THEDREAMOFTHEREDCHAMBEROR,THESTORYOFTHESTONELi.docx

THE DREAM OF THE RED CHAMBER
OR, THE STORY OF THE STONE
License: Public Domain
Cáo Xueqín
Translated by H. Bencraft Joly
Book I
Chapter I
ChenShih-yin, in a vision, apprehends perception
and spirituality.
Chia Yü-ts'un, in the (windy and dusty) world,
cherishes fond thoughts of a
beautiful maiden.
This is the opening section; this the first chapter.
Subsequent to the
visions of a dream which he had, on some
previous occasion,
experienced, the writer personally relates, he
designedly concealed the
true circumstances, and borrowed the attributes of
perception and
spirituality to relate this story of the Record
of the Stone. With this
purpose, he made use of such designations as
Chen Shih-yin (truth
under the garb of fiction) and the like. What

are, however, the events
recorded in this work? Who are the dramatis
personae?
Wearied with the drudgery experienced of late in
the world, the
author speaking for himself, goes on to
explain, with the lack of
success which attended every single concern, I
suddenly bethought
myself of the womankind of past ages.
Passing one by one under a
minute scrutiny, I felt that in action and in
lore, one and all were far
above me; that in spite of the majesty of my
manliness, I could not, in
pointof fact, compare with thesecharacters of the gentle
sex. And my
shame forsooth then knew no bounds; while
regret, on the otherhand,
was of no avail, as therewas not even a remote
possibility of a day of
remedy.
On this very day it was that I became desirous to
compile, in a
connected form, for publication throughout the
world, with a view to
(universal) information, how that I bear inexorable
and manifold
retribution; inasmuch as what time, by the
sustenance of the
benevolence of Heaven, and the virtue of my
ancestors, my apparel
was rich and fine, and as what days my
fare was savory and

5
sumptuous, I disregarded the bounty of
education and nurture of father
and mother, and paid no heed to the virtue of
precept and injunction of
teachers and friends, with the result that I
incurred the punishment, of
failure recently in the least trifle, and the
reckless waste of half my
lifetime. There have been meanwhile,
generation after generation,
those in the inner chambers, the whole
mass of whom could not, on
any account, be, through my influence, allowed to
fall into extinction,
in order that I, unfilial as I have been,
may have the means to screen
my own shortcomings.
Hence it is that the thatched shed, with bamboo
mat windows, the
bed of tow and the stove of brick, which
are at present my share, are
not sufficient to determe from carrying out the
fixedpurpose of my
mind. And could I, furthermore, confront the
morning breeze, the
evening moon, the willows by the steps and
the flowers in the
courtyard, methinks these would moisten to a
greater degree my
mortal pen with ink; but though I lack culture

and erudition, what
harmis there, however, in employing fiction
and unrecondite language
to give utterance to the merits of these
characters? And were I also
able to induce the inmates of the inner
chamber to understand and
diffuse them, could I besides break the
weariness of even so much as a
single moment, or could I open the eyes of
my contemporaries, will it
not forsooth prove a boon?
This consideration has led to the usage of such
names as Chia Yü-
ts'un and othersimilar appellations.
More than any in these pages have been
employed such words as
dreams and visions; but thesedreams constitute the
main argument of
this work, and combine, furthermore, the design of
giving a word of
warning to my readers.
Reader, can you suggest whence the storybegins?
The narration may border on the limits of
incoherency and triviality,
but it possesses considerable zest. But to begin.
The Empress Nü Wo, (the goddess of works,) in
fashioning blocks
of stones, for the repair of the heavens,
prepared, at the Ta Huang Hills
and Wu Ch'i cave, 36,501 blocks of rough

stone, each twelve chang in
height, and twenty-four chang square. Of these
stones, the Empress
Wo only used 36,500; so that one single block
remained over and
above, without being turned to any account.
This was cast down the
Ch'ing Keng peak. This stone, strange to
say, after having undergone a
process of refinement, attained a nature of
efficiency, and could, by its
10
innate powers, set itself into motion and was
able to expand and to
contract.
When it became aware that the whole number
of blocks had been
made use of to repair the heavens, that it
alone had been destitute of
the necessary properties and had been unfit
to attain selection, it
forthwith felt within itself vexation and shame,
and day and night, it
gave way to anguish and sorrow.
One day, while it lamented its lot, it suddenly
caught sight, at a
great distance, of a Buddhist bonze and of a
Taoist priest coming
towards that direction. Their appearance was
uncommon, their easy

manner remarkable. When they drew near this Ch'ing
Keng peak, they
sat on the ground to rest, and began to
converse. But on noticing the
block newly-polished and brilliantly clear,
which had moreover
contracted in dimensions, and become no larger
than the pendant of a
fan, they were greatly filled with admiration.
The Buddhist priest
picked it up, and laid it in the palm of his
hand.
"Your appearance," he said laughingly, "maywell
declare you to be
a supernatural object, but as you lack any
inherent quality it is
necessary to inscribe a few characters on you, so
that every one who
shall see you may at once recognise you to be a
remarkable thing. And
subsequently, when you will be taken into a
country where honour and
affluence will reign, into a family cultured in
mind and of official
status, in a land where flowers and trees shall
flourish with luxuriance,
in a town of refinement, renown and glory;
when you once will have
been there…"
The stone listened with intense delight.
"What characters may I ask," it
consequently inquired, "will you
inscribe? and what place will I be taken to?

pray,pray explain to me in
lucid terms." "You mustn't be inquisitive," the
bonze replied, with a
smile, "in days to come you'll certainly
understand everything."
Having concluded these words, he forthwith
put the stone in his
sleeve, and proceeded leisurely on his journey, in
company with the
Taoist priest. Whither, however, he took the stone,
is not divulged. Nor
can it be known how many centuries and ages
elapsed, before a Taoist
priest, K'ung K'ung by name, passed, during
his researches after the
eternal reason and his quest after immortality, by
theseTa Huang Hills,
Wu Ch'i cave and Ch'ing Keng Peak.
Suddenly perceiving a large
block of stone, on the surface of which
the traces of characters giving,
in a connected form, the various incidents of its
fate, could be clearly
15
deciphered, K'ung K'ung examined them from
first to last. They, in
fact, explained how that this block of worthless
stone had originally
been devoid of the properties essential for the repairs
to the heavens,
how it would be transmuted into human form
and introduced by Mang

Mang the High Lord, and MiaoMiao, the Divine,
into the world of
mortals, and how it would be led over the other
bank (across the San
Sara). On the surface, the record of the spot
where it would fall, the
place of its birth, as well as various family
trifles and trivial love
affairs of young ladies, verses, odes,
speeches and enigmas was still
complete; but the name of the dynasty and the
year of the reignwere
obliterated, and could not be ascertained.
On the obverse, were also the following enigmatical
verses:
Lacking in virtues meet the azure skiesto mend,
In vain the mortal world full many a year I
wend,
Of a former and after life thesefacts that be,
Who will for a tradition strange record for me?
K'ung K'ung, the Taoist, having pondered over
these lines for a
while, became aware that this stone had a
history of somekind.
"Brother stone," he forthwith said, addressing
the stone, "the
concerns of past days recorded on you possess,
according to your own
account, a considerable amount of interest, and
have been for this
reason inscribed, with the intent of soliciting
generations to hand them

down as remarkable occurrences. But in my
own opinion, they lack, in
the first place, any data by means of which to
establish the name of the
Emperor and the year of his reign; and, in the
second place, these
constitute no record of any excellent policy,
adopted by any high
worthies or high loyalstatesmen, in the government
of the state, or in
the rule of public morals. The contents simply
treat of a certain
number of maidens, of exceptional character;
either of their love
affairs or infatuations, or of their small deserts
or insignificant talents;
and were I to transcribe the whole
collection of them, they would,
nevertheless, not be estimated as a book of any
exceptional worth."
"Sir Priest," the stone replied with assurance,
"why are you so
excessively dull?The dynasties recorded in the rustic
histories, which
have been written from age to age, have, I am
fain to think, invariably
assumed, under false pretences, the mere nomenclature of
the Han and
T'ang dynasties. They differ from the
events inscribed on my block,
20

which do not borrow this customarypractice, but,
being based on my
own experiences and natural feelings, present, on
the contrary, a novel
and unique character. Besides, in the pages of
these rustic histories,
either the aspersions upon sovereigns and
statesmen, or the strictures
upon individuals, their wives, and their
daughters, or the deeds of
licentiousness and violence are too numerous to be
computed.Indeed,
thereis one more kind of loose literature, the
wantonness and pollution
in which work most easy havoc upon youth.
"As regards the works, in which the characters
of scholars and
beauties is delineated their allusions are again
repeatedly of Wen
Chün, their theme in every page of
Tzu Chien; a thousand volumes
present no diversity; and a thousand characters are
but a counterpart of
each other. What is more, these works,
throughout all their pages,
cannot help bordering on extreme licence. The
authors, however, had
no other object in view than to give
utterance to a few sentimental
odes and elegant ballads of their own, and
for this reason they have
fictitiously invented the names and surnames of
both men and women,
and necessarily introduced, in addition, some
low characters, who

should, like a buffoon in a play, create some
excitement in the plot.
"Still more loathsome is a kind of pedantic and
profligate literature,
perfectly devoid of all natural sentiment, full of
self-contradictions;
and, in fact, the contrast to those maidens in
my work, whom I have,
during half my lifetime, seenwith my own eyes and
heard with my
own ears. And though I will not presume to
estimate them as superior
to the heroes and heroines in the works of
former ages,yet the perusal
of the motives and issues of their experiences,
may likewise afford
matter sufficient to banish dulness, and to break
the spell of
melancholy.
"As regards the several stanzas of doggerel verse,
they may too
evoke such laughter as to compel the reader to
blurt out the rice, and to
spurtout the wine.
"In thesepages, the scenes depicting the anguish of
separation, the
bliss of reunion, and the fortunes of prosperity and of
adversity are all,
in every detail, true to human nature, and I
have not taken upon myself
to make the slightest addition, or alteration,
which might lead to the
perversion of the truth.

"My only object has been that men may, after a
drinking bout,or
after they wake from sleep or when in
need of relaxation from the
pressure of business, take up this light literature, and
not only expunge
25
the traces of antiquated books, and obtain a
new kind of distraction,
but that they may also lay by a long life as well as
energy and strength;
for it bears no point of similarity to
those works, whose designs are
false, whose course is immoral. Now, Sir
Priest, what are your views
on the subject?"
K'ung K'ung having pondered for a while
over the words, to which
he had listened intently, re-perused, throughout,
this record of the
stone; and finding that the general purport
consisted of nought else
than a treatise on love, and likewise of an
accurate transcription of
facts, without the least taint of profligacy
injurious to the times, he
thereupon copied the contents, from beginning to end, to
the intent of
charging the world to hand them down as a
strange story.

Hence it was that K'ung K'ung, the Taoist, in
consequence of his
perception, (in his state of) abstraction, of
passion, the generation,
from this passion, of voluptuousness, the
transmission of this
voluptuousness into passion, and the apprehension, by
means of
passion, of its unreality, forthwith altered his name
for that of "Ch'ing
Tseng" (the Voluptuous Bonze), and changed the
title of "the Memoir
of a Stone" (Shih-t'ou-chi,)for that of "Ch'ing
Tseng Lu," The Record
of the Voluptuous Bonze; while K'ung Mei-chi
of TungLu gave it the
name of "Feng Yüeh Pao Chien," "The
Precious Mirror of
Voluptuousness." In later years, owing to the
devotion by Tsao Hsüeh-
ch'in in the Tao Hung study, of ten years to
the perusal and revision of
the work, the additions and modifications effected by
him five times,
the affix of an index and the division into
periods and chapters, the
book was again entitled "Chin Ling Shih
Erh Ch'ai," "The Twelve
Maidens of Chin Ling." A stanza was furthermore
composed for the
purpose. This then, and no other, is the origin
of the Record of the
Stone. The poet says appositely:—
Pages full of silly litter,

Tears a handful sour and bitter;
All a fool the author hold,
But their zest who can unfold?
You have now understood the causes which
brought about the
Record of the Stone, but as you are not, as
yet, aware what characters
are depicted, and what circumstances are related on
the surface of the
block, reader, please lend an ear to the
narrative on the stone, which
runs as follows:—
In old days, the land in the South East lay
low. In this South-East
part of the world, was situated a walled town,
Ku Su by name. Within
the walls a locality, called the Ch'ang Men,
was more than all others
throughout the mortal world, the centre, which
held the second, if not
the first place for fashion and life. Beyond this
Ch'ang Men was a
street called Shih-li-chieh (Ten Li street); in
this street a lane, the Jen
Ch'ing lane (Humanity and Purity); and in this
lane stood an old
temple, which on account of its diminutive
dimensions, was called, by
general consent, the Gourd temple. Next door to
this temple livedthe
family of a district official, Chenby surname,

Fei by name, and Shih-
yin by style. His wife, née Feng, possessed
a worthy and virtuous
disposition, and had a clear perception of
moral propriety and good
conduct. This family, though not in actual
possession of excessive
affluence and honours, was, nevertheless, in their district,
conceded to
be a clan of well-to-do standing. As this Chen
Shih-yin was of a
contented and unambitious frame of mind, and
entertained no
hankering after any official distinction, but day
after day of his life
took delight in gazing at flowers, planting
bamboos, sipping his wine
and conning poetical works, he was in fact, in
the indulgence of these
pursuits, as happy as a supernatural being.
One thing alone marred his happiness. He
had lived over half a
century and had, as yet, no male offspring around
his knees. He had
one only child, a daughter, whose infant name
was Ying Lien. She was
just threeyears of age. On a long summer day, on
which the heat had
been intense, Shih-yin sat leisurely in his library.
Feeling his hand
tired, he dropped the book he held, leant his head on
a teapoy, and fell
asleep.
Of a sudden, while in this state of

unconsciousness, it seemed as if
he had betaken himself on foot to somespot or
otherwhither he could
not discriminate. Unexpectedly he espied, in the
opposite direction,
two priests coming towards him: the one a
Buddhist, the othera Taoist.
As they advanced they kept up the conversation in
which they were
engaged. "Whither do you purpose taking the object
you have brought
away?" he heard the Taoist inquire. To this
question the Buddhist
replied with a smile: "Set your mind at ease," he
said; "there's now in
maturity a plot of a general character involving
mundane pleasures,
which will presently come to a denouement.
The whole number of the
votaries of voluptuousness have, as yet, not been
quickened or entered
30
the world, and I mean to avail myself of
this occasion to introduce this
object among their number, so as to give it a
chance to go through the
span of human existence." "The votaries of
voluptuousness of these
days will naturally have again to endure the
ills of life during their
course through the mortal world," the Taoist
remarked; "but when, I

wonder, will they spring into existence? and in
what place will they
descend?"
"The account of thesecircumstances," the bonze
ventured to reply,
"is enough to make you laugh! They amount to
this: there existed in
the west, on the bank of the Ling (spiritual)
river, by the side of the
San Sheng (thrice-born) stone, a blade of
the Chiang Chu (purple
pearl) grass. At about the same time it was
that the block of stone was,
consequent upon its rejection by the goddess of
works, also left to
ramble and wander to its own gratification, and to
roam about at
pleasure to every and any place. One day it
camewithin the precincts
of the Ching Huan (Monitory Vision) Fairy;
and this Fairy, cognizant
of the fact that this stone had a history,
detained it, therefore, to reside
at the Ch'ih Hsia (purple clouds) palace,
and apportioned to it the
duties of attendant on Shen Ying, a fairy of
the Ch'ih Hsia palace.
"This stone would, however, oftenstroll along
the banks of the Ling
river, and having at the sight of the blade of
spiritual grassbeen filled
with admiration, it, day by day, moistened its roots
with sweet dew.
This purple pearlgrass, at the outset, tarried

for months and years; but
being at a later period imbued with the
essence and luxuriance of
heaven and earth, and having incessantly
received the moisture and
nurture of the sweet dew, divested itself, in
course of time,of the form
of a grass; assuming, in lieu, a human nature,
which gradually became
perfected into the person of a girl.
"Every day she was wont to wander beyond the
confines of the Li
Hen (divested animosities) heavens. When hungry
she fed on the Pi
Ch'ing (hidden love) fruit—when thirsty she
drank the Kuan ch'ou
(discharged sorrows,) water. Having, however, up to
this time, not
shewn her gratitude for the virtue of nurture
lavished upon her, the
result was but natural that she should resolve in
her heart upon a
constant and incessant purpose to make suitable
acknowledgment.
"I have been," she would often commune
within herself, "the
recipient of the gracious bounty of rain and dew,
but I possess no such
water as was lavished upon me to repay it!
But should it ever descend
into the world in the form of a human being,
I will also betake myself

35
thither, along with it; and if I can only have
the means of making
restitution to it, with the tears of a whole
lifetime, I may be able to
make adequate return."
"This resolution it is that will evolve the descent
into the world of
so many pleasure-bound spirits of retribution
and the experience of
fantastic destinies; and this crimson pearlblade will
also be among the
number. The stone still lies in its original place,
and why should not
you and I take it along before the tribunal of
the Monitory Vision
Fairy, and place on its behalf its name
on record, so that it should
descend into the world, in company with thesespirits
of passion, and
bring this plot to an issue?"
"It is indeed ridiculous," interposed the Taoist.
"Never before have I
heard even the very mention of restitution
by means of tears! Why
should not you and I avail ourselves of this
opportunity to likewise go
down into the world? and if successful in
effecting the salvation of a
few of them, will it not be a work meritorious
and virtuous?"

"This proposal,"remarked the Buddhist, "is quitein
harmony with
my own views. Come along then with me to
the palace of the
Monitory Vision Fairy, and let us deliver up
this good-for-nothing
object, and have done with it! And when
the company of pleasure-
bound spirits of wrath descend into human
existence, you and I can
then enter the world. Half of them have already
fallen into the dusty
universe, but the whole number of them have
not, as yet, come
together."
"Such being the case," the Taoist acquiesced,
"I am ready to follow
you, whenever you please to go."
But to return to Chen Shih-yin. Having heard
every one of these
words distinctly, he could not refrain from
forthwith stepping forward
and paying homage. "My spiritual lords," he said,
as he smiled,
"accept my obeisance." The Buddhist and Taoist
priests lost no time in
responding to the compliment, and they exchanged
the usual
salutations. "My spiritual lords," Shih-yin continued;
"I have just heard
the conversation that passed between you, on causes
and effects, a
conversation the like of which few mortals have
forsooth listened to;

but your younger brother is sluggish of
intellect, and cannot lucidly
fathom the import! Yet could this dulness and
simplicity be graciously
dispelled, your younger brother may, by
listening minutely, with
undefiled ear and careful attention, to a certain
degree be aroused to a
sense of understanding; and what is more,
possibly find the means of
40
45
escaping the anguish of sinking down into Hades."
The two spirits smiled, "The conversation," they
added, "refers to
the primordial scheme and cannot be divulged
before the proper
season; but, when the time comes, mind do not
forget us two, and you
will readily be able to escape from the fiery
furnace."
Shih-yin, after this reply, felt it difficult to
make any further
inquiries. "The primordial scheme," he however
remarked smiling,
"cannot, of course, be divulged; but what manner of
thing, I wonder, is
the good-for-nothing object you alluded to a
shortwhile back? May I

not be allowed to judge for myself?"
"This object about which you ask,"the
Buddhist Bonze responded,
"is intended, I may tell you, by fate to be just
glanced at by you." With
thesewords he produced it, and handed it over to
Shih-yin.
Shih-yin received it. On scrutiny he found it, in
fact, to be a
beautiful gem, so lustrous and so clear that the traces
of characters on
the surface were distinctly visible. The characters
inscribed consisted
of the four "T'ung Ling Pao Yü," "Precious
Gem of Spiritual
Perception." On the obverse, were also several
columns of minute
words, which he was just in the act of
looking at intently, when the
Buddhist at once expostulated.
"We have already reached," he exclaimed, "the
confines of vision."
Snatching it violently out of his hands, he walked
away with the
Taoist, under a lofty stone portal, on
the face of which appeared in
largetype the four characters: "T'ai Hsü Huan Ching,"
"The Visionary
limits of the Great Void." On each side was a
scroll with the lines:
When falsehood stands for truth, truth likewise
becomes false,

Where naught be made to aught, aught
changes into naught.
Shih-yin meant also to follow them on the other
side, but, as he was
about to make one step forward, he suddenly
heard a crash, just as if
the mountainshad fallen into ruins, and the earth
sunk into destruction.
As Shih-yin uttered a loud shout, he looked
with strained eye; but all
he could see was the fiery sun shining, with
glowing rays, while the
banana leaves drooped their heads. By that
time, half of the
circumstances connected with the dream he had
had, had already
slipped from his memory.
He also noticed a nurse coming towards him
with Ying Lien in her
arms. To Shih-yin's eyes his daughter appeared even
more beautiful,
50
55
such a bright gem, so precious, and so
lovable. Forthwith stretching
out his arms, he took her over,and, as he held
her in his embrace, he
coaxed her to play with him for a while; after
which he brought her up

to the street to see the greatstir occasioned by
the procession that was
going past.
He was about to come in, when he caught
sight of two priests, one a
Taoist, the othera Buddhist, coming hither from
the opposite direction.
The Buddhist had a head covered with mange,
and went barefooted.
The Taoist had a limping foot, and his hair was all
dishevelled.
Like maniacs, they jostled along, chattering and
laughing as they
drew near.
As soon as they reached Shih-yin's door,
and they perceived him
with Ying Lien in his arms, the Bonze began to
weepaloud.
Turning towards Shih-yin, he said to him: "My good
Sir, why need
you carry in your embrace this living but
luckless thing, which will
involve father and mother in trouble?"
These words did not escape Shih-yin's ear; but
persuaded that they
amounted to raving talk, he paid no heed whatever to
the bonze.
"Partwith her and give her to me," the Buddhist still
went on to say.
Shih-yin could not restrain his annoyance; and

hastily pressing his
daughter closer to him, he was intent upon going
in, when the bonze
pointed his hand at him, and burstout in a loud fit
of laughter.
He then gave utterance to the four lines that follow:
You indulge your tender daughter and are laughed at
as inane;
Vain you face the snow, oh mirror! for it will
evanescent wane,
When the festival of lanterns is gone by, guard
'gainst your doom,
'Tis what time the flames will kindle, and the fire
will consume.
Shih-yin understood distinctly the full import of
what he heard; but
his heartwas still full of conjectures. He was about
to inquire who and
what they were, when he heard the Taoist
remark,—"You and I cannot
speed together; let us now part company, and each of
us will be then
able to go after his own business. After the lapseof
threeages,I shall
be at the Pei Mang mount, waiting for you;
and we can, after our
reunion, betake ourselves to the Visionary Confines of
the Great Void,
thereto cancel the name of the stone from
the records."
"Excellent! first rate!" exclaimed the Bonze. And at

the conclusion
of thesewords, the two men parted, each going
his own way, and no
60
trace was again seen of them.
"These two men," Shih-yin then pondered within
his heart, "must
have had many experiences, and I ought really
to have made more
inquiries of them; but at this juncture to
indulge in regret is anyhow
too late."
While Shih-yin gave way to these foolish
reflections, he suddenly
noticed the arrival of a penniless scholar, Chia
by surname, Hua by
name, Shih-fei by style and Yü-ts'un by nickname,
who had taken up
his quarters in the Gourd temple next door.
This Chia Yü-ts'un was
originally a denizen of Hu-Chow,and was also of
literary and official
parentage, but as he was born of the
youngest stock, and the
possessions of his paternal and maternal ancestors
were completely
exhausted, and his parents and relatives were dead,
he remained the
sole and only survivor; and, as he found his
residence in his native

place of no avail, he therefore entered the
capital in search of …
PJM6125 Project Evaluation: Best Practices and Templates
Overview and Rationale
This course has explored various aspects of project performance
evaluation. In order to more easily incorporate performance
evaluation into project you manage, you will develop a best
practices document that includes various template that you find
useful.
Program and Course Outcomes
This assignment provides a baseline understanding to the course
topics, and is directly related to these course learning
objectives:
L10: Integrate course work and feedback to construct a
final performance evaluation best practices and template
document
Essential Components
Based on the work you have completed throughout the course,
you are asked to consolidate all of your learning and the
feedback you have received into a best practices document for
performance evaluation. For the final assignment, create a
document containing best practices and/or templates for the
following areas:
· The role and purpose of performance evaluation in a project
environment (Lesson 1)
· How to approach performance evaluation (Lesson 1)
· Feedback and benefits of performance evaluation (Lesson 1)
· Evaluation goals matrix (lesson 2)
· Evaluation tools (Lesson 3)
· Perform earned value example (Lesson 4)
· Incorporating Integrated Change Control (Lesson 5)
· Change Request Template (Lesson 5)

The assignment does not have a set length and will vary
depending on the templates you choose to incorporate. At the
end of this assignment you will have a final document that
could be utilized as a template for any class/ future work.
Format
Below are some key guidelines you will want to ensure you
follow in this assignment. Think of this list as a quality control
checklist, along with the attached grading rubric.
· Incorporate any feedback received from previous assignments
· Document should professionally formatted using titles,
headers, and bullets where appropriate.
· Consider using a MsWord document template to format the
report.
· All content must be original to you.
· You must include a title page and cite any outside sources
using a works cited page according to APA 6th
edition guidelines
· Submission is free of grammatical errors and misspellings
Rubric(s
Assessment Element
Above Standard
(100-95%)
Meets Standards
(94.9 – 84%)
Approaching Standards
(83.9 – 77%)
Below Standard
(76.9 – 70%)
Not Evident
(69.9 – 0%)

Incorporation of Feedback
(25%)
Goes beyond the requirements in incorporating of instructor
feedback from previous assignments into final project.
All elements of the final project reflect meaningful
incorporation of instructor feedback from previous assignments.
Most elements of the final project reflect incorporation of
instructor feedback from previous assignments.
Some elements of the final project reflect incorporation of
instructor feedback from previous assignments.
None of the elements of the final project reflect incorporation
of instructor feedback from previous assignments.
Required Components
(25%)
Goes beyond the required components to apply project
management in an innovative, tailored, and value-added way
Contains all the required components to apply project
management in an innovative, tailored, and value-added way
Includes most of the required components as stated in the
assignment instructions
Missing some of the required components as stated in the
Excludes most of the required components as stated in the
Analysis
(25%)
Goes well above requirements of the assignment to deliver new
information and/or relevant new techniques
In-depth analysis of the learning experiences and how they led
to understanding of self, others, and course concepts via
authentic examples
Examines learning experiences and their application in a
professional and personal context but lack in-depth analysis
Challenges beliefs, values, and attitudes of self and others but
lack in-depth analysis

Does not move beyond description of the learning experiences
Grammar & Clarity
(25%)
Expresses ideas and opinions in a clear and concise manner with
obvious connection to the assignment
Uses clear language to accurately express abstract ideas and
explain concepts
Minor errors in writing and lack of clarity and accuracy
Many errors in writing and lack of clarity and accuracy
Uses unclear language and fails to express abstract ideas and
explain concepts accurately
WHAT IS ENLIGHTENMENT?
Copyright Paul Halsall
Immanuel Kant
Enlightenment is man's release from his self-
incurred tutelage.
Tutelage s man's inability to make use of
his understanding without
direction from another. Self-incurred is this tutelage
when its cause lies
not in lack of reason but in lack of resolution
and courage to use it
without direction from another. Sapere aude!
"Have courage to use
your own reason!"- that is the motto of
enlightenment.
Laziness and cowardice are the reasons why so great a
portion of

mankind, after nature has long since discharged
them from external
direction (naturaliter maiorennes), nevertheless remains
under lifelong
tutelage, and why it is so easy for others to
set themselves up as their
guardians. It is so easy not to be of age. If
I have a book which
understands for me, a pastor who has a
conscience for me, a physician
who decides my diet, and so forth, I need not
trouble myself. I need
not think, if I can only pay - others will
easily undertake the irksome
work for me.
That the step to competence is held to be very
dangerous by the far
greater portion of mankind (and by the entire
fair sex) - quite apart
from its being arduous is seen to by those
guardians who have so
kindly assumed superintendence over them. After
the guardians have
first made their domestic cattle dumb and
have made sure that these
placid creatures will not dare take a single step
without the harness of
the cart to which they are tethered, the guardians
then showthem the
danger which threatens if they try to go alone.
Actually, however, this
danger is not so great, for by falling a
few times they would finally
learnto walk alone. But an example of this failure
makes them timid

and ordinarily frightens them awayfrom all further trials.
For any single individua1 to work himself
out of the life under
tutelage which has become almost his nature is
very difficult. He has
come to be fond of his state, and he is
for the present really incapable
of making use of his reason, for no one has
ever let him try it out.
Statutes and formulas, those mechanical tools of
the rational
employment or rather misemployment of his
natural gifts, are the
fetters of an everlasting tutelage. Whoever throws
them off makes only
an uncertain leap over the narrowest ditch
because he is not
accustomed to that kind of free motion. Therefore,
thereare few who
5
have succeeded by their own exercise of mind
both in freeing
themselves from incompetence and in achieving a
steady pace.
But that the public should enlighten itselfis more
possible; indeed,
if only freedom is granted enlightenment is almost
sure to follow. For
there will always be some independent thinkers,
even among the

established guardians of the greatmasses, who, after
throwing off the
yoke of tutelage from their own shoulders,will disseminate
the spirit
of the rational appreciation of both their own
worth and every man's
vocation for thinking for himself. But be it noted
that the public, which
has first been brought under this yoke by
their guardians, forces the
guardians themselves to renain bound when it
is incited to do so by
some of the guardians who are themselves
capable of some
enlightenment - so harmful is it to implant
prejudices, for they later
take vengeance on their cultivators or on
their descendants. Thus the
public can only slowly attain enlightenment. Perhaps
a fall of personal
despotism or of avaricious or tyrannical
oppression may be
accomplished by revolution, but never a true
reform in ways of
thinking. Farther, new prejudices will serve as
well as old ones to
harness the greatunthinking masses.
For this enlightenment, however, nothing is required
but freedom,
and indeed the most harmless among all the things
to which this term
can properly be applied. It is the freedom to
make public use of one's
reason at every point. But I hear on all
sides, "Do not argue!" The

Officer says:"Do not argue but drill!" The tax
collector: "Do not argue
but pay!" The cleric: "Do not argue but
believe!" Only one prince in
the world says, "Argue as much as you will,
and about what you will,
but obey!" Everywhere thereis restrictionon
freedom.
Which restrictionis an obstacle to enlightenment,
and which is not
an obstacle but a promoter of it? I answer:
The public use of one's
reason must always be free, and it alone can
bring about enlightenment
among men. The private use of reason, on the
otherhand, may oftenbe
very narrowly restricted without particularly hindering
the progress of
enlightenment. By the public use of one'sreason I
understand the use
which a person makes of it as a scholar
before the reading public.
Private use I call that which one may make of
it in a particular civil
post or office which is entrusted to him. Many
affairs which are
conducted in the interest of the community require
a certain
mechanism through which some members of
the community must
passively conduct themselves with an artificial
unanimity, so that the

government may direct them to public ends,
or at least prevent them
from destroying those ends. Here argument is
certainly not allowed -
one must obey. But so far as a part of the
mechanism regards himself
at the same time as a member of the whole
community or of a society
of world citizens, and thus in the role of a
scholar who addresses the
public (in the proper sense of the word)
through his writings, he
certainly can argue without hurting the affairs
for which he is in part
responsible as a passive member. Thus it
would be ruinous for an
officer in service to debate about the
suitability or utility of a
command given to him by his superior; he must
obey. But the right to
make remarks on errors in the military service
and to lay them before
the public for judgment cannot equitably be refused
him as a scholar.
The citizen cannot refuse to pay the taxes
imposed on him; indeed, an
impudent complaint at those levied on him
can be punished as a
scandal (as it could occasion general
refractoriness). But the same
person nevertheless does not act contrary to
his duty as a citizen,
when, as a scholar, he publicly expresses his
thoughts on the
inappropriateness or even the injustices of these
levies, Similarly a

clergyman is obligated to make his sermon to
his pupils in catechism
and his congregation conform to the symbol of
the church which he
serves, for he has been accepted on this condition.
But as a scholar he
has complete freedom, even the calling, to
communicate to the public
all his carefully tested and well meaning thoughts
on that which is
erroneous in the symbol and to make suggestions
for the better
organization of the religious body and church. In
doing this there is
nothing that could be laid as a burden on
his conscience. For what he
teaches as a consequence of his office as a
representative of the
church, this he considers somethingabout which he
has not freedom to
teach according to his own lights; it is
something which he is
appointed to propound at the dictation of and in
the name of another.
He will say, "Our church teaches this or that;
those are the proofs
which it adduces." He thus extracts all practical
uses for his
congregation from statutes to which he
himself would not subscribe
with full conviction but to the enunciation of
which he can very well
pledge himself because it is not impossible
that truth lies hidden in
them, and, in any case, thereis at least nothing in
them contradictory

to inner religion. For if he believed he had
found such in them, he
could not conscientiously discharge the duties of
his office; he would
have to give it up. The use, therefore, which
an appointed teacher
makes of his reason before his congregation is
merely private, because
this congregation is only a domestic one (even if
it be a large
gathering); with respect to it, as a priest, he
is not free, nor can he be
free, because he carries out the orders of
another. But as a scholar,
whose writings speak to his public, the world,
the clergyman in the
public use of his reason enjoys an unlimited
freedom to use his own
reason to speak in his own person. That the
guardian of the people (in
spiritual things) should themselves be incompetent
is an absurdity
which amounts to the eternalization of absurdities.
But would not a society of clergymen, perhaps
a church conference
or a venerable classis (as they call themselves
among the Dutch) , be
justified in obligating itselfby oath to a certain
unchangeable symbol
inorder to enjoy an unceasing guardianship over
each of its numbers
and thereby over the people as a whole ,

and even to make it eternal? I
answer that this is altogether impossible. Such
contract, made to shut
off all further enlightenment from the human
race, is absolutely null
and void even if confirmed by the supreme
power , by parliaments,
and by the most ceremonious of peace treaties.
An age cannot bind
itselfand ordain to put the succeeding one into
such a condition that it
cannot extend its (at best very occasional)
knowledge , purify itselfof
errors, and progress in general enlightenment. That
would be a crime
against human nature, the proper destination of
which lies precisely in
this progress and the descendants would be fully
justified in rejecting
those decrees as having been made in an
unwarranted and malicious
manner.
The touchstone of everything that can be
concluded as a law for a
people lies in the question whether the people
could have imposed
such a law on itself. Now such religious compact
might be possible for
a short and definitely limited time, as it
were, in expectation of a
better. One might let every citizen, and
especially the clergyman, in the
role of scholar, make his comments freely
and publicly, i.e. through
writing, on the erroneous aspects of the present

institution. The newly
introduced order might last until insight into
the nature of thesethings
had become so general and widely approved that
through uniting their
voices (even if not unanimously) they could
bring a proposal to the
throne to take those congregations under
protection which had united
into a changed religious organization according to
their better ideas,
without, however hindering others who wish to remain
in the order.
But to unite in a permanent religious
institution which is not to be
10
subject to doubt before the public even in
the lifetime of one man, and
thereby to make a period of time fruitless in
the progress of mankind
toward improvement, thus working to the disadvantage
of posterity -
that is absolutelyforbidden. For himself (and only
for a shorttime) a
man may postpone enlightenment in what he ought
to know, but to
renounce it for posterity is to injure and
trample on the rights of
mankind. And what a people may not decree for
itselfcan even less be
decreed for them by a monarch, for his lawgiving
authority rests on his

uniting the general public will in his own. If he
only sees to it that all
true or alleged improvement stands together with
civil order, he can
leave it to his subjects to do what they find
necessary for their spiritual
welfare. This is not his concern, though it is
incumbent on him to
prevent one of them from violently hindering another
in determining
and promotingthis welfare to the best of his ability.
To meddle in these
matters lowers his own majesty, sinceby the
writings in which his own
subjects seek to present their views he may
evaluate his own
governance. He can do this when, with deepest
understanding, he lays
upon himself the reproach, Caesar non est supra
grammaticos. Far
more does he injure his own majesty when he
degrades his supreme
power by supporting the ecclesiastical despotism of
sometyrants in his
state over his othersubjects.
If we are asked , "Do we now live in an
enlightened age?" the
answer is, "No ," but we do live in an age of
enlightenment. As things
now stand, much is lacking which prevents
men from being, or easily
becoming, capable of correctly using their own
reason in religious
matters with assurance and free from outside
direction. But on the

other hand, we have clear indications that
the field has now been
opened wherein men may freely dea1 with these
things and that the
obstacles to general enlightenment or the release
from self-imposed
tutelage are gradually being reduced. In this respect,
this is the age of
enlightenment, or the century of Frederick.
A prince who does not find it unworthy of
himself to say that he
holds it to be his duty to prescribe nothing to
men in religious matters
but to give them complete freedom while
renouncing the haughty
name of tolerance, is himself enlightened and
deserves to be esteemed
by the grateful world and posterity as the first, at
least from the side of
government , who divested the human race of its
tutelage and left each
man free to make use of his reason in matters
of conscience. Under
him venerable ecclesiastics are allowed, in the
role of scholar, and
without infringing on their official duties,
freely to submit for public
testing their judgments and views which
here and there diverge from
the established symbol. And an even greater
freedom is enjoyed by
those who are restricted by no official duties.

This spirit of freedom
spreads beyond this land, even to those in which
it must struggle with
external obstacles erected by a government which
misunderstands its
own interest. For an example gives evidence to
such a government that
in freedom thereis not the least cause for concern
about public peace
and the stability of the community. Men work
themselves gradually
out of barbarity if only intentional artifices are
not made to hold them
in it.
I have placed the main pointof enlightenment -
the escape of men
from their self-incurred tutelage - chiefly in matters
of religion because
our rulers have no interest in playing guardian
with respect to the arts
and sciences and also because religious incompetence is
not only the
most harmful but also the most degrading of all.
But the manner of
thinking of the head of a state who favors
religious enlightenment goes
further, and he sees that thereis no danger to
his lawgiving in allowing
his subjects to make public use of their
reason and to publish their
thoughts on a better formulation of his
legislation and even their open-
minded criticisms of the laws already made. Of
this we have a shining
example wherein no monarch is superior to him

we honor.
But only one who is himself enlightened, is not
afraid of shadows,
and has a numerous and well-disciplined army to
assure public peace,
can say: "Argue as much as you will , and
about what you will , only
obey!" A republic could not dare say such a
thing. Here is shown a
strange and unexpected trend in human affairs
in which almost
everything, looked at in the large, is
paradoxical. A greater degree of
civil freedom appears advantageous to the freedom of
mind of the
people, and yet it places inescapable limitations
upon it. A lower
degree of civil freedom, on the contrary, provides
the mind with room
for each man to extend himself to his full
capacity. As nature has
uncovered from under this hard shell the seed
for which she most
tenderly cares - the propensity and vocation to
free thinking - this
gradually works back upon the character of
the people, who thereby
gradually become capable of managing freedom; finally,
it affects the
principles of government, which findsit to its
advantage to treat men,
who are now more than machines, in accordance with
their dignity.

Source: Internet Modern History Sourcebook
https://sourcebooks.fordham.edu/halsall/mod/modsbook.asp
Compact Anthology of
WORLD
L i t e r a t u r e
PART FOUR
The 17th and 18th Centuries
Editor-in-Chief:
ANITA TURLINGTON
Publication and Design Editor:
MATTHEW HORTON, PHD
Editors:
KAREN DODSON, PHD
LAURA GETTY, PHD
KYOUNGHYE KWON, PHD
LAURA NG, PHD
Compact Anthology of World Literature: The
17th and 18th Centuries is licensed under a
Creative
Commons Attribution-ShareAlike 4.0 (CC BY-SA 4.0)

International License.
This license allows you to remix, tweak, and
buildupon this work, even commercially, as long as
you credit
this original source for the creation and license
the new creation under identical terms.
If you reuse this content elsewhere, in order
to comply with the attribution requirements of
the license,
please attribute the original source to the
University System of Georgia.
NOTE: The above copyright license which
University System of Georgia uses for their
original content
does not extend to or include content which
was accessed and incorporated, and which is
licensed under
various otherCC Licenses, such as ND licenses. Nor
does it extend to or include any Special
Permissions
which were granted to us by the rightsholders
for our use of their content. To determine
copyright status of
any content, please refer to the bibliographies
and appendices for original source information to
further
research specific copyright licenses.
Image Disclaimer: All images and figures in
this book are believed to be (after a
reasonable investigation)
either public domain or carrya compatible
Creative Commons license. If you are the

copyright owner of
images in this book and you have not authorized
the use of your work under these terms, please
contact
Corey Parson at [email protected] to have the
content removed.
Production of this textbook was funded by a
grantfrom Affordable Learning Georgia.
Acknowledgments
The editors of this text would like to
acknowledge the invaluable
contributions, professionalism, and unfailing good
humor of Corey Parson,
Managing Editor of the University of North
Georgia Press. Corey patiently
provided advice on all copyright concerns, responded
promptly to our questions,
verified sources for the texts included here,
and managed the peer review
process.
We would also like to acknowledge the support of
Dr. Joyce Stavick, Head,
UNGEnglish Department, and Dr. Shannon Gilstrap,
Associate Head.
World Literature - Part 4Introduction: How to Use this
TextbookUnit 1: Age of ReasonJean Baptiste Poquelin Molière
(1622-1673)TartuffeAnne Bradstreet (c.1612-1672)Before the
Birth of One of Her ChildrenBy Night When Others Soundly
SleptContemplationsA Dialogue between Old England and
NewAphra Behn (1640-1689)Oroonoko, or The Royal

SlaveJonathan Swift (1667-1745)A Modest ProposalGulliver's
TravelsAlexander Pope (1688-1744)Rape of the LockEliza
Haywood (1693–1756)FantominaFrançois-Marie Arouet de
Voltaire (1694-1778)Candide, or OptimismBenjamin Franklin
(1706-1790)The Autobiography of Benjamin FranklinImmanuel
Kant (1724-1804)What Is Enlightenment?Olaudah Equiano (c.
1745-1797)The Interesting Narrative of the Life of Olaudah
EquianoUnit 2: Near East and AsiaKorean PansoriThe Song of
ChunhyangEvliya Çelebi (1611-1682)Book of TravelsCáo
Xueqín (1715 or 1724 - 1763 or 1764)The Story of the
StoneMatsuo Bashō (1644–1694)from The Narrow Road to the
Deep NorthWorld Literature - Part 5Introduction: How to Use
this TextbookUnit 1: RomanticismJean-Jacques Rousseau
(1712-1778)ConfessionsJohann Wolfgang von Goethe (1749-
1832)FaustWilliam Blake (1757-1827)Songs of Innocence: The
LambSongs of Innocence: The Chimney SweeperSongs of
Innocence: Holy ThursdaySongs of Experience: Holy
ThursdaySongs of Experience: The Chimney SweeperSongs of
Experience: The TygerLondonMary Wollstonecraft (1759-
1797)from A Vindication of the Rights of WomanOlympe De
Gouges (1748-1793)The Rights of WomanWilliam Wordsworth
(1770-1850)Lines Composed a Few Miles above Tintern
Abbeyfrom Preface to Lyrical BalladsMichael, a Pastoral PoemI
Wandered Lonely as a CloudOde: Intimations of
ImmortalitySamuel Taylor Coleridge (1772-1834)The Rime of
the Ancient MarinerKubla KhanPercy Bysshe Shelley (1792-
1822)To WordsworthHymn to Intellectual BeautyOzymandiasA
Song: "Men of England"Ode to the West WindMutabilityfrom A
Defence of PoetryJohn Keats (1795-1821)When I have Fears
That I May Cease to BeOde to a NightingaleOde on a Grecian
UrnMary Shelley (1797-1851)Frankenstein, or the Modern
PrometheusMathildaThe Last ManUnit 2: RealismElizabeth
Barrett Browning (1806-1861)from Sonnets from the
PortugueseThe Cry of the ChildrenLord Walter's WifeAlfred,
Lord Tennyson (1809-1892)The Lotos-EatersUlyssesRobert
Browning (1812-1889)Porphyria's LoverMy Last

Duchess"Childe Roland to the Dark Tower Came"Frederick
Douglass (c.1818-1895)The Narrative of the Life of Frederick
DouglassWalt Whitman (1819-1892)Song of MyselfOut of the
Cradle Endlessly RockingCrossing Brooklyn FerryO Captain!
My Captain!Gustave Flaubert (1821-1880)A Simple SoulFyodor
Dostoyevsky (1821-1881)Notes from UndergroundCharles
Baudelaire (1821-1867)CorrespondencesThe
CorpseSpleenHymn to BeautyLeo Tolstoy (1828-1910)The
Death of Ivan IlychHenrik Ibsen (1828-1906)A Doll's HouseAn
Enemy of the PeopleEmily Dickinson (1830-1886)Because I
could not stop for DeathA bird came down the walkThe brain is
wider than the skyHope is the thing with feathersI died for
beauty, but was scarceI heard a fly buzz when I diedIf I can
stop one heart from breakingMy life closed twice before its
closeThe soul selects her own societySuccess is counted
sweetestThere's a certain slant of lightWild nights! Wild
nights!Christina Rossetti (1830-1894)After DeathUp-HillGoblin
Market"No, Thank You, John"Bankim Chandra Chatterjee
(1838-1894)The Poison TreeGuy de Maupassant (1850-
1893)Boule de SuifThe Diamond NecklaceOlive Schreiner
(1855-1920)The Story of an African FarmCharlotte Perkins
Gilman (1860-1935)The Yellow Wall-PaperAnton Chekhov
(1860-1904)The Lady with the DogThe Cherry OrchardA
Doctor's VisitW.B. Yeats (1865-1939)The Lake Isle of
InnisfreeWhen You Are OldEaster 1916The Second
ComingH.G. Wells (1866-1946)The Invisible ManThe Island of
Doctor MoreauThe War of the WorldsWorld Literature - Part
6Introduction: How to Use this TextbookUnit 1: Modernism
(1900-1945)Rabindranath Tagore (1861-1941)The
CabuliwallahLuigi Pirandello (1867-1936)Six Characters in
Search of an AuthorMarcel Proust (1871-1922)Swann's
WayVioletta Thurstan (1879-1978)Field Hospital and Flying
ColumnLu Xun (1881-1936)Diary of a MadmanVirginia Woolf
(1882-1941)A Room of One's OwnJames Joyce (1882-1941)The
DeadFranz Kafka (1883-1924)The MetamorphosisKatherine
Mansfield (1888-1923)The Garden PartyT.S. Eliot (1888-

1965)The Love Song of J. Alfred PrufrockTradition and the
Individual TalentThe Waste LandAnna Akhmatova (1889-
1996)Lot's WifeRequiemWhy Is This Century
Worse...Ryūnosuke Akutagawa (1892-1927)In a
GroveRashomonWilfred Owen (1893-1918)PrefaceStrange
MeetingAnthem for Doomed YouthDulce et Decorum
estExposureFutilityParable of the Old Men and the
YoungWilliam Faulkner (1897-1962)Barn BurningA Rose for
EmilyBertolt Brecht (1898-1956)Mother Courage and Her
ChildrenJorge Luis Borges (1899-1986)The Garden of Forking
PathsLangston Hughes (1902-1967)HarlemThe Negro Speaks of
RiversTheme for English BThe Weary BluesYi Sang (1910-
1937)Phantom IllusionUnit 2: Postcolonial LiteratureSarojini
Naidu (1879-1949)The Golden ThresholdAimé Fernand David
Césaire (1913-2008)from Notebook of a Return to the Native
LandThe Woman and the FlameChinua Achebe (1930-
2013)Things Fall ApartCho Se-hui (1942- )KnifebladeA Little
Ball Launched by a DwarfThe Möbius StripJoy Harjo (1951-
)Eagle PoemAn American SunriseMy House Is the Red EarthA
Poem to Get Rid of FearWhen the World as We Knew It
EndedUnit 3: Contemporary Literature (1955-present)Naguib
Mahfouz (1911-2006)from Midaq AlleyYehuda Amichai (1924-
2000)An Arab Shepherd is Searching for His Goat on Mt.
ZionJerusalemGabriel García Márquez (1927-2014)A Very Old
Man with Enormous WingsDerek Walcott (1930-2017)The
Bountyfrom OmerosSeamus Heaney (1939-2013)The Haw
LanternThe Tollund ManMahmoud Darwish (1941-2008)Identity
CardVictim Number 18Hanan al-Shaykh (1945- )The Women's
Swimming PoolSalman Rushdie (1947- )The Perforated
SheetLeslie Marmon Silko (1948- )Yellow WomanHaruki
Murakami (1949- )The Second Bakery AttackJamaica Kincaid
(1949- )GirlFrancisco X. Alarcón (1954-2016)"Mexican" Is Not
a NounPrayerTo Those Who Have Lost EverythingYasmina
Reza (1959- )God of Carnage

Please only read the following stations on this site:
• Stations 1-5
• Stations 13 - 17
• Stations 23 - 24
• Station 30 - 36
https://terebess.hu/english/haiku/basho2.html
From The Narrow Road to the Deep North Readingpart 4
copyright info
A MODEST PROPOSAL
License: Public Domain
Jonathan Swift
For Preventing the Children of poor People in
Ireland, from being a Burden on
their Parents or Country; and for making them
beneficial to the Publick.
Written in the year 1729
It is a melancholy object to those who
walk through this greattown,
or travel in the country, when they see the
streets, the roads and cabin-

doors crowded with beggars of the female sex,
followed by three, four,
or six children, all in rags, and importuning
every passenger for an
alms. These mothers instead of being able to
work for their honest
livelihood, are forced to employ all their
time in strolling to beg
sustenance for their helpless infants who, as they
growup, either turn
thieves for want of work, or leave their dear
native country, to fight for
the Pretender in Spain, or sell themselves to
the Barbadoes.
I think it is agreed by all parties, that
this prodigious number of
children in the arms, or on the backs, or at
the heelsof their mothers,
and frequentlyof their fathers, is in the present
deplorable state of the
kingdom, a very great additional grievance;
and therefore whoever
could find out a fair, cheap and easy method of
making thesechildren
sound and useful members of the common-wealth,
would deserve so
well of the public, as to have his statue set up
for a preserver of the
nation.
But my intention is very far from being confined to
provide only for
the children of professed beggars: it is of a
much greater extent, and
shall take in the whole number of infants at a

certain age, who are born
of parents in effect as little able to support
them, as those who demand
our charity in the streets.
As to my own part, having turned my
thoughts for many years,
upon this important subject, and maturely weighed the
several schemes
of our projectors, I have always found them
grossly mistaken in their
computation. It is true, a child just
dropped from its dam, may be
supported by her milk, for a solar year, with little
othernourishment: at
most not above the value of two shillings, which
the mother may
certainly get, or the value in scraps, by her
lawful occupation of
begging; and it is exactly at one year old that I
propose to provide for
them in such a manner, as, instead of being
a charge upon their
5
parents, or the parish, or wanting food and raiment
for the rest of their
lives, they shall, on the contrary, contribute to
the feeding, and partly
to the clothing of many thousands.
There is likewise another greatadvantage in my
scheme, that it will

prevent those voluntary abortions, and that horrid
practice of women
murdering their bastard children, alas! too
frequent among us,
sacrificing the poor innocent babes, I doubt,
more to avoid the expense
than the shame, which would move tears and
pity in the most savage
and inhuman breast.
The number of soulsin this kingdom being usually
reckoned one
million and a half, of theseI calculate theremay be
about two hundred
thousand couple whose wives are breeders; from
which number I
subtract thirty thousand couple, who are able to
maintain their own
children, (although I apprehend there cannot
be so many, under the
present distresses of the kingdom) but this being
granted, there will
remain an hundred and seventy thousand breeders. I
again subtract
fifty thousand, for those women who miscarry, or
whose children die
by accident or disease within the year. There
only remain an hundred
and twenty thousand children of poor parents
annually born. The
question therefore is, How this number shall be reared,
and provided
for? which, as I have already said, under
the present situation of
affairs, is utterly impossible by all the
methods hitherto proposed. For

we can neither employ them in handicraft or
agriculture; we neither
buildhouses, (I mean in the country) nor
cultivate land:they can very
seldom pick up a livelihood by stealing till they
arrive at six years old;
except where they are of towardly parts,
although I confess they learn
the rudiments much earlier; during which time
they can however be
properly looked upon only as probationers: As I
have been informed
by a principal gentlemanin the county of Cavan,
who protested to me,
that he never knew above one or two
instances under the age of six,
even in a part of the kingdom so renowned for
the quickest proficiency
in that art.
I am assured by our merchants that a boy or a
girl before twelve
years old, is no saleable commodity, and even
when they come to this
age, they will not yieldabove threepounds, or three
pounds and half a
crown at most, on the exchange; which cannot
turn to account either to
the parents or kingdom, the charge of nutriments
and rags having been
at least four times that value.
I shall now therefore humbly propose my own
thoughts, which I

10
hope will not be liable to the least objection.
I have been assured by a very knowing
American of my
acquaintance in London, that a young healthy
childwell nursed, is, at a
year old, a most delicious nourishing and wholesome
food, whether
stewed, roasted, baked, or boiled; and I make
no doubt that it will
equally serve in a fricassee, or a ragout.
I do therefore humbly offer it to public
consideration, that of the
hundred and twenty thousand children, already
computed, twenty
thousand may be reserved for breed, whereof only
one fourth part to
be males; which is more than we allow to
sheep, black cattle, or swine,
and my reason is, that thesechildren are seldom
the fruits of marriage,
a circumstance not much regarded by our
savages, therefore, one male
will be sufficient to serve four females. That the
remaining hundred
thousand may, at a year old, be offered in sale to
the persons of quality
and fortune, through the kingdom, always advising
the mother to let
them suck plentifully in the last month, so as to
render them plump,
and fat for a good table. A child will

make two dishes at an
entertainment for friends, and when the family
dines alone, the fore or
hind quarter will make a reasonable dish, and
seasoned with a little
pepper or salt, will be very good boiled on the
fourth day, especially in
winter.
I have reckoned upon a medium, that a childjust
born will weigh
12 pounds, and in a solar year, if tolerably nursed,
increaseth to 28
pounds.
I grantthis food will be somewhat dear, and therefore
very proper
for landlords, who, as they have already devoured most of
the parents,
seemto have the best title to the children.
Infant's flesh will be in season throughout
the year, but more
plentiful in March, and a little before and after;
for we are told by a
grave author, an eminent French physician,that
fish being a prolific
diet, thereare more children born in Roman Catholic
countries about
nine months after Lent, the markets will be more
glutted than usual,
because the number of Popish infants, is at
least threeto one in this
kingdom, and therefore it will have one othercollateral
advantage, by
lessening the number of Papists among us.

I have already computed the charge of nursing a
beggar's child(in
which list I reckon all cottagers, labourers,
and four-fifths of the
farmers) to be about two shillings per annum,
rags included; and I
believe no gentlemanwould repine to give ten
shillings for the carcass
15
of a good fat child, which, as I have said,
will make four dishes of
excellent nutritive meat, when he hath only some
particular friend, or
his own family to dine with him. Thus the squire
will learn to be a
good landlord, and growpopular among his tenants,
the mother will
have eightshillings neat profit, and be fit for work
till she produces
another child.
Those who are more thrifty (as I must confess
the times require)
may flea the carcass; the skin of which, artificially
dressed, will make
admirable gloves for ladies, and summer boots
for fine gentlemen.
As to our city of Dublin, shambles may be
appointed for this
purpose, in the most convenient parts of it, and

butchers we may be
assured will not be wanting; although I rather
recommend buying the
children alive, and dressing them hot from the knife,
as we do roasting
pigs.
A very worthy person, a true loverof his
country, and whose virtues
I highly esteem, was lately pleased, in
discoursing on this matter, to
offer a refinement upon my scheme. He said, that
many gentlemenof
this kingdom, having of late destroyed their deer, he
conceived that the
want of venison might be well supplied by the
bodies of young lads
and maidens, not exceeding fourteen years of age,
nor under twelve; so
great a number of both sexes in every
country being now ready to
starve for want of work and service: And theseto be
disposed of by
their parents if alive, or otherwise by their nearest
relations. But with
due deference to so excellent a friend, and so
deserving a patriot, I
cannot be altogether in his sentiments; for as
to the males, my
American acquaintance assured me from frequent
experience, that
their flesh was generally tough and lean, like that of
our school-boys,
by continual exercise, and their taste disagreeable, and to
fatten them
would not answer the charge. Then as to the

females, it would, I think,
with humble submission, be a loss to the public,
because they soon
would become breeders themselves: And besides, it
is not improbable
that somescrupulous people might be apt to
censure such a practice,
(although indeed very unjustly) as a little
bordering upon cruelty,
which, I confess, hath always been with me
the strongest objection
against any project, how well soever intended.
But in order to justify my friend, he
confessed that this expedient
was put into his head by the famous Psalmanazar, a
native of the island
Formosa, who camefrom thence to London, above
twenty years ago,
and in conversation told my friend, that in his
country, when any
20
young person happened to be put to death,
the executioner sold the
carcass to persons of quality, as a prime
dainty; and that, in his time,
the body of a plump girl of fifteen, who was
crucified for an attempt to
poison the Emperor, was sold to his imperial
majesty's prime minister
of state, and other great mandarins of
the court in joints from the

gibbet, at four hundred crowns. Neither indeed
can I deny, that if the
same use were made of several plump young
girls in this town, who,
without one single groatto their fortunes, cannot
stir abroad without a
chair, and appear at a play-house and
assemblies in foreign fineries
which they never will pay for; the kingdom would
not be the worse.
Some persons of a desponding spirit are in
greatconcern about that
vast number of poor people who are aged,
diseased, or maimed; and I
have been desired to employ my thoughts what course
may be taken,
to ease the nation of so grievous an
encumbrance. But I am not in the
least pain upon that matter, because it is very well
known, that they are
every day dying, and rotting, by cold and
famine, and filth, and
vermin, as fast as can be reasonably expected.
And as to the young
labourers, they are now in almost as hopeful a
condition. They cannot
get work, and consequently pine awayfrom want of
nourishment, to a
degree, that if at any time they are accidentally
hired to common
labour, they have not strength to perform it, and
thus the country and
themselves are happily delivered from the evils to
come.

I have too long digressed, and therefore shall return to
my subject. I
thinkthe advantages by the proposal which I
have made are obvious
and many, as well as of the highest importance.
For first, as I have already observed, it
would greatly lessen the
number of Papists, with whom we are yearly
over-run, being the
principal breeders of the nation, as well as our
most dangerous
enemies, and who stay at home on purpose with a
design to deliver the
kingdom to the Pretender, hoping to take their
advantage by the
absence of so many good Protestants, who have
chosen rather to leave
their country, than stay at home and pay tithes
against their conscience
to an Episcopal curate.
Secondly, the poorer tenants will have something
valuable of their
own, which by law may be made liable to a
distress, and help to pay
their landlord's rent, their corn and cattle
being already seized, and
money a thingunknown.
Thirdly, whereas the maintenance of an hundred
thousand children,
from two years old, and upwards, cannot be
computed at less than ten

25
shillings a piece per annum, the nation's stock
will be thereby
increased fifty thousand pounds per annum, besides
the profit of a new
dish, introduced to the tables of all gentlemen
of fortune in the
kingdom who have any refinement in taste.
And the money will
circulate among ourselves, the goods being entirely
of our own growth
and manufacture.
Fourthly, the constant breeders, besides the gain of
eightshillings
sterling per annum by the sale of their
children, will be rid of the
charge of maintaining them after the first year.
Fifthly, this food would likewise bring great
custom to taverns,
where the vintners will certainly be so prudent as
to procure the best
receipts for dressing it to perfection; and
consequently have their
houses frequented by all the fine gentlemen,
who justly value
themselves upon their knowledge in good eating;
and a skilful cook,
who understands how to oblige his guests, will
contrive to make it as
expensive as they please.
Sixthly, this would be a great inducement to

marriage, which all
wise nations have either encouraged by rewards, or
enforced by laws
and penalties. It would increase the care and
tenderness of mothers
towards their children, when they were sure of a
settlementfor life to
the poor babes, provided in somesort by the public,
to their annual
profit instead of expense. We should soon
see an honest emulation
among the married women, which of them could
bring the fattest child
to the market. Men would become as fond of
their wives, during the
time of their pregnancy, as they are now of their
mares in foal, their
cows in calf, or sow when they are ready to
farrow; nor offer to beat or
kick them (as is too frequent a practice) for fear of
a miscarriage.
Many other advantages might be enumerated.
For instance, the
addition of some thousand carcasses in our
exportation of barrelled
beef:the propagation of swine's flesh, and
improvement in the art of
making good bacon, so much wanted among
us by the great
destruction of pigs, too frequent at our tables;
which are no way
comparable in taste or magnificence to a well
grown, fat yearly child,
which roasted whole will make a considerable
figure at a Lord Mayor's

feast, or any otherpublic entertainment. But this,
and many others, I
omit, being studious of brevity.
Supposing that one thousand families in this city,
would be constant
customers for infants flesh, besides others who
might have it at merry
meetings, particularly at weddings and christenings, I
compute that
30
Dublin would take off annually about twenty
thousand carcasses; and
the rest of the kingdom (where probably they will be
sold somewhat
cheaper) the remaining eighty thousand.
I can thinkof no one objection that will possibly be
raised against
this proposal, unless it should be urged, that
the number of people will
be thereby much lessened in the kingdom. This I
freely own, and 'twas
indeed one principal design in offering it to
the world. I desire the
reader will observe that I calculate my remedy
for this one individual
Kingdom of Ireland, and for no otherthat ever was, is,
or, I think, ever
can be upon earth. Therefore let no man talk to
me of otherexpedients:
of taxing our absentees at five shillings a pound:

of using neither
clothes, nor household-furniture, except what is of
our own growth and
manufacture: of utterly rejecting the materials and
instruments that
promote foreign luxury: of curing the
expensiveness of pride, vanity,
idleness, and gaming in our women: of introducing
a vein of
parsimony, prudence and temperance: of learning to
love our country,
wherein we differ even from Laplanders,
and the inhabitants of
Topinamboo: of quitting our animosities and
factions, nor acting any
longer like the Jews, who were murdering
one another at the very
moment their city was taken: of being a little
cautious not to sell our
country and consciences for nothing: of teaching
landlords to have at
least one degree of mercy towards their tenants.
Lastly, of putting a
spirit of honesty, industry, and skill into our shop-
keepers; who, if a
resolution could now be taken to buy only our
native goods, would
immediately uniteto cheat and exact upon us in
the price, the measure,
and the goodness, nor could ever yet be
brought to make one fair
proposal of just dealing, though oftenand earnestly
invited to it.
Therefore I repeat, let no man talk to me of
these and the like

expedients, 'till he hath at least someglimpse of
hope that therewill
ever be somehearty and sincere attempt to put
them into practice.
But, as to myself, having been wearied out
for many years with
offering vain, idle, visionary thoughts, and at length
utterly despairing
of success, I fortunately fell upon this proposal,
which, as it is wholly
new, so it hath something solid and real, of
no expense and little
trouble, full in our own power, and whereby we
can incurno danger in
disobliging England. For this kind of commodity
will not bear
exportation, and flesh being of too tender a
consistence, to admit a
long continuance in salt, although perhaps I could
name a country,
which would be glad to eat up our whole
nation without it.
After all, I am not so violently bent upon my
own opinion, as to
reject any offer, proposed by wise men, which
shall be found equally
innocent, cheap, easy,and effectual. But before
somethingof that kind
shall be advanced in contradiction to my scheme,
and offering a better,
I desire the author or authors will be pleased
maturely to consider two

points. First, As things now stand, how they
will be able to find food
and raiment for a hundred thousand useless mouths
and backs. And
secondly, There being a round million of
creatures in humane figure
throughout this kingdom, whose whole subsistence
put into a common
stock, would leave them in debt two million of
pounds sterling, adding
those who are beggars by profession, to the
bulk of farmers, cottagers
and labourers, with their wives and children who are
beggars in effect;
I desire those politicians who dislike my
overture, and may perhaps be
so bold to attempt an answer, that they will first
ask the parents of
these mortals, whether they would not at this day
think it a great
happiness to have been sold for food at a year old, in
the manner I
prescribe, and thereby have avoided such a
perpetual scene of
misfortunes, as they have since gone
through, by the oppression of
landlords, the impossibility of paying rent without
money or trade, the
want of common sustenance, with neither house
nor clothes to cover
them from the inclemencies of the weather, and the
most inevitable
prospect of entailing the like, or greater miseries,
upon their breed for
ever.

I profess, in the sincerity of my heart, that I
have not the least
personal interest in endeavouring to promote this
necessary work,
having no other motive than the public good
of my country, by
advancing our trade, providing for infants,
relieving the poor, and
giving somepleasure to the rich. I have no
children, by which I can
propose to get a single penny; the youngest
being nine years old, and
my wife past child-bearing.
Compact Anthology of
WORLD
L i t e r a t u r e
PART FOUR
The 17th and 18th Centuries
Editor-in-Chief:
ANITA TURLINGTON
Publication and Design Editor:
MATTHEW HORTON, PHD
Editors:
KAREN DODSON, PHD
LAURA GETTY, PHD

KYOUNGHYE KWON, PHD
LAURA NG, PHD
Compact Anthology of World Literature: The
17th and 18th Centuries is licensed under a
Creative
Commons Attribution-ShareAlike 4.0 (CC BY-SA 4.0)
International License.
This license allows you to remix, tweak, and
buildupon this work, even commercially, as long as
you credit
this original source for the creation and license
the new creation under identical terms.
If you reuse this content elsewhere, in order
to comply with the attribution requirements of
the license,
please attribute the original source to the
University System of Georgia.
NOTE: The above copyright license which
University System of Georgia uses for their
original content
does not extend to or include content which
was accessed and incorporated, and which is
licensed under
various otherCC Licenses, such as ND licenses. Nor
does it extend to or include any Special
Permissions
which were granted to us by the rightsholders
for our use of their content. To determine
copyright status of

any content, please refer to the bibliographies and
appendices for original source information to
further
research specific copyright licenses.
Image Disclaimer: All images and figures in
this book are believed to be (after a
reasonable investigation)
either public domain or carrya compatible
Creative Commons license. If you are the
copyright owner of
images in this book and you have not authorized
the use of your work under theseterms, please
contact
Corey Parson at [email protected] to have the
content removed.
Production of this textbook was funded by a
grantfrom Affordable Learning Georgia.
Acknowledgments
The editors of this text would like to
acknowledge the invaluable
contributions, professionalism, and unfailing good
humor of Corey Parson,
Managing Editor of the University of North
Georgia Press. Corey patiently
provided advice on all copyright concerns, responded
promptly to our questions,
verified sources for the texts included here,
and managed the peer review
process.

We would also like to acknowledge the support of
Dr. Joyce Stavick, Head,
UNGEnglish Department, and Dr. Shannon Gilstrap,
Associate Head.
World Literature - Part 4Introduction: How to Use this
TextbookUnit 1: Age of ReasonJean Baptiste Poquelin Molière
(1622-1673)TartuffeAnne Bradstreet (c.1612-1672)Before the
Birth of One of Her ChildrenBy Night When Others Soundly
SleptContemplationsA Dialogue between Old England and
NewAphra Behn (1640-1689)Oroonoko, or The Royal
SlaveJonathan Swift (1667-1745)A Modest ProposalGulliver's
TravelsAlexander Pope (1688-1744)Rape of the LockEliza
Haywood (1693–1756)FantominaFrançois-Marie Arouet de
Voltaire (1694-1778)Candide, or OptimismBenjamin Franklin
(1706-1790)The Autobiography of Benjamin FranklinImmanuel
Kant (1724-1804)What Is Enlightenment?Olaudah Equiano (c.
1745-1797)The Interesting Narrative of the Life of Olaudah
EquianoUnit 2: Near East and AsiaKorean PansoriThe Song of
ChunhyangEvliya Çelebi (1611-1682)Book of TravelsCáo
Xueqín (1715 or 1724 - 1763 or 1764)The Story of the
StoneMatsuo Bashō (1644–1694)from The Narrow Road to the
Deep NorthWorld Literature - Part 5Introduction: How to Use
this TextbookUnit 1: RomanticismJean-Jacques Rousseau
(1712-1778)ConfessionsJohann Wolfgang von Goethe (1749-
1832)FaustWilliam Blake (1757-1827)Songs of Innocence: The
LambSongs of Innocence: The Chimney SweeperSongs of
Innocence: Holy ThursdaySongs of Experience: Holy
ThursdaySongs of Experience: The Chimney SweeperSongs of
Experience: The TygerLondonMary Wollstonecraft (1759-
1797)from A Vindication of the Rights of WomanOlympe De
Gouges (1748-1793)The Rights of WomanWilliam Wordsworth
(1770-1850)Lines Composed a Few Miles above Tintern
Abbeyfrom Preface to Lyrical BalladsMichael, a Pastoral PoemI
Wandered Lonely as a CloudOde: Intimations of
ImmortalitySamuel Taylor Coleridge (1772-1834)The Rime of
the Ancient MarinerKubla KhanPercy Bysshe Shelley (1792-

1822)To WordsworthHymn to Intellectual BeautyOzymandiasA
Song: "Men of England"Ode to the West WindMutabilityfrom A
Defence of PoetryJohn Keats (1795-1821)When I have Fears
That I May Cease to BeOde to a NightingaleOde on a Grecian
UrnMary Shelley (1797-1851)Frankenstein, or the Modern
PrometheusMathildaThe Last ManUnit 2: RealismElizabeth
Barrett Browning (1806-1861)from Sonnets from the
PortugueseThe Cry of the ChildrenLord Walter's WifeAlfred,
Lord Tennyson (1809-1892)The Lotos-EatersUlyssesRobert
Browning (1812-1889)Porphyria's LoverMy Last
Duchess"Childe Roland to the Dark Tower Came"Frederick
Douglass (c.1818-1895)The Narrative of the Life of Frederick
DouglassWalt Whitman (1819-1892)Song of MyselfOut of the
Cradle Endlessly RockingCrossing Brooklyn FerryO Captain!
My Captain!Gustave Flaubert (1821-1880)A Simple SoulFyodor
Dostoyevsky (1821-1881)Notes from UndergroundCharles
Baudelaire (1821-1867)CorrespondencesThe
CorpseSpleenHymn to BeautyLeo Tolstoy (1828-1910)The
Death of Ivan IlychHenrik Ibsen (1828-1906)A Doll's HouseAn
Enemy of the PeopleEmily Dickinson (1830-1886)Because I
could not stop for DeathA bird came down the walkThe brain is
wider than the skyHope is the thing with feathersI died for
beauty, but was scarceI heard a fly buzz when I diedIf I can
stop one heart from breakingMy life closed twice before its
closeThe soul selects her own societySuccess is counted
sweetestThere's a certain slant of lightWild nights! Wild
nights!Christina Rossetti (1830-1894)After DeathUp-HillGoblin
Market"No, Thank You, John"Bankim Chandra Chatterjee
(1838-1894)The Poison TreeGuy de Maupassant (1850-
1893)Boule de SuifThe Diamond NecklaceOlive Schreiner
(1855-1920)The Story of an African FarmCharlotte Perkins
Gilman (1860-1935)The Yellow Wall-PaperAnton Chekhov
(1860-1904)The Lady with the DogThe Cherry OrchardA
Doctor's VisitW.B. Yeats (1865-1939)The Lake Isle of
InnisfreeWhen You Are OldEaster 1916The Second
ComingH.G. Wells (1866-1946)The Invisible ManThe Island of

Doctor MoreauThe War of the WorldsWorld Literature - Part
6Introduction: How to Use this TextbookUnit 1: Modernism
(1900-1945)Rabindranath Tagore (1861-1941)The
CabuliwallahLuigi Pirandello (1867-1936)Six Characters in
Search of an AuthorMarcel Proust (1871-1922)Swann's
WayVioletta Thurstan (1879-1978)Field Hospital and Flying
ColumnLu Xun (1881-1936)Diary of a MadmanVirginia Woolf
(1882-1941)A Room of One's OwnJames Joyce (1882-1941)The
DeadFranz Kafka (1883-1924)The MetamorphosisKatherine
Mansfield (1888-1923)The Garden PartyT.S. Eliot (1888-
1965)The Love Song of J. Alfred PrufrockTradition and the
Individual TalentThe Waste LandAnna Akhmatova (1889-
1996)Lot's WifeRequiemWhy Is This Century
Worse...Ryūnosuke Akutagawa (1892-1927)In a
GroveRashomonWilfred Owen (1893-1918)PrefaceStrange
MeetingAnthem for Doomed YouthDulce et Decorum
estExposureFutilityParable of the Old Men and the
YoungWilliam Faulkner (1897-1962)Barn BurningA Rose for
EmilyBertolt Brecht (1898-1956)Mother Courage and Her
ChildrenJorge Luis Borges (1899-1986)The Garden of Forking
PathsLangston Hughes (1902-1967)HarlemThe Negro Speaks of
RiversTheme for English BThe Weary BluesYi Sang (1910-
1937)Phantom IllusionUnit 2: Postcolonial LiteratureSarojini
Naidu (1879-1949)The Golden ThresholdAimé Fernand David
Césaire (1913-2008)from Notebook of a Return to the Native
LandThe Woman and the FlameChinua Achebe (1930-
2013)Things Fall ApartCho Se-hui (1942- )KnifebladeA Little
Ball Launched by a DwarfThe Möbius StripJoy Harjo (1951-
)Eagle PoemAn American SunriseMy House Is the Red EarthA
Poem to Get Rid of FearWhen the World as We Knew It
EndedUnit 3: Contemporary Literature (1955-present)Naguib
Mahfouz (1911-2006)from Midaq AlleyYehuda Amichai (1924-
2000)An Arab Shepherd is Searching for His Goat on Mt.
ZionJerusalemGabriel García Márquez (1927-2014)A Very Old
Man with Enormous WingsDerek Walcott (1930-2017)The
Bountyfrom OmerosSeamus Heaney (1939-2013)The Haw

LanternThe Tollund ManMahmoud Darwish (1941-2008)Identity
CardVictim Number 18Hanan al-Shaykh (1945- )The Women's
Swimming PoolSalman Rushdie (1947- )The Perforated
SheetLeslie Marmon Silko (1948- )Yellow WomanHaruki
Murakami (1949- )The Second Bakery AttackJamaica Kincaid
(1949- )GirlFrancisco X. Alarcón (1954-2016)"Mexican" Is Not
a NounPrayerTo Those Who Have Lost EverythingYasmina
Reza (1959- )God of Carnage
Your Assignment:
Write an essay of at least 1000 words, drawing upon what you
learned in Unit 2 and Unit 3. Address one (1) of the following
topics:
1. Select one (1) work from Unit 2 (Literature of the
Enlightenment) and one (1) work from Unit 3 (Early Modern
Near East and Asia), and compare them on the topics of class,
social hierarchy, or inequality. As you develop your argument,
consider the specific historical and cultural contexts and
backgrounds of each literary work.
2. Select any two (2) works from Unit 2 and/or Unit 3, and
compare them through the selected works’ genre(s), such as
travel literature, essay, drama, novel, and/or satire. Consider
how the form and the content inform each other in each work.
(You are only selecting 2 works.)
Formatting:
· Please utilize MLA style when citing sources. For information
on citing using MLA, access the Purdue OWL MLA Formatting
and Style guide. Here is an example of a well-written paper
using MLA citations.
· Typed/printed, double-spaced, 1" margins. Change them in
"Page Setup" on the "File" menu.
· Paragraphs indented ½ inch at left; do not separate paragraphs
by extra blank lines.
· Quotations of four lines or less (approximately 50 words)

should be integrated into the text; longer quotations should be
formatted as block quotations.
· All sources must be cited. Avoid USING Wikipedia and other
online study guide websites, such as Shmoop; however, if you
use them, be sure to cite them appropriately. Instead, use eCore
textbook materials, lecture notes, introductions, discussion
postings, and any sources accessed from GALILEO for outside
reference.
· Your essay should have a specific title - one that suggests
what is the most interesting or important about what you have to
say.

THEDREAMOFTHEREDCHAMBEROR,THESTORYOFTHESTONELi.docx

Recommended

Recommended

More Related Content

Similar to THEDREAMOFTHEREDCHAMBEROR,THESTORYOFTHESTONELi.docx

Similar to THEDREAMOFTHEREDCHAMBEROR,THESTORYOFTHESTONELi.docx (20)

More from susannr

More from susannr (20)

Recently uploaded

Recently uploaded (20)

THEDREAMOFTHEREDCHAMBEROR,THESTORYOFTHESTONELi.docx