Ethics and Culture

Value Addition Course

University of Delhi
CONTENTS
Nicomachean Ethics - Aristotle
Thoughts and Teachings of Swami Vivekananda
Panch Parmeshwar (The Holy Panchayat) – Munshi Premchand
The Siles Marner – George Eliot
We are Seven - William Wordsworth
The Chimney Sweeper – William Blake

Nicomachean Ethics - Aristotle

Aristotle on Happiness as the Golden Mean
“Happiness depends on ourselves.” More than anybody else, Aristotle enshrines happiness as a
central purpose of human life and a goal in itself. As a result, he devotes more space to the topic of
happiness than any thinker prior to the modern era. Aristotle argues that virtue is achieved by
maintaining the Mean, which is the balance between two excesses. Aristotle’s doctrine of the Mean is
reminiscent of Buddha’s Middle Path, but there are intriguing differences. For Aristotle the mean was
a method of achieving virtue.
Purpose of Human Existence

One of Aristotle’s most influential works is the Nicomachean Ethics, where he presents a
theory of happiness that is still relevant today, over 2,300 years later. The key question
Aristotle seeks to answer in these lectures is “What is the ultimate purpose of human
existence?” What is that end or goal for which we should direct all of our activities?
Everywhere we see people seeking pleasure, wealth, and a good reputation. But while each of
these has some value, none of them can occupy the place of the chief good for which
humanity should aim. To be an ultimate end, an act must be self-sufficient and final, “that
which is always desirable in itself and never for the sake of something else” (Nicomachean
Ethics, 1097a30-34), and it must be attainable by man. Aristotle claims that nearly everyone
would agree that happiness is the end which meets all these requirements. It is easy enough to
see that we desire money, pleasure, and honor only because we believe that these goods will
make us happy. It seems that all other goods are a means towards obtaining happiness, while
happiness is always an end in itself.

The Greek word that usually gets translated as “happiness” is eudaimonia, and like most
translations from ancient languages, this can be misleading. The main trouble is that
happiness (especially in modern America) is often conceived of as a subjective state of mind,
as when one says one is happy when one is enjoying a cool beer on a hot day, or is out
“having fun” with one’s friends. For Aristotle, however, happiness is a final end or goal that
encompasses the totality of one’s life. It is not something that can be gained or lost in a few
hours, like pleasurable sensations. It is more like the ultimate value of your life as lived up to
this moment, measuring how well you have lived up to your full potential as a human being.
For this reason, one cannot really make any pronouncements about whether one has lived a
happy life until it is over, just as we would not say of a football game that it was a “great
game” at halftime (indeed we know of many such games that turn out to be blowouts or
duds). For the same reason we cannot say that children are happy, any more than we can say
that an acorn is a tree, for the potential for a flourishing human life has not yet been realized.
As Aristotle says, “for as it is not one swallow or one fine day that makes a spring, so it is not
one day or a short time that makes a man blessed and happy.” (Nicomachean Ethics,
1098a18)

Aristotle’s Definition of Happiness

…the function of man is to live a certain kind of life, and this activity implies a rational
principle, and the function of a good man is the good and noble performance of these,
and if any action is well performed it is performed in accord with the appropriate
excellence: if this is the case, then happiness turns out to be an activity of the soul in
accordance with virtue. (Nicomachean Ethics, 1098a13)

The Pursuit of Happiness as the Exercise of Virtue

He is happy who lives in accordance with complete virtue and is sufficiently equipped
with external goods, not for some chance period but throughout a complete life.
(Nicomachean Ethics, 1101a10)

According to Aristotle, happiness consists in achieving, through the course of a whole

lifetime, all the goods — health, wealth, knowledge, friends, etc. — that lead to the
perfection of human nature and to the enrichment of human life. This requires us to make
choices, some of which may be very difficult. Often the lesser good promises immediate
pleasure and is more tempting, while the greater good is painful and requires some sort of
sacrifice. For example, it may be easier and more enjoyable to spend the night watching
television, but you know that you will be better off if you spend it researching for your term
paper. Developing a good character requires a strong effort of will to do the right thing, even
in difficult situations.

Another example is the taking of drugs, which is becoming more and more of a problem in
our society today. For a fairly small price, one can immediately take one’s mind off of one’s
troubles and experience deep euphoria by popping an oxycontin pill or snorting some
cocaine. Yet, inevitably, this short-term pleasure will lead to longer term pain. A few hours
later you may feel miserable and so need to take the drug again, which leads to a never-
ending spiral of need and relief. Addiction inevitably drains your funds and provides a burden
to your friends and family. All of those virtues — generosity, temperance, friendship,
courage, etc. — that make up the good life appear to be conspicuously absent in a life of drug
use.

Golden Mean
Aristotle’s ethics is sometimes referred to as “virtue ethics” since its focus is not on the moral weight
of duties or obligations, but on the development of character and the acquiring of defined virtues
such as courage, justice, temperance, benevolence, and prudence. Of course, anyone who knows
anything about Aristotle has heard his doctrine of virtue as being a “golden mean” between the extremes
of excess and deficiency.

Courage, for example, is a mean regarding the feeling of fear, between the deficiency of
rashness (too little fear) and the excess of cowardice (too much fear). Justice is a mean
between getting or giving too much and getting or giving too little.

Benevolence is a mean between giving to people who don’t deserve it and not giving to
anyone at all. Aristotle is not recommending that one should be moderate in all things, since
one should at all times exercise the virtues. One can’t reason “I should be cruel to my
neighbor now since I was too nice to him before.” The mean is a mean between two vices,
and not simply a mean between too much and too little.

Furthermore, the mean is “relative to ourselves,” indicating that one person’s mean
may be another person’s extreme. Milo the wrestler, as Aristotle puts it, needs more gruel
than a normal person, and his mean diet will vary accordingly. Similarly for the moral
virtues. Aristotle suggests that some people are born with weaker wills than others; for these
people, it may actually be a mean to flee in battle (the extremes being to get slaughtered or
commit suicide). Here we see the flexibility in Aristotle’s account: as soon as he begins to lay
down some moral rules, he relaxes them in order to take into consideration the variety and
contingency of particular temperaments.
Aristotle’s doctrine of the mean is well in keeping with ancient ways of thinking which
conceived of justice as a state of equilibrium between opposing forces. In the early
cosmologies, the Universe is stabilized as a result of the reconciliation between the opposing
forces of Chaos and Order. The Greek philosopher Heraclitus conceived of right living as
acting in accordance with the Logos, the principle of the harmony of opposites; and Plato
defined justice in the soul as the proper balance among its parts.

Like Plato, Aristotle thought of the virtuous character along the lines of a healthy
body. According to the prevailing medical theory of his day, health in the body consists of an
appropriate balance between the opposing qualities of hot, cold, the dry, and the moist. The
goal of the physician is to produce a proper balance among these elements, by specifying the
appropriate training and diet regimen, which will of course be different for every person.

Similarly with health in the soul: exhibiting too much passion may lead to reckless acts of
anger or violence which will be injurious to one’s mental well-being as well as to others;
but not showing any passion is a denial of one’s human nature and results in the sickly
qualities of morbidity, dullness, and antisocial behavior.

The healthy path is the “middle path,” though remember it is not exactly the middle, given
that people who are born with extremely passionate natures will have a different mean than
those with sullen, dispassionate natures. Aristotle concludes that goodness of character is “a
settled condition of the soul which wills or chooses the mean relatively to ourselves, this
mean being determined by a rule or whatever we like to call that by which the wise man
determines it.” (Nicomachean Ethics, 1006b36)
Thoughts and Teachings of Swami
Vivekananda
Lesson 1: Humility is a precious virtue
I recollect the many inspiring bedtime stories my dad read to me. One such incident
happened when Swami Vivekananda was in England. While conversing, Swami Vivekananda
corrected his friend’s English. The friend retorted that English was his mother tongue and
hence, could not be corrected.

Swami Vivekananda smiled and humbly responded, “I know the use of language because I
have learnt the language while you have picked the language.” Listening to this witty
reply, the friend was left overwhelmed.
This is one of innumerable incidents where Swamiji impacted society with his brilliance,
knowledge, logic and a sense of compassion.

Life’s lesson:
There are times when people retort and ask us questions, especially when we correct them. In
such times, humility in our answer can help lighten the situation and save the bond from
breaking. Remembering Swami Vivekananda’s this story can help us be aware of our replies,
without losing the balance or getting offended.

Lesson 2: Curiosity is essential in life

Swami Vivekananda always had a quest to know whether God really exists? The query made
him restless. But Ramakrishna answered his question. He said, “Yes, I have seen God.”

Though his physical appearance and simplicity did not appeal to Swami Vivekananda
initially, but later it was Ramakrishna who gave him answers. He told Swami Vivekananda,
“I have seen God just as I am seeing you right now. God is in every human, you just need is
an eye to find him,” and Swami Vivekananda was convinced.

Life’s lesson:
We must strive to get the best and holistic answers to ease out our curiosity about life.
Curiosity about higher truths of life has transformed many lives. Remember, appearance can
be deceiving!
Lesson 3: Compassion and kindness are ever golden
One day Swami Vivekananda’s mother asked him to give her a knife. Swami Vivekananda
brought the knife and held the sharp side of the knife and gave the covered side to his
mother. The mother at once got impressed with him and told him he was ready to work for
the welfare of society. He asked his mother the reason for her thoughts. She replied: The way
you handed me the knife, holding the sharp side in your hand preventing me from getting
hurt, exhibited his compassion and kindness. It is said she further asked Swami Vivekananda
to have the same care and compassion for all the people and the society.

Life’s lesson:
Many a time, we exhibit small acts of kindness around our loved ones and friends. We can
encourage human values by praising their good qualities, thus enabling them to continue
doing good in society. Also, compassion and kindness is inherent in each one of us.

Lesson 4: With prayer, we can sail through any situation

When Swami Vivekananda’s family was in a crisis, he asked Ramakrishna to pray for them.
Listening to this, Ramakrishna suggestion was that he visited the temple and pray himself.
Swami Vivekananda visited the temple thrice. However, he instead asked for discretion
(viveka) and dispassion (vairagya). This marked the beginning of his spiritual life.

Life’s lesson:
In turbulent times, our prayer defines our virtue. Gurudev Sri Sri Ravi Shankar says that you
will not be given strength, but the opportunity to be strong. Similarly, you will not be given
faith, but an opportunity to have faith. Thus, asking for the right thing in prayer can bring
great depth in the way we lead life and help us invoke the inner strength to sail through the
storms.
Lesson 5: Work for preserving unity
Swami Vivekananda went to the World Parliament of Religions as a representative of the
Hindu religion. It was a prestigious platform to put forth the right understanding and the
fundamentals of Hinduism. In the parliament, there were many eloquent speakers who had
come well-prepared for their respective speech.

Life’s lesson:
With our words, we can make people feel comfortable in our presence or repel them. Having
purity of speech is a prerequisite if we want to build and sustain cordial relations in this
world, especially in the corporate world. Warm and kind words have a great potential to
strike the chord of brotherhood and oneness in people.

Lesson 6: Respect for culture and belief is necessary

One day, a Britisher commented that the Indian dressing style was ‘uncivilized’. Swami
Vivekananda replied, “In your culture, cloth builds a man but in our culture, character builds
a man’. This story became very famous the world over, showcasing Swami Vivekananda’s
deep understanding of the world.

Life’s lesson:
Let’s respect our culture and traditions. Culture, traditions and beliefs make every
community unique. And our own reasoning about their significance, importance enables us
to help clear others’ doubts, perception or ideas.

Lesson 7: Have a holistic perspective

At the World Parliament of Religion, Swami Vivekananda observed that the Indian epic,
the Bhagavad Gita, was kept at the lowest rank. This can have many interpretations, but
what impressed me was the way Swami Vivekananda began his speech. Referring to the
position of the Bhagavad Gita, he said, ‘...good foundation’. He gave a witty answer and felt
proud instead of feeling inferior about Hinduism.

Life’s lesson:
A thorough understanding of your belief and religion can shape your perspective in a holistic
way. It helps us get a deeper understanding of our culture and also we can explore other
cultures with equal respect.

Lesson 8: Humor is a sign of intelligence

Gurudev once shared a story from Swami Vivekananda’s life. Here’s the excerpt:

“At a restaurant, Swami Vivekananda sat at the same table with his professor. The professor
remarked: “A pig and a bird can't dine at the same table.”
Swami Vivekananda replied, “Sir, whenever you tell me, I will fly away.”
Intelligence has the ability to turn every conflict into humor. Humor is another sign of
intelligence. If you have humor, you will overcome any conflicting situation.”
Life’s lesson:
Like Gurudev summed up, humor is a sign of intelligence. We can make times good and even
most dramatic circumstances lighter with humor.

Through his reforms, Swami Vivekananda brought a remarkable change in the society. His
work, thoughts, ideas gave a new direction to the masses. Reading and knowing about the life
of Swami Vivekananda is very inspiring for the youth of today and will remain the same for
the upcoming generations.

With these valuable lessons, here’s to a new 2020! Some lessons life teaches us, but there are
some lessons that we can learn from others.

Swami Vivekananda’s teachings will ensure a happier life for us and others.

Panch Parmeshwar (The Holy Panchayat) –

Munshi Premchand

Characters

1. Jumman Sheikh: A good friend but a lover of money.

2. Algu Chaudhary: A true friend of Jumman Sheikh.
3. The old woman: A helpless old aunt of Jumman Sheikh.
4. Ramdhan Mishra: One of the panches.
5. Samjhu Sahu: A trader in the village who bought an ox from Algu.

Introduction

‘Panch Parmeshwar’ by Munshi Premchand is a defying tale of Nepotism in

Jurisdiction. This story is all about two friends Jumman sheikh and Algu
Chaudhary, they are good friends in their Childhood days. Algu is famous for
the wealth in the village and on the other hand Jumman Sheikh is popular for
Knowledge and Wisdom. Both of them are helping the people of villages
because they help many folks in the village and they are looking up for more
help. In an interesting turn of events, the people of the villages decided to
make both of them Judges in the village Panchayat. In this story, destiny
plays an interesting twist and on the request of Jumman’s Aunty Algu
Chaudhary gives her verdict against his childhood friend and this shows the
anger in the Jumman Sheikh’s heart. After some time Jumman Sheikh
became the judge against his childhood friend.
Summary

Jumman becomes selfish in possession

Jumman Sheikh and Algu Chowdhari were very good friends, such good
friends that they trusted each other deeply. When Jumman went to Mecca, he
left his house in charge of Algu and whenever Algu went out of the village,
Jumman took care of his house. Jumman had an old aunt who had no close
relatives except Jumman. Jumman wanted to have her small property in his
name, for that he made false promises and took good care of her until the
deed was done.

Jumman became quite indifferent afterward, even his wife ill-treated the poor
old woman. She wasn’t given enough food and was cursed day and night.
One day, she decided not to live with Jumman’s family any longer. She
asked Jumman for some money so that she could live on her own but
Jumman refused cruelly. The old woman became very upset and decided to
take the matter to the panchayat.

The old woman revolts against Jumman

The old woman went to every house in the village reciting her situation and
even went to Algu’s house for his help to support her in front of the
panchayat. Algu didn’t want to ruin his friendship but her words for justice
kept ringing in his mind.

In the evening when the panchayat sat down for the matter and the old
woman told the panchayat that Jumman had not kept his word, he and his
wife ill-treated her. They did nothing that they promised and now she asked
the panchayat for justice. Ramdhan Misra, one of the panches, asked Jumman
to settle with his aunt or name his head panch. Jumman noticed that most of
the people present in the panchayat were obliged to him in one way and the
other. He was sure that he would win the case.

He thus decided to let his aunt choose the head panch and the old woman
proposed Algu’s name. Algu didn’t want to get involved and tried to back out
but the old woman had faith in him and believed that God recites over the
panch and he will serve justice. When Algu’s nomination was accepted, that
very moment he decided to keep his friendship aside and see both of them as
equals.
Justice before friendship

He asked Jumman to make his statement in the panchayat. Jumman wasn’t

worried and spoke peacefully and didn’t think he did anything wrong with
the old woman. He made a point that there was no mention of the allowance
in the contract and added that he would accept whatever the panchayat would
decide. Algu, who used to visit the courts frequently, knew a great deal about
the law and he began to cross-examine Jumman. Jumman wondered what had
happened to his friend, Algu, and was shocked when Algu announced the
decision in favor of the aunt.

Jumman could never imagine that his dear friend would go against him.
However, Ramdhan Misra and other members of the panchayat openly
praised Algu for the just decision. This decision broke the friendship between
Algu and Jumman. Jumman all the time thought about Algu’s betrayal and
lived now only to take revenge. And he didn’t have to wait long for his
revenge.

Samjhu Shahu becomes cruel towards an ox

The previous year, Algu had bought a pair of beautiful, long-horned oxen
from Batesar. Unfortunately, a month after the panchayat decision, one of the
oxen died. Jumman was very happy when he heard about it. Since one ox
was of no use to a farmer, Algu decided to sell the other ox. He sold it to
Samjhu Sahu who was a trader in the village. Samjhu bought the ox on the
condition that he would pay the price of the ox after a month. Algu wanted to
get rid of the ox so, he agreed to it.

Normally, Samjhu used to make one trip to the market on his ox cart. He
took gur and ghee to the market and returned with salt and oil which he sold
to the villagers. With the new ox, he started making three to four trips to the
market instead of one. Samjhu was very careless towards the animal and
didn’t take care of food and water for him nor give him proper rest. At
Algu’s house, the ox had been looked after very well but here the poor
animal had to go through a life of torture. He had become so weak that his
bones had stuck out. One day Samjhu, while making his fourth trip to the
market, had overloaded the cart. The poor ox was so tired after the long day
that it could hardly lift its feet. Samjhu began to whip it and it began to run.
After running for a few yards, its strength failed and it collapsed to the
ground.
A sarpanch is neither a friend nor a foe

Samjhu couldn’t leave his belongings unguarded so, he decided to spend the
night on the cart. When he woke up in the morning, he found his money gone
along with many tins of oil. He beat his head with sorrow and wept and even
cursed the ox for his loss. Several months passed, but Samjhu didn’t give
Algu the price of the ox. According to Samjhu, Algu had cheated him and
gave him a sick ox. Algu took the matter to the panchayat. This time Algu
was to nominate his head panch. But Algu very politely let Samjhu select and
he purposely proposed the name of Jumman Sheikh. Algu was scared and
feared that Jumman might take his revenge on him.

As soon as Jumman was appointed Sarpanch, he felt a sense of responsibility.

He decided that he would not stray even an inch from the truth. After a long
discussion, Jumman announced the decision. He said that Samjhu Sahu
would have to pay the full payment for the ox because the ox was in good
health when he had bought it. Algu shouted with joy, “God bless the
sarpanch.” And everyone praised the decision made by Jumman.

In the end, Jumman came to Algu and embraced his decision of being fair as
Jumman had now learned that a panch is neither anybody’s friend nor
anybody’s foe. He can see only justice. By this, all the misunderstandings
were washed away in their tears.

Conclusion

A panch is neither anybody’s friend nor anybody’s enemy. He cannot see

anything except justice. It is believed that God resides in the heart of a panch.
Whatever comes from the lips of a panch is treated with the same respect as
the words of God. So the people accept the decision of the panches as the
decision of God. A panch sits on the highest throne of justice and dharma. So
he can’t stray from the truth. He cannot turn his back on justice for the sake
of friendship. No doubt, friendship is a divine bond. But it must be kept in a
proper place in case of justice because man’s primary duty is to be just and
true. This is what comes out in this story.

The Siles Marner – George Eliot

In the village of Raveloe lives a weaver named Silas Marner. He is viewed with distrust by
the local people because he comes from a distant part of the country. In addition, he lives
completely alone, and he has been known to have strange fits. For fifteen years he has lived
like this.

Fifteen years earlier, Silas was a respected member of a church at Lantern Yard in a city to
the north. His fits were regarded there as a mark of special closeness to the Holy Spirit. He
had a close friend named William Dane, and he was engaged to marry a serving girl named
Sarah. But one day the elder deacon fell ill and had to be tended day and night by members of
the congregation, as he was a childless widower. During Silas' watch, a bag of money
disappears from a drawer by the deacon's bed. Silas' knife is found in the drawer, but Silas
swears he is innocent and asks that his room be searched. The empty bag is found there by
William Dane. Then Silas remembers that he last used the knife to cut a strap for William,
but he says nothing to the others.

In order to find out the truth, the church members resort to prayer and drawing of lots, and the
lots declare Silas guilty. Silas, betrayed by his friend and now by his God, declares that there
is no just God. He is sure that Sarah will desert him too, and he takes refuge in his work. He
soon receives word from Sarah that their engagement is ended, and a month later she marries
William Dane. Soon afterward Silas leaves Lantern Yard.

He settles in Raveloe, where he feels hidden even from God. His work is at first his only
solace, but soon he begins to receive gold for his cloth; the gold gives him a kind of
companionship. He works harder and harder to earn more of it and stores it in a bag beneath
his floor. His contacts with humanity wither. Once he gives help to a woman who is ill by
treating her with herbs as his mother taught him, but this action gives him a reputation as a
maker of charms. People come for miles to ask his help, and he cannot give any. As a result,
he is believed to cause other misfortunes and be in league with the devil. After that, Silas is
more alone than ever.

The greatest man of Raveloe is Squire Cass. His wife is dead, and his sons are left to their
own devices. Some trouble results from this: the eldest son, Godfrey, has made a hasty
marriage with a woman of poor reputation, and the second son, Dunstan, is blackmailing
Godfrey to keep their father from knowing. Godfrey has given Dunstan some rent money
from one of his father's tenants; now the Squire wants the money, so Godfrey gives Dunstan
his horse to sell to raise the cash.

On the way to the hunt where he hopes to sell the horse, Dunstan passes the weaver's cottage.
This sight gives him the idea of borrowing the money from Marner, but he rather likes the
idea of vexing his brother, so he continues to the hunt and makes the sale. However, instead
of turning over the horse at once, he rides in the chase and kills the animal on a stake.

Dunstan begins to walk home. It becomes dark and foggy before he can reach there, and in
the darkness he comes to Marner's cottage. Dunstan goes there to borrow a lantern and to try
to get some money out of the weaver. He finds no one there. Searching around the floor, he
soon finds where the money is hidden. He replaces the bricks that had covered it and carries
the money away.

Silas has poor eyesight, and on his return he finds nothing wrong until he goes to take out his
money to count it. When he cannot find it, he feels that once again he has been robbed by an
unseen power. However, he clings to the hope that there was a human thief, and he goes off
to the village inn to find the constable.
At the inn, the conversation has been of ghosts, and when Silas bursts in he himself is
momentarily taken for a ghost. But Silas is so worked up that it is apparent he is no ghost,
and when he tells of the robbery, there is immediately sympathy for him. His helplessness
removes any feeling that he is connected with the devil. Some of the men set out after the
constable.

The news of the robbery spreads quickly, and there is soon general agreement that the thief
must have been an itinerant peddler who had been in the neighborhood: no other stranger has
been noticed, and no local person could be suspected. Dunstan's disappearance is not thought
strange because that has happened before. Godfrey is not surprised either, for he soon learns
that Dunstan has killed his horse. Now he decides to tell his father of his marriage. He leads
up to this by telling of his horse and of the rent money that he had given Dunstan; but he gets
no farther, for his father explodes with anger, which leaves Godfrey in a worse position than
ever.

Silas is now treated with some consideration by his neighbors. Dolly Winthrop, especially,
visits Silas and tries to coax him into attending church, at least on Christmas. However, Silas
finds no connection between local religious customs and those he knows of, and Christmas
finds him at home as usual.

Christmas and New Year's are the time of special festivals in Raveloe. The most important
celebration is the New Year's dance at Squire Cass' home. There, Godfrey is unable to keep
himself away from Nancy Lammeter, the girl he has always intended to marry. Although he
knows it is wrong, and that the news of his marriage must come out soon, he determines to
enjoy himself with Nancy while he can. Nancy, for her part, wants to marry Godfrey, but his
strangeness has made her cool toward him, and when he asks her forgiveness, she says only
that she will be glad to see anyone reform.

Meanwhile Godfrey's wife, Molly, has become determined to revenge herself for his
treatment of her, and she sets out with their child to confront him at the dance. She loses her
way in the snow, and at last she fortifies herself with opium, to which she has become
addicted. The opium only makes her more drowsy, and Molly sinks down in the snow. Her
child slips from her arms. It is attracted to a light that comes from the open door of Marner's
cottage, where the weaver stands, unaware of the child's presence. He has been looking out to
see if his money might return and has been stricken by one of his fits. When he awakes, he
sees gold by his hearth and thinks his money has come back, then he discovers that the gold
is the hair of a child. At last he overcomes his wonder enough to realize that the child has
come in out of the snow, and there outside he discovers Molly's body.

Silas takes the child and hurries to Squire Cass' house to get the doctor. His entrance causes
Godfrey both fear and hope because he recognizes the child as his own, and he hopes that he
may be free at last. He goes with Doctor Kimble and finds that the woman Marner found is
indeed his wife and that she is dead.

The woman is buried that week, a stranger to everyone but Godfrey. Silas feels that the child
has been sent to him, and he is determined to keep it. This determination causes even warmer
feeling for him in Raveloe, and he is given much well-meant advice. Dolly Winthrop gives
him real aid with the child and offers some old clothes that belonged to her son Aaron.
Godfrey is glad enough to have the child cared for. He gives money for its support but never
claims it as his own.
Silas names the child Hepzibah — Eppie for short — after his mother and little sister. He
finds that, unlike his gold, Eppie makes him constantly aware of the world and of other men.
He gives her his wholehearted love, and everywhere he finds kindness from the other
villagers.

Sixteen years pass. Nancy and Godfrey are married, and Eppie has grown into a beautiful
young woman. Silas is liked and respected in Raveloe. His life with Eppie has been close and
happy, and Mr. and Mrs. Cass have done much for them. Dolly Winthrop has become Eppie's
godmother, and she is a close friend of Silas. The two of them have discussed his old problem
at Lantern Yard and considered the great differences in religion between the two places. Now
Dolly's son Aaron wishes to marry Eppie, and Eppie has agreed — if Silas can live with
them. She has been told of her mother, but she knows nothing of any other father, and she
cannot bear to be parted from Silas.

Godfrey and Nancy, however, are childless. Their one child died in infancy. Their
childlessness is a great trouble to Godfrey, who has always wanted children. At one time he
wished to adopt Eppie, but Nancy refused, feeling that it would be going against Providence
to adopt a child when none was given naturally. Nancy has tried to make up to Godrey in
other ways, and their marriage has been happy but for this one thing. Godfrey was afraid to
tell her that Eppie was his own child.

On this particular Sunday, Nancy is thinking over these old problems when Godfrey becomes
very much upset. The Stone Pits near Marner's cottage are being drained, and Dunstan's body
has been found there with Silas' gold. Godfrey is forced to tell Nancy that his brother was a
thief. At the same time, his newfound honesty convinces him that all truths come out sooner
or later, and he admits that Eppie is his own child. Instead of being disgusted with him,
Nancy is sorry that she refused to adopt Eppie sooner. The two of them go that night to
Marner's cottage to claim Eppie.

Eppie, however, does not wish to be claimed. Both she and Silas feel that no claim of blood
can outweigh their years of life together. She does not want to leave Silas nor to be rescued
from her low station and the prospect of marriage to a workingman. At last Godfrey goes
home bitterly disappointed. He feels that he is being punished now for his earlier weakness,
but he is determined to try to do his duty at last and to do all he can for Eppie even though
she has refused him.

Now that he has his gold, Silas feels able to return to Lantern Yard to try to settle the matter
of the old theft. He goes there with Eppie, but they find everything changed. The chapel is
gone, a factory set in its place. Only the prison is left to remind Silas that this was where he
once lived. He returns home no more wise than when he set out; but he agrees with Dolly that
there is reason to have faith in spite of the darkness of the past.

Eppie and Aaron are married on a fine sunny day, with the wedding at Mr. Cass' expense.
The young couple come to live with Silas at his cottage, where the villagers join in agreement
that Silas has been blessed through his kindness to an orphaned child.

Character List
Silas Marner A weaver; a pale, bent man with protruding eyes and poor eyesight. He is an
outcast from his original home and church and at Raveloe lives a lonely, miserly existence
until his gold is stolen and a child comes to replace it.

Eppie The daughter of Godfrey Cass by a secret marriage. She is found by Silas in his
cottage after her mother dies in the snow outside. He raises her as his own daughter.

Godfrey Cass Eppie's father. He regrets his secret marriage and wishes to marry Nancy
Lammeter, but he lacks the moral courage to try to find any solution to his problems. He
prefers to wait on chance.

Nancy Lammeter Daughter of a wealthy landowner. She combines beauty with strength of
character and high principles. She wishes to marry Godfrey but will not do so until she feels
that he has reformed.

Dunstan Cass Godfrey's brother. Dunstan is vain, arrogant, and deceitful and appears to have
no redeeming qualities. He robs Silas and disappears with the money until his body is found
in the quarry.

Squire Cass The most important citizen of Raveloe, father of Godfrey and Dunstan. He is
alternately indulgent and overly strict.

Priscilla Lammeter Nancy's sister, a plain-looking woman but not sensitive about it. She is
direct and mannish in her actions and is able to laugh freely at herself.

Mr. Lammeter Father of Nancy and Priscilla.

Molly Farren Godfrey's wife, once pretty but degraded by her addiction to opium.

William Dane Silas' closest friend at Lantern Yard. He betrays Silas and marries the woman
to whom Silas was engaged.

Dolly Winthrop Wife of the wheelwright. She gives Silas aid and advice with Eppie and
becomes Eppie's godmother.

Aaron Dolly's son, who later marries Eppie.

Mr. Macey A tailor; he is one of the most engaging inhabitants of Raveloe and a leader of
opinion among the lower classes.

Mr. Snell Landlord of the Rainbow; a peacemaker in all arguments.

Bob Lundy The butcher. A good-natured, reticent man.

Mr. Dowlas A farrier, or veterinarian; a strong believer in his own opinions, which usually
differ from those of his neighbors. He thinks of himself as a strict rationalist.

Mr. Tookey Macey's assistant, the butt of much sarcasm from the other men.
 Ben Winthrop A wheelwright, Dolly's husband, a humorous man who enjoys the company
and the drink at the Rainbow.

Jem Rodney A poacher. At first, Silas suspects him of stealing his gold because Jem had
once sat too long by Silas' fire.

Solomon Macey A locally famous fiddler, brother of the tailor.

Mr. Osgood The uncle of Nancy and Priscilla, his sister having married Mr. Lammeter.

Mrs. Osgood She and Nancy are very close despite being related only by marriage.

Mr. Crackenthorp Rector of the church at Raveloe. He sets an example in eating, drinking,
and dancing, as well as in religious observances.

Mrs. Crackenthorp "A small blinking woman who fidgeted incessantly."

Dr. Kimble An apothecary, called "doctor" by tradition, although he has no diploma. He is

Godfrey's uncle and godfather.

Mrs. Kimble Wife of the doctor and sister of Squire Cass. "Her diameter was in direct
proportion" to her dignity, which is very great.

The Misses Gunn Guests at the New Year's dance. They come from higher society and are
dressed in the height of fashion.

Miss Ladbrook A less fashionable guest at the dance.

Mr. Paston Silas' old minister at Lantern Yard.

Sarah The woman to whom Silas was engaged at Lantern Yard.

Bob Cass One of Godfrey's two other brothers, in addition to Dunstan.

Jane Nancy's serving maid after her marriage to Godfrey.

Bryce The acquaintance to whom Dunstan sells Godfrey's horse, Wildfire, at the hunt at
Batherly.

We are Seven - William Wordsworth

———A simple Child,
That lightly draws its breath,
And feels its life in every limb,
What should it know of death?

I met a little cottage Girl:

She was eight years old, she said;
Her hair was thick with many a curl
That clustered round her head.

She had a rustic, woodland air,

And she was wildly clad:
Her eyes were fair, and very fair;
—Her beauty made me glad.

“Sisters and brothers, little Maid,

How many may you be?”
“How many? Seven in all,” she said,
And wondering looked at me.

“And where are they? I pray you tell.”

She answered, “Seven are we;
And two of us at Conway dwell,
And two are gone to sea.

“Two of us in the church-yard lie,

My sister and my brother;
And, in the church-yard cottage, I
Dwell near them with my mother.”

“You say that two at Conway dwell,

And two are gone to sea,
Yet ye are seven! I pray you tell,
Sweet Maid, how this may be.”

Then did the little Maid reply,

“Seven boys and girls are we;
Two of us in the church-yard lie,
Beneath the church-yard tree.”

“You run about, my little Maid,

Your limbs they are alive;
If two are in the church-yard laid,
Then ye are only five.”

“Their graves are green, they may be seen,”

The little Maid replied,
“Twelve steps or more from my mother’s door,
And they are side by side.
“My stockings there I often knit,
My kerchief there I hem;
And there upon the ground I sit,
And sing a song to them.

“And often after sun-set, Sir,

When it is light and fair,
I take my little porringer,
And eat my supper there.

“The first that died was sister Jane;

In bed she moaning lay,
Till God released her of her pain;
And then she went away.

“So in the church-yard she was laid;

And, when the grass was dry,
Together round her grave we played,
My brother John and I.

“And when the ground was white with snow,

And I could run and slide,
My brother John was forced to go,
And he lies by her side.”

“How many are you, then,” said I,

“If they two are in heaven?”
Quick was the little Maid’s reply,
“O Master! we are seven.”

“But they are dead; those two are dead!

Their spirits are in heaven!”
’Twas throwing words away; for still
The little Maid would have her will,
And said, “Nay, we are seven!”
Source: The Longman Anthology of Poetry (Pearson, 2006)
We Are Seven by William Wordsworth begins with the speaker asking what a
child, who is clearly full of life, could possibly know about death. At first, the poet
makes it seem as if the child doesn’t know anything about death This is due to the
fact that she does not seem to understand that her siblings have died. The little girl
continues to spend time singing to them, and speaking with them as if they were
still alive.

By the end of We are Seven it becomes clear that the girl understands more than it
seemed. She is not allowing grief to ruin her life or keep her from living happily.
She shows a greater understanding through her acceptance of their deaths, and
continued optimism.

Stanza 1
The speaker opens with a question, one that resonates with most if not all people.
Why should a child ever have to experience death? Immediately, any reader who’s
ever known the untimely death of a child, or experienced a young child lose a
mother, father, or sibling, identifies with the speaker.

Stanza 2-3
The speaker then begins to describe a young girl with whom he is speaking. He
describes her “clusters” or curls around her head and her very light eyes. Once the
reader has the image of a beautiful little girl in mind, he/she can imagine
the conversation taking place and thereby further identify with the speaker. When
the speaker claims that the beauty of the young girl made him “glad”, the reader
begins to feel the effect this little girl had on the speaker.

Stanza 4-6
The speaker begins a conversation with this young lively girl in which he asks her
how many siblings she has. The girl replies that she is one of seven. She then
explains that “two [were at] Conway”, or going to school, and that “two [were] out
to sea” and finally that two were buried “in the church-yard” and that she alone
lived with her mother in a home not too far from where her two siblings were
buried. Within the innocent, light-hearted answers of the young girl, there are
embedded realities of the tragedies this girl has already experienced. The reader
immediately feels the loss this young girl has lived through. Even if she doesn’t
express overt sadness or despair, the reader can begin to feel it for her as the reality
of what she has been through sets in. The reader quickly realizes that having once
had six siblings, she now lives alone with her mother.

Stanza 7-8
Upon hearing her answer, the speaker questions her calculations, claiming that if
two are gone to study and two are at sea, there could not be seven left. The speaker
apparently doesn’t have the heart to mention the two buried siblings, but he does
question how she can claim to belong to a family with seven children, when four
are away. He asks her, “sweet maid, how this may be?” To which the girl replies
with much confidence, “Seven boys and girls are we”. She then reaffirms that two
are laid in the ground under the tree in the church-yard.

Stanza 9
In stanza 9 of We Are Seven, the speaker again challenges the girl. He apparently
decides to let her count the siblings that are away at sea and school as part of her
family, but of the two buried siblings, he says, “if two are in the church-yard laid,
then ye are only five”. It would seem this stranger wants to convince the little girl
of the reality of the tragedy she has endured. He is trying to get his point across
that her two siblings are dead and gone, and that would mean she is only one of
five children.

Stanza 10-12
But the girl is unwavering in her resolve that she is one of seven. Her description
of her deceased siblings reveals that they are still very real to her and very close to
her. She describes their green graves and their close proximity to where she and
her mother live. She then describes her interactions with them, claiming she often
knits there and sits on their graves to sing to them. She also tells this stranger that
she often takes her supper out to the churchyard to eat with them.

Stanza 13-15
In the following three stanzas, the girl recounts her relationship with her siblings,
which is enough to bring any reader to tears, although the girl shows not even the
slightest sign of despair. She describes her sister Jane’s death. She says that at the
moment of death, “God released her of her pain”. This description reveals that the
little girl is not angry with God for taking her sister, but rather sees God as
compassionate for easing her sister’s pain and taking her to be with Him rather
than leaving her to suffer in the world.The girl then tells memories of her brother,
John, and how they played “together round her [Jane’s] grave”. Her memory of her
brother’s death is contrasted with her lively childlike demeanour as she explains
that it was in the winter when she could “run and slide” on the snow that her
brother John was “forced to go”. It is apparent that her description of her brother’s
death is slightly more bitter than that of her sister’s, even if only because she was a
bit older and could feel the sting of death more intensely than when she lost her
sister the year before. However, she makes it very clear that she still counts both
John and Jane as present siblings, even though they are laid in the churchyard.

Stanza 16-17
In the final two stanzas of We Are Seven, the speaker becomes frustrated at the
little girl’s resolve, and in his attempt to make her understand the reality of her
loss, he says, “But they are dead! Those two are dead! Their spirits are in heaven”.
The girl’s joyful demeanor even as she tells this stranger of the deaths of her
siblings is so frustrating to him that it drives him to be distasteful enough to say to
this little girl not once, but twice “they are dead!”. He is obviously irritated that the
girl did not seem aware of her loss, but rather continued to live as if her siblings
were simply away for a while.

His attempt to make her understand her loss was in vain, for he was “throwing
words away” because “the Maid would have her way” and said as confidently as
ever, “Nay, we are seven”.

Conclusion
As We Are Seven progresses, the reader can clearly see that the child has a much
more hopeful idea of death than the stranger she was speaking with. It was hard for
the child to see her siblings laid in the ground, but she never felt as if they were
gone. She still felt close to them, and she kept them alive in her heart by engaging
in activities with them. Most intriguing is this little girl’s confidence that she
would see them again. In fact, she was just as confident that she would again see
Jane and John as she was confident that she would see her other four siblings that
were away. It is apparent that this hope kept the young girl from being overcome
with grief. The description in the second stanza of this girl being full of life,
beauty, and hope, makes it clear that she has not been overcome with sadness.

Even though the speaker seems to think the girl is unreasonable and even illogical,
the quickly becomes aware that the child possesses wisdom deeper than that of the
adult with whom she is speaking. Her ability to endure such tragedy without
growing cold and bitter or sad and depressed, reveals a wisdom and understanding
beyond her years. The speaker, who is the adult the little girl is speaking
with, symbolises the average adult. Had the speaker been faced with the tragedy
this little girl had faced, he would have despaired because he would have counted
the deceased ones as dead and gone forever. The little girl on the other hand had
hope for an after-life and found joy in their memories.

This young girl’s ability to grieve and yet hope in the midst of losing ones so close
to her reveals the inward peace that comes from her hope and confidence in a
gracious God and a better after-life.

William Wordsworth Background

William Wordsworth himself suffered the loss of his mother at age eight, the same
age as this little girl in We Are Seven. He also lost his father when he was thirteen. It
is possible that the speaker in We Are Seven symbolizes the adult version of William
Wordsworth, while the eight-year-old symbolizes his younger self.

Wordsworth lost his two children. These tragedies he did not overcome the way he
overcame the loss of his mother and father. He suffered loss as a child, and as a
child, he was able to press on with hope for the future. When he suffered loss as an
adult, however, he no longer had the same childlike faith and his grief overcame
him.

Wordsworth implies through We Are Seven that the ability to deal with loss as a hopeful child
would, is indeed a great feat. To see death with the confidence and hopefulness of a child and
to cherish the memories and still feel close to the lost ones is something that takes childlike
faith. The juxtaposition of the speaker and the child suggests that the child, in fact, possesses
greater wisdom.

The Chimney Sweeper – William Blake

The Chimney Sweeper: When my mother died I was very young

William Blake

When my mother died I was very young,And my father sold me while yet my
tongueCould scarcely cry " 'weep! 'weep! 'weep! 'weep!"So your chimneys I sweep
& in soot I sleep.

There's little Tom Dacre, who cried when his headThat curled like a lamb's back,
was shaved, so I said,"Hush, Tom! never mind it, for when your head's bare,You
know that the soot cannot spoil your white hair."

And so he was quiet, & that very night,As Tom was a-sleeping he had such a
sight!That thousands of sweepers, Dick, Joe, Ned, & Jack,Were all of them locked
up in coffins of black;

And by came an Angel who had a bright key,And he opened the coffins & set them
all free;Then down a green plain, leaping, laughing they run,And wash in a river
and shine in the Sun.

Then naked & white, all their bags left behind,They rise upon clouds, and sport in
the wind.And the Angel told Tom, if he'd be a good boy,He'd have God for his
father & never want joy.

And so Tom awoke; and we rose in the darkAnd got with our bags & our brushes
to work.Though the morning was cold, Tom was happy & warm;So if all do their
duty, they need not fear harm.

Stanza 1

In these twenty-four lines of Blake’s poem, ‘The Chimney Sweeper,’ a little boy, is
telling the story of his despairing life as well as the sad tales of other chimney
sweeper boys. The little boy narrates that he was very young when his mother died.
He was then sold by his father to a Master Sweeper when his age was so tender
that he could not even pronounce the word ‘sweep’ and cryingly pronounced it
‘weep’ and wept all the time. The pun intended through the use of the word ‘weep’
three times in the third line of this stanza holds pathetic significance. Most
chimney-sweepers, like him, were so young that they could not pronounce sweep
and lisped ‘weep’. Since that tender age, the little boy is sweeping the chimney and
sleeping at night in the soot-smeared body, without washing off the soot
(blackness).

Stanza 2
In the second stanza, the little narrator tells us the woeful tale of Tom Dacre. This
is a very famous character in Blake’s many poems. Tom was called ‘Dacre’
because he belonged to Lady Dacre’s Almshouse, which was situated between St.
James Street and Buckingham Road. The inmates of the Almshouse were
foundling orphans, who were allowed to be adopted by the poor only. It may be a
foster father who encased the boy Tom by selling him to a Master Sweeper. Tom
wept when his head was shaved, just as the back of a lamb is shaved for wool. The
narrator then told Tom not to weep and keep his peace. The narrator told Tom to be
calm because lice will not breed in the pate without hair and there will be no risk
for hair to catch fire.

Stanza 3

The third stanza continues the story of Tom who was calmed by the consoling
words of the narrator. That same night while sleeping Tom saw a wonderful vision.
He saw in his dream that many Chimney sweepers, who were named Dick, Joe,
Ned, and Jack, were dead and their bodies were lying in caged coffins, made of
black-colored wood.

Stanza 4

In the fourth stanza, the vision is completed. An Angel, who was carrying a shining
key, came near the coffins. The Angel opened the coffins containing the bodies and
set all the bodies free from the bondage of coffins. The freed little sweepers of the
chimney ran down a green ground, washed in the water of a river, and dried
themselves in the sunlight to give out a clean shine. This was really a very
delightful moment for these chimney-sweepers, who got freed from the shackles of
bondage labor, exploitation, and child labor.

Stanza 5

In the fifth stanza, the little boy continues narrating thedream vision of Tom. All
the little boys were naked and white after washing. They were naked because their
bags of clothes were left behind. They cast off the burden of life along with the
bags of soot at the time of death. Now naked and white, the little chimney sweeper
boys ride the clouds and play in the wind. The image of clouds floating freely is
Blake’s metaphor for the freedom from the material boundaries of the body and an
important visual symbol. The Angel told Tom that if he would be a good boy he
would have God for his father and there would never be a lack of happiness for
him.

Stanza 6
In the last stanza of Blake’s poem, The Chimney Sweeper, the narrator tells that
Tom woke up and his dream vision broke up. Tom and other little sweeper boys
rose up from their beds in the dark. They made themselves ready to work taking
their bags for soot and the brushes to clean the chimney. The morning was cold,
but Tom, after the dream, was feeling warm and happy.

In the last line of the poem, a moral has been thrown to us: If all do their duty, they
need not fear any harm. The last stanza shows the reality of the sweepers’ life. The
antithesis between the vision of summer sunshine and this dark, cold reality is
deeply ironic. Even though the victims have been mollified, the readers know that
innocent trust is abused.