Treasury of Kahlil Gibran

by Kahlil Gibran

  After a few moments of contemplation, Rachel said, “But there are many comfortable rooms in the convent, and the coffers are full of gold, and all kinds of provisions. The sheds of the convent are stocked with fat calves and sheep; what made you leave such haven in this deathly night?” The youth sighed deeply and said, “I left that place because I hated it.” And Rachel rejoined, “A monk in a convent is like a soldier in the battlefield who is required to obey the orders of his leader regardless of their nature. I heard that a man could not become a monk unless he did away with his will, his thoughts, his desires, and all that pertains to the mind. But a good head priest does not ask his monks to do unreasonable things. How could the head priest of Deir Kizhaya ask you to give up your life to the storms and snow?” And he remarked, “In the opinion of the head priest, a man cannot become a monk unless he is blind and ignorant, senseless and dumb. I left the convent because I am a sensible man who can see, feel, and hear.”

  Miriam and Rachel stared at him as if they had found in his face a hidden secret; after a moment of meditation the mother said, “Will a man who sees and hears go out on a night that blinds the eyes and deafens the ears?” And the youth stated quietly, “I was expelled from the convent.” “Expelled!” exclaimed Rachel; and Miriam repeated the same word in unison with her mother.

  He lifted his head, regretting his words, for he was afraid lest their love and sympathy be converted into hatred and disrespect; but when he looked at them and found the rays of mercy still emanating from their eyes, and their bodies vibrating with anxiety to learn further, his voice choked and he continued, “Yes, I was expelled from the convent because I could not dig my grave with my own hands, and my heart grew weary of lying and pilfering. I was expelled from the convent because my soul refused to enjoy the bounty of a people who surrendered themselves to ignorance. I was driven away because I could not find rest in the comfortable rooms, built with the money of the poor fellahin. My stomach could not hold bread baked with the tears of orphans. My lips could not utter prayers sold for gold and food by the heads to the simple and faithful people. I was expelled from the convent like a filthy leper because I was repeating to the monks the rules that qualified them to their present position.”

  Silence prevailed while Rachel and Miriam were contemplating his words and gazing at him, when they asked, “Are your father and mother living?” And he responded, “I have no father or mother nor a place that is my home.” Rachel drew a deep sigh and Miriam turned her face toward the wall to hide her merciful and loving tears.

  As a withering flower is brought back to life by dew drops that dawn pours into its begging petals, so the youth’s anxious heart was enlivened by his benefactors’ affection and kindness. He looked at them as a soldier looks upon his liberators who rescue him from the grip of the enemy, and he resumed, “I lost my parents before I reached the age of seven. The village priest took me to Deir Kizhaya and left me at the disposal of the monks who were happy to take me in and put me in charge of the cows and sheep, which I led each day to the pasture. When I attained the age of fifteen, they put on me this black robe and led me into the altar whereupon the head priest addressed me saying, “Swear by the name of God and all saints, and make a vow to live a virtuous life of poverty and obedience.” I repeated the words before I realized their significance or comprehended his own interpretation of poverty, virtue and obedience.

  “My name was Khalil, and since that time the monks addressed me as Brother Mobaarak,* but they never did treat me as a brother. They ate the most palatable foods and drank the finest wine, while I lived on dry vegetables and water, mixed with tears. They slumbered in soft beds while I slept on a stone slab in a dark and cold room by the shed. Oftentimes I asked myself, ‘When will I become a monk and share with those fortunate priests their bounty? When will my heart stop craving for the food they eat and the wine they drink? When will I cease to tremble with fear before my superiors?’ But all my hopes were in vain, for I was kept in the same state; and in addition to caring for the cattle, I was obliged to move heavy stones on my shoulders and to dig pits and ditches. I sustained life on a few morsels of bread given to me in reward for my toil. I knew of no other place to which I might go, and the clergymen at the convent had caused me to abhor everything they were doing. They had poisoned my mind until I commenced to think that the whole world was an ocean of sorrows and miseries and that the convent was the only port of salvation. But when I discovered the source of their food and gold, I was happy that I did not share it.”

  Khalil straightened himself and looked about with wonder, as if he had found something beautiful standing before him in that wretched hut. Rachel and Miriam remained silent and he proceeded, “God, who took my father and exiled me as an orphan to the convent, did not want me to spend all my life walking blindly toward a dangerous jungle; nor did He wish me to be a miserable slave for the rest of my life. God opened my eyes and ears and showed me the bright light and made me hear Truth when Truth was talking.”

  Rachel thought aloud, “Is there any light, other than the sun, that shines over all the people? Are human beings capable of understanding the Truth?” Khalil returned, “The true light is that which emanates from within man, and reveals the secrets of the heart to the soul, making it happy and contented with life. Truth is like the stars; it does not appear except from behind obscurity of the night. Truth is like all beautiful things in the world; it does not disclose its desirability except to those who first feel the influence of falsehood. Truth is a deep kindness that teaches us to be content in our everyday life and share with the people the same happiness.”

  Rachel rejoined, “Many are those who live according to their goodness, and many are those who believe that compassion to others is the shadow of the law of God to man; but still, they do not rejoice in life, for they remain miserable until death.” Khalil replied, “Vain are the beliefs and teachings that make man miserable, and false is the goodness that leads him into sorrow and despair, for it is man’s purpose to be happy on this earth and lead the way to felicity and preach its gospel wherever he goes. He who does not see the kingdom of heaven in this life will never see it in the coming life. We came not into this life by exile, but we came as innocent creatures of God, to learn how to worship the holy and eternal spirit and seek the hidden secrets within ourselves from the beauty of life. This is the truth which I have learned from the teachings of the Nazarene. This is the light that came from within me and showed me the dark corners of the convent that threatened my life. This is the deep secret which the beautiful valleys and fields revealed to me when I was hungry, sitting lonely and weeping under the shadow of the trees.

  “This is the religion as the convent should impart it; as God wished it; as Jesus taught it. One day, as my soul became intoxicated with the heavenly intoxication of Truth’s beauty, I stood bravely before the monks who were gathering in the garden, and criticized their wrong deeds saying, ‘Why do you spend your days here and enjoy the bounty of the poor, whose bread you eat was made with the sweat of their bodies and the tears of their hearts? Why are you living in the shadow of parasitism, segregating yourselves from the people who are in need of knowledge? Why are you depriving the country of your help? Jesus has sent you as lambs amongst the wolves; what has made you as wolves amongst the lambs? Why are you fleeing from mankind and from God who created you? If you are better than the people who walk in the procession of life, you should go to them and better their lives; but if you think they are better than you, you should desire to learn from them. How do you take an oath and vow to live in poverty, then forget what you have said and live in luxury? How do you swear an obedience to God and then revolt against all that religion means? How do you adopt virtue as your rule when your hearts are full of lusts? You pretend that you are killing your bodies, but in fact you are killing your souls. You feign to abhor the earthly things, but your hearts are swollen with greed. You have the people believe in you as religious teachers; truly speaking y
ou are like busy cattle who divert themselves from knowledge by grazing in a green and beautiful pasture. Let us restore to the needy the vast land of the convent and give back to them the silver and gold we took from them. Let us disperse from our aloofness and serve the weak who made us strong, and cleanse the country in which we live. Let us teach this miserable nation to smile and rejoice with heaven’s bounty and glory of life and freedom.

  “‘The people’s tears are more beautiful and God-joined than the ease and tranquillity to which you have accustomed yourselves in this place. The sympathy that touches the neighbour’s heart is more supreme than the hidden virtue in the unseen corners of the convent. A word of compassion to the weak criminal or prostitute is nobler than the long prayer which we repeat emptily every day in the temple.’”

  At this time Khalil took a deep breath. Then he lifted his eyes toward Rachel and Miriam saying, “I was saying all of these things to the monks and they were listening with an air of perplexity, as if they could not believe that a young man would dare stand before them and utter such bold words. When I finished, one of the monks approached and angrily said to me, ‘How dare you talk in such fashion in our presence?’ And another one came laughing and added, ‘Did you learn all this from the cows and pigs you tended in the fields?’ And a third one stood up and threatened me saying, ‘You shall be punished, heretic!’ Then they dispersed as though running away from a leper. Some of them complained to the head priest who summoned me before him at eventide. The monks took delight in anticipation of my suffering, and there was glee on their faces when I was ordered to be scourged and put into prison for forty days and nights. They led me into the dark cell where I spent the time lying in that grave without seeing the light. I could not tell the end of the night from the beginning of the day, and could feel nothing but crawling insects and the earth under me. I could hear naught save the tramping of their feet when my morsel of bread and dish of water mixed with vinegar were brought to me at great intervals.

  “When I came out of the prison I was weak and frail, and the monks believed that they had cured me of thinking, and that they had killed my soul’s desire. They thought that hunger and thirst had choked the kindness which God placed in my heart. In my forty days of solitude I endeavoured to find a method by which I could help these monks to see the light and hear the true song of life, but all of my ponderings were in vain, for the thick veil which the long ages had woven around their eyes could not be torn away in a short time; and the mortar with which ignorance had cemented their ears was hardened and could not be removed by the touch of soft fingers.”

  Silence prevailed for a moment, and then Miriam looked at her mother as if asking permission to speak. She said, “You must have talked to the monks again, if they selected this terrible night in which to banish you from the convent. They should learn to be kind even to their enemies.”

  Khalil returned, “This evening, as the thunder storms and warring elements raged in the sky, I withdrew myself from the monks who were crouching about the fire, telling tales and humourous stories. When they saw me alone they commenced to place their wit at my expense. I was reading my Gospel and contemplating the beautiful sayings of Jesus that made me forget for the time the enraged nature and belligerent elements of the sky, when they approached me with a new spirit of ridicule. I ignored them by occupying myself and looking through the window, but they became furious because my silence dried the laughter of their hearts and the taunting of their lips. One of them said, ‘What are you reading, Great Reformer?’ In response to his inquiry, I opened my book and read aloud the following passage, ‘But when he saw many of the Pharisees and Saducees come to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits for repentance; And think not to say within yourselves, ‘We have Abraham to our father;’” ‘for I say unto you, that God is able of these stones to raise children unto Abraham. And now also the axe is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.’

  “As I read to them these words of John the Baptist, the monks became silent as if an invisible hand strangled their spirits, but they took false courage and commenced laughing. One of them said, ‘We have read these words many times, and we are not in need of a cow grazier to repeat them to us.’

  “I protested, ‘If you had read these words and comprehended their meaning, these poor villagers would not have frozen or starved to death.’ When I said this, one of the monks slapped my face as if I had spoken evil of the priests; another kicked me and a third took the book from me and a fourth one called the head priest who hurried to the scene shaking with anger. He cried out, ‘Arrest this rebel and drag him from this sacred place, and let the storm’s fury teach him obedience. Take him away and let nature do unto him the will of God, and then wash your hands of the poisonous germs of heresy infesting his raiment. If he should return pleading for forgiveness, do not open the door for him, for the viper will not become a dove if placed in a cage, nor will the briar bear figs if planted in the vineyards.’

  “In accordance with the command, I was dragged out by the laughing monks. Before they locked the door behind me, I heard one saying, ‘Yesterday you were king of cows and pigs, and today you are dethroned, Oh Great Reformer; go now and be the king of wolves and teach them how to live in their lairs.’”

  Khalil sighed deeply, then turned his face and looked toward the flaming fire. With a sweet and loving voice, and with a pained countenance he said, “Thus was I expelled from the convent, and thus did the monks deliver me over to the hands of Death. I fought through the night blindly; the heavy wind was tearing my robe and the piling snow was trapping my feet and pulling me down until I fell, crying desperately for help. I felt that no one heard me except Death, but a power which is all knowledge and mercy had heard my cry. That power did not want me to die before I had learned what is left of life’s secrets. That power sent you both to me to save my life from the depth of the abyss and non-existence.”

  Rachel and Miriam felt as if their spirits understood the mystery of his soul, and they became his partners in feeling and understanding. Notwithstanding her will, Rachel stretched forth and gently touched his hand while tears coursed down from her eyes, and she said, “He who has been chosen by heaven as a defender of Truth will not perish by heaven’s own storms and snow.” And Miriam added, “The storms and snow may kill the flowers, but cannot deaden the seeds, for the snow keeps them warm from the killing frost.”

  Khalil’s face brightened upon hearing those words of encouragement, and he said, “If you do not look upon me as a rebel and an heretic as the monks did, the persecution which I have sustained in the convent is the symbol of an oppressed nation that has not yet attained knowledge; and this night in which I was on the verge of death is like a revolution that precedes full justice. And from a sensitive woman’s heart springs the happiness of mankind, and from the kindness of her noble spirit comes mankind’s affection.”

  He closed his eyes and leaned down on the pillow; the two women did not bother him with further conversation for they knew that the weariness caused by long exposure had allured and captured his eyes. Khalil slept like a lost child who had finally found safety in his mother’s arms.

  Rachel and her daughter slowly walked to their bed and sat there watching him as if they had found in his trouble-torn face an attraction bringing their souls and hearts closer to him. And the mother whispered, saying, “There is a strange power in his closed eyes that speaks in silence and stimulates the soul’s desires.”

  And Miriam rejoined, “His hands, Mother, are like those of Christ in the Church.” The mother replied, “His face possesses at the same time a woman’s tenderness and a man’s boldness.”

  And the wings of slumber carried the women’s spirits into the world of dream, and the fire went down and turned into ashes, while the light of the oil lamp dimmed gradually an
d disappeared. The fierce tempest continued its roar, and the obscured sky spread layers of snow, and the strong wind scattered them to the right and left.

  * Coincidentally, Mobaarak was the name of the Right Reverend Maronite Archbishop who officiated at Kahlil Gibran’s last rites. (Editor’s note.)

  PART FOUR

  Five days passed, and the sky was still heavy with snow, burying the mountains and prairies relentlessly. Khalil made three attempts to resume his journey toward the plains, but Rachel restrained him each time, saying, “Do not give up your life to the blind elements, brother; remain here, for the bread that suffices two will also feed three, and the fire will still be burning after your departure as it was before your arrival. We are poor, brother, but like the rest of the people, we live our lives before the face of the sun and mankind, and God gives us our daily bread.”

  And Miriam was begging him with her kind glances, and pleading with her deep sighs, for since he entered the hut she felt the presence of a divine power in her soul sending forth life and light into her heart and awakening new affection in the Holy of Holies of her spirit. For the first time she experienced the feeling which made her heart like a white rose that sips the dew drops from the dawn and breathes its fragrance into the endless firmament.

  There is no affection purer and more soothing to the spirit than the one hidden in the heart of a maiden who awakens suddenly and fills her own spirit with heavenly music that makes her days like poets’ dreams and her nights prophetic. There is no secret in the mystery of life stronger and more beautiful than that attachment which converts the silence of a virgin’s spirit into a perpetual awareness that makes a person forget the past, for it kindles fiercely in the heart the sweet and overwhelming hope of the coming future.

  The Lebanese woman distinguishes herself from the woman of other nations by her simplicity. The manner in which she is trained restricts her progress educationally, and stands as a hindrance to her future. Yet for this reason, she finds herself inquiring of herself as to the inclination and mystery of her heart. The Lebanese young woman is like a spring that comes out from the heart of the earth and follows its course through winding depressions, but since it cannot find an outlet to the sea, it turns into a calm lake that reflects upon its growing surface the glittering stars and the shining moon. Khalil felt the vibration of Miriam’s heart twining steadily about his soul, and he knew that the divine torch that illuminated his heart had also touched her heart. He rejoiced for the first time, like a parched brook greeting the rain, but he blamed himself for his haste, believing that this spiritual understanding would pass like a cloud when he departed from that village. He often spoke to himself saying, “What is this mystery that plays so great a part in our lives? What is this Law that drives us into a rough road and stops us just before we reach the face of the sun where we might rejoice? What is this power that elevates our spirits until we reach the mountain top, smiling and glorying, then suddenly we are cast to the depths of the valley, weeping and suffering? What is this life that embraces us like a lover one day, and fights us like an enemy the second day? Was I not persecuted yesterday? Did I not survive hunger and thirst and suffering and mockery for the sake of the Truth which heaven had awakened in my heart? Did I not tell the monks that happiness through Truth is the will and the purpose of God in man? Then what is this fear? And why do I close my eyes to the light that emanates from that young woman’s eyes? I am expelled and she is poor, but is it on bread only that man can live? Are we not, between famine and plenty, like trees between winter and summer? But what would Rachel say if she knew that my heart and her daughter’s heart came to an understanding in silence, and approached close to each other and neared the circle of the Supreme Light? What would she say if she discovered that the young man whose life she saved longed to gaze upon her daughter? What would the simple villagers say if they knew that a young man, reared in the convent, came to their village by necessity and expulsion, and desired to live near a beautiful maiden? Will they listen to me if I tell them that he who leaves the convent to live amongst them is like a bird that flies from the bruising walls of the cage to the light of freedom? What will Sheik Abbas say if he hears my story? What will the priest of the village do if he learns of the cause of my expulsion?”