The Valiant Chattee-Maker (Potter) Fairy Tale from India

THE VALIANT CHATTEE-MAKER.

Fairy Tale from India

LONG, long ago, in a violent storm of thunder, lightning, wind, and rain, a tiger crept for shelter close to the wall of an old woman's hut. This old woman was very poor, and her hut was but a tumble-down place, through the roof of which the rain came drip, drip, drip, on more sides than one. This troubled her much, and she went running about from side to side, dragging first one thing and then another out of the way of the leaky places in the roof, and as she did so, she kept saying to herself, 'Oh dear! oh dear I how tiresome this is! I 'm sure the roof will come down! If an elephant, or a lion, or a tiger were to walk in, he wouldn't frighten me half as much as this perpetual dripping.' And then she would begin dragging the bed and all the other things in the room about again, to get them out of the way of the rain. The Tiger, who was crouching down just outside, heard all that she said, and thought to himself, 'This old woman says she would not be afraid of an elephant, or a lion, or a tiger, but that this perpetual dripping frightens her more than all. What can this "perpetual dripping" be? it must be something very dreadful.' And, hearing her immediately afterwards dragging all the things about the room again, he said to himself, 'What a terrible noise! Surely that must be the "perpetual dripping."

At this moment a Chattee-maker,  1 who was in search of his donkey which had strayed away, came down the road. The night being very cold, he had, truth to say, taken a little more toddy  2than was good for him, and seeing, by the light of a flash of lightning, a large animal lying down close to the old woman's hut, mistook it for the donkey he was looking for. So, running up to the Tiger, he seized hold of it by one ear, and commenced beating, kicking, and abusing it with all his might and main.

'You wretched creature,' he cried, 'is this the way you serve me, obliging me to come out and look for you in such pouring rain, and on such a dark night as this? Get up instantly, or I'll break every bone in your body;' and he went on scolding and thumping the Tiger with his utmost power, for he had worked himself up into a terrible rage. The Tiger did not know what to make of it all, but he began to feel quite frightened, and said to himself, 'Why, this must be the "perpetual dripping"; no wonder the old woman said she was more afraid of it than of an elephant, a lion, or a tiger, for it gives most dreadfully hard blows.'

The Chattee-maker, having made the Tiger get up, got on his back, and forced him to carry him home, kicking and beating him the whole way (for all this time he fancied he was on his donkey), and then he tied his fore feet and his head firmly together, and fastened him to a post in front of his house, and when he had done this he went to bed.

Next morning, when the Chattee-maker's wife got up and looked out of the window, what did she see but a great big Tiger tied up in front of their house, to the post to which they usually fastened the donkey; she was very much surprised, and running to her husband, awoke him, saying, 'Do you know what animal you fetched home last night? '--' Yes, the donkey, to be sure,' he answered. 'Come and see,' said she, and she showed him the great Tiger tied to the post. The Chattee-maker at this was no less astonished than his wife, and felt himself all over to find out if the Tiger had not wounded him. But no there he was, safe and sound, and there was the Tiger tied to the post, just as he had fastened it up the night before.

News of the Chattee-maker's exploit soon spread through the village, and all the people came to see him and hear him tell how he had caught the Tiger and tied it to the post; and this they thought so wonderful, that they sent a deputation to the Rajah, with a letter to tell him how a man of their village had, alone and unarmed, caught a great Tiger, and tied it to a post.

When the Rajah read the letter he also was much surprised, and determined to go in person and see this astonishing sight. So he sent for his horses and carriages, his lords and attendants, and they all set off together to look at the Chattee-maker and the Tiger he had caught.

Now the Tiger was a very large one, and had long been the terror of all the country round, which made the whole matter still more extraordinary; and this being represented to the Rajah, he determined to confer every possible honour on the valiant Chattee-maker. So he gave him houses and lands, and as much money as would fill a well, made him lord of his court, and conferred on him the command of ten thousand horse.

It came to pass, shortly after this, that a neighbouring Rajab, who had long had a quarrel with this one, sent to announce his intention of going instantly to war with him; and tidings were at the same time brought that the Rajah who sent the challenge had gathered a great army together on the borders, and was prepared at a moment's notice to invade the country.

In this dilemma no one knew what to do. The Rajah sent for all his generals, and inquired which of them would be willing to take command of his forces and oppose the enemy. They all replied that the country was so ill-prepared for the emergency, and the case was apparently so hopeless, that they would rather not take the responsibility of the chief command. The Rajah knew not whom to appoint in their stead. Then some of his people said to him, 'You have lately given command of ten thousand horse to the valiant Chattee-maker who caught the Tiger, why not make him Commander-in-Chief? A man who could catch a Tiger and tie him to a post must surely be more courageous and clever than most.'--' Very well,' said the Rajah, 'I will make him Commander-in-Chief.' So he sent for the Chattee-maker and said to him, 'In your hands I place all the power of the kingdom; you must put our enemies to flight.'--' So be it,' answered the Chattee-maker, 'but, before I lead the whole army against the enemy, suffer me to go by myself and examine their position; and, if possible, find out their numbers and strength.'

The Rajah consented, and the Chattee-maker returned home to his wife, and said, 'They have made me Commander-in-Chief which is a very difficult post for me to fill, because I shall have to ride at the head of all the army, and you know I never was on a horse in my life. But I have succeeded in gaining a little delay, as the Rajah has given me permission to go first alone, and reconnoitre the enemy's camp. Do you, therefore, provide a very quiet pony, for you know I cannot ride, and I will start to-morrow morning.'

But before the Chattee-maker had started, the Rajah sent over to him a most magnificent charger, richly caparisoned, which he begged he would ride when going to see the enemy's camp. The Chattee-maker was frightened almost out of his life, for the charger that the Rajah had sent him was very powerful and spirited, and he felt sure that, even if he ever got on it, he should very soon tumble off; however, he did not dare to refuse it, for fear of offending the Rajah by not accepting his present. So he sent him back a message of dutiful thanks, and said to his wife, 'I cannot go on the pony now that the Rajah has sent me this fine horse, but how am I ever to ride it? '--' Oh, don't be frightened,' she answered, 'you 'ye only got to get upon it, and I will tie you firmly on, so that you cannot tumble off, and if you start at night no one will see that you are tied on.'--' Very well,' he said. So that night his wife brought the horse that the Rajah had sent him to the door. 'Indeed,' said the Chattee-maker, 'I can never get into that saddle, it is so high up.'--' You must jump,' said his wife. Then he tried to jump several times, but each time he jumped he tumbled down again. 'I always forget when I am jumping,' said he, 'which way I ought to turn.'--' Your face must be towards the horse's head,' she answered. 'To be sure, of course,' he cried, and giving one great jump he jumped into the saddle, but with his face towards the horse's tail. 'This won't do at all,' said his wife as she helped him down again; 'try getting on without jumping.'--'I never can remember,' he continued, 'when I have got my left foot in the stirrup, what to do with my right foot, or where to put it.'--' That must go in the other stirrup,' she answered; 'let me help you.' So, after many trials, in which he tumbled down very often, for the horse was fresh and did not like standing still, the Chattee-maker got into the saddle; but no sooner had he got there than he cried, 'O wife, wife! tie me very firmly as quickly as possible, for I know I shall jump down if I can.' Then she fetched some strong rope and tied his feet firmly into the stirrups, and fastened one stirrup to the other, and put another rope round his waist, and another round his neck, and fastened them to the horse's body, and neck, and tail.

When the horse felt all these ropes about him he could not imagine what queer creature had got upon his back, and he began rearing, and kicking, and prancing, and at last set off full gallop, as fast as he could tear, right across country. 'Wife, wife,' cried the Chattee-maker, 'you forgot to tie my hands.'--'Never mind,' said she; 'hold on by the mane.' So he caught hold of the horse's mane as firmly as he could. Then away went horse, away went Chattee-maker, away, away, away, over hedges, over ditches, over rivers, over plains, away, away, like a flash of lightning, now this way, now that, on, on, on, gallop, gallop, gallop, until they came in sight of the enemy's camp.

The Chattee-maker did not like his ride at all, and when he saw where it was leading him he liked it still less, for he thought the enemy would catch him and very likely kill him. So he determined to make one desperate effort to be free, and stretching out his hand as the horse shot past a young banyan-tree, seized hold of it with all his might, hoping the resistance it offered might cause the ropes that tied him to break. But the horse was going at his utmost speed, and the soil in which the banyan-tree grew was loose, so that when the Chattee-maker caught hold of it and gave it such a violent pull, it came up by the roots, and on he rode as fast as before, with the tree in his hand.

All the soldiers in the camp saw him coming, and having heard that an army was to be sent against them, made sure that the Chattee-maker was one of the vanguard. 'See,' cried they, 'here comes a man of gigantic stature on a mighty horse! He rides at full speed across the country, tearing up the very trees in his rage! He is one of the opposing force; the whole army must be close at hand. If they are such as he, we are all dead men.' Then, running to their Rajah, some of them cried again, 'Here comes the whole force of the enemy' (for the story had by this time become exaggerated); 'they are men of gigantic stature, mounted on mighty horses; as they come they tear up the very trees in their rage; we can oppose men, but not monsters such as these.' These were followed by others, who said, 'It is all true,' for by this time the Chattee-maker had got pretty near the camp, 'they 're coming! they 're coming! let us fly! let us fly! fly, fly for your lives!' And the whole panic stricken multitude fled from the camp (those who had seen no cause for alarm going because the others did, or because they did not care to stay by themselves) after having obliged their Rajah to write a letter to the one whose country he was about to invade, to say that he would not do so, and propose terms of peace, and to sign it, and seal it with his seal. Scarcely had all the people fled from the camp, when the horse on which the Chattee-maker was came galloping into it, and on his back rode the Chattee-maker, almost dead from fatigue, with the banyan-tree in his hand. Just as he reached the camp the ropes by which he was tied broke, and he fell to the ground. The horse stood still, too tired with its long run to go further. On recovering his senses, the Chattee-maker discovered, to his surprise, that the whole camp, full of rich arms, clothes, and trappings, was entirely deserted. In the principal tent, moreover, he found a letter addressed to his Rajah, announcing the retreat of the invading army, and proposing terms of peace.

So he took the letter, and returned home with it as fast as he could, leading his horse all the way, for he was afraid to mount him again. It did not take him long to reach his house by the direct road, for whilst riding he had gone a more circuitous journey than was necessary, and he got there just at nightfall. His wife ran out to meet him, overjoyed at his speedy return. As soon as he saw her, he said, 'Ah, wife, since I saw you last I've been all round the world, and had many wonderful and terrible adventures. But never mind that now, send this letter quickly to the Rajah by a messenger, and also the horse that he sent for me to ride. He will then see, by the horse looking so tired, what a long ride I 'ye had, and if he is sent on beforehand, I shall not be obliged to ride him up to the palace-door to-morrow morning, as I otherwise should, and that would be very tiresome, for most likely I should tumble off.' So his wife sent the horse and the letter to the Rajah, and a message that her husband would be at the palace early next morning, as it was then late at night And next day he went down there as he had said he would, and when the people saw him coming, they said, 'This man is as modest as he is brave; after having put our enemies to flight, he walks quite simply to the door, instead of riding here in state; as any other man would.'

Homer's personified Prayers are Crippled Figures

In Christianity, prayer is somewhere between meditation and begging. It is supposed to be a force for good, and to have an effect in the real world. For the pagans, prayer was sacrifice and supplication, but the personifications (like allegorical figures) of prayers in the Iliad are pitiful, as Agamemnon describes them:

"The Litae (Spirits of Prayer) are lame of their feet, and wrinkled, and cast their eyes sidelong, who toil on their way left far behind by the spirit of Ruin (Ate): but she, Ate (Ruin), is strong and sound on her feet, and therefore far outruns all Litai (Prayers), and wins into every country to force men astray; and the Litai (Prayers) follow as healers after her.”

Homer, Iliad 9. 498 ff

So Ruin is the inevitable power and Prayer the lame consolation. Those Greeks thought about tragic circumstances almost as much as the Egyptians thought about death.

Third World Problems caused by the First World

I am  now basically living by virtue of social security and my father's wise investing and generosity. But I have guilt about how many corporations increase in value due to labor rights violations and environmental destruction in other countries, while we remain largely oblivious to how the first world exploits the rest of the world.

     What if consumers could see the entanglement of our cell phone purchases with the fate of children in coltan mining in the Congo who are facing violence, the rape of their mothers, and not being able to attend school; or as we stood in line to order a hamburger we would reflect on the fact that due to our heavily meat-based diet we are dependent upon a system of raising livestock that is the single largest contributor of greenhouse gas emissions globally; or we would witness the working conditions of the Bangladeshi sweatshop worker as we’re about to purchase a new shirt; or as we turned our heating system on we had a vision of the skin problems and respiratory diseases afflicting communities living on or near land owned by multinational coal mining companies; or as we pulled out or credit card to buy new cotton pants we realized that over 200,000 unsubsidized Indian farmers had committed suicide because they couldn’t compete with the heavily-subsidized cotton growers in wealthy nations; or looking at the menu in a restaurant we would witness the mental health problems of slaughterhouse workers, and so on?

     We are sheltered from these realities, and they weigh on me as I watch the present administration subsidizing the rich while loosening environmental protections that will eventually harm all of us. We live in a mixed economy, which is neither purely Capitalist nor socialist enough to effectively address inequality. When conservative pundits argue that the solution to our economic problems is a "pure" free market they are pinning their hopes on the the least stable, most lopsided aspect of mixed economies. Market-based economies today inevitably favor those with massive amounts of financial capital over those with cultural capital or only their labor to sell. At least Marxism seeks to provide a transformation of personal consciousness to bring an end to human alienation and selfishness. Equality will not be achieved without fraternity and liberty.

   So these are the thoughts that keep me awake at night.

Why we are here: Right Wing Demonization of Keyensian Economics

In my lifetime I have seen our economy go from a prosperous Keynesian-based economy, which built the middle class and had almost conquered hunger in this country, to a kind of free-market that leaves most people ( who can't afford investments) out in the cold and creates widening gap between rich and poor. Keynes (and the Depression!)  showed clearly that there is no wage so low that it can eliminate unemployment during a downturn or crisis. Hence it is simply wicked to blame those out of work for their predicament. Keynes said that prosperity depended on the aggregate demand, i.e. on the total spending of consumers, business investors and public agencies.  When the aggregate demand was high, times were prosperous. When the aggregate demand was low, sales dropped off and jobs disappeared. Because consumers can not spend more than they make, (Keynes wrote in the days before the credit card) they were not the source of the ups and downs of the business cycle; instead, those fluctuations could be laid at the feet of business investors and the government. During depressions the thing to do was to beef up private investment, or if investors proved frightened,---which they often did; it was one of the causes of depression in the first place, ---the government needed to create public substitutes for the missing money of the hoarding rich.

Without Keynes there would have been no Marshall Plan, no European Economic Miracle, no postwar consumer boom, and perhaps not even substantial government investment in defense, which sped up our technological progress until it became too focused on weapon systems.  The Reaganites simply swept worries about taxes and public investment under the rug for a while and kept on borrowing and spending (mostly on the military) running up HUGE deficits and calling their policies “supply side” rather than “demand side.”  Reagan carefully never answered questions about what such huge deficits meant for the country in the long run.  

               Since then in the US and around the world, “free market” economists have been gaining control, again talking about balanced budgets, lower taxes to stimulate private investment (which has never worked!) and doing away with public spending. And again, politicians and economists were blaming the poor for being poor. For them Keynes had become demonized, and the kind of entitlement programs his theories had engendered were being held responsible for all current economic woes.  Lest we forget. There were economic downturns and severe depressions long before there were entitlements, and so far, the only thing the dismantling of the Keynesian-inspired US economy has produced has been a growing gap between the very rich and the very poor and a disappearing middle class.

"I never said the world is an illusion."-The Buddha

The beginning of the Dhammapada, (one of the oldest Buddhist texts) is famous in the west but has been woefully mistranslated in almost every English version I've seen. Even without the attempts at poetry, all of the English translations boil down to the statements:

“We are what we think. / All that we are arises with our thoughts. With our thoughts we make the world.”

The Pali says NOTHING about the world or the self. It says that suffering follows a corrupted mind and happiness follows a peaceful mind. Period! There is no implication of the world being an illusion of the mind. That the universe is made by our minds or that "we are what we think" are ideas influenced by Hinduism and Vedanta. Not what Buddha was talking about.

The Pali text reads: Manopubbangama dhamma manosettha manomaya. 

Literally this says: “Mental states (dhamma) are preceded by mind (manopubbangama), have mind as their master (manosettha), are created by mind (manomaya).”

The Buddha was making a psychological point, not an ontological one.

Here are the first two verses, more literally rendered.

All experience is preceded by mind,

Led by mind,

Made by mind.

Speak or act with a corrupted mind,

And suffering follows

As the wagon wheel follows the hoof of the ox.

All experience is preceded by mind,

Led by mind,

Made by mind.

Speak or act with a peaceful mind,

And happiness follows,

Like a never-departing shadow.

Aretaeus of Cappadocia describes Bi-Polar disorder in 150 A.D.

δοκέει τεδέ μοι μανίης τε ἔμμεναι ἀρχὴ καὶ μέρος ἡ μελαγχολίη . 

 ‘‘ . . . I think that melancholia is the beginning and a part of mania . . "

 Aretaeus, On the Causes and Symptoms of Chronic Diseases Book 1 Chapter 5.

The first physician to describe manic-depressive illness as one entity---one disease with two opposite constellations of symptoms was Aretaeus. He was born in Cappadocia during the Roman domination of Asia Minor. Few details are known about his life, but it is believed he studied in Alexandria and practiced medicine in Rome around the second century AD. After his death he was forgotten until rediscovered during the Renaissance, when a Latin translation of his eight-volume treatise appeared in Venice and two years later the original Greek text was published in Paris. 

Here is just a little of what he wrote about Bi-Polar disorder in  about 150 AD:

 ‘‘ . . . I think that melancholia is the beginning and a part of mania . .  The development of a mania is really a worsening of the disease (melancholia) rather than a change into another disease. . . In most of them (melancholics) the sadness became better after various lengths of time and changed into happiness; the patients then developed a mania."

I compared the current criteria for diagnosing mania and depression with a wealth of diagnostic statements in the original Greek version of  Aretaeus, On the Causes and Symptoms of Chronic Diseases Book 1 Chapter 5. Aretaeus gets a 7/13 or so on mania. I’m giving him 6/10 on the depression side. So mania and depression combined, Aretaeus gets 13/23 of the same criteria we use today, which is not bad at all.

Aretaeus speculated that the pathogenesis of mental illness was biological, and the recommended treatment was mainly biological. 

Desiderata Stories: The Round Room

The Round Room

                There wasn’t as much junk laying around as you might expect from a school full of hippies, but one piece of flotsam that stayed in place was an old wooden railroad spool, big enough to serve as a tool shed. We built a ledge around the inside on which served as a bench. You could sit there and smoke without anyone seeing you.  We called it “The Round Room.” One day three or four of us were sitting inside the darkened cylinder, passing a joint, when Bob looked down at the floor and said, “Look! Do you see that? Sky and clouds on the floor?

At first, we laughed, thinking Bob was shitting us. But I saw it too, a blue tinge on the floor and beige clouds moving in the wind. Bob then pointed to a small hole in the otherwise darkened Round Room.

                “We’re inside a giant Pin-hole camera!” he said, smiling (a smile in the mail or a smarmy slug?) and passing the joint. “Everyone block the light from any holes besides that one.”

                We put our hands or back over the other light leaks. The entire outside panorama become colorfully clear, projected upside down and backwards on the walls of the Round Room, as if the world had been turned outside in by the light squeezing through the pinhole. As our eyes became adjusted to the dark, we could see people moving around outside.

                Jaime said, “Look there’s Greg, walking upside down. He has no idea we can see him.”

                Ross said, “This is ideal man. We can smoke in here and see anyone who might be approaching from any angle.”

                A couple of our teachers took our discovery as an opportunity to teach us about the early uses of the camera obscura and the invention of photography. We learned that each point in the scene emits light and because all of the points do that at the same time and in straight lines, the entire scene is projected on the inside of the giant camera. Previously when an “uncool visitor” came to Desiderata (“Desid”) we put all the garden tools in the Round room and called it the tool shed. Now we could call it our Giant Pin-Hole camera that smelled like pot smoke.

     Using the pin-hole camera as an early warning system didn’t quite work, since if an authority figure was spotted our choices were to put out the joint and pretend to be just sitting there, maybe smoking cigarettes, or to just exit the Round Room and let the open door condemn us with a puff of sweet smoke. But luckily, we were seldom visited by authority figures. A notable exception was the day the FBI stopped by looking for a drifter who had dated Squeaky Fromme. No one was in the Round Room at the time. Stay tuned for that story.