The Moral Instruction of Children by Felix Adler (read after txt) ๐
The principle of unsectarian moral instruction, however, is neither irreligious nor anti-religious. In fact--as will appear later on--it rests on purely educational grounds, with which the religious bias of the educator has nothing whatever to do. But there are also grounds of expediency which, at least in the United States, compel us, whether
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[8] Buddhist Birth Stories; or Jฤtaka Tales, translated by T. W. Rhys Davids.
[9] I remarked above that fables should be excluded if the moral they inculcate is bad, not if they depict what is bad. In the latter case they often may serve a useful purpose.
VIII. SUPPLEMENTARY REMARKS ON FABLES.Apart from the collection which figures under the name of รsop, there are other fables, notably the so-called Jฤtaka tales, which deserve attention. The Jฤtaka tales contain deep truths, and are calculated to impress lessons of great moral beauty. The tale of the Merchant of Seri, who gave up all that he had in exchange for a golden dish, embodies much the same idea as the parable of the Priceless Pearl, in the New Testament. The tale of the Measures of Rice illustrates the importance of a true estimate of values. The tale of the Banyan Deer, which offered its life to save a roe and her young, illustrates self-sacrifice of the noblest sort. The Kulฤvaka-Jฤtaka contains the thought that a forgiving spirit toward one's enemies disarms even the evil-minded. The tale of the Partridge, the Monkey, and the Elephant teaches that the best seats belong not to the nobles or the priests, to the rich or the learned, not even to the most pious, but that reverence and service and respect and civility are to be paid according to age, and for the aged the best seat, the best water, the best rice, are to be reserved. The tale of Nanda, or the Buried Gold, is a rebuke to that base insolence which vulgar natures often exhibit when they possess a temporary advantage. The tale of the Sandy Road is one of the finest in the collection. It pictures to us a caravan wandering through the desert under the starlight. The guide, whose duty it was to pilot them through this sea of sand, has, it appears, fallen asleep at his post from excessive weariness, and at dawn the travelers discover that they have gone astray, and that far and wide no water is in sight wherewith to quench their burning thirst. At this moment, however, the leader espies a small tuft of grass on the face of the desert, and, reasoning that water must be flowing somewhere underneath, inspires his exhausted followers to new exertions. A hole sixty feet deep is dug under his direction, but at length they come upon hard rock, and can dig no farther. But even then he does not yield to despair. Leaping down, he applies his ear to the rock. Surely, it is water that he hears gurgling underneath! One more effort, he cries, and we are saved! But of all his followers one only had strength or courage enough left to obey. This one strikes a heavy blow, the rock is split open, and lo! the living water gushes upward in a flood. The lesson is that of perseverance and presence of mind in desperate circumstances. The tale entitled Holding to the Truth narrates the sad fate of a merchant who suffered himself to be deceived by a mirage into the belief that water was near, and emptied the jars which he carried with him in order to reach the pleasant land the sooner. The Jฤtaka entitled On True Divinity contains a very beautiful story about three brothers, the Sun prince, the Moon prince, and the future Buddha or Bodisat. The king, their father, expelled the Moon prince and the future Buddha in order to secure the succession to the Sun prince alone. But the Sun prince could not bear to be separated from his brothers, and secretly followed them into exile. They journeyed together until they came to a certain lake. This lake was inhabited by an evil spirit, to whom power had been given to destroy all who entered his territory unless they could redeem their lives by answering the question, "What is truly divine?" So the Sun prince was asked first, and he answered, "The sun and the moon and the gods are divine." But that not being the correct answer, the evil spirit seized and imprisoned him in his cave. Then the Moon prince was asked, and he answered, "The far-spreading sky is called divine." But he, too, was carried away to the same place to be destroyed. Then the future Buddha was asked, and he answered: "Give ear, then, attentively, and hear what divine nature is;" and he uttered the wordsโ
And when the evil spirit heard these words, he bowed, and said: "I will give up to you one of your brothers." Then the future Buddha said, "Give me the life of my brother, the Sun prince, for it is on his account that we have been driven away from our home and thrust into exile." The evil spirit was overcome by this act of generosity, and said, "Verily, O teacher, thou not only knowest what is divine, but hast acted divinely." And he gave him the life of both his brothers, the Sun prince as well as the Moon prince.
I could not resist the temptation of relating a few of these tales. They are, as every one must admit, nobly conceived, lofty in meaning, and many a helpful sermon might be preached from them as texts. But, of course, not all are fit to be used in a primary course. Some of them are, some are not. The teacher will have no difficulty in making the right selection. To the former class belongs also No. 28 of the collection,[10] which is excellently adapted to impress the lesson of kindness to animals. Long ago the Buddha came to life in the shape of a powerful bull. His master, a Brahman, asserted that this bull of his could move a hundred loaded carts ranged in a row and bound together. Being challenged to prove his assertion, he bathed the bull, gave him scented rice, hung a garland of flowers around his neck, and yoked him to the first cart. Then he raised his whip and called out, "Gee up, you brute. Drag them along, you wretch!" The bull said to himself, "He calls me wretch; I am no wretch." And keeping his forelegs as firm as steel, he stood perfectly still. Thereupon the Brahman, his master, was compelled to pay a forfeit of a thousand pieces of gold because he had not made good his boast. After a while the bull said to the Brahman, who seemed very much dispirited: "Brahman, I have lived a long time in your house. Have I ever broken any pots, or have I rubbed against the walls, or have I made the walks around the premises unclean?" "Never, my dear," said the Brahman. "Then why did you call me wretch? But if you will never call me wretch again, you shall have two thousand pieces for the one thousand you have lost." The Brahman, hearing this, called his neighbors together, set up one hundred loaded carts as before, then seated himself on the pole, stroked the bull on the back, and called out, "Gee up, my beauty! Drag them along, my beauty!" And the bull, with a mighty effort, dragged along the whole hundred carts, heavily loaded though they were. The bystanders were greatly astonished, and the Brahman received two thousand pieces on account of the wonderful feat performed by the bull.
The 30th Jฤtaka corresponds to the fable of the Ox and the Calf in the รsop collection. The 33d, like the fable of the Bundle of Sticks, teaches the lesson of unity, but in a form a little nearer to the understanding of children. Long ago, when Brahmadatta was reigning in Benares, the future Buddha came to life as a quail. At that time there was a fowler who used to go to the place where the quails dwelt and imitate their cry; and when they had assembled, he would throw his net over them. But the Buddha said to the quails: "In future, as soon as he has thrown the net over us, let each thrust his head through a mesh of the net, then all lift it together, carry it off to some bush, and escape from underneath it." And they did so and were saved. But one day a quail trod unawares on the head of another, and a disgraceful quarrel ensued. The next time the fowler threw his net over them, each of the quails pretended that the others were leaving him to bear the greatest strain, and cried out, "You others begin, and then I will help." The consequence was that no one began, and the net was not raised, and the fowler bagged them all. The 26th Jฤtaka enforces the truth that evil communications corrupt good manners, and contains more particularly a warning against listening to the conversation of wicked people. Thus much concerning the Jฤtaka tales.
There exists also a collection of Hindu fairy tales and fables, gathered from oral tradition by M. Frere, and published under the title of Old Deccan Days. A few of these are very charming, and well adapted for our purpose. For example, the fable of King Lion and the Sly Little Jackals. The story is told with delightful naรฏvetรฉ. Singh-Rajah, the lion-king, is very hungry. He has already devoured all the jackals of the forest, and only a young married couple, who are extremely fond of each other, remain. The little jackal-wife is terribly frightened when she hears in their immediate vicinity the roar of Singh-Rajah. But the young husband tries to comfort her, and to save their lives he hits on the following expedient: He makes her go with him straight to the cave of the terrible lion. Singh-Rajah no sooner sees them than he exclaims: "It is well you have arrived at last. Come here quickly, so that I may eat you." The husband says: "Yes, your Majesty, we are entirely ready to do as you bid us, and, in fact, we should have come long ago, as in duty bound, to satisfy your royal appetite, but there is another Singh-Rajah mightier than you in the forest, who would not let us come." "What!" says the lion, "another Singh-Rajah mightier than I! That is impossible." "Oh! but it is a fact," say the young couple in a breath; "and he is really much more terrible than you are." "Show him to me, then," says Singh-Rajah, "and I will prove to you that what you say is falseโthat there is no one to be compared with me in might." So the little jackals ran on together ahead of the lion, until they reached a deep well. "He is in there," they said, pointing to the well. The lion looked down angrily and saw his own image, the image of an angry lion glaring back at him. He shook his mane; the other did the same. Singh-Rajah thereupon, unable to contain himself, leaped down to fight his competitor, and, of course, was drowned. The fable clothes in childlike language the moral that anger is blind,
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