وصف المتاولة من كتاب عوسج وأرز لبنان _ 1853- ل حبيب رزق الله أفندي ترجمة بالمضمون :
نتيجة الاضطهاد والتعصّب الديني ضدهم ، تناقصت أعداد المتاولة تدريجيا، وبالتالي فقدوا موقعهم ودورهم السياسي، وهم الآن طائفة مهزومة، لكنهم يحتفظون بذكريات أجدادهم الذين بذلوا الأرواح في سبيل معتقدهم.
وإذا أمضيت معهم ساعات فإنك ستستمع إلى الكثير من الحكايات عن حزم وشجاعة وتفاني أجدادهم في سبيل الإيمان والمعتقد.
فهم يعيشون في بيئة تحكمها العادات والتقاليد التي تميل إلى الحزم والشجاعة، طريقة حياتهم بسيطة، إنهم شعب نظيف للغاية، لا يجلسون لتناول الطعام قبل الوضوء. ( يعني غسل اليدين).
إذا زار الغريب قراهم الجبلية فإنه يلقى أفضل ضيافة عندهم، ففي كل قرية هناك بيت مستقل لاستقبال الغرباء، يتم تقديم الطعام فيه بشكل سخي، وهم لا يمانعون بالتواصل مع الأشخاص من غير طائفتهم كالمسيحيين واليهود والتحاور والتعاون معهم، ولكن هناك أمرا غريبا عندهم، فهم متحفّظون جدا في استقبال أي شخص من غير طائفتهم داخل منازلهم، وقد يتخلّصون من أي أثاث أو آنية إذا مسّها شخص من غير معتقدهم لأنها تصبح بحكم المتنجّسة.
وفي حال قيام أي محاولة من أي جهة حكومية أو دينية معادية لإيذائهم، فإنني على قناعة بأن المتاولة لن يستسلموا إلا بعد صراع شديد للغاية، حيث ستظهر شراستهم الفطرية (بأسهم الفطري) ...
تعقيب للدكتور سعود المولى : " العنوان بالإنكليزية هو العوسج وأرز لبنان The Thistle and the Cedar of Lebanon
تعقيب للدكتور سعود المولى : " العنوان بالإنكليزية هو العوسج وأرز لبنان The Thistle and the Cedar of Lebanon
وهو مأخوذ من السورة 9 من الإصحاح 14 من سفر الملوك الثاني: "فأرسل يهواش ملك إسرائيل إلى أمصيا ملك يهوذا قائلا العوسج الذي في لبنان أرسل إلى الارز الذي في لبنان يقول اعط ابنتك لابني امراة فعبر حيوان بري كان في لبنان و داس العوسج". انتهى
النص الأصلي :
But, besides the orthodox Mahommedans, we have in Syria a very large number of heterodox followers of the Mahommedan faith, who are called Metoulis ; and who, though they certainly are less numerous than their orthodox brethren, are an infinitely more inter-esting people. They are followers of Ali, the other sect adhering to Omar. They may amount, in round num-bers, to about 35,000; but as they have selected for their homes some of the most inaccessible parts of the mountainous districts of the country, their numbers cannot be very accurately ascertained. They are said, by many persons, to belong to the same section of the Mahommedan faith as the Persians, who also believe in Ali; but they exhibit some peculiar doctrines and cus-toms, which establish an essential distinction between the two.
Like many of the Persians, they worship Ali, and they expect the advent of the Messiah in the person of the twelfth Imam of his line, whom the Turks allege to hare been slain in the battle of Karbela, in which he engaged with the caliph of Babylon; but whom the Metoulis believe to have been transported to Arabia, by the miraculous interposition of the Divinity, and from whence he is to return in triumph, to re-establish the race of the Imams on the throne, and to punish all who opposed him or his followers. When the expected Messiah does appear, they believe that he will assume the government of the whole world —that he will visit with the most dreadful punishments all who shall have denied him—and that he will render unto all true believers eternal happiness. In expectation of the advent of this Messiah, the Metoulis keep horses, money, and clothing constantly in readiness for his arrival; and whatever is once set apart for this purpose, is held sacred for ever after, and cannot be used by an ordinary mortal.* They believe in the transmigration and gradual puri-fication of the soul, which, according to their belief, eventually becomes a bright star in the heavenly firmament.
The first apostle of Ali, in Syria, was Abou-Abdallah-Mohammed, who was most successful in making converts, but, having excited the envy and hatred of some of the chief people of Damascus, he was imprisoned and burned alive as an infidel and blasphemer. From this circumstance he has been styled the first martyr. Though the first apostle of the new faith was thus summarily extinguished, the light of his doctrines was not smothered with him, and it may be considered certain that the manner of his death was mainly the cause of the rapidity with which they spread over the country immediately afterwards. As is generally the case, persecution lent strength and vitality to the cause, and many sought the honour of a martyrdom similar to that which had befallen Abou-Abdallah Mohammed. However, the faster the new religion spread, the greater activity did the Orthodox authorities develop in putting it down. Priest after priest was being drawn and quartered, hundreds of men, women, and children were butchered or buried alive, to gratify the atrocious passions of an ignorant people, and a still more bar-barous government. Nevertheless, the new faith pros-pered, and the Metoulis began to assume a position of influence and power in the country ; but after numerous vicissitudes, the butcher Djezzar, who had been made governor of Syria, succeeded by cunning and treachery in prostrating their power, and destroying their strong-holds. Thousands of the Metoulis were executed by his orders, and even under his eye, and, like Mehemet Ali, who watched the destruction of the Mamelukes, so did Ahmed Djezzar amuse himself by watching the death struggles of hundreds of the Metoulis who had been hurled from the battlements of Nabatieh into the Kasmieh.
Under persecutions like these, the strong arm of the authorities, aided by the passions of a fanatical body, combining together against them, the Iretonlis gradu-ally lessened in numbers, and consequently lost the influential and powerful position they were beginning to acquire. Politically this sect may now be said to be prostrate, but they cherish the memories of those of their forefathers who fell in the defence of their religious independence, and many an evening's hour is passed by the people listening in rapt attention to the numerous anecdotes of the firmness, the courage, and the devotedness of the martyrs for their faith. The localities they live in entail habits and customs which naturally tend to rear a hardy and courageous race. Their method of living is simple in the extreme ; but, though the stranger who may visit their mountain-villages is sure of the greatest hospitality, it is, never-theless, of a peculiar character. They never admit within their dwellings any person who does not belong to their own persuasion, nor do they allow any one but a Metouli to use their furniture or domestic utensils. Should a Frank or a Jew by accident touch a mat or a pot belonging to them, it is instantly cast away as defiled and unclean. To receive the wandering stranger there is erected, in every village; a house for the purpose, in which the visiter is ever most bountifully provided for. Strange to say, however, their dislike to contact with others, extends no further than their own dwellings. In the open air, or in a house belonging to a person of a different persuasion, they are alike indifferent to the presence of Christian or Jew, conversing and associating with them as freely as they zealously avoid permitting them to enter their own dwellings. They are an exceed-ingly clean people, never sitting down to a meal without having performed their ablutions.
It is owing, perhaps, to the paucity of their numbers, but still more, I think, to the gradual decline of the power of the Maronite, that the Metoulis exist untroubled in their mountain fastnesses. But should any attempt be made by any government, or by any other religious body in the East, to wrong or to subjugate them, I am convinced the Metoulis would not submit without a very severe struggle, in which their native ferocity would once more appear on the surface, to their own disadvantage, perhaps, but still more to that of their enemy.
