Isidor Schneider, "The Forerunner: His Parables and Poems, by Kahlil Gibran" (review), Poetry, Vol. XVIII, No. I, April, 1921, pp. 39-41.
Issa J. Boullata, Gibran in the Diaries of Josephine Preston Peabody, "al-'Arabiyya", Vol. 10, No. 1/2 (Spring & Autumn 1977), Georgetown University Press, pp. 33-41.
Jacqueline Jondot, "Les écrivains d'expression anglaise au Proche-Orient arabe", Université Lyon II Lumière, Lyon (France), 2003.
James Patrick McGuire, "The Texians and the Texans: The Syrian and Lebanese Texans", The University of Texas at San Antonio Institute of Texan Cultures, 1974.
Jay Sherry, Beatrice Hinkle and the Early History of Jungian Psychology in New York, Behavioral Sciences, 2013, 3, pp. 492–500.
Jean & Kahlil Gibran, "Jubran Khalil Jubran: Hayatuhu wa 'Alamuhu" (Kahlil Gibran: His Life and World), translated into Arabic by Fatima Qandil and Bahaʼ Jahin, Cairo: Supreme Council Of Culture, 2005.
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.
Jibran Khalil Jibran, "Pagal" [The Madman], Trans. into Urdu, 1992.
Johan Bojer, Realist [Gibran's Portrait of Joan Bojer], "The New York Times" (New York, New York), Sun, Jan 9, 1921, p. 70.
José E. Guraieb, "Fragmentos del Gran Poeta Gibran Khalil Gibran: Lágrimas y Sonrisas", La Reforma, May 20, 1932, pp. 12-13.
Joseph Gollomb, "An Arabian Poet in New York" [Interview with Kahlil Gibran], New York Evening Post, March 29, 1919, Book Section, pp. 1 and 10.
Joseph Pennell's War Lithographs on Exhibition, The New York Times, February 25, 1917.
Josephine Preston Peabody Additional papers
_______Josephine Preston Peabody (May 30, 1874 – December 4, 1922) was an American poet and dramatist.Harvard University - Houghton Library / Peabody, Josephine Preston, 1874-1922. Additional papers, 1874-1922. MS Am 2161 (300-301). Houghton Library, Harvard University, Cambridge, Mass.
Josephine Preston Peabody papers_______Josephine Preston Peabody (May 30, 1874 – December 4, 1922) was an American poet and dramatist.Harvard University - Houghton Library / Peabody, Josephine Preston, 1874-1922. Josephine Preston Peabody papers, 1896-1924. MS Am 1990 (1-85). Houghton Library, Harvard University, Cambridge, Mass.
Josephine Preston Peabody, The Cedars [probably inspired by Kahlil Gibran], The Singing Leaves: A Book of Songs and Spells, Boston-New York: Houghton Mifflin Company, 1903, p. 16.
Josephine Preston Peabody, The Prophet [probably inspired by Kahlil Gibran], The Singing Man: A Book of Songs and Shadows, Boston-New York: Houghton Mifflin Company, 1911, pp. 53-55.
Jubran Ibrahim al-Khoury, Nuabigh al-Adab (Geniuses of Literature), Beirut (undated), pp. 5-46.
Jurji Zaydan, Al-Hilal, January 1915, pp. 309-310.
K. Gibran, A Tear and a Smile, Translated from the Arabic by H.M. Nahmad, With an Introduction by Robert Hillyer, New York: Knopf, 1950.
K. Gibran, Aandhiyaan [Al-'Awasif], trans. into Urdu, [publication date unknown].
K. Gibran, Aansoo Aur Muskaan (a selection of stories translated into Hindi), [publication date unknown].
K. Gibran, Aansu Aur Muskarahat [A Tear and a Smile], Translated into Hindi, Delhi: Narayan Dutt Sahagal & Sons, 1959.
K. Gibran, Der Prophet (The Prophet), translated into German by Georg-Eduard Freiherr von Stietencron, München: Hyperionverlag, 1925.
K. Gibran, Jeevan Sandesh (The Prophet), trans. into Sanskrit, 1979.
K. Gibran, Jesus, The Son of Man, New York: Knopf, 1928.
K. Gibran, Katcilik [The Prophet], translated into Kotava by Staren Fetcey, Kotavaxak dem Suterot, 2015.
_______Kotava is a proposed international auxiliary language (IAL) that focuses especially on the principle of cultural neutrality. The name means "the language of one and all," and the Kotava community has adopted the slogan "a project humanistic and universal, utopian and realistic". The language is mainly known in French-speaking countries and most material to learn it is in French.Kotava was invented by Staren Fetcey, who began the project in 1975, on the basis of her study of previous IAL projects. The language was first made available to the public in 1978, and two major revisions were made in 1988 and 1993. Since then, the language has stabilized, with a lexicon of more than 17,000 basic roots.
K. Gibran, La Dementulo [The Madman], Tradukita da Brian E. Drake, New York: The Oxford Rationalist, 2015.___________Translation by Brian E. Drake of Gibran's "The Madman" into Ido, a constructed language created to be a universal second language for speakers of diverse backgrounds.
K. Gibran, Le Livre des Processions, Traduction de l'arabe et postface par Elie Dermarkar, Calligraphies de Halima, Couverture de Olivier Fontvieille, Paris: Éditions Mille et Une Nuits, 2000.
K. Gibran, Le prophète, Traduit de l'anglais et présenté par Anne Wade Minkowski, Préface d'Adonis, Paris: Gallimard, 1992.
K. Gibran, Le prophète, translated into French by Madeline Mason-Manheim, Paris: Éditions du Sagittaire, 1926.
K. Gibran, Mashk-o-tabassum [A Tear and a Smile], Translated into Urdu by Habeeb Ashar, Lahore Aaina Adab, 1959.
K. Gibran, Mjmwehi Kamil Aavar [The Collected Works], Translated into Persian, 1924 [1343].
K. Gibran, Mragjalatil Moti (sukti Sagrah) [Sayings], translated into Hindi, Ahmedabad: Navjivan Prakashan Mandir, 1951.
K. Gibran, Nymphs of the Valley, Translated from the Arabic by H.M. Nahmad, New York: Knopf, 1948.
K. Gibran, Paigambar (The Prophet), Translated into Sindhi, Naon Niyapo Academy, 2017.
K. Gibran, Pravakta [The Prophet], trans. into Telugu, Hyderabad (India): Chikkala Krishna Rao, 1994.
K. Gibran, Prose Poems, Translated from the Arabic by Andrew Ghareeb, With a Foreword by Barbara Young, New York: Knopf, 1934.
K. Gibran, Ret Aur Ghhag [Sand and Foam], Translated into Hindi, Delhi: Rajpal And Sanja, 1956.
K. Gibran, Ret Aur Jhag (a selection of stories translated into Hindi), Delhi (India): Rajpal And Sons, 1956.
K. Gibran, Sang Nabi [The Prophet], translated into Malay by Iwan Nurdaya Djafar, Yogyakarta (Indonesia): Bentang, 2003.
K. Gibran, Sang Pujaan, Penerjemah: Ahmad Munawar, Pracetak: Audi Hartanto, Yogyakarta (Indonesia): Tugu, 2003._______A selection of Gibran’s works translated into Indonesian by Ahmad Munawar.
K. Gibran, Shresth Kahaniyan (a selection of stories translated into Hindi), 2001.
K. Gibran, Spirits Rebellious, Translated from the Arabic and with an Introduction by H.M. Nahmad, New York: Knopf, 1948.
Gibran’s final work to be published in his lifetime was The Earth Gods (1931). He had mentioned it to Haskell in 1915 as the prologue to a play in English; it seems to have been largely completed the following year and thus belongs to the period just before al-Mawakib. It is a debate among three gods: the first speaks for pessimism; the second defends the potential for transcendence of the human world, and the third reconcile the positions of the other two.
K. Gibran, The Processions (Translation into Syriac), Beth Mardutho: The Syriac Institute, 1957.
