Only the stupid can believe that !

It is said that, in these times as in previous and coming times, only the evil can afford to be good. I do not beg to differ because, I should think, there is no need for that and, at the same time, it is far from being important. In the meantime, I find it necessary to posit the following supposition: the one who said that (only the evil can afford to be good) might have been desperate, weak and coward enough and did not want to admit what he had made of himself and reduced it to apart, of course, from shying away from making allowance for others to find out about that.

He should have muffled. If the evil can afford to be good, it will not, I reckon, continue to be evil. And even if it can, it must be for want of something of its kind and not for a noble or decent reason. It simply has got a bad role to play which is that of pretending to be good so as to make believe that real goodness does not exist or maybe has for long taken a trip from which there is no return. It thus causes desperate, weak and coward souls to condone and yield to it instead of resisting and insisting. The clumsy and ridiculous play is thus expected to keep going on.

But certainly not, for one thing, such a sweepingly superfluous and unwarranted statement can have an influence on those who knew and also felt deep in their hearts that evil is painting water no one will drink. They did not feel, furthermore, any need for drinking it. The One who gave them life has also given them good water. They simply do not need anyone besides to play trivial games on them and paint fake things for them. These are but few among the many who are trapped and deceived. I therefore and hereby submit that the ship of this deceptive, misleading and crippling statement has sailed by every literal and figurative means and has also sunk with the many passengers and shareholders of it in the vast and deep ocean of life.

Chokri Omri
Tunis, 19/07/2020

Arabic song

In the deep blue sea
I did not leave your hand
But away far away from me
I found you walking in the sand
You were to me better than gold
And for null I saw myself being sold
As a flower I was growing
in my orchard
You caused it to wither
As a candle I was shining
in my enormous room
You blew it out and now tether
But see
If I make it out this time
And go back to your lime
Bring to me mountains of pain
and make my rivers stop and drain

~ Arabic song

Arabic song

Je ne vous ai pas négligés
en haute mer
Et vous m'avez bien abandonné
sur terre
Je ne vous ai pas vendu
pour de l'or
Et vous m'avez cédé
contre des poussières...

~ Chanson Arabe

In the deep blue sea
I did not leave your hand
But away far away from me
I found you walking in the sand
You were to me better than gold
But for null I saw myself being sold

~ Arabic song

الشهوة الخفية

✍
ﻣﻦ ﻋﺠﺎﺋﺐ ﻣﺎ ﺭﻭﻯ ﺃﻫﻞ ﺍﻟﺴﻴﺮ

(ﺃﺣﻤﺪَ ﺑﻦِ ﻣﺴﻜﻴﻦ) ؛ ﺃﺣﺪِ ﻋﻠﻤﺎﺀِ (ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻬﺠﺮﻱ) ﻓﻲ ﺍﻟﺒﺼﺮﺓ ،
ﻗﺎﻝ - رحمه الله - :
« ﺍﻣﺘُﺤِﻨﺖ ﺑﺎﻟﻔﻘﺮ (ﺳﻨﺔ 219) ، ﻓﻠﻢ ﻳﻜﻦ ﻋﻨﺪﻧﺎ ﺷﻲﺀ ، ﻭﻟﻲ ﺍﻣﺮﺃﺓ ﻭﻃﻔﻠﻬﺎ ، ﻭﻗﺪ ﻃﻮﻳﻨﺎ ﻋﻠﻰ ﺟﻮﻉ ﻳﺨﺴِﻒ ﺑﺎﻟﺠَﻮﻑِ ﺧﺴﻔﺎ، ﻓَﺠَﻤﻌْﺖُ ﻧﻴّﺘﻲ ﻋﻠﻰ (ﺑﻴﻊ ﺍﻟﺪﺍﺭ) ﻭﺍﻟﺘﺤﻮّﻝ ﻋﻨﻬﺎ ، ﻓﺨﺮﺟﺖ ﺃﺗﺴﺒﺐ ﻟﺒﻴﻌﻬﺎ ﻓﻠﻘﻴﻨﻲ (ﺃﺑﻮ ﻧﺼﺮ) ؛ ﻓﺄﺧﺒﺮﺗﻪ ﺑﻨﻴﺘﻲ ﻟﺒﻴﻊ ﺍﻟﺪﺍﺭ ؛ ﻓﺪﻓﻊ ﺇﻟﻲ (رقاﻗﺘﻴﻦ ﻣﻦ ﺍﻟﺨﺒﺰ) ﺑﻴﻨﻬﻤﺎ ﺣﻠﻮﻯ ، ﻭﻗﺎﻝ ﺃﻃﻌﻤﻬﺎ ﺃﻫﻠﻚ ﻭﻣﻀﻴﺖ ﺇﻟﻰ ﺩﺍﺭﻱ

فلما كنت ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﻟﻘﻴﺘﻨﻲ (ﺍﻣﺮﺃﺓ ﻣﻌﻬﺎ ﺻﺒﻲ) ، ﻓﻨﻈَﺮَﺕْ ﺇﻟﻰ ﺍﻟﺮقاقتين ﻭﻗﺎﻟﺖ : « ﻳﺎ ﺳﻴﺪﻱ ، ﻫﺬﺍ ﻃﻔﻞ ﻳﺘﻴﻢ ﺟﺎﺋﻊ ، ﻭﻻ‌ ﺻﺒﺮ ﻟﻪ ﻋﻠﻰ ﺍﻟﺠﻮﻉ ، ﻓﺄﻃﻌﻤﻪ ﺷﻴﺌًﺎ ﻳﺮﺣﻤﻚ ﺍﻟﻠﻪ » ، ﻭﻧﻈﺮ ﺇﻟﻲّ ﺍﻟﻄﻔﻞُ ﻧﻈﺮﺓ ﻻ‌ ﺃﻧﺴﺎﻫﺎ ، ﻓﺪﻓﻌﺖ ﻣﺎ ﻓﻲ ﻳﺪﻱ ﻟﻠﻤﺮﺃﺓ ، ﻭﻗﻠﺖ ﻟﻬﺎ : ﺧﺬﻱ ﻭﺃﻃﻌﻤﻲ ﺍﺑﻨﻚ ! ﻭﺍﻟﻠﻪ ﻣﺎ ﺃﻣﻠﻚ ﺑﻴﻀﺎﺀ ﻭﻻ‌ ﺻﻔﺮﺍﺀ ، ﻭﺇﻥ ﻓﻲ ﺩﺍﺭﻱ ﻟﻤَﻦ ﻫﻮ ﺃﺣﻮﺝ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ، ﻓﺪﻣﻌﺖ ﻋﻴﻨﺎﻫﺎ ، ﻭﺃﺷﺮﻕ ﻭﺟﻪ ﺍﻟﺼﺒﻲ

ﻭﻣﺸﻴﺖ ﻭﺃﻧﺎ ﻣﻬﻤﻮﻡ ، ﻭﺟﻠﺴﺖ ﺇﻟﻰ ﺣﺎﺋﻂ ﺃﻓﻜﺮ ﻓﻲ ﺑﻴﻊ ﺍﻟﺪﺍﺭ ، ﻭﺇﺫ ﺃﻧﺎ ﻛﺬﻟﻚ ؛ ﺇﺫ ﻣﺮّ (ﺃﺑﻮ ﻧﺼﺮ) ، ﻭﻛﺄﻧﻪ ﻳﻄﻴﺮ ﻓﺮحا ، ﻓﻘﺎﻝ : ﻳﺎ ﺃﺑﺎ ﻣﺤﻤﺪ ، ﻣﺎ ﻳُﺠﻠﺴﻚ ﻫﺎ ﻫﻨﺎ ، ﻭﻓﻲ ﺩﺍﺭﻙ ﺍﻟﺨﻴﺮ ﻭﺍﻟﻐﻨﻰ ؟!
ﻗﻠﺖ : ﺳﺒﺤﺎﻥ الله !
ﻭﻣﻦ ﺃﻳﻦ ﻳﺎ ﺃﺑﺎ ﻧﺼﺮ ؟!
ﻗﺎﻝ : ﺟﺎﺀ ﺭﺟﻞ مِن ﺧﺮﺍﺳﺎﻥ ﻳﺴﺄﻝ ﺍﻟﻨﺎﺱ ﻋﻦ ﺃﺑﻴﻚ ﺃﻭ ﺃﺣﺪٍ ﻣِﻦ ﺃﻫﻠﻪ ، ﻭﻣﻌﻪ ﺃﺛﻘﺎﻝٌ ﻭﺃﺣﻤﺎﻝٌ ﻣِﻦَ ﺍﻟﺨﻴﺮ ﻭﺍﻷ‌ﻣﻮﺍﻝ!
ﻓﻘﻠﺖ : ﻣﺎ ﺧﺒﺮﻩ ؟
ﻗﺎﻝ : ﺇﻧﻪ ﺗﺎﺟﺮ ﻣِﻦَ ﺍﻟﺒﺼﺮﺓ ، ﻭﻗﺪ ﻛﺎﻥ ﺃﺑﻮﻙ ﺃﻭﺩَﻋﻪ ﻣﺎﻻ‌ً ﻣِﻦ (ﺛﻼ‌ﺛﻴﻦ ﺳﻨﺔ)! ﻓﻌﺎﺩ ﺇﻟﻰ ﺍﻟﺒﺼﺮﺓ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺤﻠّﻞ ، ﻓﺠﺎﺀﻙ ﺑﺎﻟﻤﺎﻝ ﻭﻋﻠﻴﻪ ﻣﺎ ﻛﺎﻥ ﻳﺮﺑﺤﻪ ﻓﻲ (ﺛﻼ‌ﺛﻴﻦ ﺳﻨﺔ)

ﻳﻘﻮﻝ (ﺃﺣﻤﺪ ﺑﻦ ﻣﺴﻜﻴﻦ) : ﺣﻤﺪﺕ ﺍﻟﻠﻪ ﻭﺷﻜﺮﺗﻪ ، ﻭﺑﺤﺜﺖ ﻋﻦ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺤﺘﺎجه ﻭﺍﺑﻨﻬﺎ ، ﻓﻜﻔﻴﺘﻬﻤﺎ ﻭﺃﺟﺮَﻳﺖ ﻋﻠﻴﻬﻤﺎ ﺭِﺯﻗﺎ ، ﺛﻢ ﺍﺗّﺠﺮﺕ ﻓﻲ ﺍﻟﻤﺎﻝ ، ﻭﺟﻌﻠﺖ ﺃزيد ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﺼﻨﻴﻌﺔ ﻭﺍﻹ‌ﺣﺴﺎﻥ ﻭﻫﻮ ﻣﻘﺒﻞ ﻳﺰﺩﺍﺩ ﻭﻻ‌ ﻳﻨﻘﺺ

ﻭﻛﺄﻧﻲ ﻗﺪ ﺃعجبتني ﻧﻔﺴﻲ ، ﻭﺳﺮّﻧﻲ ﺃﻧﻲ ﻗﺪ مُلأَت ﺳِﺠِﻼ‌ﺕُ ﺍﻟﻤﻼ‌ﺋﻜﺔِ ﺑﺤﺴﻨﺎﺗﻲ ، ﻭﺭﺟﻮﺕ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻛُﺘِﺒﺖُ ﻋﻨﺪ ﺍﻟﻠﻪ من ﺍﻟﺼﺎﻟﺤﻴﻦ ! ﻓﻨﻤﺖُ ﻟﻴﻠﺔً ؛ ﻓﺮﺃيت كأنني ﻓﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ، ﻭﺍﻟﺨﻠﻖ ﻳﻤﻮﺝ ﺑﻌﻀﻬﻢ ﻓﻲ ﺑﻌﺾ ، ﻭﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻭُﺳِّﻌَﺖ ﺃﺑﺪﺍﻧُﻬﻢ ، ﻓﻬﻢ ﻳﺤﻤﻠﻮﻥ ﺃﻭﺯﺍﺭﻫﻢ ﻋﻠﻰ ﻇﻬﻮﺭﻫﻢ ﻣﺨﻠﻮﻗﺔ ﻣﺠﺴﻤﺔ ، ﺣﺘﻰ ﻟﻜﺄﻥ ﺍﻟﻔﺎﺳﻖ ﻋﻠﻰ ﻇﻬﺮﻩ ﻣﺪﻳﻨﺔ ﻛﻠﻬﺎ ﻣﺨﺰﻳﺎﺕ ، ﺛﻢ ﻭﺿﻌﺖ ﺍﻟﻤﻮﺍﺯﻳﻦ ، ﻭﺟﻲﺀ ﺑﻲ ﻟﻮﺯﻥ ﺃﻋﻤﺎﻟﻲ ، ﻓﺠُﻌِﻠﺖ ﺳﻴﺌﺎﺗﻲ ﻓﻲ ﻛِﻔﺔ ، ﻭﺃﻟﻘَِﻴﺖ ﺳِﺠﻼ‌ﺕُ ﺣﺴﻨﺎﺗﻲ ﻓﻲ ﺍﻷ‌ﺧﺮﻯ ، ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼ‌ﺕ ، ﻭﺭﺟﺤﺖ ﺍﻟﺴﻴﺌﺎﺕ

ﺛﻢ ﺟﻌﻠﻮﺍ ﻳﻠﻘﻮﻥ ﺍﻟﺤﺴﻨﺔ ﺑﻌﺪ ﺍﻟﺤﺴﻨﺔ ﻣﻤﺎ ﻛﻨﺖ ﺃﺻﻨﻌﻪ ! ﻓﺈﺫﺍ ﺗﺤﺖ ﻛﻞ ﺣﺴﻨﺔٍ (ﺷﻬﻮﺓٌ ﺧﻔﻴﺔٌ) ﻣِﻦ ﺷﻬﻮﺍﺕ ﺍﻟﻨﻔﺲ ، ﻛﺎﻟﺮﻳﺎﺀ ،ِ ﻭﺍﻟﻐﺮﻭﺭِ ، ﻭﺣﺐِ ﺍﻟﻤَﺤْﻤﺪﺓ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ، ﻓﻠﻢ ﻳﺴﻠﻢُ ﻟﻲ ﺷﻲﺀ، ﻭﻫﻠﻜﺖُ ﻋﻦ ﺣﺠﺘﻲ ، ﻭﺳﻤﻌﺖ ﺻﻮﺗًﺎ : ﺃﻟﻢ ﻳﺒﻖ ﻟﻪ ﺷﻲﺀ ؟ ﻓﻘﻴﻞ : « بقي ﻫﺬﺍ ، ﻭانا ﺃﻧﻈﺮ ﻷ‌ﺭﻯ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺑﻘﻲ ، ﻓﺈﺫﺍ ﺍﻟﺮﻗﺎﻗﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺃﺣﺴﻨﺖ ﺑﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻤﺮﺃﺓ ﻭﺍﺑﻨﻬﺎ ، ﻓﺄﻳﻘﻨﺖ ﺃﻧﻲ ﻫﺎﻟﻚ ، ﻓﻠﻘﺪ ﻛﻨﺖ ﺃُﺣﺴِﻦُ بمئةِ ﺩﻳﻨﺎﺭٍ ﺿﺮﺑﺔً ﻭﺍﺣﺪﺓ ، ﻓﻤﺎ ﺃﻏﻨَﺖ ﻋﻨﻲ ، ﻓﺎﻧﺨﺬﻟﺖ ﺍﻧﺨﺬﺍﻻ‌ً ﺷﺪﻳﺪًﺍ ، ﻓﻮُﺿِﻌَﺖ ﺍﻟﺮﻗﺎﻗﺘﺎﻥ ﻓﻲ ﺍﻟﻤﻴﺰﺍﻥ ، ﻓﺈﺫﺍ ﺑﻜﻔﺔ ﺍﻟﺤﺴﻨﺎﺕ ﺗﻨﺰﻝ ﻗﻠﻴﻼ‌ً ﻭﺭﺟﺤﺖ ﺑﻌﺾَ ﺍﻟﺮﺟﺤﺎﻥ ، ثم ﻭُﺿﻌﺖ ﺩﻣﻮﻉ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺴﻜﻴﻨﺔ ﺍﻟﺘﻲ ﺑﻜﺖ ﻣﻦ ﺃﺛﺮ ﺍﻟﻤﻌﺮﻭﻑ ﻓﻲ ﻧﻔﺴﻬﺎ ، ﻭﻣﻦ ﺇﻳﺜﺎﺭﻱ ﺇﻳﺎﻫﺎ ﻭﺍﺑﻨﻬﺎ ﻋﻠﻰ ﺃﻫﻠﻲ ، ﻭﺇﺫﺍ ﺑﺎﻟﻜﻔﺔ ﺗﺮﺟُﺢ ، ﻭﻻ‌ ﺗﺰﺍﻝ ﺗﺮﺟُﺢ ﺣﺘﻰ ﺳﻤﻌﺖ ﺻﻮﺗًﺎ ﻳﻘﻮﻝ : " ﻗﺪ ﻧﺠﺎ .قد نجا "

« فلا تحقرنّ من المعروف شيئا ، ولو أن تلقى أخاك بوجه طلق ، وﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﺗﻤﺮﺓ »

📝 *خاتمة : ( لا يبقى العمل الصالح في ميزان الحسنات إلا إذا كان خالصاً لله)، فلا تعجب بما فعلت ؛ حتى وإن كان كبيراً فهو مال الله ، قد ابتلانا به ليرى صنيعنا فيه. يا ريت الكل يقرأ ويستوعب ويعمل ويصبر

تذكر هذه الكلمات / Words to Remember

ليس النور محض كلمات في زمن الظلمة تعجبنا فنصدقها من أفواه وأقلام اعتادت على الزيف والباطل. النور جذوة القلوب التي تعرف الحق وتتبعه وتنظر إلى الحياة بلين وصبر ومحبة صادقة وإن تداولت عليها الأيام بالمحن والمكاره والمواجع وخانتها الفصول وتنكر لها الرفاق والخلان. النور رسائل من الماضي البعيد ومفتاح للذاكرة الأبدية التي تنفتح لقلة قليلة ولا يلقاها غافل ومتنعم ومتسبب ومشارك ومتواطىء في مآسي الحاضر والمستقبل

Light is not mere words we cherish and buy in the time of darkness from mouths and pens accustomed to chicanery and falsehood. Light is the lantern of hearts that perceive the truth and continue to beat to it and meet life with honesty, kindness, patience and a sincere shared love however harsh and hard the days are on them through adversity, hate and pains and however the seasons are betraying and the company and loved ones are denying. Light is a set of messages from the distant past and a key to the eternal memory thus granted and opened to only a few of us and thus sweeping the oblivious, the extravagant, the agents and participants of the tragedies tarnishing the present and the future.

أبو الطيب

حَبَبْتُكَ قَلْبي قَبلَ حُبّكَ من نأى
وَقد كانَ غَدّاراً فكُنْ أنتَ وَافِيَا
وَأعْلَمُ أنّ البَينَ يُشكيكَ بَعْدَهُ
فَلَسْتَ فُؤادي إنْ رَأيْتُكَ شَاكِيَا
فإنّ دُمُوعَ العَينِ غُدْرٌ بِرَبّهَا
إذا كُنّ إثْرَ الغَادِرِين جَوَارِيَا
إذا الجُودُ لم يُرْزَقْ خَلاصاً من الأذَى
فَلا الحَمدُ مكسوباً وَلا المالُ باقِيَا
وَللنّفْسِ أخْلاقٌ تَدُلّ على الفَتى
أكانَ سَخاءً ما أتَى أمْ تَسَاخِيَا
أقِلَّ اشتِياقاً أيّهَا القَلْبُ رُبّمَا
رَأيْتُكَ تُصْفي الوُدّ من ليسَ صافيَا
خُلِقْتُ ألُوفاً لَوْ رَجعتُ إلى الصّبَى
لَفارَقتُ شَيبي مُوجَعَ القلبِ باكِيَا
_____

ما الذي تغير؟

أحباب وأصحاب
ونحنُّ لمن هو حاضر رغم الغياب

كنا كراما لا نعرف مسارب اللؤم؛ نشعر بالغبطة والسرور لمن يفرح وينتابنا الحزن لمن يحزن. وكنا لا نبحث عن شيء سوى ذلك البريق الذي لا نريد منه أبدا أن يختفي من عيون من نحب إلا لبريق جديد من السعادة والرضى

كنا نهتم أيضا بالتفاصيل الصغيرة وننظر إلى من هم أكبر منا باحترام وود. هذا عمي، هذا جدي، هذا ضيفنا الجديد أتى من بعيد فأعجبه المكان فقرر الإستقرار بقربنا ...

ماذا حدث حتى تغيرنا؟
ماذا حدث حتى إختفى ذلك البريق من عيون الأحبة وصرنا لا نهتم به ولا حتى بأحوالهم وبعضنا يعرف أن بعضنا في محنة ثم لا يهتم؟ ماذا حدث حتى تغيرت القلوب وصرنا نخاف من سؤال بعضنا عن بعض وكأن مجرد السؤال صار يحمل معه إحساسا في أنفسنا بأن ليس في الأمر ما يسر؟

كنا لا نهتم بالطلل الذي يطلقه شعراؤنا الكبار آهات من الحزن والشجن على إنتهاء زمن من المحبة والوصل

صرنا لا نهتم أيضا بمن قرر الغياب عنا ولا تنتابنا في شأنه رغبة ملحة في سؤاله عن السبب. وكأن الأمر لا يعنينا فصرنا نحمل قناعات باهتة بأن المذنب هو من غاب أو يريد الغياب. وكأنه يريد الغياب

و في المقابل، صرنا نهتم بأمور تافهة وبلا معنى كأن نجلس مثلا لساعات طويلة في المقهى نحملق في بعضنا البعض ونستغرب من فلان الذي لم يسجل حضوره بعد. وإذن يصبح حديث المقهى عن هذا الذي غاب وكيف أنه قد تفطن، ربما قد تفطن، ونحن في غفلة منا، إلى أمر مهم يخصه فغاب عن المقهى

أما ما يحدث من غرائب في بلدان قريبة منا كنا نحلم بزيارة مكتباتها ومناراتها وجوامعها وأسواقها الكبيرة فصارت حطاما وخرابا وصرنا أيضا لا نهتم أبدا بمعرفة أسباب المحنة العظيمة التي تمر بها. بل وربما سيأتي أحدهم ويطلب منا أن نكف عن اللغو حتى لا نفسد عليه كوب الشاي أو القهوة. وكأنه يستمتع بحلاوة الوهم وسط واقع من اليباب. هذه، إذن، قلوب تغربت فتعذبت والله المستعان

CLH 77, Walking Down The Difficult Road, poem!

TO MODERN TIMES, poem!

Quixoticism and “Tilting at Windmills”

Since I have of recently made it far from being unclear that the revolution of words, as it has begun, now continues, there is then this to be said:

Quixoticism is a highly common place these days in this life of ours and tilting at windmills as well. In order to say this more elaborately, I must recall to memory that spanish protagonist whom you may know by the name of Don Quixote. As a matter of fact, this man by the name of Don Quixote abominated facts from the deep recesses of his heart. He rebuffed them even and was accordingly hit over the head with them. The question that seems to be in need of putting is, of course, why? Elements carefully heading down together to dignify the question with an answer must be grappled with one by one and arguments for them are to be put forward. The incipient element, surprisingly enough, is provided by the protagonist himself and in it, he has at his disposal these words to state:

"It is easy to see that you are not used to this business of adventures. Those are giants, and if you are afraid, away with you out of here and betake yourself to prayer, while i engage them in fierce and unequal combat."

Then, the second element obtains by Sancho. Sancho does not spare any effort in purporting to dissuade his friend (Don Quixote) about the futility governing his otherwise effective acts. All the same, Sancho does not also fail to implicitly marvel at them. This, being so, invites center stage the significance of that which Don Quixote is performing. The third, and last, element is that, we believe, everything Don Quixote is doing is not at all confirmed by what he is saying. It is, therefore, within possibility to infer that his statements are by no means flimsy excuses to his stumbles and failures but rather sound proofs of his chivalric nature. The incompatibility of words and deeds does not signal out hypocrisy but rather encapsulates a wonderful refusal to death.

There is no such thing as a moral lesson to be obtained from the adventures of Don Quixote. If i have said that Quixoticism is a highly common place these days, it is because what i am composing now is part of it. There is, indeed, ample enterprise in it so long as most, if not all of, those who think they are not quixotic are then exotic. It should not be forgotten that Hamlet is quixotic through and through. Don Quixote does have many a smack of Hamlet. But still, time is not out of joint for him as for Hamlet. He does not, by way of exemplification, procrastinate and then say : "The readiness is all." He is ready from the very start. Hamlet does have the chivalric code. His so-called madness is not exploited by any one. Don Quixote's supposed madness is, however, exploited by the Duke. Moreover, The overpowering love characterizing the relationship between Hamlet and Ophelia is almost probably the same governing the relationship between Don Quixote and Dulcinea. But in the final analysis, it is important to point out that if Don Quixote is constantly tilting at windmills, Hamlet is also doing the same thing through procrastination. Hence the similarity between them.

Now, to rivert back to us, we should content ourselves with these words:

"Great hearts, dear friends, should be patient in misfortune as well as joyful in prosperity."

There is, as I noted above, ample enterprise in Quixoticism and tilting at windmills. There is Fortune in them. But again, let us recall that Fortune is a

"drunken and capricious woman, and worse still, blind; and so she does not see what she is doing, and does not know whom she is casting down or raising up."

Contributed by Chokri Omri

ODE TO MY SON

Walking Down The Difficult Road

Down the difficult road,
they harkened to
go before me.

They were sick and tired
of being dragged down here
And the desert and the palm trees
were calling ..
The night was so dark
But they heard of no fear ..

At dawn,
taken by heat and thirst,
down the difficult road,
they burst into tears ..

They left the horses in the stable
without a prance or saddle
And set the mules to rumble
so as not to wheedle or muddle
They caused everyone to pandle
Why life is so hard to handle!

Down the difficult road,
they harkened to 
go before me. 



Chokri Omri

شوق الغريب

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