I take great pleasure in introducing my self. I am Isuru Madushan. i study at G/Batuwangala Maha Vidyalaya. i am learning of Grade 12. I live in Batuwangala, Neluwa It situated in Gall district. My target is to pass the 2011 A/L exam.i have two brothers and no sister. My mother’s name is Mrs. Vinitha Irangani.
she is a very kind heated. she is a house wife. My father is M.A Sunil. he is a Blacksmith. he is an innocent villager.. i love my parents. i like to learn I.C.T. My favorite subject is English. My school is near the Sinharaja rain forest. There is a water fall called “Duuliella”. it’s very beauty full. I like to eat Banana.
My birth day is 1992.11.14. I do kandian dancing, sports and learning English.
Aruna Chaminda Pushpa Kumara is my computer teacher.
His village Is Gall. My hobbies are reading Navels, rowing picture and collecting pictures.
I am 17 years old. I like to swim in ‘Gingaga’. i want to be a computer hardware Engineer.
ANAGARIKA DARMAPALA THUMA
With the invasion of Ceylon, by three western powers, namely, Portuguese, the Dutch and the British, the lifestyle of Sri Lankans were changed drastically. Invaders imposed their religion, language, customs, dress, food and their culture on the peoples in the island. They adopted the divide and rule policy to gain supremacy in the country.
From 1505 to 1815, these invaders used their authority to make this country a safe haven for their ideals to flourish. However, in certain ways, they failed to convince or convert the whole community of islanders to satisfy their wants.
Native people fought with their limited resources from time to time to chase them away from the country. Until they were driven away, they used all strategies to destroy our cherished culture existed for more than 2,000 years. During the British rule, two uprisings took place in the country in 1818 and 1848. Ova uprising under the heroic leadership of Keppetipola and the Matale uprising under Gongalegoda Banda and Puran Appu made a great impact on the lives of people. Finally, the western powers left the island making an indelible mark on the political landscape of the country.
Some people in coastal areas and middle class preferred to embrace Christianity and Christian names giving up their traditional names and the religion.
David Hewavitharana was born to a rich, upper middle class family at a time like this. His father, H. Don Carolis was an accomplished furniture manufacturer, and the mother was Mallika, whose name was synonymous with a famous queen in Buddhist literature. As usual, David was sent to a missionary school for education.
He grew up with the knowledge of history in the country. He lamented furiously over the cultural, religious and national decline and developed a firm determination to fight against the escalation of the foreign power in the country.
He took a new name with religious connotation; a name revered in Buddhist literature. He became known as Dharmapala. He pledged to be an Anagarika, one who doesn’t have a home. (Na Agaram Yassa So = Anagariko). Homeless-ness means to dedicate oneself in leading a celebate life, treading the noble eight-fold path of the Buddha.
He advised others also to take native, Buddhist names and give up ‘Thuppahi’ (westernised) names. Thus, Uparis Silva became Piyadasa Sirisena, the famous novelist. George Pieris became Gunapala Piyasena (Malalasekera), the erudite Buddhist scholar of repute.
People listened to his message and were determined to assign Sinhala names to their children, instead of alien names. Native names, such as Piyasena, Piyadasa, Weerasena, Dharmadasa, Kamalawathie, Manel etc. became popular among native people. It paved the way, for people to maintain their national and cultural identities as a result of his patriotic message. Today, it is heartening to note that Sinhala people, irrespective of their religious faiths have assigned themselves with Sinhala names. Anagarika Dharmapala should be credited for this enormous change brought to the Sri Lankan society.
Due to his tremendous contribution in the fields of sociology, culture and religion, he made a great impact on day to day lives of the people. During the Sinhala-Muslim riots in the country, he was in India, however, he spoke against the grave injustices done to the Sinhala-Buddhists by the British Governor, Charmers. The Governor, himself was ironically a Pali scholar, Anagarika Dharmapala’s contribution helped expedite bringing constitutional changes to the country.
His anti-imperialist message was later highly taken up by some politicians and they carried out their campaign in a different style with a different flavour to gain independence. Three past pupils of the premier Buddhist school, Ananda College, Dr. S.A. Wickramasinghe, Philip Gunawardene and Dr. N.M. Perera, fought with their tooth and nail against colonialism and imperialism. They not only campaigned, but also, educated the masses to make their motherland a free, sovereign and an independent nation. Their dream came true in 1972, under the premiership of late Mrs. Sirima R.D. Bandaranaike, making the country a Republic. She took the native name, Sri Lanka, instead of her alien name, Ceylon. Anagarika Dharmapala was one of the pioneers of this campaign.
As a teenager, David Hewavitharana was chosen by the Buddhist leaders to represent the Theravada Buddhism at the Parliament of world religions held in San Francisco in 1893. It was a wake up call for America, as the moral decline seen as a result of the civil war. It is believed, that his speech had been written by none other than the most venerable, Hikkaduwe Sri Sumangala, Principal, Vidyodaya Pirivena.
Anagarika Dharmapala, in his prepared address at the conference, convinced the audience how it is important to follow the noble eight-fold path delivered by the Buddha,
according to Buddhist Philosophy, Swamy, Vivekananda of India presented the Hindu Philophy at the conference.
Anagarika Dharmapala received invitations from the audience to make more speeches on Buddhism at various places in the US and he delightfully accepted each and every invitation. His name has been recorded in gold as the first Theravada Buddhist to bring the message of peace of the Buddha to this hemisphere. He came back with honours to the island.
He later started visiting villages all over the country, to wake up the Sinhala-Buddhist villagers and talked about the dangers of the spread of foreign culture. A teenager who was so eager to hear one of his speeches, walked for more than twelve miles in Tissamaharama, the deep down south of Sri Lanka to listen to this great speaker and was attracted to his ideals. With great difficulties, this young boy finished his education and became the colossus of journalism. He was none other than, D.B. Dhanapala, Principal, Journalist and the patriot par excellence.
Anagarika Dharmapala, called the spade a spade. He was against the consumption of liquor and advised people to avoid consumption. He also made speeches against the meat consumption and labelled those who consume meat as ‘Vasalaya’ (outcaste). He became the close associate of Col. Henry Steele Olcott, the Theosophist, who later founded the Buddhist Theosophical Society. The first Buddhist school, Ananda College was founded. Thereafter, the Buddhist Theosophical Society undertook establishing more Buddhist schools in the island.
Anagarika Dharmapala concentrated in spreading Buddha Dhamma in the world. He founded the Maha Bodhi Society in New Delhi with branches in London and New York. He started his own newspaper – Sinhala Bauddhaya – and opened the eyes of the Buddhists. The establishment of the Buddhist Maha Vihara in London, UK, was the greatest event that took place in the twentieth century in the annals of Buddhist history.
Three Theravada Buddhist monks, Ven. Paravahera Vajiragnana, Dehigaspe Pagnasara, and Hegoda Nandasara were selected and despatched to the London Buddhist Maha Vihara. They had been trained as Dhammaduta Bhikkhus. Before they arrived in London, an Englishman, who later became a Bhikkhu by the name of Ananda Metteyya, had been spreading the word of peace of the Buddha in UK. Ven. Paravahera Vajiragnana Nayaka Maha Thera, who later became the Vice-Chancellor of Vidyodaya University, wrote his most illustrious book on Buddhist Meditation and received his Ph.D. from Cambridge University during his tenure at London Maha Vihara. If, not for Anagarika Dharmapala, Buddhist world would have missed reading this great work.
This great man while earning his reputation as a whistle blower, also made enemies, who were unpatriotic, corrupt and westernised. They harboured grudges and petty jealousies against Anagarika Dharmapala. Anagarika Dharmapala left the island for India with a firm determination not to come back to the island. He was disappointed over the manner in which he was treated. He died at Mula Ghandhakuti Vihara, India, as a Bhikkhu, by the name of Devamitta.
THE COCONUT TREE
The coconut which is a kind of plam is a very useful tree. Its trunk raises straight up, some times as high as fifty feets. Its cadjans are spreaded far as in a circle like a crown of a king. The average length of a cadjan is about twenty feets.It grows well only in hot countries, and does best on a sandy shore near the sea. They can be seen, grown very well on the coral islands in the Pacific Ocean .Its fruit are the coconut. There is a white kernel covered with a hard shell and the outer is covered with a husk.
The coconut plam is the most useful tree in the world. The every part of this is used for many purposes. Mostly the coconut is important in every aspect. When the shell is broken; the hollow inside contains a tasty liquid, which is a refreshing and wholesome drink. The white kernel can be eaten as a food and is used for flavouring cakes and puddings. In the pacific island, a great trade is carried on “coppera” which is the dried kernel of coconuts. This contains much coconut oil, which is used largely in making candles and soap. From the strong brown fiber that covers the hard shell of the nut, is manufactured “coir”, which is made into rugs, ropes etc. The shell is used as a cup or carved into an ornament.
From the sap or juice of the tree is made “toddy, a pleasant drink when taken fresh, and one that makes men drunk when it is left to stand for a while. Also a wine called plam wine, is made from it , and a kind of vinegar when boiled and treated in a special way , the juice gives kind of sweet sugar, called “jiggery.”
The leaves are used for making roof of house. And woven into mats and basket. And finally, the wood is used for building and other purposes.
The second most ancient of Sri Lanka’s kingdoms, Polonnaruwa was first declared the capital city by King Vijayabahu I, who defeated the Chola invaders in 1070 CE to reunite the country once more under a local leader. While Vijayabahu’s victory and shifting of Kingdoms to the more strategic Polonnaruwa is considered significant, the real Polonnaruwa Hero of the history books is actually his grandson, Parakramabahu I. The city Polonnaruwa was also called as Jananathamangalam during the short Chola reign.It was his reign that is considered the Golden Age of Polonnaruwa, when trade and agriculture flourished under the patronage of the King, who was adamant that no drop of water falling from the heavens was to be wasted, and each be used toward the development of the land; hence, irrigation systems far superior to those of the Anuradhapura Age were constructed during Parakramabahu’s reign, systems which to this day supply the water necessary for paddy cultivation during the scorching dry season in the east of the country. The greatest of these systems, of course is the Parakrama Samudraya or the Sea of Parakrama, a tank so vast that it is often mistaken for the ocean. It is of such a width that it is impossible to stand upon one shore and view the other side, and it encircles the main city like a ribbon, being both a defensive border against intruders and the lifeline of the people in times of peace. The Kingdom of Polonnaruwa was completely self-sufficient during King Parakramabahu’s reign
Born on October 13, 1884 primary education at Weslyan English High School.Secondary education at Richmond Collage, Galle.
Passed Cambridge senior in 1901.
Fine sportsman captained the Richmond cricket team, won colours in foot ball.
Become a teacher Richmond college, Galle.
Prince of Wales college Moratuwa. Wesley college, Colombo.
Methodist College, Colombo.
Passed the law examinations. Started practicing law in Galle,in 1910.
Married Edith Weerasuriya in 1922.
Entered Politics in 1919. become the president of the Ceylon National Congress,in1931 elected as the member for Galle under the Donoughmore Constitution in 1931.
Appointed the fist Minister of Education in the State Council.
Introduced the fee Education Bill
In the State Council- recommended
free education from kindergarten to university education.
The bill came into operation in 1945.
In 1961, honoured With an LLD by the University of Ceylon.
D.LITT by the Vidyodaya University.
Death September 23, 1969.
Lovingly called,” Father of Free Education”.
The story of sigiriya
The following story of Kasyapa as obtained from the documents of Ananda-Sthavira, translated by Senarath Paranavitana, differs from the story that many learned as school children; that King Datusena had been plastered alive to a wall by his son Kasyapa who later died in battle facing his brother Moggallana. Perhaps this is the story accepted until later documents and literary works suggested otherwise.
King Kasyapa was the man who dared to hold the dream of his father of building a palace in the sky, despite the many obstacles he faced. Kasyapa was unfortunately called a parricide, owing to the earlier legend and later by his famed epithet ‘God-King’.
The birth of a palace in the sky
King Datusena’s reign saw 15 years of peace and prosperity in the land. He built the greatest tank in the ancient city of Anuradhapura, Kalaveva, which he considered as all the wealth he ever possessed. King Datusena now wanted to be the ‘Bodhirajaya’ a title which the monarchs of Sri Lanka had held as protectors of Buddhism in Asia. How- ever, King Sri Kundya of Java had assumed this title and stubbornly held on to it even after Datusena sent word to him saying that it was illegal for another ruler other than a Sri Lankan to hold this title.
Disappointed, Datusena sought the advice of the Abbot of the Mahaviharaya, head of the ‘Theravada’ sect of Buddhism, who advised the king to practise the ‘dasarajadharma’ (ten royal virtues) which would enable him to acquire the status of a ‘Chakravarti’, which was higher than a Bodhirajaya. Datusena, being quite human was unable to practise it and found himself in a state of great mental distress, when he came into contact with a ‘Maga Brahmana’ or Magian Priest of Persian origin, a Christian who had come to the Royal Palace.
This priest was to play a very in- fluential role both in Datusena’s and Kasyapa’s lives. Datusena confided in this priest and he counselled the king saying that it was impossible for a human being to practise the ten royal virtues and that even the ancient Persian Kings had tried and failed. There- after, they had tried to obtain imperial status by observing the ritual of ‘Parvataraja’ or Mountain King. To achieve this, the king had to reside in a palace built on the summit of a rock and rule from there.
The Maga Brahmana suggested that funds for building such a palace could be obtained if all the people in the kingdom gave a gift according to their ability to the king on his birthday as a token of their allegiance. They calculated that if they do so for seven consecutive years they could obtain the funds needed for building the palace. Meanwhile, the intrigues within the palace of Datusena began to grow. Samgha his second queen desired the throne for her son Moggallana whereas Kasyapa too wanted the same. Abroad too, the acts of fate began to intrude upon the rule of Datusena. Simhavarman, Datusena’s brother-in-law assumes the title of ‘Parvataraja’ in India and declares war on Datusena. He sends Datusena’s sister’s husband, Migara as general of the army to invade Sri Lanka. Simhavarman had purposely sent him at the head of a small army so he may be destroyed because he resented Migara and his wife converting to Christianity.
In the same way Datusena had decided that the only way to stop Kasyapa making a claim to the throne would be to have him destroyed because he had already decided to give the throne to Moggallana. Datusena sent Kasyapa to war against General Migara at the head of a small army. Kasyapa realized that his father wanted him dead and he made a pact with General Migara to stage a mock battle and to have Migara and his army surrender to him. Migara gave his allegiance to Datusena and promised to serve him.
The rivalry between the two brothers grew, when after this battle, Kasyapa claimed the title of ‘Yuvaraja’. Datusena made no commitment and Kasyapa assumed that the title will be given to Moggallana and decided to leave Sri Lanka. In despair, he went to see his mother for one last time and told her that he’d rather live in exile than be subservient to his younger brother. He had worshipped at her feet and had sobbed saying, “This may be the last sight that I may have of my mother.” She too had sobbed and blessed him saying “May thy paths be propitious.”
Kasyapa was informed shortly by General Migara that Datusena had brought a charge of treason against him because he had reportedly conspired with Simhavarman of India. This, in fact, was a false piece of information deliberately given to mislead Kasyapa and make him flee the country so that the people can confirm that if he fled then he must indeed be guilty of treason. Kasyapa fled to Madras and sought refuge with his uncle Silatisyabodhi. After seven months he gathered an army and prepared to invade Sri Lanka. He landed at Chilaw and proceeded to the Kurunegala District where he set up camp near the village of Sri-Pura. Datusena ordered his troops to set up camp in the village itself, that is in the rear of Kasyapa’s army, and thus he forfeited the claim to immunity when setting up camp because he was doing it at the rear of Kasyapa’s army instead of in front. Datusena’s army was thus attacked while they were setting up camp and they were badly defeated. Kasyapa had no idea that it was his father who was at the head of the army. He was under the misconception that it was Moggallana. Datusena not wanting to see the outcome of this battle, cut off his head with his own sword.
Thus Datusena’s reign came to a tragic end, indirectly caused by his first born. He died without the impe- rial title of ‘Parvataraja’. Kasyapa, stricken, paid last respects to his father and ordered that a stupa be built at the site where he was cremated.
Kasyapa takes over the sovereignty
After this battle Kasyapa marched to Anuradhapura and took over the reins of power without any opposition. He magnanimously offered friendship and the title of Regent to Moggallana who turned it down and fled abroad with his mother. Kasyapa tried to intercept them but he was too late. Returning from Batticaloa, he camped for the night at Habarana. Rising at dawn he had seen in the southern direction a solitary mass of rock looming high over the horizon. He had inquired about this rock and was told that it was called Aksa-paravata and that his father had begun to build a palace on its summit. He had climbed the rock from the northern side with a few others and observing the outline of the construction had said that it was too large and that it would be difficult to remain at the summit right throughout the year and ordered a small edifice to be built there. Kasyapa employed a Sinhalese architect named Sena Lal to execute his designs for Sigiri.
Raising funds for building Sigiriya
On the advice of the Maga Brahmana, Kasyapa issued and regulated a gold coinage. For this to be accepted by overseas merchants he was told to proclaim himself as ‘Kuvera’ or God of Wealth. Further- more, if the merchants were to accept him as Kuvera, he had to reside and administer his kingdom from a palace on the summit of a rock. Though the Abbot of the Abhayagiri Viharaya had accepted his new imperial status, the Abbot of the Mahaviharaya who was not consulted by Kasyapa before embarking on this new venture, chastised him saying, “Kuvera was the chief of the ‘Yakksa’ or demons and it would take a long time for a Yakksa to acquire human status again.” Proclaiming himself Kuvera, Kasyapa earned the animosity not only of the Mahaviharaya but also of other overseas rulers.
Kasyapa also established free ports to attract more merchants to the ports of Sri Lanka. By this, other trading nations too suffered. Ship chose to sail to Suvarnapura (Palewbang) from India, even after the Maharaja too issued a gold coinage. Angered by the loss of trade for his nation, he summoned Kasyapa’s brother Moggallana and told him that he would sponsor an army to fight his brother if he promised, in the event he succeeded to defeat Kasyapa to discontinue the use of a gold coinage and abandon Sigiri and rule once more from Anuradhapura. Moggallana agreed to do this.
An ancient description of Sigiri
An ancient Sinhalese guide book called the ‘Sihigiri Vihara’ found in the library of the Maharaja at Suvarnapura describes this rock and its palace in great detail. It describes the edifice constructed at the summit to have been made only for the use of a couple. No one was allowed to climb there other than King Kasyapa and his Queen. This edifice is described as a mansion with several landscaped gardens and a beautiful pond called Dharani with aquatic flowers. It was always full of water even in the dry season as a mechanism conducted water there.
It also gives a wonderful description of the lion figure. The forepart of a lion had been there but now only the massive paws exist. The rock above the lion figure had painted images of Kasyapa and his father. The plateau in front of the lion figure was known as the plateau of Red Arsenic.
This guide book also mentions the gallery and its protective mirror wall whose shining surface was obtained by the use of some mineral which only Sri Lanka possessed at that time.
Above the gallery were the beautiful frescos or ‘Sigiri Apsaras’ painted in the form of cloud damsels and Lightning Princesses.
The western and southern slopes were divided into terraces with dwelling places for the maids, members of the body-guard and concubines of Kasyapa, supposedly 500. On the western slope there had been two flights of stairs to climb the Sigiri rock, one which passed a cave which was believed to have been a shrine for the goddess Abhrasthita (Aphrodite). A figurine had been discovered there in the time of King Parakramabahu.
There had also been a theatre with seats carved on to the rock. Tradition says that many ancient Sinhalese plays were first performed here during Kasyapa’s reign.
A cave below a boulder of stone which has the appearance of the hood of a cobra, had the paintings of Kas-yapa’s biography which were eventually erased by his brother Moggallana.
There had also been fountains for the use of the harem. According to legend, Kasyapa used to watch them bathing from his mansion. There had also been a pavilion where these damsels used to leave their clothes before bathing and sometimes dried themselves there naked.
Ananda-Sthavira in his essay ‘The two sons of Datusena’ says that “King Kasyapa brought honour to the Sinhala Kingdom. Though the mercantile undertakings initiated by King Kasyspa were discontinued by King Maudgalyana, they were again started and continued by Sinhala Kings after King Maudgalyana. Vast wealth accrued to the Sinhala Kingdom through these mercantile undertakings.”
Kasyapa also renovated the ancient monastery named Isirimana (sometimes called Vessagiri) and bequeathed it to the Mahaviharaya, even though he himself was an adherent of the Mahayana doctrines. The Mahavihara was endlessly opposed to Kasyapa not only because he had proclaimed himself as Kuvera but also because he followed the ‘Mahayana’ sect and not the ‘Theravada’ sect.
The role of Moggallana in King Kasyapa’s death
The son of the Maga Brahmana and Kasyapa fell out and after the death of his father, he left the palace and went abroad. There he conspired with Kasyapa’s brother Moggallana. The Maga Brahmana (Jr) obtained a promise from Moggallana that if he ever assassinated Kasyapa, then he must convert to Christianity. He returned to Sigiriya and told General Migara about Moggallana’s promise. He then told Migara that his sister, the wife of Kasyapa must be the one to kill him. Migara’s sister agreed to kill Kasyapa if she was assured of never being accused of his murder.
She had then persuaded Kasyapa to climb to the summit where they were to spend the night alone together. In the night the king’s attendants were summoned by her and was told that the king was ill. They carried Kasyapa down to the plateau of Red Arsenic where the physician proclaimed him dead. The queen may have poisoned him.
Ananda-Sthavira in his narrative says that “There was a great commotion at the city of Simhagiri on the death of King Kasyapa.” Kasyapa passed away after 18 years on the throne, in the palace in the sky that he had built. In his book of verse titled “The Sigiriyan King” (1973) V. Ariyaratnam makes the following to be the dying words of the God-King Kasyapa.
“Oh Sigiri, my sanctuary in the sky.”
After the king’s death the commander-in-chief of the garrison at Sigiri, General Sulaksmana, installed the son of Kasyapa, Datusena, on the throne and administered his kingdom in his name. Eventually this General was defeated in battle by Moggallana. He died like Kasyapa’s father by beheading himself. Moggallana seized Sigiri and abandoned it as the capital. He later administered the kingdom from Anuradhapura, as in keeping with the promise made to the Maharaja of Suvarnapura. Moggallana later married Kasyapa’s widow. Kasyapa’s son fled to India, where he died in exile.
The tales surrounding King Kasyapa have been passed from generation to generation and still have the power to instill respect and admiration. Perhaps this is why Sigiriya is such a major tourist attraction right throughout the year. If you ever climb Sigiriya you will definitely see at least one young mother cuddling an infant or a toddler to her and scaling the steep climb to the top. Maybe these young mothers hope to instill the essence of Kasyapa into the lives of their young children by showing them the greatest monument to his memory the remnants of his palace in the sky.
I love to wake to each new day,
And brush my dreams
Of night away,
And look out through
my window wide
To see what weather is outside,
And wonder what exciting thing
This shining, un-used day
By Walter de la Mare
Slowly, silently, now the moon
Walks the night in her silver shoon;
This way, and that, she peers, and sees
Sliver fruit upon silver trees;
One by one the casements catch
Her beams beneath the silvery thatch;
Couched in his kennel, like a log,
With paws of silver sleeps the dog;
From their shadowy cote the white breasts peep
Of doves in a silver-feathered sleep;
A harvest mouse goes scampering by,
With silver claws, and silver eye;
And motionless fish in the water gleam,
By silver reeds in a silver stream.
The word not spoken
goes not quite unheard.
It lingers in the eye,
in the semi-arch of brow.
A gesture of the hand
speaks pages more than words,
The echo rests in the heart
as driftwood does in sand,
To be rubbed by time
until it rots or shines.
The word not spoken
touches us as music
does the mind.
Life is Beauty
Life is beauty, admire it.
Life is bliss, taste it.
Life is a dream, realize it.
Life is a challenge, meet it.
Life is a duty, complete it.
Life is a game, play it.
Life is a promise, fulfill it.
Life is sorrow, overcome it.
Life is a song, sing it.
Life is a struggle, accept it.
Life is a tragedy, confront it.
Life is an adventure, dare it.
Life is luck, make it.
Life is too precious, do not destroy it.
Life is life, fight for it.
Be a Friend
Be a friend. You don’t need money;
Just a disposition sunny;
Just the wish to help another
Get along some way or other;
Just a kindly hand extended
Out to one who’s unbefriended;
Just the will to give or lend,
This will make you someone’s friend.
Be a friend. You don’t need glory.
Friendship is a simple story.
Pass by trifling errors blindly,
Gaze on honest effort kindly,
Cheer the youth who’s bravely trying,
Pity him who’s sadly sighing;
Just a little labor spend
On the duties of a friend.
Be a friend. The pay is bigger
(Though not written by a figure)
Than is earned by people clever
In what’s merely self-endeavor.
You’ll have friends instead of neighbors
For the profits of your labors;
You’ll be richer in the end
Than a prince, if you’re a friend.