Francis Marrash

Francis Marrash

Born:	1835, 1836 or 1837 Aleppo, Aleppo Eyalet, Ottoman Syria
Died:	1873 or 1874 Aleppo, Aleppo Vilayet, Ottoman Syria
Occupation(s):	Scholar, publicist, writer, poet, physician
Writing period:	Modern (Nineteenth century)
Literary genre:	Poem, prose poetry, opinion journalism
Literary movement:	Nahda

Francis bin Fathallah bin Nasrallah Marrash (Arabic: فرنسيس بن فتح الله بن نصر الله مرّاش, ALA-LC: Fransīs bin Fatḥ Allāh bin Naṣr Allāh Marrāsh; 1835, 1836, or 1837 Sharon Halevi and Fruma Zachs referred to an obituary of Marrash published in an 1897 issue of Al-Hilal. – 1873 or 1874), also known as Francis al-Marrash or Francis Marrash al-Halabi, was a Syrian scholar, publicist, writer and poet of the Nahda or the Arab Renaissance, and a physician.

Most of his works revolve around science, history and religion, analyzed under an epistemological light. He traveled throughout West Asia and France in his youth, and after some medical training and a year of practice in his native Aleppo, during which he wrote several works, he enrolled in a medical school in Paris; however, declining health and growing blindness forced him to return to Aleppo, where he produced more literary works until his early death.

Life

Background and education

Francis Marrash was born in Aleppo, a city of Ottoman Syria (present-day Syria), to an old Melkite family of merchants known for their literary interests. Having earned wealth and standing in the eighteenth century, the family was well established in Aleppo, although they had gone through troubles: a relative of Francis, Butrus Marrash, was killed by the wali's troops in the midst of a Catholic–Orthodox clash in April 1818. Other Melkite Catholics were exiled from Aleppo during the persecutions, among them the priest Jibrail Marrash. Little is known about the lives of Butrus Marrash and Jibrail Marrash. Butrus was married by the time he was killed. His father's name was Nasrallah Marrash; Niqula al-Turk wrote a funeral ode for him. Francis' father, Fathallah, tried to defuse the sectarian conflict by writing a treatise in 1849, in which he rejected the Filioque. He had built up a large private library to give his three children Francis, Abdallah and Maryana a thorough education, particularly in the field of Arabic language and literature.

Aleppo was then a major intellectual center of the Ottoman Empire, featuring many thinkers and writers concerned with the future of the Arabs. It was in the French missionary schools that the Marrash family learned Arabic with French and other foreign languages (Italian and English). Francis at first studied the Arabic language and its literature privately. At the age of four, Marrash contracted measles. Afterwards he suffered from eye problems that worsened over time. Hoping to find a treatment, his father took him to Paris in 1850. Francis stayed there for about a year before he was sent back to Aleppo while his father remained in Paris. In 1853, Francis accompanied his father once again, on a business trip of several months to Beirut, where he would experience the noticeable presence and cultural influence of Europeans. Francis experienced similar cultural contact when he received private tutoring in medicine for four years under a British physician in Aleppo. By then he had developed an interest in science, especially medicine. At the same time, he wrote and published several works. Marrash practiced medicine for about a year; however, deeming it safer for his trade to become a state-licensed physician, he went to Paris in 1866 to continue his medical education at a school. Unfortunately, his fragile health and his growing blindness forced him to interrupt his studies within a year after his arrival. He returned to Aleppo completely blind, but still managed to dictate his works.

Literary career

Ghabat al-haqq

Title page of an 1881 reprint of Ghabat al-haqq

Around 1865, Marrash published Ghabat al-haqq ("The Forest of Truth" or "The Forest of Justice"), an allegory about the conditions required to establish and maintain civilization and freedom. After Marrash's death, it was reprinted in Cairo in 1880 or 1881, and in Beirut in 1881. A revised and prefaced edition by Abd al-Masih al-Antaki was printed in Cairo in 1922 with some grammatical errors and colloquial expressions removed. This allegory relates the apocalyptic vision of a war between a Kingdom of Liberty and a Kingdom of Slavery, resolved by the capture of the latter's king and a subsequent trial before the King of Liberty, the Queen of Wisdom, the Vizier of Peace and Fraternal Love, the Commander of the Army of Civilization, with the Philosopher from the City of Light—who represents the author—as counsel. In this work, Marrash promoted political and social reforms. He called for the introduction of representative democracy with equal suffrage, equality before the law, the development of infrastructure, support for trade and commerce, state funds for inventors, and the regular maintenance of buildings and public space highlighting the need of the Arabs for two things above all: modern schools and patriotism "free from religious considerations." In 1870, when distinguishing the notion of fatherland from that of nation and applying the latter to Greater Syria, Marrash would point to the role played by language, among other factors, in counterbalancing religious and sectarian differences, and thus, in defining national identity.

Although Marrash's poetical expression lacked some of the meticulousness found in works from Enlightened Europe, Middle East specialist Shmuel Moreh claims that Marrash became, with Ghabat al-haqq, "the first Arab writer to reflect the optimism and humanistic view of eighteenth-century Europe. This view stemmed from the hope that education, science and technology would resolve such problems of humanity such as slavery, religious discrimination, illiteracy, disease, poverty, war, and other scourges of mankind, and it gave utterance to his hope for brotherhood and equality among peoples." Still, his views on freedom differed from those of the French revolutionists and of his Middle Eastern contemporaries. He considered natural analogy to be a superficial basis for freedom, as even nature responds to its own set of rules. Nothing in the universe may yearn for liberty without satisfying essential rules and needs that guarantee its existence. The need for progress and freedom justifies the abolition of any restriction that does not serve as a regulator for a good system. In light of this reasoning, and in reference to the ongoing American Civil War, in Ghabat al-haqq he supported the abolition of slavery.

It is by Love that the whole world is maintained, [by Love all things move,] by Love each creature perpetuates itself separately, and by Love the whole preserves its parts [and so forth]. [...] He who calls Love the goddess of human society is not wrong, because of the strange effects and miraculous impressions produced by her among men. If a statue of her were to [be created] and set upon the altar of the mind, it would take the form of a woman who is all fair, without one blemish. ——Excerpt from Ghabat al-haqq, translated by Khalil Hawi

The significance of this work also lay in Marrash's attempt to blend European thought with his own reading of the Christian belief in universal love. He tried to reconcile his philosophical understanding of the concept of liberty with his belief in the benevolence of the Catholic Church's authority. As stated by Nazik Saba Yared:

He argued that only the spiritual kingdom [i.e. the kingdom centered on religion] could curb evil [...] and consequently guarantee the freedom of man. Love is one of the pillars of Christianity, and Marrash, like some Sufis and Romantics, considered it to be the basis of civilization, indeed of the entire universe [...]. Since love, for Marrash, was the general law, and freedom meant participation in that law, it followed that freedom would be inseparable from love and religion.

Later writings

Title page of an 1883 reprint of Mashhad al-ahwal

In 1867, Marrash published Rihlat Baris, an account of his second journey to Paris. The book begins with a description of the progress of his travels from Aleppo to İskenderun, Latakia, Tripoli, Beirut, Jaffa, Alexandria, Cairo, and then back to Alexandria. There, he boarded a ship to Marseille, arriving in October 1866. The Arab cities had inspired in him revulsion and indifference, except Alexandria and Cairo, where Ismail Pasha had already begun modernization projects. He then traveled through France, with a stopover in Lyon before ending up in Paris. Marrash was fascinated by France, especially by Paris. Everything he described in his account, from the Paris Exhibition of 1867 to gas lighting in the streets, served to praise the accomplishments of Western civilization. In Mashhad al-ahwal ("The Witnessing of the Stages of Human Life"), published in 1870, Marrash would again compare the East and the West, writing that "while the East sank deeper into darkness, the West embraced light." The optimism he had formerly expressed about the first reform currents under the reign of Sultan Abdülaziz in the Ottoman Empire gave way to pessimism in Mashhad al-ahwal, as he realized these reforms were superficial and that those he had hoped for would not soon come. By the time he wrote Durr al-sadaf fi ghara'ib al-sudaf (Pearl Shells in Relating Strange Coincidences), which he published two years later, he depicted the Lebanese social life of his day and criticized the blind imitation of Western customs and the use of the French language in everyday life.

Throughout his life, Marrash composed many essays about science (especially mathematics), and education, about which he was very passionate. He wrote in Ghabat al-haqq that "without the education of the mind, man is a mindless beast." He also wrote many articles in the popular press. Those published in Butrus al-Bustani's journal Al-Jinan were supportive of women's education, which he restricted however to reading, writing, and a little bit of arithmetic, geography and grammar. In an 1872 issue of Al-Jinan, he wrote that it is not necessary for a woman "to act like a man, neglect her domestic and family duties, or that she should consider herself superior to the man;" but he nonetheless closely followed his sister's studies. Marrash also condemned Arab men's severe treatment of their wives and daughters. In his later works, he tried to demonstrate the existence of God and of the divine law. The Sharia, as he conceived it, was not restricted to the sphere of the Islamic law alone.

Works

List

Title page of an 1872 print of Mir'at al-hasna'

• Dalīl al-ḥurrīyah al-insānīyah (Guide to Human Liberty), 1861.
• Al-MirB.C.E.;āh al-ṣafīyah fī al-mabādiB.C.E.; al-ṭabīʻīyah (The Clear Mirror of Natural Principles), 1861.
• Taʻzīyat al-makrūb wa-rāḥat al-matʻūb (Consolation of the Anxious and Repose of the Weary One), 1864—pessimistic discourse on nations of the past.
• Ghābat al-ḥaqq fī tafṣīl al-akhlāq al-fāḍilah (The Forest of Truth in Detailing Cultured Manners), c. 1865.
• Riḥlat Bārīs (Journey to Paris), 1867.
• Kitāb dalīl al-ṭabīʻah (Guide to Nature), c. 1867. This work was serialized in one of the Ottoman official journals.
• Al-Kunūz al-fannīyah fī al-rumūz al-Maymūnīyah (Artistic Treasures Concerning the Symbolic Visions of Maymun), 1870—poem of almost 500 verses.
• Mashhad al-aḥwāl (The Witnessing of the Stages of Human Life), 1870—collection of poems and short works in rhymed prose.
• Durr al-ṣadaf fī gharāB.C.E.;ib al-ṣudaf (Pearl Shells in Relating Strange Coincidences), 1872—a romance with songs for which he supplied the tunes.
• MirB.C.E.;āt al-ḥasnāB.C.E.; (The Mirror of the Beautiful One), 1872.
• Shahādat al-ṭabīʻah fī wujūd Allāh wa-al-sharīʻah (Nature's Proofs for the Existence of God and the Divine Law), 1892 (posthumous).

Writings published in periodicals:

Title	Periodical	Date	Translated title
الكون العاقل	Al-Jinan	August 1870 (16)
القرن التاسع عشر	Al-Jinan	September 1870 (18)
التمدن والمتوحش	Al-Jinan	October 1870 (20)
النور [١]	Al-Jinan	December 15, 1871 (2)
النور [٢]	Al-Jinan	February 1, 1871 (3)
الجرائد	Al-Jinan	March 1, 1871 (5)
سياحة العقل	Al-Jinan	April 15, 1871 (8)
رسالة من حلب	Al-Jinan	July 15, 1871 (14)
السلوك	Al-Jinan	September 15, 1871 (18)
يوم باريز	Al-Jinan	March 1, 1872 (5)
موشح	Al-Jinan	March 15, 1872 (6)
الأمانة	Al-Jinan	April 15, 1872 (8)
المرأة بين الخشونة والتمدن	Al-Jinan	September 1, 1872 (17)	Woman between Coarseness and Civilization
في تربية النساء	Al-Jinan	November 15, 1872 (22)	On the Education of Women
الأعيان	Al-Jinan	February 15, 1873 (4)
الانسان	Al-Jinan	January 1, 1874 (1)
حل لغز عبدالمجيد أفندي ناميه	Al-Jinan	April 15, 1874 (8)

Style

Mention no longer the driver on his night journey and the wide striding camels, and give up talk of morning dew and ruins. [...] I no longer have any taste for love songs on dwellings which already went down in seas of [too many] odes. [...] So, too, the ghada, whose fire, fanned by the sighs of those enamored of it, cries out to the poets: "Alas for my burning!" [...] If a steamer leaves with my friends on sea or land, why should I direct my complaints to the camels? ——Excerpt from Mashhad al-ahwal, translated by Shmuel Moreh

Marrash often included poems in his works, written in muwashshah and zajal forms as the occasion dictated. Shmuel Moreh believes that Marrash tried to introduce "a revolution in diction, themes, metaphor and imagery in modern Arabic poetry." For example, Marrash tried to derive new poetic images from modern inventions and scientific discoveries. In a poem from his collection Mir'at al-hasna', he wrote that "the passing of the day in a life span is speedy like the wheels of a train in the desert." In another poem, he spoke of the "electricity of the languor in the eyelids" (translations by Shmuel Moreh), sometimes even mocking conventional poetic themes. In the introduction to his poetry book Mir'at al-hasna' (The Mirror of the Beautiful One), which was first published in 1872, Marrash rejected even the traditional genres of Arabic poetry, particularly panegyrics and lampoons. His use of conventional diction for new ideas marked the rise of a new stage in Arabic poetry which was carried on by the Mahjaris. Shmuel Moreh considered some passages from Ghabat al-haqq and Rihlat Baris to be prose poetry, while Salma Khadra Jayyusi described his prosaic writing as "often Romantic in tone, rising sometimes to poetic heights, declamatory, vivid, colourful and musical," calling it the first example of poetic prose in modern Arabic literature.

Legacy

Portrait of Francis Marrash by Kahlil Gibran, c. 1910

Historian Matti Moosa considered Marrash to be the first truly cosmopolitan Arab intellectual and writer of modern times. Marrash adhered to the principles of the French Revolution and defended them in his own works, implicitly criticizing Ottoman rule in West Asia and North Africa. He was also influential in introducing French romanticism in the Arab world, especially through his use of poetic prose and prose poetry, of which his writings were the first examples in modern Arabic literature, according to Salma Khadra Jayyusi and Shmuel Moreh. His modes of thinking and feeling, and ways of expressing them, have had a lasting influence on contemporary Arab thought and on the Mahjari poets.

Khalil Gibran was a great admirer of Marrash, whose works he had read at al-Hikma School in Beirut. According to Shmuel Moreh, Gibran's own works echo Marrash's style as do "many of [his] ideas on enslavement, education, women's liberation, truth, the natural goodness of man, and the corrupted morals of society." Khalil Hawi referred to Marrash's aforementioned philosophy of universal love as having left a deep impression on Gibran. Khalil Hawi claimed that many of Marrash's recurring expressions became stock images for Arab writers of the twentieth century, expressions such as "the valleys of mental contemplation," "the wings of thoughts," "solicitudes and dreams," "the veils of history," "the Kingdom of the Spirit," "the nymphs of the forest, the spring and the dawn," "golden diadems," "the jewels of light," "the storms of days and nights," and "the smoke of revenge and the mist of anger."

References

ISBN links support NWE through referral fees

• Al-Azmeh, Aziz. Islams and Modernities 3rd edition. London, U.K.: Verso, 2009 (original 1993). ISBN 978-1844673858
• Algazy, Joseph. "La vision de la Révolution française chez les pionniers de la renaissance intellectuelle arabe," Annales historiques de la Révolution française (282) (1990): 470–484.
• Al-Ḥimṣī, Qusṭākī. UdabāB.C.E.; Ḥalab dhawū al-athar fī al-qarn al-tāsiʻ ʻashar (أدباء حلب ذوو الأثر في القرن التاسع عشر). Al-Maṭbaʻah al-Mārūnīyah, 1925.
• Al-Qaʽīd, Yūsuf. "Iktishāf riwāyat Ghābat al-ḥaqq li-l-Marrāsh baʻd akthar min qarn wa-rubʻ ʻalá ṣudūr-hā. Hal tuḥāfiẓ Zaynab haykal ʻalá ʻarsh al-riyādah al-riwāB.C.E.;īyah al-ʻArabīyah?"] (اكتشاف رواية "غابة الحق" للمراش بعد أكثر من قرن وربع على صدورها . هل تحافظ "زينب" هيكل على عرش الريادة الروائية العربية ؟) Al-Ḥayāh (الحياة) (2000).
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• Zeidan, Joseph T. Arab Women Novelists: the Formative Years and Beyond. Albany, N.Y.: State University of New York Press, 1995. ISBN 978-0791421727

Further reading

• Abu-ʿUksa, Wael. "Fransis al-Marrash on Religion and Cultural Revival," The European Legacy, 25(7–8) (2020): 776–789.
• Al-Ḥulw, Karam. Al-Fikr al-lībrālī ʻinda Fransīs al-Marrāsh (الفكر الليبرالي عند فرنسيس المراش). Markaz Dirāsāt al-Waḥdah al-ʻArabīyah, 2006. ISBN 9953821038.

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