Prose:

1. Spoken English and Broken English Summary

Introduction:
George Bernard Shaw is a well-known writer. He prepared and spoke on
the topic ‘Spoken English and Broken English’ on a gramophone recording for
the Lingua-phone institute. In his speech the provocative ideas are couched in a
simple but sparkling rhetorical style.

Advantages in learning to speak well:

Bernard Shaw says that when we travel in the British Commonwealth or
in America or when we meet a native of these countries, we have to speak
English well for enough understanding. If we speak in a provincial or cockney
dialect it may prevents us from obtaining some employment which is open to
those only speak what is ‘correct English’.

No such thing ideally correct English:

No two British subjects speak exactly alike. Even educated persons, the
Poet Laureate and trained speakers do not pronounce of some of the simplest
commonest words in the English language exactly alike. Members of the
committee who are selected as models of correct speech speak differently. They
differ according to the country in which they were born.

Confession of Bernard Shaw:

Bernard Shaw confesses that he himself does not speak English in the
same way. When he speaks to audience, he speaks carefully. If he were to speak
carefully to his wife at home, she would think he was going mad. As a public
speaker he has to take care that every word he says is heard distinctly at far end
of large halls containing thousands of people. At home he speaks to his wife
like mumbling. His wife also a little careless and so he sometimes has to say
“What?”

Advice to foreign students of English:

Do not try to speak English perfectly because native speakers of English
won’t understand. In London nine hundred and ninety-nine out of thousand
people not only speak bad English but speak even that very badly. No foreigner
can ever stress the syllables and make the voice rise and fall in questions and
answer, assertion and denial, in refusal and consent, in enquiry or information,
exactly as a native does. Therefore, the first thing they have to do is to speak
with a strong foreign accent, and speak broken English.

Conclusion:
Bernard Shaw criticizes that it is an insult to the native speaker of English
who cannot understand his own language when it is too well spoken.

2. Of Wisdom for a Man’s Self

Francis Bacon

Original
AN ANT is a wise creature for itself, but it is a shrewd thing in an orchard or
garden. And certainly men that are great lovers of themselves waste the public.
Divide with reason between self-love and society; and be so true to thyself, as
thou be not false to others; specially to thy king and country.

Explanation
An ant lives in a well-knit community where every one of the ants assiduously
works to ensure security, food availability, and welfare for all members. This is
why the inside of an anthill has such intelligently designed passages, rooms, and
common spaces. All this becomes possible because the ant works hard, with
great discipline and dedication. Despite this, an ant’s contribution to the garden
or orchard in which it lives is negligible. Because, it is so self-centered, it finds
no time or motivation to work for the common good of the other inhabitants or
the orchard itself.

Original
It is a poor centre of a man’s actions, himself. It is right earth. For that only
stands fast upon his own centre; whereas all things that have affinity with the
heavens move upon the centre of another, which they benefit. The referring of
all to a man’s self is more tolerable in a sovereign prince; because themselves
are not only themselves but their good and evil is at the peril of the public
fortune.

Explanation
Concentrating all your creative energy for your own good is obviously
undesirable. As a simile, one can look at the earth. The earth stands on itself,
with no prop or foundation. All creatures living on it, who look towards the
Heavens, have their foothold on Earth. Self-indulgence is, however, tolerable on
the part of kings and emperors. There is reason why such relaxation has to be
given to the supreme rulers. First, they occupy very exalted positions at the
zenith of the society. So, luxury is their natural entitlement. Secondly, keeping
them unhappy or craving for certain happiness will impair the welfare of the
subjects.

Original
But it is a desperate evil in a servant to a prince, or a citizen in a republic. For
whatsoever affairs pass such a man’s hands, he crooketh them to his own ends;
which must needs be often eccentric to the ends of his master or state. Therefore
let princes, or states, choose such servants as have not this mark; except they
mean their service should be made but the accessory.

Explanation
When a public servant or a close confidant of the sovereign takes a cut of the
revenue illicitly, he commits a grave crime. Using his access to the source of
funds and privileges, he begins to steal them for his own use. This is nothing but
corruption of the vilest nature. He steals from the king and from the state
treasury by siphoning off small chunks of the revenue / resources meant to be
passed on untouched to the exchequer. Therefore, the kings and modern day
rulers must choose people of impeccable honesty as civil servants. These
bureaucrats must be dedicated to their duty and to their masters.

Original
That which maketh the effect more pernicious is that all proportion is lost. It
were disproportion enough for the servant’s good to be preferred before the
master’s; but yet it is a greater extreme, when a little good of the servant shall
carry things against a great good of the master’s.

Explanation
When a civil servant becomes corrupted and begins to steal, he becomes a slave
of his greed. He digs his hand deeper and deeper into the revenue and resource
stream of his state. In due course, he becomes a bloated and selfish official. The
state’s coffers diminish in the process. The welfare measures for the citizens
thus get hit.

Original
And yet that is the case of bad officers, treasurers, ambassadors, generals, and
other false and corrupt servants; which set a bias upon their bowl, of their own
petty ends and envies, to the overthrow of their master’s great and important
affairs. And for the most part, the good such servants receive is after the model
of their own fortune; but the hurt they sell for that good is after the model of
their master’s fortune.
Explanation
Some selfish and unprincipled bureaucrats are keen to enrich their wealth and
serve their own interests at the cost of the public exchequer. In some extreme
cases, they plan to overthrow their monarchs, if such an act serves their own
interests. They also don’t hesitate to disrupt the state’s important administrative
functions. In some cases, they succeed in their hideous motives and end up
richer and more influential. In the process, they bring great harm to their ruler
and to their state.

Original
And certainly it is the nature of extreme self-lovers, as they will set an house on
fire, and it were but to roast their eggs; and yet these men many times hold
credit with their masters, because their study is but to please them and profit
themselves; and for either respect they will abandon the good of their affairs.

Explanation
These corrupt and self-serving officers have little regard for the interests of the
state. Like an arsonist setting a house afire to roast his egg, these corrupt
officers put their own interest well above the collective interest of the state.
Curiously, these officers are often seen to be the favourites of the sovereign.
Using their intelligence and cunning minds, they work their way up to the
proximity of the unsuspecting monarch who confides in them willingly. Such
high position facilitates more looting.

Original
Wisdom for a man’s self is, in many branches thereof, a depraved thing. It is the
wisdom of rats, that will be sure to leave a house somewhat before it fall. It is
the wisdom of the fox, that thrusts out the badger, who digged and made room
for him. It is the wisdom of crocodiles, that shed tears when they could devour.

Explanation
Wisdom of a human being is not necessarily a noble gift. At times, it can lead
the man to do many utterly hideous acts. A rat deserts his house when it is on
fire. In the same way, a fox evicts the badger from the hole although the badger
has dug the hole himself with his labour. The crocodile sheds his tears to attract
its prey to come within his reach.

Original
But that which is specially to be noted is, that those which (as Cicero says of
Pompey) are sui amantes, sine rivali [lovers of themselves without a rival] are
many times unfortunate. And whereas they have all their times sacrificed to
themselves, they become in the end themselves sacrifices to the inconstancy of
fortune, whose wings they sought by their self-wisdom to have pinioned.

Explanation
Relentless pursuit of self-interest is not always the guarantee for permanent
affluence and access to luxury. These self-centered individuals often suffer from
a cursed fate. Wealth does not stay with its possessor permanently. Quite often
it is squandered or stolen or is frittered away. So, the possessor suffers
ignominy, hear-break, and deprivation. Nothing can be sadder than this.

3. THE SECRET OF WORK BY SWAMI VIVEKANANDA SUMMARY

Vivekananda explains to us about two things: one about 'help' and the other
about 'work'.

Regarding help, he discusses two things, its types and their degree of greatness.
Types of help are three, physical, intellectual and spiritual. An example of
physical need is hunger. An example of intellectual need is knowledge. An
example of spiritual need is enlightenment. According to the degree of
greatness, physical help is good, intellectual help is better but spiritual help is
the best. The reason for the differences in greatness of help is the span of their
benefits. Hunger if satisfied for one time will arise again in a short time.
Knowledge if satisfied for one occasion, will be needed more for another
occasion. Enlightenment if obtained, will analyse and limit wants forever.

Regarding work, he discusses three things: how we must work, what are the
effects of a work and what are the objectives of a work. Answering to how we
must work, he gives reference to Bhagavad Gita which asks us to work
incessantly. There are two effects of any work upon its performer: Goodness
and badness. If the former is achieved, we will continue to do it. If the latter is
achieved, we will cease to do it. To keep doing something 'incessantly', as is
asked to do in Gita, we must not expect anything in return. This is the quality of
non-attachment - not attaching oneself with the work for any returns. A person
who works for his family will not expect returns. This is an example of non-
attachment. Just as the lotus which floats on water but does not get wet, we
must work but must not get attached to it.
This is one quality.

The second quality is that we must work with freedom. Only if we work with
freedom, without any kind of compulsion, we will be able to work with
commitment. This is the second quality. A slave will work out of compulsion
not with freedom but a master will work with freedom. Therefore, we must
work like a master.

Only if we work with love, we will be able to carry it out wholeheartedly.

This is the third quality. A slave will not work with love but a master will work
with love. Therefore, we must work like a master. Vivekananda also explains a
characteristic of love that love does not give any kind of pain in any way. A
man may love a woman but if it creates suspicion or jealousy and hurts either or
both of them then it is not love because, Vivekananda says, "Every act of love
brings happiness" and not pain.

The fourth quality of work is based on the objectives of a work. Our work
should render rights and justice. It should not trouble or incur loss for anyone.
We can work with either might or mercy. Might demands selfish work. Mercy
demands selfless work. Right and justice can be delivered through mercy but
not with might. Hence, mercy is the fourth quality of work. Mercy can be
practised if the motive of doing the work is not to obtain any response or return
from people but to attain the reward from God, atleast a personal God. This will
make us work for God which will make work as 'worship'.

Vivekananda explains about the impacts on a person's character. As said

earlier, there are two effects of any work upon its performer: Goodness and
badness. Effects of a work leave impressions in the mind which in turn
determine the character of a person. Good effects leave good impressions in the
mind which in turn make the character of a person good. Similarly with bad.
Our mind should be like a lake. When it is disturbed, ripples are formed but
later subside leaving no impression on the surface. Similarly, we will receive
impressions but we should not let it get inscribed on our brain. The more the
impression the stronger is the character, be it good or bad. Just like a tortoise
tucks itself inside its shell and never comes out during disturbances, a person's
character will never let him do anything against his will.

After the battle of Kurukshetra the five Pandava brothers performed a great
sacrifice and made very large gifts to the poor. But the sacrifice of the Brahmin
family as narrated by the mongoose was greater. The idea of complete self-
sacrifice is illustrated in the story.

CONCLUSION:
I would like to conclude with Vivekananda's conclusion which reads:

'Never vaunt of your gifts to the poor or expect their gratitude, but rather be
grateful to them for giving you the occasion of practising charity to them. Thus
it is plain that to be an ideal householder is a much more difficult task than to be
an ideal Sannyasin; the true life of work is indeed as hard as, if not harder than,
the equally true life of renunciation.'

4. Selected Snobberies Summary – Aldous Huxley

In his essay "Selected

Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected
Snobberies," Aldous
Huxley explores the
concept of snobbery
and its relationship to the
modern capitalist system.
Huxley argues that
snobbery is
indeed an inherent
component of capitalist
society, asserting that it
thrives on social
distinctions, materialism,
and the desire for status
and prestige. Through his
witty and
satirical style, Huxley
provides several examples
and observations to
support his
viewpoint.
One aspect that Huxl
In his essay "Selected Snobberies," Aldous Huxley explores the concept of
snobbery and its relationship to the modern capitalist system. Huxley argues
that snobbery is indeed an inherent component of capitalist society, asserting
that it thrives on social distinctions, materialism, and the desire for status and
prestige. Through his witty and satirical style, Huxley provides several
examples and observations to support his viewpoint.

One aspect that Huxley highlights is the role of material possessions as status
symbols in capitalist societies. He suggests that people often engage in snobbish
behaviours by showcasing their wealth through extravagant possessions, such as
luxury cars, designer clothing, or opulent houses. Huxley implies that these
displays of wealth serve as markers of social standing and are often used to
create hierarchies and reinforce snobbish attitudes.
Furthermore, Huxley discusses the snobbery related to education and
intellectual pursuits. He points out how individuals often judge others based on
their educational background, intellectual interests, or cultural preferences. He
highlights the snobbery that exists within certain intellectual circles, where
individuals may look down upon those with different tastes or knowledge.
Huxley argues that this form of snobbery arises from a sense of superiority
rooted in one's intellectual achievements or cultural capital.

Additionally, Huxley touches upon the snobbery surrounding social class. He

observes how people from different social classes often engage in snobbish
behaviours to assert their superiority or maintain their social status. Huxley
suggests that individuals may adopt certain manners, speech patterns, or
lifestyle choices to emulate the behaviours associated with higher social classes,
thereby engaging in snobbish practices.

In "Selected Snobberies," Huxley critiques the capitalist system for fostering

and perpetuating snobbery. He argues that the capitalist society promotes the
accumulation of wealth and material possessions as a measure of success, which
inevitably leads to snobbish attitudes and behaviours. Huxley suggests that the
relentless pursuit of material wealth and social status fuels snobbery and creates
an environment where people are judged based on their possessions and social
standing.

However, it is important to note that Huxley's perspective on snobbery and its

association with the modern capitalist system is just one viewpoint among
many. While his observations and examples shed light on certain aspects of
snobbery within capitalist societies, it is not a comprehensive analysis of the
system as a whole. Other factors, such as cultural norms, personal values, and
individual choices, also play a role in shaping snobbish attitudes and
behaviours.

In conclusion, Huxley's essay "Selected Snobberies" presents a critical

examination of snobbery within the context of the modern capitalist system. He
argues that snobbery is deeply ingrained in the pursuit of wealth, social
distinctions, and material possessions that characterise capitalist societies. By
highlighting various examples and observations, Huxley underscores the
prevalence and impact of snobbish attitudes. However, it is essential to consider
multiple perspectives and factors when discussing the relationship between
snobbery and the capitalist system.

5. Summary of The Dream Children by Charles Lamb

Introduction:
“Dream Children: A Reverie” is a touching essay written by the English essayist
Charles Lamb. The essay Dream Children by Charles Lamb belongs to his
famous work Essays of Elia published in London magazines in 1823. Essays of
Elia is a collection of essays written by Charles Lamb. Charles Lamb presents
the characters and incidents from his own life—the sketches of his grandmother,
Field, his brother—John Lamb, his sister—Mary Lamb, and his tragic love
affairs with Ann Simmons. But Lamb is always playing with facts and fiction
and transforms the real into the literary.

The essay is a masterpiece of emotional expression, blending humor, pathos,

and nostalgia. Lamb uses the device of a dream to reveal his innermost feelings
and desires, as well as to create a contrast between reality and fantasy. The
essay is written in the form of reverie, in which Lamb imagines a conversation
with his two imaginary children.

Lamb creates two imaginary children in the essay.

The first imaginary child is Alice, who is described as being seven years old and
having a sweet and serious disposition. She is depicted as being very close to
her father and is interested in hearing stories about his childhood. Lamb
describes her as being “the favorite of my imaginary beings,” suggesting that
she represents a lost innocence and a desire for familial closeness.

The second imaginary child is John, who is described as being ten years old and
more lively and mischievous than his sister. He is depicted as being interested in
his father’s travels and adventures and is portrayed as having a sense of humor.
However, he is also described as being sensitive and emotional, particularly
when it comes to his father’s stories about his childhood.

John and Alice asked Lamb to tell them about their great Grandmother, Mrs.
Field.

The Great Grandmother, Mrs. Field lived in a very big house. The house
belonged to a rich nobleman. Grandmother Field was the keeper of the house
and she looked after the house with great care as though it was her own.

The two infants are haunted in the house and crave “The Children in The
Wood”. But a foolish rich person later pulled down the wooden chimney and
put up a chimney of marble. Alice was unhappy that the rich man had pulled
down the chimney piece. She looked upbraiding and her anger was like her
mother. Great-Grandmother Mrs. Field was very religious so she did not fear
the spirits of the two infants So she slept alone. But Lamb (Elia) used to sleep
with his maid as he was not so religious.

Grandmother was tall and upright but later she was bowed down by a disease
called cancer. When the grandmother died many people in the neighborhood
attended her funeral. She was also a good dancer when she was young. Here,
Alice moved her feet unconsciously as she too was interested in dancing.

When the house came to decay later, after the death of Mrs. Field, the nobleman
carried away the ornaments of the house and used them in his new house. The
ornaments of the old house looked very awkward in the new house. Things
looked beautiful only if are in harmony with the surroundings. John enjoyed the
comparison and smile as if he also felt it would be very awkward indeed.

In Old House, In the garden, there were fruits nectarines, peaches, oranges, and
others. Elia (lamb) never plucked them but rather enjoyed looking at them. Here
John deposited a bunch of grapes upon a plate to eat the grapes and share with
her sister Alice.

Of all the grandchildren, Grandmother Field loved John(Her Uncle) the most.
John was lively and spirited fond of riding, hunting, and outdoor activities. He
used to take James Elia(lamb) upon his back out for outings as James Elia was
lame-footed. But James did not do it when John was lame-footed. He was sorry
for it. John died later and James missed him much.

The children began to cry at the sad turn of events. They asked him not to
continue the story of Uncle John but to tell them about their dead mother. The
father began to tell them how had courted their mother, Alice (Lamb’s wife) for
seven years. He was at times hopeful of winning her and at times in despair. He
explained to them what coyness, difficulty, and denial mean in an unmarried
lady.

When the father looked at Alice she looked at that time very much like her
mother. Thereafter, the children began to grow fainter. They began to go away
further and further till the father could hardly see them. From a great distance,
they seemed to say that they were not children of Alice nor of him, they were
not children at all, they were only what might have been. When he woke up
found himself in an armed chair. He had fallen asleep and he had been
dreaming. James Elia had vanished. On the chair was only Charles Lamb.

Conclusion:
Thus, “Dream Children: A Reverie” is a beautiful, imaginative, and creative
moving essay that explores the various human condition themes such as loss of
love, beautiful memory, and the power of the imagination. Lamb uses their
creative imagination, so we hard to define the lines between reality and fantasy.
He creates a world that is both real and imaginary. He uses his imaginary
children to explore the joys and sorrows of his own life and come to terms with
the tragedies that have shaped him.

Poem:
6. Sonnet 18 Summary by William Shakespeare:
Sonnet 18 is essentially a love poem, though the object of its affection is
not as straightforward as it may first seem. The speaker initially tries to
find an appropriate metaphor to describe his beloved (traditionally
believed to be a young man)—suggesting that he might be compared to a
summer’s day, the sun, or “the darling buds of May.” Yet as the speaker
searches for a metaphor that will adequately reflect his beloved’s beauty,
he realizes that none will work because all imply inevitable decline and
death. Where the first eight lines of the poem document the failure of
poetry’s traditional resources to capture the young man’s beauty, the final
six lines argue that the young man’s eternal beauty is best compared to
the poem itself. In a strikingly circular motion, it is this very sonnet that
both reflects and preserves the young man’s beauty. Sonnet 18 can thus
be read as honoring not simply to the speaker’s beloved but also to the
power of poetry itself, which, the speaker argues, is a means to eternal
life.
The poem begins with the speaker suggesting a series of similes to
describe the young man. In each case, he quickly lists reasons why the simile is
inappropriate. For instance, if he compares the young man to a “summer’s day,”
he has to admit that the metaphor fails to capture the young man’s full beauty:
he’s more “lovely” and more “temperate.” As the poem proceeds, though, the
speaker’s objections begin to shift. Instead of arguing that the young man’s
beauty exceeds whatever he’s compared to, the speaker notes a dark underside
to his own similes: they suggest impermanence and decay. To compare the
young man to the summer implies that fall is coming. To compare him to the
sun implies that night will arrive—and soon.
However, as the speaker notes in line 9, “thy eternal summer shall not
fade.” The young man’s beauty is not subject to decay or change. Clichéd,
natural metaphors fail to capture the permanence, the inalterability, of the young
man’s beauty. To praise him, the poet needs to compare him to something that
is itself eternal. For the speaker, that something is art. Like the young man’s
“eternal summer,” the speaker’s lines (i.e., the lines of his poem) are similarly
“eternal.” Unlike the summer or the sun, they will not change as time
progresses. The speaker's lines are thus similar to the young man in a key
respect: the poem itself manages to capture the everlasting quality of his beauty,
something that the poem’s previous similes had failed to express.
If the speaker begins by suggesting that the poem is a good metaphor for
the young man’s beauty, he quickly moves to a more ambitious assertion: the
poem itself will give eternal life to the young man: “So long lives this, and this
gives life to thee.” Here the poem’s argument becomes circular: the young man
isn’t like a summer’s day or the sun because his beauty is eternal. But his
eternal beauty is itself a property of the poem that praises him: his body is as
fallible and mortal as anyone else’s. He attains a kind of permanence and
immortality only because the poem praises him.
The speaker thus thinks that poems are eternal objects—that they do not
change or alter as they encounter new readers or new historical contexts. He
also thinks that poetry possesses a set of special, almost magical powers. It not
only describes, it preserves. The poem is thus not simply a way of cataloguing
the young man’s beauty, it propagates it for future generations.
The poem, then, ultimately asks its audience to reflect on the powers of
poetry itself: the ways that it does and does not protect the young man against
death, and the ways in which it preserves and creates beauty unmatched by the
rest of the mortal world.
 7. ‘IF’ Summary by Rudyard Kipling
Summary
Stanza 1
When others fail and place the blame on him, the poet advises his son to be
composed and patient. When others question him, he should have faith in
himself. He should, however, also allow for their scepticism and make an effort
to comprehend what prompted it.
The poet advises waiting patiently for success and not growing weary
while waiting in the fifth line since those who work hard and are persistent will
succeed.
The poet then warns his kid that other people will frequently mislead him.
He should, however, always be genuine and should never lie in his life. People
will despise him. But instead of returning their hatred, he ought to show them
love.
In the final line, the poet cautions him against seeming or sounding too
knowledgeable or superior to others since, if he follows all the advice given
above, his kid would appear and sound superior to others and appear too
intelligent.

Stanza 2:

The poet advises him to have huge aspirations but to never let those dreams rule
his life. Similarly, to this, he ought to have positive ideas (about his objectives,
the future, etc.), but he shouldn't make them the focus of his life because
success in life requires effort.

Simply daydreaming and pondering won't get you anywhere in life. Therefore,
it is important to set objectives, envision a better future, and work diligently
towards achieving those goals.

The poet advises meeting Triumph and Disaster and treating those two
imposters equally in the third sentence. The words "Triumph and Disaster" have
their initial letters capitalised. These two extremes characterise existence. The
poet refers to them as fakes or impostors. They either bring immense happiness
or terrible misery. However, because they are short-lived, one should not take
them seriously.
The poet advises speaking just the truth and having the guts to confront it when
it is being used to deceive people in the fifth line. He should also have the
fortitude to rebuild things he has built that are broken using outdated tools, that
is, using the energy or abilities you now possess.

Stanza 3

The poet advises making a pile of all one's accomplishments before

taking significant risks. In other words, one shouldn't be frightened to try new
things because they may either help them succeed or end up being disastrous
(pitch-and-toss). If one fails after taking significant risks, he should retry from
the beginning without reflecting on or discussing the setback with others. You
should keep trying until you succeed.

The poet advises using one's heart, nerve, and sinew, or bravery, when
one grows weary or fails, in the fifth stanza of the poem. When there is nothing
left in life, one should possess a strong will that may inspire them to "Hold on!"

Stanza 4

According to the poet, one must maintain their qualities among ordinary
people (and never act like them), but vanity and ego are never appropriate
among monarchs or other powerful individuals. In other words, the poet is
advising people to maintain their qualities while they are poor and to never
become conceited while they are wealthy.

Next, the poet asserts that one's beliefs in one's ideas and goals prevent
one from being harmed by either loving friends or adversaries. They should
never be abandoned. Although others will frequently depend on him, he
shouldn't ever let them become wholly dependent on him. The poet could be
implying that one should never place too much value on other people since
doing so will cause one to become emotionally connected to them and cause
future harm.

The poet discusses the value of time in the following verse. He believes
that time is limited and will never be given back. Therefore, one should start
making the most of every single second of existence. The poet informs his son
in the final two lines that if he (his son) follows all the counsel he gave above,
he will be able to do everything he wants and will be a Man, or a genuine
human.

Conclusion:
Kipling informs his audience in the poem "If-" that success comes from
not taking life too seriously. He counsels staying loyal to oneself, taking risks,
and not letting emotions control one's actions. Kipling basically tells his kid to
have enough trust and confidence in himself to stay loyal to himself. He also
appears to imply that his son will have faith and confidence since he knows
himself. It is a self-sustaining loop. Cycles are endless. According to Kipling,
success is measured by the 60-second run rather than by accomplishments-the
journey, not the destination. What is important is how we spend our lives, not
when we die.

8. A Nation’s Strength by Ralph Waldo Emerson

“The Central Idea of the Poem: A Nation’s Strength is a beautiful patriotic
poem written by “R.W. Emerson.” In this short poem, the poet reveals the secret
of a nation’s strength. The poet asks several questions to discover the secret of
the nation’s strength and he himself answers these questions. He says that the
strength of a nation lies not in the wealth, power and pride but in its patriotic
and determined men”.
In this poem, the poet asks several questions to clarify what he wants to say.
In the very beginning he equates a country to a big building. Then he puts a
question as to what are the things which make its pillars high and foundation
very strong. What are the things that can challenge its enemies who have
crowded around it?
In the second stanza, the poet himself answers the questions raised in the
first stanza. He says that it is not gold that makes a country great. Here gold
stands for material progress of a nation. Material progress is not permanent.
Wealth is also not permanent. It may come and it may go. The riches also make
a person or a nation proud and arrogant. Any battle can ruin the material
progress of a person or a nation. We have so many examples in history where
even the mighty Empire may be destroyed. The foundation made on the basis of
wealth is like that made on sinking sand, not on durable rock. It may fall any
time. It may be defeated by its enemies any time.
In the third stanza, the poet again puts a question. Is it the sword that
makes a nation strong? Here the sword stands for power. The people who are
economically strong threaten others of dire consequences. They even fight and
terrorize them to accept their supremacy. Similar is the case with the nations
who are strong and powerful. They bully other nations to accept defeat. History
is replete (full of) with examples of the fierce battles fought between such
rulers. The poet suggests to us to ask the dust of the empires which are no more
now about the result of such fierce battles. The bloodshed made the strong
pillars of those empires weak as rust forces iron to decay. The glory of the
powerful empires never lasted for long.
After explaining that battles never made a nation strong, the poet
proceeds to say that the pride of wearing glittering crowns also never made their
nations powerful. Emperors and kings in the past had been very fond of wearing
bright crowns on their heads. They also felt proud of being powerful and
owning great empires. But their pride had to fall down. Their glory had to fade
away with the passage of time.
In stanza five, the poet explains his points clearly in a straight forward
manner. He says that it is not gold or wealth that makes a nation strong. Only
the people who can stand by truth and honesty and who can suffer long for these
great virtues can make their country great and strong. These are the brave men
who are always alert and active. These are the men who sacrifice their sleep for
the safety and security of their country. These are the men who dare to
challenge the enemies of their country and never run away from their duty.
These are the men who make the pillars of their nation’s deep, strong and take
them high in the sky. They provide strong foundation to the edifice of their
nation.
These brave men work while others sleep. They dare to face problems when
others run away. According to the poet, these are the only people who make the
foundation of a nation strong and take their progress to the skies. Thus, the
nation’s strength is great men and they are what makes a nation great and
strong.

9. Bankers Are Just Like Anybody Else, Except Richer Summary:

- Ogden Nash
The poet, Ogden Nash says in his poem “Bankers Are Just Like Anybody
Else, Except Richer” that his poem intends to celebrate banks. Thus, he makes
the readers feel curious when the poet states that his poem celebrates banks. The
banks will let us hear the clink-clank sound of the coins and the rustling sound
of the currency notes. Of course, Money is an attraction that draws people
towards it always and forever. Suddenly the poet changes the tone of his voice.
He comments that bankers dwell in luxurious buildings. It is because they
encourage deposits and discourage withdrawals. The stingy attitude of the
bankers in lending and particularly to the poor sets the tone of the poem. He
comments that banks are cautious conservatives and the bankers deny lending
money to the needy. They dislike the people who have no money and no
property to give them as security.
But the bankers shrewdly and tactfully behave with the rich persons. On
seeing their rich customers they express their kindliness and greet them
courteously and offer to lend as much money as they want. They would serve
the rich customers with utmost care and affection. The vice-presidents of the
banks nod their heads positively to such proposals. They would even send
money to the customers’ place if they want. The poet says that bankers deserve
our appreciation. The tone of the poet sounds very bitter and harsh. It means the
very opposite of what is said.
The poet criticizes the too much commercial attitude of the bankers. They
are pro-rich and anti-poor. The banks have to act as catalysts of social change.
They have to see that the resources are evenly distributed among the various
classes of society. They have to encourage the entrepreneurs and empower the
deserving poor and hardworking people. But they are too cautious and
conservative; they cannot discharge their duties to the society. They have to
fulfill the objectives of the banking industry. They play safe and fail to realize
their obligations and duties; they would only facilitate the rich to grow richer
and the poor become poorer.
The poet hints that bankers owe a duty to society. Wealth has to be
distributed evenly. Those who do not have money but have the skills and
talents, banks ought to help them to come up. But if the bankers play only by
rules and stick on to their conservatism and pro-rich stance, they can earn
profits without the ‘social gains’. Such attitude is absolutely undeserving. Thus,
the poet prompts the bankers and readers to think of their duties and
responsibilities with the ultimate objectives of the banking industry.

Short Stories:
10. An Astrologer’s Day Summary
- R. K. Narayan
 An unnamed village in India, an astrologer lays out his tools of the trade, a
mix of cowrie shells, obscure charts, a notebook, and other such curios. They
serve no purpose but to create the illusion of mysticism. The astrologer has also
painted his forehead with sacred ash, wrapped his head in a turban, and seated
himself and his gear beneath a large tree. All of these things serve to give him
an air of wisdom, transcendence, and prophetic power, though the narrator is
quick to point out that none of these qualities actually belong to the man.

The astrologer has set up his little shop amidst a busy marketplace among
people fencing stolen goods, presenting the same cheap food as a variety of
gourmet delicacies, and auctioning off low-quality fabrics. The astrologer,
quickly established as a fraud, is in the company of other fraudsters and spin
doctors selling their wares and making their livings. The marketplace is lit by
various shop lights and flares, the dancing shadows of which enhance the
astrologer’s mystical quality. He notably has no light of his own, but simply
borrows that of the other vendors.

The astrologer had never had any intention of becoming one, but had been
forced to leave his ancestral home and travel several hundred miles away with
no plan and no money. Even so, he is a convincing holy man, using his own
insights into human problems to offer vague but comforting advice to people in
the market. He functions as a sort of therapist, offering self-affirming advice
that he wraps in the guise of astrological wisdom. He is good at his trade; he
tells people what they want to hear, and they leave comforted by it. Though it is
not an honest living that the astrologer makes, it is still a well-earned one.
As the marketplace is emptying and the lights are being put out, a stranger
named Guru Nayak appears. In the darkness, neither can see much of the other’s
face. Seeing the opportunity for one more client, the astrologer invites Guru
Nayak to sit and chat. The stranger does so, but is instantly skeptical of the
astrologer. He aggressively wagers that the astrologer cannot tell him anything
true or worthwhile. They haggle over the price and the astrologer agrees.
However, when Guru Nayak lights a cheroot, the astrologer catches a brief
glimpse of the man’s face and is filled with fear. He tries to get out of the
wager, but Guru Nayak holds him to it and will not let him leave.
The astrologer tries his usual tack of vague, self-affirming advice, but Guru
Nayak will have none of it. The astrologer sincerely prays for a moment, and
then changes course. He reveals to Guru Nayak that he knows he was once
stabbed through the chest and left for dead, and that now Guru Nayak is here
searching for his assailant. He even reveals that he knows Guru Nayak’s name,
something he attributes to his cosmic wisdom. Guru Nayak is greatly excited by
all of this, believing the astrologer to truly be all-knowing. He presses the
astrologer for the whereabouts of the man who stabbed him so that he can have
his revenge. The astrologer tells him that he died several months ago, crushed
by an oncoming lorry. Guru Nayak is frustrated by this, but satisfied that at least
his attacker died terribly. He gives the astrologer his money and leaves.
The astrologer arrives home late at night and shows his wife the money he
has made, becoming briefly bitter when he realizes that although Guru Nayak
has paid him a great sum, it is not quite as much as promised. Even so, his wife
is thrilled. As they lie down to sleep, the astrologer reveals to his wife that a
great burden has been lifted off of his shoulders. Years ago, the astrologer was
the one to stab Guru Nayak and leave him for dead, which forced him to flee his
home and make a new life as a fraudulent astrologer. He had thought himself to
be a murderer, but was now content that he had not in fact taken a life. Satisfied
by this, he goes to sleep.
11. The Ransom of Red Chief Summary:
- O. Henry
-
"The Ransom of Red Chief" begins with Sam, the story's first-person
narrator, recounting how he and his partner in crime, Bill, were in Alabama
when they had the idea to kidnap a wealthy man's son and hold him for ransom.
The men have six hundred dollars and need two thousand more to pull off
another scheme in Illinois. In a town called Summit, the men target a mortgage
lender named Ebenezer Dorset, kidnapping his ten-year-old son Johnny.

In a rented horse and buggy, the men abduct Johnny from his front yard and
take him to their cave hideout on a nearby mountain. The boy isn't afraid of the
men. Instead, he plays make-believe with them, pretending to be a Native
American warrior named Red Chief who has taken Bill and Sam captive. The
boy's hyperactive behavior and incessant questions keep the men awake most of
the night, but they do not worry that Johnny will escape because Johnny says he
hates being home and going to school.

Johnny wakes the men up at dawn by trying to remove Bill's scalp with a
knife. Sam intervenes, and can't go back to sleep because he worries Johnny
will try to burn him at the stake, as he has threatened to do while in character as
Red Chief. Bill is terrorized by the boy's sadistic commitment to make-believe,
and worries that no one would pay two thousand dollars to have a child like him
returned.
Sam leaves the cave to get a view of the countryside. He hopes to see the
entire town out with pitchforks and scythes, desperately searching for Johnny,
but instead sees no commotion. Back at the cave, he finds Bill and Johnny in
conflict again. This time, the boy put a hot potato down Bill's back and Bill hit
him on the side of the head. Sam calms Bill down while Johnny walks off,
unraveling some string and leather from his pocket. As the men discuss their
plans for the ransom, Johnny uses his sling to throw a rock at Bill's head. Bill
falls into the burning fire and a pan of simmering water. Sam pours cold water
on his head for an hour and then threatens Johnny that he will send him home if
he doesn't behave and be kinder to Bill.
After composing a ransom letter that asks for only $1,500, Sam leaves Bill
and the boy at the cave, walking three miles to Poplar Cove. In the town, he
talks to people until he learns that news of the boy's disappearance has spread.
He then posts the ransom letter and returns to the cave to discover Bill and the
boy are gone. Eventually Bill emerges from the bushes exhausted and explains
that he got rid of the boy on the road to Summit. Bill apologizes to Sam, saying
he couldn't put up with pretending to be the boy's horse. Meanwhile, Johnny
stands eight feet behind Bill, having followed Bill back to the cave.
 Sam leaves the cave that night to hide in a tree and wait for a response to the
ransom note. A teenage boy rides up on a bike and slips a return note in a box
by the tree. Once Sam is confident no police are around, he leaves the tree,
collects the note, and returns to the cave. By lantern light, Sam reads the note to
Bill. In it, Dorset, the boy's father, suggests that they have set the ransom too
high. As a counteroffer, Dorset proposes that the kidnappers pay him $250 to
take Johnny back off their hands. Bill convinces Sam that Dorset's offer is
generous, considering what a nightmare Johnny has been.
At midnight, the men trick Johnny into going back to Dorset's house with
them. Bill and Sam pay Dorset the money. Johnny clings to Bill's leg when he
realizes they are leaving him, and Dorset peels him away, saying he can only
hold his son for about ten minutes. Sam and Bill run out of town, Bill running
much faster despite being less athletic than Sam.

12. A Cup of Tea Summary – Katherine Mansfield

Rosemary Fell, the main character and a highly affluent woman is not
described as "beautiful" by the narrator. An extremely wealthy guy named
Phillips Fell and Rosemary have been married for two years. Rosemary enjoys
an opulent lifestyle, frequenting upscale stores and purchasing anything she
pleases. When she goes to an antique store, the owner is really fond of her and
seems to have a lot of interest in her. He displays to her a little, exquisitely
designed box made of shining velvet. Rosemary is overjoyed, but she decides
against purchasing it because it costs twenty-eight gunnies and asks the
merchant to hold it for her instead.
Outside the store, it is pouring rain, and Rosemary is furious that she can't
get the box right away. A shy-looking girl approaches her and requests payment
for a cup of tea. Rosemary chooses to bring the girl with her to her house since
she believes that such things only occur in stories and seem unbelievable. She
wants to demonstrate to the impoverished kid that wealthy people have
compassion for individuals like her. The girl is really astonished to be treated in
this manner; she is initially terrified but decides to accompany her. Rosemary
considers bragging about this in front of her pals.
Rosemary forces the girl to sit in a cosy chair next to the fire in her bedroom
at her residence. She assists the girl in removing her coat and cap but then
leaves them on the ground. The sad girl screams that she wants to terminate her
life because life is too difficult and she is too exhausted to go on. Rosemary
comforts her and places a tea order. Along with some food, the girl receives a
cup of tea. The girl is eating, and Rosemary is lighting a cigarette. The girl
seems livelier after consuming meals. As Rosemary begins to enquire about her
life, her husband enters the room and interrupts her. When Phillip asks the girl
in his wife's room her name, Smith, she responds with surprise. Then, Phillip
invites Rosemary to a private conversation with him in the library.
When Phillip asks about the girl, Rosemary tells him about her charitable
endeavours. Rosemary is certain about her goal, despite Philip's comments that
it's insane to have a stranger in the house in this way. The girl is incredibly nice
and attractive, Phillip continues. Rosemary feels uneasy as a result. Rosemary
exits the library, gets some cash to give to the needy Miss Smith, and then
motions for her to go. Rosemary gets ready, styles her hair, and dons her pearls
before Miss Smith departs.
Back in the library with her husband, she tells a fib about Miss Smith forcing
them to leave. She gets down on his knees and asks whether he likes her, and he
responds that he really does. She then inquires about purchasing the gleaming
velvet box from the antique shop. She did not want to ask him that, but Phillip
concurs. "Am I pretty?" she inquires following a pause.
Conclusion
An anonymous narrator tells this narrative in the third person and in a
conversational style. This narrative places a lot of emphasis on appearances.
Mansfield paints a picture of the social divide and hypocrisy that existed in
early 20th-century New Zealand. Rosemary presents herself as a lovely and
sympathetic person, yet her motivations are selfish. Only because she believes it
will elevate her prestige among her friends does she decide to assist the
impoverished girl. This illustrates how the wealthy class simply acts in their
own interests and aids the less fortunate in order to get attention.
Rosemary enjoys a comfortable lifestyle and is oblivious to the struggles
that Miss Smith and other individuals like her face. Even though it was
pompous, she made an effort to be empathetic and compassionate to Miss
Smith, but her insecurities and envy caused her to become egotistical once
more. She turns nasty. She could have at least given Miss Smith some money
when she ejected her, but instead, she just gave her a three-dollar bill. When it
came to her personal interests, she decided to put an end to her little game since
all she wanted was an experience; to her, it was like a play.