the work of Ali Mahir and Muhammad Mahmud. Lamentably Ahmad Mahir and al-Nuqrashi, these two populist leaders, joined ranks with the enemies of the people. If the nation were cleansed of traitors, the king would not find anyone to help him suppress the rights of the people'. After a short silence he continued: 'The English aren't playing an active role now, but the people and the king are at loggerheads. Independence isn't everything. There is also the people's sacred prerogative to enjoy their rights and their sovereignty to live as free men, not slaves.'
Unlike Riyad, Kamal was not deeply engaged in politics, but his doubts had not been able to destroy it for him, as they had so many other interests. It retained an emotional vitality for him. His heart believed firmly in the rights of the people, no matter how divided his intellect was on the subject, espousing at times 'the rights of man,' and on other occasions proclaiming, 'It's all a question of the survival of the fittest. The masses are the common herd'. It might also wonder, 'Isn't Communism an experiment worth exploriig?' His heart had not been purged of the populist sentiments with which he had grown up, and these were mixed with memories of Fahmy.
Politics was an essential element of Riyad's intellectual activity. He asked, 'Is it possible for us to forget the humiliating reception Makrarti Ubayd got in the square in front of Abdin Palace or al-Nahlias's criminal ouster, that insulting calumny, like spit in the face of the nation? Blind hatred makes some applaud it, alas.'
'You're just angry because of what happened to Makram Ubayd,' Kamal teased.
Without any hesitation Riyad replied, 'All of us Copts are Wafdists. That's because the Wafd Party represents true nationalism. It's not a religious, Turkish-oriented bunch like the National Party. The Wafd is a populist party. It will make Egypt a nation that provides freedom for all Egyptians, without regard to ethnic origin or religious affiliation. The enemies of the people know this. That's why the Copts were targeted for barefaced oppression throughout the Sidqy era. Now we'll be experiencing that again.'
Kamal welcomed this candor, which demonstrated the depth of their friendship. All the saine he felt like teasing Riyad some more: 'Here you are, talking about Coptic Christians, when you believe in nothing but science and art….'
Riyad fell silent. They had reached al-Azhar Street, where the cold wind gusted rather fiercely. As they walked along they came to a pastry shop, and Kamal invited Riyad to have some with him. They each got a modest plateful and stepped to the side of the shop to eat. Then Riyad said, 'I'm both a freethinker and a Copt. Indeed I'm both a Copt and a man without any religion. I frequently feel that Christianity is my community, not my faith. If I analyzed this feeling, I might entertain some reservations about it. But not so fast… isn't it cowardly to ignore my people? There's one thing that can help me overcome this quandary, and that is to devote myself to the kind of sincere Egyptian patriotism envisaged by Sa'd Zaghlul. Al-Nahhas is a Muslim by way of religion, but he's also a nationalist in every sense of the word. He makes us think of ourselves as Egyptians, whether we are Muslims or Copts. I could lead a happy life with an untroubled mind by focusing on thoughts like these, but a real life is at the same time a responsible one.'
Kamal's breast was agitated by emotion and his thoughts wandered as he smacked his lips over the pastry. Riyad's appearance, which was so purely Egyptian that it reminded him of a pharaonic portrait, stirred various reflections: 'Riyad's point can't be denied. I'm torn between the dictates of my intellect and of my heart, and so ishe. How can a minority live in the midst of a majority that oppresses it? Different sacred scriptures are commonly compared according to the level of happiness they provide to human beings, and that is most clearly represented by the amount of aid they give the oppressed.'
Kamal said, 'Forgive me. I've never had to deal with racism. From the very beginning my mother trained me to love everyone, and I grew up in the revolutionary atmosphere that was free of ethnic prejudices. So I have had no experience with this problem.'
As they resumed their walk, Riyad said, 'One would hope there wouldn't be any problem at all. I'm sorry to have to tell you bluntly that we grew up in homes with plenty of gloomy memories. I'm not a Coptic chauvinist, but anyone who neglects human rights, whether at home or at the ends of the earth, has neglected the rights of all mankind.'
'That's beautifully put. It's not surprising that truly humanitarian manifestos originate frequently in minority circles or with people whose consciences are troubled by the problems of minorities. But there are always some fanatics.'
'Always. Everywhere. Men have only recently evolved from animals. Your fanatics consider us cursed infidels. Our fanatics consider you infidel usurpers. They call themselves descendants of the kings of ancient Egypt and people who were able to preserve their religion by paying the poll tax levied on non-Muslims.'
Kamal laughed out loud. Then he said, 'That's precisely what the two sides say. Do you suppose the origin of this dispute is religion or a human proclivity for dissension? Muslims don't all agree with each other and neither do Christians. You will find that there have long been disagreements between Shi'i Muslims and Sunni Muslims, Hijazi Muslims and Iraqi Muslims, Wafdists and Constitutionalists, students in the humanities and in the sciences, and supporters of the rival Ahli and Arsenal soccer teams. But in spite of this contentious streak in human nature, we are deeply upset when we read newspaper accounts of an earthquake in Japar. Listen, why don't you treat this subject in your stories?'
'The problem of Copts and Muslims…'. Riyad Qaldas was quiet for a time. Then he said, 'I'm afraid it would be misunderstood'. After another period of silence he added, 'And don't forget that, in spite of everything, we're enjoying our golden age. At one time Shaykh Abd al-Aziz Jawish suggested that Muslims should make shoes from our hides.'
'How can we eradicate this problem?'
'Fortunately it has been absorbed by the problems of the people as a whole. Today the Copts' problem is the people's problem. We are oppressed when everyone else is. When the people are free, we are.'
'Happiness and peace,' Kamal thought. 'That's the goal we dream of. Your heart lives by love alone. When will your mind find its proper way? When will I be able to say, 'Yes, yes!' with the certainty of my nephew Abd al- Muni'm? My friendship with Riyad has taught me to read his stories. But how can I believe in art at the very time that I find philosophy inadequate and inhospitable?'
Glancing stealthily in his direction, Riyad suddenly asked Kamal, 'What are you thinking about now?… Tell me the truth.'
Understanding the reason for his friend's question, Kamal answered candidly, 'I was thinking about your stories.'
'Weren't you distressed by my bluntness?'
'Me! God forgive you.'
Riyad laughed a bit apologetically and then inquired, 'Have you read my latest story?'
'Yes. It's nice. But I can't help thinking that art isn't serious work. Of course, I need to point out that I don't know whether work or play is more significant in life. You have advanced training in the sciences and perhaps know as much about them as anyone who is not actually a scientist, but all your efforts are squandered on writing stories. I wonder occasionally how science hashelped you.'
Riyad Qaldas replied vigorously, 'I have transferred from science to art a sincere devotion to the truth, a willingness to confront the facts no matter how bitter they are, an impartiality of judgment, and finally a comprehensive respect for all creatures.'
These were grand words, but what relationship did they have to comic stories? Riyad Qaldas looked at him and, reading the doubt in his expression, laughed aloud. Then Riyad said, 'You have a low opinion of art. My only consolation is that there's nothing on earth that escapes your doubts. We understand with our minds but live with our hearts. Despite your skeptical stance, you love, work together with other people, and share in the political life of your nation. Whether we are conscious of it or not, behind each of these initiatives there is a principle that is no less powerful than faith. Art is the interpreter of the human world. Besides that, some writers have produced works forming part of the international contest of ideas. In their hands art has become one of the weapons of international progress. There is no way that art can be considered a frivolous activity.'
'Is this a defense of art or of the artist?' Kamal asked himself. 'If the man who sells melon seeds had a talent for debating, he would prove that he plays a significant role in the life of mankind. It's quite possible that everything has an intrinsic merit. Similarly, it's not out of the question that everything, without exception, is worthless. Millions of people are breathing their last at this moment, and yet a child's voice is raised to bewail the loss of a toy and a lover's moans resound throughout existence to broadcast the torments of his heart. Should I laugh or weep?'
Kamal remarked, 'With regard to what you said about the international competition of ideas, let me tell you that it's being played out on a small scale in our family. One of my nephews is a Muslim Brother and one a
