There are books that I have always kept within arm’s reach on my desk-books that I have enjoyed rereading over and over again, and from which I draw the strength, joy and peace of the heart. Many of the selections from the Mathnawi-the magnum opus of Rumi, the world-famous Sufi master and poetic genius-included in Tales from Rumi, were the first of his stories that I read in Turkish many years ago. Going back as far as I can remember, I was aware that I was reading stories from the celebrated Rumi, who lived and died centuries ago in the Seljuk Turks’ capital of Konya in the heart of Anatolia. Yet, I had no idea then that I was in touch with “world literature.”

I never thought that I was not reading the Mathnawi stories in their original language; instead, I read them in an abridged version in modern Turkish-a book that greatly broadened my perception of the world. I do not think that any of my peers had the language skills to read the original Persian, or even Ottoman Turkish, versions of the Mathnawi. Indeed, many of the world’s literary masterpieces are not read or offered in their original language, and except for a small subset of world literature, most works are unknown outside of their culture. Moreover, when they are translated and read beyond the author’s environment, they require so much local knowledge to be understood that they lose their flavor.

However, Rumi is one of the rare literary figures whose works have circulated beyond their culture of origin, either in translation or in their original language. Now, there are a substantial number of his works that are available in many languages. The Tughra Books has recently published Tales from Rumi, a selection of Rumi’s stories from the Mathnawi, which have been adapted for young readers. This collection of accessible and abridged tales makes the Mathnawi available in an attractive 130-page hardcover book in the English language. The range of stories is admirably broad; each tale in this collection-from “The Rabbit and the Lion” to “The Teacher’s Fear”-has a fascinating, action-packed plot and ends with a moral that reinforces the message. It is most likely that readers will come away with a burning desire to read more of Rumi. Its intended audience includes readers interested in exciting tales and in world literature, especially younger readers, who wish to eliminate barriers and to broaden their perspectives.

Recently, there has been a growing global perspective and the increased awareness of the need to expose children and teenagers to world literature and to broaden their understanding of the larger world. In this age of globalization, while acknowledging the cultural perspectives of Rumi’s stories, young readers will become better aware of the commonalities that exist across the boundaries of various cultures. The stories in Tales from Rumi are selected from among numerous stories in the Mathnawi, adapted and edited by Professor Ali Fuat Bilkan, and translated into English by Jeanette Squires Okur. The stories will provide an enjoyable avenue to this great work of world literature and will offer a truly global perspective for this age group as well.

I would like to especially point out the potential benefits of incorporating this world classic into a secondary education curriculum. Other than recommending it for a list of suggested reading at secondary education institutions, I think that this collection of selected and abridged translations of stories from Rumi’s world classic could also be successfully used in school character education programs, which focus on personal, social, and global dimensions. The classroom study of Tales from Rumi-in an explanatory manner, respectful of cultural and linguistic diversity-will offer teenage students excellent opportunities to discover similarities in values across geography, culture, and time. Rumi’s tales have a variety of vivid human or animal characters portrayed with all the character, wit, and failings of humans. The spectacular and amusing illustrations and snapshots throughout the book are also moving and meditative-bringing the tales to life.

Native and nonnative English readers can understand the virtues and vices of characters in the tales and draw important lessons by making use of their reasoning skills and their appreciation of the book’s enlightening and comprehensible morals. Indeed, there is always more to be found in all the tales when they are read and reread, told and retold, visited and revisited, and mediated upon. In this manner, the tales’ messages may reveal themselves variously at different stages of human development. The tales could provide younger readers with the key to a better understanding of the elements of a good character and provide them with an understanding of the universal traits of respect, modesty, generosity, and the need to learn from mistakes-wisdom that have been revered by the generations of the past and acknowledged by those in the present.

Tales from Rumi is surely a marvelous introduction to one of the best books of the world literature for the youth audience, readers who do not wish to be myopic but want to see more of the world and cross borders they have not yet crossed.

Huseyin Bingul is a staff editor of The Fountain.

In Snow White, the evil stepmother gushes: Mirror, mirror, on the wall, who’s the fairest one of all? Most people think that she is vain, and therefore being vain is bad. But there is more to it than that, and if this is all we can impart to our children then we are robbing them of meaning. Actually, I do not think this is about our children at all, but rather about ourselves as adults. When we read these stories again to our children, its very telling about ourselves if we finally understand these stories or not, now that we have grown up.

If you are searching for wisdom in life, a child’s library of fairy tales is a convenient place to begin. The imagery in fairy tales provides us with archetypes that we can use to organize the lessons that life teaches us.

The notion of the evil stepmother in Snow White talking to her mirror struck me when I was looking at myself in the mirror. We know that some mirrors do a better job for us then others. Mirrors that make us look horrendous put us off. Is it the lighting? Is this mirror warped or what? Do I actually look like that? What’s going on with my hair? How come my pores are so big? But what I really mean is: Am I the fairest one of all?

I wish I had a mirror that did the job like the one Snow White’s stepmother had. It was honest and reliable. But mirrors like that do not exist, at least not for our bathrooms. But we do carry such a mirror, and it is of great help if we know how to use it. To use it properly, we have to ask ourselves the proper questions. The evil stepmother asked the wrong question. She was not evil; she was unenlightened and lost in her own illusions.

Most of us ask the wrong questions but do not think of ourselves as evil. We ask if we are the fairest, the smartest, the happiest, the most contented. The stepmother was told that she was not the fairest in relation to Snow White. She was plenty gorgeous already though, the number two beauty in the land.

When we ask the wrong questions, we become as delusional as Snow White’s stepmother. Unfortunately, many of us do not stop looking for a mirror that will tell us that we are the fairest.

Mirrors only show us who we are, not who we would rather be. We think that a new car would be a good mirror, but it is not. We think that a new, attractive mate would be a good mirror, but it is not. Neither is a high paying job or a lovely home. Such things have nothing to do with finding a mirror that works because this inner reflection, this mirror that we carry, never fails to work. Unfortunately, we simply fail to look, all the while asking the wrong questions to the wrong objects.

To be fair, it is difficult to look straight into our honest reflections. Not only must we contend with our previous illusions of trying to be the fairest, we must now contend with very real failings of character and personality. Guess what? I realized this weekend that I am not such a nice guy. Something like that can be down right depressing, but not if we realize that it is all part and parcel of seeing ourselves.

When we can SEE ourselves, we begin to see others; that is, we see ourselves in others and others in ourselves. We also begin to question ourselves, not to doubt ourselves but to pose questions that require answers from us. That is, we make ourselves accountable. When we are accountable to ourselves, we are essentially free. We no longer look outside for the pre-digested answers so much as inward for both the questions and the answers.