Chapter VIII: Part 8

‘Fool!’ cried the Raja, who, hearing these words, had waxed very wroth; ‘it is not right for kings to do injustice. Listen! when a person puts any one in charge of a protector, how can the latter give away his trust without consulting the person that trusted him? And yet this is what you wish me to do.’

The treasurer knew that the Raja could not govern his realm without him, and he was well acquainted with his master’s character. He said to himself, ‘This will not last long;’ but he remained dumb, simulating hopelessness, and hanging down his head, whilst Subichar alternately scolded and coaxed, abused and flattered him, in order to open his lips. Then, with tears in his eyes, he muttered a request to take leave; and as he passed through the palace gates, he said aloud, with a resolute air, ‘It will cost me but ten days of fasting!’

The treasurer, having returned home, collected all his attendants, and went straightway to his son’s room. Seeing the youth still stretched upon his sleeping-mat, and very yellow for the want of food, he took his hand, and said in a whisper, meant to be audible, ‘Alas! poor son, I can do nothing but perish with thee.’

The servants, hearing this threat, slipped one by one out of the room, and each went to tell his friend that the Grand Treasurer had resolved to live no longer. After which, they went back to the house to see if their master intended to keep his word, and curious to know, if he did intend to die, how, where, and when it was to be. And they were not disappointed: I do not mean that they wished their lord to die, as he was a good master to them, but still there was an excitement in the thing——

(Raja Vikram could not refrain from showing his anger at the insult thus cast by the Baital upon human nature; the wretch, however, pretending not to notice it, went on without interrupting himself.)

——which somehow or other pleased them.

When the treasurer had spent three days without touching bread or water, all the cabinet council met and determined to retire from business unless the Raja yielded to their solicitations. The treasurer was their working man. ‘Besides which,’ said the cabinet council, ‘if a certain person gets into the habit of refusing us, what is to be the end of it, and what is the use of being cabinet councillors any longer?’

Early on the next morning, the ministers went in a body before the Raja, and humbly represented that ‘the treasurer’s son is at the point of death, the effect of a full heart and an empty stomach. Should he die, the father, who has not eaten or drunk during the last three days’ (the Raja trembled to hear the intelligence, though he knew it), ‘his father, we say, cannot be saved. If the father dies the affairs of the kingdom come to ruin,—is he not the grand treasurer? It is already said that half the accounts have been gnawed by white ants, and that some pernicious substance in the ink has eaten jagged holes through the paper, so that the other half of the accounts is illegible. It were best, sire, that you agree to what we represent.’

The white ants and corrosive ink were too strong for the Raja’s determination. Still, wishing to save appearances, he replied, with much firmness, that he knew the value of the treasurer and his son, that he would do much to save them, but that he had passed his royal word, and had undertaken a trust. That he would rather die a dozen deaths than break his promise, or not discharge his duty faithfully. That man’s condition in this world is to depart from it, none remaining in it; that one comes and that one goes, none knowing when or where; but that eternity is eternity for happiness or misery. And much of the same nature, not very novel, and not perhaps quite to the purpose, but edifying to those who knew what lay behind the speaker’s words.

The ministers did not know their lord’s character so well as the grand treasurer, and they were more impressed by his firm demeanour and the number of his words than he wished them to be. After allowing his speech to settle in their minds, he did away with a great part of its effect by declaring that such were the sentiments and the principles—when a man talks of his principles, O Vikram! ask thyself the reason why—instilled into his youthful mind by the most honourable of fathers and the most virtuous of mothers. At the same time that he was by no means obstinate or proof against conviction. In token whereof he graciously permitted the councillors to convince him that it was his royal duty to break his word and betray his trust, and to give away another man’s wife.

Pray do not lose your temper, O warrior king! Subichar, although a Raja, was a weak man; and you know, or you ought to know, that the wicked may be wise in their generation, but the weak never can.

Well, the ministers hearing their lord’s last words, took courage, and proceeded to work upon his mind by the figure of speech popularly called ‘rigmarole.’ They said: ‘Great king! that old Brahman has been gone many days, and has not returned; he is probably dead and burnt. It is therefore right that by giving to the grand treasurer’s son his daughter-in-law, who is only affianced, not fairly married, you should establish your government firmly. And even if he should return, bestow villages and wealth upon him; and if he be not then content, provide another and a more beautiful wife for his son, and dismiss him. A person should be sacrificed for the sake of a family, a family for a city, a city for a country, and a country for a king!’

Subichar, having heard them, dismissed them with the remark that as so much was to be said on both sides, he must employ the night in thinking over the matter, and that he would on the next day favour them with his decision. The cabinet councillors knew by this that he meant that he would go and consult his wives. They retired contented, convinced that every voice would be in favour of a wedding, and that the young girl, with so good an offer, would not sacrifice the present to the future.

That evening the treasurer and his son supped together.

The first words uttered by Raja Subichar, when he entered his daughter’s apartment, was an order addressed to Sita: ‘Go thou at once to the house of my treasurer’s son.’

Now, as Chandraprabha and Manaswi were generally scolding each other, Chandraprabha and Sita were hardly on speaking terms. When they heard the Raja’s order for their separation they were—

—‘Delighted?’ cried Dharma Dhwaj, who for some reason took the greatest interest in the narrative.

‘Overwhelmed with grief, thou most guileless Yuva Raja (young prince)!’ ejaculated the Vampire.

Raja Vikram reproved his son for talking about things of which he knew nothing, and the Baital resumed.

They turned pale and wept, and they wrung their hands, and they begged and argued and refused obedience. In fact they did everything to make the king revoke his order.

‘The virtue of a woman,’ quoth Sita, ‘is destroyed through too much beauty; the religion of a Brahman is impaired by serving kings; a cow is spoiled by distant pasturage, wealth is lost by committing injustice, and prosperity departs from the house where promises are not kept.’

The Raja highly applauded the sentiment, but was firm as a rock upon the subject of Sita marrying the treasurer’s son.

Chandraprabha observed that her royal father, usually so conscientious, must now be acting from interested motives, and that when selfishness sways a man, right becomes left and left becomes right, as in the reflection of a mirror.

Subichar approved of the comparison; he was not quite so resolved, but he showed no symptoms of changing his mind.

Then the Brahman’s daughter-in-law, with the view of gaining time—a famous stratagem amongst feminines—said to the Raja: ‘Great king, if you are determined upon giving me to the grand treasurer’s son, exact from him the promise that he will do what I bid him. Only on this condition will I ever enter his house!’

‘Speak, then,’ asked the king; ‘what will he have to do?’

She replied, ‘I am of the Brahman or priestly caste, he is the son of a Kshatriya or warrior: the law directs that before we twain can wed, he should perform Yatra (pilgrimage) to all the holy places.’

‘Thou has spoken Veda-truth, girl,’ answered the Raja, not sorry to have found so good a pretext for temporising, and at the same time to preserve his character for firmness, resolution, determination.

That night Manaswi and Chandraprabha, instead of scolding each other, congratulated themselves upon having escaped an imminent danger—which they did not escape.

In the morning, Subichar sent for his ministers, including his grand treasurer and his love-sick son, and told them how well and wisely the Brahman’s daughter-in-law had spoken upon the subject of the marriage. All of them approved of the condition; but the young man ventured to suggest, that while he was a-pilgrimaging the maiden should reside under his father’s roof. As he and his father showed a disposition to continue their fasts in case of the small favour not being granted, the Raja, though very loath to separate his beloved daughter and her dear friend, was driven to do it. And Sita was carried off, weeping bitterly, to the treasurer’s palace. That dignitary solemnly committed her to the charge of his third and youngest wife, the lady Subhagya-Sundari, who was about her own age, and said, ‘You must both live together, without any kind of wrangling or contention, and do not go into other people’s houses.’ And the grand treasurer’s son went off to perform his pilgrimages.

It is no less sad than true, Raja Vikram, that in less than six days the disconsolate Sita waxed weary of being Sita, took the ball out of her mouth, and became Manaswi. Alas for the infidelity of mankind! But it is gratifying to reflect that he met with the punishment with which the Pandit Muldev had threatened him. One night the magic pill slipped down his throat. When morning dawned, being unable to change himself into Sita, Manaswi was obliged to escape through a window from the lady Subhagya-Sundari’s room. He sprained his ankle with the leap, and he lay for a time upon the ground—where I leave him whilst convenient to me.

When Muldev quitted the presence of Subichar, he resumed his old shape, and returning to his brother Pandit Shashi, told him what he had done. Whereupon Shashi, the misanthrope, looked black, and used hard words and told his friend that good nature and soft-heartedness had caused him to commit a very bad action—a grievous sin. Incensed at this charge, the philanthropic Mulder became angry, and said, ‘I have warned the youth about his purity; what harm can come of it?’

‘Thou hast,’ retorted Shashi, with irritating coolness, ‘placed a sharp weapon in a fool’s hand.’

‘I have not,’ cried Muldev, indignantly.

‘Therefore,’ drawled the malevolent, ‘you are answerable for all the mischief he does with it, and mischief assuredly he will do.’

‘He will not, by Brahma!’ exclaimed Muldev.

‘He will, by Vishnu!’ said Shashi, with an amiability produced by having completely upset his friend’s temper; ‘and if within the coming six months he does not disgrace himself, thou shalt have the whole of my book-case; but if he does, the philanthropic Muldev will use all his skill and ingenuity in procuring the daughter of Raja Subichar as a wife for his faithful friend Shashi.’

Having made this covenant, they both agreed not to speak of the matter till the autumn.

The appointed time drawing near, the Pandits began to make enquiries about the effect of the magic pills. Presently they found out that Sita, alias Manaswi, had one night mysteriously disappeared from the grand treasurer’s house, and had not been heard of since that time. This, together with certain other things that transpired presently, convinced Muldev, who had cooled down in six months, that his friend had won the wager. He prepared to make honourable payment by handing a pill to old Shashi, who at once became a stout, handsome young Brahman, some twenty years old. Next putting a pill into his own mouth, he resumed the shape and form under which he had first appeared before Raja Subichar; and, leaning upon his staff, he led the way to the palace.

The king, in great confusion, at once recognised the old priest, and guessed the errand upon which he and the youth were come. However, he saluted them, and offered them seats, and receiving their blessings, he began to make enquiries about their health and welfare. At last he mustered courage to ask the old Brahman where he had been living for so long a time.

‘Great king,’ replied the priest, ‘I went to seek after my son, and having found him, I bring him to your majesty. Give him his wife, and I will take them both home with me.’

Raja Subichar prevaricated not a little; but presently being hard pushed, he related everything that had happened.

‘What is this that you have done?’ cried Muldev, simulating excessive anger and astonishment. ‘Why have you given my son’s wife in marriage to another man? You have done what you wished, and now, therefore, receive my Shrap (curse)!’

The poor Raja, in great trepidation, said, ‘O Divinity! be not thus angry! I will do whatever you bid me.’

Said Muldev, ‘If through dread of my excommunication you will freely give whatever I demand of you, then marry your daughter, Chandraprabha, to this my son. On this condition I forgive you. To me, now a necklace of pearls and a venomous krishna (cobra capella); the most powerful enemy and the kindest friend; the most precious gem and a clod of earth; the softest bed and the hardest stone; a blade of grass and the loveliest woman—are precisely the same. All I desire is that in some holy place, repeating the name of God, I may soon end my days.’

Subichar, terrified by this additional show of sanctity, at once summoned an astrologer, and fixed upon the auspicious moment and lunar influence. He did not consult the princess, and had he done so she would not have resisted his wishes. Chandraprabha had heard of Sita’s escape from the treasurer’s house, and she had on the subject her own suspicions. Besides which she looked forward to a certain event, and she was by no means sure that her royal father approved of the Gandharba form of marriage—at least for his daughter. Thus the Brahman’s son receiving in due time the princess and her dowry, took leave of the king and returned to his own village.

Hardly, however, had Chandraprabha been married to Shashi the Pandit, when Manaswi went to him, and began to wrangle, and said, ‘Give me my wife!’ He had recovered from the effects of his fall, and having lost her he therefore loved her—very dearly.

But Shashi proved by reference to the astrologers, priests, and ten persons as witnesses, that he had duly wedded her, and brought her to his home; ‘therefore,’ said he, ‘she is _my_ spouse.’

Manaswi swore by all holy things that he had been legally married to her, and that he was the father of her child that was about to be. ‘How then,’ continued he, ‘can she be _thy_ spouse?’ He would have summoned Muldev as a witness, but that worthy, after remonstrating with him, disappeared. He called upon Chandraprabha to confirm his statement, but she put on an innocent face, and indignantly denied ever having seen the man.

Still, continued the Baital, many people believed Manaswi’s story, as it was marvellous and incredible. Even to the present day, there are many who decidedly think him legally married to the daughter of Raja Subichar.

‘Then they are pestilent fellows!’ cried the warrior king, Vikram, who hated nothing more than clandestine and runaway matches. ‘No one knew that the villain, Manaswi, was the father of her child; whereas, the Pandit Shashi married her lawfully, before witnesses, and with all the ceremonies.[152] She therefore remains his wife, and the child will perform the funeral obsequies for him, and offer water to the manes of his pitris (ancestors). At least, so say law and justice.’

[152] This would be the verdict of a Hindu jury.

‘Which justice is often unjust enough!’ cried the Vampire; ‘and ply thy legs, mighty Raja; let me see if thou canst reach the siras-tree before I do.’

* * * * *

‘The next story, O Raja Vikram, is remarkably interesting.’

THE VAMPIRE’S NINTH STORY.

SHOWING THAT A MAN’S WIFE BELONGS NOT TO HIS BODY BUT TO HIS HEAD.

Far and wide through the lovely land overrun by the Arya from the Western Highlands spread the fame of Unmadini, the beautiful daughter of Haridas the Brahman. In the numberless odes, sonnets, and acrostics addressed to her by a hundred Pandits and poets her charms were sung with prodigious triteness. Her presence was compared to light shining in a dark house; her face to the full moon; her complexion to the yellow champaka flower; her curls to female snakes; her eyes to those of the deer; her eyebrows to bent bows; her teeth to strings of little opals; her feet to rubies and red gems,[153] and her gait to that of the wild goose. And none forgot to say that her voice affected the author like the song of the kokila bird, sounding from the shadowy brake, when the breeze blows coolly, or that the fairy beings of Indra’s heaven would have shrunk away abashed at her loveliness.

[153] Because stained with the powder of Mhendi, or the _Lawsonia
inermis_ shrub.

But, Raja Vikram! all the poets failed to win the fair Unmadini’s love. To praise the beauty of a beauty is not to praise her. Extol her wit and talents, which has the zest of novelty, then you may succeed. For the same reason, read inversely, the plainer and cleverer is the bosom you would fire, the more personal you must be upon the subject of its grace and loveliness. Flattery, you know, is ever the match which kindles the flame of love. True it is that some by roughness of demeanour and bluntness in speech, contrasting with those whom they call the ‘herd,’ have the art to succeed in the service of the bodyless god.[154] But even they must——

[154] Kansa’s son; so called because the god Shiva, when struck
by his shafts, destroyed him with a fiery glance.

The young prince Dharma Dhwaj could not help laughing at the thought of how this must sound in his father’s ear. And the Raja hearing the ill-timed merriment, sternly ordered the Baital to cease his immoralities and to continue his story.

Thus the lovely Unmadini, conceiving an extreme contempt for poets and literati, one day told her father, who greatly loved her, that her husband must be a fine young man who never wrote verses. Withal she insisted strongly on mental qualities and science, being a person of moderate mind and an adorer of talent—when not perverted to poetry.

As you may imagine, Raja Vikram, all the beauty’s bosom friends, seeing her refuse so many good offers, confidently predicted that she would pass through the jungle and content herself with a bad stick, or that she would lead ring-tailed apes in Patala.

At length when some time had elapsed, four suitors appeared from four different countries, all of them claiming equal excellence in youth and beauty, strength and understanding. And after paying their respects to Haridas, and telling him their wishes, they were directed to come early on the next morning and to enter upon the first ordeal—an intellectual conversation.

This they did.

‘Foolish the man,’ quoth the young Mahasani, ‘that seeks permanence in this world—frail as the stem of the plantain-tree, transient as the ocean foam.

‘All that is high shall presently fall; all that is low must finally perish.

‘Unwillingly do the manes of the dead taste the tears shed by their kinsmen: then wail not, but perform the funeral obsequies with diligence.’

‘What ill-omened fellow is this?’ quoth the fair Unmadini, who was sitting behind her curtain; ‘besides, he has dared to quote poetry!’ There was little chance of success for that suitor.

‘She is called a good woman, and a woman of pure descent,’ quoth the second suitor, ‘who serves him to whom her father and mother have given her; and it is written in the scriptures that a woman who in the lifetime of her husband becoming a devotee, engages in fasting, and in austere devotion, shortens his days, and hereafter falls into the fire. For it is said—

‘A woman’s bliss is found, not in the smile
Of father, mother, friend, nor in herself;
Her husband is her only portion here,
Her heaven _hereafter_.’

The word ‘serve’ which might mean ‘obey,’ was peculiarly disagreeable to the fair one’s ears, and she did not admire the check so soon placed upon her devotion, or the decided language and manner of the youth. She therefore mentally resolved never again to see that person, whom she determined to be stupid as an elephant.

‘A mother,’ said Gunakar, the third candidate, ‘protects her son in babyhood, and a father when his offspring is growing up. But the man of warrior descent defends his brethren at all times. Such is the custom of the world, and such is my state. I dwell on the heads of the strong!’

Therefore those assembled together looked with great respect upon the man of valour.

Devasharma, the fourth suitor, contented himself with listening to the others, who fancied that he was overawed by their cleverness. And when it came to his turn he simply remarked, ‘Silence is better than speech.’ Being further pressed, he said, ‘A wise man will not proclaim his age, nor a deception practised upon himself, nor his riches, nor the loss of riches, nor family faults, nor incantations, nor conjugal love, nor medicinal prescriptions, nor religious duties, nor gifts, nor reproach, nor the infidelity of his wife.’

Thus ended the first trial. The master of the house dismissed the two former speakers, with many polite expressions and some trifling presents. Then having given betel to them, scented their garments with attar, and sprinkled rose water over their heads, he accompanied them to the door, showing much regret. The two latter speakers he begged to come on the next day.

Gunakar and Devasharma did not fail. When they entered the assembly-room and took the seats pointed out to them, the father said, ‘Be ye pleased to explain and make manifest the effects of your mental qualities. So shall I judge of them.’

‘I have made,’ said Gunakar, ‘a four-wheeled carriage, in which the power resides to carry you in a moment wherever you may purpose to go.’

‘I have such power over the angel of death,’ said Devasharma, ‘that I can at all times raise a corpse, and enable my friends to do the same.’

Now tell me by thy brains, O warrior King Vikram, which of these two youths was the fitter husband for the maid?

Either the Raja could not answer the question, or perhaps he would not, being determined to break the spell which had already kept him walking to and fro for so many hours. Then the Baital, who had paused to let his royal carrier commit himself, seeing that the attempt had failed, proceeded without making any further comment.

The beautiful Unmadini was brought out, but she hung down her head and made no reply. Yet she took care to move both her eyes in the direction of Devasharma. Whereupon Haridas, quoting the proverb that ‘pearls string with pearls,’ formally betrothed to him his daughter.

The soldier suitor twisted the ends of his mustachios into his eyes, which were red with wrath, and fumbled with his fingers about the hilt of his sword. But he was a man of noble birth, and presently his anger passed away.

Mahasani the poet, however, being a shameless person—and when can we be safe from such?—forced himself into the assembly and began to rage and to storm, and to quote proverbs in a loud tone of voice. He remarked that in this world women are a mine of grief, a poisonous root, the abode of solicitude, the destroyers of resolution, the occasioners of fascination, and the plunderers of all virtuous qualities. From the daughter he passed to the father, and after saying hard things of him as a ‘Maha-Brahman,’[155] who took cows and gold and worshipped a monkey, he fell with a sweeping censure upon all priests and sons of priests, more especially Devasharma. As the bystanders remonstrated with him, he became more violent, and when Haridas, who was a weak man, appeared terrified by his voice, look, and gesture, he swore a solemn oath that despite all the betrothals in the world, unless Unmadini became his wife he would commit suicide, and as a demon haunt the house and injure the inmates.

[155] ‘Great Brahman;’ used contemptuously to priests who
officiate for servile men. Brahmans lose their honour by the
following things: By becoming servants to the king; by pursuing
any secular business; by acting priests to Shudras (serviles);
by officiating as priests for a whole village; and by neglecting
any part of the three daily services. Many violate these rules;
yet to kill a Brahman is still one of the five great Hindu sins.
In the present age of the world, the Brahman may not accept
a gift of cows or of gold; of course he despises the law. As
regards monkey worship, a certain Rajah of Nadiya is said to have
expended 10,000_l._ in marrying two monkeys with all the parade
and splendour of the Hindu rite.

Gunakar the soldier exhorted this shameless poet to slay himself at once, and to go where he pleased. But as Haridas reproved the warrior for inhumanity, Mahasani nerved by spite, love, rage, and perversity to an heroic death, drew a noose from his bosom, rushed out of the house, and suspended himself to the nearest tree.

And, true enough, as the midnight gong struck, he appeared in the form of a gigantic and malignant Rakshasa (fiend), dreadfully frightened the household of Haridas, and carried off the lovely Unmadini, leaving word that she was to be found on the topmost peak of Himalaya.

The unhappy father hastened to the house where Devasharma lived. There, weeping bitterly and wringing his hands in despair, he told the terrible tale, and besought his intended son-in-law to be up and doing.

The young Brahman at once sought his late rival, and asked his aid. This the soldier granted at once, although he had been nettled at being conquered in love by a priestling.

The carriage was at once made ready, and the suitors set out, bidding the father be of good cheer, and that before sunset he should embrace his daughter. They then entered the vehicle; Gunakar with cabalistic words caused it to rise high in the air, and Devasharma put to flight the demon by reciting the sacred verse,[156] ‘Let us meditate on the supreme splendour (or adorable light) of that Divine Ruler (the sun) who may illuminate our understandings. Venerable men, guided by the intelligence, salute the divine sun (Sarvitri) with oblations and praise. Om!’

[156] The celebrated Gayatri, the Moslem Kalmah.

Then they returned with the girl to the house, and Haridas blessed them, praising the sun aloud in the joy of his heart. Lest other accidents might happen, he chose an auspicious planetary conjunction, and at a fortunate moment rubbed turmeric upon his daughter’s hands.

The wedding was splendid, and broke the hearts of twenty-four rivals. In due time Devasharma asked leave from his father-in-law to revisit his home, and carry with him his bride. This request being granted, he set out accompanied by Gunakar the soldier, who swore not to leave the couple before seeing them safe under their own roof-tree.

It so happened that their road lay over the summits of the wild Vindhya hills, where dangers of all kinds are as thick as shells upon the shore of the deep. Here were rocks and jagged precipices making the traveller’s brain whirl when he looked into them. There impetuous torrents roared and flashed down their beds of black stone, threatening destruction to those who would cross them. Now the path was lost in the matted thorny underwood and the pitchy shades of the jungle, deep and dark as the valley of death. Then the thunder-cloud licked the earth with its fiery tongue, and its voice shook the crags and filled their hollow caves. At times, the sun was so hot, that the wild birds fell dead from the air. And at every moment the wayfarers heard the trumpeting of giant elephants, the fierce howling of the tiger, the grisly laugh of the foul hyæna, and the whimpering of the wild dogs as they coursed by on the tracks of their prey.

Yet, sustained by the five-armed god,[157] the little party passed safely through all these dangers. They had almost emerged from the damp glooms of the forest into the open plains which skirt the southern base of the hills, when one night the fair Unmadini saw a terrible vision.

[157] Kama again.

She beheld herself wading through a sluggish pool of muddy water, which rippled, curdling as she stepped into it, and which, as she advanced, darkened with the slime raised by her feet. She was bearing in her arms the semblance of a sick child, which struggled convulsively and filled the air with dismal wails. These cries seemed to be answered by a multitude of other children, some bloated like toads, others mere skeletons lying upon the bank, or floating upon the thick brown waters of the pond. And all seemed to address their cries to her, as if she were the cause of their weeping; nor could all her efforts quiet or console them for a moment.

When the bride awoke, she related all the particulars of her ill-omened vision to her husband; and the latter, after a short pause, informed her and his friend that a terrible calamity was about to befall them. He then drew from his travelling wallet a skein of thread. This he divided into three parts, one for each, and told his companions that in case of grievous bodily injury, the bit of thread wound round the wounded part would instantly make it whole. After which he taught them the Mantra,[158] or mystical word by which the lives of men are restored to their bodies, even when they have taken their allotted places amongst the stars, and which for evident reasons I do not want to repeat. It concluded, however, with the three Vyahritis, or sacred syllables—Bhuh, Bhuvah, Svar!

[158] From ‘Man,’ to think; primarily meaning, what makes man
think.

Raja Vikram was perhaps a little disappointed by this declaration. He made no remark, however, and the Baital thus pursued:

As Devasharma foretold, an accident of a terrible nature did occur. On the evening of that day, as they emerged upon the plain, they were attacked by the Kiratas, or savage tribes of the mountain.[159] A small, black, wiry figure, armed with a bow and little cane arrows, stood in their way, signifying by gestures that they must halt and lay down their arms. As they continued to advance, he began to speak with a shrill chattering, like the note of an affrighted bird, his restless red eyes glared with rage, and he waved his weapon furiously round his head. Then from the rocks and thickets on both sides of the path poured a shower of shafts upon the three strangers.

[159] The Cirrhadæ of classical writers.

The unequal combat did not last long. Gunakar, the soldier, wielded his strong right arm with fatal effect and struck down some threescore of the foes. But new swarms came on like angry hornets buzzing round the destroyer of their nests. And when he fell, Devasharma, who had left him for a moment to hide his beautiful wife in the hollow of a tree, returned, and stood fighting over the body of his friend till he also, overpowered by numbers, was thrown to the ground. Then the wild men, drawing their knives, cut off the heads of their helpless enemies, stripped their bodies of all their ornaments, and departed, leaving the woman unharmed for good luck.

When Unmadini, who had been more dead than alive during the affray, found silence succeed to the horrid din of shrieks and shouts, she ventured to creep out of her refuge in the hollow tree. And what does she behold? her husband and his friend are lying upon the ground, with their heads at a short distance from their bodies. She sat down and wept bitterly.

Presently, remembering the lesson which she had learned that very morning, she drew forth from her bosom the bit of thread and proceeded to use it. She approached the heads to the bodies, and tied some of the magic string round each neck. But the shades of evening were fast deepening, and in her agitation, confusion and terror, she made a curious mistake by applying the heads to the wrong trunks. After which, she again sat down, and having recited her prayers, she pronounced, as her husband had taught her, the life-giving incantation.

In a moment the dead men were made alive. They opened their eyes, shook themselves, sat up and handled their limbs as if to feel that all was right. But something or other appeared to them all wrong. They placed their palms upon their foreheads, and looked downwards, and started to their feet and began to stare at their hands and legs. Upon which they scrutinised the very scanty articles of dress which the wild men had left upon them, and lastly one began to eye the other with curious puzzled looks.

The wife, attributing their gestures to the confusion which one might expect to find in the brains of men who have just undergone so great a trial as amputation of the head must be, stood before them for a moment or two. She then with a cry of gladness flew to the bosom of the individual who was, as she supposed, her husband. He repulsed her, telling her that she was mistaken. Then, blushing deeply in spite of her other emotions, she threw both her beautiful arms round the neck of the person who must be, she naturally concluded, the right man. To her utter confusion, he also shrank back from her embrace.

Then a horrid thought flashed across her mind: she perceived her fatal mistake, and her heart almost ceased to beat.

‘This is _thy_ wife!’ cried the Brahman’s head that had been fastened to the soldier’s body.

‘No she is _thy_ wife!’ replied the soldier’s head which had been placed upon the Brahman’s body.

‘Then she is _my_ wife!’ rejoined the first compound creature.

‘By no means! she is _my_ wife,’ cried the second.

‘What then am I?’ asked Devasharma-Gunakar.

‘What do you think I am?’ answered Gunakar-Devasharma, with another question.

‘Unmadini shall be _mine_,’ quoth the head.

‘You lie, she shall be _mine_,’ shouted the body.

‘Holy Yama,[160] hear the villain,’ exclaimed both of them at the same moment.

[160] The Hindu Pluto; also called the Just King.

* * * * *

In short, having thus begun, they continued to quarrel violently, each one declaring that the beautiful Unmadini belonged to him and to him only. How to settle their dispute Brahma the Lord of creatures only knows. I do not, except by cutting off their heads once more, and by putting them in their proper places. And I am quite sure, O Raja Vikram! that thy wits are quite unfit to answer the question, To which of these two is the beautiful Unmadini wife? It is even said—amongst us Baitals—that when this pair of half-husbands appeared in the presence of the Just King, a terrible confusion arose, each head declaiming all the sins and peccadilloes which its body had committed, and that Yama the holy ruler himself bit his forefinger with vexation.[161]

[161] Yama judges the dead, whose souls go to him in four hours
and forty minutes; therefore a corpse cannot be burned till after
that time. His residence is Yamalaya, and it is on the south side
of the earth; down South, as we say. (I Sam. xxv. 1, and xxx.
15.) The Hebrews, like the Hindus, held the northern parts of the
world to be higher than the southern. Hindus often joke a man who
is seen walking in that direction, and ask him where he is going.

Here the young prince Dharma Dhwaj burst out laughing at the ridiculous idea of the wrong heads. And the warrior king, who like single-minded fathers in general was ever in the idea that his son had a velleity for deriding and otherwise vexing him, began a severe course of reproof. He reminded the prince of the common saying that merriment without cause degrades a man in the opinion of his fellows, and indulged him with a quotation extensively used by grave fathers, namely that the loud laugh bespeaks a vacant mind. After which he proceeded with much pompousness to pronounce the following opinion:

‘It is said in the Shastras——’

‘Your majesty need hardly display so much erudition! Doubtless it comes from the lips of Jayudeva or some other one of your Nine Gems of Science, who know much more about their songs and their stanzas than they do about their scriptures,’ insolently interrupted the Baital, who never lost an opportunity of carping at those reverend men.

‘It is said in the Shastras,’ continued Raja Vikram sternly, after hesitating whether he should or should not administer a corporeal correction to the Vampire, ‘that Mother Ganga[162] is the queen amongst rivers, and the mountain Sumeru[163] is the monarch among mountains, and the tree Kalpavriksha[164] is the king of all trees, and the head of man is the best and most excellent of limbs. And thus, according to this reason, the wife belonged to him whose noblest position claimed her.’

[162] The ‘Ganges,’ in heaven called Mandakini. I have no idea
why we still adhere to our venerable corruption of the word.

[163] The fabulous mountain supposed by Hindu geographers to
occupy the centre of the universe.

[164] The all-bestowing tree in Indra’s Paradise, which grants
everything asked of it. It is the Tuba of El Islam, and is not
unknown to the Apocryphal New Testament.

‘The next thing your majesty will do, I suppose,’ continued the Baital, with a sneer, ‘is to support the opinions of the Digambara, who maintains that the soul is exceedingly rarefied, confined to one place, and of equal dimensions with the body, or the fancies of that worthy philosopher Jaimani, who conceiving soul and mind and matter to be things purely synonymous, asserts outwardly and writes in his books that the brain is the organ of the mind which is acted upon by the immortal soul, but who inwardly and verily believes that the brain is the mind, and consequently that the brain is the soul or spirit or whatever you please to call it; in fact that soul is a natural faculty of the body. A pretty doctrine, indeed, for a Brahman to hold. You might as well agree with me at once that the soul of man resides, when at home, either in a vein in the breast, or in the pit of his stomach, or that half of it is in a man’s brain and the other or reasoning half is in his heart, an organ of his body.’

‘What has all this string of words to do with the matter, Vampire?’ asked Raja Vikram, angrily.

‘Only,’ said the demon laughing, ‘that in my opinion, as opposed to the Shastras and to Raja Vikram, that the beautiful Unmadini belonged, not to the head part but to the body part. Because the latter has an immortal soul in the pit of its stomach, whereas the former is a box of bone, more or less thick, and contains brains which are of much the same consistence as those of a calf.’

‘Villain!’ exclaimed the Raja, ‘does not the soul or conscious life enter the body through the sagittal suture and lodge in the brain, thence to contemplate, through the same opening, the divine perfections?’

‘I must, however, bid you farewell for the moment, O warrior king, Sakadhipati-Vikramaditya![165] I feel a sudden and ardent desire to change this cramped position for one more natural to me.’

[165] ‘Vikramaditya, Lord of the Saka.’ This is _prévoyance_ on
the part of the Vampire; the king had not acquired the title.

The warrior monarch had so far committed himself that he could not prevent the Vampire from flitting. But he lost no more time in following him than a grain of mustard, in its fall, stays on a cow’s horn. And when he had thrown him over his shoulder, the king desired him of his own accord to begin a new tale.

‘O my left eyelid flutters,’ exclaimed the Baital in despair, ‘my heart throbs, my sight is dim: surely now beginneth the end. It is as Vidhata hath written on my forehead—how can it be otherwise?[166] Still listen, O mighty Raja, whilst I recount to you a true story, and Saraswati[167] sit on my tongue.’

[166] On the sixth day after the child’s birth, the god Vidhata
writes all its fate upon its forehead. The Moslems have a similar
idea, and probably it passed to the Hindus.

[167] Goddess of eloquence. ‘The waters of the Saraswati’ is the
classical Hindu phrase for the mirage.

THE VAMPIRE’S TENTH STORY.[168]

OF THE MARVELLOUS DELICACY OF THREE QUEENS.

[168] This story is perhaps the least interesting in the
collection. I have translated it literally, in order to give an
idea of the original. The reader will remark in it the source
of our own nursery tale about the princess who was so high
born and delicately bred, that she could discover the three
peas laid beneath a straw mattress and four feather beds. The
Hindus, however, believe that Sybaritism can be carried so far; I
remember my Pandit asserting the truth of the story.

The Baital said, O king, in the Gaur country, Varddhman by name, there is a city, and one called Gunshekhar was the Raja of that land. His minister was one Abhaichand, a Jain, by whose teachings the king also came into the Jain faith.

The worship of Shiva and of Vishnu, gifts of cows, gifts of lands, gifts of rice balls, gaming and spirit drinking, all these he prohibited. In the city no man could get leave to do them, and as for bones, into the Ganges no man was allowed to throw them, and in these matters the minister, having taken orders from the king, caused a proclamation to be made about the city saying, ‘Whoever these acts shall do, the Raja having confiscated, will punish him and banish him from the city.’

Now one day the Diwan[169] began to say to the Raja, ‘O great king, to the decisions of the Faith be pleased to give ear. Whosoever takes the life of another, his life also in the future birth is taken: this very sin causes him to be born again and again upon earth and to die. And thus he ever continues to be born and to die. Hence for one who has found entrance into this world to cultivate religion is right and proper. Be pleased to behold! By love, by wrath, by pain, by desire, and by fascination overpowered, the gods Bramha, Vishnu, and Mahadeva (Shiva) in various ways upon the earth are ever becoming incarnate. Far better than they is the Cow, who is free from passion, enmity, drunkenness, anger, covetousness, and inordinate affection, who supports mankind, and whose progeny in many ways give ease and solace to the creatures of the world. These deities and sages (munis) believe in the Cow.[170]

[169] A minister. The word, as is the case with many in this
collection, is quite modern Moslem, and anachronistic.

[170] The cow is called the mother of the gods, and is declared
by Bramha, the first person of the triad, Vishnu and Shiva being
the second and the third, to be a proper object of worship. ‘If
a European speak to the Hindu about eating the flesh of cows,’
says an old missionary, ‘they immediately raise their hands to
their ears; yet milkmen, carmen, and farmers beat the cow as
unmercifully as a carrier of coals beats his ass in England.’

The Jains or Jainas (from ji, to conquer; as subduing the
passions) are one of the atheistical sects with whom the Brahmans
have of old carried on the fiercest religious controversies,
ending in many a sanguinary fight. Their tenets are consequently
exaggerated and ridiculed, as in the text. They believe that
there is no such God as the common notions on the subject
point out, and they hold that the highest act of virtue is to
abstain from injuring sentient creatures. Man does not possess
an immortal spirit: death is the same to Bramha and to a fly.
Therefore there is no heaven or hell separate from present
pleasure or pain. Hindu Epicureans:—‘Epicuri de grege porci.’

‘For such reason to believe in the gods is not good. Upon this earth be pleased to believe in the Cow. It is our duty to protect the life of everyone, beginning from the elephant, through ants, beasts, and birds, up to man. In the world righteousness equal to that there is none. Those who, eating the flesh of other creatures, increase their own flesh, shall in the fulness of time assuredly obtain the fruition of Narak;[171] hence for a man it is proper to attend to the conservation of life. They who understand not the pain of other creatures, and who continue to slay and to devour them, last but few days in the land, and return to mundane existence, maimed, limping, one-eyed, blind, dwarfed, hunchbacked, and imperfect in such wise. Just as they consume the bodies of beasts and birds, even so they end by spoiling their own bodies. From drinking spirits also the great sin arises, hence the consuming of spirits and flesh is not advisable.’

[171] Narak is one of the multitudinous places of Hindu
punishment, said to adjoin the residence of Ajarna. The less
cultivated Jains believe in a region of torment. The illuminati,
however, have a sovereign contempt for the Creator, for a future
state, and for all religious ceremonies. As Hindus, however,
they believe in future births of mankind, somewhat influenced by
present actions. The ‘next birth’ in the mouth of a Hindu, we are
told, is the same as ‘to-morrow’ in the mouth of a Christian.
The metempsychosis is on an extensive scale: according to some,
a person who loses human birth must pass through eight millions
of successive incarnations—fish, insects, worms, birds, and
beasts—before he can reappear as a man.

The minister having in this manner explained to the king the sentiments of his own mind, so brought him over to the Jain faith, that whatever he said, so the king did. Thus in Brahmans, in Jogis, in Janganis, in Sevras, in Sannyasis,[172] and in religious mendicants, no man believed, and according to this creed the rule was carried on.

[172] Jogi, or Yogi, properly applies to followers of the Yoga
or Patanjala school, who by ascetic practices acquire power over
the elements. Vulgarly, it is a general term for mountebank
vagrants, worshippers of Shiva. The Janganis adore the same
deity, and carry about a Linga. The Sevras are Jain beggars,
who regard their chiefs as superior to the gods of other sects.
The Sannyasis are mendicant followers of Shiva; they never
touch metals or fire, and, in religious parlance, they take
up the staff. They are opposed to the Viragis, worshippers of
Vishnu, who contend as strongly against the worshippers of gods
who receive bloody offerings, as a Christian could do against
idolatry.

Now one day, being in the power of Death, Raja Gunshekhar died. Then his son Dharmadhwaj sat upon the carpet (throne), and began to rule. Presently he caused the minister Abhaichand to be seized, had his head shaved all but seven locks of hair, ordered his face to be blackened, and mounting him on an ass, with drums beaten, had him led all about the city, and drove him from the kingdom. From that time he carried on his rule free from all anxiety.

It so happened that in the season of spring, the king Dharmadhwaj, taking his queens with him, went for a stroll in the garden, where there was a large tank with lotuses blooming within it. The Raja, admiring its beauty, took off his clothes and went down to bathe.

After plucking a flower and coming to the bank, he was going to give it into the hands of one of his queens, when it slipped from his fingers, fell upon her foot, and broke it with the blow. Then the Raja being alarmed, at once came out of the tank, and began to apply remedies to her.

Hereupon night came on, and the moon shone brightly: the falling of its rays on the body of the second queen formed blisters. And suddenly from a distance the sound of a wooden pestle came out of a householder’s dwelling, when the third queen fainted away with a severe pain in the head.

Having spoken thus much the Baital said, ‘O my king! of these three which is the most delicate?’ The Raja answered, ‘She indeed is the most delicate who fainted in consequence of the headache.’ The Baital hearing this speech, went and hung himself from the very same tree, and the Raja having gone there and taken him down and fastened him in the bundle and placed him on his shoulder, carried him away.

THE VAMPIRE’S ELEVENTH STORY.

WHICH PUZZLES RAJA VIKRAM.

There is a queer time coming, O Raja Vikram!—a queer time coming (said the Vampire), a queer time coming. Elderly people like you talk abundantly about the good old days that were, and about the degeneracy of the days that are. I wonder what you would say if you could but look forward a few hundred years.

Brahmans shall disgrace themselves by becoming soldiers, and being killed, and Serviles (Shudras) shall dishonour themselves by wearing the thread of the twice-born, and by refusing to be slaves; in fact, society shall be all ‘mouth’ and mixed castes.[173] The courts of justice shall be disused; the great works of peace shall no longer be undertaken; wars shall last six weeks, and their causes shall be clean forgotten; the useful arts and great sciences shall die starved; there shall be no Gems of Science; there shall be a hospital for destitute kings, those, at least, who do not lose their heads, and no Vikrama——

[173] The Brahman, or priest, is supposed to proceed from
the mouth of Bramha, the creating person of the Triad; the
Khshatriyas (soldiers) from his arms; the Vaishyas (enterers into
business) from his thighs; and the Shudras, ‘who take refuge in
the Brahmans,’ from his feet. Only high caste men should assume
the thread at the age of puberty.

A severe shaking stayed for a moment the Vampire’s tongue.

He presently resumed. Briefly, building tanks; feeding Brahmans; lying when one ought to lie; suicide; the burning of widows, and the burying of live children, shall become utterly unfashionable.

The consequence of this singular degeneracy, O mighty Vikram, will be that strangers shall dwell beneath the roof tree in Bharat Khanda (India), and impure barbarians shall call the land their own. They come from a wonderful country, and I am most surprised that they bear it. The sky which ought to be gold and blue is there grey, a kind of dark white; the sun looks deadly pale, and the moon as if he were dead.[174] The sea, when not dirty green, glistens with yellowish foam, and as you approach the shore, tall ghastly cliffs, like the skeletons of giants, stand up to receive or ready to repel. During the greater part of the sun’s Dakhshanayan (southern declination) the country is covered with a sort of cold white stuff which dazzles the eyes; and at such times the air is obscured with what appears to be a shower of white feathers or flocks of cotton. At other seasons there is a pale glare produced by the mist clouds which spread themselves over the lower firmament. Even the faces of the people are white; the men are white when not painted blue, the women are whiter, and the children are whitest: these indeed often have white hair.

[174] Soma, the moon, I have said, is masculine in India.

‘Truly,’ exclaimed Dharma Dhwaj, ‘says the proverb, “Whoso seeth the world telleth many a lie.”’