Final Term

I-INTRODUCTION

What is expressed in literature are some facet of the whole range of human experiences-past
and present. The quality of the work depends on the craftsmanship of the writer. The writer must put
words together in a form that will best express the content.
This portfolio contains the literary pieces discussed during the whole term in Afro-Asian
Literature which are integrated in grammar exercises.
As a studentespecially as a future teacherit is necessary for us to be an efficient speaker
and writer of the English language. These skills may be enhanced through continuous practice and
reading. The exercises presented in this portfolio are designed to help students in this aspect.
The literary works are integrated in the exercises not just for the fun that the students enjoy
while reading them but also to reinforce the concepts and values found in each literary piece. It may
also help to enhance the vocabulary and pronunciation of the learners.
The authors of this portfolio sincerely hope that this will be of help to the students who wants
to study literature and grammar.



ACKNOWLEDGEMENT

The completion of this compilation is not possible without the help and support of the
following persons:

To Prof. Beverly R. Miraflor, for giving us the opportunity to learn as we are doing this
compilation.

To Ribano and Rosopa Family, for their warm welcome during our overnight stay in their
home. And for the unlimited snacks and coffees.

To Kuya Efren, for staying with us even in the wee hours just to accompany and keep us awake
during the times that we almost succumbed to sleep.

To our Family, for their endless financial and moral support and motivation.

And above all, to the Almighty God, for the strength, wisdom and guidance He gave to all of
us.




II- CONTENT
A. ARABIAN LITERATURE

THE PROPHET
The poem is a parable-poem written by Khalil Gibran. It opens in The Coming of the Ship
chapter . It states Almustafas beliefs and principle in which he shared to the people of Lebanon before
he leaves. He shared some principles about Love, Marriage and Children. The poem is rich in values
which the readers can learn.

THE PROPHET
Kahlil Gibran

Then said Almitra, "Speak to us of Love."
And he raised his head and looked upon
the people, and there fell a stillness upon
them. And with a great voice he said:
When love beckons to you follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his
pinions may wound you.

. And when he speaks to you believe in him,
Though his voice may shatter your dreams
as the north wind lays waste the garden.
For even as love crowns you so shall he
crucify you. Even as he is for your growth
so is he for your pruning.
Even as he ascends to your height and
caresses your tenderest branches that quivera in the sun.


So shall he descend to your roots and
shake them in their clinging to the earth,
Like sheaves of corn he gathers you unto
himself.

He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred
fire, that you may become sacred bread for
God's sacred feast.
All these things shall love do unto you
that you may know the secrets of your
heart, and in that knowledge become a
fragment of Life's heart.

But if in your fear you would seek only
love's peace and love's pleasure
Then it is better for you that you cover
your nakedness and pass out of love's
threshing-floor,
Into the seasonless world where you
shall laugh, but not all of your laughter,
and weep, but not all of your tears.
Love gives naught but itself and takes
naught but from itself.
Love possesses not nor would it be
possessed; For love is sufficient unto love.

When you love you should not say,


"God is in my heart," but rather, I am
in the heart of God."
And think not you can direct the course
of love, if it finds you worthy,
directs your course.

Love has no other desire but to fulfil itself.
But if you love and must needs have
desires, let these be your desires:
To melt and be like a running brook
that sings its melody to the night.
To know the pain of too much tenderness

To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart
and give thanks for another day of loving;

To return home at eventide with gratitude;
And then to sleep with a prayer for the
beloved in your heart and a song of praise
upon your lips.

Then Almitra spoke again and said, "And
what of Marriage, master?"
And he answered saying:
You were born together, and together you
shall be forevermore.
You shall be together when white
wings of death scatter your days.
Aye, you shall be together even in the


silent memory of God.
But let there be spaces in your togetherness,
And let the winds of the heavens dance
between you.
Love one another but make not a bond
of love:
Let it rather be a moving sea between
the shores of your souls.
Fill each other's cup but drink not from
one cup.
Give one another of your bread but eat
not from the same loaf.
Sing and dance together and be joyous,
but let each one of you be alone,
Even as the strings of a lute are alone
though they quiver with the same music.
Give your hearts, but not into each
other's keeping.
For only the hand of Life can contain
your hearts.
And stand together, yet not too near
together:
For the pillars of the temple stand apart,
And the oak tree and the cypress grow
not in each other's hand down.

And a woman who held a babe against
her bosom said, "Speak to us of Children.
And he said:
Your children are not your children.
They are the sons and daughters of Life's


longing for itself.
They come through you but not from you,
And though they are with you, yet they
belong not to you.
You may give them your love but not your thoughts.
For their souls dwell in the house of tomorrow, which
you cannot visit,
not even in your dreams.

You may strive to be like them, but seek
not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children
as living arrows are sent forth.
The archer sees the mark upon the path
of the infinite, and He bends you with His
might that His arrows may go swift and far.
Let your bending in the archer's hand be for gladness;
For even He loves the arrow that flies,
So He loves the arrow which is stable.



THE LADY AND HER FIVE SUITORS

The Lady and her five suitors is one of the story compiled in a Thousand and one Night.
Feminism is what this story tries to convey. It tells on how a lady outwitted five men using her charm,
beauty and intelligence.
THE LADY AND HER FIVE SUITORS
SUMMARY:
A beautiful woman, whose husband had travelled abroad, fell in love with a handsome young man,
who in turn came into difficulty with the law. Claiming that the young man was her brother, she asked
the Wali to support his case, and he acceded, but only if she would be his lover. She consented, giving
him her address and setting a time for their tryst. She next petitioned a Qadi. He too agreed to
intercede on her brother's behalf, in return for her love, and she set the same time for his arrival that
had been reserved for the Wali.
Then she went to a Vizier, who, like the others, pledged his help, in exchange for her promise of
intimacy, and his appointment was set for the same time as his predecessors. Next she took her petition
to the King, and he too guaranteed a good outcome for her brother's case, if she would accept him as a
lover. The arrangements were quickly made.The woman then went to a Carpenter and ordered from
him a cabinet with four compartments, one above the other. "My price is four dinars or your affection"
he said.
"Let it be the latter," she replied. "But only if you make a cabinet with five compartments, instead of
four." The Carpenter consented. The work was soon finished, and she told him when to return for his
promised reward.
The appointed trysting day came. The Qadi was the first to arrive, and she asked him to take
off his clothes and put on a brightly colored, strangely cut robe. He had scarcely done so when there
was a knock at the door. "It is my husband!" she cried. "Hide in the cabinet!" And she locked him in
the lowermost compartment. So it went with the Wali, the Vizier, and the King.
The Carpenter was the last to arrive. She lured him into the cabinet's top compartment by complaining
that, contrary to her instructions, it had been built too narrow to hold a man. "Not so," said the


carpenter, and climbed inside to prove his claim. The woman locked the door on her final suitor, and
then abandoned the place, departing with her young lover for another city.
Three days passed, and the Carpenter, unable to hold his water any longer, relieved himself on
the man beneath him. Each captive did the same, turning the cabinet into a sewer of filth. With time
the neighbours entered the woman's lodgings and freed the befouled and strangely costumed suitors.
Thus ends the story of the woman who tricked her five suitors.




THE FOOD OF PARADISE

Food of Paradise is a short story written by Ibn Amjed. It talks about Mullah Ibrahim, a holy
man who had left the seminary because he thought that his work was thankless and ill-paid he suffered
from hunger still he didnt lose hope and prayed. It shows his faith to God.

Summary:THE FOOD OF PARADISE
By: IbnAmjed
Mullah Ibrahim taught Islam to his Moslem students in the seminary founded by the Caliph.
The work was thankless and ill-paid. He questioned the goodness of Allah and why should the servant
like him suffered. Mullah left the seminary and walked out of the City of Baghdad where he had lived
for many years. He fell asleep in dry and shady spot beneath a spreading cypress tree by the river
bank. When he woke early the next morning, holy silence lay upon everything. He asked himself that
would the birds of the air bring him food but morning came, and still no miracle came. And on the
road above, pilgrims and travelers passed, but they ignored him. Hunger gnawed at his vituals nad he
recalled with envy the millet and goats milk the mullahs would now be enjoying at the seminary. Still
he did not lose hope but prayed with usual fervor.
He slept again without eating, and woke up too faint from hunger to stand. From the noontime
heat, Mullah saw something floating on the river. He got it and inside was the most delicious
halwa,famous marzipan,a sweetmeat composed of sugar mixed with paste of almonds and attar of
roses and other delicate essences. After satisfying himself with the delightful food, Ibrahim, drank
deeply from the river, and his prayers had been answered. Each day after the hour of midday prayer a
similar package of halwa came floating down the river. After some months\, Ibrahim started to wonder
where that food came from. If he could trace the spot on the river where it was deposited , he might
see a miracle. Then, he started out on a journey upstream one morning. At night he slept beneath a
convenient tree. Nobody molested and recognize him to be a holy man. On the fourth day of his
journey, he came upon a castle on an island in the midst of river. A hermit saw him and they got
acquainted. The hermit narrated the history of the castle.


That is the silver castle, built by pasha. He fell in love with a certain princess but her father
forbade their marriage. That is the reason why he built his castle and cast numerous dark and terrible
magic spells upon on it. None could enter and leave without a permission. Then he abducted the
princess and kept her in that tower. Ibrahim asked the hermit if the princess still alive. The hermit
answered both the princess and her husband had died; but they left a daughter who governs the castle.
She lives there with a great loneliness. The hermit left Mullah. The next day, Ibrahim saw a lady
exceeding beauty on the castle veranda overlooking the river. She threw something into the river. His
eyes followed the object she had thrown. It was the very packaged of leaves containing the halwa
which he had receiving daily. So he found out where that food came from. His spirit walked on the
Land of Jinn. There he met, Adhem., one of the jinns, who promised to break the magic spells on the
castle. With the help of Adhem and other jinns , tore down the invisible web and dueled the giant
guard armed with spears and scimitars. After the terrible strife, the giant fled, leaving the castle free at
last . Ibrahim now tried to see the princess. An old guard ushered him into the magnificent hall. There
he see the princess and thanked her for the food the he had receiving daily. Ibrahim fell in love with
the princess and live happily ever after.



THE GREEDY JACKAL

The Greedy Jackal is a fable in Arabian Literature that imparts a moral to the readers and to the
listeners. Jackal is an animal characterized of being opportunistic and a predator of small and medium
preys.

THE GREEDY JACKAL

There lived a hunter near village. One day he went for hunting. He could not find any animal
for quite some time. He looked here and there for some animal which he could hunt. Suddenly, he saw
a wild pig. The pig came out of the bushes and attacked him. The hunter shot an arrow at the wild pig.
The arrow pierced pigs chest. The pig was badly wounded. Though he felt losing his strength, he
came and attacked the hunter. He caught hold of him and pierced his stomach his tusks. The hunter
died on the spot. The pig too struggled for some time and then died because of the fatal wound on his
body. A hunter Jackal was roaming around at that place. He saw both the hunter and the pig lay dead
on the ground. The jackal felt very happy. He thought to himself, how nice it is! After many days, I
can have a feast. But I should not eat all the meat at once. I must keep the meat for a long time. I must
take it bit by bit. Let me first eat the piece of the flesh that is stuck to this arrow. He took the arrow
and put the tip of it in his mouth. But alas! By mistake the arrow got pierced in his upper jaw and came
out through his head. The greedy jackal died at once.


COUNT NOT YOUR CHICKENS
BEFORE THEY ARE HATCHED

Count Not Your Chickens Before They Are Hatched is a proverb that comes from the original
saying Dont Count Your Chickens Before They Are Hatched. This expression came from Aesops
Fable.
As time goes by, DontCount Your Chickens has evolved to many version fro man countries.
This version of the story is from Arabian Literature.

Count Not Your Chickens
Before They Are Hatched

Once upon a time there live in a certain town a Brahman named Duckless. He begged a lot of
barley grits; and with that he had left over from his dinner, he filled a jar. This he hang a low peg in
the wall, put a cot beneath it, and looking at it with unaverted gaze, he bethought him: -- This pot is
full of barley grits and, if comes a famine, will fetch me a hundred pieces of silver. With them I shall
buy me a couple of she-goats; and as they will drop kids every six months, I shall soon have a herd
from them. For the goats I shall get my cows; for the cows buffalo-cows; and for them, mares; and
from the sale of them, much gold. With the gold Ill get a house with four rooms, about a court. And
then some Brahman will come to my house, and give me his lovely daughter, with rich dowry in
marriage.
She will bear me a son, and Ill name him Sona-car-man. When hes old enough for me to trot
him on my knee, Ill take a book, and sitting out behind the stable, Ill study it. Then Sons-car-man,
seeing me and eager to be trotted on my knees, will leave his mothers lap and in coming tome will get
right near the horses hoofs. And I, full of anger shall say to my wife. Take the child, quick. she is
busy with housework, wont hear me, and I shall get up and give her a kick.
Deep sunk in thought he gave such a kick that broke the jar, and the grits ran down over him
till he was well whitened.



B. CHINESE LITERATURE

SUN TZU ON THE ART OF WAR
Strategy as a science began 2,500 years ago with the writing of The Art of War. Sun Tzu (544-
496 BC) wrote the original text of The Art of Warshortly before 510 BC. "Sun Tzu" means simply
"Master Sun" in Chinese.
The Art of Warplayed a large role in reshaping ancient China. The introduction of the text led
eventually to the unification of China and the creation of history's most stable empire.

SUN TZU ON THE ART OF WAR

Chapters on Position

This part of the book explains the basic components of the competitive world and how
they work. It provides the basic framework for comparing the strengths and weakness of competing
strategic positions.

Chapters on Expansion

This part of the book explains the basic concepts used in expanding or advancing a
strategic position.

Chapters on Situations

This part of the book explores specific situations and the responses that they require in
more detail. The concepts in these chapters are also briefly explained on our page on







A WIFE MOURNS FOR HER HUSBAND
The poem A Wife Mourns for Her Husband by Confucius is about a woman who suffers from
great pain, sorrow, grief, and loneliness because of the loss her lover.

A WIFE MOURNS FOR HER HUSBAND
The dolichos grows and covers the thorn,
O'er the waste is the dragon-plant creeping.
The man of my heart is away and I mourn--
What home have I, lonely and weeping?

Fair to see was the pillow of horn,
And fair the bed-chamber's adorning;
But the man of my heart is not here, and I mourn
All alone, and wait for the morning.

Through the long winter nights I am burdened with fears,
Through the long summer days I am lonely;
But when time shall have counted its hundreds of years
I then shall be his--and his only!



DOCTRINE OF THE MEAN
Though some mistake Confucianism as a religion it is actually an ethical and philosophical
system which is developed from Confucius thoughts. It was later treated as a form of belief to educate
common people.
The Doctrine of the Mean is a compilation of the teachings of Confucius which are compiled
by ZisiConfucius grandson.
The Doctrine of the Mean discusses the attainment of the mean or centeredness. The book is
divided into three parts and 33 chapters. It demonstrates he usefulness of the golden way to gain
perfect virtue. It focuses on how to follow the way that heaven has laid for us to be at the steps of the
holy rulers before us.
The Doctrine of the Mean
Teachings of Confucius: Compiled by Zisi

Chapter 1.
The sum of the whole work.
1. What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE
PATH of duty; the regulation of this path is called INSTRUCTION.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account,
the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be
apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute.
Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the
state of EQUILIBRIUM. When those feelings have been stirred, and they act in their due degree, there
ensues what may be called the state of HARMONY. This EQUILIBRIUM is the great root from which
grow all the human actings in the world, and this HARMONY is the universal path which they all
should pursue.
5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail
throughout heaven and earth, and all things will be nourished and flourish.



Chapter 2.
Only the superior man can follow the Mean; the mean man is always violating it.
1. Chung-n said, "The superior man embodies the course of the Mean; the mean man acts contrary to
the course of the Mean.
2. "The superior man's embodying the course of the Mean is because he is a superior man, and so
always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is
a mean man, and has no caution."
Chapter 3.
The rarity, long existing in Confucius's time, of the practice of the Mean.
The Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been
among the people, who could practice it!
Chapter 4.
How it was that few were able to practice the Mean.
1. The Master said, "I know how it is that the path of the Mean is not walked in:-- The knowing go
beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not
understood:-- The men of talents and virtue go beyond it, and the worthless do not come up to it.
2. "There is no body but eats and drinks. But they are few who can distinguish flavours."
Chapter 5.
The Master said, "Alas! How is the path of the Mean untrodden!"
Chapter 6.
How Shun pursued the course of the Mean.
The Master said, "There was Shun:-- He indeed was greatly wise! Shun loved to question others, and
to study their words, though they might be shallow. He concealed what was bad in them and displayed
what was good. He took hold of their two extremes, determined the Mean, and employed it in his
government of the people. It was by this that he was Shun!"
Chapter 7.
Their contrary conduct shows men's ignorance of the course and nature of the Mean.
The Master said "Men all say, 'We are wise;' but being driven forward and taken in a net, a trap, or a
pitfall, they know not how to escape. Men all say, 'We are wise;' but happening to choose the course of
the Mean, they are not able to keep it for a round month."



Chapter 8.
How Hi held fast the course of the Mean.
The Master said "This was the manner of Hi:-- he made choice of the Mean, and whenever he got
hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it."
Chapter 9.
The difficulty of attaining to the course of the Mean.
The Master said, "The kingdom, its States, and its families, may be perfectly ruled; dignities and
emoluments may be declined; naked weapons may be trampled under the feet;-- but the course of the
Mean cannot be attained to."
Chapter 10.
On energy in its relation to the Mean.
1. Tsze-l asked about energy.
2. The Master said, "Do you mean the energy of the South, the energy of the North, or the energy
which you should cultivate yourself?
3. "To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct:--
this is the energy of Southern regions, and the good man makes it his study.
4. "To lie under arms; and meet death without regret:-- this is the energy of Northern regions, and the
forceful make it their study.
5. "Therefore, the superior man cultivates a friendly harmony, without being weak.-- How firm is he in
his energy! He stands erect in the middle, without inclining to either side.-- How firm is he in his
energy! When good principles prevail in the government of his country, he does not change from what
he was in retirement.
How firm is he in his energy! When bad principles prevail in the country, he maintains his course to
death without changing.-- How firm is he in his energy!"
Chapter 11.
Only the sage man can come up to the requirements of the Mean.
1. The Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with
honor in future ages:-- this is what I do not do.
2. "The good man tries to proceed according to the right path, but when he has gone halfway, he
abandons it:-- I am not able so to stop.


3. "The superior man accords with the course of the Mean. Though he may be all unknown,
unregarded by the world, he feels no regret.-- It is only the sage who is able for this."

Chapter 12.
The course of the Mean reaches far and wide, but yet is secret.
1. The way which the superior man pursues, reaches wide and far, and yet is secret.
2. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its
utmost reaches, there is that which even the sage does not know. Common men and women, however
much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches,
there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men
still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to
speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were
he to speak of it in its minuteness, nothing in the world would be found able to split it.
3. It is said in the Book of Poetry, "The hawk flies up to heaven; the fishes leap in the deep." This
expresses how this way is seen above and below.
4. The way of the superior man may be found, in its simple elements, in the intercourse of common
men and women; but in its utmost reaches, it shines brightly through heaven and earth.
Chapter 13.
The path of the Mean is not far to seek. Each man has the law of it in himself, and it is to be
pursued with earnest sincerity.
1. The Master said "The path is not far from man. When men try to pursue a course, which is far from
the common indications of consciousness, this course cannot be considered THE PATH.
2. "In the Book of Poetry, it is said, 'In hewing an ax-handle, in hewing an ax-handle, the pattern is not
far off.' We grasp one ax handle to hew the other; and yet, if we look askance from the one to the
other, we may consider them as apart. Therefore, the superior man governs men, according to their
nature, with what is proper to them, and as soon as they change what is wrong, he stops.
3. "When one cultivates to the utmost the principles of his nature, and exercises them on the principle
of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to
others.
4. "In the way of the superior man there are four things, to not one of which have I as yet attained.--
To serve my father, as I would require my son to serve me: to this I have not attained; to serve my


prince, as I would require my minister to serve me: to this I have not attained; to serve my elder
brother, as I would require my younger brother to serve me: to this I have not attained; to set the
example in behaving to a friend, as I would require him to behave to me: to this I have not attained.
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has
anything defective, the superior man dares not but exert himself; and if, in his words, he has any
excess, he dares not allow himself such license. Thus his words have respect to his actions, and his
actions have respect to his words; is it not just an entire sincerity which marks the superior man?"
Chapter 14.
How the superior man, in every varying situation, pursues the Mean, doing what is right, and
finding his rule in himself.
1. The superior man does what is proper to the station in which he is; he does not desire to go beyond
this.
2. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a
poor and low position, he does what is proper to a poor and low position. Situated among barbarous
tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and
difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find
himself in no situation in which he is not himself.
3. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court
the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no
dissatisfactions. He does not murmur against Heaven, nor grumble against men.
4. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the
mean man walks in dangerous paths, looking for lucky occurrences.
5. The Master said, "In archery we have something like the way of the superior man. When the archer
misses the center of the target, he turns round and seeks for the cause of his failure in himself."
Chapter 15.
In the practice of the Mean there is an orderly advance from step to step.
1. The way of the superior man may be compared to what takes place in traveling, when to go to a
distance we must first traverse the space that is near, and in ascending a height, when we must begin
from the lower ground.


2. It is said in the Book of Poetry, "Happy union with wife and children is like the music of lutes and
harps. When there is concord among brethren, the harmony is delightful and enduring. Thus may you
regulate your family, and enjoy the pleasure of your wife and children."
3. The Master said, "In such a state of things, parents have entire complacence!"
Chapter 16.
An illustration, from the operation and influence of spiritual beings, of the way of the Mean.
1. The Master said, "How abundantly do spiritual beings display the powers that belong to them!
2. "We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all
things, and there is nothing without them.
3. "They cause all the people in the kingdom to fast and purify themselves, and array themselves in
their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be
over the heads, and on the right and left of their worshippers.
4. "It is said in the Book of Poetry, 'The approaches of the spirits, you cannot surmise;-- and can you
treat them with indifference?'
5. "Such is the manifestness of what is minute! Such is the impossibility of repressing the outgoings of
sincerity!"
Chapter 17.
The virtue of filial piety, exemplified in Shun as carried to the highest point, and rewarded by
Heaven.
1. The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the
throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and
his descendants preserved the sacrifices to himself.
2. "Therefore having such great virtue, it could not but be that he should obtain the throne, that he
should obtain those riches, that he should obtain his fame, that he should attain to his long life.
3. "Thus it is that Heaven, in the production of things, is sure to be bountiful to them, according to
their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it
overthrows.
4. "In the Book of Poetry, it is said, 'The admirable, amiable prince displayed conspicuously his
excelling virtue, adjusting his people, and adjusting his officers. Therefore, he received from Heaven
his emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from
Heaven these favors, as it were repeatedly.'


5. "We may say therefore that he who is greatly virtuous will be sure to receive the appointment of
Heaven."
Chapter 18.
On king Wan, king W and the duke of Chu.
1. The Master said, "It is only king Wan of whom it can be said that he had no cause for grief! His
father was king Ch, and his son was king W. His father laid the foundations of his dignity, and his
son transmitted it.
2. "King W continued the enterprise of king T'i, king Ch, and king Wan. He once buckled on his
armor, and got possession of the kingdom. He did not lose the distinguished personal reputation which
he had throughout the kingdom. His dignity was the royal throne. His riches were the possession of all
within the four seas. He offered his sacrifices in his ancestral temple, and his descendants maintained
the sacrifices to himself.
3. "It was in his old age that kingW received the appointment to the throne, and the duke of Chu
completed the virtuous course of Wan and W. He carried up the title of king to T'i and Ch, and
sacrificed to all the former dukes above them with the royal ceremonies. And this rule he extended to
the princes of the kingdom, the great officers, the scholars, and the common people. If the father were
a great officer and the son a scholar, then the burial was that due to a great officer, and the sacrifice
that due to a scholar. If the father were a scholar and the son a great officer, then the burial was that
due to a scholar, and the sacrifice that due to a great officer. The one year's mourning was made to
extend only to the great officers, but the three years' mourning extended to the Son of Heaven. In the
mourning for a father or mother, he allowed no difference between the noble and the mean.
Chapter 19.
The far-reaching filial piety of king W, and of the duke of Chu.
1. The Master said, "How far-extending was the filial piety of king W and the duke of Chu!
2. "Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful
carrying forward of their undertakings.
3. "In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their
ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
4. "By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according
to their order of descent. By ordering the parties present according to their rank, they distinguished the
more noble and the less. By the arrangement of the services, they made a distinction of talents and


worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus
something was given the lowest to do. At the concluding feast, places were given according to the
hair, and thus was made the distinction of years.
5. "They occupied the places of their forefathers, practiced their ceremonies, and performed their
music. They reverenced those whom they honored, and loved those whom they regarded with
affection. Thus they served the dead as they would have served them alive; they served the departed as
they would have served them had they been continued among them.
6. "By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of
the ancestral temple they sacrificed to their ancestors. He who understands the ceremonies of the
sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the
government of a kingdom as easy as to look into his palm!"

Chapter 20.
On government: showing principally how it depends on the character of the officers
administering it, and how that depends on the character of the sovereign himself.
1. The duke i asked about government.
2. The Master said, "The government of Wan and W is displayed in the records,-- the tablets of wood
and bamboo. Let there be the men and the government will flourish; but without the men, their
government decays and ceases.
3. "With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and,
moreover, their government might be called an easily-growing rush.
4. "Therefore the administration of government lies in getting proper men. Such men are to be got by
means of the ruler's own character. That character is to be cultivated by his treading in the ways of
duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.
5. "Benevolence is the characteristic element of humanity, and the great exercise of it is in loving
relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is
in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the
honor due to the worthy, are produced by the principle of propriety.
6. "When those in inferior situations do not possess the confidence of their superiors, they cannot
retain the government of the people.


7. "Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his
character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to
acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven.
8. "The duties of universal obligation are five, and the virtues wherewith they are practiced are three.
The duties are those between sovereign and minister, between father and son, between husband and
wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five
are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the
virtues universally binding. And the means by which they carry the duties into practice is singleness.
9. "Some are born with the knowledge of those duties; some know them by study; and some acquire
the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes
to the same thing. Some practice them with a natural ease; some from a desire for their advantages;
and some by strenuous effort. But the achievement being made, it comes to the same thing."
10. The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be
near to magnanimity. To possess the feeling of shame is to be near to energy.
11. "He who knows these three things knows how to cultivate his own character. Knowing how to
cultivate his own character, he knows how to govern other men. Knowing how to govern other men,
he knows how to govern the kingdom with all its states and families.
12. "All who have the government of the kingdom with its States and families have nine standard rules
to follow;-- viz. the cultivation of their own characters; the honoring of men of virtue and talents;
affection towards their relatives; respect towards the great ministers; kind and considerate treatment of
the whole body of officers; dealing with the mass of the people as children; encouraging the resort of
all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the
princes of the States.
13. "By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By
honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to
his relatives, there is no grumbling or resentment among his uncles and brethren. By respecting the
great ministers, he is kept from errors in the practice of government. By kind and considerate
treatment of the whole body of officers, they are led to make the most grateful return for his
courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to
what is good. By encouraging the resort of all classes of artisans, his resources for expenditure are
rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from


all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere
him.
14. "Self-adjustment and purification, with careful regulation of his dress, and the not making a
movement contrary to the rules of propriety:-- this is the way for a ruler to cultivate his person.
Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and
giving honor to virtue:-- this is the way for him to encourage men of worth and talents. Giving them
places of honor and large emolument.and sharing with them in their likes and dislikes:-- this is the way
for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders
and commissions:-- this is the way for him to encourage the great ministers. According to them a
generous confidence, and making their emoluments large:-- this is the way to encourage the body of
officers. Employing them only at the proper times, and making the imposts light:-- this is the way to
encourage the people. By daily examinations and monthly trials, and by making their rations in
accordance with their labors:-- this is the way to encourage the classes of artisans. To escort them on
their departure and meet them on their coming; to commend the good among them, and show
compassion to the incompetent:-- this is the way to treat indulgently men from a distance. To restore
families whose line of succession has been broken, and to revive states that have been extinguished; to
reduce to order States that are in confusion, and support those which are in peril; to have fixed times
for their own reception at court, and the reception of their envoys; to send them away after liberal
treatment, and welcome their coming with small contributions:-- this is the way to cherish the princes
of the States.
15. "All who have the government of the kingdom with its States and families have the above nine
standard rules. And the means by which they are carried into practice is singleness.
16. "In all things success depends on previous preparation, and without such previous preparation
there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling.
If affairs be previously determined, there will be no difficulty with them. If one's actions have been
previously determined, there will be no sorrow in connection with them. If principles of conduct have
been previously determined, the practice of them will be inexhaustible.
17. "When those in inferior situations do not obtain the confidence of the sovereign, they cannot
succeed in governing the people. There is a way to obtain the confidence of the sovereign;-- if one is
not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being
trusted by one's friends;-- if one is not obedient to his parents, he will not be true to friends. There is a


way to being obedient to one's parents;-- if one, on turning his thoughts in upon himself, finds a want
of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's
self;-- if a man do not understand what is good, he will not attain sincerity in himself.
18. "Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses
sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of
thought;-- he is the sage who naturally and easily embodies the right way. He who attains to sincerity
is he who chooses what is good, and firmly holds it fast.
19. "To this attainment there are requisite the extensive study of what is good, accurate inquiry about
it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.
20. "The superior man, while there is anything he has not studied, or while in what he has studied there
is anything he cannot understand, Will not intermit his labor. While there is anything he has not
inquired about, or anything in what he has inquired about which he does not know, he will not intermit
his labor. While there is anything which he has not reflected on, or anything in what he has reflected
on which he does not apprehend, he will not intermit his labor. While there is anything which he has
not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything
which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another
man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will
use a thousand.
21. "Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak,
he will surely become strong."
Chapter 21.
The reciprocal connection of sincerity and intelligence.
When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we
have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the
sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.
Chapter 22.
The results of sincerity; and how the possessor of it forms a ternion with Heaven and Earth.
It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give
its fun development to his nature. Able to give its full development to his own nature, he can do the
same to the nature of other men. Able to give its full development to the nature of other men, he can
give their full development to the natures of animals and things. Able to give their full development to


the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven
and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with
Heaven and Earth form a ternion.
Chapter 23.
The way of man;-- the development of perfect sincerity in those not naturally possessed of it.
Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can
attain to the possession of sincerity. This sincerity becomes apparent. From being apparent, it becomes
manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they
are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most
complete sincerity that can exist under heaven, who can transform.


Chapter 24.
That entire sincerity can foreknow.
It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about
to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be
unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four
limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him,
and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.
Chapter 25.
How from sincerity comes self-completion, and the completion of others and of things.
1. Sincerity is that whereby self-completion is effected, and its way is that by which man must direct
himself.
2. Sincerity is the end and beginning of things; without sincerity there would be nothing. On this
account, the superior man regards the attainment of sincerity as the most excellent thing.
3. The possessor of sincerity does not merely accomplish the self-completion of himself. With this
quality he completes other men and things also. The completing himself shows his perfect virtue. The
completing other men and things shows his knowledge. But these are virtues belonging to the nature,
and this is the way by which a union is effected of the external and internal. Therefore, whenever he --
the entirely sincere man -- employs them,-- that is, these virtues,-- their action will be right.
Chapter 26.


A parallel between the Sage possessed of entire sincerity, and Heaven and Earth, showing that
the same qualities belong to them.
1. Hence to entire sincerity there belongs ceaselessness.
2. Not ceasing, it continues long. Continuing long, it evidences itself.
3. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and
substantial, it becomes high and brilliant.
4. Large and substantial;-- this is how it contains all things. High and brilliant;-- this is how it
overspreads all things. Reaching far and continuing long;-- this is how it perfects all things.
5. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it
makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite.
6. Such being its nature, without any display, it becomes manifested; without any movement, it
produces changes; and without any effort, it accomplishes its ends.
7. The way of Heaven and Earth may be completely declared in one sentence.-- They are without any
doubleness, and so they produce things in a manner that is unfathomable.
8. The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-
enduring.
9. The Heaven now before us is only this bright shining spot; but when viewed in its inexhaustible
extent, the sun, moon, stars, and constellations of the zodiac, are suspended in it, and all things are
overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and
thickness, it sustains mountains like the Hw and the Yo, without feeling their weight, and contains the
rivers and seas, without their leaking away. The mountain now before us appears only a stone; but
when contemplated in all the vastness of its size, we see how the grass and trees are produced on it,
and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water
now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest
tortoises, iguanas, iguanodons, dragons, fishes, and turtles, are produced in it, articles of value and
sources of wealth abound in it.
10. It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and
unceasing!" The meaning is, that it is thus that Heaven is Heaven. And again, "How illustrious was it,
the singleness of the virtue of king Wan!" indicating that it was thus that king Wan was what he was.
Singleness likewise is unceasing.



Chapter 27.
The glorious path of the Sage; and how the superior man endeavors to attain to it.
1. How great is the path proper to the Sage!
2. Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven.
3. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three
thousand rules of demeanor.
4. It waits for the proper man, and then it is trodden.
5. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."
6. Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study,
seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute
points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course
of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest,
generous earnestness, in the esteem and practice of all propriety.
7. Thus, when occupying a high situation he is not proud, and in a low situation he is not
insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill
governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the
Book of Poetry,-- "Intelligent is he and prudent, and so preserves his person?
Chapter 28.
An illustration of the sentence in the last chapter-- "In a low situation he is not insubordinate."
1. The Master said, "Let a man who is ignorant be fond of using his own judgment; let a man without
rank be fond of assuming a directing power to himself; let a man who is living in the present age go
back to the ways of antiquity;-- on the persons of all who act thus calamities will be sure to come."
2. To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to
determine the written characters.
3. Now over the kingdom, carriages have all wheels, of the-same size; all writing is with the same
characters; and for conduct there are the same rules.
4. One may occupy the throne, but if he have not the proper virtue, he may not dare to make
ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume
to make ceremonies or music.


5. The Master said, "I may describe the ceremonies of the Hsi dynasty, but Ch cannot sufficiently
attest my words. I have learned the ceremonies of the Yin dynasty, and in Sung they still continue. I
have learned the ceremonies of Chu, which are now used, and I follow Chu."
Chapter 29.
An illustration of the sentence in the twenty-seventh chapter-- "When he occupies a high station
he is not proud;" or rather, the Sage and his institutions seen in their effect and issue.
1. He who attains to the sovereignty of the kingdom, having those three important things, shall be able
to effect that there shall be few errors under his government.
2. However excellent may have been the regulations of those of former times, they cannot be attested.
Not being attested, they cannot command credence, and not being credited, the people would not
follow them. However excellent might be the regulations made by one in an inferior situation, he is not
in a position to be honored. Unhonored, he cannot command credence, and not being credited, the
people would not follow his rules.
3. Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient
attestation of them is given by the masses of the people. He examines them by comparison with those
of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and
finds nothing in them contrary to their mode of operation. He presents himself with them before
spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred
ages after, and has no misgivings.
4. His presenting himself with his institutions before spiritual beings, without any doubts arising about
them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of
a sage a hundred ages after, shows that he knows men.
5. Such being the case, the movements of such a ruler, illustrating his institutions, constitute an
example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a
lesson to the kingdom. Those who are far from him, look longingly for him; and those who are near
him, are never wearied with him.
6. It is said in the Book of Poetry,-- "Not disliked there, not tired of here, from day to day and night to
night, will they perpetuate their praise." Never has there been a ruler, who did not realize this
description, that obtained an early renown throughout the kingdom.




Chapter 30.
The eulogium of Confucius, as the beau-ideal of the perfectly sincere man, the Sage, making a
ternion with Heaven and Earth.
1. Chung-n handed down the doctrines of Yo and Shun, as if they had been his ancestors, and
elegantly displayed the regulations of Wan and W, taking them as his model. Above, he harmonized
with the times of Heaven, and below, he was conformed to the water and land.
2. He may be compared to Heaven and Earth in their supporting and containing, their overshadowing
and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to
the sun and moon in their successive shining.
3. All things are nourished together without their injuring one another. The courses of the seasons, and
of the sun and moon, are pursued without any collision among them. The smaller energies are like
river currents; the greater energies are seen in mighty transformations. It is this which makes heaven
and earth so great.
Chapter 31.
The eulogium on Confucius continued.
1. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick
in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge,
fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance;
impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never
swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive,
concentrative, and searching, fitted to exercise discrimination.
2. All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his
virtues.
3. All-embracing and vast, he is like Heaven. Deep and active as a fountain, he is like the abyss. He is
seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the
people all are pleased with him.
4. Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever
ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow
and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:-- all who have
blood and breath unfeignedly honor and love him. Hence it is said,-- "He is the equal of Heaven."



Chapter 32.
The eulogium of Confucius concluded.
1. It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can
adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity,
and know the transforming and nurturing operations of Heaven and Earth;-- shall this individual have
any being or anything beyond himself on which he depends?
2. Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven,
how vast is he!
3. Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-
reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?
Chapter 33.
The commencement and the completion of a virtuous course.
1. It is said in the Book of Poetry, "Over her embroidered robe she puts a plain single garment,"
intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior
man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way
of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the
superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet
to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows
how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what
is minute becomes manifested. Such a one, we may be sure, will enter into virtue.
2. It is said in the Book of Poetry, "Although the fish sink and lie at the bottom, it is still quite clearly
seen." Therefore the superior man examines his heart, that there may be nothing wrong there, and that
he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be
equalled is simply this,-- his work which other men cannot see.
3. It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame as being
exposed to the light of heaven." Therefore, the superior man, even when he is not moving, has a
feeling of reverence, and while he speaks not, he has the feeling of truthfulness.
4. It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to;
there is not the slightest contention." Therefore the superior man does not use rewards, and the people
are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and
battle-axes.


5. It is said in the Book of Poetry, "What needs no display is virtue. All the princes imitate it."
Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of
happy tranquility.
6. It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great
display of itself in sounds and appearances." The Master said, "Among the appliances to transform the
people, sound and appearances are but trivial influences. It is said in another ode, 'His Virtue is light as
a hair.' Still, a hair will admit of comparison as to its size. 'The doings of the supreme Heaven have
neither sound nor smell.'-- That is perfect virtue."


C. HINDU LITERATURE
BHAGAVAD GITA
The Lords Song
Arjuna: -
As I look , O Krishna, upon these kinsfolk meeting for battle, my limbs fail and my face
withers. Trembling comes upon my body, and upstanding of the hair;
Gandiva falls from my hand, and my skin burns. I can see no blessing and slaying of kinsfolk
in strife;
I desire not victory, O Krishna, nor kingship , nor delights. What shall avail me kingship, O
lord of the Herds, or pleasures, or life?
They for whose sake I desired kingship, pleasures, and delights stand here in battle array,
offering up their lives and substance teachers, fathers, sons, likewise grandsires, uncles, fathers in
law, grandsons, brothers in law, kinsmen also.
These though they smite me I would not smite, O MadhuSlayer, even for the sake of empire
over the Three Worlds, much less for the sake of the earth

The Lord -:
Thou hast grieved over them for whom grief is unmeet, though thou speakest words of
understanding. The learned grieve not for them whose lives are not fled.
Never have I not been, never hast thou and never have princes of men not been; and never
shall time yet come when shall yet come when we shall not all be.
As the bodys Tenant goes through childhood and manhood and old age in this body, so does
it pass to other bodies; the wise man is not confounded therein.


As a man lays aside outworn garments and takes others that are new, so the Body Dweller
puts away outworn bodies and goes to others that are new.
Weapons cleave not This, fire burns not This, water wets not This, wind dries it not
For to the born sure is death, to the dead sure is birth; so for an issue that may not be escaped
thou dost not well to sorrow.
Born beings have for their beginning the unshown state, for their midway the shown, O thou
of Bharatas race, and for their ending the unshown; what lament is there for this?....
Looking likewise on thine own Law, thou shouldst not be dismayed; for to a knight there is
no thing more blest than a lawful strife.
But if thou wilt not wage this lawful battle, then wilt thou fail thine own law and thine honor,
and get sin .
Holding in indifference alike pleasure and pain, gain and loss, conquest and defeat, so make
thyself ready for the fight; thus shalt thou get no sin .
In Works be thine office; in their fruits must it never be. Be not moved by the fruits of
Works; but let not attachment to worklessness dwell in thee.
Abiding under the Rule and casting off attachment, O Wealth Winner, so do thy Works,
indifferent alike whether thou gain or gain not. Indifference is called the Rule.
Without undertaking Works no man may possess worklessness, nor can he come to adeptship
by mere casting off of works.
Works defile Me not; in Me is no longing for fruit of Works. He who recognizes Me as such
is not fettered..
He who beholds in Work No Work, and in No Work, is the man of understanding among
mortals; he is in Rule, a doer of perfect work ..
The learned look with indifference alike upon a wise and courteous Brahman, a cow, an elephant, a
dog, or an outcast man.


With spirit contented in knowledge and discernment, set on high, victorious over the sense
instruments, the Man of the Rule to whom clouds, stones, and gold are alike is said to be under the
Rule.
Most excellent is he whose understanding is indifferent, alike to the friend, the lover, the
enemy, the indifferent, the one facing both ways, the hateful, and the kinsman, alike to the good and
the evil.
In this wise holding himself ever under the Rule, the strict minded Man of the Rule comes
to the peace that ends in extinction and that abides with Me.
As a lamp in a windless spot flickers not, such is the likeness that is told of the strict minded
Man of the Rule who labors upon the rule of the Self .
The seed of all born beings likewise am I, O Arjuna; there is naught that can be in existence,
moving or unmoving, without Me.
There is no bound to My divine powers, O affrighter of the foe; But in part have I declared
this fullness of my power.
Whatsoever thing is potent, prosperous, or forceful, know that this same springs from a
portion of my splendor.
But as for them, who, having cast all Works on Me and given themselves over to Me in
meditation with undivided Rule,
I lift them up speedily from the ocean of deathly life-wanderings, O son of Pritha, as their
mind is laid on Me.
On Me then set thy mind, in Me let thine understanding dwell; so shall thou assuredly abide
afterward in Me.



THE GARDENER
The Gardener is a compilation of love poems written by Rabindranath Tagore. It is about a
warrior who is willing to give up everything he has just to serve the queen. He even wants to be her
gardener.
THE GARDENER
By: Rabindranath Tagore
SERVANT: Have mercy upon your servant, my queen!
QUEEN: The assembly is over and my servants are all gone. Why do you come at this late hour?
SERVANT: When you have finished with others, that is my time.
I come to ask what remains for your last servant to do.
QUEEN: What can you expect when it is too late?
SERVANT: Make me the gardener of your flower garden.
QUEEN: What folly is this?
SERVANT: I will give up my other work.
I will throw my swords and lances down in the dust. Do not send
me to distant courts; do not bid me undertake new conquests.
But make me the gardener of your flower garden.
QUEEN: What will your duties be?
SERVANT: The service of your idle days.
I will keep fresh the grassy path where you walk in the morning,
where your feet will be greeted with praise at every step by
the flowers eager for death.
I will swing you in a swing among the branches of the
saptaparna, where the early evening moon will struggle
to kiss your skirt through the leaves.
I will replenish with scented oil the lamp that burns by your
bedside, and decorate your footstool with sandal and saffron
paste in wondrous designs.
QUEEN: What will you have for your reward?


SERVANT: To be allowed to hold your little fists like tender
lotus-buds and slip flower chains over your wrists; to tinge
the soles of your feet with the red juice of ashoka
petals and kiss away the speck of dust that may chance to
linger there.
QUEEN: Your prayers are granted, my servant, you will be the
gardener of my flower garden.

Trust love even if it brings sorrow
"Trust love even if it brings sorrow. Do not close up your
heart."
"Ah no, my friend, your words are dark, I cannot understand
them."

"The heart is only for giving away with a tear and a song, my
love."
"Ah no, my friend, your words are dark, I cannot understand
them."
"Pleasure is frail like a dewdrop, while it laughs it dies. But
sorrow is strong and abiding. Let sorrowful love wake in your
eyes."
"Ah no, m"Pleasure is frail like a dewdrop, while it laughs it dies. But
sorrow is strong and abiding. Let sorrowful love wake in your
eyes."
"Ah no, my friend, your words are dark, I cannot understand
them."

"The lotus blooms in the sight of the sun, and loses all that it
has. It would not remain in bud in the eternal winter mist."
"Ah no, my friend, your words are dark, I cannot understand
them."
"The lotus blooms in the sight of the sun, and loses all that it
has. It would not remain in bud in the eternal winter mist."
"Ah no, my friend, your words are dark, I cannot understand
them."



I long to speak the deepest words

I long to speak the deepest words I have to say to you; but I
dare not, for fear you should laugh.
That is why I laugh at myself and shatter my secret in jest.
I make light of my pain, afraid you should do so.
I long to tell you the truest words I have to say to you; but I
dare not, being afraid that you would not believe them.
That is why I disguise them in untruth, saying the contrary of
what I mean.
I make my pain appear absurd, afraid that you should do so.
I long to use the most precious words I have for you; but I dare
not, fearing I should not be paid with like value.
That is why I gave you hard names and boast of my callous
strength.
I hurt you, for fear you should never know any pain.
I long to sit silent by you; but I dare not lest my heart come
out at my lips.
That is why I prattle and chatter lightly and hide my heart
behind words.
I rudely handle my pain, for fear you should do so.
I long to go away from your side; but I dare not, for fear my
cowardice should become known to you.
That is why I hold my head high and carelessly come into your
presence.
Constant thrusts from your eyes keep my pain fresh for ever.



THE GIFT
There are two versions of the poem The Gift written by a Nobel Laureate Rabindranath
Tagore. The two poems may have the same title but they are different in content. He presented
different kinds of gift that anyone can give their friends and love ones.

THE GIFT
By Rabindranath Tagore

O my love, what gift of mine
Shall I give you this dawn?
A morning song?
But morning does not last long
The heat of the sun
Wilts it like a flower
And songs that tire
Are done.


O friend, when you come to my gate
At dusk
What is it you ask?
What shall I bring you?
A light?
A lamp from a secret corner of my silent house?
But will you want to take it with you
Down the crowded street?
Alas,
The wind will blow it out.

Whatever gifts are in my power to give you,
Be they flowers,
Be they gems for your neck,
How can they please you,
If in time they must surely wither,
Crack,
Lost lustre?
All that my hands can place in yours
Will slip through your fingers
And fall forgotten to the dust
To turn into dust.



Rather,
When you have leisure,
Wander idly through my garden in spring
And let an unknown, hidden flowers scent startle you
Into sudden wondering
Let that displaced moment
Be my gift.
Or if, as you peer your way down a shady avenue,
Suddenly, spilled
From the think gathered tresses of evening
A shingle shivering fleck of sunset-light stops you,
Turns your daydreams to gold,
Let that light be an innocent
Gift.

Truest treasure is fleeting;
It sparkles for a moment, then goes.
It does not tell its name; its tune
Stops us in our tracks, its dance disappears
At the toss of an anklet.
I know no way to it
No hand, nor word can reach it.
Friend, whatever you take of it,
On your own,
Without asking, without knowing, let that
Be yours.
Anything I can give you is trifling
Be it a flower, or a song.





The Gift
by Rabindranath Tagore


I want to give you something, my child,
for we are drifting in the stream of the world.
Our lives will be carried apart,
and our love forgotten.
But I am not so foolish as to hope that
I could buy your heart with my gifts.
Young is your life, your path long, and
you drink the love we bring you at one draught
and turn and run away from us.
You have your play and your playmates.
What harm is there if you have no time
or thought for us.
We, indeed, have leisure enough in old age
to count the days that are past,
to cherish in our hearts what our
hands have lost forever.
The river runs swift with a song,
breaking through all barriers.
But the mountain stays and remembers,
and follows her with his love.


D. HEBREW LITERATURE

THE SERMON ON THE MOUNT

It is written in the book of Matthew 4-7. Its about Jesus who saw the crowd with his disciples.
He began to teach about Beatitudes, salt and light, the fulfillment of the Law, Prayer, fasting and
treasures in heaven.

THE SERMON ON THE MOUNT
I
Blessed are the poor in spirit:
For theirs is the kingdom of heaven.
Blessed are that they mourn, for they shall be comforted.
Blessed are the meek ; for they shall inherit the earth.
Blessed are they that hunger and thirst after righteousness for they shall be filled.
Blessed are the merciful; for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers; for they shall be called Son of God.
Blessed are they that have been persecuted for righteousness sake; for theirs is the kingdom of heaven.
Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you
falsely, for my sake.
Rejoice and be exceedingly glad; for great is your reward in heaven; for so persecuted they the prophets
which were before you.
II
Ye are the salt of the earth.
But if the salt have lost its flavor, wherewith shall it be salted ?
It is henceforth for nothing but to be cast out and trodden under foot of men.


III
Ye are light of the world.
A city on a hill cannot be hid.
Neither do men light a lamp and put it under a bushel, but on the stand and it shineth unto all that are in
the house.
Even so let your light shine before men, that they may see your good works, and glorify your Father
who is in heaven.

IV
Think not that I came to destroy the law or the prophets; I came not to destroy, but to fulfill.
For verily I say unto, Till heaven and earth pass away, one jot or one title shall in no wise pass from the
law, till all things be accomplished.
Whosoever therefore shall break one of these commandments, and shall teach men so, shall be called
least in the kingdom of heaven; but whosoever shall do and teach them, shall be called great in the
kingdom of heaven.
V
Take heed that ye do not set let your righteousness before men, to be seen by them;
Else ye have no reward with your Father who is in heaven.
When therefore thou give alms, sound not a trumpet before thee, as the hypocrites do on the
synagogues and in the streets, that they have glory of men
Let not thy left hand know what thy right hand doeth; that thine alms may be secret, and thy Father
which seeth in secret shall recompense thee openly, and when ye pray, ye shall not be as the hypocrites
are for they love stand and pray in the synagogues and in the corners of the streets, that they may be
seen by men.
Be not therefore like unto them for your Father knoweth what things ye have need of, before ye ask
him. After this manner therefore pray ye :
Our father who are in heaven;
Hallowed be thy name,
Thy kingdom come,


Thy will be done,
As in heaven, so earth.

Give us this day
Our daily bread
And forgive us our debts,
As we also have forgiven our debtors.
And bring us not into temptation
But deliver us from evil one.
For if ye forgive men their trespasses, your heavenly Father
will also forgive you.
VI
Lay not up for yourselves treasures upon the earth
Where moth and rust doth consume,
And where thieves break trough and steal;
But lay up for themselves treasures in heaven,
Where neither moth nor rust doth consume.
And where thieves do not break trough nor steal.
For where thy treasure is, there will thy heart also.
The lamp of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light;
but if this eye be evil, thy whole body shall be full of darkness! No man can serve two masters; for
either he will hate the one, and love the other, or else he will hold to the one, and despite the other.
Ye cannot serve God and mammon



PSALM 23
This psalm tells how man should trust Jesus for he is our shepherd. We are the sheep. Jesus
takes care of us and he guide us in the right path so we can do things according to Gods will.
PSALM 23
The Lord is my shepherd;
I shall not want.
He makes me lie in green pastures
He leadeth me beside the still water.
He restores my soul.
He guides me in the path of righteousness
For His name sake.
Even though I walk through the valley of the shadow of death,
I will fear no evil.
For You are with me.
Your rod and your staff, they comfort me.
You preparest a table before me in the presence of my enemies.
You anoint my head with oil.
My cup overflows.
Surely goodness and love will follow me all the days of my life.
And I will dwell in the house of the Lord.
FOREVER.




THE ECCLESIASTES
The Ecclesiastes Chapter 3 is a part of the bible that tells that there is a time for everything
under heaven. We only need to be still and wait for the right time for everything to happen according o
Gods plans for us.

The Ecclesiastes
Chapter 3
1.To everything there is a season;
and a time to every purpose under the
heaven:
2. A time to be born, a time to die;
a time to plant, and a time to lock up
that which is planted;
3.A time to kill, and a time to heal;
a time to break down, and a time to
build up;
4.A time to weep, and a time to laugh;
a time to mourn, and a time to dance;
5.A time to cast away stones, and a time
to gather stones together;
time to embrace, and a time to refrain
from embracing;
6.A time to get, and a time to lose;
a time to keep, and a time to cast away;
7.A time to rend, a time to keep silence,
and a time to speak;
8.A time to love, and a time to hate;
a time of war, and a time of peace.
9. What profit hath work in that wherein


helaboreath?
10. I have seen the travail, which God
hath given to the sons of man to be
exercised in it.
11. He hath made everything beautiful in
his time; also He hath seen the world
In his heart, so theres no man can find
out the work of God maketh from the
beginning to the end.
12. I know that there is no good then, but
for a man to rejoice and to do good in
his life



THE STORY OF RUTH
It is the eight book of the Old Testament of the Bible.It was originally a part of the Book of
Judges. The author of this book was probably Samuel, according to Jewish tradition. Brief as this book
is, and simple as is its story, its a remarkably rich in examples of Faith, Patience, Industry, and
kindness nor less so in indications of the care which God takes of those who put their trust in him. It is
the narrative of a love story, yet also has some important Genealogy. The story of Ruth is about a
widow who found her kinsman redeemer. During that time theres a practice that when a husband died
and theres no son, the kinsman of her husband will look after the wife.
THE STORY OF RUTH
Chapter 1
Ruth remains loyal to her mother-in-law Naomi after the death of her husband and in-laws. Naomi
decides to return to her home land of Bethlehem alone, however, Ruth insists on staying with her and
adopting Naomis God as her own.
Chapter 2
We see Ruth gleaning in the fields of Naomis relative Boaz. Boaz out of compassion and obedience to
the law allows Ruth to glean but also leaves extra grain for her purposely.
Chapter 3
Naomi encourages Ruth to seek marriage with Boaz as a kinsman redeemer. Ruth obey Naomi and asks
for her nights and Boaz agrees but mentions that he must first be sure there are no others with first
rights.
Chapter 4
Boaz and Ruth are married and she conceives a son named Obed the grandfather of the great King
David in the lineage of Christ our Messiah.
We Christians know that the Cross of Christ shows us that complete fulfillment can only come after
we have emptied ourselves ( John 10:10), sometimes even to our lowest point.


THE PARABLE OF THE TALENTS
The parable of the talents relates the story of the three servants and their master who once went
on a trip and left each of the servant talents which are in equivalent to their capabilities. The first two
have gained profit from what their master has given them, but the third did nothing but to bury his
talent in the ground. After some time the master went home and he was happy with the first two
servants but he didnt feel the same for the third.

THE PARABLE OF TALENTS
13 Therefore stay alert, because you do not know the day or the hour.
14 For it is like a man goingon a journey, who summoned hises and entrusted his property to them
.15 To one he gave five talents, to another two, and to another one, each according to his ability. Then
he went on his journey.
16 The one who had received five talents went off right away and put his money to workand gained
five more.
17 In the same way, the one who had two gained two more.
18 But the one who had received one talent went out and dug a hole in the ground and hid his masters
money in it.
19 After a long time, the master of those slaves came and settled his accounts with them.
20 The one who had received the five talents came and brought five more, saying, Sir, you entrusted
me with five talents. See, I have gained five more.
21 His master answered, Well done, good and faithful slave! You have been faithful in a few things. I
will put you in charge of many things. Enter into the joy of your master.
22 The one with the two talents also came and said, Sir, you entrusted two talents to me. See, I have
gained two more.


23 His master answered, Well done, good and faithful slave! You have been faithful with a few things.
I will put you in charge of many things. Enter into the joy of your master.
24 Then the one who had received the one talent came and said, Sir, I knew that you were a hard man,
harvesting where you did not sow, and gathering where you did not scatter seed,
25 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours.
26 But his master answered, Evil and lazy slave! So you knew that I harvest where I didnt sow and
gather where I didnt scatter?
27 Then you should have deposited my money with the bankers, and on my return I would have
received my money back with interest!
28 Therefore take the talent from him and give it to the one who has ten.
29 For the one who has will be given more, and he will have more than enough. But the one who does
not have, even what he has will be taken from him.
30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of
teeth


E. PERSIAN LITERATURE
RUBAIYAT

The term Rubaiyat means four lines. The poem is an original work of Omar Khayyam. It was
translated by many authors but Edward FitzGeralds version is considered as the best translation
among all translations. There are 4 editions of FitzGerald translation which he authorized. There are 3
themes in the poem namely Carpe Diem, Wine as the water of Life and Fate.

RUBAIYAT
by Omar Khayyam
Trans. By Edward Fitzgerald
The Fifth Edition (1889).

1
Awake! for Morning in the Bowl of Night
Has flung the Stone that puts the Stars to Flight:
And Lo! the Hunter of the East has caught
The Sultan's Turret in a Noose of Light.

2
Dreaming when Dawn's Left Hand was in the Sky
I heard a Voice within the Tavern cry,
"Awake, my Little ones, and fill the Cup
"Before Life's Liquor in its Cup be dry."

3
And, as the Cock crew, those who stood before
The Tavern shouted--"Open then the Door!
"You know how little while we have to stay,
"And, once departed, may return no more."



4
Now the New Year reviving old Desires,
The thoughtful Soul to Solitude retires,
Where the WHITE HAND OF MOSES on the Bough
Puts out, and Jesus from the Ground suspires.

*****
5
Iram indeed is gone with all its Rose,
And Jamshyd'sSev'n-ring'd Cup where no one knows;
But still the Vine her ancient Ruby yields,
And still a Garden by the Water blows.

6
And David's Lips are lock't; but in divine
High piping Pehlevi, with "Wine! Wine! Wine!
"Red Wine!"---the Nightingale cries to the Rose
That yellow Cheek of hers to incarnadine.

7
Come, fill the Cup, and in the Fire of Spring
The Winter Garment of Repentance fling:
The Bird of Time has but a little way
To fly---and Lo! the Bird is on the Wing.

8
And look---a thousand Blossoms with the Day
Woke---and a thousand scatter'd into Clay:
And this first Summer Month that brings the Rose
Shall take Jamshyd and Kaikobad away.



9
But come with old Khayyam, and leave the Lot
Of Kaikobad and Kaikhosru forgot!
Let Rustum lay about him as he will,
Or Hatim Tai cry Supper---heed them not.

10
With me along some Strip of Herbage strown
That just divides the desert from the sown,
Where name of Slave and Sultan scarce is known,
And pity Sultan Mahmud on his Throne.

11
Here with a Loaf of Bread beneath the Bough,
A Flask of Wine, a Book of Verse---and Thou
Beside me singing in the Wilderness---
And Wilderness is Paradise enow.

12
"How sweet is mortal Sovranty!"---think some:
Others---"How blest the Paradise to come!"
Ah, take the Cash in hand and waive the Rest;
Oh, the brave Music of a distant Drum!

*****


13
Look to the Rose that blows about us---"Lo,
"Laughing," she says, "into the World I blow:


"At once the silken Tassel of my Purse
"Tear, and its Treasure on the Garden throw."

14
The Worldly Hope men set their Hearts upon
Turns Ashes---or it prospers; and anon,
Like Snow upon the Desert's dusty Face
Lighting a little Hour or two---is gone.

15
And those who husbanded the Golden Grain,
And those who flung it to the Winds like Rain,
Alike to no such aureate Earth areturn'd
As, buried once, Men want dug up again.

16
Think, in this batter'd Caravanserai
Whose Doorways are alternate Night and Day,
How Sultan after Sultan with his Pomp
Abode his Hour or two, and went his way.

17

They say the Lion and the Lizard keep
The Courts where Jamshyd gloried and drank deep;
And Bahram, that great Hunter---the Wild Ass
Stamps o'er his Head, and he lies fast asleep.

18
I sometimes think that never so red
The Rose as where some buried Caesar bled;


That every Hyacinth the Garden wears
Dropt in its Lap from some once lovely Head.

19
And this delightful Herb whose tender Green
Fledges the River's Lip on which we lean---
Ah, lean upon it lightly! for who knows
From what once lovely Lip it springs unseen!

20
Ah, my Beloved, fill the Cup that clears
TO-DAY of past Regrets and future Fears---
To-morrow?---Why, To-morrow I may be
Myself with Yesterday's Sev'n Thousand Years.

*****
21
Lo! some we loved, the loveliest and best
That Time and Fate of all their Vintage prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to Rest.

22
And we, that now make merry in the Room
They left, and Summer dresses in new Bloom,
Ourselves must we beneath the Couch of Earth
Descend, ourselves to make a Couch---for whom?


23
Ah, make the most of what we yet may spend,


Before we too into the Dust descend;
Dust into Dust, and under Dust, to lie,
Sans Wine, sans Song, sans Singer, and---sans End!

24
Alike for those who for TO-DAY prepare,
And those that after a TO-MORROW stare,
A Muezzin from the Tower of Darkness cries
"Fools!your Reward is neither Here nor There!"

*****
25

Why, all the Saints and Sages who discuss'd
Of the Two Worlds so learnedly, are thrust
Like foolish Prophets forth; their Words to Scorn
Are scatter'd, and their Mouths are stopt with Dust.

26
Oh, come with old Khayyam, and leave the Wise
To talk; one thing is certain, that Life flies;
One thing is certain, and the Rest is Lies;
The Flower that once has blown for ever dies.

27
Myself when young did eagerly frequent
Doctor and Saint, and heard great Argument
About it and about: but evermore
Came out by the same Door as in I went.

28


With them the Seed of Wisdom did I sow,
And with my own hand labour'd it to grow:
And this was all the Harvest that I reap'd---
"I came like Water, and like Wind I go."

*****
29
Into this Universe, and why not knowing,
Nor whence, like Water willy-nilly flowing:
And out of it, as Wind along the Waste,
I know not whither, willy-nilly blowing.

30
What, without asking, hither hurried whence?
And, without asking, whither hurried hence!
Another and another Cup to drown
The Memory of this Impertinence!

31
Up from Earth's Centre through the Seventh Gate
I rose, and on the Throne of Saturn sate,
And many Knots unravel'd by the Road;
But not the Knot of Human Death and Fate.

32
There was a Door to which I found no Key:
There was a Veil past which I could not see:
Some little Talk awhile of ME and THEE
There seemed---and then no more of THEE and ME.

*****


33
Then to the rolling Heav'n itself I cried,
Asking, "What Lamp had Destiny to guide
"Her little Children stumbling in the Dark?"
And---"A blind Understanding!" Heav'n replied.

34
Then to this earthen Bowl did I adjourn
My Lip the secret Well of Life to learn:
And Lip to Lip it murmur'd---"While you live
"Drink!---for once dead you never shall return."

35
I think the Vessel, that with fugitive
Articulation answer'd, once did live,
And merry-make; and the cold Lip I kiss'd
How many Kisses might it take---and give!

36
For in the Market-place, one Dusk of Day,
I watch'd the Potter thumping his wet Clay:
And with its all obliterated Tongue
It murmur'd---"Gently, Brother, gently, pray!"
*****
37
Ah, fill the Cup:---what boots it to repeat
How Time is slipping underneath our Feet:
Unborn TO-MORROW, and dead YESTERDAY,
Why fret about them if TO-DAY be sweet!

38


One Moment in Annihilation's Waste,
One Moment, of the Well of Life to taste---
The Stars are setting and the Caravan
Starts for the Dawn of Nothing---Oh, make haste!

39
How long, how long, in infinite Pursuit
Of This and That endeavour and dispute?
Better be merry with the fruitful Grape
Than sadden after none, or bitter, Fruit.

40
You know, my Friends, how long since in my House
For a new Marriage I did make Carouse:
Divorced old barren Reason from my Bed,
And took the Daughter of the Vine to Spouse.

*****
41
For "IS" and "IS-NOT" though with Rule and Line,
And "UP-AND-DOWN" without, I could define,
I yet in all I only cared to know,
Was never deep in anything but---Wine.

42
And lately, by the Tavern Door agape,
Came stealing through the Dusk an Angel Shape
Bearing a Vessel on his Shoulder; and
He bid me taste of it; and 'twas---the Grape!

43


The Grape that can with Logic absolute
The Two-and-Seventy jarring Sects confute:
The subtle Alchemist that in a Trice
Life's leaden Metal into Gold transmute.

44
The mighty Mahmud, the victorious Lord,
That all the misbelieving and black Horde
Of Fears and Sorrows that infest the Soul
Scatters and slays with his enchanted Sword.

*****
45
But leave the Wise to wrangle, and with me
The Quarrel of the Universe let be:
And, in some corner of the Hubbub coucht,
Make Game of that which makes as much of Thee.

46
For in and out, above, about, below,
'Tis nothing but a Magic Shadow-show,
Play'd in a Box whose Candle is the Sun,
Round which we Phantom Figures come and go.

47
And if the Wine you drink, the Lip you press,
End in the Nothing all Things end in ---Yes---
Then fancy while Thou art, Thou art but what
Thou shalt be---Nothing---Thou shalt not be less.

48


While the Rose blows along the River Brink,
With old Khayyam the Ruby Vintage drink:
And when the Angel with his darker Draught
Draws up to Thee---take that, and do not shrink.

*****

49
'Tis all a Chequer-board of Nights and Days
Where Destiny with Men for Pieces plays:
Hither and thither moves, and mates, and slays,
And one by one back in the Closet lays.

50
The Ball no Question makes of Ayes and Noes,
But Right or Left, as strikes the Player goes;
And He that toss'd Thee down into the Field,
*He* knows about it all---He knows---HE knows!

51
The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.
52
And that inverted Bowl we call The Sky,
Whereunder crawling coop't we live and die,
Lift not thy hands to *It* for help---for It
Rolls impotently on as Thou or I.

*****


53
With Earth's first Clay They did the Last Man's knead,
And then of the Last Harvest sow'd the Seed:
Yea, the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.

54
I tell Thee this---When, starting from the Goal,
Over the shoulders of the flaming Foal
Of Heav'n Parvin and Mushtara they flung,
In my predestin'd Plot of Dust and Soul

55
The Vine had struck a Fibre; which about
If clings my Being---let the Sufi flout;
Of my Base Metal may be filed a Key,
That shall unlock the Door he howls without

56
And this I know: whether the one True Light,
Kindle to Love, or Wrathconsume me quite,
One Glimpse of It within the Tavern caught
Better than in the Temple lost outright.
*****
57
Oh, Thou, who didst with Pitfall and with Gin
Beset the Road I was to wander in,
Thou wilt not with Predestination round
Enmesh me, and impute my Fall to Sin?

58


Oh, Thou, who Man of baser Earth didst make,
And who with Eden didst devise the Snake;
For all the Sin wherewith the Face of Man
Is blacken'd, Man's Forgiveness give---and take!

59
Listen again. One Evening at the Close
Of Ramazan, ere the better Moon arose,
In that old Potter's Shop I stood alone
With the clay Population round in Rows.

60
And, strange to tell, among that Earthen Lot
Some could articulate, while others not:
And suddenly one more impatient cried---
"Who *is* the Potter, pray, and who the Pot?"

*****
61
Then said another---"Surely not in vain
"My Substance from the common Earth was ta'en,
"That He who subtly wrought me into Shape
"Should stamp me back to common Earth again."

62
Another said---"Why, ne'er a peevish Boy,
"Would break the Bowl from which he drank in Joy;
"Shall He that *made* the Vessel in pure Love
"And Fancy, in an after Rage destroy!"

63


None answer'd this; but after Silence spake
A Vessel of a more ungainly Make:
"They sneer at me for learning all awry;
"What! did the Hand then of the Potter shake?"

64
Said one---"Folk of a surly Tapster tell
"And daub his Visage with the Smoke of Hell;
"They talk of some strict Testing of us---Pish!
"He's a Good Fellow, and 't will all be well."

*****
65

Then said another with a long-drawn Sigh,
"My Clay with long oblivion is gone dry:
"But, fill me with the old familiar Juice,
"Methinks I might recover by-and-bye!"

66

So while the Vessels one by one were speaking,
One spied the little Crescent all were seeking:
And then they jogg'd each other, "Brother! Brother!
"Hark to the Porter's Shoulder-knot a-creaking!"

67
Ah, with the Grape my fading Life provide,
And wash my Body whence the Life has died,
And in the Windingsheet of Vine-leaf wrapt,
So bury me by some sweet Garden-side


68
That ev'n my buried Ashes such a Snare
Of Perfume shall fling up into the Air,
As not a True Believer passing by
But shall be overtaken unaware.


*****
69
Indeed the Idols I have loved so long
Have done my Credit in Men's Eye much wrong:
Have drown'd my Honour in a shallow Cup,
And sold my Reputation for a Song.

70
Indeed, indeed, Repentance oft before
I swore---but was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.

71
And much as Wine has play'd the Infidel
And robb'd me of my Robe of Honour---well,
I often wonder what the Vintners buy
One half so precious as the Goods they sell.

72
Alas, that Spring should vanish with the Rose!
That Youth's sweet-scented Manuscript should close!
The Nightingale that in the Branches sang,
Ah, whence, and whither flown again, who knows!


*****
73
Ah Love! could thou and I with Fate conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits---and then
Re-mould it nearer to the Heart's Desire!

74
Ah, Moon of my Delight who Know'st no wane
The Moon of Heav'n is rising once again:
How oft hereafter rising shall she look
Through this same Garden after me---in vain!

75
And when Thyself with shining Foot shall pass
Among the Guests Star-scatter'd on the Grass,
And in thy joyous Errand reach the Spot
Where I made one---turn down an empty Glass!

76
The Vine had struck a fiber: which about
It clings my Beinglet the Dervish flout;
Of my Base metal may be filed a Key
That shall unlock the Door he howls without.
77
And this I know: whether the one True Light
Kindle to Love, or Wrath consume me quite,
One Flash of It within the Tavern caught
Better than in the Temple lost outright.

78


What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!

79
What! from his helpless Creature be repaid
Pure Gold for what he lent him dross-allayd
Sue for a Debt he never did contract,
And cannot answerOh the sorry trade!

80
Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestined Evil round
Enmesh, and then impute my Fall to Sin!

81
Oh Thou, who Man of baser Earth didst make,
And evn with Paradise devise the Snake:
For all the Sin wherewith the Face of Man
Is blackendMans forgiveness giveand take!

82
As under cover of departing Day
Slunk hunger-stricken Ramazan away,
Once more within the Potters house alone
I stood, surrounded by the Shapes of Clay.

83
Shapes of all Sorts and Sizes, great and small,


That stood along the floor and by the wall;
And some loquacious Vessels were; and some
Listend perhaps, but never talkd at all.

84
Said one among themSurely not in vain
My substance of the common Earth was taen
And to this Figure molded, to be broke,
Or trampled back to shapeless Earth again.

85
Then said a SecondNeer a peevish Boy
Would break the Bowl from which he drank in joy;
And He that with his hand the Vessel made
Will surely not in after Wrath destroy.

86
After a momentary silence spake
Some Vessel of a more ungainly Make;
They sneer at me for leaning all awry:
What! did the Hand then of the Potter shake?

87
Whereat some one of the loquacious Lot
I think a Sufi pipkinwaxing hot
All this of Pot and PotterTell me then,
Who is the Potter, pray, and who the Pot?


88
Why, said another, Some there are who tell


Of one who threatens he will toss to Hell
The luckless Pots he marrd in makingPish!
Hes a Good Fellow, and twill all be well.

89
Well, murmured one, Let whoso make or buy,
My Clay with long Oblivion is gone dry:
But fill me with the old familiar Juice,
Methinks I might recover by and by.

90
So while the Vessels one by one were speaking,
The little Moon lookd in that all were seeking:
And then they joggd each other, Brother! Brother!
Now for the Porters shoulders knot a-creaking!

91
Ah, with the Grape my fading life provide,
And wash the Body whence the Life has died,
And lay me, shrouded in the living Leaf,
By some not unfrequeted Garden-side.


92
That evn buried Ashes such a snare
Of Vintage shall fling up into the Air
As not a True-believer passing by
But shall be overtaken unaware.

93
Indeed the Idols I have loved so long


Have done my credit in this World much wrong:
Have drownd my Glory in a shallow Cup,
And sold my reputation for a Song.

94
Indeed, indeed, Repentance oft before
I sworebut was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.

95
And much as Wine has playd the Infidel,
And robbd me of my Robe of HonorWell,
I wonder often what the Vintners buy
One half so precious as the stuff they sell.

96
Yet Ah, that Spring should vanish with the Rose!
That Youths sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah whence, and whither flown again, who knows!

97
Would but the Desert of the Fountain yield
One glimpseif dimly, yet indeed, reveald,
To which the fainting Traveler might spring,
As springs the trampled herbage of the field!

98
Would but some winged Angel ere too late
Arrest the yet unfolded Roll of Fate,


And make the stern Recorder otherwise
Enregister, or quite obliterate!
99
Ah Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bitsand then
Re-mold it nearer to the Hearts Desire!

100
Yon rising Moon that looks for us again
How oft hereafter will she wax and wane;
How oft hereafter rising look for us
Through this same Gardenand for one in vain!

101
And when like her, oh Saki, you shall pass
Among the Guests Star-scatterd on the Grass,
And in your joyous errand reach the spot
Where I made Oneturn down an empty Glass!









THE THOUSAND AND ONE ARABIAN NIGHTS

The thousand and one nights are a compilation of Persian, Arabian, Indian and other tales.

THE THOUSAND AND ONE ARABIAN NIGHTS

The Arabian Nights (The Thousand and One Nights, or The Thousand Nights and One Night) is a
collection of Arabic short stories. The story starts with a king, Shahzaman, whose wife has
committed adultery with a kitchen boy. He kills both of them and declares that he shall leave
immediately for his brothers kingdom in India. Shahzaman gets to the palace of his brother,
Shahrayar. While he is in his brothers home, he grows sickly and pale because of his internal
demons. He is king but he cannot protect or keep what is his. His brother invites him on a hunt, but
he declines, staying in the palace with his grief. Then he witnesses his brothers wife, paramours,
and concubines fraternizing with the black slave boys. He realizes that his misfortune is not
uncommon, and he finds consolations in his own affliction and forgets his grief. After Shahrayar
gets back from the hunt, Shahzaman eventually tells him about his wife, and he would like to see this
with his own eyes. They sneak out, under the guise of another hunt, but go back into the city to
catch his wife with the black slave. Realizing the truth of the matter, the brothers decide to go on a
journey. On this journey, they cross the path of a demons wife, who commands them to sleep with
her, bringing her total to one hundred men she has slept with while entrapped in the horrible
marriage of the demon. She showed the brothers that a womans cunning will get her what she
wants. They travel back to their cities, and Shahrayar has a plan in mind to outwit a womans
cunning wiles. When Shahrayar returns he puts his wife to death, then he orders his vizier to find a
daughter of a prince. He marries her, and then kills her the next morning, before any harm can befall
him. Shahrayar continues this for many days, until the people call for a plague upon the head of
their king. However, the vizier has two daughters. Shahrazad has been well educated and is
knowledgeable. With a plan in mind, she requests that her father marry her to the king. Her father,
the vizier, tells her the story of the donkey and the ox, stating that her miscalculation will be the end
of her. Then when she insists to be wed to the king, he threatens with the story of the Merchant and
His Wife to beat her. She still requests. The vizier goes before the king, telling him that his daughter
would like to marry him. They are wed, and that night Shahrazad requests that she say good bye to
her sister before her death in the morning. The king agrees and sends for Dinarzad, who requests a


story from her sister before she sleeps. With the kings permission she starts the story of the
Merchant and the Demon, but does not finish due to sunrise and sleep. As morning overtakes her,
her audience is intrigued by her story. She states What is this compared with what I shall tell you
tomorrow night if the king spares me and lets me live? Due to his curiosity, she is not put to death,
but the next night continues the story. She does this for one thousand and one nights. At the end,
the king accepts her as his queen, having learned many lessons about life from her stories.



SINBAD THE SAILOR
Sinbad the sailor is a story of Sinbads seven adventures on the wide mysterious seas. In the
story, Sinbad recounts to his friends how he has met various sea monsters and how in Gods grace
he has arrived home in Baghdad safe and with more wealth.

SINBAD THE SAILOR
During the time of the Caliph Harun-al-Raschid, the ruler of the faithful, two people of the
same name lived in the city of Baghdad. Both were called "Sindbad". One was a carrier, a very poor
man who earned his daily wages by transporting goods, which he carried on his head. The other was
a respected wealthy merchant who had a splendid palace, wonderful possessions and gardens.
Whereas the poor man often did not earn even the small amount he needed to feed himself, the rich
man lived in the lap of luxury, spending money by the handful.
Now one day it happened that when the poor man was carrying a heavy load, he passed the
house of his namesake who was popularly known as "Sindbad the Sailor". As he was very tired,
indeed quite exhausted, he put down his burden on the shady steps of the palace, wiped the sweat
from his forehead and breathed in with delight the cool air that wafted out towards him from the hall.
There the carrier began to think about the unequal distribution of fortune and said aloud: "Oh, what a
difference there is between Sindbad and Sindbad! One rests on soft cushions, the other on hard
stone. Why is it like that?" The carrier was about to move on, having thus given vent to his feelings,
when a servant came out of the house and invited him to come in to see his master, who wanted to
speak to him. Not a little taken aback, the carrier followed the slave. He was brought in to a small
group of distinguished gentlemen, who were gathered among treasures of incalculable value. An
imposing old man sat in the place of honour before whom the carrier bowed low. It was rich Sindbad
himself, and he had delicious food brought to the carrier. "Just now you were complaining, my dear
friend," said the host after a while, "that fate has blessed you with work instead of with property.
Your lament reminds me of much sorrow and poverty I had to bear myself before I reached my
present wealth. I had to undertake many travels, and if it pleases you, noble gentlemen, I will tell you
something about them, and you, my esteemed namesake, shall hear them too."They all expressed
their pleasure, and Sindbad the Sailor began to recount the adventures of his first journey.



SINDBAD'S FIRST VOYAGE

My story, noble gentlemen, is a wondrous one. From birth blessed with wealth, I lived extravagantly
in Baghdad, the city of pleasures, indulging in the joys of life in the belief that my riches would
never be exhausted. I was to learn that this was not so. In the hope of avoiding poverty and want, I
put everything together that remained to me, sold my properties for some thousand Dirhems, bought
and equipped a fine ship, had it laden with goods of best quality and set off like other merchants to
trade at sea. I took on an experienced captain and entrusted him with the ship and crew. We weighed
anchor and set off to sea. Basra was my first port of call. After about seven days sailing we saw a
small sunny island covered in bushes, small sized palm trees and rare plants. We dropped anchor and
I made my way alone in a wooden tub of a small boat to the island to collect herbs, which I wanted
to use to make a hashish dish. As I was unsuspectingly plucking the best ones, the captain suddenly
shouted to me from deck as loudly as he could: "Sindbad, your life is in danger! Return to the ship as
fast as you can! This is not an island, but a colossal fish!" At that very moment the monster sprang
up out of the water. It thundered and hissed; the waves crashed - I was thrown up together with the
wooden tub and sent flying into the billows. My captain had lost his head and in his terror set sail as
fast as he could and abandoned me to my fate. He and the ship had soon disappeared from sight.
Remembering the sweetness of life, I swung myself up on the back of the capsized tub, took off my
shoes and began to use my feet as oars working the water. Fish big and small, of the most bizarre
forms and gleaming in all colors accompanied me, leaping out of the water as if to encourage me and
spur me on to continue my strange voyage. I rowed with all my might. But what I was trying to do to
save myself soon turned out to be a hopeless undertaking. A storm arose, took violent hold of me
and hurled me up and down the mountains of water. I was certain my doom was approaching. Night
fell, leaving me in this desperate situation. I was driven hither and thither in the darkness endlessly
and hopelessly until I lost consciousness due to weakness and exhaustion.
When I awoke, wind and waves - oh kind fate! - had thrown me on to the shore of a high
island whose bright sand gleamed in the glorious light of the morning. When I opened my eyes, the
first thing I saw was the dark face of a black bending over me in astonishment. "Who are you, where
have you come from?!" he called. "I am a stranger who has experienced extraordinary things", I
replied politely, and tried to stand up.


But as soon as I put my feet, which I had used as oars, on the hard ground of the island, I found that
they were numb and the soles had been gnawed by fish. Not enough with that: mussles, crabs, little
sea urchins and all sorts of other known and unknown small water creatures had attached themselves
to them and could not be easily removed. Concerned about this new plight, I sat down again in the
soft sand.
Now I made inquiries about the situation and nature of the island. - "This island", the black
began, "belongs to King Mihrdshan; but His Majesty's city lies on the opposite side of the island to
where we are now. This part is uninhabited and nobody ever sets foot on it for years on end. Only a
coincidence has brought me here. The king's horses broke loose to bathe in the sea, and while I was
searching for them I came here and found you, Sir." We set off without delay. A warm and gentle
wind blew; rich fruits and many sweet water springs could be seen on both sides of our path. As we
approached the city, the king had already received a report and sent for me. I was brought to him,
and as soon as I stood before him, I greeted him respectfully, whereupon he returned my salaam,
wished me a long life and made me most welcome. Then he inquired about my story. I told it to him
from beginning to end: what had happened to me, and what I had seen. - "Oh my son, you have been
miraculously saved!" said the king, who was astonished by my adventures and experiences, but kept
looking surreptitiously at my feet and was hardly able to suppress his laughter. - "Were you not
destined to have a long life, you would never have escaped these hardships." When I broached the
subject of my greatest torment and mentioned my feet, his reticence was abandoned. King
Mihrdshan began to laugh heartily and took immense pleasure in my tale. The king was well
disposed towards me and made me his harbour master and registrar of all incoming ships. I fulfilled
my duties conscientiously and was content with my fate. But one thing grieved me. Every time the
king caught sight of me, he winked merrily, which indicated quite clearly to me that he regarded me
as a charlatan, that he considered the stories of my adventures as amusing and fantastic inventions
which could not be taken seriously but were a ploy with which I had wormed my way into his favour
and into an exalted position. I had no greater desire than to be able to correct the false idea which the
king had of me. And so it came to pass - my wish was granted. One day, early in the morning, a
splendid merchant ship dropped anchor. To whom, noble gentlemen, do you think the ship
belonged? - It was my own! - After some hesitation, the captain recognized me. He confirmed my
story to the king, after I had asked him to describe the journey we had undertaken together to the
living island - my feet proved the rest. As I still went around barefoot, the king secretly filled my


shoes with gold and costly jewels and handed them to me, expressing his sincere regret for having so
misjudged me. Then he had his slaves bring carpets and valuable textiles on board my ship, which
was soon filled with treasures from top to bottom. I began to prepare for the voyage home. King
Mihrdshan stood with his entire court on the terrace overlooking the sea. He smiled benevolently at
me and let me depart with all honours. But it was clear that it pained him to bid me farewell. - He
said he would never again find somebody like me, Sindbad the Sailor, who not only actually had
experienced such extraordinary adventures, but who was able to relate them so splendidly and with
such style. Everybody waved farewell. Soon King Mihrdshan's island had become a small streak on
the horizon and then it disappeared completely. A fortnight later I reached Baghdad, having been
favoured by winds and weather. Now I was full of happiness. Having returned to the city of my
fathers richer than ever and safe and sound; I resolved to begin a quiet and contemplative life. To do
that, I had to take care to suppress my love of adventure, so as to avoid falling victim again to the
devil of the sea that was waiting for me out there on the broad seas with all his caprices and tricks.

SINDBAD'S SECOND VOYAGE

After Sindbad the Sailor had finished the story of his first voyage, he ordered the slave to offer his
listeners more food and drinks. Noticing that everybody was delighted and full of interest, the
seafarer began to speak again and embarked on the tale of his second voyage:
"You see, noble gentlemen, I was now living a life of seclusion and prayer, and when I thought back
on the adventure of my first voyage, it was with horror. That lasted for some time - until one day I
was one again seized by the desire for adventure. I left my house; my soul was filled with longing
and drew me once more to the ocean. I went off with a number of merchants in order to engage in
barter all over the world - as I sought to deceive myself - though in reality it was the sea which
attracted me. And so we sailed for a time until we reached a pleasant island on which fruits
shimmered in scarlet ripeness among dark-leaved trees, the fragrance of blossoms wafted towards
us, birds sang sweetly and the water of streams sparkled in the sunshine. The whole crew
disembarked. Mindful of the island of my first voyage, I cautiously tested the ground most
thoroughly lest a similar fate should overtake me. This time it really was land. But the other
passengers lost sight of me during my exploration of the island. No sooner had I become aware of


the new danger than it was already too late. My captain had risen anchor believing that I was in my
cabin. And so I found myself once again at the mercy of the sea devil who had imprisoned me on a
lonely island of his infinite kingdom. I bitterly regretted having left Baghdad, having gone to sea
again and having thrown myself open to new misfortunes. From the top of a high tree, I looked to
the left and right. On studying the landscape closely, I noticed a large white object in the distance. I
climbed down from the top of the tree and made my way towards the shining object. And behold, it
was white dome of considerable size towering up into the skies. While I was still puzzling as to what
that colossal building could be to which I could find no entrance, the sun began its descent and night
its approach.
Suddenly the last rays of sunlight were obscured from my sight. At first I thought it was a cloud, but
on raising my eyes to the skies, I saw a huge bird of enormous girth with immense wings. I
remembered hearing about a gigantic bird called the roc which lived on a lonely island and was said
to feed its young on baby elephants. I now realised what the huge dome was - the egg of this gigantic
bird. No sooner had I come to this conclusion than the bird settled on the dome, spread its wings
over it to brood, and fell asleep, its claws stretched out on the earth behind it. As soon as I saw this, I
took the turban from my head, folded and twisted it until it resembled a rope which I proceeded to tie
firmly around my waist and bound myself securely to the bird's claws. "Perhaps it will carry me to a
land with cities and people, who will be better than remaining imprisoned on this island." I was not
mistaken. As soon as red skies of early dawn became visible, the bird rose with a raucous scream
from the egg and flew up so high into the air with me that I believed it had reached the clouds of the
skies. Soon it flew slowly down bearing me towards the water, finally landing on the summit of a
high mountain which rose out of the foaming seas. As soon as I reached the ground, I hastened
trembling to untie my turban from its claws: the bird had not noticed me and I was able to make my
escape. The bird seized something in its claws and ascended with it into the heavens. I saw that it
was a snake of extraordinary length. Astonished, I walked on and realised that I was at the entrance
of a gorge the bottom of which was covered with a huge layer of diamonds as big as fists. The glitter
hurt my eyes. So I crept in with my eyes shut and picked up as many gleaming jewels as I could fit
into my pockets. Only then did I hear rustling and hissing all around me; I quickly opened my eyes
and saw to my horror that the ravine was swarming with snakes and vipers, every one of which was
a long as a palm tree. It was a miracle that I had escaped from these hideous monsters. Now I knew
where the roc bird found its food. When I reached the top of the mountain and stood there breathing


in the fresh air having so narrowly escaped death, I was overjoyed to see a frigate sailing towards the
island. There were merchants on board, or rather adventurers who did not make a very favorable
impression. They had heard of the treasures to be found on the island and said they had come to look
for them. Knowing the ingratitude and greed of man, I did not tell them of my discovery, and
assured them I had been endeavoring to find the treasure for the past month, but that despite all
efforts and resourcefulness I had found nothing and was convinced it was a foolish fairy story. They
believed me, sailed away and brought me home. The sea devil had failed in his second attempt to
trap me; the booty I had managed to wrest from him came to a hundred times my entire fortune."

SINDBAD'S THIRD VOYAGE
After the story of the second voyage there followed a short pensive pause; then rich Sindbad
addressed the poor carrier Sindbad as follows: "So you see, my friend, that one can only amass
wealth at the risk of one's life. As a laborer, you do not risk looking death in the face. Remember
then: the gain corresponds to the investment!" Sindbad the Sailor beckoned to a slave and had him
bring one hundred gold mithkals as a gift for the carrier. Sindbad the Sailor's guests sat there well-
contented and of good cheer, and were still under the spell of the wondrous tale when their host
began the story of his third voyage.
"I must tell you, noble gentlemen that the tale of the roc is not yet over. After all the dangers, misery
and distress I had to endure, the sea devil induced my poor tortured soul to recount the adventure of
the extraordinary roc bird and its egg to a group of my Baghdad friends - the evil spirit was
obviously determined not to give me up. My tale was received with skepticism, which was deeply
wounding to my pride and vanity. I equipped a large tall newly rigged ship, and challenged the
doubters to accompany me to the island so that I could convince them there and then of the truth of
my words. When we arrived at the bleak desert island, we could see from afar the gleaming dome:
the egg of the roc bird. My friends and guests, the merchants, disembarked and, although they were
full of amazement, they were still not convinced that such a huge bird could exist which would be
capable of laying an egg of that size. They rather thought that this shimmering round object was a
freak of nature. Therefore they wantonly began to bombard the shell of the egg with large stones
until it broke. - "I beseech you: stop, for heavens' sake! The roc bird will wreck out ship and destroy
us!" I appealed to them. But they did not heed my words and could not be brought to desist from


their foolish plan. All at once the sun disappeared and the skies darkened. As soon as we raised our
eyes to see what had come between us and the sun, we saw that it was the roc bird with its huge
wings. When the air born monster saw that its egg had been broken, it uttered a terrible scream
which echoed louder than thunder. Everybody fled in panic to my ship. But it was too late. We had
hardly reefed the sails when the bird appeared over us, a colossal piece of rock in its claws. iiinng
"Air-raid" It hurled the rock with such force on to the stern of our ship that we were catapulted into
the air together with the planks of our smashed vessel; the impact drove the water asunder so that for
a moment we could see the bottom of the ocean. I was the only person who managed with great
difficulty to keep hold of a plank of wood and thus save myself.
My lucky star brought me to an island resembling the Garden of Eden with its shimmering fruit
trees, flowers, and clear streams and warbling birds. Little did I know what new trials awaited me
here. Close by I saw a little old mal with long grey hair sitting on the bank of a stream: the color of
his skin was green like the unripe fruit of a banana tree. He indicated to me that he wanted to cross to
the other side of the stream. As I felt sorry for the old man, I took him up on my back intending to
carry him over. But no sooner had I lifted him up than the scoundrel sat on my shoulders, his legs so
firmly around my throat that I was unable to breathe and I was afraid I was about to lose
consciousness. His grip became tighter and tighter. My sole thought was: the sea devil has now
trapped me and got me in his claws. At that moment I stumbled over a big round fruit. I recognized it
at once as one whose juice has an intoxicating effect. I fell to the ground as though in a faint, but in
my fall seized hold of the pumpkin and took a big drink out of it. The green monster on my
shoulders that was trying to strangle me at once wanted the fruit and drank the rest of the juice. Very
soon it fell off me and lay on the ground in a deep sleep - and I was saved. Not long after this my
miraculous escape, a ship arrived at the island which took me on board. The passengers had me tell
my story and were most astonished. - "The old green man who sat on your shoulders," they said, "is
called the Sheik of the Seas, and you are the only person who was ridden by him who has succeeded
in escaping with his life."
After weeks at sea under good conditions we reached a city with high buildings called the City of
Monkeys because there were so many monkeys in the area that they actually caome into the city and
pestered the inhabitants. In this City of Monkeys there was a prosperous trade in coconuts. The
residents had a strange manner of taking possession of the goods. They would throw stones at the top


of the palm trees on which the monkeys were sitting; these became so annoyed that they picked off
the coconuts and threw them down at the people below, who then only had to collect the valuable
booty. As I was destitute, I took an active part in this business. Day and night I threw stones at the
monkeys and accumulated an impressive harvest, which I sold for a considerable sum of money. I
was now able to purchase everything which pleased me and which I wanted, and therefore had a
pleasant stay in the City of the Monkeys. I took the next ship which cast its anchor on the strand to
return to Baghdad. Once I had arrived, I went to greet my family and friends and told them that the
doubters who had accompanied me had fallen victim to their distrust and scepticism and that they
had been destroyed by the roc bird itself.

SINDBAD'S FOURTH VOYAGE
"Noble gentlemen, my fourth voyage was unique and without parallel. I went to sea once
again. My wretched soul must have entered into a pact with the sea devil, as he managed to lure me
out again in order to torment me with his unpredictable whims and to subject me to further suffering.
For a number of days all went well, but then a terrible storm broke over us, smashed our ship and
threw what remained of it like a bundle of firewood on to the shore of an island. Most of the
merchants had disappeared into the deep with all their worldly goods. I myself had been struggling
in the water for almost a whole day before the good God had mercy on me and allowed me and three
of my companions to reach land. To keep body and soul together we lived for a time on the sparse
grasses we found growing near the shore. This island brought us no prospect of rescue, but new
perils. We fell into the hands of huge gorilla-like creatures that were man-eaters and threw
themselves upon us with voracious appetite. I had to watch my companions being roasted on a spit.
When one of these monsters reached out to seize me with a hand as big as a house, I realized for the
first time in my life that I was an excellent runner. After I had been running the whole day, I sat
down breathless on a cliff, immensely relieved that my flight had been successful.
I was utterly amazed to see a large city down in the valley before me with turrets and towers of
exotic appearance. Some people soon approached me who were black as Moors and enveloped in
white robes like Bedouins. They brought me before their black king, who was a benevolent ruler. I
did not understand his language, but an interpreter gave me to understand that the sovereign was


greatly pleased to have made my acquaintance and that he would regard me henceforward as his
friend. Indeed, I was told, he intended to do me an even greater honor: he wished to elevate me to
the status of his brother-in-law. The king's sister, an old hag so fat that she resembled an enormous
over-ripe pear, was to be my wife. I consented to everything, but made my escape at the very first
opportunity. I carried off all the treasures that had been heaped upon me and secretly boarded a ship.
After many further dangerous voyages I was finally able to return home."
SINDBAD'S FIFTH VOYAGE
When Sindbad the Sailor saw that his tale had made a profound impression and that his
listeners were still of good cheer and sat there full of hope that they would hear more, he continued
without a pause.
"Pay heeds, noble gentlemen and listen to the story of my fifth voyage, which is even more
marvelous than the previous ones. God is omniscient and wise, and nobody but He can understand
His mysterious wisdom. When I returned home from my voyages with handsome profits, as I have
recounted to you, I distributed alms with a grateful heart, gave clothes to widows and orphans and
gifts to my friends and relatives. But an unexpected tempting opportunity swept away my firm
resolution to give up my life of adventure and to suppress my longing for the big world and the wide
seas. I saw many merchants - good, decent people - board a large ship, all joyful and full of hope of a
safe journey and successful trading. The human soul tends towards evil and, as I have already said, I
too forgot my good resolutions and boarded the vessel. We sailed on and on until one day the captain
struck himself in the face and seemed to be in despair. We inquired: "Captain, what is the matter?"
He replied with trembling lips: "I must tell you, oh travelers that a treacherous wind has led me
astray and driven us into the middle of an ocean that I do not know but have heard of. There must be
somebody on board our ship who has fallen prey to the devil of the sea and who will be our undoing.
This unnatural wind is driving us with all its might towards the Mountain of the Apes, which you see
before you rising out of the surge. May the Almighty grant us His protection!" - The Captain had
scarcely finished speaking when apes were already surrounding the ship on all sides; they had come
from the land and fell upon us like locusts, seized all the merchants and sailors and dragged them off
to the island, jumped back on to the ship without us and sailed off with everything on board. img
"The pirate apes" We now found ourselves alone on this terrible island in the middle of an unknown
ocean. We were just becoming accustomed to the idea that we would have to live on its fruit and


vegetables, when all at once we saw a huge dragon with an enormous body that had encircled me
and my companions. In no time at all it had seized one of us, swallowed him whole with a terrible
smacking of its horrible lips, and crawled off, its hunger satisfied. Every day the dragon devoured
one of us. It clearly welcomed the change of diet and was glad to break the monotony of ape meat
for humans. The loss of our companions weighed on our hearts and we were paralyzed by the
thought that we too would end our days in the throat of this hideous fire-breathing monster. There is
no power and no strength but God's! I racked my brains seeking to devise a means of escaping the
terrible fate awaiting us all. With the remaining three merchants, I had climbed a tall tree, which we
used as a place to sleep. I climbed up to the highest branches. My hope was confirmed that the
dragon would take those on the lower level first. When it had reached and devoured the last of my
companions, I made a plan. I took five strong, thick branches, which I tied as firmly as I could one at
right angles to my feet, three others to my left and right sides and across my stomach, and the last
long thick branch diagonally to my head parallel to that on my feet. Thus surrounded by wood, I
threw myself to the ground, lying there as in a chamber. The dragon appeared at nightfall as usual to
fetch its last victim. But as it was unable to devour me due to the wood protecting me on all sides, it
coiled itself around me, while I watched half dead with fear and horror. img "A square meal" When
the cruel dragon realized that it could not devour me in my wooden fortress, it abandoned the
attempt and moved off in terrible ragte. From sunset to the break of dawn it had sought to eat me.
Now I rose and moved as one raised from the dead to the strand where I espied a ship far away on
the high seas. I succeeded in attracting their attention by waving a huge branch to and fro. I was
discovered and brought on board.
When questioned by the captain and crew I recounted my experiences and adventures to their
great amazement. They brought me new clothes to wear, gave me shoes, invited me to eat and
offered me cool fresh water to drink so that my heart was gladdened, my spirits rose and a deep
peace returned to my soul. -We anchored at the Island of Es-Salahita. Here all the merchants and
passengers disembarked, taking their wares with them, which they exchanged and sold. I remained
on board with the ship's officers and had to watch them going about their business as a destitute
shipwrecked beggar. That broke my heart. The captain saw my inner torment and spoke: "Revered
stranger, we lost a man who travelled with us: we know not whether he is alive or dead for we have
never heard from him since. The entire hold of our ship is full of his rich wares, now without an
owner. I would like to give you some bales of this rich cargo so that you can try your luck." - When I


entered the hold I saw that it was full of my lost goods and that every item bore the inscription
'Sindbad the Sailor'. There is no need to recount the rest. In Baghdad, noble gentlemen, I was able to
prove who I was. Now my wealth was immeasurable." - When Sindbad saw his poor namesake, the
carrier, listening open-mouthed, he quickly beckoned to his slave and once again gave the porter a
hundred gold mithkals.

SINDBAD'S SIXTH VOYAGE

Now I was once again living on my estates in Baghdad in the greatest comfort, contentment and
good cheer. Just as we, noble gentlemen, now raise our glasses, so too did wine fill the goblets every
evening as I sat among my companions and friends. All were full of gratitude and praised the Lord
that now, after the odyssey of my adventurous voyages, I had at last returned safe and sound, firm in
my resolve to remain at home and enjoy my prosperity and safety." - Sindbad the Sailor raised his
glass and drank a toast to his listeners. "However," he continued, "I had forgotten about the devil of
the sea, who continued to lie in wait for me far out on the broad seas. One day, as I walked without
purpose on the strand, somehow - the heavens alone know how it occurred - I suddenly found myself
among merchants on board a ship which, without my really being aware of what was happening,
raised anchor and set out towards the open sea, propelled by a strong wind. The devil had tricked me
and had me once again at his mercy. We were again shipwrecked on a distant island. Yet again, I
praised God for my rescue and, seeking shelter from a terrible storm, crawled into a cave, the
entrance to which resembled that of a temple and was hewn out of the rock face bordering the strand.
Some distance from the entrance, I came upon an unforgettable sight. On the stony floor of the cave
hundreds of human skeletons had been carefully laid out, adorned with the most costly jewelry made
of gold and precious stones. Some wore crowns of solid gold, others had collars, belts, rings
encrusted with all kinds of gems; jewels, pearls and the rarest of stones shimmered and glittered in
splendid radiance. I recalled having heard of peoples who buried their dead with all their jewels. My
senses swooned in the presence of such vast riches, but my better self-prevailed and I refrained from
robbing the dead. I remembered my own wealth, which indeed I was unable to measure. So while
outside the night skies were illuminated by flashes of lightening, I lay down among the skeletons
adorned with gold and jewels and slept the sound sleep of the virtuous.


When I left the cave the following morning, I saw a splendid ship at anchor before the island
on the calm waters. I noticed that some people had already rowed to the strand. Congratulating
myself on this unexpected coincidence, I approached them in great joy. The master of the vessel
returned my salutation and was greatly astonished to find a living creature on this God-forsaken
rock. He had been driven off course by the storms of the previous night and had anchored here not
knowing where he was. "Take me on board, noble Sir, as an old sailor pursued by the devil, I shall
be able to able to put you back on course. But first, in gratitude for my rescue, let me tell you the
secret of the immeasurable treasure of this island: proceed to the cave yonder and you shall be
surprised!" The captain rushed in with this men. They set to work like ants, and soon the dead had
been stripped of their riches, which were taken on board the ship. Only now did I realise how unwise
I had been to divulge to avaricious people the sacred burial offerings of a vanished people. Necessity
alone induced me to board a ship which I knew would depart under the curse of the dead. My worst
fears were soon cruel reality. Without cause - without a storm having split even one yard-arm or
damaged even one plank, the ship sank, as though drawn down into the deep by supernatural force.
img "Sindbad swallows water" All drowned miserably; I alone succeeded without difficulty in
reaching a small island: it was as though I was accompanied by a benevolent spirit. The strand of
this island was strewn with a multitude of personal belongings of shipwrecked sailors and goods
from stranded ships. I felt faint: here too I had found untold wealth. A new and dreadful foreboding
arose in my mind that such extraordinary good fortune could not last, that it would end in disaster,
bringing ruin and perdition. For three days I searched my heart and purified it of all evil traits, in
particular of the craving for wealth and possessions, that most destructive of vices. I decided,
nonetheless, to carry away with me as much as possible of the riches strewn around me in abundant
heaps in order to distribute alms in Baghdad to the truly needy. I built a stout raft from the various
materials available to me, floated it on the island's river and loaded all the treasures on to it which I
could find. I began to row the raft forward using a plank as oar. I said to myself: "Just as this river
has a beginning, so too must it have an end; it must lead somewhere to an inhabited land." But the
river went underground, and I was soon enveloped in total darkness, while the raft was carried
forward by the current. After three days the river emerged again into the light of day, flowing past
towering mountains. img "On the raft" A number of Indians and Abyssinians approached, eyeing me
with suspicion and hostility. I raised my arms in greeting and addressed them with due ceremony
saying: "Peace be to you, my brothers: I bring you fortune, happiness, and health." This Abyssinian


tribe was not to be won over, however: they hated all strangers and would have torn me into pieces
had I not given them everything I had on the raft. This time I had a long wait for my deliverance. At
long last, months later, a merchant arrived from my home country that brought me back to
Baghdad.
SINDBAD'S SEVENTH VOYAGE
"After my return home from the previous adventurous voyage, I retired to my estates and
lived quietly among my friends. Noble gentlemen, I did not intend to undertake another journey ever
again as long as I lived. But one day I was summoned to the Sultan Haroun-al-Rashid. He said I was
to be his envoy and to honor a famous Indian prince by delivering valuable presents on his behalf.
My protests were in vain: there was no help for it - I had to set sail again. This time the voyage
seemed to be uneventful. The Indian prince did me much honor and presented me with costly gifts; I
set out for home. But we were attacked by pirates, over powered and all sold into slavery. I was
bought by an African merchant whose passion was hunting. One day I had to accompany him on an
elephant hunt. I was to climb to the top of a tree and through loud noise drive passing elephants in
the direction where slaves were waiting to kill them. After a long time, the ground began to tremble
and a herd of hundreds of elephants came lumbering past. They saw me and to my horror began to
uproot the tree on which I was sitting. I quickly jumped to the ground so as not to be crushed to
death by the falling tree. I felt myself being lifted up. An elephant gripped me firmly and seated me
gently on its back. Then they galloped off, the entire herd following behind me. Towards evening we
reached a large empty space. Again I was gripped by the trunk of the huge animal I had been riding
on and was gently put down on the ground. With astonishment I saw the most beautiful ivory all
around me, next to it the skeletons of dead elephants. The clever animals had brought me here to
show me the treasure in the hope of preventing persecution in the future. I returned, told my master
of my discovery, which was soon collected. In gratitude he gave me my liberty and sent me home
laden with gifts."
Sindbad the carrier now understood that the storyteller had not merely experienced the joys of life
but had endured an ample share of its sorrows before attaining the wealth which he now had in old
age and which he was only now peacefully enjoying. From then on poor Sindbad and rich Sindbad
were friends. The former sailor shared his prosperity with the carrier and they lived together happily
for many years.


F. JAPANESE LITERATURE

THE BELL CRICKET AND THE GRASSHOPPER
The Bell Cricket and The Grasshopper is written by Yasunari Kawabata. The love as its
theme is really evident in the story. Mostly of Yasunari Kawabatas works mirror his feeling, beliefs,
and longing.

THE BELL CRICKET AND THE GRASSHOPPER
by Yasunari Kawabata
Walking along the tile-roofed wall of the university, I turned aside and approached the upper
school. Behind the white board fence of the school playground, from a dusky clump of bushes under
the black cherry trees, an insects voice could be heard. Walking more slowly and listening to that
voice, and furthermore reluctant to part with it, I turned right so as not to leave the playground
behind. When I turned to the left, the fence gave way to another embankment planted with orange
trees. At the corner, I exclaimed with surprise. My eyes gleaming at what they saw up ahead, I
hurried forward with short steps.

At the base of the embankment was a bobbing cluster of beautiful varicolored lanterns, such
as one might see at a festival in a remote country village. Without going any farther, I knew that it
was a group of children on an insect chase among the bushes of the embankment. There were about
twenty lanterns. Not only were there crimson, pink, indigo, green, purple, and yellow lanterns, but
one lantern glowed with five colors at once. There were even some little red store-bought lanterns.
But most of the lanterns were beautiful square ones the children had made themselves with love and
care. The bobbing lanterns, the coming together of children on this lonely slope surely it was a
scene from a fairy tale?

One of the neighborhood children had heard an insect sing on this slope one night. Buying a
red lantern, he had come back the next night to find the insect. The night after that, there was another
child. This new child could not buy a lantern. Cutting out the back and front of a small carton and
papering it, he placed a candle on the bottom and fastened a string to the top. The number of children


grew to five, and then to seven. They learned how to color the paper that they stretched over the
windows of the cutout cartons, and to draw pictures on it. Then these wise child-artists, cutting out
round, three-cornered, and lozenge leaf shapes in the cartons, coloring each little window a different
color, with circles and diamonds, red and green, made a single and whole decorative pattern. The
child with the red lantern discarded it as a tasteless object that could be bought at a store. The child
who had made his own lantern threw it away because the design was too simple. The pattern of light
that one had had in hand the night before was unsatisfying the morning after. Each day, with
cardboard, paper, brush, scissors, penknife, and flue, the children made new lanterns out of their
hearts and minds. Look at my lantern! Be the most unusually beautiful! And each night, they had
gone out on their insect hunts. These were the twenty children and their beautiful lanterns that I now
saw before me.

Wide-eyed, I loitered near them. Not only did the square lanterns have old-fashioned patterns
and flower shapes, but the names of the children who had made them were cut out in square letters
of the syllabary. Different from the painted-over red lanterns, others (made of thick cutout
cardboard) had their designs drawn upon the paper windows, so that the candles light seemed to
emanate from the form and color of the design itself. The lanterns brought out the shadows of the
bushes like dark light. The children crouched eagerly on the slope wherever they heard an insects
voice.

Does anyone want a grasshopper? A boy, who had been peering into a bush about thirty
feet away from the other children, suddenly straightened up and shouted.
Yes! Give it to me! Six or seven children came running up. Crowding behind the boy who
had found the grasshopper, they peered into the bush. Brushing away their outstretched hands and
spreading out his arms, the boy stood as if guarding the bush where the insect was. Waving the
lantern in his right hand, he called again to the other children.

Does anyone want a grasshopper? A grasshopper!
I do! I do! Four or five more children came running up. It seemed you could not catch a
more precious insect than a grasshopper. The boy called out a third time.
Doesnt anyone want a grasshopper?


Two or three more children came over.
Yes. I want it.
It was a girl, who just now had come up behind the boy whod discovered the insect. Lightly
turning his body, the boy gracefully bent forward. Shifting the lantern to his left hand, he
reached his right hand into the bush.
Its a grasshopper.
Yes. Id like to have it.
The boy quickly stood up. As if to say Here! he thrust out his fist that held the insect at the
girl. She, slipping her left wrist under the string of her lantern, enclosed the boys fist with
both hands. The boy quietly opened his fist. The insect was transferred to between the girls
thumb and index finger.
Oh! Its not a grasshopper. Its a bell cricket. The girls eyes shone as she looked at the
small brown insect.
Its a bell cricket! Its a bell cricket! The children echoed in an envious chorus.
Its a bell cricket. Its a bell cricket.
Glancing with her bright intelligent eyes at the boy who had given her the cricket, the girl
opened the little insect cage hanging at her side and released the cricket in it.
Its a bell cricket.
Oh, its a bell cricket, the boy whod captured it muttered. Holding up the insect cage close
to his eyes, he looked inside it. By the light of his beautiful many-colored lantern, also held
up at eye level, he glanced at the girls face.
Oh, I thought. I felt slightly jealous of the boy, and sheepish. How silly of me not to have
understood his actions until now! Then I caught my breath in surprise. Look! It was something on
the girls breast which neither the boy who had given her the cricket, nor she who had accepted it,
nor the children who were looking at them noticed.

In the faint greenish light that fell on the girls breast, wasnt the name Fujio clearly
discernible? The boys lantern, which he held up alongside the girls insect cage, inscribed his name,
cut out in the green papered aperture, onto her white cotton kimono. The girls lantern, which
dangled loosely from her wrist, did not project its pattern so clearly, but still one could make out, in


a trembling patch of red on the boys waist, the name Kiyoko. This chance interplay of red and
green if it was chance or play neither Fujio nor Kiyoko knew about.

Even if they remembered forever that Fujio had given her the cricket and that Kiyoko had
accepted it, not even in dreams would Fujio ever know that his name had been written in green on
Kiyokos breast or that Kiyokos name had been inscribed in red on his waist, nor would Kiyoko
ever know that Fujios name had been inscribed in green on her breast or that her own name had
been written in red on Fujios waist.

Fujio! Even when you have become a young man, laugh with pleasure at a girls delight
when, told that its a grasshopper, she is given a bell cricket; laugh with affection at a girls chagrin
when, told that its a bell cricket, she is given a grasshopper.

Even if you have the wit to look by yourself in a bush away from the other children, there are
not many bell crickets in the world. Probably you will find a girl like a grasshopper whom you think
is a bell cricket.

And finally, to your clouded, wounded heart, even a true bell cricket will seem like a
grasshopper. Should that day come, when it seems to you that the world is only full of grasshoppers,
I will think it a pity that you have no way to remember tonights play of light, when your name was
written in green by your beautiful lantern on a girls breast.



MADMAN ON THE ROOF
Madman on the roof is a play written by Kikuchi Kan. The story is about a madman who is
fun of climbing tree, mountains especially their roof. Because of his situation, his father cant
understand him. The story conveys brotherly love. How Sujiro loves his brother Yoshitaro despite
his situation. Acceptance, accepting his brother wholeheartedly no matter what he is and what his
been doing. As long as his not hurting anyone, nobody shall stop whatever makes him happy.
MADMAN ON THE ROOF
By KIKUCHI KAN
Yoshitaro the eldest son of the Family is sitting astride the ridge of the roof , and is looking out over
the sea.
GISUKE: (Speaking from within the house). Yoshi is sitting on the roof again. Hell get a
sunstroke- the sun is so terribly hot. (coming out) Kichiji! Where is kichiji?
KICHIJI: Yes! What do you want ?
GISUKE: Bring Yoshitaro down. He has no hat on, up in the hot sun. hell get a sunstroke.
How did he get up there anyway ? From the barn ? Didnt you put wires around the
barn roof as I told you the other day ?
KICHIJI : Yes, I did exactly as you old me .
GISUKE: I dont see how can he stand, sitting on that hot slate roof ! Yoshitaro ! Youd better
come down. If you stay up there youll get a sunstroke, and maybe die.
KICHIJI : Young master. Come down. Youll get sick if you stay there !
GISUKE: Yoshi ! Come down quick ! What are you doing up there anyway ? Come down I say
.
YOSHITARO : Wh-a-at ?
GISUKE : NO whats ! Come down right away. If you dont come down, Ill get after you with a
stick !
YOSHITARO : O, I dont want to. Theres something wonderful. The priest of the God
Kompira is dancing in the clouds. Dancing in me to come. Wait ! Im coming.


GISUKE: If you talk that lie that youll fall, just as you did once before. Youre already
crippled and insane. What will you do next to worry your parents ? come down, you
fool!
KICHIJI : Master, dont get so angry . The young master will not obey you. You should get
some fried bean cake; when he sees it. He will come down, because e likes it. S
GISUKE : No you had better get the stick after them. Dont be afraid to give him a good
shaking-up.
KICHIJI : The young master doesnt understand anything. Hes under the influence of evil
spirits.
GISUKE : We may have to put bamboo guards on thro of to keep him down from there.
KICHIJI : o wont keep him down. Why he climbed the roof of the Honzen Temple without
even a ladder; a low roof like this one is the easiest thing in world for him. I tell you,
its the evil spirit that makes him climb. Nothing can stop him.
GISUKE : You may be right, but he worries me to death. If we could only keep him in the
house. It wouldnt be so bad, even though he is crazy; Suejiro says that everybody as
far as Takamatsu knows about Yodhitaro the madman.
KICHIJI : People on the island all says he is under the influence of fox spirits but I dont in
that. I never heard of the Fox climbing trees.
GISUKE : Youre right. I think I know the real reason. About the time Yoshitaro was born, I
bought a very expensive imported rifle and I shot every monkey on the island. I
believe a monkey-spirit is now working on him.
KICHIJI : Thats just what I think. Otherwise how could he climb trees so well ? He can clib
anything without a ladder ? Even Tosaaku, whos a professional climber, admits that
hes no match to Yoshitaro.
GISUKE : Dont joke about it. Its no laughing matter, having a son who is climbing the roof.
Yoshitaro ! Come down. When hes up there in the roof , he doesnt hear me ta all.-
hes so engrossed. I cut down all the trees in the house so he couldnt climb them, but
theres nothing I can do about the roof.
KICHIJI : When I was a boy, I remember there was a ginko tree in front of the gate.
GISUKE: Yes, that was one of the biggest trees on the island. One day Yoshitaro climbed clear
to the top. He sat out on the branch , atleast 90 feet above the ground , dreaming away
as usual. My wife and I never expected him to get down alive, but after a while, down
he slid. We were all too astonished to speak.


KICHIJI : That was certainly a miracle.
GISUKE : Thats why I say its a monkey spirit , thats working on him. Yoshi . Come down ! .
Kichji , youd better go up and fetch him.
KICHIJI : But when someone else clims up there, the young master gets angry.
GISUKE: Never mind his getting angry. Pull him down .
KICHIJI : Yes Master .
TOSAKU : Good day Sir !
GISUKE: Good Day. Fine weather. Catch anything with the nets you put out yesterday?
TOSAKU : NO, not much. The seasons over.
GISUKE : maybe its too late now.
TOSAKU : Your sons on the roof again.
GISUKE : Yes, as usual. I dont like it, but when I keep him locked in a room, hes like a fish
out of water. Then I take pity on hi and let him out, back he goes up on the roof
TOSAKU : But after all he doesnt bother anybody.
GISUKE : He bothers us. We feel so much ashamed when he climbs up here and shouts.
TOSAKU : But your younger son , Suejiro, has a fine record at school. That must be some you.
GISUKE : Yes, he is good student and that is a consolation to me. If both of them were crazy, I
dont know how could I go on living.
TOSAKU : By the way, a Priestess has just come to the island. How would you like to have pray
for your son? Thats really what I came to see you about.
GISUKE : Weve tried prayers before but its never done any good.
TOSAKU : This Priestess believes in the God Kompira. She works all kinds of miracles. People
say the God inspires her prayers have more effect than those of Ordinary oracles.
Why dont you try her once ?
GISUKE : Well, we might. How much does she charge ?
TOSAKU : She wont take any money unless the patient is cured. If he is cured, you pray her
whatever you feel like .
GISUKE: Suejiro says he doesnt believe in prayers. But theres no harm in letting her try.


TOSAKU : Ill go and bring her here. In the meantime you get your son down off tye roof.
GISUKE: Thanks for your trouble. Yoshi ! Be a good boy and come down.
KICHIJI : Now then, young mater, come down with me. If you stay up here any longer, youll
have a fever tonight.
YOSHITARO : Dont touch me ! The angels are beckoning to me. Youre not supposed to
come here. What do you want ?
KICHIJI : Dont talk nonsense .Please come down .
YOSHITARO : IF you touch me the demons will tear you apart.
GISUKE: Be careful.
GISUKE: Oyoshi ! Come out a minute .
OYOSHI : What is it ?
GISUKE : Ive sent for a Priestess.
OYOSHI : That may help. You never can tell what will.
GISUKE : Yoshitaro says he talks with the God Kompira. Well, this Priestess is a follower of
Kompira, so she ought to be able to help him.
YOSHITARO : Father ! Why did you bring me down ? There was a beautiful cloud of five
colors rolling down to fetch me.
GISUKE : Idiot ! Once before you said there was a five colored cloud and you jumped off the
roof. Thats the way you became a cripple. A priestess of the god Kompira is coming
here today to drive the evil spirit out of you, so you dont go back up on the roof.
TOSAKU : This is the Priestess I spoke about .
GISUKE : Ah. Good afternoon. Im glad youve come, this boy is really a disgrace to the whole
family .
PRIESTESS : You need not to worry anymore about him. Ill cure him at once with the gods
help.This is the one ?
GISUKE : Yes. Hes 24 years old, and the only thing he can do is climb up to high places.
PRIESTESS : How long has he been this way ?


GISUKE : Ever since he was born , even when he was a baby, he wanted to be climbing. he
was four or five years old, he climb onto low shrine, then onto the shrine of Buddha.
When he was seen he began climbing trees. At 15 he climbed to the top of moutains
and stayed there all day long. He says he talks with demons and with the gods. What
do you think is the matter with him ?
PRIESTESS : There is no doubt but that its the fox spirit. I will pray for him. Listen now ! I
am the messenger OF THE GOD Kompira .
YOSHITARO : You say the God Kompira ?
PRIESTESS : Dont say such sacrilegious things.
YOSHITARO : I have seen him many times. Hes an old man wtih whit e robs and a golden
crown. Hes my bestfriend .
PRIESTESS : This is fox spirit, all right, and a very extreme case. I will address the god. ( she
chants a prayer in a weird manner . Yoshitaro , held fast by KIchiji, watches the
priestess blankly. She works herself into a frenzy and falls to the ground in faint.
Presently, she rises to her feet and looks about strangely.
PRIESTESS : ( In a changed voice ) I am the God Kompira! ( All except Yoshitaro ) fall to their
knees with exclamation of reverence )
PRIESTESS : ( With affected dignity ) The elder son of this family is under the influence of a fox
spirit. Hang hi up on the branch of the tree and purify him with the smoke of green
pine needles. If you fail to do what I say, you will all be punished. ( She faints again.
There are ore exclamations of astonishment )
GISUKE : ( hesitating somewhat ) Kichiji , go and get some green pine needles.
OYOSHI : No ! Its too cruel, even if it is the gods command .
PRIESTESS : He will not suffer, only the fox spirit within him. The boy himself will not
suffer at all. Hurry ! Did you hear the Gods command.? He told the spirit to leave
your body before it hurts.
YOSHITARO : That was not Kompiras voices. He wouldnt talk a Priestess like you.
PRIESTESS : Ill get even with you. Just wait. Dont talk back to the god like that, you
horrid fox!
PRIESTESS : Respect the god or be punished!
YOSHITARO : Father ! What are you doing to me ? I dont like it ! I dont like it !


PRIESTESS : But its cruel!
SUEJIRO : Whats happening here ? Whats the smoke for ?
YOSHITARO : Father and Kichiji are putting me on smoke .
SUEJIRO : Father! What foolish things are you doing now ? Havent I told you time and
again about this sort of business .
GISUKE : But the god inspired the miraculous Priestess.
SUEJIRO : Smoke wont cure him. People will laugh at you if they hear youve been
trying to drive out a fox. All the gods in the country together cant even cure a cold.
This Priestess is a fraud. All she want is money.
GISUKE : But the doctors cant cure him.
SUEJIRO : If the doctors cant , nobody can. Ive told you before that he doesnt suffer If
he did, wed have to do something for him .But as long as he can climb up on the
roof, he is happy. Nobody in the whole country is as happy as he is. Perhaps nobody
in the world. Besides, if you cure him now, what can he do ? Hes 24 and he knows
nothing, not even alphabet. Hes had no practical experience. If he were cured, he
would be conscious of being crippled, and hed be the most miserable man alive. Is
that what you want to see ? Its all because you want to make him normal ? But
wouldnt it be foolish to become a normal merely to suffer ?
PRIESTESS : You disbelieve the oracle of the god. You will be punished ! (She stars her
chant as before. She faints, rises, and speaks in a changed voice). I am he great god
Kompira! What the brother og the patient says springs from hi own selfishness. He
knows if his sick brother is cured, hell get the family estate. Doubt not this oracle.
SUEJIRO : Thats a damned lie, you old fool. (He kicks her).
PRIESTESS : (getting to her feet and resuming her ordinary voice). Youve hurt me, you
savage !
SUEJJIRO : You fraud ! you swindler !
TOSAKU : Wait young man ! dont get this frenzy.
SUEJJIRO : You liar ! A woman like you cant understand brotherly love !
TOSAKU : Well leave now . It was my mistake to have brought her.
GISUKE : ( giving Tosaku some money) I hope youll excuse him. Hes young and has
such a temper.


PRIESTESS : You kicked me when I was inspired by the god, youll be lucky to survive until
tonight.
OYOSHI : But still no. Im sorry this has happened.
PRIESTRESS : (leaving with Tosaku) The foot you kicked me with will rot off.
GISUKE : (to Suejiro) arent you afraid of being punished for what youve done ?
SUEJJIRO : A god never inspires a woman like that old swindler. She lies about
everything.
OYOSHI : I suspected her from the very first. She wouldnt do such cruel things if the god
inspire her.
GISUKE : maybe so. But Suejiro, your brother will be a burden to you all your life.
SUEJIRO: It will be no burden at all. When I become successful . Ill build a tower for
him on top of the mountain.
GISUKE : But wheres Yoshitaro gone ?
KICHIJI : Hes up there.
GISUKE : As usual.
SUEJIRO : A normal person would be angry with you for having put him in the smoke,
but you see, hes forgotten everything .Yoshitaro !
YOSHITARO : Suejiro ! I asked Kompira and he doesnt know her.
SUEJJIRO: Youre right . the god will inspire you. Not a priestess like her .
SUEJJIRO : What a beautiful sunset !
YOSHITRO : SUejiro look ! Cant you see ? Just look 1 How beautiful.
SUEJJIRO : Yes, I see. I see it too .Wonderful .
YOSHITARO : (filled with joy) There ! I hear music coming from the palace. Flutes, What I
love best of all. Isnt it beautiful ?



THE TALE OF GENJI
The tale of Genji is very popular literary piece written by Murasaki Shikibu. It is about the
life of Genji and his affairs of heart.
SUMMARY:THE TALE OF GENJI
The world of the Tale of Genji is aristocratic Japan of the tenth century. The society was
polygamous and imperial. The Emperor would take several wives, each daughters from prominent
aristocratic families, in order to establish his line. He would have one main wife known as the
Empress, several consorts, and several intimates or consorts of low rank. Genjis mother is one
such Intimate. She is adored by the emperor, but the jealousies of other women at court are so
distressing to her that she falls sick and dies when Genji is still very young. The Emperor is
devastated, and chooses a new wife that looks like his former love.
Genji is the son of the Emperor, but he will never rule. His mothers rank had been too low. The
Emperor favors him and wants to appoint him as his heir, but he can get no political support. As an
alternative, he removes Genji from the imperial family and gives him his own surname, Minamoto,
in order to allow him to make his way as a commoner in the government.1 While he is technically a
commoner, he still enjoys the favor of his father and freedom in the court. He grows to be a
handsome, intelligent, but reckless young man.Genji, like almost all aristocrats, is entered into a
political marriage with the daughter of an influential member of court. He is only an adolescent, and
does not care about his new wife Aoi, who is four years older. As is Japanese custom, he does not
have to live with her, so he basically ignores her existence. His sights are set on the Emperors wife
Fujitsubo who looks so much like the mother he never knew. Eventually, he sleeps with Fujitsubo,
who becomes pregnant with his son. They pass the boy off as the child of the Emperor. Knowing he
cannot possess Fujitsubo because she is his fathers, Genji seeks love elsewhere A young girl who
looks just like Fujitsubo named Murasaki. She is Fujitsubos niece, and only ten at the time that
Genji focuses his affection on her. He takes over her care and raises her as a daughter, then, in
Woody Allen-fashion, marries her as soon as she comes of age.
Chapter 2 (The Broom Tree) shows us a teenage Genji who is still confused about love. He hears
three young men talk about their secret loves. It is an illuminating conversation for him! He begins a


series of affairs. The author makes him almost irresistible to women at least on the surface. He is
gorgeous, charming, intelligent, affectionate, wealthy, and well-connected politically. His talents
also raise him politically, and he grows more influential and powerful in court. Before long, Genji
has had a sexual affair with the daughter of his main political opponent, and is caught by him in the
act! The girls older sister, who is the mother of the current imperial heir, vows revenge. He has to
go into exile to escape her wrath.
He winds up in Suma by the Inland Sea of Japan, in what is now Kobe. He cannot bring Murasaki
with him, and he is very lonely without her. Alone and in the wild, he must endure hardships and is
almost killed by a storm. When the storm ends, however, a wealthy aristocrat rows by and invites
Genji to join him at his home in Akashi. Genji goes with the man and, at Akashi, meets his daughter
and adds her to his list of conquests. When he finally goes back to court, she is pregnant with his
baby. The girl is his third child in Emperors had no surname addition to the child he had with the
Empress, he had a son named Yugiri by his first wife, now dead. Eventually, Yugiri will become
Empress herself.
After returning to court in Chapter 13 (Akashi), Genji tries to control his sexual urges more
effectively. He concentrates on promoting himself and increasing his power at court. He focuses On
only one woman in the next 20 chapters, Princess Asagao. Their love is short, ending badly. Genji
continues to rise in wealth and power, even if he is not lucky in love. By Chapter 33, he has four
mansions linked together, each representing one of the four seasons and each the residence of a
favored lady. He is appointed Honorary Retired Emperor by his secret son with Fujitsubo, who is
now Emperor.
In Chapter 34 (Spring Shoots I), Genji agrees to marry the daughter of his half-brother. After they
are married, Genji finds her to be unsatisfying as a wife. When Murasaki becomes sick, Genji
abandons his new wife to be with his old love. While he is away, a man comes in and sleeps with his
new wife, getting her pregnant. The son she bears, Kaoru, is passed off as Genjis, but Genji knows
the truth. The true father dies from the shame of the discovery of his illicit affair. Genjis new wife
decides to become a nun rather than continue with him, to Genjis great embarrassment. About three
years later, Murasaki dies. Genji is devastated by the loss and goes to live in a temple, dying a
couple of years later in his fifties.


After his death, the book continues to tell the tale of his two descendents after an eight-year
gap.Kaoru is now a young man. His best friend is Niou, Genjis grandson by the girl he made love to
at Akashi. Kaoru and Niou are best friends who become rivals in love.
Kaoru hears of a prince who has retired to a religious life with his two daughters. Intrigued, Kaoru
visits him and learns his true parentage. He also sees the daughters, Oigimi and Naka no Kimi. He
thinks they are beautiful and tells Niou about them. Niou courts and seduces the younger, Naka no
Kimi. However, Niou does not visit often, spending most of his time at court. Naka no Kimi is
lonely, and she and her sister believe that she never meant anything to Niou. Oigimi sees her sisters
devastation and refuses Kaoru, thinking that he will treat her just as Nioutreate Naka no Kimi. She
becomes so depressed that she starves herself to death, to Kaorus grief.
Afterwards, Niou brings Naka no Kimi to court so they can be together. He cannot make her his
main wife, though, due to political pressure. He marries his cousin. Meanwhile, Kaoru begins to
realize that he truly loves Naka no Kimi. Noticing the way Kaoru acts around his wife, Niou
becomes jealous. Naka no Kimi solves the problem by introducing Kaoru to a half-sister named
Ukifune who looks just like Oigimi, and he pursues her instead. Before he can leave with his new
love, Niou also sees her and wants her. When Kaoru moves with Ukifune to his home in Uji, Niou
hunts her down and makes love to her.
Ukifune cannot decide who she wants. Kaoru is more powerful, but Niou is more sexually attractive.
Unable to decide, Ukifune throws herself into the river in order to kill herself. The family discovers
her missing and holds a fake funeral in order to save face. Unbeknownst to them, she is still alive.
She is found by monks, crying and unable to speak. They take her to the head nun and it is
discovered that she has amnesia and seems to be mentally unbalanced. She stays this way for two
months, until a cleric exorcises her. She does regain some of her memory, but will not tell anyone
anything she has remembered, and instead asks to be made a nun.
A year later, Kaoru has heard of the nun with amnesia who looks like Ukifune. He discovers it is her
and tries to contact her by sending a letter through her half-brother, but she pretends not to recognize
the boy and refuses the letter. Kaoru wonders if she is being kept there by someone else. The tale
ends there. Is it unfinished? Is it intentionally left open? No one know.


SENTENCE STRUCTURE
EXERCISE 1
Identify the sentence whether the sentence is simple, compound or complex.
1. The further you penetrate into hostile country the greater the solidarity and thus the defenders
will never fail.
2. Genji is the son of the Emperor, but he will never rule.
3. The Emperor removes Genji from Imperial family and gives him his surname, Minamoto.
4. He takes over her care and raises her as a daughter.
5. Genji tries to control his sexually urges more effectively.
6. Genji continues to rise in wealth and power.
7. Genji is devastated by the loss and gives to live in a temple, dying a cycles of years later in is
fifties.
8. Niou courts and seduces Nako Nakimi.
9. Oigimi becomes so depressed that she starves herself to death, to Kaorus grief.
10. Ukifune throws herself into the river in order to kill herself.
EXERCISE 2
Identify the sentence whether the sentence is Declarative, Imperative, Interrogative and
Exclamatory.
1. The purpose of war is peace.
2. Doesnt anyone want a grasshopper?
3. The supreme act of war is to subdue the enemy without fighting.
4. What a beautiful sunset!
5. The Tale of Genji is the story of the loyal and noble classes of Medieval.
6. If you fail to do what I say, you will all be punished!
7. The true father dies from the shame of the discovery of his illicit affair.
8. How did he get up there?
9. Please come down.
10. Dont joke about this!


EXERCISE 3
Make Interrogative sentences out of the declarative sentence given.
1. He can climb anything without a ladder.
2. The priestess believes in the god Kompira.
3. She wont take any money unless the patient is cured.
4. Cultivating the Dao begins in discovering the challenges in the types of action and mastering
them.
5. Arabian Nights is a collection of Arabian short stories.
6. Confucianism is an indigenous religious and is the soul of Chinese Culture.
7. The world of Tale of Genji is aristocratic Japan of the10th century.
8. Blessed are the poor in spirit for theirs is the kingdom f heaven.
9. The expression Count Not Your Chicken Before They are Hatched comes from Aesop.
10. The elder son of this family is under the influence of fox-spirit.

SENTENCE PATTERN
EXERCISE 1
Arrange the words in the sentences following the S-TV-DO.
1. fire intelligent the use.
2. Rulers deliberate enlightened about fears
3. The talents the one with
4. Children echoed the in an chorus envious.
5. World on small found the class upper.
6. At line to a cast a away stones.
7. Vital the art of war is.
8. The skillful subdues fighting leader without
9. Army proximity determines the cost.
10. Destruction leads to recklessness.



EXERCISE 2
Use the following words in the sentences following the S-LV-OC.
1. Cot- light portable bed
2. Emolument- wages
3. Perpetuate- receive, valued
4. Fraud-impostor
5. Surmise- guess
6. Savage-uncivilized
7. Frenzy-wild
8. Sage- wise man
9. Intermit- suspend/discontinue for a time
10. Trampled- stamp, to step heavily

EXERCISE 3
Identify the sentence pattern used in the sentence.
1. The general receives his commands from the sovereign.
2. All armys should prefer high grounds and sunny places.
3. The lanterns brought awed the shadows of the bushes line light.
4. The children crouched eagerly on the slope wherever they heard on insects voice.
5. After a long time, the master of those slaves cane and settled his accounts with them.
6. The society depleted in the Tale is one of the elite groups of aristocrats.
7. The elder son of this family is under the influence of fox spirit.
8. He went up into the mountains.
9. The Arabian Nights is the collection of Arabic short stories.
10. He had no practical experience.




PREPOSITIONS
Exercise 1





1. Keep the army unshaken while attack by direct and indirect methods.
2. The ideal persons engaged focus is always alert to what lies its awareness.
3. Combined energy makes fighting men rolling stones.
4. The difficulty of staying just the center is a recurrent issue for this sector.
5. Then he went his journey.
6. Whoever is strong is the first ______the field.
7. But the man of my heart is not here and I mourn.
8. Walking _______ the tile-roofed wall of the university, I turned and approached the upper
school.
9. Kichiji goes out ______ the ladder.
10. Kichiji enters carrying the ladder and disappears ______ the fence.


AT ON IN
UNDER BEYOND ALONG
OF AFTER INTO
ALONG


EXERCISE 2
Use the following prepositions in a sentence.
1. To
2. From
3. Over
4. Under
5. Below
6. Above
7. In
8. On
9. At
10. By

EXERCISE 3
Underline the prepositional phrases and encircle the prepositions used.
1. Dreaming when Dawn's Left Hand was in the Sky
I heard a Voice within the Tavern cry,
"Awake, my Little ones, and fill the Cup
"Before Life's Liquor in its Cup be dry."

2. Now the New Year reviving old Desires,
The thoughtful Soul to Solitude retires,
Where the WHITE HAND OF MOSES on the Bough
Puts out, and Jesus from the Ground suspires.

3. Iram indeed is gone with all its Rose,
And Jamshyd'sSev'n-ring'd Cup where no one knows;
But still the Vine her ancient Ruby yields,
And still a Garden by the Water blows.



4-5 Come, fill the Cup, and in the Fire of Spring
The Winter Garment of Repentance fling:
The Bird of Time has but a little way
To fly---and Lo! the Bird is on the Wing.

6-7. Into this Universe, and why not knowing,
Nor whence, like Water willy-nilly flowing:
And out of it, as Wind along the Waste,
I know not whither, willy-nilly blowing.

8. And lately, by the Tavern Door agape,
Came stealing through the Dusk an Angel Shape
Bearing a Vessel on his Shoulder; and
He bid me taste of it; and 'twas---the Grape!

9. The Ball no Question makes of Ayes and Noes,
But Right or Left, as strikes the Player goes;
And He that toss'd Thee down into the Field,
*He* knows about it all---He knows---HE knows!

10. Then said a SecondNeer a peevish Boy
Would break the Bowl from which he drank in joy;
And He that with his hand the Vessel made
Will surely not in after Wrath destroy.







CONJUNCTIONS

EXERCISE 1
In the story Count Not Your Chickens Before They Are Hatched encircle the conjunctions used.
Count Not Your Chickens
Before They Are Hatched

Once upon a time there live in a certain town a Brahman named Duckless. He begged a lot of
barley grits; and with that he had left over from his dinner, he filled a jar. This he hang a low
peg in the wall, put a cot beneath it, and looking at it with unaverted gaze, he bethought him: --
This pot is full of barley grits and, if comes a famine, will fetch me a hundred pieces of silver.
With them I shall buy me a couple of she-goats; and as they will drop kids every six months, I
shall soon have a herd from them. For the goats I shall get my cows; for the cows buffalo-cows;
and for them, mares; and from the sale of them, much gold. With the gold Ill get a house with
four rooms, about a court. And then some Brahman will come to my house, and give me his
lovely daughter, with rich dowry in marriage.
She will bear me a son, and Ill name him Sona-car-man. When hes old enough for me to trot
him on my knee, Ill take a book, and sitting out behind the stable, Ill study it. Then Sons-car-
man, seeing me and eager to be trotted on my knees, will leave his mothers lap and in coming
tome will get right near the horses hoofs. And I, full of anger shall say to my wife. Take the
child, quick. she is busy with housework, wont hear me, and I shall get up and give her a kick.
Deep sunk in thought he gave such a kick that broke the jar, and the grits ran down over him
till he was well whitened.






EXERCISE 2

Supply the sentences with proper Coordinating Conjunctions. Write your answer on the blank
provided before each number.

1. Not only were there crimson, pink, indigo, green, purple, and yellow, _______ one lantern
glowed with five colors at once.
2. Six _______ seven children came running up.
3. He went up into the mountains ______ he sat down, his disciples came unto him; and he
began to teach.
4. Respect the God ________be punished.
5. Do not take away the armys vehicles ____ so they will be forced to stay with you.
6. The small __intriguing world they lived in.
7. Blessed are they that mourn, ____they shall be comforted.
8. Clothing was very important _____ colours had to be perfectly matched.
9. Kaoru is more powerful, ____ Niou is more sexually attractive.
10. A leader cannot raise an army because he is enraged, ___ can a general fight if he is
resentful.

EXERCISE 3

Fill in the blanks with appropriate conjunctions. Write them in ALL CAPS. And before each number
write A if the conjunction is correlating and B if subordinating.

1. _____ you will hate the one and love the other, ___ you will be devoted to the one and
despise the other.
2. Look it was something on the girls breast which ____the boy who had given her the cricket,
____ she who had accepted it noticed.
3. You cannot serve ___ God _____ money.
4. ________ you have the wit to look by yourself in a bush away from the other children, there
are not many bell crickets in the world.


5. The hermit answered ____ the princess ____ her husband had died.
6. To remain in ignorance of the enemies condition simply _____ one grudges the outlay of a
hundred ounces of gold is the height of inhumanity.
7. This interplay of green and red- if it was chance or play-_______ Fujio nor Kiyoko knew
about.
8. __________ the same can be said for all money of Murasaki time, her real name and date of
Birth and Death cannot be confirmed even for her, the leading author of her day.
9. Suejiro loves his brother ____________ he is not normal just like the rest of them.
10. __________the first servant _________ the second servant gained from the talents their
master has given them.

ANALOGY

EXERCISE 1
Put a heart before the letter of the correct answer.
1. TRAMPLED : STAMP :: __________ : __________
a. Awkward : Dexterity
b. Hewing : Gash
c. Sob : Weep
d. Aviator : aviatress

2. FILIAL : AGAPE :: __________ : __________
a. Governor : Governess
b. Slaves : Prince
c. Spark : Glow
d. Brahman : Harijans

3. INERMIT : CEASE :: __________ : __________
a. Squad : Battalion
b. Pandemic : Isolated
c. Fray : skirmish


d. Gabble : Stammer

4. PERPETUATE : DEMOLISH :: __________ : __________
a. Agape : God
b. Ingenious : foolish
c. Sheen : Plain
d. Plait : Braid

5. TEMPLE : MONKS :: __________ : __________
a. Temporal : Eternal
b. Church : Priest
c. Nuns : Covent
d. Hospital : Newborn

6. ORACLE : PRIESTESS :: __________ : __________
a. Ship : Canoe
b. Plinth : Pedestal
c. Brook : Lake
d. Acumen : Perspicacity

7. HORN : DEER :: __________ : __________
a. Fish : Tail
b. Mane : Lion
c. Tree : Root
d. Fingers : Hand

8. SAGE : PHILOSOPHER :: __________ : __________
a. Auger : Soothsayer
b. Canine : Dog
c. Excerpt : Novel
d. Idiot : Moron



9. FRUIT : JUJUBES :: __________ : __________
a. Stingray : Fish
b. Bird : Finch
c. Jojoba : shrub
d. Daffodils : flowers


10. PILLOW : BLANKET :: __________ : __________
a. Table : Foods
b. Spoon : Fork
c. Plate : Platter
d. Blood : Platelets

EXERCISE 2
Identify the relationship of the following analogy.

1. Thorn: rose
2. Buffalo: cow
3. Ruby: gem
4. Bible: old Testament
5. Greedy: generosity
6. Snare: trap
7. Storage: cabinet
8. Leisure: fun
9. Palace king
10. Prayer: miracle





EXERCISE 3

Cross-out the letter of the correct answer.
PART 1

1. Carpenter is to hammer as artist is to.
a. Painting
b. Brush
c. Canvas
d. Easel
2. Lie is to bed as sit is to
a. Stand
b. Idle
c. Desk
d. Chair
3. Weak is to strong as rapid is to
a. Able
b. Sparkling
c. Rapid
d. Pliant
4. Wrong is to prosper as fail is to
a. Falsify
b. Justify
c. Succeed
d. Fit
5. Kid is to goat as calf is to
a. Cow
b. Arm
c. Puppy
d. person



PART 2

1. Art of War: Sun Tzu: Doctrine of the Mean:________
a. Confucius
b. Sizi
c. Kikuchi Kan
d. Ibn Amjed

2. The Prophet: Arabian: Rubaiyat:____________
a. Japanese
b. Chinese
c. Persian
d. Hebrew

3. Chinese: Confucius: Arabian: _______
a. Omar Khayyam
b. Sun Tzu
c. Kikuchi Kan
d. Khalil Gibran

4. Madman on the roof: Japanese: Bhagavad Gita:________
a. Hebrew
b. Persian
c. Arabic
d. Hindu

5. Food of Paradise: Mullah Ibrahin: The Prophet: _________
a. Almitra
b. Gesuke
c. Krishna
d. Lord Vishnu







PROSE
AND
POETRY



TOGETHER
Kriiinng!
As the bell rang, chaos reigned in the classroom of BSIT-2. Everyone was in a hurry except
for oneBrianna Alexis, a 19 year old girl seated in the far corner of the room. She lazily stuffed
her things into her bag and slouched in her seat as she watched her classmates bustle around the
room. She didnt even bother to comb her hair. She was about to stand when he heard her friends
familiar voices. When she turned to them, they almost groaned in frustration when she heard them
complaining about her appearance again.
Come on, Bree! Fix yourself. said Candice Athena as she pushed her back to her seat and
forcibly combed her hair.
Yeah, budge up girl! The hunks are coming! said Candid Louise. She sprayed Bree with
perfume.
Duh! Arent you used to her yet? Caprice Dominique exclaimed while rolling her eyes.
Stop! Bree held up her hands to stop her friends from ranting. Im okay girls, I can
Bree wasnt able to finish what she was saying as girls around her screeched and giggled. It became
her signal to bid her friends goodbye.
As she headed out of the room, she immediately saw her best buddies, Efrein Alaistair or
Rein and Clyde Anthony Cyan. Rein has been her best friend for six yearsshe knew that he
was gay so she was very comfortable with him. Cyan was Reins classmate in his first year in
architecture and he became their friend since then. Every Friday, Rein and Cyan fetch her after class
because the three of them always hang out at Reins house.
Come on baby, its late. Said Rein using his endearment for her that once caused rumors to
circulate in the campus. But they have gotten used to it now.
Yeah! Its five already, we wont enjoy the day anymore. Cyan added and he took her bag.
As always, they had fun. They talked about anything and laughed about everything. At about
ten in the evening, Cyan went home and for a moment, Rein and Bree became quiet.


Baby Bree, I have to tell you something.
Rein, do you know that--
They started saying at the same time.
Go on. What is it Rein? asked Bree.
No. Ladies first. Tell me, what is it? Rein insisted.
Okay. Ahmm I like Cyan. Bree confessed looking at the floor.
What?! Rein exclaimed.
Sorry, I should have told you from the start. Sorry Rein, I know we promised not to keep
secrets from each other. Bree clutched his arm as she looked at him with pleading eyes.
When did this start? Rein asked softly, staring blankly into space.
Since we started college. Said Bree. She smiled to herself.
Okay. But I hope youre aware that he wont make a good boyfriend. You know his
reputation yourself, Baby. Rein said exasperatedly.
Its okay with you? Bree asked, her eyes shining brightly.
Of course. Rein answered.
Great. But what are you going to tell me? She said curiously.
Im about to tell you the same thing. Rein mumbled to himself.
What is it? Bree knotted her forehead in question.
Ah, thats nothing. Rein denied and he stood up and went inside the house.
That day marked the start of many changes in their lives. Rein had his own circle of friends
leaving him with little time for her . Cyan on the other hand started to court her during the last
quarter of their third year in college.


After the midterm exams, Bree found Rein anxiously waiting for her outside their classroom.
Rein? Bree called.
Brianna? Rein hurriedly approached her and held her hands tight. We have to talk. He
added.
Yes, well talk but you dont have to drag me. I can walk perfectly fine. Bree pulled her
hand free from Reins grasp and stopped dead in her tracks. When she looked around she found that
they were at the back of the science laboratory. There are benches around the area but no one stays
there often because it is far from the other school buildings.
What now? Bree was obviously pissed when she faced Rein.
Bree, Im sorry. But I have to tell you to stay away from Cyan. Rein said straightly.
Why?
Baby, I cant tell you but please, just listen to me for once. Rein answered looking uneasy.
Why, do you like him too? For Petes sake Efrein Alaistair, there are a lot of guys out there
you can hook up with! Spare Cyan, please. Brianna looked at him with contempt in her eyes.
Is that how you see me Bree? I know that we drew apart but weve been friends for years!
Reins voice quivered as tears formed in his eyes.
Brianna said nothing but instead she just looked at him.
Okay listen, he is not serious in courting you. I heard him yesterday flirting with a
sophomore engineering student. Please believe me, Bree. Rein continued.
Isnt that what gays doflirt with every guy around? Oh! I forgot that nobody knows.
Bree said bitterly. But I never thought youd go this farto the point of wanting to ruin my
happinessjust so you could have your way. I will never believe you Rein! I love Clyde Anthony
(Cyan) so much and let me tell you thisIm going to say yes to him next week on his birthday.
She said without stopping and she walked out on him.
Rein followed her until they were already out of the school.


Brianna stopped because of some vehicles passing by and Rein was able to catch up with her.
Please Brianna? Think about this. He said while gasping for air. He held her arm and he
made her face him. Baby, please listen to me. Once and for all, I am not gay. I never was. His
revelation made Brianna to look at him with accusing eyes.
I know that you really hate me now but I did it so that I can be close to you. Because
Because I love you. I have loved you since I dont know when. Rein was already crying but he
doesnt care.
Brianna didnt say anything. She was starring blindly at the opposite side of the road.
As Rein followed her gaze, he sawas if in a slow motionClyde running. He was crossing
the street mindless of the fast approaching school bus!
He didnt think twice. He ran for his friend, aiming to push him to safety.
For the first time in her life, Brianna Alexis felt extremely helpless. She was rooted to where
she stood until deafening shrieks and screeching tires shook her to her senses. Only then she saw the
fateful sight in front of her.
The man whom she has learned to love was lying on the street, barely holding on to his
consciousness. As soon as she was able to move, she took his hand in hers and she held it firmly,
silently willing him to hold on. She cant seem to find her voice, for her tears has welled up in her
eyes and was now running freely down her cheeks.
BreeForgive me
She heard him say, she could do nothing but to continuously nod and hope that he
understood.
He smiled weakly, and he softly whispered the words I love you before Brianna felt his
strength drained up from his body.
Amidst all the commotion, no one noticed him as he bitterly watched the scene. Grief and
torment embraced him as he turned away, knowing that it would be long before he could smile again
for he was leaving his happiness behind.


It was Friday again, nothing unusual for others, but for Brianna Alexis Altajara, this is a day
she will never forget. While she was driving her car to her usual hideaway, she cant help to
reminisce the past. Events in her life, especially during her college days flashed before her like a
movie. When her trip down to memory lane brought her back to the days when she still enjoyed
Friday afternoons with her best buddies, she realized how mistaken she was.
She stepped on the break abruptly as a realization hit her. She shook her head and stepped out
of the car. She was absently walking towards the usual spot when she noticed someone vaguely
familiar standing near where she was heading. What bothered her is the peculiar fluttering of her
heart that stared since she saw him.
The man was wearing an immaculately tailored white suit. He was standing with his back on
her but she can tell that he is a good looking guy based on his lean physique and confident stance
though he had his head bowed. She came to stand beside the man and she laid down the bouquet she
brought. When she looked up, she was astounded to see the man looking down at her, but what made
her to hold her breath is that man possessed the face she knew so well.
They looked at each other, both with disbelieving eyes. Then the disbelief was replaced
with longing and love. With no words, their hands found each other and as soon as they touched
everything seemed full of colors as their hearts were enveloped in a kaleidoscope of emotions.
As one, they looked down at their feet, uttered a silent prayer and turned away murmuring
silently but sincerely
Thank you, Cyan








VOTERS VOW

Fliers, piper, liars, jesters
Swarm around like breeding buzzers
Pens are poised, write it clearly
People choose, they ought to do it freely

Dignity has no sense for the cheating kind
Who deceives people and leave them behind
Many knows, but no one acts
cause they, too, earn and cover tracks

Money-making and dirty tricks
Thats how they work with tampered sheets
Their once fine ears and shining eyes
Turn blind to scenes and deaf to peoples cries

To whom do we charge these fateful times?
If were bound in chains of greed and lies
Stand up for our honour and our countrys liberty
Live up to our ideals and uphold our dignity


III-CONCLUSION

A literary piece can be well appreciated with application of Grammar. On hand, it wouldnt
be hard for the students to make his literary piece if he has his background knowledge in Grammar.
In order to apply in daily communication, we need to study grammar. On other hand, we
would be able to appreciate Literature and we will be inspired by these through Grammar. We can
express our thoughts, opinions with the use of Grammar.
This activity is one way for students to enhance his/ her grammar skills and could be able to
apply it in Literature.




IV-REFERENCES

A. BOOKS

Duka, Carolina R. The Literature of Asia and Africa. Manila: Rex Bookstore Inc.,
2001.

Tiempo, Edilberto, et al. Introduction to Literature. Manila: Rex Bookstore Inc., 1977.

Arroyo, Sandra R. English College Freshmen. Manila: Rex Bookstore Inc., 1994

Bascara, Linda R. World Literature Revised Edition. Manila: Rex Bookstore Inc., 2003.

Chauhan, et al. Essential English Grammar. Manila: Rex Bookstore Inc., 1985.

Ramos, Maximo, et al. English Student Studies for College. Quezon City: Phoenix
Publishing House.

Olonan, Zenaida A. et al. Communicating Skills in English. Mandaluyong City: National
Bookstore, 2006.

Josephine B. Serrano and Erlinda T. Rustin. Effective English for College Freshmen.
Makati: Goodwill Bookstore, 1969.

Baraceros, Esther L. Communication Skills. Manila: Rex Bookstore Inc., 2000.

Arambulo, Thelma E. et.al. Literature and Society. University of the Philippines. Quezon
City, 2000.
Innocencia E. De Giovanni, Reviewing and Testing English Skills, Booklore Publishing
House Corporation, 2009.




B. ENCYCLOPEDIA

Comptons Encyclopedia, Volume 13, Chicago, p. 242.

Comptons Encyclopedia, Volume 9, Chicago, p. 207.

The New Book of Knowledge, Volume 11, Grolion Inc., Danburg, Conn, p. 313.


C. INTERNET
http://www.answers.com/topic/south-asian-literature-1#ixzz2IULnJk7i
http://www.nlr.ru/eng/coll/asia.html
Publsiher@USAfricaonline.com