Ameen Rihani [Amīn Fāris al-Rīḥānī], Ilà Jubrān [To Gibran], Hutāf al-awdiyah: shiʻr manthūr [Hymn of the Valleys: Prose Poems], Bayrūt: Dār al-Rīḥānī lil-Ṭibāʻah wa-al-Nashr, 1955, pp. 123-136.

"The Book of Khalid" by Ameen Rihani is considered to be the first novel by an Arab-American writer in English. The story is often seen as an influence on Kahlil Gibran's "The Prophet." The novel is divided into three books, dedicated in order 'to Man,' 'to Nature,' and 'to God.' Each section begins and ends with an illustration by Gibran, who is also the author of the Arabic calligraphy on the frontispiece of the book ('Kitab Khalid, 1911').

John G. Moses, Annotated Index to The Syrian World, 1926-1932, with the assistance of Eugene Paul Nassar, edited by Judith Rosenblatt, Saint Paul, Minnesota: University of Minnesota - Immigration History Research Center, 1994.

Anti wa-Ana [Poem], al-Funun 1, no. 9 (December 1913), p. 70 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Ayyuha al-Layl [An Ode to the Night], al-Funun 1, no. 1 (April 1913), pp. 1-4  [owned by Mary Elizabeth Haskell; inscribed by the Author].

Bi-al-Ams [Poem], al-Funun 2, no. 7 (December 1916), pp. 589-590 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Bi-Allah Ya-Qalbi [Poem], Majnun Layla [Drawing], al-Funun 2, no. 3 (August 1916), pp. 211-2; 258 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Birkat al-Dam [Drawing], Abu al-Tayyib al-Mutanabbi [Drawing], al-Funun 1, no. 7 (October 1913), pp. 33; 65 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA]. 

Critics, The Syrian World, 2, 10, April 1928, p. 34 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Defeat [poem], The Syrian World, 3, 7, January 1929, p. 23 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Exhibition of Drawings [Catalogue], New York: M. Knoedler & Co., February 19-March 3, 1917.

Exhibition: Forty Wash-Drawings by Kahlil Gibran [Catalogue], New York: M. Knoedler & Co., January 29-February 10, 1917.

Exhibition: Pictures by Kahlil Gibran [Catalogue], New York: Montross Gallery, December 14-30, 1914.

Fame, translated by Andrew Ghareeb, The Syrian World, 3, 10, April 1929, p. 28 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Freedom and Slavery [poem], The Syrian World, 6, 6, February 1932, p. 43 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Gibran’s Message to Young Americans of Syrian Origin (reprinted from the first issue of Syrian World), The Syrian World, 5, 8, April 1931, pp. 44–45 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

___________

The issue is especially long as it was published the same month famed poet and contributor to the Syrian World, Kahlil Gibran, passed away. There are only just a few inclusions in the article that are not related to Gibran's passing. The first is an article discussing the concept of chivalry in Arabia and Islam. This article primarily deals with the origin of chivalry, which seems to point to the crusades in which Moslem and Christian knights met in combat. Salloum Mokarzel in addition to his tribute work to Gibran is featured for the continuation of his travels through Jebel-Druze. There is then the usual installment of Ali Zaibaq, now a regular series of The Syrian World, and finally there is the inclusion of what usually closes the issues out, the political developments in Syria and excerpts from the Arab press. However intermingled within the regular stories, are works dedicated to Gibran. First there is a discussion of his last days, followed by a description of his Boston funeral. The remainder of the pieces are works by other authors normally featured in the Syrian World, and while the rest pay tribute to one of the most important Lebanese literary figures of all time.

In 1928 Gibran published his longest book, Jesus, the Son of Man: His Words and His Deeds as Told and Recorded by Those Who Knew Him.Jesus had appeared in Gibran’s writings and art in various forms; he told Mary Haskell that he had recurring dreams of Jesus and mentioned wanting to write a life of Jesus in a 1909 letter to her. The book was written in a little over a year in 1926-1927. Haskell edited the manuscript. Seventy-eight people who knew Jesus—some real, some imaginary; some sympathetic, others hostile—tell of him from their own points of view. Anna is puzzled by the worship of the Magi. An orator is impressed by Jesus’ rhetoric. A merchant sees the parable of the talents as the essence of commerce and cannot understand why Jesus’ followers insist that he is a god. Pontius Pilate discusses the political factors leading to his decision to execute Jesus. Barabbas is tormented by the knowledge that he is alive only because Jesus died in his place. It was the most lavishly produced of Gibran’s books, with some of the illustrations in color. For once, the reviews were strongly and uniformly favorable, and the book has remained the most popular of his works next to The Prophet.

Kahlil Gibran: A Self-Portrait, Translated from the Arabic and Edited by Anthony R. Ferris, New York: The Citadel Press, 1959.

Kitab Dam'ah wa Ibtisama [A Book of Tears and Mirth], New York: Atlantic Press, 1914 [owned by Mary Elizabeth Haskell; inscribed by the Author].

In 1914 Nasib 'Aridah, the editor of al-Funun, published this collection of fifty-six of Gibran’s early newspaper columns (known in English as 'A Tear and a Smile' or 'Tears and Laughter'); most are a page or two long, and the volume as a whole comprises about a hundred pages. For the most part they are prose poems: painterly expositions of a vivid image or story fragments. The themes are love, spirituality, beauty, nature, and alienation and homecoming. Typical are “Hayat al-hubb” (The Life of Love), portraying the seasons of love of a man and a woman from the spring of youth to the winter of old age, and “Amama ‘arsh al-jamal” (Before the Throne of Beauty), in which the goddess of nature tells the poet how she was worshiped by his ancestors and counsels him to commune with nature in wild places. Gibran feigned reluctance to republish these pieces on the grounds that he had moved beyond them. They are not especially deep, but they have a freshness and the moral and aesthetic earnestness that was always Gibran’s strength in his writing and his art. The collection was dedicated to Haskell using her initials, “M.E.H.”

Mayy Ziyadah, Rasaʼil Mayy [Letters of Mayy Ziyadah to various recipients, including Kahlil Gibran], Beirut: Dar Bayrut, 1954.

Naimy's only volume of collected poems appeared as late as 1945. It includes 44 poems and 4 drawings by the Author. One of the poems (If but Thorns Realized, pp. 28-29) is illustrated by a pencil drawing by Kahlil Gibran. In the drawing is a patch of rough, prickly bramble. Just outside the patch and all by itself stands a white lily with a long stalk. In the bramble and agonizingly caught by the thorns are a number of naked men hopelessly in search of the lily whose smell they detect but whose place they cannot identify. Near the lily and just outside the thorny patch stands a man giant. His back to the men and the thorns, and his head soaring high until it touches the clouds, he is able to see the flower and puts his right hand gently over it.

Night and the Madman (From "The Madman"), The Seven Arts, November, 1916, pp. 32-33.

On Giving and Taking, The Syrian World, 4, 7, March 1930, p. 32 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

On Giving and Taking, The Syrian World, 5, 2, October 1930, p. 38 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Poems from the Arabic (The Two Hermits, My Friend, The Three Ants, God), The Seven Arts, May, 1917, pp. 64-67.

Qabla al-Intihar: Safhah Matwiyah min Dafatir Haffar al-Qubur al-Qadimah [Short Story], al-Funun 1, no. 5 (August 1913), p. 1-3 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Qard al-Hurriyah [Essay], al-Umam wa-Dhawatuha [Essay], al-Funun 3, no. 8 (August 1918), pp. v-ix; 561-5 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Rasaʼil Jubran [Letters of Kahlil Gibran], Introduction by Jamil Jabr, Beirut: Manshurat Maktabat Bayrut, 1951.

Ru’ya [Short Story], al-Hasan ibn Hani al-Mulaqqab bi-Abi Nuwas [Drawing], Ya Nafs [Poem], al-Funun 2, no. 1 (June 1916), pp. 1-3; 65; 70-71 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

An-Nashi’a (The New Generation) was a comprehensive monthly literary magazine dedicated to the advancement of scientific and cultural life in post-World War I Iraq. After the defeat of the Ottoman Empire in that war, Iraq was placed under a League of Nations mandate administered by the British. In 1921, a monarchy was established, and the country went on to gain independence from Britain in 1932. An-Nashi’a was founded at the beginning of the monarchy, and its first editorial declared that the new publication was a response to the needs of the new nation. Only three issues (called parts) appeared before An-Nashi’a ceased publication. The magazine was owned by Ibrahim Salih; its editor-in-chief was Hassan al-Bayati. Each issue started with long essays on a wide range of issues covering literature, science, arts, philosophy, history, new discoveries, lifestyle, and other news and anecdotes from around the world, especially from America. Examples of topics covered included the value of learning; sea life, minerals, and other resources; poets and poems; lessons from history, which cited Alexander the Great and Julius Caesar; sports, and particularly how American newspapers dedicated many pages on a daily basis to news about sports; the “don’ts” of social etiquette; and “immortal words,” a collection of wisdom attributed to figures from around the world, including George Washington. Overall, the magazine had a progressive and worldly air, although it remained anchored in Arabic culture. The last page was typically “from management” and was dedicated to correcting typographical errors, with apologies to the readers. In addition to the owner and the editor-in-chief, contributing writers included some of the leading pan-Arab intellectuals at that time, such as Iraqi Kurdish poet and philosopher Jamīl Ṣidqi Zahawi, Egyptian writer and essayist Mustafa Lutfi Manfaluti, Turkish-Egyptian poet Waliy ud-Deen Yakun, and Lebanese-American writer and artist Kahlil Gibran.

In 1926 Gibran published Sand and Foam. It comprises about three hundred aphorisms of two to a dozen lines, generally written in the style of The Prophet. Sand and Foam is decorated with Gibran’s drawings, and the aphorisms are separated by floral dingbats also drawn by Gibran. Some scholars consider this book the off cuts of The Prophet, written on various materials from match box cartons and napkins whenever inspiration would take hold.

Tears and Laughter, Translated from the Arabic by Anthony R. Ferris, Edited by Martin L. Wolf, New York: Philosophical Library, 1947.

The Astronomer (From the Drama, "The Madman"), On Giving and Taking (From the Drama, "The Madman"), The Seven Arts, January, 1917, pp. 236-237.

The Deeper Pain, The Syrian World, 6, 3, November 1931, p. 10 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

In 1920 Knopf published 'The Forerunner: His Parables and Poems.' It begins with a prologue in which the narrator says that each person is his or her own forerunner. Among the twenty-three parables are one in which a king abandons his kingdom for the forest; another in which a saint meets a brigand and confesses to committing the same sins as the bandit; and a third in which a weathercock complains because the wind always blows in his face. The volume closes with a speech, “The Last Watch,” presumably by the Forerunner, addressing the people of a sleeping city. The bitterness of the wartime writings of the years is largely gone, replaced by an ethereal love and pity for humanity that foreshadows Gibran’s later work.

At his death Gibran was working on The Garden of the Prophet (1933), which was to be the second volume in a trilogy begun by The Prophet. It is the story of Almustafa’s return to his native island and deals with humanity’s relationship with nature. Of the third volume, “The Death of the Prophet,” only one sentence was written: “And he shall return to the City of Orphalese . . . and they shall stone him in the market-place, even unto death; and he shall call every stone a blessed name.”

The Greater Sea (From the Drama, "The Madman"), The Seven Arts, December, 1916, pp. 133-134.

Gibran’s first book in English, 'The Madman: His Parables and Poems,' was completed in 1917; it was brought out in 1918 by the young literary publisher Alfred A. Knopf, who went on to publish all of Gibran’s English works. An introduction, in which the narrator tells how he became a madman when a thief stole his masks and he ran maskless through the streets, is followed by a series of pieces that were written, and sometimes published, separately. Most were composed in Arabic and translated into English by Gibran with Haskell’s editorial assistance. New here are a sardonic or bitter tone and a move from prose poem to parable as Gibran’s major mode of expression. The pieces include “The Two Cages,” in which a caged sparrow greets a caged lion each morning as “brother,” and “The Three Ants,” in which the insects meet on the nose of a sleeping man. The first two remark on the barren nature of this strange land; the third insists that they are on the nose of the Supreme Ant. The other ants laugh at his strange preaching; at that moment the man awakes, scratches his nose, and crushes the ants. Reviews were mixed but mostly positive. Mayy Ziyada, however, told Gibran that the “cruelty” and “dark caverns” in the work made her nervous. Several of the poems were anthologized in poetry collections.

The Seven Selves (From "The Madman" — a Drama), The Seven Arts, February, 1917, pp. 345-356.

To Young Americans of Syrian Origin [Essay], Mohammed, Prophet of Islam [Drawing], The Syrian World (July 1926), pp. 4-5; no page number [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Untitled Drawing [Starving Family - Cover], Mata Ahli [Poem], al-Ja’i`ah al-Musta`tiyah [Drawing], Wijh Ummi, Wijh Ummati [Drawing], al-Funun 2, no. 5 (October 1916), pp. 385-389; 390; 420 [digitized by www.al-funun.org (Nasib Aridah Organization)].

Untitled Poem, al-Funun 3, no. 6 (June 1918), p. 465 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

War and the Small Nations, The Borzoi, New York: Knopf, 1920 p. 88-89

Ya Sahibi [Poem], al-Funun 2, no. 12 (May 1917), pp. 1201-1203 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].

Yasu' al-Maslub [The Crucified], Mira'at al-Gharb, vol. 12 no. 1357, April 14, 1911, p. 1 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].