The Fifth Mountain

by Paulo Coelho

“We must not listen to any proposal,” the high priest continued, his passion flowing in his words and gestures. “If we show we are willing to negotiate, we shall also be showing that we are fearful. And the people of Akbar are courageous; they have the means to resist any invasion.”

  “This prisoner is a man seeking peace,” said the governor, addressing the crowd.

  Someone said, “Merchants seek peace. Priests desire peace. Governors administer peace. But an army wants only one thing: war!”

  “Can’t you see that we were able to face the religious threat from Israel without war?” bellowed the governor. “We sent neither armies nor navies, but Jezebel. Now they worship Baal, without our having to sacrifice even one man on the battlefield.”

  “They didn’t send a beautiful woman, they sent their warriors!” shouted the high priest even more loudly.

  The people were demanding the Assyrian’s death. The governor took the high priest by the arm.

  “Sit down,” he said. “You go too far.”

  “The idea of public judgment was yours. Or rather it was the Israelite traitor’s, who seems to command the acts of the ruler of Akbar.”

  “I shall settle accounts with him later. Now, we must discover what the Assyrian wants. For many generations, men tried to impose their will by force; they spoke of what they wanted but cared not what the people thought—and all those empires have been destroyed. Our people have grown because they learned how to listen; this is how we developed trade—by listening to what the other person desires and doing whatever was possible to satisfy him. The result is profit.”

  The high priest nodded.

  “Your words seem wise, and that is the greatest danger of all. If you were speaking folly, it would be simple to prove you wrong. But what you have just said is leading us into a trap.”

  Those in the front row heard the argument. Until that moment, the governor had always sought out the Council’s opinion, and Akbar had an excellent reputation. Sidon and Tyre had sent emissaries to see how the city was administered; its name had even reached the ears of the emperor, and with some small good fortune, the governor might end his days as a minister at the imperial court.

  Today, his authority had been challenged publicly. If he did not make a decision, he would lose the respect of the people—and no longer be capable of making important decisions, for none would obey him.

  “Continue,” he told the prisoner, ignoring the high priest’s furious gaze and demanding that the interpreter translate his question.

  “I have come to propose an agreement,” said the Assyrian. “Allow us to pass, and we shall march against Sidon and Tyre. When those cities have been overcome—as they surely will be, because a great many of their warriors are on ships, occupied with trade—we shall be generous with Akbar. And keep you as governor.”

  “Do you see?” asked the high priest, again rising to his feet. “They think our governor barters Akbar’s honor for an office!”

  The multitude began to roar in outrage. That half-naked, wounded prisoner wanted to lay down rules! A defeated man was proposing the surrender of the city! Several people rushed forward to attack him; with much effort, the guards managed to keep control of the situation.

  “Wait!” said the governor, trying to speak above the din. “We have before us a defenseless man, one who can arouse in us no fear. We know that our army is better prepared, that our warriors are braver. We need prove that to no one. Should we decide to fight, we will win the battle, but the losses will be enormous.”

  Elijah closed his eyes and prayed that the governor could convince his people.

  “Our ancestors spoke to us of the Egyptian empire, but it is no more,” he continued. “Now we are returning once again to the Golden Age. Our fathers and their fathers before them were able to live in peace; why should we be the ones to break this tradition? Modern warfare is carried out through commerce, not on the field of battle.”

  Little by little, the crowd fell silent. The governor was succeeding!

  When the noise ceased, he turned to the Assyrian.

  “What you are proposing is not enough. To cross our lands, you must also pay taxes, as do the merchants.”

  “Believe this, Governor: Akbar has no choice,” replied the prisoner. “We have men enough to raze this city and kill its every inhabitant. You have long been at peace and have forgotten how to fight, while we have been conquering the world.”

  Murmurs began again in the crowd. Elijah thought, “He cannot betray indecisiveness now.” But it was difficult to deal with the Assyrian prisoner, who even while captive imposed his conditions. Moment by moment, more people were arriving; Elijah noticed that the tradesmen, concerned about the unfolding of events, had deserted their places of work to join the audience. The judgment had taken on a dangerous significance; there was no longer any way to retreat from making a decision, whether for negotiation or for death.

  THE ONLOOKERS began to take sides; some defended peace while others demanded that Akbar resist. The governor whispered to the high priest, “This man has challenged me in public. But so have you.”

  The high priest turned to him. And, speaking so none could hear, told him to condemn the Assyrian to death immediately.

  “I do not ask, I demand. It is I who keep you in power, and I can put an end to that whenever I wish, do you understand? I know sacrifices to appease the wrath of the gods, if we are forced to replace the ruling family. It will not be the first time; even in Egypt, an empire that lasted thousands of years, there have been many cases of dynasties being replaced. Yet the Universe continued in its order, and the heavens did not fall upon our heads.”

  The governor turned pale.

  “The commander is in the middle of the crowd, with some of his soldiers. If you insist on negotiating with this man, I will tell everyone that the gods have abandoned you. And you will be deposed. Let us go on with the judgment. And you shall do exactly as I order.”

  If Elijah had been in sight, the governor would have had a way out: he could have asked the Israelite prophet to say he had seen an angel on the Fifth Mountain, as he had recounted. He would recall the story of the resurrection of the widow’s son. And it would be the word of Elijah—who had already proved himself able to perform a miracle—against the word of a man who had never demonstrated any type of supernatural power.

  But Elijah had deserted him, and he had no choice. In any case, it was only a prisoner, and no army in the world starts a war because it lost one soldier.

  “You win, for now,” he told the high priest. One day he would negotiate something in return.

  The high priest nodded. The verdict was delivered at once.

  “No one challenges Akbar,” said the governor. “And no one enters our city without permission from its people. You have attempted to do so, and are condemned to death.”

  From where he stood, Elijah lowered his eyes. The commander smiled.

  THE PRISONER, FOLLOWED BY AN EVER LARGER THRONG, was led to a place beside the walls. There his remaining clothing was torn away, leaving him naked. One of the soldiers shoved him toward the bottom of a hollow located nearby. The people gathered around the hole, jostling against one another for a better view.

  “A soldier wears his uniform with pride, and makes himself visible to the enemy, because he has courage. A spy dresses as a woman, because he’s a coward,” shouted the governor, for all to hear. “Therefore I condemn you to depart this life shorn of the dignity of the brave.”

  The crowd jeered at the prisoner and applauded the governor.

  The prisoner said something, but the interpreter was no longer at hand, and no one understood him. Elijah succeeded in making his way through the crowd to the governor—but it was too late. When he touched his cloak, he was pushed away violently.

  “The fault lies with you. You wanted a public judgment.”

  “The fault is yours,” replied Elijah. “Even if the Council of Akbar had met in secret, the commander and the high pri
est would have imposed their will. I was surrounded by soldiers during the entire process. They had everything planned.”

  Custom decreed that it was the high priest’s task to select the duration of the torture. He knelt, picked up a stone, and handed it to the governor; it was not large enough to grant a swift death, nor so small as to extend the suffering for long.

  “First, you.”

  “I am being forced to do this,” said the governor in a low voice so that only the high priest could hear. “But I know it is the wrong path.”

  “For all these years, you have forced me to take the harshest positions while you enjoyed the fruits of decisions that pleased the people,” the high priest answered, also in a low voice. “I have had to face doubt and guilt, and endure sleepless nights, pursued by the ghosts of errors I may have made. But because I did not lose my courage, today Akbar is a city envied by the entire world.”

  People began looking for stones of the chosen size. For a time, the only sound was that of pebbles and stones striking one another. The high priest continued. “It is possible I am mistaken in condemning this man to death. But as to the honor of our city, I am certain we are not traitors.”

  THE GOVERNOR raised his hand and threw the first stone; the prisoner dodged it. Immediately, however, the multitude, shouting and jeering, began to stone him.

  The man attempted to protect his face with his arms, and the stones struck his chest, his back, his stomach. The governor wanted to leave; he had seen this many times before and knew that death was slow and painful, that the man’s face would become a pulp of bones, hair, and blood, that the people would continue throwing stones even after life had left his body.

  Within minutes, the prisoner would abandon his defense and lower his arms; if he had been a good man in this life, the gods would guide one of the stones to strike the front of his skull, bringing unconsciousness. If not, if he had committed cruelties, he would remain conscious until the final moment.

  The multitude shouted, hurling stones with growing ferocity, and the condemned man tried to defend himself as best he could. Suddenly, however, he dropped his arms and spoke in a language that all could understand. Dismayed, the crowd interrupted the stoning.

  “Long live Assyria!” he shouted. “At this moment I look upon the image of my people and die joyfully, because I die as a general who tried to save the lives of his warriors. I go to join the gods and am content because I know we shall conquer this land!”

  “You see?” the high priest said. “He heard and understood everything that was said during the judgment!”

  The governor agreed. The man spoke their language, and now he knew of the divisions in the Council of Akbar.

  “I am not in hell, because the vision of my country gives me dignity and strength! The vision of my country brings me joy! Long live Assyria!” he shouted once more.

  Recovered from its surprise, the crowd again began throwing stones. The man kept his arms at his sides, not attempting to resist; he was a brave warrior. A few seconds later, the mercy of the gods manifested itself: a stone struck his forehead and he fell unconscious to the ground.

  “We can go now,” the high priest said. “The people of Akbar will see to finishing the task.”

  ELIJAH DID NOT GO back to the widow’s house. He began walking through the desert, not knowing exactly where he wanted to go.

  “The Lord did nothing,” he said to the plants and rocks. “And He could have done something.”

  He regretted his decision and blamed himself for the death of yet another man. If he had accepted the idea of the Council of Akbar meeting in secret, the governor could have taken Elijah with him; then it would have been the two of them against the high priest and the commander. Their chances, though still small, would have been better than in the public judgment.

  Worse yet, he had been impressed by the high priest’s way of addressing the crowd; even though he disagreed with what he said, he was obliged to recognize that here was someone with a profound understanding of leadership. He would try to remember every detail of what he had seen, for one day, in Israel, he would have to face the king and the princess from Sidon.

  He wandered aimlessly, looking at the mountains, the city, and the Assyrian encampment in the distance. He was a mere dot in this valley, and there was an immense world around him, a world so large that even if he traveled his entire life he would never find where it ended. His friends, and his enemies, might perhaps better understand the earth where they lived, might travel to distant countries, navigate unknown seas, love a woman without guilt. None of them still heard the angels of their childhood, nor offered themselves in the Lord’s struggle. They lived out their lives in the present moment, and they were happy.

  He too was a person like all the others, and in this moment walking through the valley he wished above all else never to have heard the voice of the Lord, or of His angels.

  But life is made not of desires but of the acts of each person. He recalled that several times in the past he had tried to renounce his mission, but he was still there, in the middle of that valley, because this the Lord had demanded.

  “I could have been a mere carpenter, O Lord, and still be useful to Thy work.”

  But there Elijah stood, carrying out what had been demanded of him, bearing within him the weight of the war to come, the massacre of the prophets by Jezebel, the death by stoning of the Assyrian general, his fear of loving a woman of Akbar. The Lord had given him a gift, and he did not know what to do with it.

  In the middle of the valley, a light appeared. It was not his guardian angel, the one he heard but seldom saw. It was an angel of the Lord, come to console him.

  “I can do nothing further here,” said Elijah. “When will I return to Israel?”

  “When thou learnest to rebuild,” answered the angel. “But remember that which God taught Moses before a battle. Make use of every moment so that later thou wilt not regret, nor lament having lost thy youth. To every age in the life of a man, the Lord bestoweth upon him its own misgivings.”

  THE LORD SPOKE UNTO MOSES:

  “Say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them. And what man is he that hath planted a vineyard, and bath not yet eaten of it? Let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that bath betrothed a wife, and hath not taken her? Let him go and return unto his house, lest he die in the battle, and another man take her.”

  ELIJAH CONTINUED WALKING FOR SOME TIME, SEEKING to understand what he had heard. As he was readying to return to Akbar, he saw the woman he loved sitting on a rock facing the Fifth Mountain, a few minutes’ walk from where he stood.

  “What is she doing here? Does she know about the judgment, the death sentence, and the risks we have come to face?”

  He must alert her at once. He decided to approach her.

  She noticed his presence and waved. Elijah appeared to have forgotten the angel’s words, for the feeling of uncertainty came rushing back. He tried to feign that he was worried about the problems of the city, so that she might not perceive the confusion in his heart and his mind.

  “What are you doing here?” he asked when he drew close.

  “I came in search of a bit of inspiration. The writing that I’m learning made me think about the Designer of the valleys, of the mountains, of the city of Akbar. Some merchants gave me inks of every color, because they want me to write for them. I thought of using them to describe the world I live in, but I know how difficult that is: although I have the colors, only the Lord can mix them with such harmony.”

  She kept her gaze on the Fifth Mountain. She was a completely different person from the woman he had met some months before gathering wood at the city gate. Her solitary presence in the midst of the desert inspired confidence and respect in him.

  “Why do all the mounta
ins have names except the Fifth Mountain, which is known by a number?” asked Elijah.

  “So as not to create conflict among the gods,” she replied. “According to tradition, if men had given that mountain the name of a specific god, the others would have become furious and destroyed the earth. Therefore it’s called the Fifth Mountain, because it’s the fifth mountain we see beyond the walls. In this way, we offend no one, and the Universe continues in its place.”

  They said nothing for a time. The woman broke the silence.

  “Besides reflecting on colors, I also think about the danger in the writing of Byblos. It might offend the gods of Phoenicia and the Lord our God.”

  “Only the Lord exists,” interrupted Elijah. “And every civilized country has its writing.”

  “But it’s different. When I was a child, I used to go to the square to watch the word painter who worked for the merchants. His drawings were based on Egyptian script and demanded skill and knowledge. Now, ancient and powerful Egypt is in decadence, without money to buy anything, and no one uses its language anymore; sailors from Sidon and Tyre are spreading the writing of Byblos to the entire world. The sacred words and ceremonies can be placed on clay tablets and transmitted from one people to another. What will become of the world if unscrupulous people begin using the rituals to interfere with the Universe?”

  Elijah understood what the woman was saying. The writing of Byblos was based on a very simple system: the Egyptian drawings first had to be transformed into sounds, and then a letter was designated for each sound. By placing these letters in order, it was possible to create all possible sounds and to describe everything there was in the Universe.

  Some of these sounds were very difficult to pronounce. That difficulty had been solved by the Greeks, who had added five more letters, called vowels, to the twenty-odd characters of Byblos. They baptized this innovation alphabet, a name now used to define the new form of writing.