l y o f a c r i t i c a l c h a r a c t e r . " ( 1 )

T h i s was t h e l i t e r a r y atmosphere

o f t h e Arabs i n t o w h i c h M i k h a i l

Naimy was born l a t e i n t h e n i n e t e e n t h c e n t u r y , and which he c o u l d assess a l l t h e more c l e a r l y when he l e f t t h e Arab w o r l d t o l i v e When, i n 1923, he

i n Russia, and lata" i n t h e U n i t e d S t a t e s .

p u b l i s h e d a c o l l e c t i o n o f h i s a r t i c l e s under t h e s i g n i f i c a n t

(1) Among A r a b i c M a n u s c r i p t s , by P r o f e s s o r I.Y.Kratchkovsky, t r a n s , by T. M i n o r s k y , p. 58.

-216name o f a l - G h i r b a l (The Sxeve), t h e i n f l u e n c e o f Russian and Western concepts o f c r i t i c i s m on him was so n o t i c e a b l e t h a t wrote saying

P r o f e s s o r Kratchkovsky

" I t seemed-to me t h a t h i s works c o n t a i n e d c e r t a i n echoes o f Russian c r i t i c a l t h o u g h t which was l i t t l e known t o t h e A r a b i c L i t e r a t u r e o f the time. One o f t h e items i n t h i s volume ( a l G h i r b a l ) was t h e i n t r o d u c t i o n t o t h e p l a y Fathers and Sons, which was unknown t o u s , and t h e t i t l e o f which evoked reminiscences o f Russian L i t e r a t u r e . " ( 1 ) Besides b e i n g immensely i n f l u e n c e d by Russian L i t e r a t u r e , M i k h a i l Naimy l e f t Russia w i t h a g r e a t d e a l o f a d m i r a t i o n f o r t h e Russians themselves. On l e a v i n g t h e c o u n t r y , he w r o t e l a t e r s a y i n g

" I f e l t t h a t I was l e a v i n g a c o u n t r y whose c u l t u r e came t o be p a r t o f myself. I t s language came t o dominate my t h o u g h t s so t h a t i t almost overpowered t h e language o f my f o r e f a t h e r s . The scenery, t h e songs, and t h e problems o f t h a t c o u n t r y came t o be so deeply lnpreffied on my mind t h a t they came t o be a p a r t o f my being." (2) To t h e s t a g n a n t , s e l f - c e n t r e d , s h a l l o w l i t e r a r y atmosphere o f t h e t i m e i n t h e Arab w o r l d , whose a c t i v i t y was c o n f i n e d t o h i b e r n a t i n g i n t h e shadow o f medieval g l o r i e s , M i k h a i l Naimy was a unique

phenomenon, a new " b l o o d " , which i n s t i l l e d t h e f i r s t s i g n s o f l i f e i n t h e decayed body o f modern A r a b i c l i t e r a t u r e . The t r a g i c

aspect o f t h e l i t e r a t u r e o f t h e l a t e n i n e t e e n t h and e a r l y t w e n t i e t h

(1) (2)

Among A r a b i c M a n u s c r i p t s , by P r o f e s s o r K t a t c h k o v s k y , p. 57. A b a d mm
c

Musco wa min Washinton, p. 88.

-217c e n t u r i e s i n t h e Arab w o r l d was n o t o n l y t h a t i t was a r c h a i c , b a r r e n and almost l i f e l e s s , b u t t h a t i t a l s o was complacent. I n t h e U n i t e d S t a t e s , M i k h a i l Naimy came t o l i v e i n a s o c i e t y t h e aims o f which he d i d n o t agree w i t h , as these were n o t congruous w i t h h i s m e d i t a t i v e , s e l f - s e a r c h i n g , r e l i g i o u s nature. Nevertheless, he was g r e a t l y impressed w i t h t h e v i t a l i t y , T h i s was bound

energy and p i o n e e r i n g s p i r i t o f t h e Americans.

t o arouse h i s anger a g a i n s t t h e complacency o f t h e Arab w o r l d , hence h i s f i e r y a r t i c l e s i n a l - G h i r b a l , i n w h i c h he aimed a t s t i r r i n g t h e Arabs i n t o l i f e , e x h o r t i n g them t o adopt a new way o f t h i n k i n g , n o t o n l y i n t h e l i t e r a r y f i e l d b u t i n every w a l k o f life "We a r e i n a stage o f our l i t e r a r y and s o c i a l e v o l u t i o n m which many s p i r i t u a l needs have awakened - needs w h i c h we d i d n o t f e e l b e f o r e o u r c o n t a c t w i t h t h e West. As we have n o t t h e pens o r t h e b r a i n s t h a t can f u l f i l these needs, l e t us t h e n t r a n s l a t e I And l e t us honour t h e t r a n s l a t o r s because they a r e t h e m e d i a t o r s between us and t h e l a r g e r human f a m i l y . " ( 1 ) He goes on i n t h e same a r t i c l e t o say "He ( t h e t r a n s l a t o r ) , by u n v e i l i n g t o us t h e s e c r e t s o f g r e a t minds and h e a r t s which a r e concealed from us by t h e l n e x p l i c a h t L i t y o f language, i s a b l e t o r a i s e us from a s m a l l and l i m i t e d

( 1 ) Leaders i n Contemporary A r a b i c L i t e r a t u r e , by K h e m i r i and G.Kampffmeyer, p. 3 1 . ( T r a n s l a t e d from A l - G h i r b a l , p. 127.)

-218sphere, xn whose mud we w a l l o w , t o a sphere from whxch we can see t h e more spacxous aspects o f l x f e , and so we come t o l x v e xn t h x s w o r l d , sharxng x t s hopes, j o y s and s o r r o w s . L e t us t h e n t r a n s l a t e ' . " ( 1 ) One o f t h e maxn themes xn Naimy's c r x t x c x s m o f contemporary

Arabxc l x t e r a t u r e was t h e l a c k o f what he c a l l e d " s x n c e r x t y " among t h e w r x t e r s o f t h e txme; as t h e x r l x t e r a t u r e was no more t h a n f u t x l e a t t e m p t s t o x l l u s t r a t e t h e x r a b x l x t y xn p l a y x n g about w i t h words xn pompous e x p r e s s i o n s , x t had no v a l u e xn hxs vxew, f o r "The ( w r x t e r ) who (2) heart." L e t those Arab "poetry,!makers" who spend t h e i r lives xs w o r t h y o f t h e name xs he who gxves out o f hxs adxb own

"makxng" p o e t r y f o l l o w t h e example o f al-Hutay-'ah who,

on s e e i n g

the r e f l e c t i o n of h i s ugly face i n the water of a w e l l , d i d not h e s i t a t e t o say

(3) ^ ^

<>" *-9 " Vf'-'' " ^

( I see a f a c e o f mine which God m u t i l a t e d when He c r e a t e d i t . . . Woe f o r such a f a c e , and woe f o r i t s b e a r e r ! ) I t i s a p i t y , M i k h a i l Naimy says about h i s contemporary poets,

t h a t t h e y do n o t see t h e r e f l e c t i o n s o f t h e i r faces i n t h e water o f a w e l l , so t h a t they would be a b l e t o quote a l - H u t a y ' a h . I t is a

( 1 ) A l - G h i r b a l , p. ( 2 ) Leaders

127. G.

i n Contemporary A r a b i c L i t e r a t u r e , by T.Khemiri and 28.)

Kampffmeyer, p. 30. ( T r a n s , from a l - G h i r b a l , p.

( 3 ) A l - G h i r b a l , p. 62. ( a l - H u t a y ' a h was one o f t h e l a s t p o e t s b o r n i n t h e Age o f Paganism " *\*x>\S

1

".

Besides b e i n g a d i s t i n g u i s h e d poet t h e r a w i ( r e c i t e r ) o f t h e famous poet Ka'b known f o r h i s u g l y f a c e ,

u n r i v a l l e d i n s a t i r e , he was b.Zuhayr.

Al-Hutay'ah (The D w a r f ) , who was

belonged t o t h g group o f poets c a l l e d "al-Mukhadramun"as they were b o r n before Islam/rii < = > H m n s t i v a M n o i-i

-219p i t y t o o , he goes on t o say, t h a t t h e Arabs have no M o l i e r e who might p r e s e n t them w i t h something l i k e Les p r e c i e u s e s r i d i c u l e s i n which M a s c a r i l l e i s made t o say

"Ohl Oh I Je n'y p r e n a i s Tandis que, san songer V o t r e o e i l en t a p i n o i s Au v o l e u r , au v o l e u r I

pas garde a m a l , " j e vous r e g a r d e , me derobe mon coeur; au v o l e u r , au voleur'. ( 1 )

Alas'. Naimy says, we have no M o l i e r e t o make us l a u g h , c r y , and be ashamed o f o u r s e l v e s a t t h e same t i m e ! "But remember,"

he admonishes h i s r e a d e r s , " t h a t M o l i e r e i s n o t a p r o d u c t o f l e a r n i n g d i c t i o n a r i e s by h e a r t , o r scanning p o e t r y and m a s t e r i n g

( 1 ) I n t h i s p l a y which i s one o f h i s e a r l y ones, M o l i e r e i s s a t i r i s i n g l i t e r a r y snobery, as he does a l s o i n a l a t e r one on a l i k e theme Le Femmes Savantes. The i d e a b e h i n d t h e words o f M a s c a r i l l e

c o u l d have been expressed b r i e f l y by s a y i n g "You have made me f a l l i n l o v e w i t h you" . I t seems t h a t what Naimy was t h i n k i n g o f when

he quoted these l i n e s o f M o l i e r e , was h i s w i s h t o s a t i r i z e t h e f l o w e r y , and recheche language used by contemporary Arab w r i t e r s . To draw an analogy between M o l i e r e i n French l i t e r a t u r e and Naimy For w h i l e M o l i e r e

i n modern A r a b i c l i t e r a t u r e i s i r r e l e v a n t .

seems t o have r e g a r d e d h i m s e l f as a c r i t i c o f s o c i e t y , which he viewed s a t i r i c a l l y a c c e p t i n g a t t h e same t i m e many o f t h e c o n v e n t i o n s o f t h e s o c i e t y o f h i s day ( e . g . a woman's p l a c e i s i n t h e house, she does n o t need e d u c a t i o n . . . e t c . ) Naimy r e b e l l e d r a d i c a l l y

a g a i n s t t h e c o n v e n t i o n s o f t h e Arab s o c i e t y o f h i s day. T h i s i s abundantly c l e a r i n al-Aba ' wa al-Banun. M i k h a i l Naimy, on t h e

o t h e r hand,meets w i t h M o l i e r e i n a t t a c k i n g r e l i g i o u s h y p o c r i s y as t h e l a t t e r does i n T a r t u f f e .

-220-

its

rhymes.

A M o l i e r e i s n o t r e s t r i c t e d by the rami metres of p o e t r y , nor and rules.

the Tawil,

the

waflr, by gushes ownl"^

the rajaz,

i s he He is

restricted

superstitions, t r i v i a l i t i e s , o u t o f N a t u r e ' s bosom.... How

a spring that

I w i s h we

had

a M o l i e r e o f our

In

t h e same a r t i c l e in

, N a i m y ' s a n g e r and

a g i t a t i o n against c l i m a x when he

the

stagnation of l i f e

the Arab World reaches i t s i n t o your hearts I hold in

s a y s , " I h a v e come t o p e n e t r a t e I want t o e n k i n d l e a flame own heart I Indeed, wage i n t o say, it

of hearts, wherein the depth of my

l i k e t h e one

I h a v e come t o t r a n s f u s e i n y o u r l i f e an e t e r n a l war and continuous

a germ
1 0

that w i l l he goes on

struggle^

and that

"For

l i f e means t h e d i s c o v e r y

of everything the

i s new,

e x p e r i e n c i n g w h a t i s u n k n o w n , and t h a t m i g h t l e a d you

venturing into

heart of anything Indeed, l i f e In

t o know t h e t r u t h o f t h i n g s . (2) renovation '." title of and

i s n o t h i n g b u t movement and article,

this (

w h i c h Naimy g i v e s
j

the s i g n i f i c a n t

al-Httbahib social life

-f* L-j I /

),

(3)

his r e b e l l i o n against the l i t e r a r y I t is a l i f e that is

o f t h e A r a b s knows no b o u n d s .

( 1 ) A l - G h i r b a l , p. ( 2 ) I b i d . , p. 42.

64.

(3) Al-Httbahib " term to be

.""f'M

"

are

the f i r e f l i e s . to describe those

H e r e Naimy u s e s who consider

the

i n a contemptuous tone

themselves view,

t h e "udaba" ( w r i t e r s ) o f t h e A r a b w o r l d , when, i n h i s a r e no m o r e t h a n " f i r e f l i e s " compared t o t h e g r e a t m R u s s i a and t h e West.

they

masters,

"the F l o o d l i g h t s " , of l i t e r a t u r e

-221(1)

b a r r e n , h a r d and u n y i e l d i n g its

w h i c h he g o e s o n t o c o m p a r e is f l o u r i s h i n g and

with

c o u n t e r p a r t i n t h e West, w h e r e l i t e r a t u r e

p e o p l e a r e " i n c o n s t a n t movement; d e s t r o y i n g a n d b u i l d i n g , and and installing, m s e a r c h i n g and e x c a v a t i n g , w a n d e r i n g

deposing

and d i s c o v e r i n g , As f o r

g e n e r a l , s p e n d i n g more t i m e w o r k i n g t h a n p r a y i n g .

u s , t h e r e i s n o n e e d t o w o r k , f o r t h r o u g h p r a y e r s we (2) everything."

achieve

Who, amongst o u r g r e a t w r i t e r s o f t h e p a s t , Naimy with

a s k s i n t h e same a r t i c l e , w o u l d b e p l a c e d o n t h e same f o o t i n g the

g r e a t w r i t e r s o f t h e W e s t ? I n f a c t , h e goes o n t o s a y , t h a t t h e (3) i n what they w r o t e outweighs figures the significant. As

insignificant for

those towering l i t e r a r y

i n t h e W e s t , t h e y a r e , Naimy

" t h e wings which l i f t humanity h i g h t o t h e raalms o f beauty, (4) p e r f e c t i o n and l o v e . " He a t t a c k s t h o s e who b o a s t b y s a y i n g "Our l a n d i s t h e c r a d l e o f i n s p i r a t i o n a n d h u m a n i t y , a n d t h e (5) homeland o f p r o p h e t s . . . " m a i n t a i n i n g t h a t we must a d m i t o u r

says,

p o v e r t y , a n d t h a t t h e w r i t e r s a n d p o e t s we h a v e a r e "no f l o o d l i g h t s but fireflies". Our w h o l e l i f e , he s a y s , i s based on v o i d

compliments,

and so i s what o u r w r i t e r s

produce. Literary

W h a t , Naimy w o n d e r s i n a n o t h e r a r t i c l e w h i c h he e n t i t l e s (7)

Criteria, i s t h e s e c r e t b e h i n d t h e i m m o r t a l i t y o f t h e Psalms o f (1) A l - G h i r b a l , p. 43. David, t h e Mu*allaqat, t h e poetry o f Abu-al-*Ala'and Ibn a l - F a r i d , (2) I b i d . , p. 45. (3) (4) (5) (6)
(n\

I b i d . , p. 48. I b i d . , p . 49. I b i d . , p . 50. I b i d . , p. 54.

TKiH
II

uJ

-222Dante's I n f e r n o and Shakespeare's w r i t i n g s " i m m o r t a l " works m l i t e r a t u r e , then t h i s very

7

I f there are immortality is the

evidence that and space.

there lies I t is clear,

in

literature

t h a t which surpasses time t h e c r i t e r i a b y w h i c h we to a certain this epoch

he says, t h a t

assess such works o f l i t e r a t u r e or p l a c e . question

are not confined

What t h e n a r e t h e s e c r i t e r i a ? by s a y i n g

Naimy a n s w e r s

t h a t t h e r e a r e c r i t e r i a common t o a l l n a t i o n s and m a l l places, t h e most

and i n d i v i d u a l s a t a l l t i m e s important of which are

( a ) Our n e e d t o e x p r e s s a l l t h e p s y c h o l o g i c a l we a r e s u b j e c t e d hope and d e s p a i r ,

effects

t o which

success and f a i l u r e , b e l i e f and fear

doubt, l o v e and h a t r e d , pleasure and t r a n q u i l i t y ,

and p a i n , sadness and j o y ,

and a l l o t h e r r e a c t i o n s t h a t waver between t h e feelings. l i f e b y w h i c h we m i g h t b e guided. the

e x t r e m i t i e s o f such

( b ) Our n e e d f o r a l i g h t i n T h e r e i s no o t h e r truth For

l i g h t t o g u i d e us e x c e p t t h a t o f t h e t r u t h and t h e t r u t h

about ourselves,

about t h e w o r l d around us. o f w h a t i s meant b y t h e t r u t h ,

even i f

we d i f f e r o n t h e q u e s t i o n

one c a n n o t deny t h a t t h e r e e x i s t e d w h a t was " t r u e " i n t h e d a y s o f Adam, a n d w h i c h i s t r u e e v e n now, a n d w i l l be t r u e t o t h e end o f t i m e . everything f o r E v e n when

( c ) Our n e e d t o d i s c o v e r there is our i n our souls

aesthetic qualities m

an u n q u e n c h a b l e t h i r s t f o r b e a u t y .

t a s t e s d i f f e r as t o w h a t we c o n s i d e r

t o be b e a u t i f u l and what there

we c o n s i d e r

t o b e u g l y , we c a n n o t b e b l i n d t o t h e f a c t t h a t

-223-

e x i s t s an a b s o l u t e beauty differ.

a b o u t w h i c h no t w o p e r s o n s

could possxbly

( d ) Our n e e d f o r m u s i c

f o r there lies

i n our s p i r i t

a wonderful

l o v e f o r s o u n d a n d m e l o d y w h i c h we a r e u n a b l e t o c o m p r e h e n d ; our s o u l s r e a c t t o t h e sound o f t h u n d e r , t h e c h u r n i n g o f w a t e r , and t h e w h i s p e r o f l e a v e s . s o u n d s w h i l e we S i m i l a r l y we s h r i n k f r o m inharmonious

f e e l p l e a s e d w i t h sounds t h a t a r e

harmonious.

The v a l u e o f w h a t a man

of letters writes

s h o u l d be

gauged, these vary

a c c o r d i n g t o Naimy, by t h e e x t e n t t o w h i c h h i s w r i t i n g meets static demands. These s p i r i t u a l demands, he m a i n t a i n s , may

as t o t h e e x t e n t o f t h e s t r e n g t h w i t h w h i c h we f e e l do n o t v a r y as f a r as t h e i r essence i s c o n c e r n e d / ^

them, b u t t h e y The fact

t h a t Naimy t a k e s S h a k e s p e a r e t o b e t h e b e s t e x a m p l e f o r t h e r o l e o f a man o f l e t t e r s , b o t h shows t h e e x t e n t t o w h i c h he i s influenced on t h e

by A n g l o - S a x ' o n l i t e r a t u r e ,

a n d h i s i n s i s t e n c e on s i n c e r i t y

p a r t o f t h e w r i t e r ' , i n t h e s e n s e t h a t h i s a i m s h o u l d be

(like

S h a k e s p e a r e ' s ) t o e x p l o r e t h e d e p t h s o f t h e human s o u l , a n d t o express t h i s e x p l o r a t i o n i n rhetoric language. is Thus t o a i m a t

s e e k i n g t h e knowledge o f t h e t r u t h

a fundamental p r e r e q u i s i t e f o r

a n a d i b . On t h i s p o i n t N a i m y ' s v i e w s t a n d s i n s h a r p c o n t r a s t w i t h t h e view of another towering f i g u r e i n Modern A r a b i c l i t e r a t u r e Taha

( 1 ) A l - G h i r b a l , p. 7 1 .

-224H u s a y n w r i t e s on t h i s s u b j e c t , s a y i n g "When a p o e t s a t i r i s e s , he i s n o t t o be r e q u i r e d t o t e l l t h e t r u t h ; h e i s r e q u i r e d o n l y t o b e e f f e c t i v e i n h u r t i n g t h e one he s a t i r i s e s , t o e x c e l i n d e f a m i n g and d e b a s i n g h i m . As t o w h e t h e r he i s t r u t h f u l o r u n t r u t h f u l , as t o w h e t h e r he s a t i s f i e s m o r a l i t y o r i s a t v a r i a n c e w i t h i t s commandments a n d i t s l a w s , t h a t i s a m a t t e r w h i c h does n o t c o n c e r n A r t i n any way".^"^ One m i g h t v e n t u r e t o s a y t h a t Taha H u s a y n ' s c o n c e p t i o n o f l i t e r a t u r e , a c c o r d i n g t o t h i s d e f i n i t i o n i s r o m a n t i c , i n t h a t i t assesses t h e l i t e r a r y m e r i t s o f a w o r k o f l i t e r a t u r e o r a q a s i d a h b y i t s a b i l i t y t o move a n d s t i r t h e r e a d e r , w h i l e Naimy's v i e w m w h i c h he r e q u i r e s t h a t t h e a d i b s h o u l d seek t h e t r u t h "about o u r s e l v e s and t h e t r u t h about t h e w o r l d a r o u n d u s " makes o f t h e a d i b p a r t l y a t h i n k e r . I n an a r t i c l e i n a l - G h i r b a l i n w h i c h he d i s c u s s e s t h e r o l e o f t h e a d i b he s a y s , " I f e v e r I r e g r e t s o m e t h i n g i t i s t h a t a l a r g e number o f men o f l e t t e r s t a k e l i t e r a t u r e f o r a p r o f e s s i o n a n d n o t h i n g more. To t h e m , i t s a i m i s t o amuse t h e r e a d e r a n d t o d i v e r t h i s a t t e n t i o n f r o m t h i n k i n g o f h i m s e l f . They a l s o a i m a t a c h i e v i n g fame a n d w e a l t h , o r t o show t h e i r a b i l i t y b y c o n s t r u c t i n g a s k i l f u l p h r a s e , an i m p r e s s i v e q a s i d a h o r a p o p u l a r n o v e l . L i t e r a t u r e t o t h o s e w r i t e r s i s no more t h a n a n e x h i b i t i o n , w h e r e t h e r u l e s o f t h e language and v o c a b u l a r y a r e d i s p l a y e d , a f i e l d

( 1 ) "Taha H u s a y n by

His Place

i n the Egyptian L i t e r a r y

Rennaisaance"

D r . P . C a c h i a , p . 1 3 2 . ( T r a n s , f r o m Taha H u s a y n ' s M a ' a l p. 618.^

Mutanabbi, I I ,

-225w h e r e m e m o r i e s c o m p e t e w i t h e a c h o t h e r , when i t s h o u l d b e a f i e l d o f " b i r t h and w o r s h i p " . The man o f l e t t e r s , i n my v i e w , s h o u l d b e " b o r n " anew i n w h a t he w r i t e s , a n d e v e r y t i m e he i s " b o r n " anew i n w h a t he w r i t e s , he s h o u l d p e r f o r m a n a c t o f w o r s h i p i n w h i c h he g l o r i f i e s a a c r e d L i f e , w h i c h l e a d s h i m f r o m t h e s l u m b e r o f ignorance t o t h e awakening o f knowledge, from t h e darkness o f s l a v e r y t o t h e l i g h t o f freedom. I f t h i s a c t o f " b i r t h and w o r s h i p " i s f u l f i l l e d i n w h a t t h e w r i t e r w r i t e s , i t makes n o d i f f e r e n c e i n my v i e w , w h e t h e r he d e v o t e s h i s l i t e r a t u r e t o d e f e n d i n g t h e r i g h t s o f t h e s t a r v i n g a n d t h e o p p r e s s e d , o r w h e t h e r he t u r n s h i s a t t e n t i o n t o o t h e r a s p e c t s o f human l i f e . The i m p o r t a n t t h i n g i s t h a t h i s w o r d s s h o u l d g l o w w i t h t h e w a r m t h o f a man who i s f u l l o f c o n f i d e n c e a n d who i s s u r e o f t h e t r u t h o f w h a t he i s s a y i n g , s o t h a t t h e w o r d s may g l o w i n t h e h e a r t s a n d t h o u g h t s of his readers. I t i s i m p o r t a n t t o o t h a t he s h o u l d n o t b e i n t o l e r a n t t o w a r d s o t h e r w r i t e r s who d e v o t e t h e m s e l v e s t o t h e a i m of e n l i g h t e n i n g t h e h e a r t , t h e thought, t h e conscience and t h e w i l l o f Man, s o t h a t h e may s e e h i s a i m , a n d f o l l o w t h e r i g h t p a t h to i t .

In another

a r t i c l e i n w h i c h Naimy d i s c u s s e s

t h e aim o f the feelings that

l i t e r a t u r e , which,

a c c o r d i n g t o him, should t r a n s l a t e he s t r o n g l y

o f Man, h i s n e e d s a n d h i s c o n d i t i o n s ,

warns

( 1 ) Durttb,

p. 53.

-226-

l i t e r a t u r e should this particular maintains,

n o t be " d i r e c t e d " o r r e s t r i c t e d t o a c h i e v i n g The limits of l i t e r a t u r e , desire to or c o n d i t i o n he

aim o r t h e o t h e r .

are the l i m i t s unbound.

o f human e n e r g y i n The

its

be i n f i n i t e l y of Man

i m p o r t a n c e o f any n e e d t o w h i c h t h a t need

d e p e n d s on t h e e x t e n t

or c o n d i t i o n The it need

enables him t o a c h i e v e t h e aim o f h i s e x i s t e n c e . for food, f o r i n s t a n c e , has no v a l u e to the extent it helps Man in itself,

becomes

valuable

to satisfy

h i s hunger f o r than goodness,

things that are i n f i n i t e l y food this

more v a l u a b l e and l a s t i n g

i s Man's h u n g e r , Naimy s a y s , f o r j u s t i c e , and freedom. Had it

beauty, l o v e , knowledge these, human l i f e

n o t been f o r

w o u l d h a v e h a d no v a l u e , m e a n i n g o r aim.^"'"^ a i m has always been,

&

This conception

o f l i t e r a t u r e and i t s

since
**

the beginning

o f t h e Modern Arab

Rennaissance, " ~ ^

t J

->*-^* " be

a c o n t r o v e r s i a l q u e s t i o n among A r a b w r i t e r s . of interest in this respect

I t might

t o c o m p a r e N a i m y ' s v i e w s on t h e on t h e i m p o r t a n t part that to himself,

s u b j e c t , w i t h h i s emphasis l i t e r a t u r e should play

i n u n v e i l i n g t h e t r u t h o f Man t o N a i m y ' s m e d i t a t i v e and

w h i c h c o u l d be a s c r i b e d

religious

n a t u r e , w i t h t h e v i e w s o f Salama Musa, a c o n t e m p o r a r y o f N a i m y , a n d a n o n - r e l i g i o u s t h i n k e r ( b o r n a C o p t ) who, some t i m e i n E n g l a n d , came t o b e a s o c i a l i s t , F a b i a n S o c i e t y , a n d was called after spending

a member o f t h e Shavian"

i n t h e A r a b W o r l d "The

( 1 ) Durub, pp.

62-53.

-227-

as he was of

a g r e a t a d m x r e r o f Shaw. that it should

Musa's c o n c e p t i o n

of the and

role

l i t e r a t u r e was

aim a t " t h e e d u c a t i o n

guidance

of the people,

the unveiling

of the t r u t h s of the

Universe.

(1) Leaders m

Contemporary A r a b i c 33. The

L i t e r a t u r e , by

T.Khemivi

and his I t is

G . K a m p f f m e y e r , p.

personality

o f Salama Musa a n d respect. were

v i e w s s t a n d f a r a p a r t f r o m Naimy's v i e w s i n e v e r y i n t e r e s t i n g t h a t these i n f l u e n c e d by two i m p o r t a n t w r i t e r s who life m

extremely

t h e i r W e s t e r n C u l t u r e and

t h e West, r e t u r n e d question

to propogate d i a m e t r i c a l l y of "East versus

opposite views,

w h e t h e r on t h e

West", " R e l i g i o n " , " W e s t e r n i z a t i o n o f t h e A r a b - W o r l d " many o t h e r s u b j e c t s . Salama Musa, the

" R e l a t i o n s w i t h t h e p a s t " and who

l i v e d i n E n g l a n d a t t h e t i m e when S o c i a l i s m seemed t o be

m a g i c a n s w e r t o Man's p r o b l e m s , r e t u r n e d t o p r o p o g a t e s o c i a l i s t ideas and t o a t t a c k e v e r y t h i n g t h a t was and backward. He went so Eastern, far in denouncing i t as he

superstitious wrote that it

t h i s respect it

that

s a y i n g "The it is foreign

more I k n o w t h e E a s t t h e more I h a t e

and

feel

t o me,and t h e m o r e I know t h e West t h e m o r e I l o v e and feel that it b e l o n g s t o me G. and I to

and

become a t t a c h e d t o i t

(The

preface

t o al-Yawm w a ' I g h a d ( T r a n s , by T . K h e m i r i and

Kampffmeyer i n Leaders i n Contemporary A r a b i c v i e w s on

L i t e r a t u r e ) . Salama Musa changing it

t h e n e e d f o r t h e i n d u s t r i a l i z a t i o n o f E g y p t and t h a t d e p e n d s on seeds ( a b o u t a g r i c u l t u r e t o an years ago)

from a country sowed t h e f i r s t witness

i n d u s t r i a l country, now

thirty

t o t h e c h a n g e s we not

i n that country.

Naimy,

as we

h a v e s e e n , was

impressed and

w i t h t h e m a g i c o f s o c i a l i s m as an a n s w e r t o a l l Man's p r o b l e m s needs. Naimy's v i e w s i n t h e Arab W o r l d a r e today and "impractical". One labled as

"too

idealistic"

wonders what t h e Arab W o r l d w o u l d

t h i n k o f N a i m y ' s v i e w s when t h e i n d u s t r i a l i z a t i o n o f t h e A r a b W o r l d reaches i t s certainly represent be two full strength m t h e f u t u r e , when Musa's v i e w s w o u l d Musa and N a i m y , one may venture to say, in

"out of date". schools as

of thought.

I t i s much e a s i e r t o b e l i e v e r e s u l t s " c o u l d be seen.

Musa's v i e w s ,

their "tangible

-228I t i s m o s t l i k e l y t h a t Musa meant by " t h e e d u c a t i o n o f t h e "masses" as d i s t i n c t f r o m "Man",and t h e " t r u t h s o f t h e w e r e m o s t l i k e l y meant t o r e f e r t o t h e " s c i e n t i f i c " t r u t h s h a v e no b e a r i n g o n t h e " t r u t h s " o f Man's e n v i r o n m e n t w h i c h speaks o f . the peopl Universe" which Naimy

In stagnant

t h e age

of decline, Arabic,

l i k e Arab

s o c i e t y , became language

a writer

came t o succumb t o t h e r u l e s o f t h e

a n d t o be g o v e r n e d by t h e m . the it

"Thus t h e w r i t e r h i m s e l f came t o b e

i n s t r u m e n t i n t h e hands o f t h e l a n g u a g e , a d a p t i n g h i m s e l f t o without adapting i t himself. He came t o be s e r v i l e t o t h e m a s t e r . T h i s early in his m

l a n g u a g e , w h i l e t h e l a n g u a g e came t o be h i s is

a n o t h e r theme w h i c h Naimy d e a l t w i t h e x t e n s i v e l y Here, he a t t a c k e d v e h e m e n t l y

c a r e e r as a c r i t i c . the l a n g u a g e , and

stagnation

t h o s e who " * ^ cJ*

h e l d t h e v i e w t h a t t h e o l d s h o u l d be

kept untouched: was

SJA*

..( > ^
l a n g u a g e was

T O

N I M J

T H L S

V L E W

a b s u r d , f o r he m a i n t a i n e d t h a t "The

something

that

developed and changed

l a n g u a g e w i t h w h i c h we

understand use

e a c h o t h e r t o d a y i n o u r p e r i o d i c a l s a n d p a p e r s a n d w h i c h we i n our speeches, is different

f r o m t h e l a n g u a g e o f Mudar, H i m y a r ,

(3)
Tamim, a n d Q u r a y s h . " There i s n o t h i n g new in this, he goes

(1) (2) (3)

A l - G h i r b a l , p. I b i d . , p. Ibid., p. 94. 95.

93.

-229on t o s a y , f o r influencing t h e p r o c e s s o f change and d e v e l o p m e n t a l l t h r o u g h t h e ages. has been

our language

Taking o f A r a b i c , he says as

a l - M u t a n a b b i as a n e x a m p l e f o r t h e d e v e l o p m e n t "Had he ( a l - M u t a n a b b i ) w r i t t e n h i s poems i n
c

t h e same l a n g u a g e hardly living written

t h a t w h i c h t h e w r i t e r s o f a l - M u a l l a q a t u s e d , he w o u l d have been n o t i c e d force. i n our language, r a t h e r

c

than being a h a d he

T h i s a p p l i e s t o Abu

a l - A l a t o o , who,

(a) "Ghairu mujdm" i n m e s s a g e s , we t h e same l a n g u a g e w i t h w h i c h he w r o t e I f the and of^^ most his

w o u l d n o t h a v e h a d t h a t g r e a t poem.

A n d a l u s i a n poets had t r i e d "mukhadramun" p o e t s , we ( a ) Abu

f

t o compete w i t h t h e p r e - I s l a m i c

w o u l d n o t have had t h e muwashshahat

>

a l - A l a ' s poem " G h a i r u m u j d m "

) is

one

of his The

famous poems w h i c h r e f l e c t h i s p e s s i m i s t i c o u t l o o k . is in f a c t "Duhkat al-Qabr but i t -

title

i s m o r e famous

because o f . i t s

m a t l a * ( *-Le*) w h i c h r e a d s

(Of is

no a v a i l ,

i n my

f a i t h and

belief, nor the chanting of the s i n g e r . ) in Spain.

t h e w a i l i n g o f t h e mourner,

( b ) The Muwashshah i s a f o r m o f p o e t r y w h i c h f l o u r i s h e d The are qasidah i s

composed o f s e v e r a l s t a n z a s , i n w h i c h t h e r h y m e s that the master rhyme e n d i n g each is stanza

a r r a n g e d i n s u c h a way

a n d r u n n i n g t h r o u g h t h e w h o l e poem l i k e a r e f r a i n i n t e r r u p t e d by a s u c c e s s i o n o f s u b o r d i n a t e rhymes. i n muic a n d s m o o t h m the has language. In this World

continually I t is rich of

respect, the poetry

e m i g r a n t A r a b p o e t s i n t h e New something

( t o w h i c h Naimy

belonged)

i n common w i t h t h e Muwashshah.

-230Andalusia."^''"^ "language In this article, Naimy comes t o t h e c o n c l u s i o n and i t that

i s one a s p e c t o f l i f e , of l i f e Thus i t

i s n o t t o be s u b j e c t e d e x c e p t

to the rules

chooses what i s s u i t a b l e , and o u t (2)

of that He

it

p r e s e r v e s t h e more s u i t a b l e

f o r every

occasion." calls

goes o n t o a t t a c k t h e w r i t e r s who

indulge

i n w h a t he

i n w h i c h some w r i t e r s s a y t h a t a c e r t a i n - (3) expression i s not permissible, quoting a l - T h a a l i b i , while others m a i n t a i n t h a t t h e same e x p r e s s i o n i s p e r m i s s i b l e , i n v o k i n g t h e

c

" t h e war o f e x p r e a s L o n s " ,

support

- (4) o f al-Zamakhshari.

Naimy was one o f t h e f i r s t

Arab

critics

( 1 ) A l - G h i r b a l , p. 95. ( 2 ) I b i d . , p. 96. (3) A l - T h a a l i b i , critic who

c

author in

o f t h e famous Y a t i m a t a l - D a h r was a the eleventh century. I n al-Yatimah

leading he

lived that

maintained

t h e P r e - I s l a m i c p o e t s were s u r p a s s e d by were

their

successors i n t e n d e r n e s s o f p o e t r y , and t h a t b o t h e c l i p s e d by h i s contemporaries,

( 4 ) A l - Z a m a k h s h a r i i s one o f t h e m o s t famous (commentators) on t h e Qu'ran. century, and h i s famous t a f s i r He lived

"mufassirun" in the twelveth al-Kashshaf. tried

is entitled

He was a w e l l known g r a m m a r i a n a n d a I V h r t a z i l i t e , who

t o i n t e r p r e t t h e Q u ' r a n i n s u c h a manner as t o c o n f i r m t h e views o f t h e M u t a z i l a h .

c

-231-

l n m o d e r n t i m e s who p r o p a g a t e d t h e i d e a t h a t o u r c a r e f o r o u r l a n g u a g e s h o u l d n o t l e a d us t o f o r g e t t h a t i t i s - l i k e any o t h e r l a n g u a g e - a means t h r o u g h w h i c h we e x p r e s s o u r e m o t i o n s and o u r t h o u g h t s . Thoughts and f e e l i n g s , he w r o t e s a y i n g , have t h e i r own i n d e p e n d e n t e n t i t y s e p a r a t e f r o m t h a t o f t h e l a n g u a g e They b o t h come f i r s t , t h e n t h e l a n g u a g e . " A l l the dictionaries and w o r k s o n grammar i n t h e w o r l d , h a v e n e v e r b e e n a b l e t o s t a r t a r e v o l u t i o n n o r t o make a n a t i o n , b u t t h o u g h t a n d f e e l i n g s renew t h e w o r l d every d a y . " ^ ^
1

If the

these

i d e a s sound s e l f - e v i d e n t

t o any e d u c a t e d Naimy c o m p i l e d

Arab his

today,

c a s e was n o t s o i n of criticism

1923 when M i k h a i l m al-Ghirbal.

articles and

Had Naimy n o t l i v e d with the

in

Russia

t h e U n i t e d S t a t e s w h e r e h e came t o b e f a m i l i a r o f these l a n d s , he p r o b a b l y w o u l d

cultures

h a v e b e e n one o f t h o s e

w r i t e r s who t o o k p a r t

i n t h e quixotic battles o f expressions.

c

Thus, t o g e t h e r w i t h a l - Aqqad, a l - M a z i n i , a n d Taha Husayn, one can s a y t h a t Naimy was a p i o n e e r in the field of introducing a new

meaning t o c r i t i c i s m and l i t e r a t u r e i n Modern t i m e s i n t h e Arab world. writers In fact, t o express a l - A q q a d was o n e o f t h e f i r s t

C

prominent

Arab

h i s a d m i r a t i o n f o r Naimy's t h o u g h t s on t h e (2) c meaning o f c r i t i c i s m . a l - A q q a d m e e t s w i t h Naimy o n t h e q u e s t i o n (1) Al-Ghirbal, p. 105.

( 2 ) I b i d . , p. 242.

-232-

o f t h e meaning o f l i t e r a t u r e and n a t u r a l n e s s w h i c h he

in his

i n s i s t e n c e on

truthfulness

s e t as h i s m a i n c r i t e r i a by w h i c h t o a s s e s s
1

the Value of a l i t e r a r y work.^ ^ respect say it that are s i m i l a r t h e new t o those

The

views of a l - M a z i n i i n

this

o f N a i m y ' s , "They ( t h e o l d and does n o t b u i l d , as

school) though and

school

destroys

is possible to build without f i r s t (2)

removing the d e b r i s

p r e p a r i n g the ground." from being subservient

As

t o the question of f r e e i n g it

oneself to

t o the word r a t h e r than a d a p t i n g

t h e w r i t e r ' s needs, a l - M a z i n i propagated very similar t o those o f Naimy's "We

r e v o l u t i o n a r y views, the Arabic to

have i n h e r i t e d

l a n g u a g e f r o m t h e A r a b s , and, use o u r h e r i t a g e as we

as h e i r s , we

have t h e r i g h t

c h o o s e , and (3) the Arabs i n e v e r y t h i n g . " The importance of the w r i t e r

n o t f o l l o w t h e example o f

in society is

emphasised i n asks I t is

one his these

o f Naimy's a r t i c l e s c o m p i l e d readers, flames "Do you know w h a t i s

in al-Ghirbal,

i n w h i c h he

t h e f u r n a c e o f t h e West"?

t h a t pour out o f t h e mouths o f i t s and preparing the s o i l

speakers, burning plant. Do pens,

the you which,

dry s t a l k s

f o r a g o o d new

know w h a t a r e t h e hammers o f t h e W e s t ?

They a r e t h o s e

( 1 ) See

S a a t b a y n a l - K u t u b , b y A b b a s Mahmud a l - A q q a d , p . A . M a z i n i , p. 65. T.Khemiri

127.

( 2 ) Hasad a l - H a s h i m , by

( 3 ) Leaders i n Contemporary A r a b i c G.Kampffmeyer, p. 29.

L i t e r a t u r e , by

and

-233-

axmed a t t h e W a l l o f B a b e l , w o u l d roots. m i n d s and Do you know who, in

have d e v a s t a t e d i t m

down t o

its

t h e West, t o i l s
9

burnishing the who,

p r o t e c t i n g them f r o m r u s t

They a r e t h e w r i t e r s ,

not even t h e graves overwhelm.

c o u l d h i d e , n o r t h e waves o f o c e a n s c o u l d t h e n a f u r n a c e i n whose f i r e we Have y o u

9

Have y o u

can any tools

9

b r i g h t e n our minds? for

any

hammers'

Have y o u have you

burnishing the minds

I n o t h e r words

any

writers? " writers

L i k e a l - M a z i n i , he c o n s i d e r e d t h a t would for of result

i m i t a t i n g the medieval

i n d e a l i n g a d e a t h blow t o Modern A r a b i c t o d e a l w i t h t h e q u e s t i o n s and

literature, needs t h e same

he w a n t e d t h e w r i t e r h i s own day, and

t h e s e , he m a i n t a i n e d , c o u l d n e v e r (2)

be

as t h o s e o f t h e p a s t . Arab w r i t e r s

M o r e o v e r , Naimy was

one

of the

first and

to raise the question of "bringing c l a s s i c a l

c o l l o q u i a l A r a b i c c l o s e r t o each o t h e r , " " r a i s i n g t h e standards

literary acting and

o f our r e a d e r s " , " t h e encouragement o f t h e a r t o f

among t h e S y r i a n s " , " t h e r e i n f o r c e m e n t o f t h e a r t o f w r i t i n g raising it t o a standard which s h o u l d be and o n l y t h o s e who are adequately

qualified principles

allowed to practise",

"the spreading of

literary

t h e t r a n s l a t i o n o f the best l i t e r a r y works from (3) European languages i n t o A r a b i c " . T h e s e v i e w s , one has t o (1) (2) (3) A l - G h i r b a l , p. S a b u n , I I , p. S a b u n , I I , pp. i n which circle he
c c

53. 164. 54-55 ( f r o m a l e t t e r sent t o h i s f r i e n d Nasib the foundation of a

C

Arida,

e x p l a i n s h i s ideas about States.)

literary

i n the United

-234-

b e a r xn mind, were e x p r e s s e d i n literature history. this trend was in the early Naimy was

1920

a t a t i m e when A r a b i c a new turn in its

stages o f t a k i n g

Mikhail

one o f t h e p i o n e e r s who In his

precipitated first he article

of thought m

the l i t e r a r y f i e l d

which appeared called

i n a l - F u n u n he a t t a c k e d v e h e m e n t l y

what

"the l i t e r a t u r e

o f c o m p l i m e n t s , o c c a s i o n s , and o f s u p e r f i c i a l i t i e s w h i c h has no connection with later, the l i f e food we had

acrobatics, for

the l i t e r a t u r e

t h e m i n d o r t h e h e a r t , o r any

lead e v e r y d a y " . H a l f a century

he w r o t e t h a t he

w i s h e d t h e n t h a t t h e pen w o u l d change i n h i s hand i n t o a v o l c a n o , or t h a t t h e words would pour o u t o f i t like flames t h a t would literature, would lofty

b u r n a n d sweep a l l t h a t was so t h a t set new there would arise

o u t d a t e d and outmoded i n o u r g e n e r a t i o n o f w r i t e r s who

a new

standards i n which s i n c e r i t y ,

b e a u t y and a l l o t h e r (2)

human v a l u e s w o u l d be g i v e n t h e i r the was d a y s when he f e l t that

due p l a c e .

These w e r e language which past

" t h e disease w i t h which our was

a f f l i c t e d f o r several centuries, of the forces of l i f e ,

a kind of paralysis after its

deprived i t glory, and

a n d made o f i t ,

a corpse i n which the d i m - w i t t e d , (3) i m i t a t o r s d i p p e d t h e i r pens".

the "poetry-makers",

( 1 ) Sab un, I I . pp. ( 2 ) S a b f u n , I I , pp. ( 3 ) A l - A b a * wa

29-30. 29-30.

a l - B a n u n , p. 1 1 .

-235Th e q u e s t i o n o f t h e c o l l o q u i a l i n o u r w r i t t e n A r a b i c p l a y e d an thought. wrote and how f a r we s h o u l d use it

i m p o r t a n t p a r t i n Naimy's wa al-Banun,

literary he for

I n the preface t o h i s p l a y al-Aba

saying, " I thought

of the question of the c o l l o q u i a l the classical

a l o n g t i m e , and (presumably in

t r i e d more t h a n o n c e t o u s e s a i d by

when s o m e t h i n g i s

an u n e d u c a t e d c h a r a c t e r t o do s o , I felt like The a pen

the p l a y ) , b u t every who was

time I t r i e d

y o u n g boy

forced to take a b i t t e r

medicine.

w o u l d t h e n c e a s e t o f l o w r e f u s i n g t o make "Umm-Elyas" ( a n illiterate women i n t h e p l a y ^ s a y

i n s t e a d of her
f a*, i

saying

(1)

It

sounded u n n a t u r a l t o him t h a t

an

illiterate

woman

like reader like

Umm-Elyas s h o u l d s p e a k c l a s s i c a l A r a b i c . would not b e l i e v e that "

Undoubtedly, the a phrase

a person " m

l i k e her w o u l d use it

->^

<-*-*-*

fact

w o u l d have sounded Naimy came t o drama i s

ridiculous the that

t o p u t s u c h a p h r a s e i n Umm-Elyas' m o u t h . conclusion that "of a l l l i t e r a r y forms,

t h e one

>

( 1 ) Al-Aba

wa

a l , B a n u n , p . 8.

-236-

cannot dispense w i t h the c o l l o q u i a l language, but t h i s r a i s e s t h e p r o b l e m t h a t , i f we f o l l o w t h i s r u l e , we s h o u l d h a v e t o w r i t e a l l o u r p l a y s m c o l l o q u i a l , as t h e r e i s n o n e a m o n g s t us who s p e a k s t h e p r e - I s l a m i c o r t h e e a r l y I s l a m i c A r a b i c . And t h a t means t h e d y i n g o u t o f c l a s s i c a l A r a b i c - a n a t i o n a l c a l a m i t y w h i c h we a r e f a r f r o m d e s i r i n g t o b r i n g a b o u t . What t h e n i s t h e way o u t ? I have t r i e d i n v a i n t o f i n d a s o l u t i o n f o r t h i s problem. I t n e e d s more t h a n one m i n d f o r i t s s o l u t i o n A l l I c o u l d do, a f t e r much r e f l e c t i o n , was t o make t h e e d u c a t e d c h a r a c t e r s i n my p l a y s p e a k l i t e r a r y A r a b i c , a n d t h e u n e d u c a t e d speak c o l l o q u i a l . B u t I s i n c e r e l y a d m i t t h a t t h i s does n o t s o l v e t h e f u n d a m e n t a l problem."^"*"^ At l e a s t t h i s method has t h e a d v a n t a g e o f c o n v i n c i n g t h e r e a d e r t h a t w h a t he reads i s not a f f e c t e d . I n f a c t a number o f E g y p t i a n n o v e l i s t s and p l a y w r i g h t s seem s i n c e t h e n t o h a v e a d o p t e d Nanny's m e t h o d , u s i n g c o l l o q u i a l w o r d s and p h r a s e s u t t e r e d by t h e u n e d u c a t e d i n t h e i r n o v e l s and p l a y s , t r y i n g t o k e e p t h i s t o t h e m i n i m u m s o as not t o dominate the whole s t r u c t u r e of the p l a y or the n o v e l . As t h e e d u c a t e d A r a b r e a d e r i s a l w a y s f a i r l y f a m i l i a r w i t h t h e d i f f e r e n t A r a b i c c o l l o q u i a l d i a l e c t s , t h e r e i s no d a n g e r t h a t he s h o u l d n o t c o m p r e h e n d t h e s e n s e o f w h a t i s b e i n g s a i d by a

(1) Translated m

Leaders i n Contemporary A r a b i c t o A l - A b a ' wa al-Banun.

Literature,

p.

from the preface

-237-

Lebanese m o u n t a i n

villager

or a simple f e l l a h

i n Upper

Egypt. one.

Thus N a i m y ' s s o l u t i o n seems t o be a s e n s i b l e a n d The f a c t t h a t he seems n o t t o l i k e it,

acceptable t o the

i s p e r h a p s due

f e e l i n g p r e v a l e n t among e d u c a t e d A r a b s t h a t especially

t h e usage o f encouraged,

colloquial,

i n t h e w r i t t e n f o r m , s h o u l d n o t be lead to i t s

as t h i s m i g h t

development i n t o a separate

"language"

b r e a k i n g away f r o m t h e c l a s s i c a l , w h i c h , b e i n g t h e o f t h e Q u r ' a n , has are extremely a numinous r i n g about to part. it

language they

w i t h which

reluctant

Another

aspect

o f M i k h a i l Naimy's t h o u g h t

the f i e l d

of

l i t e r a t u r e i s h i s a t t e m p t t o emphasise t h e i m p o r t a n c e and t h a t t h e Arabs s h o u l d change t h e i r On this o u t l o o k towards still

o f drama, the

theatre.

q u e s t i o n he w r o t e s a y i n g , "We

c o n s i d e r t h e a c t o r as no m o r e t h a n an a c r o b a t , t h e a c t r e s s a prostitute, t h e t h e a t r e as a c a f e , and acting

as

as n o t h i n g more Our the

t h a n a means o f a m u s i n g o u r s e l v e s a n d n a t i o n has

spending

our t i m e . of

n o t y e t come t o a p p r e c i a t e t h e i m p o r t a n c e it has not y e t seen i t s The w r i t e r s and own life

a r t o f a c t i n g , as

being

r e f l e c t e d on t h e s t a g e . blame f o r t h i s , nation in this most o f which

not the n a t i o n are t o

f o r m o s t o f w h a t we

have i n t r o d u c e d t o t h e translated plays, are strange

r e s p e c t i s no m o r e t h a n a f e w h a v e no

l i t e r a r y m e r i t s , a l l of which

-238-

to

our people, f a rfrom i t s t o comprehend.

own t a s t e , a n d e x t r e m e l y I h a v e no d o u b t t h a t s o o n e r o r theatre on w h i c h t h e d i f f e r e n t To a c h i e v e this,

difficult

l a t e r we s h a l l s e e a n a t i o n a l aspects o f our n a t i o n a l our life

is reflected.

w r i t e r s should i n the f i r s t that is

p l a c e , t u r n t h e i r eyes t o t h e I mean b y t h i s o u r its j o y s and sorrows, f o r t h e i r pens know

sort of l i f e

g o i n g on a r o u n d them

l i f e w i t h a l l t h a t i s good and b a d i n i t , beauty and u g l i n e s s , for undoubtedly i t

and t o f i n d t h e r e i n m a t e r i a l m material if

is rich

they could only

how t o l o o k ago,

for l t " . ^ " ^

Naimy w r o t e t h e s e w o r d s h a l f a c e n t u r y place its outlook

a n d one c a n s e e now t h a t a g r e a t c h a n g e d i d t a k e and i n

i n t h e Arab World w i t h respect t o t h e t h e a t r e ,

towards t h e a r t o f a c t i n g and towards t h e a c t o r .

In this

r e s p e c t , as i n many o t h e r s , N a i m y ' s v i e w s w e r e o f t r e m e n d o u s importance i n achieving t h i s change o f o u t l o o k . They also adhered it

c o m p l y w i t h a f u n d a m e n t a l b e l i e f w h i c h Naimy h a s a l w a y s to i n h i s views on l i t e r a t u r e its material in its v a r i o u s forms-

That

should derive

f r o m Man's l i f e ,

and t h a t t h e it ways,

power t h a t l i t e r a t u r e possesses i s b a s e d on t h e f a c t t h a t a l w a y s " e x p l o r e s t h e d e p t h s o f t h e human s o u l , (2) tracing its

and

following its

tracks."

Mikhail

Naimy n e v e r t i r e s o f

( 2 ) A l - G h i r b a l , p . 27. ( 1 ) A l - A b a wa a l - B a n u n , p . 1 5 .

- -

>

-239-

emphasising t h a t

literature,

a n d t h e man o f l e t t e r s ,

should

search " I t is should (2)

" i n t h e r e a l m o f Man's s o u l a n d n o t i n d i c t i o n a r i e s . " ^ " * " ^ h i g h t i m e " h e goes o n t o s a y i n t h e same a r t i c l e , " t h a t we

g i v e some a t t e n t i o n t o t h a t a n i m a l made o u t o f s o l i d who w a s , a n d s t i l l is,

material" find

t h e s e c r e t o f s e c r e t s , s o t h a t we may

i n h i m s o m e t h i n g more w o r t h w h i l e t h a n s t u d y i n g t h e head o f t h e f i s h m the saying " * \) ~* i n another ideas

N

'

"

On t h e same today,

t h e m e , Naimy w r i t e s

article,

" I n Arabic Literature

there a r e two c o n f l i c t i n g that t h e aim o f l i t e r a t u r e

o n t h e o n e h a n d we h a v e t h e i d e a

i s c o n f i n e d t o t h e language, and on t h e t h e purpose o f l i t e r a t u r e . t h e realm o f l i t e r a t u r e they can d i s p l a y t o a n d grammar o f t h e

other t h e idea that The

t h e language serves idea l i m i t

supporters o f t h e former

to i t s being a l i n g u i s t i c the reader a l l that

e x h i b i t i o n i n which

they had l e a r n t o f t h e r u l e s

language, i t s

r h e t o r i c and prosody, t h e p e r m i t t e d and t h e u n p e r m i s s i b l e ,

( 1 ) A l - G h i r b a l , p. 28. ( 2 ) A r e f e r e n c e t o Abu a l - A l a ' s w e l l known

C

line:

'

J L ^ ^ - i ^ r

'

4J^)> _ ^ _ _ j ^ L A

C*JJ J

( 3 ) Naimy h e r e i s r i d i c u l i n g
< * > ^-

g r a m m a r i a n s who i n d u l g e i n e x p l a i n i n g " in Arabic and t h e e f f e c t i t t h e meaning o f t h e has on t h e

t h e usages o f " word t h a t sentence. follows it,

thus changing

-240-

t h e o p p o s i t e s and t h e synonyms, and i t s examples and p r o v e r b s . The p o e t a m o n g s t t h e a d h e r e n t s t o t h i s s c h o o l i s he who i s a b l e t o w r i t e a poem w i t h o u t b r e a k i n g any T a f ' i l , u s i n g a s i n g l e rhyme. He i s a t r u e p o e t i f h e u s e s a v o c a b u l a r y t h a t i s u n d e r s t o o d o n l y b y t h o s e who h a d s p e n t t h e i r l i v e s i n s t u d y i n g t h e language and n o t h i n g e l s e . He i s t h e " p r i n c e o f p o e t s " i f he p a y s s p e c i a l a t t e n t i o n t o r e f i n i n g h i s l i n e s , a r r a n g i n g h i s rhymes, u s i n g a l a r g e number o f s i m i l e s a n d p u n s . The t r u e w r i t e r o f t h i s s c h o o l i s he who, when w r i t i n g o n " J e a l o u s y a n d i t s E v i l i n S o c i e t y ' words f l o w from h i s pen, f o r m i n g e x p r e s s i o n s , and o u t o f t h e e x p r e s s i o n s , p a r a g r a p h s , and o u t o f t h e p a r a g r a p h s pages a r e f i l l e d , and o u t o f t h e pages, volumes a r e w r i t t e n . A l l this w o u l d b e i m p r e s s i v e and l u s t r o u s S i b a w a y h , a l - K i s a ' i , and I b n M a l i k w o u l d c e r t a i n l y f i n d no f a u l t s i n w h a t t h e w r i t e r w r o t e . Every s t a n z a i n t h e a r t i c l e i s s i t u a t e d where i t s h o u l d be, t h e t r a n s i t i v e v e r b s a r e p r o p e r l y u s e d , t h e i n t r a n s i t i v e ones u s e d w i t h t h e p r o p e r p r e p o s i t i o n s w h i c h grammarians s e t f o r them. On t h e w h o l e , y o u w o u l d f i n d no f l a w i n t h e a r t i c l e , e x c e p t t h a t y o u s t i l l w o u l d ask y o u r s e l f a f t e r r e a d i n g i t What a r e t h e e v i l s o f jealousy i n society?'^ ^ I t i s a g a i n s t t h i s s c h o o l and i t s c o n c e p t

(1) A l - G h i r b a l , p.

100.

-241-

literature,

t h a t M i k h a i l Naimy waged h i s r e l e n t l e s s w a r . being said ask

These but

w r i t e r s , a c c o r d i n g t o h i m , d i d n o t c a r e w h a t was how i t was said. The first

question that they would

t h e m s e l v e s when t h e y a s s e s s a l i t e r a r y w o r k w o u l d be l a n g u a g e s o u n d and impressive?"

"Is its consider

I f so, then they would

t

w h a t i s w r i t t e n as

literature,

but i f

they found a t a

tawila

) , where a t a

marbutah ( (

) should ) instead The language is then

h a v e b e e n u s e d , o r a hamza w r i t t e n on a " y a " of an "alif" ( f ) , then i t i s no

literature.

other serves

idea, the supporters of which the purposes o f l i t e r a t u r e ,

maintain that the and o f w h i c h Naimy

a pioneer, gives consideration f i r s t t o how of it is said.

t o w h a t i s s a i d , and t h a t the

This school considers and

function I t is an

literature

i s t o d i s p l a y thoughts

feelings.

e x h i b i t i o n where s e n s i t i v e s o u l s pour onto paper reactions to l i f e , or v e r s e , where l i v i n g h e a r t s express, i n them.

their prose an idea,

t h e echoes o f l i f e w i t h i n

Theirs i s not The

e x h i b i t i o n f o r grammatical according to t h i s of

r u l e s or p o e t i c j a r g o n .

s c h o o l , i s more i m p o r t a n t t h a n t h e

language

t h e w r i t e r . F o r t h e l a n g u a g e , he s a y s i n i s a s y m b o l whose v a l u e Thus l a n g u a g e h a s , lies

another it

article,

i n the thing that value i n

symbolises.

as s u c h , no

itself.

( 1 ) A l - G h i r b a l , p.

101.

-242-

I t i s t h e i d e a , t h e f e e l i n g w h i c h t h e l a n g u a g e means t o c o n v e y , that is important. Of c o u r s e we s h o u l d g i v e o u r l a n g u a g e t h e c a r e t h a t i s i t s d u e , b u t t h a t s h o u l d n o t l e a d us t o f o r g e t t h e a i m of t h e language. The w o r s t we c a n do i s t o t h i n k t h a t i t i s p e r f e c t , and t h a t none c o u l d add a n y t h i n g t o i t s p r e c i s i o n . F o r , i f we a d o p t s u c h a n o u t l o o k t h e r e s u l t w o u l d b e t h a t o u r t h o u g h t s w o u l d come t o b e s y m b o l s , w i t h o u r w o r d s t h e t h i n g t h a t i s meant t o b e c o n v e y e d . M o r e o v e r , i f we c l a i m t h a t t h e A r a b i c l a n g u a g e i s p e r f e c t as i t i s t o d a y , t h i s w o u l d i m p l y t h a t we a d m i t t o s p i r i t u a l b a n k r u p t c y ; f o r t h i s w o u l d mean t h a t we a c c e p t t h e i n f a l l i b i l i t y o f t h e g r a m m a r i a n s who s e t the r u l e s o f o u r language two thousand y e a r s ago, t h a t t h e y w e r e t h e gods o f r h e t o r i c , a n d t h a t we, b e c a u s e o f o u r i n f e r i o r q u a l i t i e s and t h e b a r r e n n e s s o f o u r t h o u g h t s , a r e u n a b l e t o add or t o o m i t t o what t h e y s e t a s i n g l e l e t t e r . I f we a c c e p t s u c h a n a t t i t u d e we h a v e n o a l t e r n a t i v e b u t t o b r e a k o u r p e n s a n d t o s t o p w r i t i n g , a n d t o be s a t i s f i e d w i t h o u r l a n g u a g e a n d t h e r u l e s i t has.

I f M i k h a i l Naimy was a s t a u n c h o p p o n e n t i n prose w r i t i n g , style m he was e q u a l l y r e b e l l i o u s

of traditionalism against the t r a d i t i o n a l poets.

w r i t i n g p o e t r y p r e v a l e n t among h i s c o n t e m p o r a r y

(1)

A l - G h i r b a l , p p . 104-105.

-243-

The w r i t i n g o f p o e t r y d u r i n g t h e age o f d e c l i n e a n d w e l l i n t o t h e t w e n t i e t h c e n t u r y came i n f a c t t o b e a p r o f e s s i o n i n w h i c h t h e

"

Lb j-'l-ej r
0*%-*-/*
J

" "

"poetry-maker"

f o l l o w e d t h e s e t r u l e s o f prosody either

"

w h i l e h i s s u b j e c t m a t t e r would be m o s t l y he w o u l d go t o t h e l i m i t of affectations. poets

panegyric,

i n which

i n hyperbole, or

e l e g i a c poems f u l l the

T h e f a s h i o n was t o i m i t a t e Even

c l a s s i c a l medieval

o r even t h e p r e - I s l a m i c p o e t s .

a great poet the

r

l i k e Shawqi d i d n o t h e s i t a t e t o i m i t a t e t h e s t y l e o f

m u a l l a q a t , when he w o u l d s t a n d b y t h e t r a c e s o f t h e encampment his tears < _ , ^

1^' CSJL I

shedding

'

The

m a i n p r i n c i p l e was t o a d h e r e t o t h e r u l e s o f p r o s o d y , b u t as t o t h e genuine f e e l i n g s o f t h e poet or Thus t h e m e t r e

whether t h e qasidah represented not, and It

was o f s e c o n d a r y , o r e v e n o f n o i m p o r t a n c e . t h e r h y m e came t o t a k e t h e f i r s t is place

i n t h e minds o f t h e p o e t s . Naimy

a g a i n s t t h i s c o n c e p t o f p o e t r y t h a t we f i n d "The a r u d
r

v e h e m e n t l y a t odds to our the

( p r o s o d y ) has n o t o n l y d o n e damage has i n f l i c t e d a g r e a t harm on t o metre over

o u r p o e t r y " he w r o t e , literature i n general it

"but i t

F o r , by g i v i n g p r i o r i t y

subject matter,

made o f p o e t r y w r i t i n g a p r o f e s s i o n , o n c e t h e in l i t e r a t u r e was t h u s able

r u l e s o f w h i c h w e r e l e a r n t , any d a b b l e r to claim the t i t l e of poet"^ ^

1

Since

t h e poet

has always had a

(1)

A l - G h i r b a l , p . 118.

-244s p e c i a l p o s i t i o n a m o n g s t t h e A r a b s , a l a r g e number o f " p o e t r y m a k e r s " a p p e a r e d whose o n l y q u a l i f i c a t i o n was t h a t t h e y w e r e a b l e t o f l l o w t h e r u l e s o f a l - K h a l i l b . Ahmad.

To M i k h a i l N a i m y , i t

was a b s u r d

t h a t we s t i l l

should

have

p o e t s who w o u l d s t a n d s h e d d i n g

t e a r s by t h e v e s t i g e s o f t h e (2)

encampment o f t h e i r "Dur love f o r a r u d

c

t r i b e , when we h a d no v e s t i g e s o r r e m a i n s . ( p r o s o d y ) h a s r e a c h e d s u c h a p i t c h , " he w r o t e , a n y t h i n g except i n verse. Even

" t h a t we h a r d l y came t o u t t e r the

grammar o f o u r l a n g u a g e came t o b e t a u g h t t o o u r c h i l d r e n (3)

through verse." was our love f o r alf

I n t h e same a r t i c l e he w r o t e

" Such

a r u d t h a t v e r s e came t o b e u s e d i n o u r

correspondence, g r e e t i n g s , d r i n k i n g , e a t i n g , c h r i s t e n i n g o f our c h i l d r e n , m a r r y i n g them, r e c e i v i n g our f r i e n d s and b i d d i n g o f a son,

them f a r e w e l l , a n d c o n g r a t u l a t i n g them f o r t h e b i r t h t h a t n o t h i n g i n o u r l i f e escaped v e r s e , except (4) f e e l i n g s and emotions". It is to this

our t r u e

t r e n d i n p o e t r y t h a t M i k h a i l Naimy w a n t e d t o h e was accused o f b e i n g "destructive". system o f metres al- Ayn.

c

p u t an e n d , an a i m f o r w h i c h (1)

A l - K h a l i l b . Ahmad was t h e i n v e n t o r o f t h e A r a b i c i n p o e t r y and author

o f t h e f i r s t Arabic Lexicon, Kitab

(2) (3) (4)

A l - G h i r b a l , p. 121. I b i d . , pp. 119-120. I b i d . , p p . 119-120.

-245-

He d i d n o t deny t h e a c c u s a t i o n , when h e w r o t e i n r e p l y , " I t is true that build I am " d e s t r u c t i v e " , b u t I d e s t r o y so t h a t I may

What I d e s t r o y i s n o t , as some p e o p l e seem t o t h i n k , " o l d " n o r what I b u i l d i s w h a t t h e y c a l l "new" literature. -

literature,

For b e a u t y and t r u t h

- which form t h e essence o f l i t e r a t u r e

n e v e r age o r v a n i s h , n o r i s destroy them.

t h e r e a human b e i n g who i s a b l e t o is

What I d e s t r o y i s e v e r y t h i n g , w h i c h i n my v i e w , and t r u t h - whether life it b e o l d o r new -. I am a

v o i d o f beauty

h e l p e r t o whosoever sees h i s

emanating

from t h e i n e x h a u s t i b l e

s p r i n g o f b e a u t y , o r t h e o c e a n o f t r u t h whose s h o r e s a r e u n b o u n d e d . I n a n o t h e r a r t i c l e i n w h i c h he expounds h i s v i e w s on t h e meaning of are l i t e r a t u r e he w r i t e s , "Man's r e m a i n s , e n g r a v e d on s t o n e s , which

b o u n d t o v a n i s h when t h e s t o n e d e c a y s

b u t t h e remains

Man e n g r a v e s as h i s s o u l

o n t h e s o u l o f h i s b r o t h e r Man a r e e v e r l a s t i n g , is immortal. T r u e l i t e r a t u r e s h o u l d t h u s be an f o rthe sight. So s e e k w i t h

e n g r a v i n g on s o u l s , and n o t v e i l s

me t h a t we s h o u l d h a v e men o f l e t t e r s who w o u l d be m e s s e n g e r s (2) among s o u l s , a n d n o t w e a v e r s o f e m b r o i d e r e d It is veils".

i m p o r t a n t t h a t M i k h a i l Naimy t a k e s S h a k e s p e a r e ( a n d n o t
f

->

a l - M u t a n a b b i , A b u a l - A l a o r any o t h e r famous A r a b p o e t ) f o r h i s example o f what t h e p o e t s h o u l d be ( 1 ) A l - G h i r b a l , p p . 52-53. (2) Zad a l - M a a d , p. 54.

r

"Amongst w r i t e r s a n d p o e t s

who

-246-

a p p e a r e d i n t h i s w o r l d , " h e w r o t e i n an a r t i c l e ,

"none h a s b e e n a b l e

t o e x p l o r e t h e human s o u l as t h i s E n g l i s h a c t o r was a b l e t o d o . None h a s b e e n a b l e t o c o u p l e t h i s exploration with the rhetoric None has e m b e l l i s h e d h i s h i s own. Shakespeare in

which Shakespeare expressed h i m s e l f .

r h e t o r i c w i t h t h e b e a u t y w i t h w h i c h S h a k e s p e a r e endowed

None h a s e n r i c h e d h i s r h e t o r i c w i t h t h e m e l o d i e s w i t h w h i c h e n r i c h e d h i s own. w i t h which t h i s remains

None h a s i m b u e d h i s r h e t o r i c w i t h t h e t r u t h s infused his plays. T h a t i s why S h a k e s p e a r e towards

giant

a Ka*bah t o w h i c h we go on p i l g r i m a g e , a n d a q i b l a h

w h i c h we t u r n o u r f a c e s " . ^ ^

I t was S h a k e s p e a r e t h e d i s c o v e r e r , in

t h e e x p l o r e r o f t h e human s o u l , who p r e s e n t e d h i s d i s c o v e r i e s rhetoric and moving language t h a t Naimy admired, and i t t o turn their was

that Thus,

i d e a l t o w a r d s w h i c h he w a n t e d A r a b w r i t e r s by trying t o g i v e p o e t r y and l i t e r a t u r e

faces.

i n g e n e r a l a new m e a n i n g

i n t h e Arab w o r l d , he f o u n d h i m s e l f d e s t r o y i n g t h e o l d c o n c e p t s a n d s e t t i n g up new o n e s . I f we see now t h a t t h e s e c o n c e p t s is came

t o be a c c e p t e d and t a k e n f o r g r a n t e d , t h e c r e d i t (2) Naimy and a h a n d f u l o f contemporary writers

due t o M i k h a i l similar

who e x p o u n d e d

( 1 ) A l - G h i r b a l , p. 72. ( 2 ) The members o f a l - R a b i t a h h a d t h e same v i e w s o n t h e m e a n i n g o f l i t e r ature. B u t as N a i m y , G i b r a n a n d A r i d a , w e r e t h e m o s t h i g h l y

c

cultured

amongst t h e members o f t h e R a b i t a h t h e y p l a y e d a m o r e i m p o r t a n t r o l e in this respect. i n t h e Arab w o r l d . The v i e w s o f N a i m y , G i b r a n a n d A r i d a h a d t h e i r As t h e s e v i e w s a g r e e d w i t h

C c

effect

t h o s e o f a number o f in particular)

prominent Egyptian w r i t e r s

( a l - A q q a d and a l - M a z i n i countries.

t h e y came t o s p r e a d a l l o v e r t h e A r a b

-247-

notions

i n the f i e l d

of

literature.

Turning

t o w a r d s M i k h a i l N a i m y ' s own is and has

p o e t r y , one

should

perhaps

emphasise t h a t "Poetry as their

a l w a y s been r e c k o n e d by has an intellectual (1) I t may and

the Arabs emotional true and to

supreme a r t ; f o r t h e m i t

a p p e a l beyond what i s n o r m a l i n say t h a t p o e t r y i s by its

Europe

a l s o be

n a t u r e more c o n s e r v a t i v e t h a n p r o s e , the i n t r o d u c t i o n a writer of is

t h u s more d i f f i c u l t new methods.

to i n f l u e n c e through

B u t N a i m y ' s m a i n c h a r a c t e r i s t i c as

his

r e b e l l i o u s tendencies

against t r a d i t i o n a l i s m , which i s as i n h i s verse, thus

equally it goes w i t h o u t traditional tendency of in the Naimy's his reflect

expressed i n h i s prose w r i t i n g s s a y i n g t h a t h e r e we t h e m e ^ w h i c h i s an of t h e day. The f i n d no

trace of panegyric from

o r any

other

important departure "sincerity"

the t r a d i t i o n a l i n s i s t e d as one evident

on w h i c h he

fundamental basis poems; f o r i f o n l y D i w a n , we the i n d i v i d u a l The we

f o r prose w r i t i n g s survey that

i s abundatly

h i s poems i n Hams a l - J u f u n , w h i c h i s

find

t h e r e i s h a r d l y a poem w h i c h does n o t thoughts o f M i k h a i l Naimy. self-

i d e a s , f e e l i n g s , and

main c h a r a c t e r i s t i c s o f t h i s p o e t r y are m e d i t a t i v e , which are t y p i c a l of his

searching, wondering tendencies t r e n d o f y t h i .n k i ng.

general T u b s i ' r that death,

In h i s Qas idah e n t i t l e d Aghmid J u f u n a k a * *

it

( c l o s e y o u r e y e s and in

see)

we

find and

M i k h a i l Naimy e x p r e s s e s h i s b e l i e f

t h e oneness o f l i f e

(1)

Modern A r a b i c P o e t r y by A .J. Arberry,

(An A n t h o l o g y

w i t h English verse

Translations)

(Preface).

-248-

a n i d e a w h i c h he o f t e n e x p r e s s e s i s used, perhaps for thef i r s t

i n h i s prose w r i t i n g .

Here p o e t r y literature,

t i m e i n Modern A r a b i c

as t h e v e h i c l e f o r e x p r e s s i n g t h o u g h t s a n d i d e a s

*_5 (1)

>

A* (J
"When a f f l i c t e d w i t h a d i s e a s e That i s s a i d t o be g r a v e , Then c l o s e y o u r eyes and y o u w i l l see i n your disease - your cure. When d e a t h comes n i g h a n d c l o s e And t h e g r a v e opens w i d e i t s m o u t h Then c l o s e y o u r e y e s a n d s e e t h e g r a v e as t h e c r a d l e o f l i f e . " That t h e idea i s a l l i m p o r t a n t m that it i s conveyed Naimy's p o e t r y i s n o t t o say i n which it is

a t t h e expense o f t h e language

presented i n music,

F o r h e r e t o o , we h a v e s i m p l i c i t y

o f vocabulary, richness in

a n d a n a t u r a l n e s s v o i d o f any t r a c e o f o s t e n t a t i o n

r e s p e c t o f t h epoet's a b i l i t y i n p l a y i n g w i t h words, to recherche language.

or resorting

T h i s tendency origin, his destiny

t o w a r d s m e d i t a t i o n , p o n d e r i n g a b o u t Man's and f a t e t a c k l e d by a master poet, is more in

i m p r e s s i v e and has deeper

e f f e c t , o n t h e r e a d e r when p r e s e n t e d

(1)

Hams a l - J u f u n , p . 9.

-249-

v e r s e t h a n when d x s c u s s e d A r e Y o u , My S o u l ? " where h i s s e l f "^S

5

i n prose. '^

I n a poem e n t i t l e d " t h e poet is

"Who

wondering

emanates f r o m , a s u b j e c t w h i c h has p r e o c c u p i e d life> i . ' )

him throughout Ijis

^JJ^J*

A^3

w x J !

The

poet keeps wondering

throughout t h e Qasidah, u n t i l

in the last played o f a god'

s t a n z a h e e n d s t h e poem b y s a y i n g t h a t h i s s o u l i s by an a r t i s t , h i d d e n , unseen" and t h a t it is

"a m e l o d y

" t h e emanation

which w i l l

e v e n t u a l l y r e t u r n t o God

H e r e , we h a v e a n o t h e r d e p a r t u r e f r o m t h e t r a d i t i o n a l s t y l e

of writing

(1)

In this of

Q a s i d a h , Naimy seems t o e x p r e s s I tis typical poetry.

his belief

in the unity his

Man a n d God.

o f h i s a t t e m p t s t o convey

philosophical

ideas i n

( 2 ) Hams a l - J u f u n , p . 2 1 .

-250-

p o e t r y xn w h i c h t h e p o e t u s e s one s i n g l e rhyme t h r o u g h o u t the Q a s i d a h , f o r Naimy i n t h i s poem u s e s one rhyme i n e a c h s t a n z a , e n d i n g i t w i t h one o r two l i n e s o f d i f f e r e n t m e t r e and r h y m e . T h i s s u d d e n c h a n g e i n m e t r e a n d r h y m e i n t h e l a s t two l i n e s o f e a c h s t a n z a g i v e s t h e Q a s i d a h immense r i c h n e s s m m u s i c . I t is also a departure from the t r a d i t i o n a l s t y l e which i s c h a r a c t e r i s t i c n o t o n l y o f Naimy, b u t o f most o f t h e E m i g r a n t P o e t s V -* ' "

to

w h i c h Naimy b e l o n g e d .

Nadeem Naimy g i v e s

an

accurate

analysis an

o f M i k h a i l N a i m y ' s p o e t r y , when he w r i t e s expression throughout of a soul i n

" B e i n g as a w h o l e is

i n t e n s e a n g u i s h , Naimy's p o e t r y

soaked it first

with a distilled

i m p e r c e p t i b l e p a i n t h a t makes t o the heart, without having and eye, as was, He on

communicate i t s e l f d i r e c t l y to pay homage, so

t o speak, t o t h e ear

the

whole, the p r a c t i c e of t r a d i t i o n a l Arabic his call in al-Ghirbal that poetry should

poetry. n o t be

implements subjugated if need a

formally should,

t o t h e c l a s s i c a l p r o s o d y o f a l - K h a l i l b . Ahmad b u t be, mould a l - K h a l i l ' s prosody t o f i t its own

m o d e r n p u r p o s e s , by

attempt s u c c e s s f u l / a t t h i s m o u l d i n g i n h i s own

( Q poetry."

The

m y s t i c a l e l e m e n t i n M i k h a i l Naimy's t h i n k i n g i s in his poetry. His i s o l a t i o n from the world

also of others,

noticeable

( 1 ) M i k h a i l N a i m y , an

I n t r o d u c t i o n by

Nadeem N a i m y , p .

194.

-251-

and h i s own

world

i n w h i c h he a l o n e l i v e s

is reflected ,

i n a poem

i n w h i c h he s a y s

(1) T h i s i n c l i n a t i o n t o " s t a y a p a r t " does n o t stem a stranger, but is a result from his desire t o sipping to out

of being preoccupied with

"another k i n d o f wine, the l i k e of which there i s nothing e x t i n g u i s h t h e f l a m e s o f my o f h i s own heart" heart "

For t h e p o e t "brews i t

c L ^ '

cH^

c^4"

( i )

( 1 ) Hams a l - J u f u n , p . (2) I b i d . , p. 28.

28.

-252W h i l e o t h e r s around him a r e enchanted by t h e music o f t h e l u t e , he i s immersed i n l i s t e n i n g t o t h e "tunes o f h i s i n n e r s o u l " , t h u s he addresses t h e m u s i c i a n a s k i n g him t o p l a y h i s l u t e , and t o l e a v e him a l o n e l i s t e n i n g t o h i s own tunes

M i k h a i l Naimy's b e l i e f t h a t God, o f one t h i n g ;

Man,

and Nature a r e p a r t s is

an i d e a which i s prominent i n h i s prose w r i t i n g s , For i n a q a s i d a h e n t i t l e d t o enable him t o see Him i n every ,

> .

a l s o expressed i n h i s p o e t r y . " S u p p l i c a t i o n s " , he asks God manifestation of l i f e

-

(2) His f e e l i n g s o f l o v e f o r humanity, based on b e l i e f , p a t i e n c e and s i n c e r i t y , a r e a l s o expressed i n t h e same qasidah

( 1 ) Hams a l - J u f u n , p. 28. ( 2 ) I b i d . , p. 35.

-253-

>

'

(1) I n a poem addressed t o M.D.B., Naxmy's b e l i e f i n t h e t r a n s m i g r a t i o n o f souls i s implied

(2)

'> Poets, Nadirah

I n her commentary on t h e p o e t r y o f t h e Emigrant

S a r r a j w r o t e , "We may c o n s i d e r t h a t t h e f i r s t p r i n c i p l e o f a l - R a b i ^ a h was t h e r e b e l l i o n a g a i n s t t h e t r a d i t i o n a l themes o f p o e t r y f o l l o w e d s i n c e t h e days o f Imru' al-Qays up t o t h e days o f Shawqi." She goes on t o say, " I t i s c l e a r t h a t t h e R a b i t a h s c h o o l was t h e f i r s t i n Modern A r a b i c L i t e r a t u r e , t h e members o f which were a b l e t o

( 1 ) Hams a 1 - J u f u n , p. 35. ( 2 ) I b i d . , p. 107.

-254produce genuine p o e t r y which s i n c e r e l y r e f l e c t e d t h e f e e l i n g s and t h o u g h t s o f t h e poets and t h e hopes and sorrows which t h e i r h e a r t s felt."^^ I n t h e same v a l u a b l e work on t h e Emigrant Poets, Dr.

S a r r a j w r i t e s , "For here we have M i k h a i l Naimy a d m i t t i n g t h a t Modern A r a b i c L i t e r a t u r e has adopted a p r i n c i p l e from t h e West, w h i c h i t came t o h o l d as t h e c o r n e r s t o n e o f i t s l i t e r a r y revival.

The p r i n c i p l e i s t h a t l i f e and l i t e r a t u r e a r e i n s e p a r a b l e t w i n s , t h a t l i t e r a t u r e i s as wide as l i f e i t s e l f , and t h a t i t deep as t h e s e c r e t s o f l i f e which a r e r e f l e c t e d i n it." i s as (2)

I n a l - G h i r b a l , Naimy a l s o admits t h a t t h e e r e d i t i s due t o the West i n making i t c l e a r t o us t h a t i t is possible t o write description,

p o e t r y on themes o t h e r t h a n l o v e , p a n e g y r i c , s a t i r e ,

e l g y , p r i d e and courage, and t h a t i s t h e reason why we came t o be enchanted by t h e "new melodies w i t h which some o f our modern
(3)

poets dared t o c h a l l e n g e t h e s a c r e d c o n f i n e s o f o u r p o e t r y . " S t u d y i n g M i k h a i l Naimy's p o e t r y , one wonders how f a r he (and i n f a c t most o f t h e Emigrant P o e t s ) were i n f l u e n c e d by t h e p o e t r y i Western p o e t s l i k e B l a k e and Emerson. I t i s almost c e r t a i n that

G i b r a n admired Blake and r e a d e v e r y t h i n g he w r o t e .

"What he l i k e d

most i n him was h i s r e b e l l i o u s s p i r i t a g a i n s t s t r i c t r u l e s and (4) outmoded t r a d i t i o n s " . (1) (2) (3) (4)
r

Blake's p r e o c c u p a t i o n w i t h t h e w o r l d

S h u a r a ' a l - R a b i t a h a l Qalamiyyah, by N. S a r r a j , p. 119. I b i d . , p. 120. A l - G h i r b a l , p. 92. S h u a r a ' a l - R a b i ^ a h a l - Q a l a m i y y a h , by N. S a r r a j , p. 122.

c

-255of s p i r i t i s s t r i k i n g l y s i m i l a r t o Gibran's p r e o c c u p a t i o n w i t h t h e I t may be t h a t t h i s i n t e r e s t i n s p i r i t u a l themes a

same theme.

spread t o o t h e r members o f a l - R a b i t a h , amongst whom Naimy was v e r y prominent figure.

Dr. S a r r a j a l s o s t a t e s t h a t Emerson's s c h o o l

w h i c h p r o c l a i m e d t h e d o c t r i n e o f t r a n s c e n d e n t a l i s m and t h a t t h e s p i r i t i s t h e most i m p o r t a n t aspect o f Man's l i f e , must have i n f l u e n c e d t h e Emigrant poets as they c l e a r l y g i v e these themes a prominent place i n t h e i r poetry. M i k h a i l Naimy's p r e o c c u p a t i o n

w i t h t h e q u e s t i o n o f Man's s o u l and i t s n a t u r e as expressed i n h i s p o e t r y , might a l s o be a r e v i v a l o f Avicenna's b e l i e f t h a t t h e s o u l w h i c h l i v e d i n t h e "Lower World" " C^*piUJ'", m a t t e r and " f a n a ' " " ^* the world of But as the

"jcame t o e n t e r t h e body.

body i s m o r t a l as s t a t e d i n a l l t h e h o l y books, w h i l e t h e s p i r i t i s i m m o r t a l , i t was thus bound t o d e s e r t t h e body and t o ascend t o

t h e w o r l d from which i t had descended where i t would enjoy immortality. This Greek i d e a , adopted by Avicenna, i s expressed o f w h i c h readsCr- ^ U J

i n h i s , well-known Qasidah, t h e opening l i n e (2) s *

^SJ>
1

i cJL^
.

As a s h o r t s t o r y w r i t e r , we a l s o f i n d t h a t M i k h a i l Naimy o f t e n uses t h e n a r r a t i v e as a means o f e x p r e s s i n g h i s thoughts.

(1) (2)

Shu ara

a l - R a b i t a h a l - Q a l a m i y y a h , by N. S a r r a j , p. 133.

123.

I b i d . , p.

-256T h i s i s c l e a r l y i l l u s t r a t e d i n h i s s h o r t s t o r y e n t i t l e d "The Cuckoo-Clock (1) which i s about K h a t t a r , a young Lebanese villager,

who i s about t o g e t m a r r i e d t o a young g i r l i n t h e v i l l a g e . B e f o r e t h e i r m a r r i a g e , a Lebanese emigrant t o t h e S t a t e s r e t u r n s to the t h e v i l l a g e , b r i n g i n g w i t h him a c u c k o o - c l o c k which f a s c i n a t e s v i l l a g e r s and t h e young g i r l . The emigrant t e l l s t h e young

g i r l a l l about t h e happiness she would have i n America i f she accepts h i s o f f e r o f m a r r i a g e . of The g i r l succumbs t o t h e magic
/

t h e c u c k o o - c l o c k , d e s e r t s h e r young f i a n c e , and m a r r i e s t h e

emigrant w i t h whom shes goes t o t h e S t a t e s , t h e c o u n t r y which produces wonders. K h a t t a r , t h e young v i l l a g e r , s t a y s i n h i s

v i l l a g e overwhelmed w i t h h a t r e d f o r t h e cuckoo-clock which d e p r i v e d him o f h i s b e l o v e d g i r l . to Soon he i s f i l l e d w i t h t h e d e s i r e t o e m i g r a t e Who knows, he t h i n k s t o

t h e country o f the cuckoo-clock.

h i m s e l f , t h e r e may be more f a s c i n a t i n g t h i n g s i n t h a t c o u n t r y t h a n the cuckoo-clock. How happy t h e people o f t h a t c o u n t r y must be,

and how

unhappy you a r e i n your home l a n d .

The young man leaves h i s v i l l a g e and e m i g r a t e s t o t h e New World. A f t e r y e a r s o f s t r u g g l e and m i s e r y , he manages t o accumulate some wealth. The f i r s t t h i n g he buys i s a c u c k o o - c l o c k which he d i s p l a y s He g e t s

i n t h e p a r l o u r o f a l u x u r i o u s house w h i c h he now owns.

(1)

Kan ma Kan, pp. 7_38. The t i t l e o f t h e s t o r y i n A r a b i c i s it

-257m a r r i e d t o an American g i r l o f Lebanese e x t r a c t i o n , b u t he i s unhappy w i t h her as a r e s u l t o f t h e i r d i f f e r e n t approaches t o l i f e . His w i f e d e s e r t s him t o l i v e w i t h a n o t h e r man, and he i s unhappy and d i s i l l u s i o n e d . What have I done w i t h my l i f e , K h a t t a r asks h i m s e l f There, i n my homeland, I was t h e master o f m y s e l f , my house and my f i e l d . Your p a r e n t s l o v e d you, as d i d everyone i n the v i l l a g e . But now, who a r e you? A prisoner entangled i n the wheels o f a huge machine t h a t goes round and round never t o s t o p . God o n l y knows where t h i s machine i s h e a d i n g i f you manage t o d i s e n t a n g l e y o u r s e l f f r o m i t , you w i l l f a l l t o y o u r d e s t r u c t i o n . I f you c l i n g t o i t , you w i l l see your s o u l w i t h your own eyes, crushed under i t s wheels. You wanted t o conquer t h e c u c k o o - c l o c k , but i t has had t h e b e t t e r o f you. L a t e r he comes t o meet h i s o l d f i a n c e e who i s d e s e r t e d by her l o v e r , and l i k e him, f i n d s h e r s e l f the v i c t i m of the cuckoo-clock. Here h i s mind goes back t o h i s homeland, and compares i t w i t h t h e w o r l d i n t o w h i c h he p l u n g e d . "This New W o r l d " he says t o h i m s e l f , " i s n o t h i n g b u t a huge tower which resembles a c h a r i o t b u i l t on thousands o f wheels t h a t go round feverishly. The c h a r i o t s l o p e s down f r o m t h e h e i g h t s o f a mountain t o a p r e c i p i c e t h a t i s unfathomable. He imagines t h e c h a r i o t c r u s h i n g him, t h e n he sees m i l l i o n s o f t h o s e who c l i n g t o t h i s huge c h a r i o t , q u a r r e l l i n g and b i t i n g each o t h e r , screaming and w a i l i n g , r u s h i n g t o a d e s t i n a t i o n unknown t o them. Thousands o f h i s f e l l o w countrymen

-258are among those who c l x n g t o i t . Some o f them are t r o d d e n upon by t h e r a c e r s , o t h e r s are c l i n g i n g t o t h e wheels, t u r n i n g round w i t h t h e tower, l o o k i n g as i f they are drunk and b e w i l d e r e d . They l o o k back hoping t o detach themselves from t h e wheels, b u t are u n a b l e t o do so. On t h e t o p o f t h a t tower t h e r e i s a window out o f which a huge mechanical b i r d appears every now and t h e n . The b i r d shouts a t t h e m i l l i o n s "Cuckoo-Cuckoo" and they a l l p r o s t r a t e themselves t o him w h i s p e r i n g t o themselves " t h e t i m e now i s such and such...."

K h a t t a r runs away from America r e t u r n i n g t o h i s homeland. Back a g a i n i n h i s v i l l a g e , he assumes t h e name o f Mr. Thompson, where he l i v e s w i t h t h e v i l l a g e r s as one o f them. He endears t o

them, by word and deed, t h e goodness o f t i l l i n g t h e l a n d ; " H a i l t o him who takes a p a r t n e r f o r h i m s e l f i n e a r n i n g h i s living. sleeps

H a i l t o him who soundly."

takes t h e s o i l f o r h i s p a r t n e r , f o r he t h e n

I n K h a t t a r ' s p e r s o n a l i t y , we see much o f Naimy's,

His

a t t i t u d e towards t h e machine age, modern c i v i l i z a t i o n , and l o v e f o r nature. Has he n o t , l i k e K h a t t a r , denounced t h i s civilization

w i t h a l l i t s c o m p l e x i t i e s and f e v e r i s h r u s h , t o l i v e q u i e t l y i n h i s p e a c e f u l v i l l a g e surrounded by s i m p l e f o l k , u n s p o i l t by the

c o r r u p t i n g hand o f modern l i f e ?

As M i k h a i l Naimy's a t t i t u d e

-259towards Western C i v i l i z a t i o n i s c l e a r l y r e f l e c t e d i n "The CuckooC l o c k " , we s i m i l a r l y f i n d t h a t he uses t h e s h o r t s t o r y as h i s means of e x p r e s s i n g h i s p h i l o s o p h i c a l ideas towards l i f e i n g e n e r a l . The c h a r a c t e r s o f h i s s t o r i e s s t r i k e t h e reader as b e i n g r e a l and ordinary people. B u t soon Naimy's tendency t o move from t h e n a t u r a l to the s u p e r n a t u r a l , converts t h e ordinary B e i r u t i i n t o a k i n d o f s e e r , a man o f v i s i o n , who preaches a c e r t a i n p h i l o s o p h y . The

b e s t example c o u l d perhaps be found i n h i s s h o r t s t o r y L "A N a i l - P a i r i n g " (

^r**?

entitled

(l) where t h e shop-keeper who

<u_>0

s p e c i a l i s e s i n s e l l i n g and making b e l t s , exasperates a customer (presumably t h e a u t h o r ) by p r o c r a s t i n a t i n g and d e l a y i n g h i s o r d e r for for for a b e l t f o r s e v e r a l h o u r s , as he i s asked every t i m e he comes i t t o r e t u r n w i t h i n a few h o u r s . On coming f o r t h e l a s t t i m e

h i s b e l t , d e t e r m i n e d t o make a scene i f he were t o be d e l a y e d astonishment, ready.

any l o n g e r , t h e customer f i n d s t h e shop-keeper t o h i s

busy t r i m m i n g h i s f i n g e r - n a i l s r a t h e r t h a n h a v i n g t h e b e l t

Here, t h e shop-keeper p h i l o s o p h y s i n g on h i s b e h a v i o u r , l e c t u r e s h i s customer on Man's need t o t r i m n o t o n l y h i s f i n g e r - n a i l s , b u t t h e " n a i l s " o f h i s eyes, h i s mind, h i s h e a r t and a l l of (1) his desires. the "nails"

Thus Naimy, who preaches t h a t Man's o n l y worthy I t i s n o t e w o r t h y here t h a t a number o f

Abu Ba^tah pp. 133-142.

M i k h a i l Naimy's s h o r t s t o r i e s under t h e t i t l e o f " T i l l We Meet" were p u b l i s h e d by t h e I n d i a n I n s t i t u t e o f World C u l t u r e . was t r a n s l a t e d m t h e S o v i e t Union. Another collection depict

T h i s c o n t a i n s s t o r i e s which

s o c i a l i n j u s t i c e . (See M i k h a i l Naimy - an I n t r o d u c t i o n , by Nadeem Naimy p. 252.)

-260s t r u g g l e i s t h a t which r a i s e s him from t h e a n i m a l t o t h e d i v i n e , r e f l e c t s h i s b e l i e f i m p r e s s i v e l y u s i n g t h e s h o r t s t o r y as h i s means. I t s h o u l d be p o i n t e d o u t however, t h a t t h e s t o r y p r e s e r v e s i t s s t r u c t u r e , w i t h o u t b e i n g s a c r i f i c e d f o r t h e sake o f t h e m o r a l t h e shop-keeper, w i t h h i s shop c l u t t e r e d w i t h r u s t y hardware, i n an environment w h i c h i s t y p i c a l B e i r u t i , i s i m p r e s s i v e l y d e p i c t e d by t h e w r i t e r . The c o n v e r s a t i o n , moving from t h e o r d i n a r y t o t h e e x t r a o r d i n a r y , i s developed i n a n a t u r a l manner devoid o f a f f e c t a t i o n .

Though M i k h a i l Naimy l i v e d i n t h e U n i t e d S t a t e s f o r a l o n g t i m e , we f i n d t h a t h i s h e a r t was always i n t h e Arab World. From t h e very b e g i n n i n g o f h i s c a r e e r as a w r i t e r , h i s m al-Funun d i s c u s s e d c o n d i t i o n s i n the m o t h e r l a n d . articles

As a s h o r t

s t o r y w r i t e r , we f i n d t h a t

h i s f i r s t s h o r t s t o r y The B a r r e n Woman^ A He l i v e s

deals w i t h t h e man-woman r e l a t i o n s h i p i n t h e Arab World. young man who r e t u r n s home from America g e t s m a r r i e d .

h a p p i l y w i t h h i s young w i f e , b u t as she does n o t bear him a c h i l d , t h e man n e g l e c t s h i s w i f e and takes t o d r i n k i n g . The

young g i r l , d e t e r m i n e d t o r e g a i n h e r husband's l o v e , bears him a son, o n l y t o commit s u i c i d e a d m i t t i n g t h a t t h e c h i l d i s n o t h i s .

(1) "

L*-J

" m

Kan ma Kan, p. 52.

-261The a l l i m p o r t a n t man, w i t h t h e woman e n t i r e l y s u b s e r v i e n t t o him I n h i s o n l y p l a y which he entitled

i s t h e theme o f t h e s t o r y . Fathers and Sons (1)

(a t i t l e which he admits t o have borrowed

from Turgenev's famous n o v e l ) , Naimy a g a i n deals w i t h t h e s o c i a l problems p r e v a l e n t i n t h e Arab World. t h a t a daughter The mother's b e l i e f failing

s h o u l d get m a r r i e d when she i s e i g h t e e n , The daughter who

which h e r " r e p u t a t i o n " i s a f f e c t e d . obedient t o her p a r e n t s . The

is blindly

son who

rebels against family The

t r a d i t i o n s , and wants t o get m a r r i e d t o a P r o t e s t a n t g i r l . mother whose t h i n k i n g i s e n t i r e l y s e c t a r i a n , and who t h a t her son s h o u l d get m a r r i e d t o o t h e r than an

i s shocked

Orthodox g i r l .

I t i s s i g n i f i c a n t t h a t t h e w r i t e r , though f a r away from t h e Lebanon, always had t h e Lebanon i n mind. The themes o f h i s w r i t i n g s , the

s e t t i n g o f h i s p l a y , t h e problems he t a c k l e s , a l l r e v o l v e around t h e Lebanon (and t h e Arab World i n g e n e r a l ) and i t s s o c i a l T h i s closeness t o t h e Syrian-Lebanese s o c i e t y was structure. the

k e p t a l i v e as

community o f these two c o u n t r i e s i s l a r g e i n t h e U n i t e d S t a t e s . Thus Naimy, though f a r from S y r i a and t h e Lebanon, was able t o two living

r e f l e c t and c r i t i c i s e i n h i s w r i t i n g s t h e problems o f these c o u n t r i e s t h r o u g h h i s c o n t a c t w i t h these communities.

Unlike

i n R u s s i a , h i s s t a y i n t h e U n i t e d S t a t e s brought Naimy, i n

this

(1)

ft

-262-

r e s p e c t , c l o s e r t o t h e Arab World.

I t i s mainly through conditions

h i s s h o r t s t o r i e s t h a t we see him as a c r i t i c o f t h e s o c i a l

t h a t p r e v a i l e d i n t h e Arab World, and consequently s h a k i n g t h e reader i n t h e hope o f making him r e c o n s i d e r t h e s o c i a l v a l u e s o f this society. In this field, he v e r y o f t e n uses t h e s t o r y as t h e t o convey h i s that life to

v e h i c l e f o r s o c i a l c r i t i c i s m as much as he uses i t

p h i l o s o p h i c a l ideas about l i f e , thus r e f l e c t i n g h i s b e l i e f a work

o f l i t e r a t u r e i s o f no m e r i t u n l e s s i t emanates from i n which t h e w r i t e r l i v e s , communicating it,

and t h e environment

t h e r e a d e r ' s mind, as P r o f e s s o r L a s c e l l e s Abercrombie p u t h i s own e x p e r i e n c e by i m a g i n a t i v e l y p r o v o k i n g i t there.

-263-

APPENDDC

The f o l l o w i n g

extracts

from

M i k h a i l Naimy's f e a t u r e s "of h i s

various charater,

works and

a r e chosen t o r e f l e c t t h e fundamental themes

t h e main

w h i c h he d e a l s w i t h i n h i s

writings.

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306 Copies o f t h e f o l l o w i n g poems w r i t t e n i n E n g l i s h p r o v i d e d by M i k h a i l Naimy. were k i n d l y

On a Lonely Bough o r The L a s t Leaf On a Of a Sits Lost l o n e l y bough lonely tree a lonely leaf in reverie.

W h i l e t h e sky i s b u t one h e a v i n g Grim, unending c l o u d ; And t h e wind i s d e f t l y weaving For t h e e a r t h a shroud. Neighbours, f r i e n d s and mates L e f t her long ago. None came back t o t e l l Of t h e w o r l d below. N i g h t i n g a l e s no l o n g e r f l u t t e r G a i l y round her bed. Only ravens come t o u t t e r D i r g e s o'er her head. Dry i s Whence Frozen I s her now t h e b r e a s t she sucked t h e sap. now and c o l d mother's l a p .

Yet she n e i t h e r j o y s , n o r sorrows But s e r e n e l y sways, Knowing t h a t a l l h e r to-morrows Are b u t y e s t e r d a y s . For upon h e r f a c e , S h r i v e l l e d though and w e t , As w i t h i n her h e a r t , A l l t h e seasons met.

307

A Solemn

Vow Overmuch.)

(To One Who Worries

Have peace, 0 r e s t l e s s , s o r r o w - l a d e n heart*. I s h a l l n o t laugh U n t x l w i t h sorrow I have made you p a r t As p a r t s t h e wheat, when winnowed, from t h e c h a f f T i l l then I s h a l l not laugh. 0 s l e e p l e s s e/es t h a t weep, y e t shed no t e a r s , 1 s h a l l not sleep U n t i l from you I ' v e banished cares and f e a r s That dimmed your l i g h t and t a u g h t you how t o weep T i l l then I s h a l l not sleep. 0 s p i r i t once a t h r o b w i t h song, now mute, 1 s h a l l not sing U n t i l once more I ' v e made you l i k e a l u t e A t t u n e d t o q u i v e r i n Love's hands and r i n g T i l l then I s h a l l not s i n g . 0 God's f a i r image, l o s t m Shadowland, 1 s h a l l not die U n t i l I ' v e t o r n your v e i l s and made you s t a n d A naked l o v e l i n e s s beneath t h e s k y . But t h e n - I w i l l n o t d i e .

308

The Endless Race

Say n o t , my b r o t h e r , you have l o s t t h e r a c e . A l b e i t my f e e t be f l e e t e r t h a n your f e e t . Yet m t h e t r a c k l e s s v o i d s o f Time and Space Your p a t h and mine i n v a r i a b l y meet. S w i f t i s t h e w i n d , b u t so's t h e l a n g u i d breeze That g i v e s i t b i r t h and sleeps w i t h i n i t s b r e a s t . The m o t h e r - b i r d t h a t f l u t t e r s i n t h e t r e e s Cannot o u t f l y t h e f l e d g i n g s i n t h e n e s t . The mountain stream t h a t h u r l s i n f i t f u l leaps From r o c k t o r o c k , i t s waters c o o l and c l e a r , Can reach t h e d i s t a n t , e v e r - s i l e n t deeps No q u i c k e r t h a n a dewdrop o r a t e a r . Come, b r o t h e r , come. The day The r a c e goes on r e l e n t l e s s as The t i m e t o ask who's l o s t and W i l l be when Time and D i s t a n c e i s n o t y e t done. before who has won a r e no more.

T i l l t h e n l e t ' s drown my l a u g h t e r i n your t e a r s And c a s t away t h e i r soul-benumbing l o a d And s t r i d e a l o n g u n m i n d f u l o f t h e j e e r s Or cheers o f those who l o i t e r on t h e r o a d

309

Let Them Pass

These minds and h e a r t s on r a i l s and r u b b e r t i r e s R o l l i n g , f o r e v e r r o l l i n g God knows where, These h u r r i e d f e e t l e d on by mad d e s i r e s Out o f one snare i n t o another s n a r e , How can we be t h e i r r o a d - f e l l o w s , my s o u l I They seek t o o many g o a l s - we seek no g o a l . So s t e p a s i d e and l e t them march and r o l l .

W i t h a l l o f Time c o i l e d w i t h i n our NOW, And a l l o f Space compressed w i t h i n our HERE, W i t h L i f e and Death enthroned upon your brow I n p e r f e c t l o v e , what's t h e r e t o c r a v e o r f e a r l So when you hear t h e e v e r - s u r g i n g mass Demand t h e r i g h t - o f - w a y w i t h drums and b r a s s , Step s i l e n t l y a s i d e - and l e t them pass.

310 To The Hudson

You pour y o u r s e l f f o r e v e r xn t h e sea, And, lo'. t h e sea r e - f x l l s you evermore; You shun t h e h e i g h t s , and y e t m e c s t a s y The summits s t a n d and watch you f r o m t h e s h o r e . W h i l e I would make t h e sea my d r i n k i n g bowl And r e a c h t h e f a r t h e s t s t a r w i t h one s w i f t bound, Yet I m a t h i r s t and f e t t e r e d t o t h e ground I s my dream-ridden, over-eager s o u l .
!

You pay no heed t o o b s t a c l e s , n o r l e n d An ear t o d o u b t , t o p a s s i o n , o r t o p r i d e , But l e i s u r e l y , u n e r r i g n l y you wend Your way w i t h o u t a compass, o r a g u i d e . While a l l t h e streams t h a t never cease t o gush Out o f my h e a r t have y e t t o f i n d t h e i r course They f l o w and o v e r f l o w , the/ h a l t and r u s h , They c h u r n about and d i s s i p a t e t h e i r f o r c e . And as t h e a i r bears e q u a l l y t h e d u s t Of s t a r and s t o n e , so do you bear as one Man's good and i l l , h i s s h i n i n g g o l d and r u s t , His f i c k l e seasons, t r a g e d i e s and f u n W h i l e I p e r s i s t i n f r i t t e r i n g THE ALL To s e p a r a t e my sorrow from my j o y ; And so ' t w i x t good and e v i l , l i k e a buoy Upon t h e waves, I ever r i s e and f a l l . Yet am I n o t a d e r e l i c t so l o n g As i n my depths r i n g s l o u d your s i l e n t song "The The The The The The And And t r u l y h i g h i s ever low. t r u l y s w i f t i s ever slow. h i g h l y s e n s i t i v e i s numb. h i g h l y e l o q u e n t i s dumb. ebb and f l o w a r e b u t one t i d e . g u i d e l e s s has t h e s u r e s t g u i d e . he i s g r e a t who's a l s o s m a l l . he has a l l who g i v e s h i s a l l . "

311

Golgotha There i s a Golgotha m every h e a r t . On every Golgotha a c r o s s . Upon each c r o s s a c r u c i f i e d . Upon h i s brow a crown o f t h o r n s . And on h i s l i p s a word a w a i t i n g u t t e r a n c e . That do I see i n my own h e a r t . What see y o u , B r o t h e r , i n your h e a r t ? My My My My c r o s s I c h i s e l o f my t h i r s t s unquenched, hungers unappeased, hopes s t i l l - b o r n , t o n g u e l e s s sorrow and my d o u b t - s t u n g f a i t h .

I s n o t your c r o s s , my B r o t h e r , l i k e my c r o s s ? He who i s n a i l e d upon my c r o s s i s I , The f o o l who chases Time w i t h Time, Who l o o k s f o r h i s house w h i l e l i v i n g i n h i s house, Who c r e a t e d Good and E v i l , L i f e and Death, o n l y t o seek escape from Good and E v i l , L i f e and Death. That i s my c r u c i f i e d . I s n o t my c r u c i f i e d and yours one
-7

My crown o f t h o r n s I p l a i t o u t o f my attachment t o what i s attached t o nothing, My h a t r e d o f what cannot be l o v e d , t h e r e f o r e , cannot be h a t e d , My f e a r o f substances which a r e w i t h o u t substance, My c o v e t i n g shadows. That i s my crown o f t h o r n s . upon your b r o w
9

I s t h e r e n o t one l i k e u n t o

it

As t o t h e word upon my l i p s , i t s hour i s n o t y e t . But Time i s e n d l e s s . And I am p a t i e n t .

312

The M y s t i c Pact (To G i b r a n ) I chanced upon my B r o t h e r ' s t r y s t w i t h Death. Fast were they l o c k e d i n each o t h e r ' s embrace, My B r o t h e r s a y i n g , "Mother o f my b r e a t h , B i d i t be s t i l l , b i d i t d i s s o l v e i n space. I t chokes my n o s t r i l s w i t h t h e heavy s m e l l s Of s t i l l - b o r n hopes and p u t r i d days and n i g h t s ; And b r e a t h l e s s would I d w e l l upon t h e h e i g h t s And i n t h e depths where b r e a t h l e s s Beauty d w e l l s . "Reach deep, sweet Lover, deep i n t o my b r e a s t Perchance y o u ' l l f i n d a fragment o f a h e a r t . 'Tis a l l I have t o o f f e r you; t h e r e s t I s mine no l o n g e r Here and t h e r e a p a r t I l a i d on canvas, m e l t e d i n t o song, P l a n t e d i n f i e l d s unwedded t o t h e plow, Forged i n t o tongues f o r a l l t h e mute who l o n g W i t h tongues t h e i r s i l e n t l o n g i n g s t o endow. "Now c l e a n s e me, Lover, o f t h e s a l t and f r o t h Of e a r t h t o s a i l w i t h y o u t h e s h o r e l e s s sea." And Death responded t o my B r o t h e r ' s p l e a , And w i t h t h e k i s s o f s i l e n c e s e a l e d t h e t r o t h . As Stood There "WHAT I , a witness t o the mystic r i t e s , dazed, enveloped i n a thousand n i g h t s , spoke a v o i c e exceeding s o f t and k i n d IS AHEAD IS ALREADY BEHIND."

313

I n s p i r e d by " N i u n i a "

T o - n i g h t my eyes s h a l l bathe m Beauty's f o u n t . My tongue and l i p s s h a l l t o u c h her h o l y f i r e . My s p i r i t s h a l l t a k e p i n i o n s and s h a l l mount Higher t h a n earth-bound s p i r i t s dare a s p i r e . For I s h a l l h i d e b e h i n d your l i d s when they Shut out t h e w o r l d t o h e l p you see your dream. And when y o u r eyes s h a l l g l e a m i n g l y convey The v i s i o n seen, I s h a l l be i n t h a t gleam. I s h a l l be m t h e f l o o r beneath your f e e t , And i n t h e w a l l s about, t h e c e i l i n g overhead; And I s h a l l be i n every s t i c h and t h r e a d That hug your b r e a s t and hear your b r a v e h e a r t b e a t . I s h a l l be c r a d l e d i n your hands s u b l i m e As t h e y reach up t o grasp t h e hand o f God. And I s h a l l know t h e g l o r y o f a c l o d Of e a r t h r e l e a s e d f r o m bonds o f Space and Time. And Out The Its I s h a l l be t h e hungry f l a m e t h a t leaps o f your l i m b s , f r o m t e e t o f i n g e r t i p , f l a m e t h a t feeds upon i t s e l f and keeps name u n s o i l e d by any tongue or l i p .

And I s h a l l say t o t h o s e who seek, e n t r a n c e d , To know your a r t ' s t h e substance and t h e sum "No f l e s h and bone and b l o o d b e f o r e you danced. I know t h e s e c r e t . . . b u t I'm deaf and dumb." Then I s h a l l go my s o l i t a r y way And bury deep my s e c r e t , v e r y deep. And dance a l o n e , and l a u g h a l o n e and weep U n t i l t h e N i g h t b r i n g f o r t h another Day.

314

Be Q u i e t , Reason I

Be q u i e t , Reason I E l s e l a y down y o u r crown. T h i s t i m e my ears a r e deaf t o y o u r commands. Now t h a t I found t h e c h a l i c e w i t h t h e w i n e , The v i r g i n wine I have f o r ages sought, You s h a l l n o t s e a l my t h i r s t y l i p s , nor b i n d My hungry hands. No l o n g e r can I f o o l A p a r c h i n g h e a r t w i t h a l l y o u r dewless m i s t . I f i t be s i n t o c a l l t h i s c h a l i c e mine, Then l e t me d i e a s i n n e r . Yet do I know That b u t t o t o u c h i t i s t o l e a p a c r o s s E t e r n i t i e s and u n i v e r s e s v a s t ; And t o i n h a l e i t s f r a g r a n c e i s t o d w e l l I n Beauty's h e a r t and b u r n w i t h Beauty's f l a m e , And t o be drunk w i t h i t s wine i s t o merge I n t o t h e D e a t h l e s s and be a l l i n a l l .

315

The Weaver

I am t h e loom, t h e weaver and t h e t h r e a d . I weave m y s e l f o u t o f t h e l i v i n g dead Of y e s t e r d a y , to-day and days unborn. And what I weave no hand can e'er unweave, Not even mine. That i s my s t o r y , S t r a n g e r . Pray w i t h me That Love may guide your s h u t t l e as he guides T h i s m i n u t e mine, w i t h you upon my loom, A p a t t e r n as m y s t e r i o u s as F a t e , A mystery as i n f i n i t e as God. Now go your way, and b i d me no f a r e w e l l . I b i d no one f a r e w e l l .
I must w e a v e on.

316

To M.S.M. You must n o t b r e a k , my h e a r t . I f sorrow seems t o f i l l you t o t h e b r i m , Make room f o r more. For somewhere i n t h e g r i m

And p a t h l e s s caves, where fantoms moan and groan, A _ s i s t e r - h e a r t i s bleeding a l l alone. Her burdens you musfr c a r r y as your own, E l s e s h e ' l l be c r u s h e d , and y o u ' l l be r e n t a p a r t . You must n o t b r e a k , my h e a r t .

You must have f a i t h , my h e a r t . Remember t h a t t h e v e r y hand t h a t f i l l s W i t h sorrow h e a r t s , t h a t v e r y hand d i s t i l l s From sorrow j o y . Whoever c a n ' t c o n t a i n The one w i l l seek t h e o t h e r b u t , i n v a i n . I f p a i n must come, say - " b l e s s e d i s t h e p a i n Of t h e a c o r n t h a t g i v e s t h e oak a s t a r t . " You must have f a i t h , my h e a r t . You must be calm, my h e a r t . Let t h i s bewildering kaleidoscope w i t h Hope,

Of L i f e a t g r i p s w i t h Death, Despair

B l u r n o t y o u r v i s i o n t o t h e master hand Behind i t . Off Winds w i l l blow t h e snow and sand

mountain peaks, b u t mighty mountains s t a n d

Though t h u n d e r s r o a r and l i g h t n i n g s s t a b and d a r t . You must be calm, my h e a r t .

317

Arise,

Beloved.

A r i s e , Beloved I N i g h t upon t h e h i l l s I s f a s t d i s r o b i n g , and w i t h i n t h e f o l d s Of h e r dream-garments sleeps t h e i n f a n t dream That made i s o l d e r t h a n a l l y e s t e r d a y s And younger t h a n a l l morrows t o be b o r n . Dawn i s r e - f i l l i n g w i t h b a p t i s m a l l i g h t The h o l y f o n t s o f Day w h e r e i n each N i g h t Must needs immerse her new-born m y s t e r i e s . B e l o v e d , a r e your arms so steady and so s t r o n g As t o r e c e i v e and h o l d t h e babe b a p t i s e d ? And a r e your b r e a s t s p r e p a r e d t o g i v e i t suck? And know you t h a t t h e moment i t i s weaned I t ' l l s t e a l away and be f o r e v e r gone? I f n o t , ... s l e e p on u n t i l another Dawn.

I Bibliography Works by M i k h a i l Naimy i n A r a b i c

_

1. 2. 3. 4. 5. 6. 7. 8. 9.

al-Aba wa al-Banun, B e i r u t , 1962. a l - G h i r b a l , B e i r u t , 1960. a l - M a r a h i l , B e i r u t , 1961. Gibran K h a l i l Gibran, Beirut,19B4. Zad a l - Ma'ad, B e i r u t , 1962. Kan Ma Kan, B e i r u t , 1963. Hams a l - J u f u n , B e i r u t , 1962. a l - B a y a d i r , B e i r u t , 1963. K a r m a l a Darb, B e i r u t , 1962.
C

10. Sawt a l - ' A l a m , B e i r u t , 1961.

-?

11. L i q a , B e i r u t , 1964. 12. al-Nurwa a l - D a y j u r , B e i r u t , 1963. 13. F i Mahabb a l - R i h , B e i r u t , 1962. 14. Durub, B e i r u t , 1963. 15. A k a b i r , B e i r u t , 1963. 16. Mudhakarat a l - A r q a s h , B e i r u t , 1962. 17. K i t a b M i r d a d , B e i r u t , 1963. 18. al-Awthan, B e i r u t , 1962. 19. A b a d mm
c

Moscu wa min Washinton, B e i r u t , 1961.

20. Abu B a t t a h , B e i r u t , 1963. 21. Al-Yawm a l - A k h i r , B e i r u t , 1963. 22. Sab'un, I , 1962. 23. S a b u n , I I , 1964.
c

24. Sab un, I I I ,

1960.

II

Works by M i k h a i l Nairny i n E n g l i s h 1. 2. The Book o f M i r d a d , Bombay, 1954. K a h l i l Gibran - a Biography, B e i r u t , 1964.

Copies o f t h e f o l l o w i n g poems w r i t t e n o r i g i n a l l y i n E n g l i s h and i n c l u d e d m 1. 2. 3. 4. 5. 6. 7. 8. 9. t h i s s t u d y , were k i n d l y p r o v i d e d by M i k h a i l Naimy. 1928.

The Endless Race ( P u b l i s h e d i n The New York Times, 1 4 t h March, Hunger ( P u b l i s h e d i n The New York Times, 3 0 t h . August, 1930. 1928.

Sparks ( P u b l i s h e d xn S p r i n g f i e l d R e p u b l i c a n , 2 8 t h Oct. My S o l i t u d e (Unpublxshed)

L e t Them Pass ( U n p u b l i s h e d ) A Solemn Vow ( P u b l i s h e d i n The New York Sunday Times, A p r i l 1 s t , 1928

On a Lonely Bough or t h e L a s t L e a f , ( U n p u b l i s h e d ) To t h e Hudson ( U n p u b l i s h e d ) Bolgotha (Unpublished)

10. The M y s t i c Pact ( r e a d a t Gibran's m e m o r i a l , R o e r i c h H a l l , 29th A p r i l , 1931.)

1 1 . A Poem I n s p i r e d by " N i u n i a " ( U n p u b l i s h e d ) 12. Be Q u i e t Reason!(Unpublished) 13. The Weaver ( U n p u b l i s h e d ) 14. To M.S.M. ( U n p u b l i s h e d ) 15. A r i s e , Beloved'. ( U n p u b l i s h e d ) (A l e t t e r i n E n g l i s h by M i k h a i l Naimy t o t h e w r i t e r o f t h i s study was q u o t e d ) .

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6. B u r n e t t , W. 7. B u r t , E.A.

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The Teachings o f t h e Compassionate Buddha, New Y o r k , 1955. Taha Husayn His Place i n t h e E g y p t i a n Rennaissance, Lond., 1956. a l - S h i r a l - A r a b i f i al-Mahjar a l - A m e r i k i , B e i r u t , 1955.
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13. G i b b , H.A.R.

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Mysticism A Study and an A n t h o l o g y , Lond., 1963. al-Futuhat al-Makkiyah, v o l . I I . Leaders i n Contemporary A r a b i c L i t e r a t u r e , B e r l i n , 1930. Among A r a b i c M a n u s c r i p t s , L e i d e n , 1953.

2 1 . I b n A r a b i , M. 22. K h e m i r i , T. and Kamp f fmey e r , G. 23. K r a t c h k o v s k y , I.Y. ( T r a n s , by T.Minorsky) 24. Murowa, H.

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Hasad al-Hashim, C a i r o , 1925.

26. Musa, S. The E d u c a t i o n o f Salama Musa, ( T r a n s , by L.O.Schuman) L e i d e n , 1961. 27. Musa, S. 28. Malhas, T. 29. Montgomery,Watt, W. al-Yawm wa a l - g h a d , C a i r o , s ^ 3 8 . M i k h a i l Naimy

a l - A d i b a l - S u f i , B e i r u t , 196' Islam,

Free W i l l and P r e d e s t i n a t i o n i n Lond.^ 1948. A L i t e r a r y H i s t o r y o f t h e Arabs, Cambridge, 1956. Adab a l - M a h j a r , C a i r o , 1959. East and West, New Y o r k , 1965.

30. N i c h o l s o n , R.

31. N a u r i , I . 32. P a r k i n s o n , C.Northcote 33. Russell, B. 34. S a r r a j , N.

H i s t o r y o f Western P h i l o s o p h y , Lond., 1950. Shu ara * a l - R a b i t a h al-Qalamiyyah, Cairo 1957. The Chinese Rennaissance, Chicago, 1934.
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Name o f A u t h o r 36. S p e n g l e r , 0.

T i t l e o f Work The D e c l i n e o f t h e West, V o l . 1 1 , Lond., 1928. M y s t i c i s m i n World R e l i g i o n , Lond., 1963. C h i l d h o o d , Boyhood, Y o u t h , T r a n s . by Rosemary Edmonds, Lond., 1964. The L i f e o f t h e S p i r i t and t h e L i f e o f Today, Lond., 1924. An A n t h o l o g y o f t h e Love o f God, Lond., 1953.

37. Spencer, S. 38. T o l s t o y , L.N.

39. U n d e r h i l l , E.

40. U n d e r h i l l , E.

4 1 . Webb, C.C.J. The Wisdom o f China, Bombay, 1955. 42. Yutang, L. The Wisdom o f I n d i a , Bombay, 1955. 43. Yutang, L. A s i a and t h e West, Lond., 1951, 44. Z i n k m , M. M y s t i c i s m , Sacred and P r o f a n e , O x f o r d , 1961. M i k h a i l Naimy - an I n t r o d u c t i o n , B e i r u t , 46. Naimy, N. 1967. I n a d d i t i o n t o t h e above works, The Holy Quran, The H o l y B i b l e , 45. Zaehner, R.C. The Bhagavad G i t a , and The Teachings o f t h e Compassionate Buddha were quoted.