Filipino Popular Tales. VariousЧитать онлайн книгу.
courtier of the ruling king’s dead father, decided to earn his living by farming, as he thought that the new king should be surrounded with advisers of his own age. He took up his abode in a village three leagues from the city, and, after the rainy season was over, one day borrowed two oxen from a friend, with which to help him do his ploughing. In the evening he returned the oxen; but the friend being at dinner, and not inviting Gāmaṇi to eat, Gāmaṇi put the oxen in the stall, and got no formal release from his creditor. That night thieves stole the cattle. Next day the owner of the oxen discovered the theft, and decided to make Gāmaṇi pay for the beasts. So the two set out to lay the case before the king. On the way they stopped for food at the house of a friend of Gāmaṇi’s. The woman of the house, while climbing a ladder to the store-room for rice for Gāmaṇi, fell and miscarried. The husband, returning that instant, accused Gāmaṇi of hitting his wife and bringing on untimely labor: so the husband set off with Gāmaṇi’s first accuser to get justice from the king. On their way they met a horse that would not go with its groom. The owner of the horse shouted to G. to hit the horse with something and head it back. G. threw a stone at the animal, but broke its leg. “Here’s a king’s officer for you,” shouted the man; “you’ve broken my horse’s leg.” G. was thus three men’s prisoner. By this time G. was in despair, and decided to kill himself. As soon as opportunity came, he rushed up a hill near the road, and threw himself from a precipice. But he fell on the back of an old basket-maker and killed him on the spot. The son of the basket-maker accused G. of murder and went along with the three other plaintiffs to the king. (I omit here the various questions that persons whom G. meets along the road beg him to take to the king for an answer.)
All five appearing in the presence of the king, the owner of the oxen demanded justice. In answer to the king’s question, he at first denied having seen G. return the oxen, but later admitted that he saw them in the stall. G. was ordered to pay twenty-four pieces of money for the oxen; but the plaintiff, for lying, was condemned to have his eyes plucked out by G. Terrified at the prospect, he threw money to G. and rushed away. The judgment in the case of the second false accuser was this: G. was to take his friend’s wife and live with her until she should bear another son to take the place of the child that miscarried. Again G. was bought off by the plaintiff. In the third case the owner of the horse at first denied having requested G. to hit the beast, but later admitted the truth. Judgment: G. was to pay a thousand pieces (which the king gave him) for the injured animal, but was also to tear out his false accuser’s tongue. The fellow gave G. a sum of money and departed. The fourth decision was as follows: inasmuch as G. could not restore the dead father to life, he was to take the dead man’s widow to his home and be a father to the young basket-maker; but he, rather than have his old home broken up, gave G. a sum of money and hurried away.
It is to be regretted that this Buddhistic birth-story was not known to Theodor Benfey, who, in his exhaustive discussion of our present cycle, particularly from the point of view of the “pound-of-flesh” incident (1 : 393–410), writes, “I may remark that this recital [i.e., of the decisions], which here borders on the comic, is based upon serious traditional legends which have to do with Buddhistic casuistry” (p. 397). Benfey’s fragmentary citations are not very convincing; but this Jātaka proves that his reasoning, as usual, was entirely sound.
An Indo-Persian version called the “Kází of Emessa,” cited by Clouston (op. cit.), might be mentioned here, as it too has close resemblances to our stories.
While a merchant is being taken by a Jew before the king because the merchant will not pay his bond of a pound of flesh, he meets with the following accidents: (1) In attempting to stop a runaway mule, he knocks out one of the animal’s eyes with a stone; (2) while sleeping on a flat roof, he is aroused suddenly by an uproar in the street, and, jumping from the roof, he kills an old man below; (3) in trying to pull an ass out of the mud, he pulls its tail off. The owner of the mule, the sons of the dead man, and the owner of the ass, go along with the Jew to present their cases before the king, whose decisions are as follows: (1′) The owner of the mule, valued at 1000 dínárs, is to saw the animal in two lengthwise, and is to give the blind half to the merchant, who must pay 500 dínárs for it. As the owner refuses, he is obliged to pay the merchant 100 dínárs for bringing in a troublesome suit. (2′) Merchant must stand below a roof and allow himself to be jumped on by the sons of the dead man; but they refuse to take the risk, and are obliged to pay the merchant 100 dínárs for troubling him. (3′) The owner of the tailless ass is compelled to try to pull out the tail of the Kází’s mule. Naturally the animal resents such treatment, and the accuser is terribly bruised. Finally, to avoid further punishment, he says that his own animal never had a tail. Hence he is forced to give the merchant 100 dínárs for bringing in a false suit.
In the “Kathā-sarit-sāgara” (translated by C. H. Tawney, 2 : 180–181) occurs this story:—
One day, when Brahman Devabhúti had gone to bathe, his wife went into the garden to get vegetables, and saw a donkey belonging to a washerman eating them. She took up a stick and ran after the donkey; the animal, trying to escape, fell into a pit and broke its hoof. When the master heard of that, he came in a passion, and beat and kicked the Brahman woman. Accordingly she, being pregnant, had a miscarriage; but the washerman returned home with his donkey. Her husband, hearing of it, went, in his distress, and complained to the chief magistrate of the town. The foolish man, after hearing both sides of the case, delivered this judgment: “Since the donkey’s hoof is broken, let the Brahman carry the donkey’s load for the washerman until the donkey is again fit for work; and let the washerman make the Bráhman’s wife pregnant again, since he made her miscarry.” When the Bráhman and his wife heard this decision, they, in their despair, took poison and died; and when the king heard of it, he put to death that inconsiderate judge.
The Tagalog story of “How Piro became Rich,” which I have not printed here, is identical with “How Suan became Rich,” with this exception, that a horse’s tail, instead of a carabao’s, is pulled off by the hero. And there is this addition: while travelling to the king’s court, Piro hears cries for help coming from the woods. He rushes to the spot, and sees a young lady fighting a swarm of bees. Piro helps kill the bees with his stick, but, in doing so, injures the woman somewhat severely. Her father, angered, joins the accusers, and requests the king that he order Piro to cure his daughter. The king rules that if Piro is to do this, and if the young woman is to get the best care, she must become Piro’s wife. For relinquishing his right to the girl, Piro receives a hundred alfonsos from the father.
All in all, the close agreement between our stories and the three Eastern versions cited above makes it reasonably certain that the “Wonderful Decisions” group in the Philippines derives directly from India.
1 For full translation, see Jātaka, ed. by E. B. Cowell (Cambridge University Press, 1895), 2 : 207–215; and FLJ 3 : 337 f. See also C. H. Tawney’s discussion of the story in the Journal of Philology, 12 : 112–119.
The Four Blind Brothers.
Narrated by Eutiqiano Garcia, a Pampangan, who said he heard the story from a boy from Misamis, Mindanao.
There was once a man who had eight sons. Four of them were blind. He thought of sending the children away, simply because he could not afford to keep them in the house any longer. Accordingly one night he called his eight children together, and said, “He who does not provide for the future shall want in the present. You are big enough and are able to support yourselves. To-morrow I shall send you away to seek your fortunes.”
When morning came, the boys bade their father good-by. The blind sons went together in one party, and the rest in another. Now begins the pathetic story of the four blind brothers.
They groped along the road, each holding the hand of the other. After a day of continuous walking, the four brothers were very far away from their town. They had not tasted food during all that time. In the evening they came to a cocoanut-grove.