The former is simple, unsystematic, yet deep in meanings which can be grasped by the reader. It is my firm conviction that Gibran is a people’s philosopher as my present book will confirm till the last page.

Now it was not easy for me to expound Gibran’s philosophy because he never wrote academically or logically; I had to resort to the science of hermeneutics in order to dig up his ideas which are scattered unsystematically in his books, and put them together following a logic that he himself expressed, but which is encumbered with emotions. Moreover, I have relied on the method of comparative philosophy, with the view of bringing to light the significance of Gibranism as it stands in the light of the history of philosophy. My discovery reveals that Gibran is an existentialist of the right wing, though he was influenced by other mainstreams of thoughts.

Also to render Gibran relevant, I have endeavored to inform the reader about the historical events that surrounded the life and pen-ink of our author, notwithstanding the fact that I have attempted to interrelate his art, literature and philosophy with his biography.

Finally, I am greatly indebted to my wife and daughter for having had the patience to tolerate the strain of the long hours involved in the preparation which kept me away from their presence. A last expression of thanks goes to Mrs. Renate Streiter Smith for her generous help in typing the manuscript.

JOSEPH PETER GHOUGASSIAN              
Assistant Professor in                        
Comparative and Arabic Philosophy.

University of San Diego

San Diego, California

December 21, 1972

TABLE OF ABBREVIATIONS OF TITLES

P. The Prophet.
PR. The Procession.
T.L. Tears and Laughter.
Th.M. Thoughts and Meditations.
T.S. Tear and Smile.
T.D. Twenty Drawings.
M.S. Mirrors of the Soul.
MM. The Madman.
S.P. A Self Portrait.
S.S. Spiritual Sayings.
S.F. Sand and Foam.
S.H. Secrets of the Heart.
B.W. The Broken Wings.
W.G. The Wisdom of Gibran.
V.M. The Voice of the Master.
N.V. Nymphs of the Valleys.
E.G. The Earth Gods.
FR. Forerunner.
G.P. Garden of the Prophet.
W. The Wanderer.
J.S.M. Jesus the Son of Man.
P.P. Prose Poem.
S.R. Spirits Rebellious.
B.P. Beloved Prophet. The Love Letters of Kahlil Gibran and Mary Haskell. And Her Private Journal.

CHAPTER ONE

SHORT HISTORY OF LEBANON

HUMAN “EXISTENCE” is an unending “drama” so long as the individual’s heart beats. It unfolds in the historical context of the person. Yet, the person’s historicity is to a large extent determined, as would say Karl Marx, by the historical processes conditioned by the laws of social development. In each period these laws change, due to the fact that the social relations between individuals and countries through the intermediary of productivity constantly mutate. Human existence reflects the impact of history; and in its behaviors as well as thinking it is heavily impregnated by the Zeitgeist of the history it shares.

It is my firm belief that it is utterly impossible to understand Kahlil Gibran’s philosophy and see his relevance, for instance in the fields of religion, law, and marriage, unless it be born in mind that he lived intensely the entanglements of the historical events, that have set him on his way to become the philosopher he is. Therefore, a brief survey of the history of Lebanon will shed some light on the themes that Gibran tackled and explain the “whys” of his thoughts.

History of Lebanon under the Ottoman Conquest

All historians remind us that Lebanon was originally Phoenicia, and had Tammuz and Ishtar for a religious cult. The Tammuz myth corresponds to the Greeks’ Adonis and is identified with the Egyptians’ god Osiris. According to the Phoenician legendry, one day while Tammuz was hunting the wild boar, he was attacked by the beast and fell dead in the river of Afqah, today named Nahr Ibrahim. Following his death, life on earth began decrepiting. Then Ishtar “penetrated into the nether world” and revived him.1 This commemorated the marriage between Tammuz and Ishtar, the goddess of love and fertility. Till the present days, poets, philosophers and painters of Lebanon like to refer to their mythological heritage. Gibran too made of Ishtar and Tammuz his muses of inspiration.

Lebanon, which means “white” in ancient Semitic language because of the eternal flakes of snow on the peaks of its mountains, has been invaded by more than ten civilizations of the world, from the Assyrian to Ottoman and Westerners, all of which brought along their culture. This explains why Lebanese immigrants feel almost at home in any foreign country and have no psychological stress in finding normal adjustments in their new environments. At any rate, everytime that a new era of dominion took place, new geographical frontiers were established. Amazingly, however, Lebanon was always annexed to Syria. Either under the Assyro-Babylonian influence or the Ottoman Empire. It is only under the French Mandate after the first world war, beginning on September 1, 1920, with General Gouraud, that present day Lebanon with its geographical boundaries was proclaimed “independent.”2 And on May 23, 1926, The Greater Lebanon was made a republic. However, not until November 26, 1941, was Lebanon declared completely autonomous from the mandate and free to decide for its own course of destiny. Gibran (d. 1931) did not live to see his beloved country become sovereign master of its actions. Nevertheless, what he lived to witness was the hope of such full realization.

From 1516 until 1918 Lebanon remained under Ottoman rule, and became part of an Empire that stretched from Hungary to the Arabian Peninsula and up to North Africa. The illustrious conqueror of these lands was Sulayman I (1520-1566) who became known to his subjects in as much across the European continents as Sulayman the Magnificent. In the words of the famous Arabian historian, Philip K.