Chapter VI: Part 6

But the robbers, aroused by the disappearance of the new companion, had made enquiries and had gained intelligence of the impending danger. They feared to flee during the day time, lest being tracked they should be discovered and destroyed in detail. When night came they hesitated to disperse, from the certainty that they would be captured in the morning. Then their captain, who throughout had been of one opinion, proposed to them that they should resist, and promised them success if they would hear his words. The gang respected him, for he was known to be brave: they all listened to his advice, and they promised to be obedient.

As young night began to cast transparent shade upon the jungle ground, the chief of the thieves mustered his men, inspected their bows and arrows, gave them encouraging words, and led them forth from the cave. Having placed them in ambush he climbed the rock to espy the movements of the enemy, whilst others applied their noses and ears to the level ground. Presently the moon shone full upon Randhir and his band of archers, who were advancing quickly and carelessly, for they expected to catch the robbers in their cave. The captain allowed them to march nearly through the line of ambush. Then he gave the signal, and at that moment the thieves, rising suddenly from the bush, fell upon the royal troops and drove them back in confusion.

The king also fled, when the chief of the robbers shouted out, ‘Hola! thou a Rajput and running away from combat?’ Randhir hearing this halted, and the two, confronting each other, bared their blades and began to do battle with prodigious fury.

The king was cunning of fence, and so was the thief. They opened the duel, as skilful swordsmen should, by bending almost double, skipping in a circle, each keeping his eye well fixed upon the other, with frowning brows and contemptuous lips; at the same time executing divers gambados and measured leaps, springing forward like frogs and backward like monkeys, and beating time with their sabres upon their shields, which rattled like drums.

Then Randhir suddenly facing his antagonist, cut at his legs with a loud cry, but the thief sprang in the air, and the blade whistled harmlessly under him. Next moment the robber chief’s sword, thrice whirled round his head, descended like lightning in a slanting direction towards the king’s left shoulder: the latter, however, received it upon his target and escaped all hurt, though he staggered with the violence of the blow.

And thus they continued attacking each other, parrying and replying, till their breath failed them and their hands and wrists were numbed and cramped with fatigue. They were so well matched in courage, strength, and address, that neither obtained the least advantage, till the robber’s right foot catching a stone slid from under him, and thus he fell to the ground at the mercy of his enemy. The thieves fled, and the Raja, throwing himself on his prize, tied his hands behind him, and brought him back to the city at the point of his good sword.

The next morning Randhir visited his prisoner, whom he caused to be bathed, and washed, and covered with fine clothes. He then had him mounted on a camel and sent him on a circuit of the city, accompanied by a crier proclaiming aloud:

‘Who hears! who hears! who hears! the king commands! This is the thief who has robbed and plundered the city of Chandrodaya. Let all men therefore assemble themselves together this evening in the open space outside the gate leading towards the sea. And let them behold the penalty of evil deeds, and learn to be wise.’

Randhir had condemned the thief to be crucified,[109] nailed and tied with his hands and feet stretched out at full length, in an erect posture until death; everything he wished to eat was ordered to him in order to prolong life and misery. And when death should draw near, melted gold was to be poured down his throat till it should burst from his neck and other parts of his body.

[109] Crucifixion, until late years, was common amongst the
Buddhists of the Burmese empire. According to an eye-witness, Mr.
F. Carey, the punishment was inflicted in two ways. Sometimes
criminals were crucified by their hands and feet being nailed to
a scaffold; others were merely tied up, and fed. In these cases
the legs and feet of the patient begin to swell and mortify at
the expiration of three or four days; men are said to have lived
in this state for a fortnight, and at last they expired from
fatigue and mortification. The sufferings from cramp also must be
very severe. In India generally impalement was more common than
crucifixion.

In the evening the thief was led out for execution, and by chance the procession passed close to the house of a wealthy landowner. He had a favourite daughter named Shobhani, who was in the flower of her youth and very lovely; every day she improved, and every moment added to her grace and beauty. The girl had been carefully kept out of sight of mankind, never being allowed outside the high walls of the garden, because her nurse, a wise woman, much trusted in the neighbourhood, had at the hour of death given a solemn warning to her parents. The prediction was that the maiden should be the admiration of the city, and should die a Sati-widow[110] before becoming a wife. From that hour Shobhani was kept as a pearl in its casket by her father, who had vowed never to survive her, and had even fixed upon the place and style of his suicide.

[110] Our Suttee. There is an admirable Hindu proverb, which
says, ‘No one knows the ways of woman; she kills her husband and
becomes a Sati.’

But the shaft of Fate[111] strikes down the vulture sailing above the clouds, and follows the worm into the bowels of the earth, and pierces the fish at the bottom of the ocean—how then can mortal man expect to escape it? As the robber chief, mounted upon the camel, was passing to the cross under the old householder’s windows, a fire breaking out in the women’s apartments, drove the inmates into the rooms looking upon the street.

[111] Fate and Destiny are rather Moslem than Hindu fancies.

The hum of many voices arose from the solid pavement of heads: ‘This is the thief who has been robbing the whole city; let him tremble now, for Randhir will surely crucify him!’

In beauty and bravery of bearing, as in strength and courage, no man in Chandrodaya surpassed the robber, who, being magnificently dressed, looked, despite his disgraceful cavalcade, like the son of a king. He sat with an unmoved countenance, hardly hearing in his pride the scoffs of the mob; calm and steady when the whole city was frenzied with anxiety because of him. But as he heard the word ‘tremble’ his lips quivered, his eyes flashed fire, and deep lines gathered between his eyebrows.

Shobhani started with a scream from the casement behind which she had hid herself, gazing with an intense womanly curiosity into the thoroughfare. The robber’s face was upon a level with, and not half a dozen feet from, her pale cheeks. She marked his handsome features, and his look of wrath made her quiver as if it had been a flash of lightning. Then she broke away from the fascination of his youth and beauty, and ran breathless to her father, saying:

‘Go this moment and get that thief released!’

The old housekeeper replied: ‘That thief has been pilfering and plundering the whole city, and by his means the king’s archers were defeated; why, then, at my request, should our most gracious Raja Randhir release him?’

Shobhani, almost beside herself, exclaimed: ‘If by giving up your whole property you can induce the Raja to release him, then instantly so do; if he does not come to me, I must give up my life!’

The maiden then covered her head with her veil, and sat down in the deepest despair, whilst her father, hearing her words, burst into a cry of grief, and hastened to present himself before the Raja. He cried out:

‘O great king, be pleased to receive four lakhs of rupees, and to release this thief.’

But the king replied: ‘He has been robbing the whole city, and by reason of him my guards have been destroyed. I cannot by any means release him.’

Then the old householder finding, as he had expected, the Raja inexorable, and not to be moved, either by tears or bribes, or by the cruel fate of the girl, returned home with fire in his heart, and addressed her:

‘Daughter, I have said and done all that is possible; but it avails me nought with the king. Now, then, we die.’

In the mean time, the guards having led the thief all round the city, took him outside the gates, and made him stand near the cross. Then the messengers of death arrived from the palace, and the executioners began to nail his limbs. He bore the agony with the fortitude of the brave; but when he heard what had been done by the old householder’s daughter, he raised his voice and wept bitterly, as though his heart had been bursting, and almost with the same breath he laughed heartily as at a feast. All were startled by his merriment; coming as it did at a time when the iron was piercing his flesh, no man could see any reason for it.

When he died, Shobhani, who was married to him in the spirit, recited to herself these sayings:

‘There are thirty-five millions of hairs on the human body. The woman who ascends the pile with her husband will remain so many years in heaven. As the snake-catcher draws the serpent from his hole, so she, rescuing her husband from hell, rejoices with him; aye, though he may have sunk to a region of torment, be restrained in dreadful bonds, have reached the place of anguish, be exhausted of strength, and afflicted and tortured for his crimes. No other effectual duty is known for virtuous women at any time after the death of their lords, except casting themselves into the same fire. As long as a woman, in her successive transmigrations, shall decline burning herself, like a faithful wife, in the same fire with her deceased lord, so long shall she not be exempted from springing again to life in the body of some female animal.’

Therefore the beautiful Shobhani, virgin and wife, resolved to burn herself, and make the next life of the thief certain. She showed her courage by thrusting her finger into a torch flame till it became a cinder, and she solemnly bathed in the nearest stream.

A hole was dug in the ground, and upon a bed of green tree-trunks were heaped hemp, pitch, faggots, and clarified butter, to form the funeral pyre. The dead body, anointed, bathed, and dressed in new clothes, was then laid upon the heap, which was some two feet high. Shobhani prayed that as long as fourteen Indras reign, or as many years as there are hairs in her head, she might abide in heaven with her husband, and be waited upon by the heavenly dancers. She then presented her ornaments and little gifts of corn to her friends, tied some cotton round both wrists, put two new combs in her hair, painted her forehead, and tied up in the end of her body-cloth clean parched rice[112] and cowrie-shells. These she gave to the bystanders, as she walked seven times round the funeral pyre, upon which lay the body. She then ascended the heap of wood, sat down upon it, and taking the thief’s head in her lap, without cords or levers or upper layer of faggots, she ordered the pile to be lighted. The crowd standing around set fire to it in several places, drummed their drums, blew their conchs, and raised a loud cry of ‘Hari bol! Hari bol!’[113] Straw was thrown on, and pitch and clarified butter were freely poured out. But Shobhani’s was a Saha-maran, a blessed easy death: no part of her body was seen to move after the pyre was lighted—in fact, she seemed to die before the flame touched her.

[112] Properly speaking, the husbandman should plough with not
less than four bullocks; but few can afford this. If he plough
with a cow or a bullock, and not with a bull, the rice produced
by his ground is unclean, and may not be used in any religious
ceremony.

[113] A shout of triumph, like our ‘Huzza’ or ‘Hurrah!’ of late
degraded into ‘Hooray.’ ‘Hari bol’ is of course religious,
meaning ‘Call upon Hari!’ i.e. Krishna, i.e. Vishnu.

By the blessing of his daughter’s decease, the old householder beheaded himself.[114] He caused an instrument to be made in the shape of a half-moon, with an edge like a razor, and fitting the back of his neck. At both ends of it, as at the beam of a balance, chains were fastened. He sat down with eyes closed; he was rubbed with the purifying clay of the holy river, Vaitarani;[115] and he repeated the proper incantations. Then placing his feet upon the extremities of the chains, he suddenly jerked up his neck, and his severed head rolled from his body upon the ground. What a happy death was this!

[114] This form of suicide is one of those recognised in India.
So in Europe we read of fanatics who, with a suicidal ingenuity,
have succeeded in crucifying themselves.

[115] The river of Jaganath in Orissa; it shares the honours of
sanctity with some twenty-nine others, and in the lower regions
it represents the classical Styx.

The Baital was silent, as if meditating on the fortunate transmigration which the old householder had thus secured.

‘But what could the thief have been laughing at, sire?’ asked the young prince Dharma Dhwaj of his father.

‘At the prodigious folly of the girl, my son,’ replied the warrior king, thoughtlessly.

‘I am indebted once more to your majesty,’ burst out the Baital, ‘for releasing me from this unpleasant position, but the Raja’s penetration is again at fault. Not to leave your royal son and heir labouring under a false impression, before going I will explain why the brave thief burst into tears, and why he laughed at such a moment.

‘He wept when he reflected that he could not requite her kindness in being willing to give up everything she had in the world to save his life; and this thought deeply grieved him.

‘Then it struck him as being passing strange that she had begun to love him when the last sand of his life was well nigh run out; that wondrous are the ways of the revolving heavens which bestow wealth upon the niggard that cannot use it, wisdom upon the bad man who will misuse it, a beautiful wife upon the fool who cannot protect her, and fertilising showers upon the stony hills. And thinking over these things, the gallant and beautiful thief laughed aloud.

‘Before returning to my siras-tree,’ continued the Vampire, ‘as I am about to do in virtue of your majesty’s unintelligent reply, I may remark that men may laugh and cry, or may cry and laugh, about everything in this world, from their neighbours’ deaths, which, as a general rule, in no wise concerns them, to their own latter ends, which do concern them exceedingly. For my part, I am in the habit of laughing at everything, because it animates the brain, stimulates the lungs, beautifies the countenance, and—for the moment, ‘good-bye, Raja Vikram!’

The warrior king, being forewarned this time, shifted the bundle containing the Baital from his back to under his arm, where he pressed it with all his might.

This proceeding, however, did not prevent the Vampire from slipping back to his tree, and leaving an empty cloth with the Raja.

Presently the demon was trussed up as usual; a voice sounded behind Vikram, and the loquacious thing again began to talk.

THE VAMPIRE’S SIXTH STORY.

IN WHICH THREE MEN DISPUTE ABOUT A WOMAN.

On the lovely banks of Jumna’s stream there was a city known as Dharmasthal—the Place of Duty; and therein dwelt a certain Brahman called Keshav. He was a very pious man, in the constant habit of performing penance and worship upon the river Sidi. He modelled his own clay images instead of buying them from others; he painted holy stones red at the top, and made to them offerings of flowers, fruit, water, sweetmeats, and fried peas. He had become a learned man somewhat late in life, having, until twenty years old, neglected his reading, and addicted himself to worshipping the beautiful youth Kama-deva[116] and Rati his wife, accompanied by the cuckoo, the humming-bee, and sweet breezes.

[116] Cupid. His wife Rati is the spring personified. The Hindu
poets always unite love and spring, and perhaps physiologically
they are correct.

One day his parents having rebuked him sharply for his ungovernable conduct, Keshav wandered to a neighbouring hamlet, and hid himself in the tall fig-tree which shadowed a celebrated image of Panchánan.[117] Presently an evil thought arose in his head: he defiled the god, and threw him into the nearest tank.

[117] An incarnation of the third person of the Hindu Triad, or
Triumvirate, Shiva the God of Destruction, the Indian Bacchus.
The image has five faces, and each face has three eyes. In Bengal
it is found in many villages, and the women warn their children
not to touch it on pain of being killed.

The next morning, when the person arrived whose livelihood depended on the image, he discovered that his god was gone. He returned into the village distracted, and all was soon in an uproar about the lost deity.

In the midst of this confusion the parents of Keshav arrived, seeking for their son; and a man in the crowd declared that he had seen a young man sitting in Panchánan’s tree, but what had become of the god he knew not.

The runaway at length appeared, and the suspicions of the villagers fell upon him as the stealer of Panchánan. He confessed the fact, pointed out the place where he had thrown the stone, and added that he had polluted the god. All hands and eyes were raised in amazement at this atrocious crime, and every one present declared that Panchánan would certainly punish the daring insult by immediate death. Keshav was dreadfully frightened; he began to obey his parents from that very hour, and applied to his studies so sedulously that he soon became the most learned man of his country.

Now Keshav the Brahman had a daughter whose name was the Madhumalati or Sweet Jasmine. She was very beautiful. Whence did the gods procure the materials to form so exquisite a face? They took a portion of the most excellent part of the moon to form that beautiful face! Does any one seek a proof of this? Let him look at the empty places left in the moon. Her eyes resembled the full-blown blue nymphæa; her arms the charming stalk of the lotus; her flowing tresses the thick darkness of night.

When this lovely person arrived at a marriageable age, her mother, father, and brother, all three became very anxious about her. For the wise have said, ‘A daughter nubile but without husband is ever a calamity hanging over a house.’ And, ‘Kings, women, and climbing plants love those who are near them.’ Also, ‘Who is there that has not suffered from the sex? for a woman cannot be kept in due subjection, either by gifts or kindness, or correct conduct, or the greatest services, or the laws of morality, or by the terror of punishment, for she cannot discriminate between good and evil.’

It so happened that one day Keshav the Brahman went to the marriage of a certain customer of his,[118] and his son repaired to the house of a spiritual preceptor in order to read. During their absence, a young man came to the house, when the Sweet Jasmine’s mother, inferring his good qualities from his good looks, said to him, ‘I will give to thee my daughter in marriage.’ The father also had promised his daughter to a Brahman youth whom he had met at the house of his employer; and the brother likewise had betrothed his sister to a fellow student at the place where he had gone to read.

[118] A village Brahman on stated occasions receives fees from
all the villagers.

After some days father and son came home, accompanied by these two suitors, and in the house a third was already seated. The name of the first was Tribikram, of the second Baman, and of the third Madhusadan. The three were equal in mind and body, in knowledge, and in age.

Then the father, looking upon them, said to himself, ‘Ho! there is one bride and three bridegrooms; to whom shall I give, and to whom shall I not give? We three have pledged our word to these three. A strange circumstance has occurred; what must we do?’

He then proposed to them a trial of wisdom, and made them agree that he who should quote the most excellent saying of the wise should become his daughter’s husband.

Quoth Tribikram: ‘Courage is tried in war; integrity in the payment of debt and interest; friendship in distress; and the faithfulness of a wife in the day of poverty.’

Baman proceeded: ‘That woman is destitute of virtue who in her father’s house is not in subjection, who wanders to feasts and amusements, who throws off her veil in the presence of men, who remains as a guest in the houses of strangers, who is much devoted to sleep, who drinks inebriating beverages, and who delights in distance from her husband.’

‘Let none,’ pursued Madhusadan, ‘confide in the sea, nor in whatever has claws or horns, or who carries deadly weapons; neither in a woman, nor in a king.’

Whilst the Brahman was doubting which to prefer, and rather inclining to the latter sentiment, a serpent bit the beautiful girl, and in a few hours she died.

Stunned by this awful sudden death, the father and the three suitors sat for a time motionless. They then arose, used great exertions, and brought all kinds of sorcerers, wise men and women who charm away poisons by incantations. These having seen the girl said, ‘She cannot return to life.’ The first declared, ‘A person always dies who has been bitten by a snake on the fifth, sixth, eighth, ninth, and fourteenth days of the lunar month.’ The second asserted, ‘One who has been bitten on a Saturday or a Tuesday does not survive.’ The third opined, ‘Poison infused during certain six lunar mansions cannot be got under.’ Quoth the fourth, ‘One who has been bitten in any organ of sense, the lower lip, the cheek, the neck, or the stomach, cannot escape death.’ The fifth said, ‘In this case even Brahma, the Creator, could not restore life—of what account, then, are we? Do you perform the funeral rites; we will depart.’

Thus saying, the sorcerers went their way. The mourning father took up his daughter’s corpse and caused it to be burnt, in the place where dead bodies are usually burnt, and returned to his house.

After that the three young men said to one another, ‘We must now seek happiness elsewhere. And what better can we do than obey the words of Indra, the God of Air, who spake thus?—

‘“For a man who does not travel about there is no felicity, and a good man who stays at home is a bad man. Indra is the friend of him who travels. Travel!

‘“A traveller’s legs are like blossoming branches, and he himself grows and gathers the fruit. All his wrongs vanish, destroyed by his exertion on the roadside. Travel!

‘“The fortune of a man who sits, sits also; it rises when he rises; it sleeps when he sleeps; it moves well when he moves. Travel!

‘“A man who sleeps is like the Iron Age. A man who awakes is like the Bronze Age. A man who rises up is like the Silver Age. A man who travels is like the Golden Age. Travel!

‘“A traveller finds honey; a traveller finds sweet figs. Look at the happiness of the sun, who travelling never tires. Travel!”’

Before parting they divided the relics of the beloved one, and then they went their way.

Tribikram, having separated and tied up the burnt bones, became one of the Vaisheshikas, in those days a powerful sect. He solemnly forswore the eight great crimes, namely: feeding at night; slaying any animal; eating the fruit of trees that give milk, or pumpkins or young bamboos; tasting honey or flesh; plundering the wealth of others; taking by force a married woman; eating flowers, butter, or cheese; and worshipping the gods of other religions. He learned that the highest act of virtue is to abstain from doing injury to sentient creatures; that crime does not justify the destruction of life; and that kings, as the administrators of criminal justice, are the greatest of sinners. He professed the five vows of total abstinence from falsehood, eating flesh or fish, theft, drinking spirits, and marriage. He bound himself to possess nothing beyond a white loin-cloth, a towel to wipe the mouth, a beggar’s dish, and a brush of woollen threads to sweep the ground for fear of treading on insects. And he was ordered to fear secular affairs; the miseries of a future state; the receiving from others more than the food of a day at once; all accidents; provisions, if connected with the destruction of animal life; death and disgrace; also to please all, and to obtain compassion from all.

He attempted to banish his love. He said to himself, ‘Surely it was owing only to my pride and selfishness that I ever looked upon a woman as capable of affording happiness; and I thought, “Ah! ah! thine eyes roll about like the tail of the water-wagtail, thy lips resemble the ripe fruit, thy bosom is like the lotus buds, thy form is resplendent as gold melted in a crucible, the moon wanes through desire to imitate the shadow of thy face, thou resemblest the pleasure-house of Cupid; the happiness of all time is concentrated in thee; a touch from thee would surely give life to a dead image; at thy approach a living admirer would be changed by joy into a lifeless stone; obtaining thee I can face all the horrors of war; and were I pierced by showers of arrows, one glance of thee would heal all my wounds.”

‘My mind is now averted from the world. Seeing her I say, “Is this the form by which men are bewitched? This is a basket covered with skin; it contains bones, flesh, blood, and impurities. The stupid creature who is captivated by this—is there a cannibal feeding in Currim a greater cannibal than he? These persons call a thing made up of impure matter a face, and drink its charms as a drunkard swallows the inebriating liquor from his cup. The blind, infatuated beings! Why should I be pleased or displeased with this body, composed of flesh and blood? It is my duty to seek Him who is the Lord of this body, and to disregard everything which gives rise either to pleasure or to pain.’

Baman, the second suitor, tied up a bundle of his beloved one’s ashes, and followed—somewhat prematurely—the precepts of the great lawgiver Manu. ‘When the father of a family perceives his muscles becoming flaccid, and his hair grey, and sees the child of his child, let him then take refuge in a forest. Let him take up his consecrated fire and all his domestic implements for making oblations to it, and, departing from the town to the lonely wood, let him dwell in it with complete power over his organs of sense and of action. With many sorts of pure food, such as holy sages used to eat, with green herbs, roots, and fruit, let him perform the five great sacraments, introducing them with due ceremonies. Let him wear a black antelope-hide, or a vesture of bark; let him bathe evening and morning; let him suffer the hair of his head, his beard and his nails to grow continually. Let him slide backwards and forwards on the ground; or let him stand a whole day on tiptoe; or let him continue in motion, rising and sitting alternately; but at sunrise, at noon, and at sunset, let him go to the waters and bathe. In the hot season let him sit exposed to five fires, four blazing around him, with the sun above; in the rains, let him stand uncovered, without even a mantle, where the clouds pour the heaviest showers; in the cold season let him wear damp clothes, and let him increase by degrees the austerity of his devotions. Then, having reposited his holy fires, as the law directs, in his mind, let him live without external fire, without a mansion, wholly silent, feeding on roots and fruit.’

Meanwhile Madhusadan the third, having taken a wallet and neckband, became a Jogi, and began to wander far and wide, living on nothing but chaff, and practising his devotions. In order to see Bramha he attended to the following duties: 1. Hearing; 2. Meditation; 3. Fixing the Mind; 4. Absorbing the Mind. He combated the three evils, restlessness, injuriousness, voluptuousness, by settling the Deity in his spirit, by subjecting his senses, and by destroying desire. Thus he would do away with the illusion (Maya) which conceals all true knowledge. He repeated the name of the Deity till it appeared to him in the form of a Dry Light or glory. Though connected with the affairs of life, that is, with affairs belonging to a body containing blood, bones, and impurities; to organs which are blind, palsied, and full of weakness and error; to a mind filled with thirst, hunger, sorrow, infatuation; to confirmed habits, and to the fruits of former births: still he strove not to view these things as realities. He made a companion of a dog, honouring it with his own food, so as the better to think on spirit. He practised all the five operations connected with the vital air, or air collected in the body. He attended much to Pranayama, or the gradual suppression of breathing, and he secured fixedness of mind as follows. By placing his sight and thoughts on the tip of his nose he perceived smell; on the tip of his tongue he realised taste, on the root of his tongue he knew sound, and so forth. He practised the eighty-four Asana or postures, raising his hand to the wonders of the heavens, till he felt no longer the inconveniences of heat or cold, hunger or thirst. He particularly preferred the Padma or lotus-posture which consists of bringing the feet to the sides, holding the right in the left hand and the left in the right. In the work of suppressing his breath he permitted its respiration to reach at furthest twelve fingers’ breadth, and gradually diminished the distance from his nostrils till he could confine it to the length of twelve fingers from his nose, and even after restraining it for some time he would draw it from no greater distance than from his heart. As respects time, he began by retaining inspiration for twenty-six seconds, and he enlarged this period gradually till he became perfect. He sat cross-legged, closing with his fingers all the avenues of inspiration, and he practised Prityahara, or the power of restraining the members of the body and mind, with meditation and concentration, to which there are four enemies, viz. a sleepy heart, human passions, a confused mind, and attachment to anything but the one Bramha. He also cultivated Yama, that is, inoffensiveness, truth, honesty, the forsaking of all evil in the world, and the refusal of gifts except for sacrifice, and Nihama, i.e. purity relative to the use of water after defilement, pleasure in everything whether in prosperity or adversity, renouncing food when hungry, and keeping down the body. Thus delivered from these four enemies of the flesh, he resembled the unruffled flame of the lamp, and by Bramhagnana, or meditating on the Deity, placing his mind on the sun, moon, fire, or any other luminous body, or within his heart, or at the bottom of his throat, or in the centre of his skull, he was enabled to ascend from gross images of omnipotence to the works and the divine wisdom of the glorious original.

One day Madhusadan, the Jogi, went to a certain house for food, and the householder having seen him began to say, ‘Be so good as to take your food here this day!’ The visitor sat down, and when the victuals were ready, the host caused his feet and hands to be washed, and leading him to the Chauka, or square place upon which meals are served, seated him and sat by him. And he quoted the scripture: ‘No guest must be dismissed in the evening by a housekeeper: he is sent by the returning sun, and whether he come in fit season or unseasonably, he must not sojourn in the house without entertainment: let me not eat any delicate food, without asking my guest to partake of it: the satisfaction of a guest will assuredly bring the housekeeper wealth, reputation, long life, and a place in heaven.’

The householder’s wife then came to serve up the food, rice and split peas, oil, and spices, all cooked in a new earthen pot with pure firewood. Part of the meal was served and the rest remained to be served, when the woman’s little child began to cry aloud and to catch hold of its mother’s dress. She endeavoured to release herself, but the boy would not let go, and the more she coaxed the more he cried, and was obstinate. On this the mother became angry, took up the boy and threw him upon the fire, which instantly burnt him to ashes.

Madhusadan, the Jogi, seeing this, rose up without eating. The master of the house said to him, ‘Why eatest thou not?’ He replied, ‘I am “Atithi,” that is to say, to be entertained at your house, but how can one eat under the roof of a person who has committed such a Rakshasa-like (devilish) deed? Is it not said, “He who does not govern his passions, lives in vain?” “A foolish king, a person puffed up with riches, and a weak child, desire that which cannot be procured.” Also, “A king destroys his enemies, even when flying; and the touch of an elephant, as well as the breath of a serpent, are fatal; but the wicked destroy even while laughing.”’

Hearing this, the householder smiled; presently he arose and went to another part of the tenement, and brought back with him a book, treating on Sanjivnividya, or the science of restoring the dead to life. This he had taken from its hidden place, two beams almost touching one another with the ends in the opposite wall. The precious volume was in single leaves, some six inches broad by treble that length, and the paper was stained with yellow orpiment and the juice of tamarind seeds to keep away insects.

The householder opened the cloth containing the book, untied the flat boards at the top and bottom, and took out from it a charm. Having repeated this Mantra, with many ceremonies he at once restored the child to life, saying, ‘Of all precious things, knowledge is the most valuable; other riches may be stolen, or diminished by expenditure, but knowledge is immortal, and the greater the expenditure the greater the increase; it can be shared with none, and it defies the power of the thief.’

The Jogi, seeing this marvel, took thought in his heart, ‘If I could obtain that book, I would restore my beloved to life, and give up this course of uncomfortable postures and difficulty of breathing.’ With this resolution he sat down to his food, and remained in the house.

At length night came, and after a time, all having eaten supper, and gone to their sleeping-places, lay down. The Jogi also went to rest in one part of the house, but did not allow sleep to close his eyes. When he thought that a fourth part of the hours of darkness had sped, and that all were deep in slumber, then he got up very quietly, and going into the room of the master of the house, he took down the book from the beam-ends and went his ways.

Madhusadan, the Jogi, went straight to the place where the beautiful Sweet Jasmine had been burned. There he found his two rivals sitting talking together and comparing experiences. They recognised him at once, and cried aloud to him, ‘Brother! thou also hast been wandering over the world; tell us this—hast thou learned anything which can profit us?’ He replied, ‘I have learned the science of restoring the dead to life;’ upon which they both exclaimed, ‘If thou hast really learned such knowledge, restore our beloved to life.’

Madhusadan proceeded to make his incantations, despite terrible sights in the air, the cries of jackals, owls, crows, cats, asses, vultures, dogs, and lizards, and the wrath of innumerable invisible beings, such as messengers of Yama (Pluto), ghosts, devils, demons, imps, fiends, devas, succubi, and others. All the three lovers drawing blood from their own bodies offered it to the goddess Chandi, repeating the following incantation, ‘Hail! supreme delusion! Hail! goddess of the universe! Hail! thou who fulfillest the desires of all. May I presume to offer thee the blood of my body; and wilt thou deign to accept it, and be propitious towards me!’

They then made a burnt-offering of their flesh, and each one prayed, ‘Grant me, O goddess! to see the maiden alive again, in proportion to the fervency with which I present thee with mine own flesh, invoking thee to be propitious to me. Salutation to thee again and again, under the mysterious syllables ang! ang!’

Then they made a heap of the bones and the ashes, which had been carefully kept by Tribikram and Baman. As the Jogi Madhusadan proceeded with his incantation, a white vapour arose from the ground, and, gradually condensing, assumed a perispiritual form—the fluid envelope of the soul. The three spectators felt their blood freeze as the bones and the ashes were gradually absorbed into the before shadowy shape, and they were restored to themselves only when the maiden Madhuvati begged to be taken home to her mother.

Then Kama, God of Love, blinded them, and they began fiercely to quarrel about who should have the beautiful maid. Each wanted to be her sole master. Tribikram declared the bones to be the great fact of the incantation; Baman swore by the ashes; and Madhusadan laughed them both to scorn. No one could decide the dispute; the wisest doctors were all nonplussed; and as for the Raja—well! we do not go for wit or wisdom to kings. I wonder if the great Raja Vikram could decide which person the woman belonged to?

‘To Baman, the man who kept her ashes, fellow!’ exclaimed the hero, not a little offended by the free remarks of the fiend.

‘Yet,’ rejoined the Baital impudently, ‘if Tribikram had not preserved her bones how could she have been restored to life? And if Madhusadan had not learned the science of restoring the dead to life how could she have been revivified? At least, so it seems to me. But perhaps your royal wisdom may explain.’

‘Devil!’ said the king angrily, ‘Tribikram, who preserved her bones, by that act placed himself in the position of her son; therefore he could not marry her. Madhusadan, who, restoring her to life, gave her life, was evidently a father to her; he could not, then, become her husband. Therefore she was the wife of Baman, who had collected her ashes.’

‘I am happy to see, O king,’ exclaimed the Vampire, ‘that, in spite of my presentiments, we are not to part company just yet. These little trips I hold to be, like lovers’ quarrels, the prelude to closer union. With your leave we will still practise a little suspension.’

And so saying, the Baital again ascended the tree, and was suspended there.

‘Would it not be better,’ thought the monarch, after recapturing and shouldering the fugitive, ‘for me to sit down this time and listen to the fellow’s story? Perhaps the double exercise of walking and thinking confuses me.’

With this idea Vikram placed his bundle upon the ground, well tied up with turban and waistband; then he seated himself cross-legged before it, and bade his son do the same.

The Vampire strongly objected to this measure, as it was contrary, he asserted, to the covenant between him and the Raja. Vikram replied by citing the very words of the agreement, proving that there was no allusion to walking or sitting.

Then the Baital became sulky, and swore that he would not utter another word. But he, too, was bound by the chain of destiny. Presently he opened his lips, with the normal prelude that he was about to tell a true tale.

THE VAMPIRE’S SEVENTH STORY.

SHOWING THE EXCEEDING FOLLY OF MANY WISE FOOLS.

The Baital resumed.

Of all the learned Brahmans in the learnedest university of Gaur (Bengal) none was so celebrated as Vishnu Swami. He could write verse as well as prose in dead languages, not very correctly, but still, better than all his fellows—which constituted him a distinguished writer. He had history, theosophy, and the four Vedas or Scriptures at his fingers’ ends, he was skilled in the argute science of Nyasa or Disputation, his mind was a mine of Pauranic or cosmogonico-traditional lore, handed down from the ancient fathers to the modern fathers: and he had written bulky commentaries, exhausting all that tongue of man has to say, upon the obscure text of some old philosopher whose works upon ethics, poetry, and rhetoric were supposed by the sages of Gaur to contain the germs of everything knowable. His fame went over all the country; yea, from country to country. He was a sea of excellent qualities, the father and mother of Brahmans, cows, and women, and the horror of loose persons, cut-throats, courtiers, and courtesans. As a benefactor he was equal to Karna, most liberal of heroes. In regard to truth he was equal to the veracious king Yudhishtira.

True, he was sometimes at a loss to spell a common word in his mother tongue, and whilst he knew to a fingerbreadth how many palms and paces the sun, the moon, and all the stars are distant from the earth, he would have been puzzled to tell you where the region called Yavana[119] lies. Whilst he could enumerate, in strict chronological succession, every important event that happened five or six million years before he was born, he was profoundly ignorant of those that occurred in his own day. And once he asked a friend seriously, if a cat let loose in the jungle would not in time become a tiger.

[119] The land of Greece.

Yet did all the members of alma mater Kasi, Pandits[120] as well as students, look with awe upon Vishnu Swami’s livid cheeks, and lack-lustre eyes, grimed hands and soiled cottons.

[120] Savans, professors. So in the old saying, ‘Hanta, Pandit
Sansara.’—Alas! the world is learned! This a little antedates
the well-known schoolmaster.

Now it so happened that this wise and pious Brahmanic peer had four sons, whom he brought up in the strictest and most serious way. They were taught to repeat their prayers long before they understood a word of them, and when they reached the age of four[121] they had read a variety of hymns and spiritual songs. Then they were set to learn by heart precepts that inculcate sacred duties, and arguments relating to theology, abstract and concrete.

[121] Children are commonly sent to school at the age of five.
Girls are not taught to read, under the common idea that they
will become widows if they do.

Their father, who was also their tutor, sedulously cultivated, as all the best works upon education advise, their implicit obedience, humble respect, warm attachment, and the virtues and sentiments generally. He praised them secretly and reprehended them openly, to exercise their humility. He derided their looks, and dressed them coarsely, to preserve them from vanity and conceit. Whenever they anticipated a ‘treat,’ he punctually disappointed them, to teach them self-denial. Often when he had promised them a present, he would revoke, not break his word, in order that discipline might have a name and habitat in his household. And knowing by experience how much stronger than love is fear, he frequently threatened, browbeat, and overawed them with the rod and the tongue, with the terrors of this world, and with the horrors of the next, that they might be kept in the right way by dread of falling into the bottomless pits that bound it on both sides.

At the age of six they were transferred to the Chatushpati,[122] or school. Every morning the teacher and his pupils assembled in the hut where the different classes were called up by turns. They laboured till noon, and were allowed only two hours, a moiety of the usual time, for bathing, eating, sleep, and worship, which took up half the period. At 3 P.M. they resumed their labours, repeating to the tutor what they had learned by heart, and listening to the meaning of it: this lasted till twilight. They then worshipped, ate and drank for an hour: after which came a return of study, repeating the day’s lessons, till 10 P.M.

[122] Meaning the place of reading the four Shastras.

In their rare days of ease—for the learned priest, mindful of the words of the wise, did not wish to dull them by everlasting work—they were enjoined to disport themselves with the gravity and the decorum that befit young Samditats, not to engage in night frolics, not to use free jests or light expressions, not to draw pictures on the walls, not to eat honey, flesh, and sweet substances turned acid, not to talk to little girls at the well-side, on no account to wear sandals, carry an umbrella, or handle a die even for love, and by no means to steal their neighbours’ mangos.

As they advanced in years their attention during work time was unremittingly directed to the Vedas. Worldly studies were almost excluded, or to speak more correctly, whenever worldly studies were brought upon the carpet, they were so evil entreated, that they well nigh lost all form and feature. History became ‘The Annals of India on Brahminical Principles,’ opposed to the Buddhistical; geography ‘The Lands of the Vedas,’ none other being deemed worthy of notice; and law, ‘The Institutes of Manu,’ then almost obsolete, despite their exceeding sanctity.

But Jatu-harini[123] had evidently changed these children before they were born; and Shani[124] must have been in the ninth mansion when they came to light.

[123] A certain goddess who plays tricks with mankind. If a son
when grown up act differently from what his parents did, people
say that he has been changed in the womb.

[124] Shani is the planet Saturn, which has an exceedingly
baleful influence in India as elsewhere.

Each youth as he attained the mature age of twelve was formally entered at the University of Kasi, where, without loss of time, the first became a gambler, the second a confirmed libertine, the third a thief, and the fourth a high Buddhist, or in other words an utter atheist.

Here King Vikram frowned at his son, a hint that he had better not behave himself as the children of highly moral and religious parents usually do. The young prince understood him, and briefly remarking that such things were common in distinguished Brahman families, asked the Baital what he meant by the word ‘Atheist?’

Of a truth (answered the Vampire) it is most difficult to explain. The sages assign to it three or four several meanings: first, one who denies that the gods exist; secondly, one who owns that the gods exist but denies that they busy themselves with human affairs; and thirdly, one who believes in the gods and in their providence, but also believes that they are easily to be set aside. Similarly some atheists derive all things from dead and unintelligent matter; others from matter living and energetic but without sense or will; others from matter with forms and qualities generable and conceptible; and others from a plastic and methodical nature. Thus the Vishnu Swamis of the world have invested the subject with some confusion. The simple, that is to say, the mass of mortality, have confounded that confusion by reproachfully applying the word atheist to those whose opinions differ materially from their own.