Treasured Writings of Kahlil Gibran (29 page)

At that moment the two hearts joined and thereafter both spirits were one burning torch illuminating their lives.

PART FIVE

Since the beginning of the creation and up to our present time, certain clans, rich by inheritance, in co-operation with the clergy, had appointed themselves the administrators of the people. It is an old, gaping wound in the heart of society that cannot be removed except by intense removal of ignorance.

The man who acquires his wealth by inheritance builds his mansion with the weak poor's money. The clergyman erects his temple upon the graves and bones of the devoted worshippers. The prince grasps the fellah's arms while the priest empties his pocket; the ruler looks upon the sons of the fields with frowning face, and the bishop consoles them with his smile, and between the frown of the tiger and the smile of the wolf the flock is perished; the ruler claims himself as king of the law, and the priest as the representative of God, and between these two, the bodies are destroyed and the souls wither into nothing.

In Lebanon, that mountain rich in sunlight and poor in knowledge, the noble and the priest joined hands to exploit the farmer who ploughed the land and reaped the crop in order to protect himself from the sword of the ruler and the curse of the priest. The rich man in Lebanon stood proudly by his palace and shouted at the multitudes saying, “The Sultan had appointed me as your lord.” And the priest stands before the altar saying, “God has delegated me as an executive of your souls.” But the Lebanese resorted to silence, for the dead could not talk.

Sheik Abbas had friendship in his heart for the clergymen, because they were his allies in choking the people's knowledge and reviving the spirit of stern obedience among his workers.

That evening, when Khalil and Miriam were approaching the throne of Love, and Rachel was looking upon them with the eyes of affection, Father Elias informed Sheik Abbas that the head priest had expelled a rebellious young man from the convent and that he had taken refuge at the house of Rachel, the widow of Samaan Ramy. And the priest was not satisfied with the little information he gave the Sheik, but commented, “The demon they chased out of the convent cannot become an angel in this village, and the fig tree which is hewn and cast into the fire, does not bear fruit while burning. If we wish to clean this village of the filth of this beast, we must drive him away as the monks did.” And the Sheik inquired, “Are you certain that the young man will be a bad influence upon our people? Is it not better for us to keep him and make him a worker in our vineyards? We are in need of strong men.”

The priest's face showed his disagreement. Combing his beard with his fingers, he said shrewdly, “If he were fit to work, he would not have been expelled from the convent. A student who works in the convent, and who happened to spend last night at my house, informed me that this young man had violated the rules of the head priest by preaching danger-ridden ideas among the monks, and he quoted him as saying, ‘Restore the fields and the vineyards and the silver of the convent to the poor and scatter it in all directions; and help the people who are in need of knowledge; by thus doing, you will please your Father in Heaven.'”

On hearing these words, Sheik Abbas leaped to his feet, and like a tiger making ready to strike the victim, he walked to the door and called to the servants, ordering them to report immediately. Three men entered, and the Sheik commanded, “In the house of Rachel, the widow of Samaan Ramy, there is a young man wearing a monk's raiment. Tie him and bring him here. If that woman objects to his arrest, drag her out by her braided hair over the snow and bring her with him, for he who helps evil is evil himself.” The men bowed obediently and hurried to Rachel's home while the priest and the Sheik discussed the type of punishment to be awarded to Khalil and Rachel.

PART SIX

The day was over and the night had come spreading its shadow over those wretched huts, heavily laden with snow. The stars finally appeared in the sky, like hopes in the coming eternity after the suffering of death's agony. The doors and windows were closed and the lamps were lighted. The fellahin sat by the fireside warming their bodies. Rachel, Miriam and Khalil were seated at a rough wooden table eating their evening meal when there was a knock at the door and three men entered. Rachel and Miriam were frightened, but Khalil remained calm, as if he awaited the coming of those men. One of the Sheik's servants walked toward Khalil, laid his hand upon his shoulder and asked, “Are you the one who was expelled from the convent?” And Khalil responded, “Yes, I am the one, what do you want?” The man replied, “We are ordered to arrest you and take you with us to Sheik Abbas' home, and if you object we shall drag you out like a butchered sheep over the snow.”

Rachel turned pale as she exclaimed, “What crime has he committed, and why do you want to tie him and drag him out?” The two women pleaded with tearful voices, saying, “He is one individual in the hands of three and it is cowardly of you to make him suffer.” The men became enraged and shouted, “Is there any woman in this village who opposes the Sheik's order?” And he drew forth a rope and started to tie Khalil's hands. Khalil lifted his head proudly, and a sorrowful smile appeared on his lips when he said, “I feel sorry for you men, because you are a strong and blind instrument in the hands of a man who oppresses the weak with the strength of your arms. You are slaves of ignorance. Yesterday I was a man like you, but tomorrow you shall be free in mind as I am now. Between us there is a deep precipice that chokes my calling voice and hides my reality from you, and you cannot hear or see. Here I am, tie my hands and do as you please.” The three men were moved by his talk and it seemed that his voice had awakened in them a new spirit, but the voice of Sheik Abbas still rang in their minds, warning them to complete the mission. They bound his hands and led him out silently with a heavy conscience. Rachel and Miriam followed them to the Sheik's home, like the daughters of Jerusalem who followed Christ to Mount Calvary.

PART SEVEN

Regardless of its import, news travels swiftly among the fellahin in the small villages, because their absence from the realm of society makes them anxious and busy in discussing the happenings of their limited environs. In winter, when the fields are slumbering under the quilts of snow, and when human life is taking refuge and warming itself by the fireside, the villagers become most inclined to learn of current news in order to occupy themselves.

It was not long after Khalil was arrested, when the story spread like a contagious disease amongst the villagers. They left their huts and hurried like an army from every direction into the home of Sheik Abbas. When Khalil's feet stepped into the Sheik's home, the residence was crowded with men, women and children who were endeavouring for a glance at the infidel who was expelled from the convent. They were also anxious to see Rachel and her daughter, who had helped Khalil in spreading the hellish disease of heresy in the pure sky of their village.

The Sheik took the seat of judgment and beside him sat Father Elias, while the throng was gazing at the pinioned youth who stood bravely before them. Rachel and Miriam were standing behind Khalil and trembling with fear. But what could fear do to the heart of a woman who found Truth and followed him? What could the scorn of the crowd do to the soul of a maiden who had been awakened by Love? Sheik Abbas looked at the young man, and with a thundering voice he interrogated him saying, “What is your name, man?” “Khalil is my name,” answered the youth. The Sheik returned, “Who are your father and mother and relatives, and where were you born?” Khalil turned toward the fellahin, who looked upon him with hateful eyes, and said, “The oppressed poor are my clan and my relatives, and this vast country is my birthplace.”

Sheik Abbas, with an air of ridicule, said, “Those people whom you claim as kin demand that you be punished, and the country you assert as your birthplace objects to your being a member of its people.” Khalil replied, “The ignorant nations arrest their good men and turn them into their despots; and a country, ruled by a tyrant, persecutes those who try to free the people from the yoke of slavery. But will a good son leave his mother if she is ill? Will a merciful man deny his brother who is miserable? Those poor men who arrested me and brought me here today are the same ones who surrendered their lives to you yesterday. And this vast earth that disapproves my existence is the one that does not yawn and swallow the greedy despots.”

The Sheik uttered a loud laugh, as if wanting to depress the young man's spirit and prevent him from influencing the audience. He turned to Khalil and said impressively, “You cattle grazier, do you think that we will show more mercy than did the monks, who expelled you from the convent? Do you think that we feel pity for a dangerous agitator?” Khalil responded, “It is true that I was a cattle grazier, but I am glad that I was not a butcher. I led my herds to the rich pastures and never grazed them on arid land. I led my animals to pure springs and kept them from contaminated marshes. At eventide I brought them safely to their shed and never left them in the valleys as prey for the wolves. Thus I have treated the animals; and if you had pursued my course and treated human beings as I treated my flock, these poor people would not live in wretched huts and suffer the pangs of poverty, while you are living like Nero in this gorgeous mansion.”

The Sheik's forehead glittered with drops of perspiration, and his smirk turned into anger, but he tried to show only calm by pretending that he did not heed Khalil's talk, and he expostulated, pointing at Khalil with his finger, “You are a heretic, and we shall not listen to your ridiculous talk; we summoned you to be tried as a criminal, and you realize that you are in the presence of the Lord of this village who is empowered to represent his Excellency Emir Ameen Shebab. You are standing before Father Elias, the representative of the Holy Church whose teachings you have opposed. Now, defend yourself, or kneel down before these people and we will pardon you and make you a cattle grazier, as you were in the convent.” Khalil calmly returned, “A criminal is not to be tried by another criminal, as an atheist will not defend himself before sinners.” And Khalil looked at the audience and spoke to them saying, “My brethren, the man whom you call the Lord of your fields, and to whom you have yielded thus long, has brought me to be tried before you in this edifice which he built upon the graves of your forefathers. And the man who became a pastor of your church through your faith, has come to judge me and help you to humiliate me and increase my sufferings. You have hurried to this place from every direction to see me suffer and hear me plead for mercy. You have left your huts in order to witness your pinioned son and brother. You have come to see the prey trembling between the paws of a ferocious beast. You came here tonight to view an infidel standing before the judges. I am the criminal and I am the heretic who has been expelled from the convent. The tempest brought me into your village. Listen to my protest, and do not be merciful, but be just, for mercy is bestowed upon the guilty criminal, while justice is all that an innocent man requires.

“I select you now as my jury, because the will of the people is the will of God. Awaken your hearts and listen carefully and then prosecute me according to the dictates of your conscience. You have been told that I am an infidel, but you have not been informed of what crime or sin I have committed. You have seen me tied like a thief, but you have not yet heard about my offenses, for wrongdoings are not revealed in this court, while punishment comes out like thunder. My crime, dear fellowmen, is my understanding of your plight, for I felt the weight of the irons which have been placed upon your necks. My sin is my heartfelt sorrows for your women; it is my sympathy for your children who suck life from your breast mixed with the shadow of death. I am one of you, and my forefathers lived in these valleys and died under the same yoke which is bending your heads now. I believe in God who listens to the call of your suffering souls, and I believe in the Book that makes all of us brothers before the face of heaven. I believe in the teachings that make us all equal, and that render us unpinioned upon this earth, the stepping place of the careful feet of God.

“As I was grazing my cows at the convent, and contemplating the sorrowful condition you tolerate, I heard a desperate cry coming from your miserable homes—a cry of oppressd souls—a cry of broken hearts which are locked in your bodies as slaves to the lord of these fields. As I looked, I found me in the convent and you in the fields, and I saw you as a flock of lambs following a wolf to the lair; and as I stopped in the middle of the road to aid the lambs, I cried for help and the wolf snapped me with his sharp teeth.

“I have sustained imprisonment, thirst, and hunger for the sake of Truth that hurts only the body. I have undergone suffering beyond endurance because I turned your sad sighs into a crying voice that rang and echoed in every corner of the convent. I never felt fear, and my heart never tired, for your painful cry was injecting a new strength into me every day, and my heart was healthy. You may ask yourself now saying, ‘When did we ever cry for help, and who dares open his lips?' But I say unto you, your souls are crying every day, and pleading for help every night, but you cannot hear them, for the dying man cannot hear his own heart rattling, while those who are standing by his bedside can surely hear. The slaughtered bird, in spite of his will, dances painfully and unknowingly, but those who witness the dance know what caused it. In what hour of the day do you sigh painfully? Is it in the morning, when love of existence cries at you and tears the veil of slumber off your eyes and leads you like slaves into the fields? Is it at noon, when you wish to sit under a tree to protect yourself from the burning sun? Or at eventide, when you return home hungry, wishing for sustaining food instead of a meagre morsel and impure water? Or at night when fatigue throws you upon your rough bed, and as soon as slumber closes your eyes, you sit up with open eyes, fearing that the Sheik's voice is ringing in your ears?