Kahlil Gibran
Influences and antecedents

According to Bushrui and Jenkins, an "inexhaustible" source of influence on Gibran was the Bible, especially the King James Version. Gibran's literary oeuvre is also steeped in the Syriac tradition. According to Haskell, Gibran once told her that

The Bible is Syriac literature in English words. It is the child of a sort of marriage. There's nothing in any other tongue to correspond to the English Bible. And the Chaldo-Syriac is the most beautiful language that man has made—though it is no longer used.

As worded by Waterfield, "the parables of the New Testament" affected "his parables and homilies" while "the poetry of some of the Old Testament books" affected "his devotional language and incantational rhythms." Annie Salem Otto notes that Gibran avowedly imitated the style of the Bible, whereas other Arabic authors from his time like Rihani unconsciously imitated the Quran.

According to Ghougassian, the works of English poet William Blake "played a special role in Gibran's life", and in particular "Gibran agreed with Blake's apocalyptic vision of the world as the latter expressed it in his poetry and art." Gibran wrote of Blake as "the God-man," and of his drawings as "so far the profoundest things done in English—and his vision, putting aside his drawings and poems, is the most godly." According to George Nicolas El-Hage,

There is evidence that Gibran knew some of Blake's poetry and was familiar with his drawings during his early years in Boston. However, this knowledge of Blake was neither deep nor complete. Kahlil Gibran was reintroduced to William Blake's poetry and art in Paris, most likely in Auguste Rodin 's studio and by Rodin himself.

Gibran was also a great admirer of Syrian poet and writer Francis Marrash, whose works Gibran had studied at the Collège de la Sagesse. According to Shmuel Moreh, Gibran's own works echo Marrash's style, including the structure of some of his works and "many of ideas on enslavement, education, women's liberation, truth, the natural goodness of man, and the corrupted morals of society." Bushrui and Jenkins have mentioned Marrash's concept of universal love, in particular, in having left a "profound impression" on Gibran.

Another influence on Gibran was American poet Walt Whitman, whom Gibran followed "by pointing up the universality of all men and by delighting in nature. According to El-Hage, the influence of German philosopher Friedrich Nietzsche "did not appear in Gibran's writings until The Tempests." Nevertheless, although Nietzsche's style "no doubt fascinated" him, Gibran was "not the least under his spell":

The teachings of Almustafa are decisively different from Zarathustra 's philosophy and they betray a striking imitation of Jesus, the way Gibran pictured Him.
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