The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)


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Readings from Literature and History

Sullivan, and Fernando Wulff Alonso. Consecration Rituals in South Asia. The essays in the volume Consecration Rituals in South Asia address the ritual procedures that accompany the installation of temple images in Shaiva, Vaishnava, Buddhist and Jain contexts, in various traditions and historical periods.

Through the performance of complex rites designated with the term pranapratishtha establishment of, or infusion with, life , man-made sculptures are ritually transformed into receptacles of deities. The collection is thematically and methodically broad, with a large number of detailed textual studies, but also with ethnographic contributions that discuss contemporary instances of consecration rituals. Among the overarching themes are issues related to historical continuity and change, as well as transformational moments in such rituals. S Sarma, Anna A. Author: Johannes Bronkhorst.

This is the first study to systematically confront the question how Brahmanism, which was geographically limited and under threat during the final centuries BCE, transformed itself and spread all over South and Southeast Asia. Brahmanism spread over this vast area without the support of an empire, without the help of conquering armies, and without the intermediary of religious missionaries.

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This phenomenon has no parallel in world history, yet shaped a major portion of the surface of the earth for a number of centuries. This book focuses on the formative period of this phenomenon, roughly between Alexander and the Guptas. Terms and Conditions Privacy Statement. Powered by: PubFactory. Sign in to annotate. Delete Cancel Save. Cancel Save. And it was his wont, of the excellence of his piety, that, when he was minded to have to lie with a woman, he would doff the enchanted seal-ring from his finger, in reverence to the Holy Names graven thereon, and lay it on the pillow, nor would he don it again till he had purified himself by the Ghusl-ablution.

Moreover, when he had lain with a woman, he was used to order her go forth from him before daybreak, of his fear for the seal-ring; and when he went to the Hammam he locked the door of the pavilion till his return, when he put on the ring, and after this, all were free to enter according to custom. His wife Fatimah the Dung knew of all this and went not forth from her place till she had certified herself of the case. So she sallied out, when the night was dark, purposing to go in to him, whilst he was drowned in sleep, and steal the ring, unseen of him.

But thou hast not gone down with it to battle nor cut off a head therewith.

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As she came forth, she looked at the ring and turned it about in her grasp. But when she was about to rub it, he raised his hand with the sword and smote her on the neck; and she cried a single cry and fell down dead. And I have answered thee, saying, I will not fail to cut off with it a head which deserveth cutting. And now, behold, I have therewith cut off for thee a head well worth the cutting! Her attempt led only to her own destruction, and Allah-gifted is he who said:—.

They did his bidding, and next day he gave her in charge to a number of eunuchs, who washed her and shrouded her and made her a tomb [] and buried her. Thus her coming from Cairo was but to her grave, and Allah-gifted is he who said [] :—. So they abode awhile in all solace of life and its delight and their days were serene and their joys untroubled, till there came to them the Destroyer of delights and the Sunderer of societies, the Depopulator of populous places and the Orphaner of sons and daughters.


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And glory be to the Living who dieth not and in whose hand are the Keys of the Seen and the Unseen! May I then make bold to crave a boon of Thy Highness? Allah bless thee and thy father and thy mother and thy root and thy branch! I take the Almighty to witness against me that I exempt thee from aught that can harm thee. As for this Shahrazad, her like is not found in the lands; so praise be to Him who appointed her a means for delivering His creatures from oppression and slaughter!

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When the morning morrowed, the King went forth and sitting down on the throne of the Kingship, summoned the Lords of his land; whereupon the Chamberlains and Nabobs and Captains of the host went in to him and kissed ground before him. Indeed I have found her pure and pious, chaste and ingenuous, and Allah hath vouchsafed me by her three boy children; wherefore praised be He for his passing favour.

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When those who were present heard this, they kissed the ground before him and blessed him and his betrothed [] Shahrazad, and the Wazir thanked her. Then he proceeded to make ready the wedding gear, and presently he sent after his brother, King Shah Zaman, who came, and King Shahriyar went forth to meet him with the troops. Furthermore, they decorated the city after the goodliest fashion and diffused scents from censers and burnt 56 aloes-wood and other perfumes in all the markets and thoroughfares and rubbed themselves with saffron, [] what while the drums beat and the flutes and pipes sounded and mimes and mountebanks played and plied their arts and the King lavished on them gifts and largesse; and in very deed it was a notable day.

When they came to the palace, King Shahriyar commanded to spread the tables with beasts roasted whole and sweetmeats and all manner of viands and bade the crier cry to the folk that they should come up to the Divan and eat and drink and that this should be a means of reconciliation between him and them. So, high and low, great and small came up unto him and they abode on that wise, eating and drinking, seven days with their nights.

As for the kingdom, Allah the Most High shall send to it whomso He chooseth, for that I have no longer a desire for the kingship.


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  • So Alhamdolillah—Praised be Allah—who hath brought about union between us. The contracts were written out and the two Kings bestowed robes of honour of silk and satin on those who were present, whilst the city was decorated and the rejoicings were renewed. The King commanded each Emir and Wazir and Chamberlain and Nabob to decorate his palace and the folk of the city were gladdened by the presage of happiness and contentment. King Shahriyar also bade slaughter sheep and set up kitchens and made bride-feasts and fed all comers, high and low; and he gave alms to the poor and needy and extended his bounty to great and small.

    Then Shahrazad entered, she and her sister Dunyazad, and they cleansed their heads and clipped their hair. And the two sisters encircled their necks with necklaces of jewels of price, in the like whereof Iskander [] rejoiced not, for therein were great jewels such as amazed the wit and dazzled the eye; and the imagination was bewildered at their charms, for indeed each of them was brighter than the sun and the moon. Before them they lighted brilliant flambeaux of wax in candelabra of gold, but their faces outshone the flambeaux, for that they had eyes sharper than unsheathed swords and the lashes of their eyelids bewitched all hearts.

    Then the two Kings entered the Hammam-bath, and when they came forth, they sat down on a couch set with pearls and gems, whereupon the two sisters came up to them and stood between their hands, as they were moons, bending and leaning from side to side in their beauty and loveliness. Presently they brought forward Shahrazad and displayed her, for the first dress, in a red suit; whereupon King Shahriyar rose to look upon her and the wits of all present, men and women, were bewitched for that she was even as saith of her one of her describers [] :—.

    Then they attired Dunyazad in a dress of blue brocade and she became as she were the full moon when it shineth forth. So they displayed her in this, for the first dress, before King Shah Zaman, who rejoiced in her and well-nigh swooned away for love-longing and amorous desire; yea, he was distraught with passion for her, whenas he saw her, because she was as saith of her one of her describers in these couplets [] Then they returned to Shahrazad and displayed her in the second dress, a suit of surpassing goodliness, and veiled her face with her hair like a chin-veil.

    Then they returned to Dunyazad and displayed her in the fifth dress and in the sixth, which was green, when she surpassed with her loveliness the fair of the four quarters of the world and outvied, with the brightness of her countenance, the full moon at rising tide; for she was even as saith of her the poet in these couplets [] :—. She shook her sides and swayed her haunches, then put her hair on sword-hilt and went up to King Shahriyar, who embraced her as hospitable host embraceth guest, and threatened her in her ear with the taking of the sword; and she was even as saith of her the poet in these words:—.

    Thus also they did with her sister Dunyazad, and when they had made an end of the display the King bestowed robes of honour on all who were present and sent the brides to their own apartments. Then Shahrazad went in to King Shahriyar and Dunyazad to King Shah Zaman and each of them solaced himself with the company of his beloved consort and the hearts of the folk were comforted. When morning morrowed, the Wazir came in to the two Kings and kissed ground before them; wherefore they thanked him and were large of bounty to him. Presently they went forth and sat down upon couches of Kingship, whilst all the Wazirs and Emirs and Grandees and Lords of the land presented themselves and kissed ground.

    King Shahriyar ordered them dresses of honour and largesse and they prayed for the permanence and prosperity of the King and his brother. Then the two Sovrans appointed their sire-in-law the Wazir to be Viceroy in Samarcand and assigned him five of the Chief Emirs to accompany him, charging them attend him and do him service. The Minister kissed the ground and prayed that they might be vouchsafed length of life: then he went in to his daughters, whilst the Eunuchs and Ushers walked before him, and saluted them and farewelled them.

    They kissed his hands and gave him joy of the Kingship and bestowed on him immense treasures; after which he took leave of them and setting out, fared days and nights, till he came near Samarcand, where the townspeople met him at a distance of three marches and rejoiced in him with exceeding joy. So he 61 entered the city and they decorated the houses and it was a notable day.

    He sat down on the throne of his kingship and the Wazirs did him homage and the Grandees and Emirs of Samarcand and all prayed that he might be vouchsafed justice and victory and length of continuance. So he bestowed on them robes of honour and entreated them with distinction and they made him Sultan over them.

    As soon as his father-in-law had departed for Samarcand, King Shahriyah summoned the Grandees of his realm and made them a stupendous banquet of all manner of delicious meats and exquisite sweetmeats. He also bestowed on them robes of honour and guerdoned them and divided the kingdoms between himself and his brother in their presence, whereat the folk rejoiced. Then the two Kings abode, each ruling a day in turn, and they were ever in harmony each with other while on similar wise their wives continued in the love of Allah Almighty and in thanksgiving to Him; and the peoples and the provinces were at peace and the preachers prayed for them from the pulpits, and their report was bruited abroad and the travellers bore tidings of them to all lands.

    And the two brothers abode with their wives in all pleasance and solace of life and its delights, for that indeed Allah the Most High had changed their annoy into joy; and on this wise they continued till there took them the Destroyer of delights and the Severer of societies, the Desolator of dwelling-places and Garnerer of grave-yards, and they were translated to the ruth of Almighty Allah; their houses fell waste and their palaces lay in ruins [] and the Kings inherited their riches. Then there reigned after them a wise ruler, who was just, keen-witted and accomplished and loved tales and legends, especially those which chronicle the doings of Sovrans and Sultans, and he found in the treasury these marvellous stories and wondrous histories, contained in the thirty volumes aforesaid.

    So he read in them a first book and a second and a third and so on to the last of them, and each book astounded and delighted him more than that which preceded it, till he came to the end of them. As a lad he prepares for manhood with a will and this training occupies him throughout youth-tide: he is a gentleman in manners without awkwardness, vulgar astonishment or mauvaise-honte. As a man he is high-spirited and energetic, always ready to fight for his Sultan, his country and, especially, his Faith: courteous and affable, rarely failing in temperance of mind and self-respect, self-control and self-command: hospitable to the stranger, attached to his fellow-citizens, submissive to superiors and kindly to inferiors—if such classes exist: Eastern despotisms have arrived nearer the idea of equality and fraternity than any republic yet invented.


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    Lastly, his death is simple, path ethic and edifying as the life which led to it. Hence his moderation in prosperity, his fortitude in adversity, his dignity, his perfect self-dominance and, lastly, his lofty quietism which sounds the true heroic ring. And the whole is crowned by pure trust and natural confidence in the progress and perfectability of human nature, which he exalts instead of degrading; this he holds to be the foundation-stone of society and indeed the very purpose of its existence.

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    Amar Chitra Katha

    His Pessimism resembles far more the optimism which the so-called Books of Moses borrowed from the Ancient Copt than the mournful and melancholy creed of the true Pessimist, as Solomon the Hebrew, the Indian Buddhist and the esoteric European imitators of Buddhism.

    He cannot but sigh when contemplating the sin and sorrow, the pathos and bathos of the world; and feel the pity of it, with its shifts and changes ending 65 in nothingness, its scanty happiness and its copious misery. But his melancholy is expressed in—. Nor does he mourn as they mourn who have no hope: he has an absolute conviction in future compensation; and, meanwhile, his lively poetic impulse, the poetry of ideas, not of formal verse, and his radiant innate idealism breathe a soul into the merest matter of squalid work-a-day life and awaken the sweetest harmonies of Nature epitomised in Humanity.

    Nor is the shady side of the picture less notable. Our Arab at his worst is a mere barbarian who has not forgotten the savage. He is a model mixture of childishness and astuteness, of simplicity and cunning, concealing levity of mind under solemnity of aspect. His stolid instinctive conservatism grovels before the tyrant rule of routine, despite that turbulent and licentious independence which ever suggests revolt against the ruler: his mental torpidity, founded upon physical indolence, renders immediate action and all manner of exertion distasteful: his conscious weakness shows itself in overweening arrogance and intolerance.

    His crass and self-satisfied ignorance makes him glorify the most ignoble superstitions, while acts of revolting savagery are the natural results of a malignant fanaticism and a furious hatred of every creed beyond the pale of Al-Islam. It must be confessed that these contrasts make a curious and interesting tout ensemble.

    Here occur the questions, Where and When was written and to Whom do we owe a prose-poem which, like the dramatic epos of Herodotus, has no equal? Even my own reasons for decidedly taking one side and rejecting the other must be stated briefly.

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    And before entering upon this subject I would distribute the prose-matter of our Recueil of Folk-lore under three heads. The Apologue or Beast-fable proper, a theme which may be of any age, as it is found in the hieroglyphs and in the cuneiforms. The metrical portion of The Nights may also be divided into three categories, viz.

    The oldest and classical poetry of the Arabs, e. Upon the metrical portion also further notices must be offered at the end of this Essay. In considering the unde derivatur of The Nights we must carefully separate subject-matter from language-manner. One held the work to be practically Persian: the other as persistently declared it to be purely Arab.

    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
    The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1) The Treasured Trait of the Half Golden Mongoose (Ashram of Adventures Book 1)
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