235
The day-dreaming idea is next presented in the form found in the story of the barber"s fifth brother in the _Arabian Nights_. Would this story be any more effective if it had a paragraph at the end stating and emphasizing the moral?
THE STORY OF ALNASCHAR
Alnaschar, my fifth brother, was very lazy, and of course wretchedly poor. On the death of our father we divided his property, and each of us received a hundred drachms of silver for his share. Alnaschar, who hated labor, laid out his money in fine gla.s.ses, and having displayed his stock to the best advantage in a large basket, he took his stand in the market-place, with his back against the wall, waiting for customers. In this posture he indulged in a reverie, talking aloud to himself as follows:
"This gla.s.s cost me a hundred drachms of silver, which is all I have in the world. I shall make two hundred by retailing it, and of these very shortly four hundred. It will not be long before these produce four thousand. Money, they say, begets money. I shall soon therefore be possessed of eight thousand, and when these become ten thousand I will no longer be a gla.s.s-seller. I will trade in pearls and diamonds; and as I shall become rich apace, I will have a splendid palace, a great estate, slaves, and horses; I will not, however, leave traffic till I have acquired a hundred thousand drachms. Then I shall be as great as a prince, and will a.s.sume manners accordingly.
"I will demand the daughter of the grand vizier in marriage, who, no doubt, will be glad of an alliance with a man of my consequence. The marriage ceremony shall be performed with the utmost splendor and magnificence. I will have my horse clothed with the richest housings, ornamented with diamonds and pearls, and will be attended by a number of slaves, all richly dressed, when I go to the vizier"s palace to conduct my wife thence to my own. The vizier shall receive me with great pomp, and shall give me the right hand and place me above himself, to do me the more honor. On my return I will appoint two of my handsomest slaves to throw money among the populace, that every one may speak well of my generosity.
"When we arrive at my own palace, I will take great state upon me, and hardly speak to my wife. She shall dress herself in all her ornaments, and stand before me as beautiful as the full moon, but I will not look at her. Her slaves shall draw near and entreat me to cast my eyes upon her; which, after much supplication, I will deign to do, though with great indifference. I will not suffer her to come out of her apartment without my leave; and when I have a mind to visit her there, it shall be in a manner that will make her respect me. Thus will I begin early to teach her what she is to expect the rest of her life.
"When her mother comes to visit her she will intercede with me for her.
"Sir," she will say (for she will not dare to call me son, for fear of offending me by so much familiarity), "do not, I beseech, treat my daughter with scorn; she is as beautiful as an Houri, and entirely devoted to you." But my mother-in-law may as well hold her peace, for I will take no notice of what she says. She will then pour out some wine into a goblet, and give it to my wife, saying, "Present it to your lord and husband; he will not surely be so cruel as to refuse it from so fair a hand." My wife will then come with the gla.s.s, and stand trembling before me; and when she finds that I do not look on her, but continue to disdain her, she will kneel and entreat me to accept it; but I will continue inflexible. At last, redoubling her tears, she will rise and put the goblet to my lips, when, tired with her importunities, I will dart a terrible look at her and give her such a push with my foot as will spurn her from me." Alnaschar was so interested in this imaginary grandeur that he thrust forth his foot to kick the lady, and by that means overturned his gla.s.ses and broke them into a thousand pieces.
236
"The Camel and the Pig" is from P. V. Ramaswami Raju"s _Indian Folk Stories and Fables_, an excellent book of adaptations for young readers. The idea that every situation in life has its advantages as well as its disadvantages is one of those common but often overlooked truths which serve so well as the themes of fable. Emerson"s "Fable," the story of the quarrel between the mountain and the squirrel, is a most excellent presentation of the same idea (see No. 363). "The Little Elf," by John Kendrick Bangs, makes the same point for smaller folks.
THE CAMEL AND THE PIG
ADAPTED BY P. V. RAMASWAMI RAJU
A camel said, "Nothing like being tall! See how tall I am!"
A Pig who heard these words said, "Nothing like being short; see how short I am!"
The Camel said, "Well, if I fail to prove the truth of what I said, I will give up my hump."
The Pig said, "If I fail to prove the truth of what I have said, I will give up my snout."
"Agreed!" said the Camel.
"Just so!" said the Pig.
They came to a garden inclosed by a low wall without any opening. The Camel stood on this side the wall, and, reaching the plants within by means of his long neck, made a breakfast on them. Then he turned jeeringly to the Pig, who had been standing at the bottom of the wall, without even having a look at the good things in the garden, and said, "Now, would you be tall or short?"
Next they came to a garden inclosed by a high wall, with a wicket gate at one end. The Pig entered by the gate and, after having eaten his fill of the vegetables within, came out, laughing at the poor Camel, who had to stay outside, because he was too tall to enter the garden by the gate, and said, "Now, would you be tall or short?"
Then they thought the matter over, and came to the conclusion that the Camel should keep his hump and the Pig his snout, observing,--
"Tall is good, where tall would do; Of short, again, "tis also true!"
237
Many scholars have believed that all fables originated in India. The great Indian collection of symbolic stories known as Jataka Tales, or Buddhist Birth Stories, has been called "the oldest, most complete, and most important collection of folklore extant." They are called Birth Stories because each one gives an account of something that happened in connection with the teaching of Buddha in some previous "birth" or incarnation. There are about 550 of these Jatakas, including some 2000 stories. They have now been made accessible in a translation by a group of English scholars and published in six volumes under the general editorship of Professor Cowell. Many of them have long been familiar in eastern collections and have been adapted in recent times for use in schools. Each Jataka is made up of three parts. There is a "story of the present" giving an account of an incident in Buddha"s life which calls to his mind a "story of the past"
in which he had played a part during a former incarnation. Then, there is a conclusion marking the results. Nos. 237 and 238 are literal translations of Jatakas by T. W.
Rhys-Davids in his _Buddhist Birth Stories_. In adapting for children, the stories of the present may be omitted. In fact, everything except the direct story should be eliminated.
The "gathas," or verses, were very important in connection with the original purpose of religious teaching, but are only inc.u.mbrances in telling the story either for its own sake or for its moral.
THE a.s.s IN THE LION"S SKIN
At the same time when Brahma-datta was reigning in Benares, the future Buddha was born one of a peasant family; and when he grew up he gained his living by tilling the ground.
At that time a hawker used to go from place to place, trafficking in goods carried by an a.s.s. Now at each place he came to, when he took the pack down from the a.s.s"s back, he used to clothe him in a lion"s skin and turn him loose in the rice and barley fields. And when the watchmen in the fields saw the a.s.s they dared not go near him, taking him for a lion.
So one day the hawker stopped in a village; and while he was getting his own breakfast cooked, he dressed the a.s.s in a lion"s skin and turned him loose in a barley field. The watchmen in the field dared not go up to him; but going home, they published the news. Then all the villagers came out with weapons in their hands; and blowing chanks, and beating drums, they went near the field and shouted. Terrified with the fear of death, the a.s.s uttered a cry--the bray of an a.s.s!
And when he knew him then to be an a.s.s, the future Buddha p.r.o.nounced the first verse:
"This is not a lion"s roaring, Nor a tiger"s nor a panther"s; Dressed in a lion"s skin, "Tis a wretched a.s.s that roars!"
But when the villagers knew the creature to be an a.s.s, they beat him till his bones broke; and, carrying off the lion"s skin, went away. Then the hawker came; and seeing the a.s.s fallen into so bad a plight, p.r.o.nounced the second verse:
"Long might the a.s.s, Clad in a lion"s skin, Have fed on the barley green; But he brayed And that moment he came to ruin."
And even while he was yet speaking the a.s.s died on the spot.
238
THE TALKATIVE TORTOISE
The future Buddha was once born in a minister"s family, when Brahma-datta was reigning in Benares; and when he grew up he became the king"s adviser in things temporal and spiritual.
Now this king was very talkative; while he was speaking others had no opportunity for a word. And the future Buddha, wanting to cure this talkativeness of his, was constantly seeking for some means of doing so.
At that time there was living, in a pond in the Himalaya mountains, a tortoise. Two young hamsas, or wild ducks, who came to feed there, made friends with him, and one day, when they had become very intimate with him, they said to the tortoise:
"Friend tortoise! the place where we live, at the Golden Cave on Mount Beautiful in the Himalaya country, is a delightful spot. Will you come there with us?"
"But how can I get there?"
"We can take you if you can only hold your tongue, and will say nothing to anybody."
"Oh! that I can do. Take me with you."
"That"s right," said they. And making the tortoise bite hold of a stick, they themselves took the two ends in their teeth, and flew up into the air.