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    Mirrors of the Soul
    Mirrors of the Soul
    Mirrors of the Soul
    Ebook104 pages1 hour

    Mirrors of the Soul

    By Kahlil Gibran

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    A well-rounded look at the personal life, poetry, painting, and philosophy of the famous twentieth-century spiritual guide and author of The Prophet.
      Kahlil Gibran wrote prolifically and passionately in Arabic as well as English. First published in 1965 with nine works of poetry translated by Joseph Sheban, Mirrors of the Soul includes writings by Gibran that are as poignant today as when first written, such as “The New Frontier” and“The Sea.” These poems illuminate the dual nature of Gibran, who lived in the shadows both of New York skyscrapers and the cedars of his childhood Lebanon.   Sheban enriches the new works with an insightful biography, a historical examination of politics and religion in Gibran’s native land, and the inclusion of revolutionary poems such as “My Countrymen” and “My People Died.”  
    LanguageEnglish
    PublisherPhilosophical Library Open Road
    Release dateDec 20, 2011
    ISBN9781453228517
    Mirrors of the Soul
    Author

    Kahlil Gibran

    Poet, philosopher, and artist, Kahlil Gibran (1883 - 1931) was born in Lebanon. The millions of Arabic-speaking peoples familiar with his writings in that language consider him the genius of his age and he was a man whose fame and influence spread far beyond the country of his birth. His poetry has been translated into more than twenty languages and his drawings and paintings have been exhibited in the great capitals of the world and compared by Auguste Rodin to the work of William Blake.

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    Book preview

    Mirrors of the Soul - Kahlil Gibran

    1. IS IT ALL POSSIBLE?

    Kahlil Gibran, was born in the shadow of the holy Cedars of Lebanon but spent the mature years of his life within the shadows of the skyscrapers of New York. Gibran has been described as The Mystic, The Philosopher, The Religious, The Heretic, The Serene, The Rebellious and The Ageless. Is it possible to accumulate all these contradictory characteristics in one man?

    Is it possible for some to burn his books because they are dangerous, revolutionary and poisonous to youth, while others, at the same moment, are writing: Gibran, at times, achieves Biblical majesty of phrase. There are echoes of Jesus and echoes of the Old Testament in his words.

    One of Gibran’s books, The Prophet, alone has been on the international best-seller lists for forty years; it has sold more than a million and a half copies and has been translated into more than twenty languages.

    The Prophet is Gibran’s best work in English, but The Broken Wings, his first novel, is considered his best in Arabic. It has been on the international bestseller list longer than The Prophet.

    Biographers of Gibran, to date, have been his personal friends and acquaintances; they have thus been unable to separate his work from his personal life. They have written only of what they had seen of the Gibran with whom they lived; they were concerned only with the frailties of his life. Biographers, until now, have not tried to explain why the Gibran family migrated to America or to explain the effect of such a migration upon Gibran’s work, upon his revolutionary thought or upon his mysticism.

    Gibran revolted against law, religion and custom. He advocated a society peaceful and mystical; but the world lacks the procedures and the formulae through which man can discard his present social orders to move into a Utopia full of love and eternal happiness.

    Gibran wrote in two languages: Arabic for Lebanon, Syria and the Arabic world; English for the West. His admirers have translated his Arabic works into English, his English works into Arabic. Often, however, the translations have been like transporting an automobile to a country without roads or like training a horse to travel highways and expressways. To understand and justify some of Gibran’s writing, a reader must study the unusual environment which influenced the dual Gibran. For example, his biographers have stated that he was exiled from Lebanon, but they have failed to explain that the Lebanese government did not expel Gibran. It was the Turkish Sultan who feared the rebellious Gibran and the introduction of modern Western ideas and Western methods of government into the Arab world which would accelerate the rebellion which was already fermenting against Turkish rule in the Middle East.

    2. THE ENVIRONMENT THAT CREATED GIBRAN

    Even before the birth of Gibran, many men had fled from Syria and Lebanon, some settling in Egypt, some in America, others in Europe. Those who were not lucky enough to escape or to be exiled were hanged in the public squares as examples to those who might have been tempted to revolt against the Sultan.

    Turkey had conquered Syria as early as the year 1517, over 350 years before Gibran was born (1883). However, the mountains of Lebanon were too treacherous to be assaulted by the Turkish army; hence, Turkey occupied the seashore and the plains and left the mountains and their stubborn inhabitants in control of their own government under the supervision of an agent appointed by Turkey, providing that they paid taxes to the treasury of the Sultans.

    The French Revolution

    One of the ramifications of the French Revolution in 1790, nearly a century before the birth of Gibran, was the expulsion of the Jesuits from France. Many of these religious were accepted, as refugees, in Lebanon.

    The Christians of Lebanon are predominantly Maronites, who are Catholics with extraordinary privileges, which are traditions preserved from the early practices of the Church. The Patriarch, the head of the church in Lebanon, is authorized to appoint bishops, an authority which, of course, is not granted to even Cardinals in the Roman Rite. The Maronite Church uses Syriac, or Aramaic, in its liturgy, the same language spoken by Christ. A Maronite priest may marry. Gibran’s mother was the daughter of a Maronite priest, educated in Arabic and French because the Jesuits who had settled permanently in Lebanon had opened schools and taught the French language and Western history, which had not been available in Arabic since the Turks took over three hundred years earlier.

    The Sultans, Beautiful Women and Taxes

    Turkey was once one of the mightiest nations on earth; it controlled all of the Arab World, North Africa and a great part of Europe. Proud of its military might, Turkey granted its army one-third of the spoils of war. The Sultan, according to law, owned the Empire. In return for good service or for a favor the Sultan was able to bestow an estate upon many of his subjects. This practice recreated and revitalized the feudal system in the Empire. All this favor and practice did not induce the Arab world to become a part of the Turkish Empire; local uprisings and small rebellions continued for many years. In 1860 Youssif Bey Karam, a member on the maternal side of this writer’s family and from Gibran’s district, led a great revolution for the independence of Lebanon. Although lacking manpower and ammunition, he outmaneuvered and defeated the Turkish Army in several engagements. In the end, however, the revolution failed.

    The Sultans, generally speaking, did not help the economy of the Empire; their agents were busy selecting and transporting beautiful girls to the palace. If the girl did not suit the Sultan, she pleased the Wazir or a secondary officer. If she happened to displease her benefactors, her hands were tied, she was placed in a sack and thrown into the sea to drown.

    Tax collectors were not regular salaried employees of the government. They would submit bids to the Sultan for the privilege of collecting the tax in a certain country or counties. The tax rate was supposed to be 10 percent of the gross income. However, through intimidation and force those agents collected more than this percentage. If a farmer happened to harvest his wheat before the arrival of the tax collectors, he was accused of having disposed of some of the wheat. If the farmer waited for the tax collector, the wheat was estimated to have a higher yield and collection was made on the higher estimate. Tax collectors often walked into barns, seizing the livestock, and into houses, taking mattresses, cooking utensils and clothing, and selling

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