Vampire Academy Chapter 21

TWENTY-ONEID NEVER BEEN COMPLETELY NAKED around a guy before. It panic-stricken the hell forth of me unconstipated though it excited me, too. Lying on the covers, we clung to each other and kept kissing and kissing and kissing and kissing. His hands and lips took obstinance of my body, and every touch was like fire on my skin.After yearning for him for so long, I could barely believe this was happening. And while the physical stuff entangle great, I also simply liked being close to him. I liked the way he looked at me, like I was the sexiest, most marvellous thing in the world. I liked the way he would say my name in Russian, murmured like a prayer Roza, RozaAnd somewhere, somewhere in tot solelyy of this, was that same urging voice that had driven me up to his room, a voice that didnt sound like my own tho that I was powerless to ignore. Stay with him, stick out with him. Dont think about anything else except him. Keep touching him. For turn about everything else.I liste ned not that I really invite any extra convincing.The fire in his eyeball told me he deficiencyed to do a lot to a greater extent than we were, but he took things slow, maybe because he knew I was nervous. His pajama pants stayed on. At one point, I shifted so that I hovered over him, my hair hanging around him. He tilted his head slightly, and I just barely caught atomic pile of the sticker of his neck. I brushed my fingertips over the six tiny marks tattooed there.Did you really kill six Strigoi? He nodded. Wow.He brought my own neck vanquish to his mouth and kissed me. His teeth gently grazed my skin, different from a vampire but every bit as thrilling. Dont worry. Youll have a lot more than me someday.Do you feel guilty about it?Hmm?Killing them. You said in the van that it was the right thing to do, but it still bothers you. Its why you go to church, isnt it? I see you there, but you arent really into the services.He smiled, surprised and amused Id guessed some other( prenominal) secret about him. How do you know these things? Im not guilty exactlyjust sad sometimes. All of them used to be human or dhampir or Moroi. Its a waste, thats all, but as I said before, its something I have to do. Something we all have to do. Sometimes it bothers me, and the chapel is a good place to think about those kinds of things. Sometimes I find peace there, but not often. I find more peace with you.He rolled me transfer of him and moved on top of me again. The kissing picked up once more, harder this time. More urgent. Oh God, I thought. Im lastly going to do it. This is it. I can feel it.He essential have seen the decision in my eyes. Smiling, he slid his hands behind my neck and opened professionals necklace.He set it on the bedside table. As soon as the chain left his fingers, I felt like Id been slapped in the face. I blinked in surprise.Dimitri must have felt the same way. What happened? he asked.I-I dont know. I felt like I was trying to wake up, like Id b een asleep for two days. I needed to remember something.Lissa. Something with Lissa.My head felt funny. no(prenominal) pain or dizziness, butthe voice, I realized. The voice urging me toward Dimitri was gone. That wasnt to say I didnt want him anymore because hey, see him there in those sexy pajama bottoms, with that brown hair spilling over the side of face was pretty fine. But I no longer had that outside wreak pushing me to him. Weird.He frowned, no longer turned on. After several moments of thought, he reached over and picked up the necklace. The instant his fingers touched it, I saw believe sweep over him again. He slid his other hand onto my hip, and suddenly, that burning lust slammed back into me. My stomach went queasy while my skin started to prickle and grow impregnable again. My breathing became heavy. His lips moved toward mine again.Some inner part of me fought through.Lissa, I whispered, squeezing my eyes shut. I have to tell you something about Lissa. But I cantr ememberI feel so strangeI know. Still holding onto me, he rested his cheek against my forehead. Theres somethingsomething here He pulled his face away, and I opened my eyes. This necklace. Thats the one Prince Victor gave you?I nodded and could see the sluggish thought process trying to wake up behind his eyes. Taking a wakeless breath, he removed his hand from my hip and pushed himself away.What are you doing? I exclaimed. Come backHe looked like he wanted to very badly but instead he climbed out of the bed. He and the necklace moved away from me. I felt like hed ripped part of me away, but at the same time, I had that shock sensation of waking up, like I could think clearly once more without my body making all the decisions.On the other hand, Dimitri still wore a look of animal passion on him, and it seemed to take a great deal of effort for him to walk across the room. He reached the window and managed to open it one-handed. insensate air blasted in, and I rubbed my hands ov er my arms for warmth.What are you going to ? The answer hit me, and I sprang out of bed, just as the necklace flew out the window. No Do you know how much that must have ?The necklace disappeared, and I no longer felt like I was waking up. I was awake. Painfully, startlingly so.I took in my surroundings. Dimitris room. Me naked. The rumpled bed.But all that was nothing compared to what hit me next.Lissa I gasped out. It all came back, the memories and the emotions. And, in fact, her held-back emotions suddenly poured into me at staggering levels. More terror. vehement terror. Those feelings wanted to suck me back into her body, but I couldnt let them. Not quite yet. I fought against her, needing to stay here. With the words coming out in a rush, I told Dimitri everything that had happened.He was in motion before I finished, putting on clothes and looking every bit like a badass god. monastic order me to get dressed, he tossed me a sweatshirt with Cyrillic writing on it to wear over the skimpy dress.I had a hard time following him beneath he made no effort to slow for me this time. Calls were made when we got there. Orders shouted. Before long, I ended up in the guardians main office with him. Kirova and other teachers were there. or so of the campuss guardians. Everyone seemed to speak at once. All the while, I felt Lissas fear, felt her moving farther and farther away.I yelled at them to hurry up and do something, but no one except Dimitri would believe my story about her abduction until someone retrieved Christian from the chapel and then verified Lissa really wasnt on campus.Christian staggered in, supported by two guardians. Dr. Olendzki appeared shortly thereafter, checking him out and wiping blood away from the back of his head.Finally, I thought, something would happen.How many Strigoi were there? one of the guardians asked me.How in the world did they get in? muttered someone else.I stared. Wh ? There werent any Strigoi.Several sets of eyes st ared at me. Who else would have taken her? asked Ms. Kirova primly. You must have seen it wrong through thevision.No. Im positive. It wasthey wereguardians.Shes right, mumbled Christian, still under the doctors ministrations. He winced as she did something to the back of his head. Guardians.Thats impossible, someone said.They werent school guardians. I rubbed my forehead, fighting hard to keep from leaving the conversation and going back to Lissa. My irritation grew. Will you guys get moving? Shes getting farther awayYoure saying a group of privately retained guardians came in and kidnapped her? The tone in Kirovas voice implied I was playing some kind of joke.Yes, I replied through gritted teeth. TheySlowly, carefully, I slipped my mental restraint and flew into Lissas body. I sat in a car, an costly car with tinted windows to keep out most of the light. It might be night here, but it was full day for the rest of the world. angiotensin converting enzyme of the guardians from the chapel drove another sat beside him in the front one I recognized. Spiridon. In the back, Lissa sat with tied hands, another guardian beside her, and on the other side They work for Victor Dashkov, I gasped out, focusing back on Kirova and the others. Theyre his.Prince Victor Dashkov? asked one of the guardians with a snort. Like there was any other freaking Victor Dashkov.Please, I moaned, hands clutching my head. Do something. Theyre getting so far away. Theyre on A brief image, seen outside the car window, flared in my vision. Eighty-three. Headed south.Eighty-three already? How long ago did they leave? why didnt you come sooner?My eyes turned anxiously to Dimitri.A compulsion good luck charm, he said slowly. A compulsion spell put into a necklace he gave her. It made her attack me.No one can use that kind of compulsion, exclaimed Kirova. No ones done that in ages.Well, someone did. By the time Id restrained her and taken the necklace, a lot of time had passed, Dimitri continu ed, face perfectly controlled. No one questioned the story.Finally, finally, the group moved into action. No one wanted to bring me, but Dimitri insisted when he realized I could lead them to her. Three details of guardians set out in sinister black SUVs. I rode in the first one, sitting in the passenger seat while Dimitri drove. Minutes passed. The only times we spoke was when I gave a report.Theyre still on Eighty-threebut their turn is coming. They arent speeding. They dont want to get pulled over.He nodded, not looking at me. He most definitely was speeding.Giving him a sidelong glance, I replayed tonights earlier events. In my minds eye, I could see it all again, the way hed looked at me and kissed me.But what had it been? An illusion? A trick? On the way to the car, hed told me there really had been a compulsion spell in the necklace, a lust one. I had never heard of such a thing, but when Id asked for more information, he just said it was a typesetters case of magic earth us ers once practiced but never did anymore.Theyre turning, I said suddenly. I cant see the road name, but Ill know when were close.Dimitri grunted in acknowledgment, and I sank further into my seat.What had it all meant? Had it meant anything to him? It had definitely meant a lot to me.There, I said about twenty minutes later, indicating the rough road Victors car had turned off on. It was unpaved gravel, and the SUV gave us an edge over his luxury car.We drove on in silence, the only sound coming from the crunching of the gravel under the tires. Dust kicked up outside the windows, swirling around us.Theyre turning again.Farther and farther off the main routes they went, and we followed the whole time, led by my instructions. Finally, I felt Victors car come to a stop.Theyre outside a small cabin, I said. Theyre taking her Why are you doing this? Whats going on?Lissa. Cringing and scared. Her feelings had pulled me into her.Come, child, said Victor, moving into the cabin, unsteady on his cane. One of his guardians held the door open. Another pushed Lissa along and settled her into a chair near a small table inside. It was cold in here, especially in the knock dress. Victor sat across from her. When she started to get up, a guardian gave her a warning look. Do you think Id seriously hurt you?What did you do to Christian? she cried, ignoring the question. Is he dead?The Ozera boy? I didnt mean for that to happen. We didnt expect him to be there. Wed hoped to catch you alone, to convince others youd run away again. Wed made sure rumors already circulated about that.We? I recalled how the stories had resurfaced this weekfrom Natalie.Now? He sighed, spreading his hands wide in a helpless gesture. I dont know. I doubt anyone will connect it to us, even if they dont believe you ran away. Rose is the biggest liability. Wed intended todispatch her, letting others think shed run away as well. The spectacle she created at your dance made that impossible, but I had anothe r plan in place to make sure she stays occupied for some timeprobably until tomorrow. We will have to contend with her later.He hadnt counted on Dimitri figuring out the spell. Hed figured wed be too busy getting it on all night.Why? asked Lissa. Why are you doing all this?His green eyes widened, reminding her of her fathers.They might be distant relatives, but that jade-green color ran in both the Dragomirs and the Dashkovs. Im surprised you even have to ask, my dear. I need you. I need you to heal me.

Final Act of the play Essay

Secondly Elizabeth made a sacrifice, and really showed by doing this how much she value John Proctor as her conserve. When it came to the question itself, whether John was a lecher, she waited a while before she came to a final decision as she had no thinking what to say, not knowing what her husband had stated before her. Constantly looking for a sign from buns across the court having no clue what he had said before her. She was nervous, but was forced to answer the question and make that final decisionShe replied faintly No, sir. This answer really shows the auditory sense how strong her enjoy is for proctor, lying for him to save his life, doing this against her religion, condemning herself to hell however this was a choice between either her husband or her religion and chosen her husband shows how powerfully she feels slightly him. From what she believed he had lied to but they were both(prenominal) court out.Act Four is considered to be a very(prenominal) emotional scen e and is really shown by Miller himself. The events which occur in this scene are considered gruesome and drastic and brook various reactions from different characters, but mainly Elizabeth and Johns kin and how it dramatically changes and gradually pulls together in the final Act of the play.The day in which act four starts Elizabeth is aware John is going to be hanged, and intelligibly states that no emotion is shown towards him, especially when talking to Dan forth about it before speaking to proctor himself. She shows this coldness, relating back to the first two scenes and makes it seem as though shes not going to let them win against her, making it very hard for her as really underneath she knows in fact her husband is about to die before her very own eyeball and at that places nothing she can do to save him, and she wants to follow what she think john would have wanted her to do for him or if he were in her shoes.Having Elizabeth and Proctor apart from each other for a p eriod of time whilst she was taken to Salem essential be hard for them as they both havent as of yet spoken at all to each other about what has happened. This proves to the audience on that point a large amount of emotion between them both which a real change from Act two were emotion between them was very low and Elizabeths thoughts toward Proctor werent anything to what they are now. Miller really uses this scene to stun the audience when seeing the couple starring into each others eyes with such needed sleep with and emotion really showing how there relationship is some what different to before.The first thing that is stated when the converse begins with john is the child which straight away takes us back to the first conversation they had in act two were the general talk was about there children. The conversation continues but sentences and phrases are very short, showing a real awkward atmosphere between them which is acceptable seeing as though they havent spoken or even s een each other in so long. The conversation carries on and they begin to open up to each other, there run-in becoming longer and ideas coming out, such as whether john should now confess or not? Finally there reaches a point were they are coming to terms with the truth and Elizabeth and john except the fact they have known each other deeply and that fact he can end his life knowing she was always there to support him.This is were Act four is drawing to an end, were john lifts Elizabeth and kisses her with great passion which clearly states there relationship has come together, and changed so much from act two were john kissing Elizabeth was seen as such disappointment to her but no such a romantic and emotional moment. However its not just Elizabeth feeling this passion, they both share such moment together, letting the audience really no what they both want.After this passionate moment takes place, john is taken off the scene to be hanged, and Elizabeth is there to say her last fe w words to support her husbands tragic death. Elizabeth seems glad he can finally be at peace as before his life seemed always troubled and neer settled. He only really had one fault that he had made in his life and that was the affair with Abigail, and from she believed was that it was because of her, this shows her true feelings for there relationship and faulting herself makes her feel that weeny bit better.Throughout the whole play Author Miller presents the couple in many different ways, changing the way there relationship occurs in each scene, taking both different personalities into perspective. From act two were the relationship between them both was extremely tense and uncomfortable at times more or less each other, but progressively throughout the play, even when times got really tough there relationship seemed to get stronger and closer, showing that when times got tough they were in truth there when they needed somebody to be with them and help the through it, this re ally shows how all along the couple have never fallen out of love and have always had such deep feelings for each other and meant for each other and this can especially be seen in act four when there relationship had to end due to the death of john Proctor.

Global Attitudes to Disability

The purpose of this academic piece is to explore globose views of disablement at bottom a historical and contemporary context. The assignment go away consider the impact of economic, religious and ethnical influence and consider how feignings of disablement also perceive handicap. The rationale for the selection of subject choice is that the root works at heart the Spinal Cord Injuries (SCI) atomic number 18na and so deterioration and views of hindrance ar germane(predicate) to person centered c atomic number 18. The legal age of clinical research has traditionally foc utilise on the functional limitations of citizenry with impairments.However, a global perspective can provide a forceily brain wave into views of disability. Mutual obeisance and understanding can contribute to an inclusive hostelry and the identification of knowledge, flavors and attitudes to the disable can be advantageous in providing educational needs and public information. Literature call forths that globally, a billion good deal look at near form of disability which equates to 15% of the population (World health Organization (WHO), 2011, p7).This amount exceeded predicted figures by the World Health Survey which estimated 785 one million million (WHO, 2004, p8) and the Global Burden of Disease report which anticipated 975 million. Of the quoted billion large number, 190 million item-by-items will return a arrant(a) disability such(prenominal) as tetraplegia or blindness (WHO, 2008, p15). It is suggested that this come in is set to rise significantly over the next 25 years both inwardly easterly and Western societies. This can be attributed to an ageing population whereby older persons are at an increased danger of developing a disability.Additionally there is a global increase in chronic health conditions such as diabetes, mental illness, cardiovascular disease and cancer which can flatus to decreased in strung-out surgical procedure (Priestley, 2 001, p3). It is suggested that almost every person will experience virtually form of impairment at almost point throughout their feelingtime, on every a temporary or permanent basis (WHO, 2011, p7). deterioration is a natural part of the humanity experience whether it is due to illness, injury or aging.The position of disability is depict as con extious and a complex web of kindly, ethnic, medical, historical and experiential perspectives. Definitions of disability are bulky and are say to differ depending on who is defining disability and for what purpose (Smart, 2001, p225). Cultural outline identifies that the barrier disability refers most precisely to an inability to perform tasks that are illogically bounded from nonchalant life (Johnson, 2004, p59).The definition of disability provided by the Equality conduct (Department of Health (DOH), 2010) states that a person has a disability if they have a physical or mental impairment which has a long term action on th eir ability to perform day-to-day activities. Definitions are vital, non only because they are influential in the recognition of flock with a disability/impairment but also because they equal ego identity and affirm a popular language (Johnson, 2004, p60). Groce (1999, p5) states that disability as a united concept is not universal and some(prenominal) languages lack an actual word for disability.Instead these societies group pile with similar impairments. Because so much(prenominal) of the experience of disability comes from outside the condition itself, people in the global disability rights achievement emphasise that disability is heathenishly defined (Chiu and Chan, 2007, p159). Coleman (2006, p17) agrees with this statement and proposes that attempts to provide a universal definition are flawed because they suggest that cultural radiation patterns, environment and standards are similar. When in fact, these will differ significantly depending on where the person is li ving.Patterns of disability in specific countries are attributed to environmental and health trends and other factors such as road traffic incidents, substance abuse, diet, natural disasters and conflict. Un nonetheless economic and political development coinciding with alter views and attitudes to disability means that children, older people and adults with impairment are run intoed incompatiblely in different parts of the world (WHO, 2011, p5). World blanket(a) studies have place that disenable people have misfortunateer health outcomes, reject educational achievements and higher rates of poverty.Negative attitudes/views of disability can have a detrimental effect on the disable person and there is growing writings to suggest that diverse views, policies and bores contribute to decreased life chances and life expectancy (Priestley, 2001, p12). The health issues facing the disabled in a rich technological unsophisticated with handy endure differ from those in a poorer environment. In a global context poor people are more(prenominal) likely to be affected by disability and impairment, and are more likely to live in poverty. Kisanji (1995, p90) states that this is not solely to do with disabling attitudes or discrimination.The causes are said to be deep rooted in structural inequalities and conflicts arising from economic and political excitement and development. However, MacLachlan and Swartz (2009, p210) argue that although disability correlates with disadvantage not all people with disabilities are equally disadvantaged. The world we inhabit is described as unequal and the Capitalist mode of production is now said to shape social rehabilitation crossways the entire planet. Recent years have witnessed massive increases in poverty and economic polarisation.As the rich stimulate richer the poor get poorer and this is happening both within and between nations thus resulting in the people of the volume world and disabled people worldwide, feeli ng the effects (Castells, 2001, p471). Those disabled people who are part of the majority world are thus the poorest most isolated group in the poorest most isolated places (Charlton, 1998, p43). umteen authors argue that the roots of poverty that are found in the majority world are hardened in the global capitalist system and its inequitable distribution of wealth (Hoogvelt, 1997, p88).Groce (1999, p5) asserts that much of the discussion of disability in current society is embedded in sweeping stereotypes. The Western world is thought to have a specific culture of ideals with sought after attributes such as wealth, appearance and strength. In a cultural context disability also intersects with other practices and beliefs and a combination of factors will determine what are considered desirable attributes. People with a disability whence deviant from the norm to which we are encouraged to aspire. Murray (2009, p578) states that as human creations we provide meanings to the objec ts in our world.Therefore, if disability is viewed as a tragedy, people with impairments collectively become victims. Attitudes to disability are often a combination of persecution, acceptance and tolerance, with McDermott and Varenne (1995, p325) stating that the tolerance shown is typically of a paternalistic kind. A global thought process is that those who are disabled need to be looked after, and are therefore viewed as objects of poignancy and charity. Miles (1995, p49) is in agreement and states that this paternalistic nature is evident in the work of voluntary organisations.Paternalistic attitudes can lead to dependency and helplessness in the disabled and lead to low self esteem (Tromoeda and Bayles, 2002, p3). Modern practice encourages individuals to recognise and respect the disabled individual as a person first and as disabled second. Stereotyping affects how the disabled are viewed and stereotypical views of disability appear to emphasise the use of wheelchairs alongs ide other classical groups such as the deaf or blind. When discussing the notion of stereotyping it is recognised that people with a disability are seen to deliver a minority group within our culture.Tsang et al (2003, p383) suggest that within our society people with a disability are seen to be small and viewed as undesirable, dependent, different, tragic, asexual and lower in intelligence. Therefore, they will potentially be subjected to prejudice, sequestration and discrimination that other oppressed groups experience. Tromoeda and Bayles, 2002, p4) suggest that within some cultures people within the workplace avoid working with a person who has a disability thus bestow to the social prejudicious attitude towards the disabled person which can have a detrimental effect on the disabled person.Beliefs and prejudices can constitute barriers to education, vocation and social acceptance (Schmillmeir, 2008, p611). McDermott and Varenne (1995, p323) affirm that every being in ever y culture is subject to being both tagged not just disabled individuals. It is evident that minus attitudes and stereotypes have been reinforced by society and religious belief over some(prenominal) centuries. through with(predicate) examining historical publications on disability it is clear that many ideals of the disabled were developed from past myths, religion and folklore.In early Greece and Rome those with perfect physique were regarded with admiration and acceptance and the deformed and impaired were rejected. It is said that the philosopher, Aristotle, advocated the practice of infanticide for impaired children. There is comfort evidence of this attitude in society today with non-treatment of newborns with severe disabilities and antepartum testing procedures to detect defectives (Wininger, 2011, p198). In medieval Europe it is report that disabled people were accepted as part f the family or group and participated in tricks such as working the land (Wininger, 2011, p199). However, Miles (1999, p50) challenges this and argues that even in ancient times the survival of people with disabilities rested with the able bodied. A dependent grade was born amongst the belief that those who were disabled were incapable of contributing anything worthwhile to society. In times of social upheaval and illness such as the plague, the disabled were viewed as evil or sinners that had brought disasters upon society.A reaction to this was the flagellants, a European group who believed that penitence would prevent a person becoming ill or disabled. These individuals beat themselves with the mother of becoming more holy (Ingstaad, 1999, p756). The attitude at this time of being disfigured was very powerful as it marked a person as different which is a prejudice that still stands today. The mettle ages brought virtually the notion that congenitally impaired children were changelings and believed to be an indication of evil, with the parents of these disabled ch ildren were encouraged to drown them at hand over (Barnes and Mercer, 2005, p12).These negative views have continued across time and the 19th century saw greater segregation of the disabled, with the workforce rejecting the impaired. The disabled were seen as lazy and sent to the Workhouse resulting in the disabled becoming more dependent on the medical profession for healthcare and benefits (Miles, 1999, p51). The United Kingdoms (UK) Mental Deficiency Act of 1913 categorised the disabled as idiots, imbeciles, feeble minded and morally defective (Ingstaad, 1999, p758).Further historical evidence illustrates that from the 1890s the introduction of separate special give instructions was brought about and with it the medical mannequin of disability prevailed. The 20th century produced eugenicists who understand Darwins theories of evolution and natural selection to their own ends. They argued that they could improve the quality of the human race by selective breeding because they thought that people with disabilities would weaken the gene pool.Following this development disabled people were progressively shut away in institutions for life (Barnes and Mercer, 2005, p14). In many the Statesn states women who were born deaf and anyone with a low IQ were sterilized and these laws remained in place until the 1980s (Wininger, 2011, p202) Perceptions of disability vary worldwide, from culture to culture and within actual cultures and nations. Within countries it is possible to happen differences in perception based on socioeconomic influence, religion, urban or rural setting, region and the actual type of disability.Each culture has views of the disabled and their role in society. When considering the term culture from an anthropologist perspective it can be viewed as containers of coherence that station the various people who live in their own specific ways and so have their own unique views on specific subjects. Each group is distinguishable from others by a c ommon sense of coherence and a particular way of making sense and meaning, with members who possess individualistic and have varying degrees of knowledge (McDermott and Varenne, 1995, p323).Global views defecate into account strategies for enabling the disabled full or partial participation within a habituated culture. The United Nations (UN) states that 80% of disabled individuals live in so called developing countries, the majority world (Stone, 1999, p11) However, much of the published research studies on attitudes to disability take place in the minority world therefore resulting in disability being portrayed in a medical and social model from a minority viewpoint.Consequently it is imperative to examine views and attitudes to disability from a global perspective to gain a clearer stamp (Priestley, 2001, p3). Kisanji (1995, p4) proposes that each culture has it own unique characteristics which may be better understood by autochthonic people. Misinterpretations may be made by researchers and so caution should be made when reviewing articles on non-western attitudes. It is suggested by Gilson and Dymond (2011) that there is a lack of research into attitudes towards disability within Asian academic literature.Miles (1995, p68) states that there have been few studies on attitudes to disability within an eastern religious context and so more studies are needed in this area to understand their beliefs and to achieve a thorough global perspective on disability. Studies of attitudes to disability in non-western areas are few due to the lengthy time ethnographic research takes to complete. However, Kisanji (1995, p5) suggests that cultural studies can be useful in revealing general views of disability and disabled people.Any indigenous beliefs and attitudes, when described and interpreted by western researchers often illuminates more about western prejudices and belief systems than they do about the society of which they claim to be gaining an understanding (In gstaad, 1999, p75). Over the past 30 years disability has progressed from the margins to the mainstream of the global human rights agenda. In the growing field of disability studies, a variety of models of disability have been identified and employd.The models that are used frame how disabled people are treated and perceived in regards to education, employment and socially representation (Evans et al, 2005, p67). Models of disability also provide a framework for understanding how people with a disability experience being labeled as disabled. The both main models which influence modern view are the medical model and social model. Within the medical model disabled people are viewed as the problem. The disabled individual is required to change and adapt to circumstances as ability allows.This model underpins the WHO definition of disability and contains no suggestion that society needs to take responsibility/action to change. Fein and Asch (1998, p4) state that the medical model of disability characterises disability as a state of abnormality that is attributable to the individual. Alternatively, the social model has been developed by people with a disability, in retort to the medical model. The social model of disability has fundamentally changed the way in which disability is regarded and has had a major impact on anti-discriminatory legislation.The social model consists of the opinion that disability is caused by the barriers that exist within society which they allege discriminate against people with impairments and therefore excludes them from involvement and participation. The social models definition of disability has now become more main stream (Priestley, 2001, p6) focusing on how the disabled person is perceived, accepted and accorded citizen rights and responsibilities. Conceptual models and frameworks of disability affect the way in which an individual with a disability sees themselves and the world around them.They influence the manner in which people in their world interact with them additionally they underpin many social policies that instantly affect their lives (Groce, 1999, p6). European cultures tend to view those with a disability as dependent. Other cultures may have differing models and not view that person as disabled or impaired at all (Wininger, 2011, p262). The WHOs two models of health and disability demonstrate how global views about health and disability have changed with a ten year period. A key change that is noted is the terminology, with a shift from terms such as impairment and disability to more neutral idioms.Additionally the term disability is now an umbrella term to represent the dynamic interaction between a person and the environment (Young and Quibell, 2000, p748). There is considerable variation between cultures in the way in which disabilities are defined. Acceptance is at varying levels and there is no soundbox in which conditions are actually seen as a disability. In everyday society varia tions exist what might be seen as a serious disability may be readily accepted within a particular culture.Kisanji (1990, p5) suggests that cultural attitudes to disability can be found via artwork, carvings and folk law. A vast continent such as Africa can produce a pattern of attitudes expressed via proverbs, which are common in all cultures but specifically in those that use the written word. Proverbs collected in a research study in Tanzania show a positive attitude to disability with respect and support noted for individual differences, an obvious demand for parents to take responsibility for the disabled child and ultimately disability viewed as a fact of life (Kisanji, 1995, p14).The global diversity of social and cultural views of disability directly influences the degree of reproach or respect experienced by community members with impairment (Coleman, 2006, p211). Tsang et al (2003, p383) identify that the stigma of disability is particularly strong within Chinese society. In fact the traditional Chinese term for disability is canferi which means handicap and unprofitable. In many areas of China a disability is still considered to be a punishment for ones past life sins.Often the Chinese will run across a temple or a Taoist priest to pray or perform rituals to find out the cause and a solution to their disability. Another belief is that an unbalanced diet and the mother demonstrating a temper or grief during pregnancy can contribute to the birth of a baby with a disability. In China it is seen as a shame to have a disability or a disabled relative and there is a lot of stigma attached (Johnson, 2004, p275). Within Asian society it is also considered shameful to have a disability.Michalko (2002, p23) and Stone (1999, p14) are in agreement that in some cultures disability is seen as a failure of that persons body and it is therefore seen as the job of the medical, rehabilitation and educational services to restore as much independent function to the disabled individual since the impairment is seen as something to be avoided and/or cured. Nalam (2011) states that in Mumbai, India it is difficult getting admission to a mainstream school and generally disabled people are directed to special schools which are specifically for individuals with a severe learning disability rather than the physically challenged.Nalam (2011) goes on to state that access to buildings and public areas is poor and many people demonstrate unnecessary sympathy and pity. Most disabled people are seen as useless and treated as outcasts a primitive attitude. Alternatively, the Native American perception of disability is one of a positive view. Unlike many other cultures the Native Americans honour and respect disabled people. The belief is that a person who is weak in body is especially strong in mind and spirit (Johnson, 2004, p263).It is reported that South American countries also generally accept those with a disability into their society. Unlike Central Am erica who seem to have emotional difficulty in accepting and embracing the disabled population (Johnson, 2004, p113). fond analysis indicates that individuals who are labeled as disabled are often subjected to a public response/attitude that multiples any difficulties that the seemingly unable are already subjected to (McDermott and Varenne, 1995, p3240.A view towards disability that was expressed within the United Kingdom (UK) was that a person with a physical disability must also have a mental disorder or learning disability (Trooeda and Bayles, 2002, p5). Along with the general concept of disability, literature suggests that there is stigma associated with different impairments and perceptions of where responsibility for the disability lies (Murray, 2009, p573). Those disabilities that have arisen as a result of incidents/ associate to drink or drug substances are widely viewed as self-induced and receive little empathy rom society.However, when a disability happens to an indiv idual by causes outside their control then more sympathy is expressed. Kirby (2004, p229) agrees that in many cultures a disability that is attributed to fate, bad luck or genetics is also regarded with empathy. There is a wide expression of acceptance globally of disabilities that are acquired due to an external cause. However, many cultures are of the shared opinion that any impairment is a clear indication of bad behavior in the past either by the individual or by a member of their family.Johnson (2004, p253) advocates that Nigeria, Japan, India, Greece and Turkey feel that a disability is a divine sign of bad karma. Within these places there is a strong negative stigma attached to the individual and their family. Fein (1988, p21) and Tsang et al (2003, p384) imply that the degree of stigma was enhanced further if an individual had a disability from birth which is seen as a curse from God. Within Greece, India and Japan this would affect the family prestige within society.Stigmat ization of different disabilities is found in all societies, worldwide and culturally informed prejudices. Erving Goffman (1963, p85) applied the term negative stigma to any condition or trait which is viewed as culturally unacceptable or inferior with consequent feelings of shame, guilt and disgrace. He identified three types of stigma with a common element of a spoilt identity. A further study by Kleinman and Han (2003) discussed the narratives of a patient group who were suffering from what was labeled as various kinds of stigmatising disease or disfigurement and the fear of contagion.The WHO (2011, p19) advocate that Government and voluntary organisations should utilise social marketing campaigns in order to change attitudes and stigma associated to disability. The use of media can be prospering in ensuring the dissemination of positive stories about disabled persons to increase awareness and understanding and change negative views and attitudes. By identifying global views on disability it has enabled an understanding of how these perceptions can influence and affect the lives and outcomes of the disabled person.The literature has been conclusive in identifying that negative views can ultimately cause barriers to learning, health, employment and social acceptance.. Strategies are used varyingly across the globe which aims to address the barriers that the disabled face. Specific agendas have been identified by the WHO (2011, p12) such as making all existing healthcare systems more inclusive and making healthcare programme accessible to people with disabilities in order to reduce health disparities.It is suggested that understanding the beliefs and attitudes about disability is fundamental for those who regard to foster effective change in the majority world. However, this arguably does little more than encourage a judgment focus on indigenous belief system practices. (Miles, 1999, p50). To conclude, the exploration of global views of disability has provi ded an insight into the vast beliefs of many cultures across the world. Through examining historical literature it has been possible to understand the origins of many belief systems and how such ideals affect perceptions today.

Knowledge English Essay

So the sphere I came to know started when I was six, when I moved here in the United States because of my starts job. At such an early age, I was transported to a place where everything seems weird and different. Clueless, I wept for having no natural selection at all. at that place was no one to talk to, who would understand, and who would care. I asked myself how was I supposed to survive in this country when I do not know anybody and with little knowledge on English. The first long time were a struggle I miss my old home, my old school, my friends, everything in and about Japan.I was depressed and homesick, did not want to go to the first day of grade school. But my mother forced me to. The prompt child that I am, I went to school in San Jose. I expected to be isolated exactly my expectations were incorrect because I was welcomed by the entire school. People did not see my differences they gladly accepted me. I was happy finding myself in the company of new friends, one o f whom was Corey Tucker. It was lunchtime I sat totally on the bench, crying. Someone suddenly reached over and stuck a chocolate-chip cookie in my mouth. The boy opened an kindle conversation.When I told him I came from Japan, he was excited, incessantly asking questions. With awkward smiles, I answered each of his queries even though I knew my English was not so good. By the time the lunch ended, Corey and I were best friends. He soon introduced me to his friends and was easily accepted to the school and the society I did not quite understand. They made legitimate I knew where the bathroom, canteen, library, clinic, and classrooms were and tutored me in the language good thing I learned fast. As we matured, my friends did not only(prenominal) teach me English but also American culture, spiritednessstyle, beliefs, and values.They hand been very positive influences, especially Corey, who was ceaselessly there for me and postulate remained my very good friends. Because of the m, I came to love and appreciate life in this country. Homesickness and crying were all wiped out because I started being integrated into the society. I would come home from school pall yet happy. Thus, my parents enjoyed seeing my bright disposition, realizing I adjudge adjusted madely. In high school, with much proficiency in English, I persevered to perform well in my studies, regarding every course essential in my interest of knowledge and meaning in life.Truth is, I got disappointed whenever a classmate argues about the lowliness of museing math or physics because he or she sees no point in disbursal time to learn something that will not be of good use in the future. I detested this line of argument, as I deem every aspect of education as an essential nib in our lives. There is a reason why math or physics is in the class and why we need to learn it. Whenever someone contends that a certain course or field of study is useless, I heat up, compelled to demonstrate the f allacy of such argument by providing specific examples from my own life or everyday circumstances.This is the world I came from. Much of what I know today, I owe to the friends who have guided me, the teachers who have taught me beyond what the textbooks said, and my family that has stayed intact and happy despite problems and difficulties. All these people have regulate my dream and brainchild to pursue a degree in math or physics. My friends knew that I am most passionate about physics and math. They have encouraged me to take this passion to a high level. They have always joked that one day they will gladly see the Japanese friend they utilise to tutor become a physicist. I knew they will be happy if I pursue my dream.There is no better way of showing my appreciation for the years we have been together than showing them that the fledgeling they have welcomed has grown up to be a successful man. Moreover, the school world I came from have taught me not only factual knowledge but also values I need in facing bigger tasks in a bigger world. I want to make them proud that I, who was at one time a crybaby, feeling left out on the first day of school, am now successful in my own field and able to make a difference in others lives. Furthermore, the world I came from will not be the same without the family that sacrificed leaving Japan just to better provide for my needs.My aspiration of pursuing math or physics, practice it, and put into good use is largely for my mother and my father to show my appreciation for their efforts and sacrifices. Since America is my world now, I aspire to realize this here in the kingdom I have come to call my home. I have always believed that the measure of learning is its application. Therefore, I prepare myself and try to achieve holistic development. I continuously hope that the education I have received and will receive can be used for the betterment of my world.

Ethics †Morality Essay

Introduction Based on societys morals, laws ar created and implement by governments to mediate in our relationships with each other. natural laws are do by governments in order to protect its citizens. The judiciary, legislature, and public officials are the three main bodies in a government that are assigned to the task of the creation of laws. Laws have to be approved and written by these three branches of government before they are implemented and enforced by the police and the military, with the help of the licit system consisting of lawyers and other government servants. While laws carry with them a punishment for violations, ethics does non.In ethics everything depends on the souls conscience and self worth. Driving carefully and deep down the speed line because you dont want to hurt someone is ethical, solely if you drive slowly because you see a police car behind you, this suggests your fear of breaking the law and being punished for it. morality comes from within a persons moral sense and desire to preserve his self respect. It is not as strict as laws. Laws are codifications of certain ethical values meant to help regulate society, and punishments for breaking them drive out be harsh and sometimes even break ethical standards. healthy and moral philosophy BehaviorsLegal deportment refers to the variations in the degree of governmental social control of ones behavior for instance not obeying the traffic laws. honest behavior on the other hand is being in accordance with the sure principles of right and wrong which govern the conduct of a profession. For example throneing badly with your female employees is wrong entirely not illegal. In an ideal society however legal and ethical standards/laws should be the same. Ethical behavior means characterized by honesty, fairness and equity in interpersonal, and professional person academic relationships and in look into and scholarly activities.Ethical behavior respects the dignity, divers ity and rights of privates and groups of people. DEFINITION OF ETHICS * In general, ethics is a moral philosophy where a person makes a specific moral choice and sticks to it. DEFINITION OF jurisprudence * Law is a legal system comprising of rules and principles that govern the affairs of a community and controlled by a political authority. Law differs from one country to another. Differentiate in between legal and ethical behaviors. Law Ethics * Punishment * No punishment * Cannot be enforced independently * Can be enforced independently * Legal standards are negative. * Ethical standards are more positive. * Control by government * signpost from parent or instructor * Law only doing what is legal. * Ethics is doing the right thing. * Must be companion * Free to follow * Universals * Depends On Country A certain behavior could be legal but not ethical. Example like at below * Lying. * Abortion. * Artificial contraception. * Sleeping in class when teacher teaching. * Litteri ng in public places. * Loud music when midnight. * Spitting in public places. * Read her/him diary without he/she approve. * Anywhere into other peoples rooms. * Using horn at the area hospital forms Role in Ethics.Engineers role in ethics is hold dominant the safety, health, and welfare of the public. So engineers need correspond engineering ethics. engineer Ethics is the study of moral issues and decisions confronting individuals and make-up engaged in engineering. Why Is Engineering Ethics Important? * sensitizes us to moral issues faced in the workplace * engineering Choices can affect public safety * employer or outside forces such as time and cost impact decisions * laws do not cover all areas involving ethical choices * helps one learn to avoid issues before they arise * recognizes there are gray areas governing our behavior.Engineering ethics is the demesne of applied ethics and system of moral principles that apply to the practice of engineering. The field examines an d sets the obligations by engineers to society, to their clients, and to the profession. As a scholarly discipline, it is closely related to subjects such as the philosophy of science, the philosophy of engineering, and the ethics of technology. Engineering ethics also is professional ethics, as opposed to personal morality. It sets the standards for professional practice, and is only learned in a professional school or in professional practice.It is an essential part of professional education because it helps students deal with issues they will face in professional practice. The best way to teach engineering ethics is by using casesnot just the disaster cases that make the news, but the kinds of cases that an engineer is more likely to encounter. umteen cases are available, and there are methods for analyzing them. Engineering ethics can be taught in a free-standing course, but there are strong arguments for introducing ethics in technical courses as well. Engineering is something that engineers do, and what they do has impenetrable effects on others.Engineering ethics is an essential aspect of engineering itself and education in professional responsibilities should be part of professional education in engineering, just as it is in law and medicine. Engineering organizations role in promoting ethical behavior Leaders ability to locomote subordinates plays a key role in maintaining an ethical organization. Motivation is a force within the individual that focuses his or her behavior toward achieving a goal. To create penury, an organization offers incentives to encourage employees to work toward organizational objectives.Understanding motivation is important to the effective management of people, and it also helps explain their ethical behavior. For example, a person who aspires to higher positions in an organization may sabotage a coworkers project so as to make that person look bad. This unethical behavior is directly related to the first employees ambiti on (motivation) to rise in the organization. Recruitment and selection procedures are can use to influence the character of their employees in organization. Conclusion 1. Legal is the law of the Land, Ethic is the law of a Good/ Kind Heart 2. Ethics are rules of conduct.Laws are rules developed by governments in order to provide balance in society and protection to its citizens. 3. Ethics are moral codes which every person must conform to. Laws are codifications of ethics meant to regulate society. 4. Ethics does not carry any punishment to anyone who violates it. The law will punish anyone who happens to violate it. 5. Ethics comes from within a persons moral values. Laws are made with ethics as a channelise principle. References 1. http//www. linkedin. com 2. http//quizlet. com 3. http//www. ehow. com 4. http//www. differencebetween. net 5. http//engineering. missouri. edu.

Retail Information System Essay

1. What are the benefits of 7-Elevens Retail learning body?1) improver gross revenue opportunities and gain shekelsi) Retail Information System can amass information about customer demand, pricing, and interest in naked as a jaybird products, such as Diet Pepsi, Zero Coke, Slurpee. Analysis of the data shows which items are tradeing good in which stores, which items customers are most interested in, eonal demand for items and which items are most profitable to allot in the first place. Then, 7-Eleven can depend on the above data to order the exact quantities of products & pass the maximum of profit.ii) Insights gleaned from the data also help 7-Eleven develop new products such as its fresh-food offerings that attract new customers and increase transaction size. For examples, now some 7-Eleven have the loyal food counter to sell the fast food like fish ball, dumplings. It is very popular and meets the needs of the market.2) Reduce excess blood line by the Retail Informatio n System, management uses this information to identify sales trend, improve product assortment, eliminate slow products from inventory, and increase same-store sales by stocking products that are high in demand. It can avoid the excess inventory and save the inventory cost includes the expensive rental expenses.3) Easy to control the inventoryRetail Information System provides store managers with information on daily, weekly, and monthly sales of each item to help them watch which items to order the exact quantities they need for their stores. Managers use this information plus their on-the-spot knowledge of the neighborhood to necessitate final order decision. Further, 7-Elevens orders for fresh food items are aggregated at 7-Eleven headquarters and transmitted to fresh food suppliers and bakeries for preparation and delivery the adjacent day. It reduces the product spoilage and save the unnecessary costs.4) Increase the competitiveness of the market7-Eleven uses the informat ion that they can get the respond to the needs of the customers. By tracking and analyzing its data, it knows its customers as intimately as it did when store owners talked to each customer face-to-face. Understand the customers need then increase the sales thus increase the competitiveness of the market.2. Which of the strategies does the Retail Information System support?Retail Information System supports the strategies of Strengthening customer and supplier inter-group communication. 7-Eleven through the system to analyze the data shows which items are selling thoroughly in which stores, which items customers are most interested in, seasonal demand for items and which items are most profitable to sell in the first place. These information can give it to suppliers then they can determine to import which products from the wholesale, which season import which items, which items would import more to get most profitable. Further, these data can also give it to supplier to develop ne w products such as its fresh-food offerings that attract new customers. Moreover, the system consolidates these orders and transmits them to suppliers for preparation and delivery the next day of food & drink. It can reduce the transportation costs.Through making transactions in command easier and more user friendly for both customers and suppliers, the intimacy of the firm and customer/supplier will increase. This offers bully incentive for both customer and supplier to continue doing business with 7-Eleven. Use information systems to develop well ties and loyalty with customers and suppliers. It also discovers unsuspected problems, detect unrealized potential, and create a dynamic synergy with customers. They a great deal merge their operations with those of their customers. In the integration of their operations, suppliers become more than merely useful. To tighten long-term kindred and create brand loyalty with customers and suppliers, including increasing switching costs. In conclusion, Strengthening customer and supplier intimacy lead to win-win situation.

Kahlil Gibran Essay

But Gibran was primarily a poet and a mystic in whom thought, as in either sound poet and good mystic, is a suppose of being quite an than a call shoot of mind. A educatee of Gibrans philosophy, wherefore, finds himself to a great extent come to non with his ideas al peerless with his disposition non with his theory of adore hardly with Gibran the l over. That Gibran had started his literary biography as a Lebanese emigrant in America, black marketionately yearning for his homeland, twentieth-century and intellectual may, perhaps progress a introductory clue to his disposition frame prep be. To be an emigrant is to be an alien.But to be an emigrant mystical aberration is added poet is to be thrice alienated. To geographical from both conventional gracious society at full-size, and estrange workforcet excessively the whole service cosmos of spatio-temporal existence. Therefore such a poet is gripped by a triple longing a longing for the country of his birth, for a utopian gentlemans gentleman society of the imagination in which he tail endside feel at home, and for a higher gentlemans gentleman of metaphysical truth. This Gibran with the basis for his artistic creatitriple longing provided vity. Its ontogenesis from sensation distributor point of his work to an a nonher(prenominal)(a) is solitary(prenominal) a variation in emphasis and non in variety show three strings of his harp re al guidances to be detected and towards the block of his bearing they achieve * Al-Majm? ah al K? milahli Mu in solelyaf? t Gibr? nKhal? lGibr? n,Beirut 1949-50 Sand and Foam, stark naked York 1926 ThePropbet, New York 1923 The Forerunner,New York 1920 deliveryman the Sonof Man, New York 1928 The flat coat graven images,New York 1931 1 TheProphet, 33. p. 56 almost perfect accord in his master- small-arm, The Prophet, where the home country of the prophesier Al essentialafa, the utopian state of piece existence and the metaphysical unive rse of talk of of higher truth get d stimulate wiz and the comparable.To The Prophet as well as to the relaxation of Gibrans workings, Music fire be considered as a prelude. Published el plane geezerhood after Gibrans emigration to Boston as a youth of el charge, this demonstrate of about thirteen pages marks the authors debut into the factualism of letters. though entitled Music, this sacred scripturelet is more of a schoolboys prosaic ode to on it. As such, it tells us more music than an objective dissertation about Gibran, the emotional boy, than about his subject.The Gibran it reveals is a flowery senti workforcetalist who, staring(a) with a vague sees in music a floating sister- feel, an ethitheral nostalgic sadness, of all that a nostalgic stub is non and yet yearns to be. embodiment of the whole essay, both in style and in spirit, is the Representative following quotation, in which he addresses music Oh you, wine of the heart that uplifts its drinker to the he ights of the world of imagination-you ethereal waves bearing the souls phantoms you sea of sensibility and tenderness to your waves we lend our soul, and to your finis depths we trust our hearts.Carry those hearts a charge beyond the world of occasion and show us what is unfathomed deep in the world of the unkn throw. Between Mztsic of 1905 and The Prophet of 1923, Gibrans writings as well as his thought seem to invite passed through two stages the youthful period of his early Arabic works, Nymphs of the Wally, spirit Rebellious, low-spirited Wings and A Tear and a Smile, published between 1907 and 1914, and the relatively more maturate stage of Processions, The Tempests, The Madman, his first work in English, and The Forerunner, his second, all leading up to The Prophet.It is scarce natural that in his youthful stage Gibrans longing in Chinatown, Boston, where he first isthmustled, for Lebanon, the country of the first easy years of his sustenance sentence, should domi nate the two other strings in his harp. Nymphs of the Vallg is a collection of three pathetic stories Spirits Rebellious consists of some other four, dapple Broken traces and Wings can easily pass for a long light level. Overlooking dates, the three books can safely be considered as virtuoso volume of eight collected short stories that argon similar in both style and conception, even to the point of redundancy in all of them Lebanon, as the unique 1 See al M? ? qa al-Majm? ah in al-K? milah (The Complete Works), vol. I, p. 57. 57 of mystic natural beauty, provides the setting. The different heroes, though their names and situations vary from story to story, are Khalil Gibran in essence hotshot and the same. They are un mistakably the youth himself, who at times does non even bother to conceal his identity, addressing in the first person singular in Broken Wings and as Khalil in Khalil the Heretic of Spirits Rebellious. This first-person hero is typically to be found thoug ht-provoking pretenders to the possession of the body and soul of his be get byd Lebanon.These pretenders in the nineteenth and early twentieth century are, in Gibrans reckoning, the feudal lords of Lebanese aristocracy and the church order. The stories are therefore almost invariably distort in such a way as to bring Gibran the hero, or a Gibran-modelled hero, into direct combat with of angiotensin converting enzyme or another of those groups. representatives In Broken Wings, Gibran the youth and Salma Karameh fall in venerate. But the local anesthetic archbishop frustrates their love by forcibly marrying Salma to his nephew. and then Gibran finds the opportunity, whilst his love of the virgin beauty of Lebanon, to pour out his singing anger on the church and its hierarchy. In Spirits Rebellious, Iihalil the heretic is expelled from a monastery in Mount Lebanon into a raging winter blizzard, because he was too Christian to be tolerated by the abbot and his fellow monks. carr y through at the last moment by a widow and her beautiful daughter in a Lebanese hamlet and secretly given(p) refuge in their bungalow, he soon makes the mother an takeoff booster of his ideals of a primitive anticlerical Christianity and the daughter a disciple and a devoted lover.When he is discovered and captured by the local feudal lord and brought to trial before him as a heretic and an outlaw, he stands among the multitudes of low-down Lebanese villagers and tenants and speaks alike(p) a Christ at his second flood tide. Won over by his defence, which he turns into an offensive over against the allied despotism of the church and the feudal system, the simple and poverty-stricken villagers rally round him. As a consequence the local lord commits suicide, the priest takes to flight, Khalil marries the daughter of his rescuer, and the whole village lives ever afterward in a blissful state of natural piety, amity and on the dotice. bum the Madman in Nymphs of the vale is almost a duplicate of Khalil the heretic. Detained with his calves by the abbot and monks of a monastery simply because the calves puzzle intruded on its property, John, the woeful calf-keeper, accuses his persecutors and all other men of the church of being the enemies of Christ, the modern pharisees land 58 on the poverty, ill and goodness of the very good deal prospering like himself in whom Christ abides. Come forth again, o living out of your Christ, he calls, and chase these religion-merchants For they have turned those temples into dungeons where the temples. nakes of their cunning and villainy lie coiled. 1 Because he was brotherly order uniinspired with sincere truth under a domineering to sincerity and truth, John was push aside as a formly antagonistic madman. It is easy to label Gibran in this early stage of his career as a accessible reformer and a ascend, as he was indeed labelled by many students of his works in the Arab world. His heroes, whose main weapons are their eloquent tongues, are always engaged in struggles that are of a affectionate nature.There are almost invariably three detailors here guiltless romantic love, frustrated by a society that subjugates love to worldly selfish interests, a church order that claims wealth, big businessman and infinite authority in the name of Christ but is in fact utterly antichrist, and a ruthlessly inhuman feudal system. However, in spite of the apparent climate of social uprising in his stories Gibran remains farthermost from deserving the title of social reformer. To be a reformer in revolt against something is to be in possession of a positive utility(a).But nowhere do Gibrans heroes strike us as having any real alternative. The alternatives, if any, are nonentity but the negation of what the heroes revolt against. Thus their alternative for a corrupt love is no corrupt love, the sort of utopian love that we are made to see in Broken Lf/ings the alternative for a feudal system is no feudal system, or the kind of systemless society we end up with in Spirits Rebellious and the alternative for a Christless church is a Christ without any kind of church, madman in the kind of role in which John has found himself. Not being in possession of an alternative, a social reformer in revolt is instantly transformed from a hero into a social misfit. Thus Gibrans heroes have invariably been heretics, madmen, wanderers, and even prophets and paragons. As such they all Boston, drawn represent Gibran the emigrant misfit in Chinatown, in his imagination and longing to Lebanon, his childhoods fairyland, who is not so much concerned with the ills that corrupt its society as with the corrupt society that defiles its beauty.What kind of Lebanon Gibran has in mind bewilders clearer in a relatively late essay in Arabic, in which his ideal of Lebanon and that of the antagonists whom he portrays in his stories are set against i another. vol. 1 Al-Majm? ahal-K? mila, I, p. 101. 59 T he best that Gibran the rebel could tell those corrupters of Lebanese society in this essay entitled You Have Your Lebanon and I have Mine is not how to make Lebanon a better society, but how beautiful is Lebanon without any society at all.He writes You have your Lebanon and its problems, and I have my Lebanon and its beauty. You have your Lebanon with all that it has of various interests and concerns, while I have my Lebanon with all that it has of aspirations and dreams Your Lebanon is a political riddle that time to resolve, while my Lebanon is hills rising in awe and attempts Your Lebanon is ports, industry majesty towards the blue sky and commerce, while my Lebanon is a far removed idea, a burning emotion, and an ethereal word whispered by humanity into the ear of promised land Your Lebanon is religious sects and parties, while my Lebanon is youngsters climbing rocks, running with rivulets and ball in open squares. Your Lebanon is speeches, lectures and playing while my Leb anon is songs of nightingales, discussions, swaying branches of oak and poplar, and echoes of shepherd flutes reverber1 ating in caves and grottoes. It is no wonder that this kind of rebel should wind up his so-called social revolt at this stage of his career with the publication of a book of collected prose meters entitled A Tear and a Smile.The tears, which are much more abundant here than the smiles, are those of Gibran the misfit rather than of the rebel in Boston, singing in an exceedingly touching way of his frustrated love and estrangement, his loneliness, homesickness and melancholy. The smiles, on the other hand, are the expression of those hitherto intermittent but now more numerous moments in the career of Gibran the emigrant when the land of mystic beauty, ceases to be a geographical Lebanon, in his imagination into expression, and is gradationally metamorphosed a metaphysical After such rudimentary as his homeland. ttempts short story The Ash of Generations and the Eternal heighten in Nymphs Gibran has of the Valley, expressive of his belief in reincarnation, managed in his prose poems of A Tear and a Smile to give his homesickness a clear platonic twist. His aberration has become that of the human soul entrapped in the foreign world of physical existence, and his homesickness has become the yearning of the soul so estranged for rehabilitation in the higher world of metaphysical truth whence it has originally descended.It is for this reason that human sustenance is 1 ibidem , vol. III, pp. 202-203. 60 expressed by a tear and a smile a tear for the passing and alienation The historic analogy and a smile for the prospect of a home- approach. of the sea in this respect becomes third estate from now on in Gibrans writings rain is the weeping of water that falls over hills and dales from the mother sea, while running brooks sound the estranged Such is the soul, says Gibran in one of happy song of home-coming. rom the universal soul it takes its his prose poems. Separated course in the world of matter passing like a cloud over the mountains of sorrow and the plains of happiness until it is met by the breezes of death, whereby it is brought back to where it originally belongs, to the sea of love and beauty, to god. 1 When Gibrans homeland, the object of his longing, was Lebanon, his anger was directed against those who in his view had corrupt its beauty.But now that his homeland had gradually assumed a metaphysical Platonic significance, his attack was no longer centred on local influences clergy, church dogma, feudalism and the other corrupting in Lebanon, but rather on the shamefully defiled image that man, the emigrant in the world of physical existence, has made of the world of deity, his original homeland. Not only Lebanese society, but rather human society at large has become the main target of Gibrans the second stage of his career. isgust and cheekiness throughout This kind of rebuff constitutes the central authorship in Gibrans long Arabic poem Processions of 1919 and his book of collected Arabic essays The Tempests of 1920, his last work in Arabic, as well as in his first two works in English, The Madman of 1918, and The Forerunner of 1920, both of which are collected parables and prose poems. The hero in Gibrans poetico-fictional title- assemble in The Tempests, Youssof al-Fakhry in his cottage among the forbidding mountains, becomes a mystery to the awe-stricken Only to neighbourhood.Gibran the narrator, seeking refuge in the cottage one stormy evening, does he reveal the secret of his heroic silence and privacy. It is a certain alter in the uttermost depth of the soul, he says, a certain idea which takes a mans conscience by surprise at a moment and opens his vision whereby he sees life projecof forgetfulness, ted like a tower of light between earth and infinity. 2 Looking at the rest of men from the tower of life, from his giant divinity-self which he has so recognized at a rare moment of awakening, Youssof al-Fakhry sees them in their forgetful sidereal day-to-day earthly 1 ibid. vol. II, p. 95. 2 Ibid. , vol. III, p. 111. 61 to existence, at the can buoy of the tower. In their placid unwillingness lift their eyeball to what is divine in their natures, they appear to him as cruddy pigmies, hypocrites and cowards. I have deserted citizenry, he explains to his guest, because I have found myself a wind turning he right among wheels invariably turning left. No, my brother, adds, I have not sought seclusion for prayer or hermitic practices. Rather have I sought it in escape from people and their laws, article of beliefs and customs, from their ideas, noises and wailings.I have sought seclusion so as not to see the faces of men marketing their souls to buy with the price thereof what is below their souls in value and honour In The Grave-Digger, another poetico-fictional piece in The these men who have s older their souls, and who constitute in Te mpests, Gibrans reckoning the rest of human society, are dismissed as dead, though in the words of the hero, modelled in the lines of Youssof alFakhry, finding none to inter them, they remain on the face of the 2 earth in stinking disintegration.The heros advice to Gibran the narrator is that for a man who has awakened to his giant God-self the best service he can transform society is digging graves. From that hour up to the present, Gibran concludes, I have been digging graves and interment the dead, but the dead are many and I am alone with nobody to help me. 3 To be the only sane man among fools is to appear as the only fool among sane men.If life, as Youssof al-Fakhry says, is a tower whose bottom is the earth and whose top is the world of the infinite, then to clamour for the infinite in ones life is to be considered an outcast and a fool by the rest of men clinging to the bottom of the tower. This is first English work, The precisely how the Madman in Gibrans his title. His masks stolen, he was walking naked, as Madman, gained every traveller from the physical to the metaphysical is bound to be. Seeing his nakedness, someone on a house-top cried He is a madman. Looking up, the sun, his higher self, kissed his naked face for the first time. He fell in love with the sun and wanted his masks, his no longer. Thereafter he was always physical and social attachments, known as the Madman, and as a madman he was at war against human society. Processions, Gibrans long poem in Arabic, is a dialogue between two voices. Upon c abide analysis, the two voices seem to belong to one and 1 Ibid. , vol. III, 106. p. 2 Ibid. , vol. III, p. 11. 3 Ibid. , vol. III, 15. p. 62 the same man another of those Gibranian madmen, or men who have become Gods unto themselves.This man would at one time cast his at people living at the bottom of the tower, and eyes downwards raise his voice in jeering and sarcasm, poking fun at consequently their unreality, satirizing their Gods, cr eeds and practices, and ridiculing their values, ever doomed, blind as they are, to be at loggerheads. At another instant he would turn his eyes to his own sublime world beyond good and evil, where dualities interpenetrate giving way to unity, and then he would raise his voice in praise of life absolute and universal. is to achieve serenity and peace.That To achieve self-fulfilment Gibran and his heroes are nonoperational mad Gods, grave-diggers and enemies of mankind, filled with bitterness condescension their claim of having arrived at the crest of lifes tower, reveals that Gibrans self-fulfilment this second stage of his work is still a matter of wishful throughout rather than an accomplished fact. Too thinking and make-believe with his own inconvenienceful loneliness in his transcendental preoccupied quest, Gibran the madman or superman, it seems, has failed hitherto at the summit, but likewise to not only to feel the blessedness of self-realization recognize the ragedy of his fellow-men supposedly lost in the mire alternatively of love and compassion, down below. Consequently people could only inspire in him bitterness and disgust. The stage of anger and disgust was succeeded in Gibrans development by a third stage, that of The Prophet, his chef d? tlvre, saviour the Son of Man and The Earth Gods. The link is to be found in The Forerunner of 1920, his book of collected poems and parables. To believe, as Gibran did, that life is a tower whose base is earth and whose summit is the infinite is also to believe that life is one and indivisible.For the man on top of lifes tower to pass up those who are beneath, as Gibran had been doing up to this point, is to undermine his own height and become lower than the lowest he rejects. Thus one of Gibrans poems in The Forerunner says, as though in atonement for all his Nietzschean revolt Too young am I and too outraged to be my freer self. And how shall I become my freer self unless I slay my burdened selves, o r unless all men become free? How shall the shoot in me soar against the sun until my fledglings leave the nest which I with my own beak have strengthened for them. 1 1 TheForerunner,p. 7. 63 Gibrans belief in the unity of life, which has hitherto made only and at times confused appearances in his writings, has intermittent now become, with all its implications with regard to human life and conduct, the prevailing theme of the rest of his works. If life is one and infinite, then man is the infinite in embryo, just as a set is in itself the whole direct in embryo. either seed, says Gibran in one of his later works, is a longing. 1 This longing is presumably the longing of the tree in the seed for in the actual tree that it had previously been. Every self-fulfilment seed therefore bears within itself the longing, the self-fulfilment and the means by which this can be achieved. To transfer the analogy to man is to say that every man as a conscious being is a divine seed is life absolute and infinite in embryo. Every man, therefore, according to Gibran, is a longing the longing of the divine in man for man the divine whom he had previously been.But, to quote Gibran again, No longing remains unfulfilled. 2 wish the seed, he Therefore every man is destined for Godhood. bears within him the longing, the fulfilment which is God, and the road leading to this fulfilment. It is in this context that Gibran declares in The Forerurcner, You are your own forerunner, and the tower have built are but the foundations of your giant self. 3 you Seeing man in this light, Gibran can no longer afford to be a gravedigger. A new stage has opened in his career. Men are divine and, therefore, deathless.If they remain in the mire of their earthly existence, it is not because they are mean and disgusting, but because the divine in them, like the fire in a piece of wood, is dormant though it needs only a slight spark to be released into a inferno of light. it is not a grave-dig ger that men need, but an Consequently, a Socratic mid-wife, who would help man release the God in igniter himself into the self that is one with God. Therefore in this new stage Gibran the grave-digger and the madman gives way to Gibran the and the igniter. rophet In The Prophet of 1923, Almustafa who was a dawn unto his own day sees his ship, for which he had waited twelve years in the city of Orphalese, returning to bear him back to the islet of his birth. The people of Orphalese leave their daily work and crowd around him in the city square to bid him leave and beg for something of his 1 Sandand Foam, p. 16. 1 Ibid. , p. 25. 1 TheForerunner,p. 7. 64 he answers their various before he leaves, whereupon knowledge on subjects of their own choosing. uestions It is not hard to see that Almustafa the Prophet is Gibran himself, who in 1923 had already spent almost twelve years in New York city, the city of Orphalese, having moved there from Boston in 1912, and that the isle of his bir th is Lebanon to which he had longed to return. But looking deeper still Almustafa can further symbolize the man who, in Gibrans reckoning, has become his freer self who has realized the passage in himself from the human to the divine, and is therefore ripe for emancipation and reunion with life absolute.His ship is death that has come to bear him to the isle of his birth, the Platonic world of metaphysical reality. As to the people of Orphalese, they stand for human society at large in which men, exiled in their spatio-temporal existence from their true selves, that is, from God, are in need in their God-ward journey of the guiding prophetic hand that would lead them from what is human in them to the divine. Having made that journey himself, Almustafa presents himself in his sermons the book as that croak. throughout Stripped of its poetical trappings, Gibrans teaching in TheProphet is found to rest on the single idea that life is one and infinite. As a living being, man in his te mporal existence is only a shadow of his real self. To be ones real self is to be one with the infinite to which man is related. Self-realization, therefore, lies in going out of inseparably ones spatio-temporal dimensions, so that the self is broadened to the mans only extent of including everyone and all things. Consequently in self-realization, to his greater self, lies in love. Hence love is the path theme of the opening sermon of Almustafa to the people of Orphalese.No man can say I truly without meaning the totality of things apart from which he cannot be or be conceived. Still less can one love oneself truly without loving everyone and all things. So love is at once an emancipation and a crucifixion an emancipation because it releases man from his narrow confinement and brings him to that whereby he feels one with the stage of broader self- brain with God a crucifixion because to grow into the broader self infinite, is to shatter the smaller self which was the seed and confin ement. For even as Thus true self-assertion is bound to be a self-negation. love crowns you, says Almustafa to his hearers, so shall he surmount 1 you. Even as he is for your growth so is he for your pruning. 1 TheProphet, p. 15. 65 love, which is our guide to our larger self, is insepConsequently arable from pain. Your pain, says Almustafa, is the breaking of Even as the stone of the the shell that encloses your understanding. fruit must break, that its heart may stand in the sun, so must you know 1 pain. Thus conceived, pain becomes at once a kind of joy.It is the joy of the seed dying as a tree in embryo in a process of becoming a tree in full. and neglected which is really painful. It is only pain misunderstood self is God, then anything that gives us pain is a receive If our larger that our self is not yet broad enough to contain it. For to contain all is is then an to be in love and at peace with all. Pain truly understood to growth and therefore to joy. Your joy, says A lmustafa, impetus is your sorrow unmasked. The deeper that sorrow carves into your 2 being, the more joy you can contain. If pain and joy are inseparable, so are life and death.In a universe that is infinite nothing can die except the finite, and nothing finite can be other than the infinite in disguise. terminal understood is the pouring of the finite into the infinite, the passage of the God in man into the man in God. disembodied spirit and death are one, says Almustafa, even as the And what is to cease breathing, but to river and the sea are one free the breath from its restless tides, that it may rise and expand and 3 seek God unencumbered. If life and death are one even as joy and pain, it must follow that life is not the opposite of death nor death the opposite of life.For to live is to grow and to grow is to exist in a continuous process of dying. Therefore every death is a rebirth into a higher state of being, in the sense of the child is father to the man. Thus in a W ordsworthian reach of birth and rebirth man persists in his God-ward continuous of himself until ascent, gaining at each step a broader consciousness he finally ends at the absolute. It is a flame spirit in you, says Almustafa, ever gathering more of itself. 4 Similarly, nothing can happen to us which is not in fact self-invited, If God is our greater self, then nothing can and self-entertained. efall us from without. Says Almustafa 1 Ibid. , p. 60. 2 Ibid. , p. 35. 3 Ibid. , pp. 90-91. 4 Ibid. , p. 97. 66 The And And And murdered is not unaccountable for his own murder, the robbed is not blameless in being robbed. the righteous is not innocent of the deeds of the wicked, the white-handed is not clean in the doings of the felon. 1 If God is our greater self then there can be no good in the infinite universe which is not the good of every man, nor can there be any homogeneous a procession, evil for which anyone can abjure responsibility.Almustafa, you walk together towards your Go d self. says even as the holy and righteous cannot rise beyond the highest which is in each one of you, so the wicked and the light-colored cannot fall lower than the lowest which is in you also. And as a single leaf turns not scandalmongering but with the silent knowledge of the whole tree, So the wrong-doer cannot do wrong without the hidden will of you all. 22 It would follow that the spiritual elevation of a Christ is part and parcel of the material villainy of a Judas Iscariot. For in God Christ and Judas are one and inseparable.No man, therefore, no matter how elevated, can be emancipated into his larger self alone. An eagle, however high it can soar, is always bound to come down again to its fledgelings in the nest and is until they too become strong of wing, doomed to remain earthbound and the same is true of an elevated human soul or a prophet. So long as there remains even one speck of bestiality in any man no other human soul, no matter how near to God it may be, can be finally Like the released emancipated and escape the wheel of reincarnation. n Platos allegory, he will again return to the philosopher-prisoner cave, so long as his fellows are still there in darkness and in chains. Gibrans Prophet, as he prepares to board his ship, says Should my voice fade in your ears, and my love vanish in your memory, then I will come again. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. 3 In literary terms, this moment of rest upon the wind for Almustafa was brief indeed.Only five years elapsed on his departure from 1 Ibid. , p. 47. 2 Ibid. , pp. 46-47. 3 Ibid. , 105. p. 67 Orphalese before he was given birth again not by another woman, as he had foretold, but by Gibran himself. His name this time was not Almustafa but Jesus. Jesus the Son of Man, Gibrans second book after The Prophet, appeared in 1928, the first being only a short collection of ap horisms under the title of Sand and Foam. To the student of Gibrans literary art, Jesus the Son of Man may offer some novelty, but not so to the student of his thought.Gibran in this book tries to portray Christ as he understands him by inviting to speak of him each from his a number of Christs contemporaries own point of view. Their views combined in the mind of the reader are intended to bring out the desired portrait. But names, places and situations apart, the Jesus so portrayed in the the book is not so much of the Biblical Christ, as he is the old Biblical a new development Gibranian Almustafa. transformed into another Like Nazarene who Almustafa he is expound as The chosen and the beloved, after several previous rebirths is come and will come again to help lead men to their larger selves.He is not a God who has taken human form, but an ordinary man of ordinary birth who has been able through spiritual sublimation to elevate himself from the human to the divine. His several r eturns to earth are the several returns of the eagle who would not taste the full freedom of infinite before all his fledgedesire, says lings are taught to fly. Were it not for a mothers Gibrans Jesus, I would have denudateped me of the swaddling-clothes and escaped back to space. And were it not for sorrow in all of you, . I would not have stayed to weep. I Therefore Gibrans Jesus was neither meek nor humble nor characterized by pity. His return to earth is the return of a winged spirit, intent on appealing not to human frailties, but to the role in man which is capable of lifting him from the finite to the infinite. One reporter on Jesus says, I am sickened and the bowels within call Jesus humble and me stir and rise when I hear the faint-hearted and when the that they may discharge their own faint-heartedness meek, for comfort and companionship, down-trodden, speak of Jesus as a worm shining by their side.Yes, my heart is sickened by such men. It is the mighty hunter I would preach, and the mountainous spirit 2 unconquerable. Gibrans Jesus is even made to re-utter the Lords prayer in a way 1 Jesus The Sonof Man, p. 19. 2 Ibid. , p. 4. 68 to the heart and lips of Almustafa, appropriate teaching man to himself to the point of becoming one with the all-inclusive enlarge Our father in earth and heaven, sacred is Thy name. Thy will be done with us, even as in space ..In Thy compassion liberate us and enlarge us to forgive one another. Guide us towards Thee and stretch down Thy hand to us in darkness. For Thine is the kingdom, and in Thee is our power and our fulfilment To dwell further on the character and teachings of Jesus as conIn The Prophet, Gibran the ceived by Gibran is to risk redundancy. creative thinker reaches his climax. His post-Prophet works, with the possible exception of The Earth Gods of 1931, the last book published in his lifetime, have almost nothing new to offer. s a collection of The Wanderer of 1932, published posthumously, and sayi ngs much in the style and spirit of The Forerunner of parables 1920, published three years before The Prophet. As to The Garden of the in 1933, it should be dismissed Prophet, also published posthumously as a fake and a forgery. Gibran, who had planned The Garden immediately state of being and of the Prophet to be an expression of Almustafas after he had arrived in the isle of his birth from the city of teachings Orphalese, had only time left to write two or three short passages for that book.Other passages were added, some of which are translations from Gibrans early Arabic works, and some possibly written by another pen in imitation of Gibrans style. The result was a book to Gibran, in which Gibrans attributed are poetry and thought to a most unhappy state of chaos and confusion. brought This leaves us with The Earth Gods as the complete work with which Gibrans career comes to its conclusion. And a fitting conclusion it is indeed. The book is a long prose poem where, in the words of Gibran, The three earth-born Gods, the Master Titans of Life hold a discourse on the destiny of man. is career was a poet of alienation and Gibran, who throughout strikes us in The Prophet and in Jeszrs the Son of Man, Almuslonging, tafas duplicate, as having arrived at his long-cherished state of intellectual rest and spiritual fulfilment. Almustafa and Christ, who in Gibrans reckoning are earth-born Gods, reveal human destiny as being mans gradual ascent through love and spiritual sublimation 1 Ibid. , p. 60. 69 towards ultimate reunion with God, the absolute and the infinite. It is possible that Gibran began to have second thoughts about the philosophy of his prophet towards the end of his life.Otherwise why is it that instead of one earth God, one human destiny, he now presents us with three who apparently are in disagreement ? Shortly after Jesus the Son of Man, (libran, who had for some time been fighting a chronic illness, came to realize that the fates were not on his si de. Like Almustafa, he must have seen his ship coming in the mist to take him to the isle of his birth and in the sole(a)(a) journey of towards death, armed as he was with the mystic convictions Almustafa, he must have often stopped to examine the implications of his philosophy.In his farewell address to the people of Orphalese, Almustafa saw his departure as A little while, a moment of rest upon the wind. But what of this never-failing cycle of births and rebirths? If mans ultimate destiny as a finite being is to unite with the infinite, then that destiny is a virtual impossibility. For the road to the infinite is infinite, and mans quest as a traveller through reincarnation is bound to be endless and fruitless. Therefore comes the voice of Gibrans first God Weary is my spirit of all there is.I would not move a hand to create a world Nor to erase one. I would not live could I but die, For the weight of aeons is upon me, And the ceaseless moan of the seas exhaust my sleep. Could I but lose the primal aim And vanish like a wasted sun Could I but strip my divinity of its purpose And breathe my immortality into space And be no more Could I but be consumed and pass from times memory Into the emptiness of nowhere. In another place this same God says For all that I am, and all that there is on earth, And all that shall be, inviteth not my soul.Silent is thy face, And in thine eyes the shadows of night are sleeping. But terrible is thy silence, And thou art terrible. 2 1 The Earth Gods, 3. p. 2 Ibid. , pp. 5-6. 70 If man in his ascent to the infinite is likened to a mountain- crampon, then these moments of gloom and impuissance only occur when he casts his eyes towards the infinitely removed summit beyond. It is not so when he casts his eyes downwards and sees the heights he has already scaled. The loneliness and gloom then give way to optimism and reassurance.For a journey that can be started is a journey that can be concluded. Gibran on his lonely voyage must have turned to see There we hear the this other implication in Almustafas philosophy. voice of the second God, whose eyes are turned optimistically downwards. His philosophy is that the height of the summit is a part of the lowliness of the valley beneath. That the valley is now transcended is a reassurance that the summit can be considered as already conquered. For to reach the summit is to reach the highest point to which a valley could raise its depth.Mans journey to God is therefore a journey inwards and not an external quest. The second God says to the first We are the beyond and we are the most high And between us and the boundless timelessness Is naught save our unshaped passion And the motive thereof. You invoke the unknown, And the unknown clad with moving mist Dwells in your own soul. Yea, in your own soul your redeemer lies asleep And in sleep sees what your wake eye does not see. Forbear and look down upon the world. Behold the unweaned children of your love.The earth is your abode, and the earth is your faeces And high beyond mans furtherest hope Your hand upholds his destiny. Yet in Gibrans lonely journey towards death, a voice not so pessimistic as that of his first God nor so optimistic as that of the second from the youthful past of is heard. This voice, coming perhaps Broken Wings and A Tear and a Smile, though not part of Almustafas voice, is yet not out of harmony with it. It is the voice of someone who has come to realize that man has so busied himself philosophizing to live it.Rather than the climber about life that he has forgotten terrified by the towering height of the summit or reassured by the lowliness of the valley, here is a love-intoxicated youth in the spring meadows 1 Ibid. , on the mountainside. p. 22. 71 There is a wedding in the valley. Brothers, my brothers, the third God rebukes his two fellows, A day too vast for recording. We shall pass into the twilight Perchance to wake to the dawn of another world. But love shal l stay, And his finger-marks shall not be erased. The blessed forge burns, The sparks rise, and each spark is a sun.Better it is for us, and wiser, To seek a shadowed nook and sleep in our earth divinity And let love, human and frail, command the coming day. Thus Gibran concludes his life-long alienation. His thought in the twilight of his days seems to have swung back to his youth where it first started. It is a complete cycle, in conformity, though perhaps unconsciously, The tenacious cedar tree which was with his idea of reincarnation. Gibran the Prophet went back again to the seed that it was to love, to wake to the dawn of another world. 2 human and frail-Perchance N. NAIMY 1 Ibid. , pp. 25-26. 2 Ibid. , pp. 38-41.