Intellectual Struggle in Syrian Literature

Raed al-Houwari

A friend urged me to read this book because its ideas transcend the typical criticisms from analysts and critics. After downloading it, I discovered it was published in 1943, a time now considered distant in the realm of criticism. This indicates the antiquity of its ideas, especially given that schools of literary criticism are constantly evolving. Every decade introduces new schools and doctrines that surpass old perspectives with fresh concepts and content.

Although not typically recognized as a literary critic, we found that Antun Sa’adeh employs a level of logic and analysis that surpasses conventional ideas. He ventures beyond mere words, engaging in a form of meta-criticism that presents his unique concept of literature. Sa’adeh’s approach allows us to consider him a literary analyst who wields exceptional tools and methodologies to uncover the depths of texts—a capability even specialists might lack.

First, the author explains his reasons for writing on this topic, despite not being a full-time writer or specializing in literature. He states: "...the psychological instability, intellectual turmoil, and spiritual decay that is widespread in my nation. This pain motivated me to seize every occasional opportunity to draw the attention of writers who were engaging in this discourse. There is a connection between me and them about the poverty of Syrian literature." This sense of belonging to his nation ignited his desire to elevate the conversation around Syrian writers and literature.

Then Sa’adeh begins to present a thorough critique of what Amin Al-Rihani and Youssef Maalouf have written about a poem by Shafiq Maalouf. They share their perspectives on this young poet, with Amin Al-Rihani saying: "Read Isaiah rather than submerge yourself in the tears of Jeremiah... As to the poet, he is both one of the people and from the core of the people. He who thinks that he is above the people is the most unpoetic of creatures. True poetry is a mirror for groups, a beacon in the darkness, an aid in times of adversity, and a sword in calamities. A true poet erects castles of love, wisdom, beauty and hope for nations. Dry your tears: may God protect you. Raise a beacon of light, hope, good health, and well-being for this nation, which is currently floundering in darkness." Al-Rihani's words would resonate with many who support a strong connection between poets and their people. However, Sa’adeh offers an alternative analysis of these remarks, which we will delve into later.

Next, we consider what the poet’s uncle, Youssef Maalouf, wrote to his nephew: "Be the man who contemplates life and its necessities. Life is a driver of progress and development; do not confine yourself to an Eastern mindset in your imagination and work" This advice also carried valuable guidance and positive connotations for the young poet.

Sa’adeh quotes the poet Shafiq Maalouf’s response to his uncle, saying: “Poetry, to me, is a pulsating emotion reflecting people's inner nature. Its value often doesn't surpass the pleasure gained from listening to good music, whether captivating or melancholic … Our nation possesses talented writers and journalists, armed with sensitive pens and charged minds. However, I do not endorse poets who chase temporary situations, creating a fleeting buzz that vanishes along with those situations. To me, a genuine poet transcends mere generational applause and is remembered across changing landscapes and evolving conditions.”

Beautiful and convincing words are the poet's right, allowing them to carve their own path in creativity. From previous quotes, one finds true and compelling insights, but Sa’adeh offers a different perspective. He asserts: “I do not believe that the poets of Syria will transform by merely reading the Book of Isaiah and discarding the Book of Jeremiah.” Delving into the Book of Jeremiah or reverting solely to Shakespeare and Goethe will be futile without a conscious, understanding culture that mirrors the ambitions of Syrian soul. Arabic literature has not gained from the Egyptian poet Shawqi's return to Shakespeare; instead, it has suffered from imitation and distortion, contributing nothing to world literature. Sa’adeh emphasizes that cultural development should stem from within, reflecting our identity rather than being imported. Imported cultural elements serve as hollow forms that neither nourish nor satisfy us.

He responds to the words of the poet Shafiq Maalouf by saying, " It is as if individual fame has become the ultimate end of theory and practice or that the most important criterion here is that a person should not follow or be followed by another." Here, we critique the allure of fame that captivates young minds and pulls them away from reality. It feeds ego and individuality negatively, making one strive solely for self-glory at the expense of everything else.

Sa’adeh also challenges dependency in literature. While he does not oppose distinction in a poet, he argues against distinction as an isolated concept. Sa’adeh asserts that true distinction cannot exist without understanding and being influenced by the literary and artistic works of others. This literature must resonate within our souls, even if we are not consciously aware of its impact—it exists in our subconscious. Thus, Sa’adeh refutes what was stated in the three attempts.

Sa’adeh presents his analysis of the dichotomy between East and West, asserting that such a division is detrimental to human societies. He argues that categorizing societies into East (spiritual) and West (materialistic) is an illusion we perpetuate, resulting in harmful stereotypes. Sa’adeh believes that the stagnation of civilization in the East led to an obsession with metaphysical issues, as people abandoned material and sensory concerns. This shift caused them to seek fulfilment in spiritual ideals while still craving material comforts under the guise of spirituality.

The distinction between a spiritual East and a material West is therefore a myth. All societies possess both material and spiritual elements, and the division only serves to maintain these harmful illusions. This false dichotomy acts like opium for both sides but is particularly damaging to Eastern societies, which lack material resources and thus find it harder to engage in true spirituality compared to their Western counterparts who can enjoy both material wealth and spiritual pursuits.

The writer recalls a saying by Hussein Heikal: “he who prides himself on other than God will be belittled and he who seeks help from other than God will be shamed.” This highlights the futile grip of materialism on our spiritual lives. Spirituality is not confined to the unseen or "Al-Ghayb.” Sa’adeh works to remove any thoughts that paralyze our will, encouraging us to rely on our own abilities. God’s teachings do not promote inactivity but rather urge us to enjoy life and appreciate creation, as clarified in: “There is nothing in the Sunnah of the Anointing or the Messenger's Sunnah that prevents 'improving creation.'” The teachings of Buddha and Laozi were not intended to deter us from bettering ourselves. Instead, it was the Eastern mentality, which failed to resolve material constraints with a holistic view of life and the universe, that clung to rigid philosophical interpretations. These philosophies conceived a "power greater than itself," resulting in varied teachings about human existence. The affirmation found in “Annihilation in the Unity of Existence” indicates that what lies behind incapacity and lethargy is a misconceived notion. A lack of material well-being often correlates with intellectual stagnation. The Eastern mantra, "Nothing will happen to us except what God has decreed for us," can sometimes act as a barrier to proactive thought and action. Sa’adeh counters religious arguments that hinder human liberation and motivation for improvement.

After analyzing the realities of life in the East and the mindset of inactive people, Sa’adeh focuses on the core of his research: "Literature and the Arts." His study pertains to these subjects rather than religions or popular beliefs. By discussing ideas, he aimed to clarify a material reality related to literature and the arts, summarizing it as follows: “Literature is neither thought nor emotion; thus, I contend that renewal in literature is an effect rather than a cause. It stems from innovation or change in thought and emotion; shifts in life and outlook; and is a result of spiritual-material, social, and political revolutions that transform an entire nation's life, its living conditions, and unveil new horizons for thought, emotion, and their various aspects."

Here lies the crux: identifying the problem and proposing a solution uncovers the truth about spiritual and material renewal and their relation to moral renewal—a dire need we are numb to. We deceive ourselves with the notion of "the spiritual East versus the material West," but such ideas exist only among the dead or complacent. Those striving for development, whether individually or collectively, must first pursue material progress to achieve spiritual advancement later on.

Sa’adeh introduces the distinction between the writer and the thinker. He states, “Writers, poets, and actors are products of their environment, heavily influenced by prevailing socio-economic conditions. Only creative artists and philosophers can transcend these confines by envisioning new lives and developing extraordinary ideals for an entire nation. A writer focused on literature cannot accomplish this task nor can a poet reflecting their community's state.” Here, Sa’adeh highlights the unique paths of writers and thinkers, noting that true genius may blend literature with thought. The thinker stands out by offering new visions of life and imbuing individuals and society with hope.

Summarizing his perspective on literature and art, Sa’adeh asserts, “Literature and art can only evolve through an encompassing philosophical outlook that addresses fundamental issues rooted in life, the universe, and art. The value of a literary or artistic work lies not in its subject’s identity or nationality but in how it tackles significant issues and the spiritual outcomes achieved.” This perspective opens doors to literary and artistic growth by focusing on a text's capacity to challenge established thoughts and liberate the audience’s mind. Innovation in literature comes from its ability to stimulate the inner self, creating a positive intellectual and practical impact. Thus, we can connect the evolution of literature with the humanitarian issues it addresses.