Ch 07 On The Effects Of Education Story 03
An illustrious scholar, who was the tutor of a royal prince, had the habit of striking him unceremoniously and treating him severely. The boy, who could no longer bear this violence, went to his father to complain and when he had taken off his coat, the father’s heart was moved with pity. Accordingly he called for the tutor and said: ‘Thou dost not permit thyself to indulge in so much cruelty towards the children of my subjects as thou inflictest upon my son. What is the reason?’ He replied: ‘It is incumbent upon all persons in general to converse in a sedate manner and to behave in a laudable way but more especially upon padshahs because whatever they say or do is commented on by everybody, the utterances or acts of common people being of no such consequence.
‘If a hundred unworthy things are committed by a dervish
His companions do not know one in a hundred.
But if a padshah utters only one jest
It is borne from country to country.
‘It is the duty of a royal prince’s tutor to train up the sons of his lord in refinement of morals-and Allah caused her to grow up as a beautiful plant-more diligently than the sons of common people.’
He whom thou hast not punished when a child
Will not prosper when he becomes a man.
While a stick is green, thou canst bend it as thou listest.
When it is dry, fire alone can make it straight.
The king, being pleased with the appropriate discipline of the tutor and with his explanatory reply, bestowed upon him a robe of honour with other gifts and raised him to a higher position.
Related quotes
Ajax [Strikes him.]: Thou stool for a witch!
Thersites: Ay, do, do, thou sodden-witted lord. Thou hast no more brain than I have in mine elbows; an asinego may tutor thee, thou scurvy-valiant ass.
line from Troilus and Cressida, Act II, Scene 1 by William Shakespeare (1602)
Submitted by Dan Costinaş
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Ch 07 On The Effects Of Education Story 06
A padshah entrusted a tutor with the care of his son, saying: ‘This is thy son. Educate him as if he were one of thy own children.’ He kept the prince for some years and strove to instruct him but could effect nothing, whilst the sons of the tutor made the greatest progress in accomplishments and eloquence. The king reproved and threatened the learned man with punishment, telling him that he had acted contrary to his promise and had been unfaithful. He replied: ‘O king, the instruction is the same but the natures are different.’
Although both silver and gold come from stones
All stones do not contain silver and gold.
Canopus is shining upon the whole world
But produces in some places sack-leather and in others adim.
To His Saviour, A Child;a Present, By A Child
Go, pretty child, and bear this flower
Unto thy little Saviour;
And tell him, by that bud now blown,
He is the Rose of Sharon known.
When thou hast said so, stick it there
Upon his bib or stomacher;
And tell him, for good handsel too,
That thou hast brought a whistle new,
Made of a clean straight oaten reed,
To charm his cries at time of need;
Tell him, for coral, thou hast none,
But if thou hadst, he should have one;
But poor thou art, and known to be
Even as moneyless as he.
Lastly, if thou canst win a kiss
From those melifluous lips of his;--
Then never take a second on,
To spoil the first impression.
poem by Robert Herrick
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Ch 01 Manner Of Kings Story 06
It is narrated that one of the kings of Persia had stretched forth
his tyrannical hand to the possessions of his subjects and had begun
to oppress them so violently that in consequence of his fraudulent
extortions they dispersed in the world and chose exile on account of
the affliction entailed by his violence. When the population had
diminished, the prosperity of the country suffered, the treasury
remained empty and on every side enemies committed violence.
Who desires succour in the day of calamity,
Say to him: 'Be generous in times of prosperity.'
The slave with a ring in his ear, if not cherished will depart.
Be kind because then a stranger will become thy slave.
One day the Shahnamah was read in his assembly, the subject being
the ruin of the dominion of Zohak and the reign of Feridun. The vezier
asked the king how it came to pass that Feridun, who possessed neither
treasure nor land nor a retinue, established himself upon the
throne. He replied: 'As thou hast heard, the population
enthusiastically gathered around him and supported him so that he
attained royalty.' The vezier said: 'As the gathering around of the
population is the cause of royalty, then why dispersest thou the
population? Perhaps thou hast no desire for royalty?'
It is best to cherish the army as thy life
Because a sultan reigns by means of his troops.
The king asked: 'What is the reason for the gathering around of
the troops and the population?' He replied: 'A padshah must practise
justice that they may gather around him and clemency that they may
dwell in safety under the shadow of his government; but thou
possessest neither of these qualities.'
A tyrannic man cannot be a sultan
As a wolf cannot be a shepherd.
A padshah who establishes oppression
Destroys the basis of the wall of his own reign.
The king, displeased with the advice of his censorious vezier,
sent him to prison. Shortly afterwards the sons of the king's uncle
rose in rebellion, desirous of recovering the kingdom of their father.
The population, which had been reduced to the last extremity by the
king's oppression and scattered, now assembled around them and
supported them, till he lost control of the government and they took
possession of it.
A padshah who allows his subjects to be oppressed
Will in his day of calamity become a violent foe.
Be at peace with subjects and sit safe from attacks of foes
Because his subjects are the army of a just shahanshah.
Ch 01 Manner of Kings Story 28
A solitary dervish was sitting in a corner of the desert when a padshah happened to pass by but, ease having made him independent, he took no notice. The sultan, in conformity with his royal dignity, became angry and said: "This tribe of rag-wearers resembles beasts."’ The vezier said: "The padshah of the surface of the earth has passed near thee. Why hast thou not paid homage and shown good manners?" He replied: "Tell the king to look for homage from a man who expects benefits from him and also that kings exist for protecting subjects and subjects not for obeying kings."
The padshah is the guardian of the dervish
Although wealth is in the glory of his reign.
The sheep is not for the shepherd
But the shepherd for the service of it.
Today thou beholdest one man prosperous
And another whose heart is wounded by struggling.
Wait a few days till the earth consumes
The brain in the head of the visionary.
Distinction between king and slave has ceased
When the decree of fate overtakes them.
If a man were to open the tombs of the dead
He would not distinguish a rich from a poor man.
The king, who was pleased with the sentiments of the dervish, asked him to make a request but he answered that the only one he had to make was to be left alone. The king then asked for advice and the dervish said:
"Understand now while wealth is in thy hand
That fortune and kingdom will leave thy hand."
Thy Better Self
I AM thy other self, what thou wilt be,
When thou art I, the one seest now;
In finding thy true self thou wilt find me,
The springing blade, where now thou dost but plough.
I am thy neighbor, a new house I've built,
Which thou as yet hast never entered in;
I come to call thee; come in when thou wilt,
The feast is always ready to begin.
Thou should'st love me, as thou dost love thyself,
For I am but another self beside;
To show thee him thou lov'st in better health,
What thou would'st be, when thou to him hast died;
Then visit me, I make thee many a call;
Nor live I near to thee alone, but all.
poem by Jones Very
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Love
1 Canst thou love me, lady?
2 I've not learn'd to woo:
3 Thou art on the shady
4 Side of sixty too.
5 Still I love thee dearly!
6 Thou hast lands and pelf:
7 But I love thee merely
8 Merely for thyself.
9 Wilt thou love me, fairest?
10 Though thou art not fair;
11 And I think thou wearest
12 Someone-else's hair.
13 Thou could'st love, though, dearly:
14 And, as I am told,
15 Thou art very nearly
16 Worth thy weight, in gold.
17 Dost thou love me, sweet love?
18 Tell me that thou dost!
19 Women fairly beat one,
20 But I think thou must.
21 Thou art loved so dearly:
22 I am plain, but then
23 Thou (to speak sincerely)
24 Art as plain again.
25 Love me, bashful fairy!
26 I've an empty purse:
27 And I've 'moods,' which vary;
28 Mostly for the worse.
29 Still, I love thee dearly:
30 Though I make (I feel)
31 Love a little queerly,
32 I'm as true as steel.
33 Love me, swear to love me
34 (As, you know, they do)
35 By yon heaven above me
36 And its changeless blue.
37 Love me, lady, dearly,
38 If you'll be so good;
39 Though I don't see clearly
40 On what ground you should.
41 Love me -- ah or love me
42 Not, but be my bride!
43 Do not simply shove me
44 (So to speak) aside!
45 P'raps it would be dearly
46 Purchased at the price;
47 But a hundred yearly
48 Would be very nice.
poem by Charles Stuart Calverley
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To My Piano Teacher 1
To My Piano Teacher
(Dedicated to my beloved piano teacher, Kamal Sir)
O, Lord! Thou string of mine lyre,
Have those hallowed notes well embraced,
In me, my soul, and all now graced,
By thy wisdom’ sovereign fire,
And repose I now, free of thoughts dire.
Thou who taughtest me wordless words,
And the silence of those dearer to birds,
Whose wings on music hale them higher,
Art the cause of The Existence, nub of my lay,
Begetter ‘f my talent, from my song that is clear.
For reverence I pay, though shrouded, each day,
And waxing art thou, to me, dearer than dear,
With the incantation of thy name each time I say.
O! Thou art not just a tutor, a dulcet mere!
AMANYU T.
poem by Amanyu T Thulasi
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Ch 01 Manner of Kings Story 21
It is narrated that an oppressor of the people, a soldier, hit the head of a pious man with a stone and that the dervish, having no means of taking vengeance, preserved the stone till the time arrived when the king became angry with that soldier, and imprisoned him in a well. Then the dervish made his appearance and dropped the stone upon his head. He asked: "Who art thou, and why hast thou hit my head with this stone?" The man replied: "I am the same person whom thou hast struck on the head with this stone on such and such a day." The soldier continued: "Where hast thou been all this time?" The dervish replied: "I was afraid of thy dignity but now when I beheld thee in the well I made use of the opportunity."’
When thou seest an unworthy man in good luck
Intelligent men have chosen submission.
If thou hast not a tearing sharp nail
It will be better not to contend with the wicked.
Who grasps with his fist one who has an arm of steel
Injures only his own powerless wrist.
Wait till inconstant fortune ties his hand.
Then, to please thy friends, pick out his brains.
In Nineveh.
As he of Joppa sought to 'scape
The utterance of the given word,
And dared to get him from the Lord
In a ship down to Tarshish, — know
Thou canst not any burden throw
That was ordained for thee to bear
Though faith may make it light as air.
Though thou within the dust may rave,
Within the dust may rave and curse
Thy being and the universe,
He sends His lightnings still abroad,
Yet plants for thee the shadowy gourd,
And comes so near He leaves a trace
Of beauty on thy bitter face.
Thou canst not lose thyself: thou art
The given word; its utterance too
Is in all thou dost dream and do:
All men must hear it, hearing thee:
Thou canst not 'scape the prophecy
Of thy life here, howe'er thou rave
Between the cradle and the grave.
What if thou wert He, being here —
So much of Him made flesh as can
Find its conception in a man;
Thy very breath His own, and thou
The veriest utterance of Him now?
It is His work: — let thyself be,
And He will cry in Nineveh!
poem by Robert Crawford
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Be Thou My Vision
Be thou my vision, oh lord of my heart
Nought be all else to me, save that thy art
Thou my best thought in the day and the night
Waking or sleeping, thou presence my light
Be thou my wisdom, be thou my true word
I ever with thee and thou with me lord
Thou my great father and I thy true son
Thou in me dwelling and I with thee one
Be thou my breastplate, my sword for the fight
Be thou my armour and be thou my might
Thou my soul shelter, and thy my high tower
Raise thou me heavenwards, oh power of my power
Riches I need not, nor mans empty praise
Thou mine inheritance through all of my days
Thou and thou only though first in my heart
High king of heaven my treasure thou art
Oh high king of heaven, when battle is done
Grant heavens joy to me, bright heaven sun
Christ of my own heart, whatever befall
Still be my vision, though ruler of all
Da, da, da, da, da, etc.
song performed by by Van Morrison
Submitted by Lucian Velea
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Laodicea
Hear what the Lord, the great Amen,
The true and faithful Witness says!
He formed the vast creation's plan,
And searches all our hearts and ways.
To some he speaks as once of old,
I know thee, thy profession's vain;
Since thou art neither hot nor cold,
I'll spit thee from me with disdain.
Thou boasteth, I am wise and rich,
Increased in goods and nothing need;
And dost not know thou art a wretch,
Naked and poor, and blind and dead.
Yet while I thus rebuke, I love,
My message is in mercy sent;
That thou may'st my compassion prove,
I can forgive, if thou repent.
Wouldst thou be truly rich and wise?
Come, buy my gold in fire well tried,
My ointment to anoint thine eyes,
My robe, thy nakedness to hide.
See at thy door I stand and knock!
Poor sinner, shall I wait in vain?
Quickly thy stubborn heart unlock,
That I may enter with my train.
Thou canst not entertain a king,
Unworthy thou of such a guest!
But I my own provisions bring,
To make thy soul a heavenly feast.
poem by John Newton
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Ch 02 The Morals Of Dervishes Story 47
A padshah was casting a glanced of contempt upon a company of dervishes and one of them, understanding by his sagacity the meaning of it, said: ‘O king, in this world we are inferior to thee in dignity but more happy in life. In death we are equal and in the resurrection superior to thee.’
Though the master of a country may have enjoyment
And the dervish may be in need of bread
In that hour when both of them will die
They will take from the world not more than a shroud.
When thou takest thy departure from the realm
It will be better to be a mendicant than a padshah.
Externally the dervish shows a patched robe and a shaved head but in reality his heart is living and his lust dead.
He does not sit at the door of pretence away from people
To fight against them if they oppose him
Because when a millstone rolls from a mountain
He is not an A’rif who gets out of the way of the stone.
The way of dervishes is praying, gratitude, service, obedience, almsgiving, contentment, professing the unity of God, trust, submission and patience. Whoever possesses these qualities is really a dervish, although he may wear an elegant robe, whereas a prattler who neglects his orisons, is luxurious, sensual, turns day into night in the bondage of lust, and night into day in the sleep of carelessness, eats whatever he gets, and speaks whatever comes upon his tongue, is a profligate, although he may wear the habit of a dervish.
O thou whose interior is denuded of piety
But wearest outwardly the garb of hypocrisy
Do not display a curtain of seven colours.
Thou hast reed mats inside thy house.
The Trees in the Garden Rained Flowers
The trees in the garden rained flowers.
Children ran there joyously.
They gathered the flowers
Each to himself.
Now there were some
Who gathered great heaps --
Having opportunity and skill --
Until, behold, only chance blossoms
Remained for the feeble.
Then a little spindling tutor
Ran importantly to the father, crying:
"Pray, come hither!
See this unjust thing in your garden!"
But when the father had surveyed,
He admonished the tutor:
"Not so, small sage!
This thing is just.
For, look you,
Are not they who possess the flowers
Stronger, bolder, shrewder
Than they who have none?
Why should the strong --
The beautiful strong --
Why should they not have the flowers?"
Upon reflection, the tutor bowed to the ground,
"My lord," he said,
"The stars are displaced
By this towering wisdom."
poem by Stephen Crane
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Ch 07 On The Effects Of Education Story 16
A pious man happened to pass near a rich fellow who had a slave and was just chastising him after having tied his feet and hands. He said: ‘My son, God the most high and glorious has given a creature like thyself into thy power and has bestowed upon thee superiority over him. Give thanks to the Almighty and do not indulge in so much violence towards the man because it is not meet that in the morn of resurrection he should be better than thyself and put thee to shame.’
Be not much incensed against a slave.
Oppress him not, grieve not his heart.
Thou hast purchased him for ten dirhems
And hast not after all created him by thy power.
How long is this command, pride and power to last?
There is a Master more exalted than thou.
O thou owner of Arslan and of Aghosh,
Do not forget him who is thy commander.
There is a tradition that the prince of the world, upon whom be the benediction of Allah and peace, has said: ‘It will occasion the greatest sorrow on the day of resurrection when a pious worshipper is conveyed to paradise and a lord of profligacy to hell.’
Upon the slave subject to thy service
Vent not boundless anger but treat him gently
Because on the day of reckoning it will be a shame
To see the slave free and his owner in chains.
Ch 02 The Morals Of Dervishes Story 06
A hermit, being the guest of a padshah, ate less than he wished when sitting at dinner and when he rose for prayers he prolonged them more than was his wont in order to enhance the opinion entertained by the padshah of his piety.
O Arab of the desert, I fear thou wilt not reach the Ka’bah
Because the road on which thou travellest leads to Turkestan.
When he returned to his own house, he desired the table to be laid out for eating. He had an intelligent son who said: ‘Father, hast thou not eaten anything at the repast of the sultan?’ He replied: ‘I have not eaten anything to serve a purpose.’ The boy said: ‘Then likewise say thy prayers again as thou hast not done anything to serve that purpose.’
O thou who showest virtues on the palms of the hand
But concealest thy errors under the armpit
What wilt thou purchase, O vain-glorious fool,
On the day of distress with counterfeit silver?
The Love Sonnets Of Proteus. Part II: To Juliet: XXIII
ASKING FOR HER HEART
Give me thy heart, Juliet, give me thy heart!
I have a need of it, an absolute need,
Because my own heart has thus long been dead.
I live but by thy life. The very smart
Of this new pain which has been born of thee
Is thine, thy own great pleasure's counterpart.
I stand before thee naked. Clothe thou me.
Bring out a robe,--thy truth, thy chastity.
Put rings upon my fingers,--honour's meed.
For thou canst give, nor ever reck the cost,
Being the royal creature that thou art,
The fountain of all honour, whose high boast
Is to be greatest when thou givest most.
poem by Wilfrid Scawen Blunt
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Christmas, 1880
Great-hearted child, thy very being
The Son
,
Who know'st the hearts of all us prodigals;-
For who is prodigal but he who has gone
Far from the true to heart it with the false?-
Who, who but thou, that, from the animals',
Know'st all the hearts, up to the Father's own,
Can tell what it would be to be alone!
Alone! No father!-At the very thought
Thou, the eternal light, wast once aghast;
A death in death for thee it almost wrought!
But thou didst haste, about to breathe thy last,
And call'dst out
Father
ere thy spirit passed,
Exhausted in fulfilling not any vow,
But doing his will who greater is than thou.
That we might know him, thou didst come and live;
That we might find him, thou didst come and die;
The son-heart, brother, thy son-being give-
We too would love the father perfectly,
And to his bosom go back with the cry,
Father, into thy hands I give the heart
Which left thee but to learn how good thou art!
There are but two in all the universe-
The father and his children-not a third;
Nor, all the weary time, fell any curse!
Not once dropped from its nest an unfledged bird
But thou wast with it! Never sorrow stirred
But a love-pull it was upon the chain
That draws the children to the father again!
O Jesus Christ, babe, man, eternal son,
Take pity! we are poor where thou art rich:
Our hearts are small; and yet there is not one
In all thy father's noisy nursery which,
Merry, or mourning in its narrow niche,
Needs not thy father's heart, this very now,
With all his being's being, even as thou!
poem by George MacDonald
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Sonnet LII: What? Dost Thou Mean
What? Dost thou mean to cheat me of my heart?
To take all mine and give me none again?
Or have thine eyes such magic or that art
That what they get they ever do retain?
Play not the tyrant, but take some remorse;
Rebate thy spleen, if but for pity's sake;
Or, cruel, if thou canst not, let us 'scourse,
And, for one piece of thine, my whole heart take.
But what of pity do I speak to thee,
Whose breast is proof against complaint or prayer?
Or can I think what my reward shall be
From that proud beauty, which was my betrayer?
What talk I of a heart, when thou hast none?
Or, if thou hast, it is a flinty one.
poem by Michael Drayton
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Ch 01 Manner of Kings Story 13
I heard a king, who had changed night into day by pleasures, saying in his drunkenness:
"We have in the world no moment more delightful than this,
Because I care neither for good nor for bad nor for anyone."
A naked dervish, who was sleeping outside in the cold, then said:
'O thou like whom in happiness there is no one in the world,
I take it if thou carest not, we also do not care."
The king, being pleased with these words of unconcern, held out a bag of a thousand dinars from the window and said: "Dervish, spread out thy skirt." He replied: "Whence can I, who have no robe, bring a skirt?" The padshah took pity on his helpless condition, added a robe to his gift and sent it out to him but the dervish squandered the money in a short time and returned.
Property cannot abide in the hands of the free,
Neither patience in the heart of a lover nor water in a sieve.
The case of the dervish having been brought to the notice of the king when he was not in good humour, he became angry and turned his face away. Therefore it has been said that intelligent and experienced men ought to be on their guard against the violence and despotism of kings because their thoughts are generally occupied with important affairs of state so that they cannot bear to be importuned by the crowd of vulgar persons.
He will be excluded from the beneficence of the padshah
Who cannot watch for the proper opportunity.
Before thou seest the occasion for speaking at hand
Destroy not thy power by heedless talk.
The king said: "Drive away this impudent and prodigal mendicant who has in so short a time thrown away so much money. He does not know that the Beit-ulmal is intended to offer a morsel to the needy and not to feed the brothers of devils."
The fool who burns by day a camphor-light
Will soon not have an oil-lamp for the night.
One of councillor-veziers said: "My lord, it would seem proper to grant to such persons a sufficient allowance to be drawn from time to time so that they may not squander it. But anger and repulsion, as manifested by thee, are unworthy of a generous disposition as also to encourage a man by kindness and then again to distress him by disappointing his expectation."
The door ought not to be opened to applicants so
That, when it is ajar, it may not be shut again.
Nobody sees the thirsty pilgrims to Hejaz
Crowding at the bank of briny water.
Wherever a sweet spring happens to be
Men, birds and insects flock around it.