It is Gibran's best known work. ©HBO Content and Home Box Office, Inc. used under license.©HBO Content and Home Box Office, Inc. utilisé sous license.

The demand for Gibran instructed that on his death the royalties and copyrights to his materials be owned by his hometown, 1923 book containing 26 prose poetry fables by Khalil GibranCanadian copyright protection extends to 50 years from the end of the calendar year of the author's death.South African copyright law protects literary works for the author's life plus fifty years; see the Australian copyrights extend to life plus 70 years, since 2005. She continued to edit his work discreetly well into her own marriage, to which she had resigned herself after their engagement stalled. Of an ambitious first printing of 2,000 in 1923, Knopf sold 1,159 copies. Free kindle book and epub digitized and proofread by Project Gutenberg.

Author and artist Kahlil Gibran met Abdu’l-Baha in New York City during the early spring of 1912. . ; all of which are exclusively owned by the GNC. Telegram. Bring Kahlil Gibran’s The Prophet to your hometown! Donate Donate. 1618 dated July 10, 1934.

The Prophet has worked as a widespread balm, as effectively as anything quick and concise can. And when the unclean shall be no more, what were modesty but a fetter and a fouling of the mind?And forget not that the earth delights to feel your bare feet and the winds long to play with your hair.To you the earth yields her fruit, and you shall not want if you but know how to fill your hands.It is in exchanging the gifts of the earth that you shall find abundance and be satisfied.Yet unless the exchange be in love and kindly justice, it will but lead some to greed and others to hunger.When in the market place you toilers of the sea and fields and vineyards meet the weavers and the potters and the gatherers of spices,—Invoke then the master spirit of the earth, to come into your midst and sanctify the scales and the reckoning that weighs value against value.“Come with us to the field, or go with our brothers to the sea and cast your net;For the land and the sea shall be bountiful to you even as to us.”And if there come the singers and the dancers and the flute players,—buy of their gifts also.For they too are gatherers of fruit and frankincense, and that which they bring, though fashioned of dreams, is raiment and food for your soul.And before you leave the market place, see that no one has gone his way with empty hands.For the master spirit of the earth shall not sleep peacefully upon the wind till the needs of the least of you are satisfied.It is when your spirit goes wandering upon the wind,That you, alone and unguarded, commit a wrong unto others and therefore unto yourself.And for that wrong committed must you knock and wait a while unheeded at the gate of the blessed.It knows not the ways of the mole nor seeks it the holes of the serpent.Much in you is still man, and much in you is not yet man,But a shapeless pigmy that walks asleep in the mist searching for its own awakening.For it is he and not your god-self nor the pigmy in the mist, that knows crime and the punishment of crime.Oftentimes have I heard you speak of one who commits a wrong as though he were not one of you, but a stranger unto you and an intruder upon yourBut I say that even as the holy and the righteous cannot rise beyond the highest which is in each one of you,So the wicked and the weak cannot fall lower than the lowest which is in you also.And as a single leaf turns not yellow but with the silent knowledge of the whole tree,Like a procession you walk together towards your god-self.And when one of you falls down he falls for those behind him, a caution against the stumbling stone.Ay, and he falls for those ahead of him, who though faster and surer of foot, yet removed not the stumbling stone.And this also, though the word lie heavy upon your hearts:The murdered is not unaccountable for his own murder,The righteous is not innocent of the deeds of the wicked,And the white-handed is not clean in the doings of the felon.Yea, the guilty is oftentimes the victim of the injured,You cannot separate the just from the unjust and the good from the wicked;For they stand together before the face of the sun even as the black thread and the white are woven together.And when the black thread breaks, the weaver shall look into the whole cloth, and he shall examine the loom also.If any of you would bring to judgment the unfaithful wife,Let him also weigh the heart of her husband in scales, and measure his soul with measurements.And let him who would lash the offender look unto the spirit of the offended.And if any of you would punish in the name of righteousness and lay the ax unto the evil tree, let him see to its roots;And verily he will find the roots of the good and the bad, the fruitful and the What judgment pronounce you upon him who though honest in the flesh yet is a thief in spirit?What penalty lay you upon him who slays in the flesh yet is himself slain in the spirit?And how prosecute you him who in action is a deceiver and an oppressor,And how shall you punish those whose remorse is already greater than their misdeeds?Is not remorse the justice which is administered by that very law which you would fain serve?Yet you cannot lay remorse upon the innocent nor lift it from the heart of the guilty.Unbidden shall it call in the night, that men may wake and gaze upon themselves.Only then shall you know that the erect and the fallen are but one man standing in twilight between the night of his pigmy-self and the day of his god-self, And that the corner-stone of the temple is not higher than the lowest stone in its foundation.Like children playing by the ocean who build sand-towers with constancy and then destroy them with laughter.But while you build your sand-towers the ocean brings more sand to the shore,And when you destroy them the ocean laughs with you.But what of those to whom life is not an ocean, and man-made laws are not sand-towers,But to whom life is a rock, and the law a chisel with which they would carve it in their own likeness?What of the ox who loves his yoke and deems the elk and deer of the forest stray and vagrant things?What of the old serpent who cannot shed his skin, and calls all others naked and shameless?And of him who comes early to the wedding-feast, and when over-fed and tired goes his way saying that all feasts are violation and all feastersWhat shall I say of these save that they too stand in the sunlight, but with their backs to the sun?They see only their shadows, and their shadows are their laws.And what is the sun to them but a caster of shadows?And what is it to acknowledge the laws but to stoop down and trace theirYou who travel with the wind, what weather-vane shall direct your course?What man’s law shall bind you if you break your yoke but upon no man’s prison door?What laws shall you fear if you dance but stumble against no man’s iron chains?And who is he that shall bring you to judgment if you tear off your garment yet leave it in no man’s path?People of Orphalese, you can muffle the drum, and you can loosen the strings of the lyre, but who shall command the skylark not to sing?At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,Even as slaves humble themselves before a tyrant and praise him though he slays them.Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfilment.You shall be free indeed when your days are not without a care nor your But rather when these things girdle your life and yet you rise above them naked and unbound.And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle your eyes.And what is it but fragments of your own self you would discard that you may become free?If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their own pride?And if it is a care you would cast off, that cart has been chosen by you rather than imposed upon you.And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.These things move within you as lights and shadows in pairs that cling.And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against your passion and your appetite.Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody.But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements?Your reason and your passion are the rudder and the sails of your seafaring soul.If either your sails or your rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas.Therefore let your soul exalt your reason to the height of passion, that it may sing;And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above itsI would have you consider your judgment and your appetite even as you would two loved guests in your house.Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of bothAmong the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows—then let your heart say in silence, “God rests in reason.”And since you are a breath in God’s sphere, and a leaf in God’s forest, you too should rest in reason and move in passion.Your pain is the breaking of the shell that encloses your understanding.Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain.And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy;And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.And you would watch with serenity through the winters of your grief.Therefore trust the physician, and drink his remedy in silence and tranquillity: For his hand, though heavy and hard, is guided by the tender hand of the Unseen, And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His ownYour hearts know in silence the secrets of the days and the nights.But your ears thirst for the sound of your heart’s knowledge.You would know in words that which you have always known in thought.You would touch with your fingers the naked body of your dreams.The hidden well-spring of your soul must needs rise and run murmuring toAnd the treasure of your infinite depths would be revealed to your eyes.But let there be no scales to weigh your unknown treasure;Say not, “I have found the truth,” but rather, “I have found a truth.”Say not, “I have found the path of the soul.” Say rather, “I have met the soul walking upon my path.”The soul walks not upon a line, neither does it grow like a reed.The soul unfolds itself, like a lotus of countless petals.“No man can reveal to you aught but that which already lies half asleep in the dawning of your knowledge.The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom but rather of his faith and his lovingness.If he is indeed wise he does not bid you enter the house of his wisdom, but rather leads you to the threshold of your own mind.The astronomer may speak to you of his understanding of space, but he cannot give you his understanding.The musician may sing to you of the rhythm which is in all space, but he cannot give you the ear which arrests the rhythm nor the voice that echoesFor the vision of one man lends not its wings to another man.And even as each one of you stands alone in God’s knowledge, so must each one of you be alone in his knowledge of God and in his understanding ofHe is your field which you sow with love and reap with thanksgiving.For you come to him with your hunger, and you seek him for peace.When your friend speaks his mind you fear not the “nay” in your own mind, nor do you withhold the “ay.”And when he is silent your heart ceases not to listen to his heart;For without words, in friendship, all thoughts, all desires, all expectations are born and shared, with joy that is unacclaimed.For that which you love most in him may be clearer in his absence, as the mountain to the climber is clearer from the plain.For love that seeks aught but the disclosure of its own mystery is not love but a net cast forth: and only the unprofitable is caught.If he must know the ebb of your tide, let him know its flood also.For what is your friend that you should seek him with hours to kill?For it is his to fill your need, but not your emptiness.And in the sweetness of friendship let there be laughter, and sharing of pleasures.For in the dew of little things the heart finds its morning and is refreshed.You talk when you cease to be at peace with your thoughts;And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime.And in much of your talking, thinking is half murdered.For thought is a bird of space, that in a cage of words may indeed unfold its wings but cannot fly.There are those among you who seek the talkative through fear of being alone.The silence of aloneness reveals to their eyes their naked selves and they would escape.And there are those who have the truth within them, but they tell it not in words.In the bosom of such as these the spirit dwells in rhythmic silence.When you meet your friend on the roadside or in the market place, let the spirit in you move your lips and direct your tongue.Let the voice within your voice speak to the ear of his ear;For his soul will keep the truth of your heart as the taste of the wine is rememberedWhen the colour is forgotten and the vessel is no more.You would measure time the measureless and the immeasurable.You would adjust your conduct and even direct the course of your spirit according to hours and seasons.Of time you would make a stream upon whose bank you would sit and watch its flowing.Yet the timeless in you is aware of life’s timelessness,And knows that yesterday is but today’s memory and tomorrow is today’s dream.And that that which sings and contemplates in you is still dwelling within the bounds of that first moment which scattered the stars into space.And yet who does not feel that very love, though boundless, encompassed within the centre of his being, and moving not from love thought to love thought, nor from love deeds to other love deeds?And is not time even as love is, undivided and paceless?But if in your thought you must measure time into seasons, let each season encircle all the other seasons,And let today embrace the past with remembrance and the future with longing.Of the good in you I can speak, but not of the evil.For what is evil but good tortured by its own hunger and thirst?Verily when good is hungry it seeks food even in dark caves, and when it thirsts it drinks even of dead waters.Yet when you are not one with yourself you are not evil.For a divided house is not a den of thieves; it is only a divided house.And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.Yet you are not evil when you seek gain for yourself.For when you strive for gain you are but a root that clings to the earth and sucks at her breast.Surely the fruit cannot say to the root, “Be like me, ripe and full and ever giving of your abundance.”For to the fruit giving is a need, as receiving is a need to the root.You are good when you are fully awake in your speech,Yet you are not evil when you sleep while your tongue staggers without purpose.And even stumbling speech may strengthen a weak tongue.You are good when you walk to your goal firmly and with bold steps.But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.You are good in countless ways, and you are not evil when you are not good,Pity that the stags cannot teach swiftness to the turtles.In your longing for your giant self lies your goodness: and that longingBut in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.For the truly good ask not the naked, “Where is your garment?” nor the houseless, “What has befallen your house?”You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance.For what is prayer but the expansion of yourself into the living ether?And if it is for your comfort to pour your darkness into space, it is also for your delight to pour forth the dawning of your heart.And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping, until you shall come laughing.When you pray you rise to meet in the air those who are praying at that very Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion.For if you should enter the temple for no other purpose than asking you shall not receive:And if you should enter into it to humble yourself you shall not be lifted:Or even if you should enter into it to beg for the good of others you shall not be heard.God listens not to your words save when He Himself utters them through your lips.And I cannot teach you the prayer of the seas and the forests and the mountains.And if you but listen in the stillness of the night you shall hear them saying in silence,“Our God, who art our winged self, it is thy will in us that willeth.It is thy urge in us that would turn our nights, which are thine, into days which are thine also.We cannot ask thee for aught, for thou knowest our needs before they are born in us:Thou art our need; and in giving us more of thyself thou givest us all.”And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.Some of your youth seek pleasure as if it were all, and they are judged and rebuked.Seven are her sisters, and the least of them is more beautiful than pleasure.Have you not heard of the man who was digging in the earth for roots andAnd some of your elders remember pleasures with regret like wrongsBut regret is the beclouding of the mind and not its chastisement.They should remember their pleasures with gratitude, as they would theYet if it comforts them to regret, let them be comforted.And there are among you those who are neither young to seek nor old toAnd thus they too find a treasure though they dig for roots with quiveringShall the nightingale offend the stillness of the night, or the fireflyAnd shall your flame or your smoke burden the wind?Think you the spirit is a still pool which you can trouble with a staff?Oftentimes in denying yourself pleasure you do but store the desire in theWho knows but that which seems omitted today, waits for tomorrow?Even your body knows its heritage and its rightful need and will not beAnd now you ask in your heart, “How shall we distinguish that which isGo to your fields and your gardens, and you shall learn that it is theBut it is also the pleasure of the flower to yield its honey to the bee.And to both, bee and flower, the giving and the receiving of pleasure is aPeople of Orphalese, be in your pleasures like the flowers and the bees.Where shall you seek beauty, and how shall you find her unless she herselfAnd how shall you speak of her except she be the weaver of your speech?The aggrieved and the injured say, “Beauty is kind and gentle.Like a young mother half-shy of her own glory she walks among us.”And the passionate say, “Nay, beauty is a thing of might and dread.Like the tempest she shakes the earth beneath us and the sky above us.”The tired and the weary say, “Beauty is of soft whisperings. If you are not located in the United States, you’ll have to check the laws of the country where you are located before using this ebook.Even though the work “the Prophet” is now part of the Public Domain within the US, we strongly  encourage all of our visitors to visit and consider donating to The Gibran National Committee (GNC) is a nonprofit organization formed by virtue of Decree No. Nay, not without a wound in the spirit shall I leave this city.Too many fragments of the spirit have I scattered in these streets, and too many are the children of my longing that walk naked among these hills, and I cannot withdraw from them without a burden and an ache.It is not a garment I cast off this day, but a skin that I tear with my own hands.Nor is it a thought I leave behind me, but a heart made sweet with hunger and with thirst.The sea that calls all things unto her calls me, and I must embark.For to stay, though the hours burn in the night, is to freeze and crystallize and be bound in a mould.Fain would I take with me all that is here. (One must note, however, that this unsettling of binary structures is a feature of enduring wisdom texts such as the Tao Te Ching, as well as recalling writings of Sufism and other traditions.) Haskell had a penchant for enabling the less fortunate (although she herself was not wealthy), and Gibran was not her first project of this kind. Gibran has been referred to as the midwife of the New Age, due to the role The Prophet played in opening a space for spiritual or personal counsel outside organised religion and its official texts. Write an article and join a growing community of more than 112,000 academics and researchers from 3,667 institutions. But how shall I?And alone and without his nest shall the eagle fly across the sun.Now when he reached the foot of the hill, he turned again towards the sea, and he saw his ship approaching the harbour, and upon her prow the mariners, the men of his own land.Sons of my ancient mother, you riders of the tides,How often have you sailed in my dreams.

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