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# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 4/King Joy and Secretary Splendor

KING JOY AND SECRETARY SPLENDOR
There was once a king named Joy, lord of the sea-girdled earth, whose power and manliness were famed afar, whose footstool was reticulated with interlacing beams of light from the diadems of uncounted hosts of kneeling princes, whose glory was unspotted as the autumn moonbeams. He had a secretary named Splendor, who had absorbed the total truth of all the scientific textbooks, but whose wife pouted in a lovers' quarrel.
"Belovèd," said her husband, "tell me the means of appeasing you. I will adopt it without fail." And it cost her a struggle to say: "If you will shave your head and fall at my feet, then I will think of relenting." When he did so, she did so.
Now Joy's wife became angry in just the same way, and would not be appeased though he begged her pardon. Then he said: "Belovèd, I cannot live a moment without you. I will fall at your feet and beg your pardon." She said: "If you hold a bit in your mouth and let me climb on your back and drive you, ​ and if, when driven, you neigh like a horse, then I will relent." And this was done.
Next morning Splendor came before the king as he sat in council. And the king asked, when he saw him: "Good Splendor, why is your head shaved at this odd time?" And Splendor answered:
What will not man for woman do, When heads are shorn—at odd times, too? What will not man for woman say, When those who are not horses, neigh?
"You simpleton! You, too, are henpecked just like Joy and Splendor. You tried to find a means of killing me, because your wife asked it. But you were betrayed by your own speech. Yes, the proverb is right:
The parrots and the grackle birds Are caged because they utter words: The stupid herons go scot-free— For silence is a master-key.
And again:
However skilful in disguise, However frightful to the eyes, Although in tiger-skin arrayed, The ass was killed—because he brayed."
"How was that?" asked the crocodile. And the monkey told the story of
THE ASS IN THE TIGER-SKIN
# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 3/The Snake Who Paid Cash

THE SNAKE WHO PAID CASH
There was once a Brahman in a certain place. His time was wholly spent in unproductive farming.
Now one day, toward the end of summer, the heat was too much for him, and he dozed in the shade of a tree in the middle of his field. Not far away he saw, peering over an ant-hill, a terrifying snake that thrust forward a great, swelling hood. And he reflected: "Surely, this is the guardian deity of the field, and I never paid him honor. That is why my farm-work is unproductive. I will pay him honor."
​Thereupon he begged milk from somebody, put it in a saucer, went to the ant-hill, and said: "O guardian of the field! All this long time I did not know that you were living here. Therefore I paid you no honor. From now on, please be gracious to me." With this he presented the milk and went home.
Now when he came back in the morning and looked about, he found a gold dinar in the saucer. So he went there every day alone, and offered milk, receiving a dinar each time. One day, however, the Brahman went to town, instructing his son to carry milk to the ant-hill. And the boy took the milk there, set it down, and went home again.
The next day he went there, found a single dinar, and thought: "Surely, this ant-hill is full of dinars. I will kill that fellow and get them all." With this purpose, while offering milk the next day, the Brahman's boy struck the snake on the head with a cudgel. Yet somehow—for fate willed it so—the snake did not die. Instead, he furiously struck the boy with his sharp fangs to such effect that the boy died at once. And the relatives cremated him on a woodpile near the field.
On the second day the father returned. And learning from his relatives the cause of his son's death, he found the facts as stated. And he said:
Be generous to all that lives; Receive the needy guest: If not, your own life fades away Like swans from lotus nest.
"How was that?" asked the men. And the Brahman told the story of
THE UNSOCIAL SWANS
# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 3/The Unsocial Swans

THE UNSOCIAL SWANS
There was once a king named Gay-Chariot in a certain place. He owned a lake named Lotus Lake, which his soldiers guarded carefully. For many golden swans lived there, and they gave one tail-feather apiece every six months.
Now to that lake came a great bird, all of gold. And they told him: "You cannot live among us. For we have rented this lake at the rate of a tail-feather for six months." And so, to cut a long story short, a dispute arose.
Then the great bird sought the king's protection, saying: "O King, those birds ask: 'What will our king do? We give lodging to nobody,' And I said: 'You are not very polite. I will go and tell the king.' This is the situation. The king must decide."
Then the king said to his men: "Go, you. Kill all the birds and bring them here at once." And they started immediately, obeying the king's command.
Now one old bird saw the king's men with clubs in their hands, and he said: "Well, kinsmen, this is rather unpleasant. We must all hang together. Let us fly up and away." And they did so.
"And that is why I say:
Be generous to all that lives, . . . .
​ So in the morning the Brahman took milk again, went to the spot, and called out, in an effort to win the snake's confidence: "My son met the death that suited his intelligence." Then the snake said:
The lighted funeral pile you may Break up and fling apart; But love, when torn and patched again, Lives in an aching heart.
"Thus, when he is dead, you will without effort enjoy a thornless kingdom."
Having listened to this proposal, the king asked Fierce-Eye: "My worthy sir, what is your opinion?" And Fierce-Eye said: "O King, his advice is heartless. For one does not kill a suppliant. No doubt you have heard the old story:
The dove (there mentioned) entertained His suppliant foeman slaughter-stained; Paid honor due, his guest to greet; And sacrificed himself for meat."
"How was that?" asked Foe-Crusher. And Fierce-Eye told the story of
THE SELF-SACRIFICING DOVE
# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 3/The Old Man with the Young Wife

THE OLD MAN WITH THE YOUNG WIFE
There was once an aged merchant in a certain town, and his name was Lovelorn. To such an extent had love clouded his reason that, when his wife died, he gave much money in order to marry the daughter of a penniless shopkeeper. But the girl was heart-broken and could not bear to look at the old merchant. This, indeed, might have been anticipated.
The silvered head will sue in vain, A maiden's love beseeching; The maid, despising it, is fain To flee afar with screeching; Like Hangman's Well it causes pain, Where dead men's bones are bleaching.
And furthermore:
Slow, tottering steps the strength exhaust; The eye unsteady blinks; From driveling mouth the teeth are lost; The handsome figure shrinks; The limbs are wrinkled: relatives And wife contemptuous pass; The son no further honor gives To doddering age. Alas!
Now one night, while she was turning her back to him in bed, a thief entered the house. And she was terrified at seeing a thief, and embraced her husband, old as he was. He, for his part, felt every limb thrill with astonishment and love, and he thought: "Gracious me! Why does she hug me tonight?" Then, peering narrowly about, he discovered the thief in a corner, and reflected: "No doubt she embraces me from fear of him." So he said to the thief:
"She who always shrank from me, Hugs me to her breast; Thank you, benefactor! Take What you like the best."
And the thief made reply:
"Nothing here that I should like; Should I want a thing,
I’ll return if she does not Passionately cling."
"Thus advantage may be anticipated from a benefactor, thief though he be. How much more from a suppliant guest? Besides, having been maltreated by them, he will labor for our success, or for the revelation of their vulnerable point. In view of this, he should not be killed."
Having listened to this view, Foe-Crusher questioned another counselor, namely, Hook-Nose. "My worthy sir, what should be done under the present circumstances?" And Hook-Nose answered: "O King, he should not be killed. For
From enemies expect relief, If discord pierce their host; Thus, life was given by the thief And cattle by the ghost."
"How was that?" asked Foe-Crusher. And Hook-Nose told the story of
THE BRAHMAN, THE THIEF, AND THE GHOST
# The Panchatantra (Purnabhadra's Recension of 1199 CE)/Book 3/The Snake in the Prince's Belly

THE SNAKE IN THE PRINCE'S BELLY
In a certain city dwelt a king whose name was Godlike. He had a son who wasted daily in every limb because of a snake that used his belly as a home instead of an ant-hill. So the prince became dejected and went to another country. In a city of that country he begged alms, spending his time in a great temple.
Now in that city was a king named Gift, who had two daughters in early womanhood. One of these bowed daily at her father's feet with the greeting: "Victory, O King," while the other said: "Your deserts, O King."
At this the king grew angry, and said: "See, counselors. This young lady speaks malevolently. Give her to some foreigner. Let her have her own deserts." To this the counselors agreed, and gave ​the princess, with very few maid-servants, to the prince who made his home in the temple.
And she was delighted, accepted her husband like a god, and went with him to a far country. There by the edge of a tank in a distant city she left the prince to look after the house while she went with her maids to buy butter, oil, salt, rice, and other supplies. When her shopping was done, she returned and found the prince with his head resting on an ant-hill. And from his mouth issued the head of a hooded snake, taking the air. Likewise another snake crawled from the ant-hill, also to take the air.
When these two saw each other, their eyes grew red with anger, and the ant-hill snake said: "You villain! How can you torment in this way a prince who is so perfectly handsome?" And the snake in the prince's mouth said: "Villain yourself! How can you bemire those two pots full of gold?" In this fashion each laid bare the other's weakness.
Then the ant-hill snake continued: "You villain! Doesn't anybody know the simple remedy of drinking black mustard and so destroying you?" And the belly-snake retorted: "And doesn't anybody know the simple way to destroy you, by pouring in hot water?"
Now the princess, hiding behind a branch, overheard their conversation, and did just as they suggested. So she made her husband sound and well, and acquired vast wealth. When she returned to her own ​ country, she was highly honored by father, mother, and relatives, and lived happily. For she had her deserts.
"And that is why I say:
Be quick with mutual defense, . . . .
and the rest of it."
Now Foe-Crusher, having heard their advice, agreed. But Red-Eye, perceiving that the matter was decided, continued his remarks with a quiet sneer: "Alas! Alas! Our lord the king has been wickedly done to death by you gentlemen. For the proverb says:
Where honor is withheld or paid Mistakenly, 'tis clear Three things have unrestricted course: Famine, and death, and fear.
And again:
It argues utter want of sense To pardon obvious offense: The carpenter upon his head Took wife and him who fouled his bed."
"How was that?" asked the counselors, and Red-Eye told the story of
THE GULLIBLE CARPENTER
# The Paradise/Volume 1/The Rule of Pachomius at Tabenna/Chapter 5

​Chapter V: Of The Things Which Abba Pachomius Heard Said In The Air By The Devils As He Was Journeying In The Desert To His Monastery
NOW when the holy old man was journeying to his monastery, and was by the side of the desert which is called “Ammon,” certain legions of devils rose up against him, and thronged him, both on his right hand and on his left, and others ran in front of him, saying, “Behold the blessed man of God”; and they acted in this wise because they were plotting to sow the seeds of vainglory in him. Now he knew the evil character of their cunning, and as they cried out these things he cried out to God, and made confession of his sins; then, having brought to naught the evil cunning of these wicked devils, he answered and said unto them, “Ye are not able to persuade me to [indulge in] vainglory. O ye wicked ones, well do I know mine iniquities, and well do I know that it is right for me to weep concerning them continually, and concerning the punishment which is for ever. I have no need of fluent words and cunning error from you, for your work is the destruction of souls. I am not to be carried away therefore by your praisings, for I know well your cunning minds, O evil ones.” And though the holy man Pachomius spake these words unto them, their audacious acts did not cease, for they clung round and about the blessed man until he drew nigh unto his monastery.
# The Paradise/Volume 1/The Rule of Pachomius at Tabenna/Chapter 20

​Chapter XIX: Of How Unclean And Contemptible In The Sight Of Rabba Was The Man Who Toiled With The Labour Of His Hands For The Sake Of Vainglory
ON one occasion when Rabbâ was sitting with a number of the other brethren in a certain place in the monastery, [he was told that] one of the monks in the monastery used to make two mats of plaited palm leaves daily and that day he placed them in front of his cell, opposite the place where Rabbâ was then sitting with the brethren. Now he did this because he was [unduly] exalted with the thought of vainglory, and he believed that he would be praised for such assiduity, because the rule [of the fathers] was that each monk should make one mat daily. And Rabbâ perceived that the monk did this for the purpose of making a display, and he understood the intention which was stirring in the man and moving him; and he sighed heavily and said unto the brethren who were sitting with him, “See ye this man who toileth from morning to evening? He hath endowed Satan with all his labour, and hath left nothing whatsoever of his work for the comfort of his own soul. He hath toiled overmuch for the praise of the children of men, and he hath not worn out his body with all this work for the sake of God, and his soul is empty of work through the pleasure of him that doeth it, for he hath loved the praise of men more than the praise of God.” Then he called that brother, and rebuked him, and charged him to stand up behind the brethren when they were praying, and to hold the two mats, and to say to them, “O my brethren, I beseech you to pray for my degraded soul, in order that through your prayers God may shew abundant mercy to it, for I have held these mats in greater honour than His kingdom.” And he also commanded that the man should stand up with the mats among the brethren when they were sitting at meat until they rose up from the table; and he commanded likewise that after this he should be confined to his cell for a period of five months, and should make two mats daily, and should eat bread and salt only, and that no man should visit him.
# The Paradise/Volume 1/The Rule of Pachomius at Tabenna/Chapter 19

​Chapter XVIV: Of The Question Which A Certain Brother Brought To Him, And Its Answer
RABBÂ was on one occasion asked by a certain brother, who said, “Why is it that, before the coming of that devil who vexeth us, we possess the understanding of the mind in a healthy state, and are able to make use of philosophy for the sake of self-denial, and humility, and the other virtues, but that when it cometh to us to make manifest in very deed the virtues of philosophy, that is to say, longsuffering in the hour of wrath, and the keeping of the temper in the season of anger, and a frame of mind from which vainglory is absent, and when there are praises [ascribed to us], and many other things which are akin thereto, the mind (or understanding) languisheth and becometh destroyed?”
And Rabbâ answered and said unto him, “It is because we are not perfectly skilled in the performance [of these things], and because we are not so thoroughly acquainted with all the mind and vague thoughts of the devils that we are able, through the power of the sight of the soul, to recognize in quiet contemplation the advent of him who causeth us vexation, and who watcheth that he may be able to gather together the outpouring of suchlike thoughts. Therefore, every day and every hour it is the portion of the soul to watch, and we must pour out upon it, like oil, the fear of God, that is to say, the efficacious performance of work, and the lamp which will enable us to see the things which are falling upon us in the healing of the mind. Whosoever then will not be strenuous [will come] to anger, and wrath, and ill-temper, and to each of the passions which lead us on to wickedness. And the soul will see, and will depart to that incorporeal country, and it will make the mind to hold in contempt the things which are wrought by the devils, and will compel it to trample under foot serpents and scorpions, and all the power of the Enemy.”
# The Paradise/Volume 1/The Rule of Pachomius at Tabenna/Chapter 4

​Chapter IV: Of The Funeral Of A Certain Holy Man Who Died
NOW whilst Abbâ Pachomius was still there he heard that a certain brother from the monastery of Bêth Râyâ was sick, [and it was said to him], “He wisheth to see thee and to be blessed by thee before he dieth.” And when the man of God heard these things he rose up, and departed on the journey, but when he was about two miles from the monastery, the holy man heard a holy voice in the air, and he lifted up his eyes and saw the soul of the sick brother with the holy angels, singing hymns, and being borne aloft to a blessed and divine life; now the brethren who were accompanying him neither heard nor saw anything. And when the holy man had stood there and gazed for a long time towards ​the East, they said unto him, “Why standest thou [here], O father? Let us hurry on so that we may reach him whilst he is still alive.” And he said unto them, “We shall not reach him there, for I have just seen him ascending to everlasting life; depart ye then, O my children, to your monastery.” And when those brethren entreated him [to tell them] in what [form] he had seen the soul of the brother who had died, he said unto them, “In a certain form”; and when they had heard this they departed to their monastery. And they [enquired], and ascertained exactly from the brethren who were in the monastery, concerning the hour whereof Rabbâ had spoken to them, and then they recognized that the things which had been said unto them about the brother who had died were true.
# The Paradise/Volume 1/The Rule of Pachomius at Tabenna/Chapter 17

​Chapter XVII: Of How Abba Pachomius Would Not Keep Beautiful Buildings
THE blessed man Pachomius built an oratory in his monastery, and he made pillars [for it], and covered the faces thereof with tiles, and he furnished it beautifully, and he was exceedingly pleased with the work because he had built it well; and when he had come to himself he declared, through the agency of Satan, that the beauty of the oratory was a thing which would compel a man to admire it, and that the building thereof would be praised. Then suddenly he rose up, and took ropes, and fastened them round the pillars, and he made a prayer within himself, and commanded the brethren to help him, and they bowed their bodies, and the pillars and the whole construction fell [to the ground]; and he said to the brethren, “Take heed lest ye strive to ornament the work of your hands overmuch, and take ye the greatest possible care that the grace of God and His gift may be in the work of each one of you, so that the mind may not stumble towards the praises of cunning wickedness, and the Calumniator may not obtain [his] prey.”
# The Philosophical Review/Volume 1/Review: Fairbanks - Ethical Worth

This is a thesis for the doctor's degree in the University of Freiburg. The author's first result is: "Feeling is the universal basis and form of all judgments of worth. This applies, first, to sense, then to higher intellectual and moral activities. The feeling of our own worth (man's worth) is the basis of all judgments of worth, and this worth is primarily in the will (man's central activity)." It is then shown that the moral judgment is of social origin. The first unconscious standard of judgment is one's own pleasure. Other standards are custom and religious rites, but the moral judgment ultimately implies an internal standard; and this, it is asserted, is not pleasure, but character. This leads to a discussion of utilitarian and evolutionary ethics, in which there is nothing very new or striking. The remainder of the thesis (pp. 38-51) contains an inquiry into the relation of the conception of ethical worth to virtue, duty, and the good, besides some reflections on self-sacrifice and self-assertion and on ethical methods. The work suffers from scrappiness, too many problems having been touched to admit of any one being sounded within the limits prescribed.
J. G. S.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# The Soft Side (New York: The Macmillan Company, 1900)/The Real Right Thing

* Chapter 1
* Chapter 2
* Chapter 3
# The Soft Side (New York: The Macmillan Company, 1900)/The Third Person

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# The Spirit of the Nation/Epigram (10)

EPIGRAM.
ON MR. BUTT'S INTENDED MOTION IN THE CORPORATION.
What discord dire has Isaac spread! His temper somewhat tart I call; With truth prophetic Murray said, "But's a disjunctive particle."
# The Spirit of the Nation/Epigram (2)

TO THE PRESIDENT
OF THE ANTI-REPEAL OPERATIVE SOCIETY, GREETING.
Sterne mourns an ass, as though 'twere true That "asses never die;" But sure 'tis false, and Thrashem, you Will some day give 't the lie.
# The Spirit of the Nation/Epigram (3)

EPIGRAM
ON HEARING THAT THE PRESENT EMPEROR OF CHINA IS OF A TARTAR FAMILY.
"Go forth," exclaimed Imperial Fum, "and see What those barbarian vagabonds are arter!" Then, tapping on his box, and taking three Pinches of Lundy's Prime—"By Jing," quoth he, "If they nab me they'll find they have caught a Tartar!"
# The Spirit of the Nation/Epigram (7)

EPIGRAM.
On the Mail's announcement of the intended arrests, ending with "Long live Earl De Grey—God save the Queen."
"God save the Queen"—long live De Grey! Our foes know well what this may mean, When for such statemen's lives they pray, They well may add—"God save the Queen."
# The Spirit of the Nation/Epigram (5)

EPIGRAM
ON READING THE NEW NOVEL OF "BINANCA CAPELLO."
Strange things of Orpheus poets tell, How for a wife he went to hell; But B—— (wiser man, no doubt) Would go to hell to be without.
# The Spirit of the Nation/Epigram (6)

TO THE PRESIDENT
OF THE ORANGE OPERATIVE SOCIETY, ON HIS PROJECTED PEDESTRIAN CRUSADE.
What! talk of crusading through England "on foot," With your budget of slanders as black as my boot! Do abandon That humbug at least—for you know, Trashy Gregg, That Father Maguire hasn't left you a leg To stand on!
# The Spirit of the Nation/Epigram (4)

TO COLONEL ................., M.P.
If e'er you go to Hindostan, You'll be esteemed a godlike man! Nay, do not thus with wonder stare— Monkeys, you know, are worshipped there.
# The Spirit of the Nation/Epigram (8)

EPIGRAM.
Newell's new patent washing ball, If Times and Morning Post say true, "Will draw out any stain at all, And leave the fabric good as new." Oh, if this boast be not a hum, What wonders quickly will be seen, For turn-coat B—gh—m will purchase some, And wash his reputation clean.