Vikram and the Vampire...................................................................................................................................1

Sir Richard R. Burton..............................................................................................................................1

The BaitalPachisi, or Twentyfive Tales of a Baital is the history of a huge Bat, Vampire, or Evil Spirit

which inhabited and animated dead bodies. It is an old, and thoroughly Hindu, Legend composed in Sanskrit,

and is the germ which culminated in the Arabian Nights, and which inspired the "Golden Ass" of Apuleius,

Boccacio's "Decamerone," the "Pentamerone," and all that class of facetious fictitious literature.

The story turns chiefly on a great king named Vikram, the King Arthur of the East, who in pursuance of his

promise to a Jogi or Magician, brings to him the Baital (Vampire), who is hanging on a tree. The difficulties

King Vikram and his son have in bringing the Vampire into the presence of the Jogi are truly laughable; and

on this thread is strung a series of Hindu fairy stories, which contain much interesting information on Indian

customs and manners. It also alludes to that state, which induces Hindu devotees to allow themselves to be

buried alive, and to appear dead for weeks or months, and then to return to life again; a curious state of

mesmeric catalepsy, into which they work themselves by concentrating the mind and abstaining from food

a specimen of which I have given a practical illustration in the Life of Sir Richard Burton.

The following translation is rendered peculiarly; valuable and interesting by Sir Richard Burton's intimate

knowledge of the language. To all who understand the ways of the East, it is as witty, and as full of what is

popularly called "chaff" as it is possible to be. There is not a dull page in it, and it will especially please those

My husband only gives eleven of the best tales, as it was thought the translation would prove more interesting

"THE genius of Eastern nations," says an established and respectable authority, "was, from the earliest times,

much turned towards invention and the love of fiction. The Indians, the Persians, and the Arabians, were all

famous for their fables. Amongst the ancient Greeks we hear of the Ionian and Milesian tales, but they have

now perished, and, from every account we hear of them, appear to have been loose and indelicate." Similarly,

the classical dictionaries define "Milesiae fabulae" to be "licentious themes," "stories of an amatory or

mirthful nature," or "ludicrous and indecent plays." M. Deriege seems indeed to confound them with the

"Moeurs du Temps" illustrated with artistic gouaches, when he says, "une de ces fables milesiennes,

rehaussees de peintures, que la corruption romaine recherchait alors avec une folle ardeur."

My friend, Mr. Richard Charnock, F.A.S.L., more correctly defines Milesian fables to have been originally "

certain tales or novels, composed by Aristides of Miletus "; gay in matter and graceful in manner. "They were

translated into Latin by the historian Sisenna, the friend of Atticus, and they had a great success at Rome.

Plutarch, in his life of Crassus, tells us that after the defeat of Carhes (Carrhae?) some Milesiacs were found

in the baggage of the Roman prisoners. The Greek text; and the Latin translation have long been lost. The

only surviving fable is the tale of Cupid and Psyche, which Apuleius calls 'Milesius sermo,' and it makes us

deeply regret the disappearance of the others." Besides this there are the remains of Apollodorus and Conon,

I do not, therefore, agree with Blair, with the dictionaries, or with M. Deriege. Miletus, the great maritime

city of Asiatic Ionia, was of old the meetingplace of the East and the West. Here the Phoenician trader from

the Baltic would meet the Hindu wandering to Intra, from Extra, Gangem; and the Hyperborean would step

on shore side by side with the Nubian and the Aethiop. Here was produced and published for the use of the

then civilized world, the genuine Oriental apologue, myth and tale combined, which, by amusing narrative

and romantic adventure, insinuates a lesson in morals or in humanity, of which we often in our days must fail

to perceive the drift. The book of Apuleius, before quoted, is subject to as many discoveries of recondite

meaning as is Rabelais. As regards the licentiousness of the Milesian fables, this sign of semicivilization is

still inherent in most Eastern books of the description which we call "light literature," and the ancestral

taleteller never collects a larger purse of coppers than when he relates the worst of his "aurei." But this

looseness, resulting from the separation of the sexes, is accidental, not necessary. The following collection

will show that it can be dispensed with, and that there is such a thing as camparative purity in Hindu

literature. The author, indeed, almost always takes the trouble to marry his hero and his heroine, and if he

cannot find a priest, he generally adopts an exceedingly lefthand and Caledonian but legal rite called

The work of Apuleius, as ample internal evidence shows, is borrowed from the East. The groundwork of the

tale is the metamorphosis of Lucius of Corinth into an ass, and the strange accidents which precede his

Another old Hindu storybook relates, in the popular fairybook style, the wondrous adventures of the hero

and demigod, the great GandharbaSena. That son of Indra, who was also the father of Vikramajit, the

subject of this and another collection, offended the ruler of the firmament by his fondness for a certain

nymph, and was doomed to wander over earth under the form of a donkey. Through the interposition of the

gods, however, he was permitted to become a man during the hours of darkness, thus comparing with the

Whilst labouring under this curse, GandharbaSena persuaded the King of Dhara to give him a daughter in

marriage, but it unfortunately so happened that at the wedding hour he was unable to show himself in any but

asinine shape. After bathing, however, he proceeded to the assembly, and, hearing songs and music, he

The guests were filled with sorrow that so beautiful a virgin should be married to a donkey. They were afraid

to express their feelings to the king, but they could not refrain from smiling, covering their mouths with their

"O king, is this the son of Indra? You have found a fine bridegroom; you are indeed happy; don't delay the

marriage; delay is improper in doing good; we never saw so glorious a wedding! It is true that we once heard

of a camel being married to a jennyass; when the ass, looking up to the camel, said, 'Bless me, what a

bridegroom!' and the camel, hearing the voice of the ass, exclaimed, 'Bless me, what a musical voice!' In that

wedding, however, the bride and the bridegroom were equal; but in this marriage, that such a bride should

"O king, at the marriage hour, in sign of joy the sacred shell is blown, but thou hast no need of that" (alluding

"O my mother! what is this? at the time of marriage to have an ass! What a miserable thing! What! will he

At length GandharbaSena, addressing the king in Sanskrit, urged him to perform his promise. He reminded

his future fatherinlaw that there is no act more meritorious than speaking truth; that the mortal frame is a

mere dress, and that wise men never estimate the value of a person by his clothes. He added that he was in

that shape from the curse of his sire, and that during the night he had the body of a man. Of his being the son

Hearing the donkey thus speak Sanskrit, for it was never known that an ass could discourse in that classical

tongue, the minds of the people were changed, and they confessed that, although he had an asinine form he

was unquestionably the son of Indra. The king, therefore, gave him his daughter in marriage. The

metamorphosis brings with it many misfortunes and strange occurrences, and it lasts till Fate in the author's

GandharbaSena is a quasihistorical personage, who lived in the century preceding the Christian era. The

story had, therefore, ample time to reach the ears of the learned African Apuleius, who was born A.D. 130.

The BaitalPachisi, or Twentyfive (tales of a) Baital a Vampire or evil spirit which animates dead bodies

is an old and thoroughly Hindu repertory. It is the rude beginning of that fictitious history which ripened to

the Arabian Nights' Entertainments, and which, fostered by the genius of Boccaccio, produced the romance of

the chivalrous days, and its last development, the novel that proseepic of modern Europe.

Composed in Sanskrit, "the language of the gods," alias the Latin of India, it has been translated into all the

Prakrit or vernacular and modern dialects of the great peninsula. The reason why it has not found favour with

the Moslems is doubtless the highly polytheistic spirit which pervades it; moreover, the Faithful had already a

specimen of that style of composition. This was the Hitopadesa, or Advice of a Friend, which, as a line in its

introduction informs us, was borrowed from an older book, the Panchatantra, or Five Chapters. It is a

collection of apologues recited by a learned Brahman, Vishnu Sharma by name, for the edification of his

pupils, the sons of an Indian Raja. They have been adapted to or translated into a number of languages,

notably into Pehlvi and Persian, Syriac and Turkish, Greek and Latin, Hebrew and Arabic. And as the Fables

of Pilpay, are generally known, by name at least, to European litterateurs. . Voltaire remarks, "Quand on fait

reflexion que presque toute la terre a ete infatuee de pareils comes, et qu'ils ont fait l'education du genre

humain, on trouve les fables de Pilpay, Lokman, d'Esope bien raisonnables." These tales, detached, but strung

together by artificial means pearls with a thread drawn through them are manifest precursors of the

Decamerone, or Ten Days. A modern Italian critic describes the now classical fiction as a collection of one

hundred of those novels which Boccaccio is believed to have read out at the court of Queen Joanna of Naples,

and which later in life were by him assorted together by a most simple and ingenious contrivance. But the

great Florentine invented neither his stories nor his " plot," if we may so call it. He wrote in the middle of the

fourteenth century (13448) when the West had borrowed many things from the East, rhymes and romance,

lutes and drums, alchemy and knighterrantry. Many of the "Novelle" are, as Orientalists well know, to this

day sung and recited almost textually by the wandering taletellers, bards, and rhapsodists of Persia and

The great kshatriya,(soldier) king Vikramaditya, or Vikramarka, meaning the "Sun of Heroism," plays in

India the part of King Arthur, and of Harun alRashid further West. He is a semihistorical personage. The

son of GandharbaSena the donkey and the daughter of the King of Dhara, he was promised by his father the

strength of a thousand male elephants. When his sire died, his grandfather, the deity Indra, resolved that the

babe should not be born, upon which his mother stabbed herself. But the tragic event duly happening during

the ninth month, Vikram came into the world by himself, and was carried to Indra, who pitied and adopted

The circumstances of his accession to the throne, as will presently appear, are differently told. Once,

however, made King of Malaya, the modern Malwa, a province of Western Upper India, he so distinguished

himself that the Hindu fabulists, with their usual brave kind of speaking, have made him "bring the whole

The last ruler of the race of Mayura, which reigned 318 years, was Rajapal. He reigned 25 years, but giving

himself up to effeminacy, his country was invaded by Shakaditya, a king from the highlands of Kumaon.

Vikramaditya, in the fourteenth year of his reign, pretended to espouse the cause of Rajapal, attacked and

destroyed Shakaditya, and ascended the throne of Delhi. His capital was Avanti, or Ujjayani, the modern

Ujjain. It was 13 kos (26 miles) long by 18 miles wide, an area of 468 square miles, but a trifle in Indian

History. He obtained the title of Shakari, "foe of the Shakas," the Sacae or Scythians, by his victories over

that redoubtable race. In the Kali Yug, or Iron Age, he stands highest amongst the Hindu kings as the patron

of learning. Nine persons under his patronage, popularly known as the "Nine Gems of Science," hold in India

These learned persons wrote works in the eighteen original dialects from which, say the Hindus, all the

languages of the earth have been derived. Dhanwantari enlightened the world upon the subjects of medicine

and of incantations. Kshapanaka treated the primary elements. AmaraSingha compiled a Sanskrit dictionary

and a philosophical treatise. Shankubetalabhatta composed comments, and Ghatakarpara a poetical work of

no great merit. The books of Mihira are not mentioned. Varaha produced two works on astrology and one on

arithmetic. And Bararuchi introduced certain improvements in grammar, commented upon the incantations,

But the most celebrated of all the patronized ones was Kalidasa. His two dramas, Sakuntala, and Vikram and

Urvasi, have descended to our day; besides which he produced a poem on the seasons, a work on astronomy,

Vikramaditya established the Sambat era, dating from A.C. 56. After a long, happy, and glorious reign, he

lost his life in a war with Shalivahana, King of Pratisthana. That monarch also left behind him an era called

the " Shaka," beginning with A.D. 78. It is employed, even now, by the Hindus in recording their births,

King Vikramaditya was succeeded by his infant son VikramaSena, and father and son reigned over a period

of 93 years. At last the latter was supplanted by a devotee named Samudrapala, who entered into his body

by miraculous means. The usurper reigned 24 years and 2 months, and the throne of Delhi continued in the

hands of his sixteen successors, who reigned 641 years and 3 months. Vikramapala,, the last, was slain in

It is not pretended that the words of these Hindu tales are preserved to the letter. The question about the

metamorphosis of cats into tigers, for instance, proceeded from a Gem of Learning in a university much

nearer home than Gaur. Similarly the learned and still living Mgr. Gaume (Traite du SaintEsprit, p.. 81)

joins Camerarius in the belief that serpents bite women rather than men. And he quotes (p.. 192) Cornelius a

Lapide, who informs us that the leopard is the produce of a lioness with a hyena or a bard..

The merit of the old stories lies in their suggestiveness and in their general applicability. I have ventured to

remedy the conciseness of their language, and to clothe the skeleton with flesh and blood.

The sage Bhavabhuti Eastern teller of these tales after making his initiatory and propitiatory conge to

Ganesha, Lord of Incepts, informs the reader that this book is a string of fine pearls to be hung round the neck

of human intelligence; a fragrant flower to be borne on the turband of mental wisdom; a jewel of pure gold,

which becomes the brow of all supreme minds; and a handful of powdered rubies, whose tonic effects will

appear palpably upon the mental digestion of every patient. Finally, that by aid of the lessons inculcated in

the following pages, man will pass happily through this world into the state of absorption, where fables will

Some nineteen centuries ago, the renowned city of Ujjayani witnessed the birth of a prince to whom was

given the gigantic name Vikramaditya. Even the Sanskritspeaking people, who are not usually pressed for

time, shortened it to "Vikram", and a little further West it would infallibly have been docked down to "Vik".

Vikram was the second son of an old king GandharbaSena, concerning whom little favourable has reached

posterity, except that he became an ass, married four queens, and had by them six sons, each of whom was

more learned and powerful than the other. It so happened that in course of time the father died. Thereupon his

eldest heir, who was known as Shank, succeeded to the carpet of Rajaship, and was instantly murdered by

By this act of vigour and manly decision, which all younger brother princes should devoutly imitate,

Vikram having obtained the title of Bir, or the Brave, made himself Raja. He began to rule well, and the gods

so favoured him that day by day his dominions increased. At length he became lord of all India, and having

firmly established his government, he instituted an eraan uncommon feat for a mere monarch, especially

The steps, says the historian, which he took to arrive at that pinnacle of grandeur, were these:

The old King calling his two grandsons Bhartarihari and Vikramaditya, gave them good counsel respecting

their future learning. They were told to master everything, a certain way not to succeed in anything. They

were diligently to learn grammar, the Scriptures, and all the religious sciences. They were to become familiar

with military tactics, international law, and music, the riding of horses and elephants especially the

latterthe driving of chariots, and the use of the broadsword, the bow, and the mogdars or Indian clubs.

They were ordered to be skilful in all kinds of games, in leaping and running, in besieging forts, in forming

and breaking bodies of troops; they were to endeavour to excel in every princely quality, to be cunning in

ascertaining the power of an enemy, how to make war, to perform journeys, to sit in the presence of the

nobles, to separate the different sides of a question, to form alliances, to distinguish between the innocent and

the guilty, to assign proper punishments to the wicked, to exercise authority with perfect justice, and to be

liberal. The boys were then sent to school, and were placed under the care of excellent teachers, where they

became truly famous. Whilst under pupilage, the eldest was allowed all the power necessary to obtain a

knowledge of royal affairs, and he was not invested with the regal office till in these preparatory steps he had

given full satisfaction to his subjects, who expressed high approval of his conduct.

The two brothers often conversed on the duties of kings, when the great Vikramaditya gave the great

"As Indra, during the four rainy months, fills the earth with water, so a king should replenish his treasury with

money. As Surya the sun, in warming the earth eight months, does not scorch it, so a king, in drawing

revenues from his people, ought not to oppress them. As Vayu, the wind, surrounds and fills everything, so

the king by his officers and spies should become acquainted with the affairs and circumstances of his whole

people. As Yama judges men without partiality or prejudice, and punishes the guilty, so should a king

chastise, without favour, all offenders. As Varuna, the regent of water, binds with his pasha or divine noose

his enemies, so let a king bind every malefactor safely in prison. As Chandra, the moon, by his cheering light

gives pleasure to all, thus should a king, by gifts and generosity, make his people happy. And as Prithwi, the

earth, sustains all alike, so should a king feel an equal affection and forbearance towards every one."

Become a monarch, Vikram meditated deeply upon what is said of monarchs:"A king is fire and air; he is

both sun and moon; he is the god of criminal justice; he is the genius of wealth; he is the regent of water; he

is the lord of the firmament; he is a powerful divinity who appears in human shape." He reflected with some

satisfaction that the scriptures had made him absolute, had left the lives and properties of all his subjects to

his arbitrary will, had pronounced him to be an incarnate deity, and had threatened to punish with death even

He punctually observed all the ordinances laid down by the author of the Niti, or institutes of government.

His night and day were divided into sixteen pahars or portions, each one hour and a half, and they were

Before dawn Vikram was awakened by a servant appointed to this special duty. He swallowed a thing

allowed only to a khshatriya or warrior Mithridatic every morning on the saliva, and he made the cooks

taste every dish before he ate of it. As soon as he had risen, the pages in waiting repeated his splendid

qualities, and as he left his sleepingroom in full dress, several Brahmans rehearsed the praises of the gods.

Presently he bathed, worshipped his guardian deity, again heard hymns, drank a little water, and saw alms

Next entering his court, he placed himself amidst the assembly. He was always armed when he received

strangers, and he caused even women to be searched for concealed weapons. He was surrounded by so many

spies and so artful, that of a thousand, no two ever told the same tale. At the levee, on his right sat his

relations, the Brahmans, and men of distinguished birth. The other castes were on the left, and close to him

stood the ministers and those whom he delighted to consult. Afar in front gathered the bards chanting the

praises of the gods and of the king; also the charioteers, elephanteers, horsemen, and soldiers of valour.

Amongst the learned men in those assemblies there were ever some who were well instructed in all the

scriptures, and others who had studied in one particular school of philosophy, and were acquainted only with

the works on divine wisdom, or with those on justice, civil and criminal, on the arts, mineralogy or the

practice of physic; also persons cunning in all kinds of customs; ridingmasters, dancing masters, teachers

of good behaviour, examiners, tasters, mimics, mountebanks, and others, who all attended the court and

awaited the king's commands. He here pronounced judgment in suits of appeal. His poets wrote about him:

Before the second sandhya, or noon, about the beginning of the third watch, he recited the names of the gods,

bathed, and broke his fast in his private room; then rising from food, he was amused by singers and dancing

girls. The labours of the day now became lighter. After eating he retired, repeating the name of his guardian

deity, visited the temples, saluted the gods conversed with the priests, and proceeded to receive and to

distribute presents. Fifthly, he discussed political questions with his ministers and councillors.

On the announcement of the herald that it was the sixth watch about 2 or 3 P.M.Vikram allowed himself

to follow his own inclinations, to regulate his family, and to transact business of a private and personal

After gaining strength by rest, he proceeded to review his troops, examining the men, saluting the officers,

and holding military councils. At sunset he bathed a third time and performed the five sacraments of listening

to a prelection of the Veda; making oblations to the manes; sacrificing to Fire in honour of the deities; giving

rice to dumb creatures; and receiving guests with due ceremonies. He spent the evening amidst a select

company of wise, learned, and pious men, conversing on different subjects, and reviewing the business of the

The night was distributed with equal care. During the first portion Vikram received the reports which his

spies and envoys, dressed in every disguise, brought to him about his enemies. Against the latter he ceased

not to use the five arts, namelydividing the kingdom, bribes, mischiefmaking, negotiations, and

bruteforce especially preferring the first two and the last. His forethought and prudence taught him to

regard all his nearest neighbours and their allies as hostile. The powers beyond those natural enemies he

considered friendly because they were the foes of his foes. And all the remoter nations he looked upon as

neutrals, in a transitional or provisional state as it were, till they became either his neighbours' neighbours, or

This important duty finished he supped, and at the end of the third watch he retired to sleep, which was not

allowed to last beyond three hours. In the sixth watch he arose and purified himself. The seventh was devoted

to holding private consultations with his ministers, and to furnishing the officers of government with requisite

instructions. The eighth or last watch was spent with the Purohita or priest, and with Brahmans, hailing the

dawn with its appropriate rites; he then bathed, made the customary offerings, and prayed in some

And throughout these occupations he bore in mind the duty of kings, namelyto pursue every object till it

be accomplished; to succour all dependents, and hospitably to receive guests, however numerous. He was

generous to his subjects respecting taxes, and kind of speech; yet he was inexorable as death in the

punishment of offenses. He rarely hunted, and he visited his pleasure gardens only on stated days. He acted in

his own dominions with justice; he chastised foreign foes with rigour; he behaved generously to Brahmans,

and he avoided favouritism amongst his friends. In war he never slew a suppliant, a spectator, a person asleep

or undressed, or anyone that showed fear. Whatever country he conquered, offerings were presented to its

gods, and effects and money were given to the reverends. But what benefited him most was his attention to

the creature comforts of the nine Gems of Science: those eminent men ate and drank themselves into fits of

Become Vikram the Great he established his court at a delightful and beautiful location rich in the best of

water. The country was difficult of access, and artificially made incapable of supporting a host of invaders,

but four great roads met near the city. The capital was surrounded with durable ramparts, having gates of

defence, and near it was a mountain fortress, under the especial charge of a great captain.

The metropolis was well garrisoned and provisioned, and it surrounded the royal palace, a noble building

without as well as within. Grandeur seemed embodied there, and Prosperity had made it her own. The nearer

ground, viewed from the terraces and pleasure pavilions, was a lovely mingling of rock and mountain, plain

and valley, field and fallow, crystal lake and glittering stream. The banks of the winding Lavana were fringed

with meads whose herbage, pearly with morning dew, afforded choicest grazing for the sacred cow, and were

dotted with perfumed clumps of Botrees, tamarinds, and holy figs: in one place Vikram planted 100,000 in a

single orchard and gave them to his spiritual advisers. The river valley separated the stream from a belt of

forest growth which extended to a hill range, dark with impervious jungle, and cleared here and there for the

cultivator's village. Behind it, rose another subrange, wooded with a lower bush and already blue with air,

whilst in the background towered range upon range, here rising abruptly into points and peaks, there

rampshaped or wall formed, with sheer descents, and all of light azure hue adorned with glories of silver

After reigning for some years, Vikram the Brave found himself at the age of thirty, a staid and sober

middleaged man, He had several sonsdaughters are naught in Indiaby his several wives, and he had

some paternal affection for nearly allexcept of course, for his eldest son, a youth who seemed to conduct

himself as though he had a claim to the succession. In fact, the king seemed to have taken up his abode for

life at Ujjayani, when suddenly he bethought himself, "I must visit those countries of whose names I am ever

hearing." The fact is, he had determined to spy out in disguise the lands of all his foes, and to find the best

Having thus resolved, Vikram the Brave gave the government into the charge of a younger brother, Bhartari

Raja, and in the garb of a religious mendicant, accompanied by Dharma Dhwaj, his second son, a youth

bordering on the age of puberty, he began to travel from city to city, and from forest to forest.

The Regent was of a settled melancholic turn of mind, having lost in early youth a very peculiar wife. One

day, whilst out hunting, he happened to pass a funeral pyre, upon which a Brahman's widow had just become

Sati (a holy woman) with the greatest fortitude. On his return home he related the adventure to Sita Rani, his

spouse, and she at once made reply that virtuous women die with their husbands, killed by the fire of grief,

not by the flames of the pile. To prove her truth the prince, after an affectionate farewell, rode forth to the

chase, and presently sent back the suite with his robes torn and stained, to report his accidental death. Sita

He led the dullest of lives, and took to himself sundry spouses, all equally distinguished for birth, beauty, and

modesty. Like his brother, he performed all the proper devoirs of a Raja, rising before the day to finish his

ablutions, to worship the gods, and to do due obeisance to the Brahmans. He then ascended the throne, to

judge his people according to the Shastra, carefully keeping in subjection lust, anger, avarice, folly,

drunkenness, and pride; preserving himself from being seduced by the love of gaming and of the chase;

restraining his desire for dancing, singing, and playing on musical instruments, and refraining from sleep

during daytime, from wine, from molesting men of worth, from dice, from putting human beings to death by

artful means, from useless travelling, and from holding any one guilty without the commission of a crime.

His levees were in a hall decently splendid, and he was distinguished only by an umbrella of peacock's

feathers; he received all complainants, petitioners, and presenters of offenses with kind looks and soft words.

He united to himself the seven or eight wise councillors, and the sober and virtuous secretary that formed the

high cabinet of his royal brother, and they met in some secret lonely spot, as a mountain, a terrace, a bower or

a forest, whence women, parrots, and other talkative birds were carefully excluded.

And at the end of this useful and somewhat laborious day, he retired to his private apartments, and, after

listening to spiritual songs and to soft music, he fell asleep. Sometimes he would summon his brother's "Nine

Gems of Science," and give ear to their learned discourses. But it was observed that the viceroy reserved this

exercise for nights when he was troubled with insomniathe words of wisdom being to him an infallible

Thus passed onwards his youth, doing nothing that it could desire, forbidden all pleasures because they were

unprincely, and working in the palace harder than in the pauper's hut. Having, however, fortunately for

himself, few predilections and no imagination, he began to pride himself upon being a philosopher. Much

business from an early age had dulled his wits, which were never of the most brilliant; and in the steadily

increasing torpidity of his spirit, he traced the germs of that quietude which forms the highest happiness of

man in this storm of matter called the world. He therefore allowed himself but one friend of his soul. He

retained, I have said, his brother's seven or eight ministers; he was constant in attendance upon the Brahman

priests who officiated at the palace, and who kept the impious from touching sacred property; and he was

courteous to the commanderinchief who directed his warriors, to the officers of justice who inflicted

punishment upon offenders, and to the lords of towns, varying in number from one to a thousand. But he

placed an intimate of his own in the high position of confidential councillor, the ambassador to regulate war

Mahipala was a person of noble birth, endowed with shining abilities, popular, dexterous in business,

acquainted with foreign parts, famed for eloquence and intrepidity, and as Menu the Lawgiver advises,

Bhartari Raja, as I have said, became a quietist and a philosopher. But Kama, the bright god who exerts his

sway over the three worlds, heaven and earth and grewsome Hades, had marked out the prince once more as

the victim of his blossom tipped shafts and his flowery bow. How, indeed, could he hope to escape the

doom which has fallen equally upon Brahma the Creator, Vishnu the Preserver, and dreadful Shiva the

By reason of her exceeding beauty, her face was a full moon shining in the clearest sky; her hair was the

purple cloud of autumn when, gravid with rain, it hangs low over earth; and her complexion mocked the pale

waxen hue of the largeflowered jasmine. Her eyes were those of the timid antelope; her lips were as red as

those of the pomegranate's bud, and when they opened, from them distilled a fountain of ambrosia. Her neck

was like a pigeon's; her hand the pink lining of the conchshell; her waist a leopard's; her feet the softest

lotuses. In a word, a model of grace and loveliness was Dangalah Rani, Raja Bhartari's last and youngest

The warrior laid down his arms before her; the politician spoke out every secret in her presence. The religious

prince would have slaughtered a cowthat sole unforgivable sinto save one of her eyelashes: the absolute

king would not drink a cup of water without her permission; the staid philosopher, the sober quietist, to win

from her the shadow of a smile, would have danced before her like a singinggirl. So desperately enamoured

It is written, however, that love, alas! breeds not love; and so it happened to the Regent. The warmth of his

affection, instead of animating his wife, annoyed her; his protestations wearied her; his vows gave her the

headache; and his caresses were a colic that made her blood run cold. Of course, the prince perceived

nothing, being lost in wonder and admiration of the beauty's coyness and coquetry. And as women must give

away their hearts, whether asked or not, so the lovely Dangalah Rani lost no time in lavishing all the passion

of her idle soul upon Mahipala, the handsome ambassador of peace and war. By this means the three were

happy and were contented; their felicity, however, being built on a rotten foundation, could not long endure.

In the city of Ujjayani, within sight of the palace, dwelt a Brahman and his wife, who, being old and poor,

and having nothing else to do, had applied themselves to the practice of austere devotion. They fasted and

refrained from drink, they stood on their heads and held their arms for weeks in the air; they prayed till their

knees were like pads; they disciplined themselves with scourges of wire; and they walked about unclad in the

cold season, and in summer they sat within a circle of flaming wood, till they became the envy and

admiration of all the plebeian gods that inhabit the lower heavens. In fine, as a reward for their exceeding

piety, the venerable pair received at the hands of a celestial messenger an apple of the tree Kalpavriksha a

Scarcely had the god disappeared, when the Brahman, opening his toothless mouth, prepared to eat the fruit

of immortality. Then his wife addressed him in these words, shedding copious tears the while:

"To die, O man, is a passing pain; to be poor is an interminable anguish. Surely our present lot is the penalty

of some great crime committed by us in a past state of being. Callest thou this state life? Better we die at

Hearing these words, the Brahman sat undecided, with open jaws and eyes fixed upon the apple. Presently he

found tongue: "I have accepted the fruit, and have brought it here; but having heard thy speech, my intellect

The wife resumed her discourse, which had been interrupted by a more than usually copious flow of tears.

"Moreover, O husband, we are old, and what are the enjoyments of the stricken in years? Truly quoth the

If that fruit could have restored thy dimmed eyes, and deaf ears, and blunted taste, and warmth of love, I had

After which the Brahman threw away the apple, to the great joy of his wife, who felt a natural indignation at

the prospect of seeing her goodman become immortal, whilst she still remained subject to the laws of death;

but she concealed this motive in the depths of her thought, enlarging, as women are apt to do, upon

everything but the truth. And she spoke with such success, that the priest was about to toss in his rage the

heavenly fruit into the fire, reproaching the gods as if by sending it they had done him an injury. Then the

wife snatched it out of his hand, and telling him it was too precious to be wasted, bade him arise and gird his

loins and wend him to the Regent's palace, and offer him the fruitas King Vikram was absentwith a

right reverend brahmanical benediction. She concluded with impressing upon her unworldly husband the

necessity of requiring a large sum of money as a return for his inestimable gift. "By this means, "she said,

Then the Brahman went forth, and standing in the presence of the Raja, told him all things touching the fruit,

concluding with "O, mighty prince! vouchsafe to accept this tribute, and bestow wealth upon me. I shall be

Bhartari Raja led the supplicant into an inner strongroom, where stood heaps of the finest golddust, and

bade him carry away all that he could; this the priest did, not forgetting to fill even his eloquent and toothless

mouth with the precious metal. Having dismissed the devotee groaning under the burden, the Regent entered

the apartments of his wives, and having summoned the beautiful Queen Dangalah Rani, gave her the fruit,

and said, "Eat this, light of my eyes! This fruitjoy of my heart!will make thee everlastingly young and

The pretty queen, placing both hands upon her husband's bosom, kissed his eyes and lips, and sweetly smiling

on his facefor great is the guile of womenwhispered, "Eat it thyself, dear one, or at least share it with

me; for what is life and what is youth without the presence of those we love?" But the Raja, whose heart was

melted by these unusual words, put her away tenderly, and, having explained that the fruit would serve for

Whereupon the pretty queen, sweetly smiling as before, slipped the precious present into her pocket. When

the Regent was transacting business in the hall of audience she sent for the ambassador who regulated war

and peace, and presented him with the apple in a manner at least as tender as that with which it had been

Then the ambassador, after slipping the fruit into his pocket also, retired from the presence of the pretty

queen, and meeting Lakha, one of the maids of honour, explained to her its wonderful power, and gave it to

her as a token of his love. But the maid of honour, being an ambitious girl, determined that the fruit was a fit

present to set before the Regent in the absence of the King. Bhartari Raja accepted it, bestowed on her great

He then took up the apple and looked at it with eyes brimful of tears, for he knew the whole extent of his

misfortune. His heart ached, he felt a loathing for the world, and he said with sighs and groans:

"Of what value are these delusions of wealth and affection, whose sweetness endures for a moment and

becomes eternal bitterness? Love is like the drunkard's cup: delicious is the first drink, palling are the

draughts that succeed it, and most distasteful are the dregs. What is life but a restless vision of imaginary

pleasures and of real pains, from which the only waking is the terrible day of death? The affection of this

world is of no use, since, in consequence of it, we fall at last into hell. For which reason it is best to practice

the austerities of religion, that the Deity may bestow upon us hereafter that happiness which he refuses to us

Thus did Bhartari Raja determine to abandon the world. But before setting out for the forest, he could not

refrain from seeing the queen once more, so hot was the flame which Kama had kindled in his heart. He

therefore went to the apartments of his women, and having caused Dangalah Rani to be summoned, he asked

her what had become of the fruit which he had given to her. She answered that, according to his command,

she had eaten it. Upon which the Regent showed her the apple, and she beholding it stood aghast, unable to

make any reply. The Raja gave careful orders for her beheading; he then went out, and having had the fruit

washed, ate it. He quitted the throne to be a jogi, or religious mendicant, and without communicating with

any one departed into the jungle. There he became such a devotee that death had no power over him, and he

is wandering still. But some say that he was duly absorbed into the essence of the Deity.

Thus Vikram's throne remained empty. When the news reached King Indra, Regent of the Lower Firmament

and Protector of Earthly Monarchs, he sent Prithwi Pala, a fierce giant, to defend the city of Ujjayani till such

time as its lawful master might reappear, and the guardian used to keep watch and ward night and day over

In less than a year the valorous Raja Vikram became thoroughly tired of wandering about the woods half

dressed: now suffering from famine, then exposed to the attacks of wild beasts, and at all times very ill at

ease. He reflected also that he was not doing his duty to his wives and children; that the heirapparent would

probably make the worst use of the parental absence; and finally, that his subjects, deprived of his fatherly

care, had been left in the hands of a man who, for ought he could say, was not worthy of the high trust. He

had also spied out all the weak points of friend and foe. Whilst these and other equally weighty

considerations were hanging about the Raja's mind, he heard a rumour of the state of things spread abroad;

that Bhartari, the regent, having abdicated his throne, had gone away into the forest. Then quoth Vikram to

The gong was striking the mysterious hour of midnight as the king and the young prince approached the

principal gate. And they were pushing through it when a monstrous figure rose up before them and called out

with a fearful voice, "Who are ye, and where are ye going ? Stand and deliver your names!"

"I am Raja Vikram," rejoined the king, half choked with rage, "and I am come to mine own city. Who art

"That question is easily answered," cried Prithwi Pala the giant, in his roaring voice; "the gods have sent me

to protect Ujjayani. If thou be really Raja Vikram, prove thyself a man: first fight with me, and then return to

The warrior king cried "Sadhu!" wanting nothing better. He girt his girdle tight round his loins, summoned

his opponent into the empty space beyond the gate, told him to stand on guard, and presently began to devise

some means of closing with or running in upon him. The giant's fists were large as watermelons, and his

knotted arms whistled through the air like falling trees, threatening fatal blows. Besides which the Raja's head

scarcely reached the giant's stomach, and the latter, each time he struck out, whooped so abominably loud,

At last Vikram's good luck prevailed. The giant's left foot slipped, and the hero, seizing his antagonist's other

leg, began to trip him up. At the same moment the young prince, hastening to his parent's assistance, jumped

viciously upon the enemy's naked toes. By their united exertions they brought him to the ground, when the

son sat down upon his stomach, making himself as weighty as he well could, whilst the father, climbing up to

the monster's throat, placed himself astride upon it, and pressing both thumbs upon his eyes, threatened to

"Surely thou art mad, monster," replied the king, in jeering tone, half laughing, half angry. "To whom

grantest thou life? If I desire it I can kill thee; how, then, cost thou talk about granting me my life?"

"Vikram of Ujjayani," said the giant, "be not too proud! I will save thee from a nearly impending death. Only

hearken to the tale which I have to tell thee, and use thy judgment, and act upon it. So shalt thou rule the

"Proceed," quoth the Raja, after a moment's thought, dismounting from the giant's throat, and beginning to

The giant raised himself from the ground, and when in a sitting posture, began in solemn tones to speak as

"In short, the history of the matter is, that three men were born in this same city of Ujjayani, in the same lunar

mansion, in the same division of the great circle described upon the ecliptic, and in the same period of time.

You, the first, were born in the house of a king. The second was an oilman's son, who was slain by the third, a

jogi, or anchorite, who kills all he can, wafting the sweet scent of human sacrifice to the nostrils of Durga,

goddess of destruction. Moreover, the holy man, after compassing the death of the oilman's son, has

suspended him head downwards from a mimosa tree in a cemetery. He is now anxiously plotting thy

"That is what I am about to tell thee," replied the giant. "In the good days of thy generous father,

GandharbaSena, as the court was taking its pleasure in the forest, they saw a devotee, or rather a devotee's

head, protruding from a hole in the ground. The white ants had surrounded his body with a case of earth, and

had made their home upon his skin. All kinds of insects and small animals crawled up and down the face, yet

not a muscle moved. Wasps had hung their nests to its temples, and scorpions wandered in and out of the

matted and clotted hair; yet the hermit felt them not. He spoke to no one; he received no gifts; and had it not

been for the opening of his nostrils, as he continually inhaled the pungent smoke of a thorn fire, man would

"Thy father marvelled much at the sight, and rode home in profound thought. That evening, as he sat in the

hall of audience, he could speak of nothing but the devotee; and his curiosity soon rose to such a pitch, that he

proclaimed about the city a reward of one hundred gold pieces to any one that could bring to court this

"Shortly afterwards, Vasantasena, a singing and dancing girl more celebrated for wit and beauty than for

sagesse or discretion, appeared before thy sire, and offered for the petty inducement of a gold bangle to bring

"The king hearing her speak was astonished, gave her a betel leaf in token that he held her to her promise,

"Vasantasena went directly to the jungle, where she found the pious man faint with thirst, shriveled with

hunger, and half dead with heat and cold. She cautiously put out the fire. Then, having prepared a confection,

she approached from behind and rubbed upon his lips a little of the sweetmeat, which he licked up with great

relish. Thereupon she made more and gave it to him. After two days of this generous diet he gained some

strength, and on the third, as he felt a finger upon his mouth, he opened his eyes and said, "Why hast thou

"The girl, who had her story in readiness, replied: "I am the daughter of a deity, and have practiced religious

observances in the heavenly regions. I have now come into this forest!" And the devotee, who began to think

how much more pleasant is such society than solitude, asked her where her hut was, and requested to be led

"Then Vasantasena, having unearthed the holy man and compelled him to purify himself, led him to the

abode which she had caused to be built for herself in the wood. She explained its luxuries by the nature of her

vow, which bound her to indulge in costly apparel, in food with six flavours, and in every kind of indulgence.

In course of time the hermit learned to follow her example; he gave up inhaling smoke, and he began to eat

"At length Kama began to trouble him. Briefly the saint and saintess were made man and wife, by the simple

form of matrimony called the Gandharbavivaha, and about ten months afterwards a son was born to them.

"Remained Vasantasena's last feat. Some months passed: then she said to the devotee her husband, 'Oh saint!

let us now, having finished our devotions, perform a pilgrimage to some sacred place, that all the sins of our

bodies may be washed away, after which we will die and depart into everlasting happiness.' Cajoled by these

speeches, the hermit mounted his child upon his shoulder and followed her where she wentdirectly into

"When the king and the ministers and the officers and the courtiers saw Vasantasena, and her spouse carrying

the baby, they recognized her from afar. The Raja exclaimed, 'Lo! this is the very singing girl who went forth

to bring back the devotee. 'And all replied: 'O great monarch! thou speakest truly; this is the very same

woman. And be pleased to observe that whatever things she, having asked leave to undertake, went forth to

do, all these she hath done!' Then gathering around her they asked her all manner of questions, as if the whole

"But the anchorite, having heard the speeches of the king and his courtiers, thought to himself, 'They have

done this for the purpose of taking away the fruits of my penance.' Cursing them all with terrible curses, and

taking up his child, he left the hall. Thence he went to the forest, slaughtered the innocent, and began to

practice austerities with a view to revenge that hour, and having slain his child, he will attempt thy life. His

prayers have been heard. In the first place they deprived thee of thy father. Secondly, they cast enmity

between thee and thy brother, thus dooming him to an untimely end. Thirdly, they are now working thy ruin.

The anchorite's design is to offer up a king and a king's son to his patroness Durga, and by virtue of such

"But I have promised, O Vikram, to save thee, if such be the will of Fortune, from impending destruction.

Therefore hearken well unto my words. Distrust them that dwell amongst the dead, and remember that it is

lawful and right to strike off his head that would slay thee. So shalt thou rule the universal earth, and leave

Suddenly Prithwi Pala, the giant, ceased speaking, and disappeared. Vikram and his son then passed through

the city gates, feeling their limbs to be certain that no bones were broken, and thinking over the scene that

It was the spring season when the Raja returned, and the Holi festival caused dancing and singing in every

house. Ujjayani was extraordinarily happy and joyful at the return of her ruler, who joined in her gladness

with all his kingly heart. The faces and dresses of the public were red and yellow with gulal and

abir,perfumed powders,which were sprinkled upon one another in token of merriment. Musicians

deafened the citizens' ears, dancing girls performed till ready to faint with fatigue, the manufacturers of

comfits made their fortunes, and the Nine Gems of Science celebrated the auspicious day with the most long

winded odes. The royal hero, decked in regal attire, and attended by many thousands of state palanquins

glittering with their various ornaments, and escorted by a suite of a hundred kingly personages, with their

martial array of the four hosts, of cavalry, elephants, chariots, and infantry, and accompanied by Amazon

girls, lovely as the suite of the gods, himself a personification of majesty, bearing the white parasol of

After the first pleasures of return, the king applied himself unremittingly to good government and to

eradicating the abuses which had crept into the administration during the period of his wanderings.

Mindful of the wise saying, "if the Rajadid not punish the guilty, the stronger would roast the weaker like a

fish on the spit," he began the work of reform with an iron hand. He confiscated the property of a councillor

who had the reputation of taking bribes; he branded the forehead of a sudra or servile man whose breath smelt

of ardent spirits, and a goldsmith having been detected in fraud he ordered him to be cut in shreds with razors

as the law in its mercy directs. In the case of a notorious evilspeaker he opened the back of his head and had

his tongue drawn through the wound. A few murderers he burned alive on iron beds, praying the while that

Vishnu might have mercy upon their souls. His spies were ordered, as the shastra called "The Prince" advises,

to mix with robbers and thieves with a view of leading them into situations where they might most easily be

entrapped, and once or twice when the fellows were too wary, he seized them and their relations and impaled

them all, thereby conclusively proving, without any mistake, that he was king of earth.

With the sex feminine he was equally severe. A woman convicted of having poisoned an elderly husband in

order to marry a younger man was thrown to the dogs, which speedily devoured her. He punished simple

infidelity by cutting off the offender's nosean admirable practice, which is not only a severe penalty to the

culprit, but also a standing warning to others, and an efficient preventative to any recurrence of the fault.

Faithlessness combined with bad example or brazenfacedness was further treated by being led in solemn

procession through the bazar mounted on a diminutive and cropeared donkey, with the face turned towards

the crupper. After a few such examples the women of Ujjayani became almost modest; it is the fault of man

Every day as Vikram sat upon the judgmentseat, trying causes and punishing offenses, he narrowly

observed the speech, the gestures, and the countenances of the various criminals and litigants and their

witnesses. Ever suspecting women, as I have said, and holding them to be the root of all evil, he never failed

when some sin or crime more horrible than usual came before him, to ask the accused, "Who is she?" and the

suddenness of the question often elicited the truth by accident. For there can be nothing thoroughly and

entirely bad unless a woman is at the bottom of it; and, knowing this, Raja Vikram made certain notable hits

under the most improbable circumstances, which had almost given him a reputation for omniscience. But this

is easily explained: a man intent upon squaring the circle will see squares in circles wherever he looks, and

In disputed cases of money claims, the king adhered strictly to established practice, and consulted persons

learned in the law. He seldom decided a cause on his own judgment, and he showed great temper and

patience in bearing with rough language from irritated plaintiffs and defendants, from the infirm, and from

old men beyond eighty. That humble petitioners might not be baulked in having access to the "fountain of

justice," he caused an iron box to be suspended by a chain from the windows of his sleeping apartment. Every

morning he ordered the box to be opened before him, and listened to all the placets at full length. Even in this

simple process he displayed abundant cautiousness. For, having forgotten what little of the humanities he had

mastered in his youth, he would hand the paper to a secretary whose business it was to read it out before him;

after which operation the man of letters was sent into an inner room, and the petition was placed in the hands

of a second scribe. Once it so happened by the bungling of the deceitful kayasths(clerks) that an important

difference was found to occur in the same sheet. So upon strict inquiry one secretary lost his ears and the

The Raja Vikram also lost no time in attacking the cities and towns and villages of his enemies, but the

people rose to a man against him, and hewing his army to pieces with their weapons, vanquished him. This

took place so often that he despaired of bringing all the earth under the shadow of his umbrella.

At length on one occasion when near a village he listened to a conversation of the inhabitants. A woman

having baked some cakes was giving them to her child, who leaving the edges would eat only the middle. On

his asking for another cake, she cried, "This boy's way is like Vikram's in his attempt to conquer the world!"

On his inquiring "Mother, why, what am I doing; and what has Vikram done?" " Thou, my boy," she replied,

"throwing away the outside of the cake eatest the middle only. Vikram also in his ambition, without subduing

the frontiers before attacking the towns, invades the heart of the country and lays it waste. On that account,

both the townspeople and others rising, close upon him from the frontiers to the centre, and destroy his army.

Vikram took notice of the woman's words. He strengthened his army and resumed his attack on the provinces

and cities, beginning with the frontiers, reducing the outer towns and stationing troops in the intervals. Thus

he proceeded regularly with his invasions. After a respite, adopting the same system and marshalling huge

armies, he reduced in regular course each kingdom and province till he became monarch of the whole world.

It so happened that one day as Vikram the Brave sat upon the judgmentseat, a young merchant, by name

Mal Deo, who had lately arrived at Ujjayani with loaded camels and elephants, and with the reputation of

immense wealth, entered the palace court. Having been received with extreme condescension, he gave into

the king's hand a fruit which he had brought in his own, and then spreading a prayer carpet on the floor he sat

down. Presently, after a quarter of an hour, he arose and went away. When he had gone the king reflected in

his mind: "Under this disguise, perhaps, is the very man of whom the giant spoke." Suspecting this, he did not

eat the fruit, but calling the master of the household he gave the present to him, ordering him to keep it in a

very careful manner. The young merchant, however, continued every day to court the honour of an interview,

By chance one morning Raja Vikram went, attended by his ministers, to see his stables. At this time the

young merchant also arrived there, and in the usual manner placed a fruit in the royal hand. As the king was

thoughtfully tossing it in the air, it accidentally fell from his fingers to the ground. Then the monkey, who

was tethered amongst the horses to draw calamities from their heads, snatched it up and tore it to pieces.

Whereupon a ruby of such size and water came forth that the king and his ministers, beholding its brilliancy,

Quoth Vikram to the young merchant severelyfor his suspicions were now thoroughly roused"Why hast

"O great king," replied Mal Deo, demurely, "it is written in the scriptures (shastra) 'Of Ceremony' that 'we

must not go empty handed into the presence of the following persons, namely, Rajas, spiritual teachers,

judges, young maidens, and old women whose daughters we would marry.' But why, O Vikram, cost thou

speak of one ruby only, since in each of the fruits which I have laid at thy feet there is a similar jewel?"

Having heard this speech, the king said to the master of his household, "Bring all the fruits which I have

entrusted to thee." The treasurer, on receiving the royal command, immediately brought them, and having

split them, there was found in each one a ruby, one and all equally perfect in size and water. Raja Vibram

beholding such treasures was excessively pleased. Having sent for a lapidary, he ordered him to examine the

rubies, saying, "We cannot take anything with us out of this world. Virtue is a noble quality to possess here

To so moral a speech the lapidary replied, " MahaRaja! thou hast said truly; whoever possesses virtue,

possesses everything; virtue indeed accompanies us always, and is of advantage in both worlds. Hear, O great

king! each gem is perfect in colour, quality and beauty. If I were to say that the value of each was ten million

millions of suvarnas (gold pieces), even then thou couldst not understand its real worth. In fact, each ruby

The king on hearing this was delighted, although his suspicions were not satisfied; and, having bestowed a

robe of honour upon the lapidary, dismissed him. Thereon, taking the young merchant's hand, he led him into

the palace, seated him upon his own carpet in presence of the court, and began to say, "My entire kingdom is

not worth one of these rubies: tell me how it is that thou who buyest and sellest hast given me such and so

Mal Deo replied: "O great king, the speaking of matters like the following in public is not right; these

thingsprayers, spells, drugs, good qualities, household affairs, the eating of forbidden food, and the evil we

may have heard of our neighbourshould not be discussed in full assembly. Privately I will disclose to thee

my wishes. This is the way of the world; when an affair comes to six ears, it does not remain secret; if a

matter is confided to four ears it may escape further hearing; and if to two ears even Brahma the Creator does

Having heard this speech, Raja Vikram took Mal Deo aside, and began to ask him, saying, "O generous man!

you have given me so many rubies, and even for a single day you have not eaten food with me; I am

"Raja," said the young merchant, "I am not Mal Deo, but Shanta Shil, a devotee. I am about to perform

spells, incantations and magical rites on the banks of the river Godavari, in a large smashana, a cemetery

where bodies are burned. By this means the Eight Powers of Nature will all become mine. This thing I ask of

you as alms, that you and the young prince Dharma Dhwaj will pass one night with me, doing my bidding.

The valiant Vikram nearly started from his seat at the word cemetery, but, like a ruler of men, he restrained

his face from expressing his feelings, and he presently replied, "Good, we will come, tell us on what day!"

"You are to come to me," said the devotee, "armed, but without followers, on the Monday evening the 14th of

the dark half of the month Bhadra." The Raja said: "Do you go your ways, we will certainly come." In this

manner, having received a promise from the king, and having taken leave, the devotee returned to his house:

thence he repaired to the temple, and having made preparations, and taken all the necessary things, he went

The valiant Vikram, on the other hand, retired into an inner apartment, to consult his own judgment about an

adventure with which, for fear of ridicule, he was unwilling to acquaint even the most trustworthy of his

In due time came the evening moon's day, the 14th of the dark half of the month Bhadra. As the short twilight

fell gloomily on earth, the warrior king accompanied by his son, with turbandends tied under their chins,

and with trusty blades tucked under their arms ready for foes, human, bestial, or devilish, slipped out unseen

through the palace wicket, and took the road leading to the cemetery on the river bank.

Dark and drear was the night. Urged by the furious blast of the lingering winterrains, masses of

bistrecoloured cloud, like the forms of unwieldy beasts, rolled heavily over the firmament plain. Whenever

the crescent of the young moon, rising from an horizon sable as the sad Tamala's hue, glanced upon the

wayfarers, it was no brighter than the fine tip of an elephant's tusk protruding from the muddy wave. A heavy

storm was impending; big drops fell in showers from the forest trees as they groaned under the blast, and

beneath the gloomy avenue the clayey ground gleamed ghastly white. As the Raja and his son advanced, a

faint ray of light, like the line of pure gold streaking the dark surface of the touchstone, caught their eyes, and

When Vikram came upon the open space on the riverbank where corpses were burned, he hesitated for a

moment to tread its impure ground. But seeing his son undismayed, he advanced boldly, trampling upon

Presently, at the further extremity of the smashana, or burning ground, appeared a group. By the lurid flames

that flared and flickered round the halfextinguished funeral pyres, with remnants of their dreadful loads,

Raja Vikram and Dharma Dhwaj could note the several features of the illomened spot. There was an outer

circle of hideous bestial forms; tigers were roaring, and elephants were trumpeting; wolves, whose foul hairy

coats blazed with sparks of bluish phosphoric light, were devouring the remnants of human bodies; foxes,

jackals, and hyenas were disputing over their prey; whilst bears were chewing the livers of children. The

space within was peopled by a multitude of fiends. There were the subtle bodies of men that had escaped

their grosser frames prowling about the charnel ground, where their corpses had been reduced to ashes, or

hovering in the air, waiting till the new bodies which they were to animate were made ready for their

reception. The spirits of those that had been foully slain wandered about with gashed limbs; and skeletons,

whose mouldy bones were held together by bits of blackened sinew, followed them as the murderer does his

victim. Malignant witches with shriveled skins, horrid eyes and distorted forms, crawled and crouched over

the earth; whilst spectres and goblins now stood motionless, and tall as lofty palm trees; then, as if in fits,

leaped, danced, and tumbled before their evocator. The air was filled with shrill and strident cries, with the

fitful moaning of the stormwind, with the hooting of the owl, with the jackal's long wild cry, and with the

hoarse gurgling of the swollen river, from whose banks the earthslip thundered in its fall.

In the midst of all, close to the fire which lit up his evil countenance, sat ShantaShil, the jogi, with the

banner that denoted his calling and his magic staff planted in the ground behind him. He was clad in the

ochrecoloured loinwrap of his class; from his head streamed long tangled locks of hair like horsehair; his

black body was striped with lines of chalk, and a girdle of thighbones encircled his waist. His face was

smeared with ashes from a funeral pyre, and his eyes, fixed as those of a statue, gleamed from this mask with

an infernal light of hate. His cheeks were shaven, and he had not forgotten to draw the horizontal sectarian

mark. But this was of blood; and Vikram, as he drew near saw that he was playing upon a human skull with

Now Raja Vibram, as has been shown by his encounter with Indra's watchman, was a bold prince, and he was

cautious as he was brave. The sight of a human being in the midst of these terrors raised his mettle; he

determined to prove himself a hero, and feeling that the critical moment was now come, he hoped to rid

For a moment he thought of the giant's words, "And remember that it is lawful and right to strike off his head

that would slay thee." A stroke with his good sword might at once and effectually put an end to the danger.

But then he remembered that he had passed his royal word to do the devotee's bidding that night. Besides, he

These reflections having passed through his mind with the rapid course of a star that has lost its honours,

Vikram courteously saluted ShantaShil. The jogi briefly replied, "Come sit down, both of ye." The father

and son took their places, by no means surprised or frightened by the devil dances before and around them.

Presently the valiant Raja reminded the devotee that he was come to perform his promise, and lastly asked,

The jogi replied, "O king, since you have come, just perform one piece of business. About two kos hence, in

a southerly direction, there is another place where dead bodies are burned; and in that place is a mimosa tree,

Raja Vikram took his son's hand, unwilling to leave him in such company; and, catching up a firebrand,

went rapidly away in the proper direction. He was now certain that ShantaShil was the anchorite who,

enraged by his father, had resolved his destruction; and his uppermost thought was a firm resolve "to

breakfast upon his enemy, ere his enemy could dine upon him." He muttered this old saying as he went,

whilst the tomtoming of the anchorite upon the skull resounded in his ears, and the devilcrowd, which had

held its peace during his meeting with ShantaShil, broke out again in an infernal din of whoops and

The darkness of the night was frightful, the gloom deepened till it was hardly possible to walk. The clouds

opened their fountains, raining so that you would say they could never rain again. Lightning blazed forth with

more than the light of day, and the roar of the thunder caused the earth to shake. Baleful gleams tipped the

black cones of the trees and fitfully scampered like fireflies over the waste. Unclean goblins dogged the

travellers and threw themselves upon the ground in their path and obstructed them in a thousand different

ways. Huge snakes, whose mouths distilled blood and black venom, kept clinging around their legs in the

roughest part of the road, till they were persuaded to loose their hold either by the sword or by reciting a

spell. In fact, there were so many horrors and such a tumult and noise that even a brave man would have

At length having passed over, somehow or other, a very difficult road, the Raja arrived at the smashana, or

burning place pointed out by the jogi. Suddenly he sighted the tree where from root to top every branch and

leaf was in a blaze of crimson flame. And when he, still dauntless, advanced towards it, a clamour continued

to be raised, and voices kept crying, "Kill them! kill them! seize them! seize them! take care that they do not

get away! let them scorch themselves to cinders! let them suffer the pains of Patala."

Far from being terrified by this state of things the valiant Raja increased in boldness, seeing a prospect of an

end to his adventure. Approaching the tree he felt that the fire did not burn him, and so he sat there for a

while to observe the body, which hung, head downwards, from a branch a little above him.

Its eyes, which were wide open, were of a greenishbrown, and never twinkled; its hair also was brown, and

brown was its facethree several shades which, notwithstanding, approached one another in an unpleasant

way, as in an overdried cocoanut. Its body was thin and ribbed like a skeleton or a bamboo framework, and

as it held on to a bough, like a flying fox, by the toe tips, its drawn muscles stood out as if they were ropes

of coin. Blood it appeared to have none, or there would have been a decided determination of that curious

juice to the head; and as the Raja handled its skin it felt icy cold and clammy as might a snake. The only sign

Judging from these signs the brave king at once determined the creature to be a Baitala Vampire. For a

short time he was puzzled to reconcile the appearance with the words of the giant, who informed him that the

anchorite had hung the oilman's son to a tree. But soon he explained to himself the difficulty, remembering

the exceeding cunning of jogis and other reverend men, and determining that his enemy, the better to deceive

With this idea, Vikram was pleased, saying, "My trouble has been productive of fruit." Remained the task of

carrying the Vampire to ShantaShil the devotee. Having taken his sword, the Raja fearlessly climbed the

tree, and ordering his son to stand away from below, clutched the Vampire's hair with one hand, and with the

other struck such a blow of the sword, that the bough was cut and the thing fell heavily upon the ground.

Immediately on falling it gnashed its teeth and began to utter a loud wailing cry like the screams of an infant

in pain. Vikram having heard the sound of its lamentations, was pleased, and began to say to himself, "This

devil must be alive." Then nimbly sliding down the trunk, he made a captive of the body, and asked " Who

Scarcely, however, had the words passed the royal lips, when the Vampire slipped through the fingers like a

worm, and uttering a loud shout of laughter, rose in the air with its legs uppermost, and as before suspended

itself by its toes to another bough. And there it swung to and fro, moved by the violence of its cachinnation.

"Decidedly this is the young oilman!" exclaimed the Raja, after he had stood for a minute or two with mouth

open, gazing upwards and wondering what he should do next. Presently he directed Dharma Dhwaj not to

lose an instant in laying hands upon the thing when it next might touch the ground, and then he again

swarmed up the tree. Having reached his former position, he once more seized the Baital's hair, and with all

the force of his armsfor he was beginning to feel really angryhe tore it from its hold and dashed it to the

Then, as before, the Raja slid deftly down the trunk, and hurried to the aid of his son, who in obedience to

orders, had fixed his grasp upon the Vampire's neck. Then, too, as before, the Vampire, laughing aloud,

To fail twice was too much for Raja Vikram's temper, which was right kingly and somewhat hot. This time

he bade his son strike the Baital's head with his sword. Then, more like a wounded bear of Himalaya than a

prince who had established an era, he hurried up the tree, and directed a furious blow with his sabre at the

Vampire's lean and calfless legs. The violence of the stroke made its toes loose their hold of the bough, and

when it touched the ground, Dharma Dhwaj's blade fell heavily upon its matted brown hair. But the blows

appeared to have lighted on ironwoodto judge at least from the behaviour of the Baital, who no sooner

heard the question, "O wretch, who art thou?" than it returned in loud glee and merriment to its old position.

Five mortal times did Raja Vikram repeat this profitless labour. But so far from losing heart, he quite entered

into the spirit of the adventure. Indeed he would have continued climbing up that tree and taking that corpse

under his armhe found his sword useless and bringing it down, and asking it who it was, and seeing it

slip through his fingers, six times sixty times, or till the end of the fourth and present age, had such extreme

However, it was not necessary. On the seventh time of falling, the Baital, instead of eluding its capturer's

grasp, allowed itself to be seized, merely remarking that "even the gods cannot resist a thoroughly obstinate

man." And seeing that the stranger, for the better protection of his prize, had stripped off his waistcloth and

was making it into a bag, the Vampire thought proper to seek the most favourable conditions for himself, and

"Vile wretch," replied the breathless hero, "know me to be Vikram the Great, Raja of Ujjayani, and I bear

"Remember the old saying, mighty Vikram!" said the Baital, with a sneer, "that many a tongue has cut many

a throat. I have yielded to thy resolution and I am about to accompany thee, bound to thy back like a beggar's

wallet. But hearken to my words, ere we set out upon the way. I am of a loquacious disposition, and it is well

nigh an hour's walk between this tree and the place where thy friend sits, favouring his friends with the

peculiar music which they love. Therefore, I shall try to distract my thoughts, which otherwise might not be

of the most pleasing nature, by means of sprightly tales and profitable reflections. Sages and men of sense

spend their days in the delights of light and heavy literature, whereas dolts and fools waste time in sleep and

idleness. And I purpose to ask thee a number of questions, concerning which we will, if it seems fit to thee,

"Whenever thou answerest me, either compelled by Fate or entrapped by my cunning into so doing, or

thereby gratifying thy vanity and conceit, I leave thee and return to my favourite place and position in the

sirastree, but when thou shalt remain silent, confused, and at a loss to reply, either through humility or

thereby confessing thine ignorance, and impotence, and want of comprehension, then will I allow thee, of

mine own free will, to place me before thine employer. Perhaps I should not say so; it may sound like bribing

thee, buttake my counsel, and mortify thy pride, and assumption, and arrogance, and haughtiness, as soon

as possible. So shalt thou derive from me a benefit which none but myself can bestow."

Raja Vikram hearing these rough words, so strange to his royal ear, winced; then he rejoiced that his heir

apparent was not near; then he looked round at his son Dharma Dhwaj, to see if he was impertinent enough to

be amused by the Baital. But the first glance showed him the young prince busily employed in pinching and

screwing the monster's legs, so as to make it fit better into the cloth. Vikram then seized the ends of the

waistcloth, twisted them into a convenient form for handling, stooped, raised the bundle with a jerk, tossed it

over his shoulder, and bidding his son not to lag behind, set off at a round pace towards the western end of

The shower had ceased, and, as they gained ground, the weather greatly improved.

The Vampire asked a few indifferent questions about the wind and the rain and the mud. When he received

no answer, he began to feel uncomfortable, and he broke out with these words: "O King Vikram, listen to the

In Benares once reigned a mighty prince, by name Pratapamukut, to whose eighth son Vajramukut happened

One morning, the young man, accompanied by the son of his father's pradhan or prime minister, rode out

hunting, and went far into the jungle. At last the twain unexpectedly came upon a beautiful "tank " of a

prodigious size. It was surrounded by short thick walls of fine baked brick; and flights and ramps of

cutstone steps, half the length of each face, and adorned with turrets, pendants, and finials, led down to the

water. The substantial plaster work and the masonry had fallen into disrepair, and from the crevices sprang

huge trees, under whose thick shade the breeze blew freshly, and on whose balmy branches the birds sang

sweetly; the grey squirrels chirruped joyously as they coursed one another up the gnarled trunks, and from the

pendent llianas the longtailed monkeys were swinging sportively. The bountiful hand of Sravana had spread

the earthen rampart with a carpet of the softest grass and manyhued wild flowers, in which were buzzing

swarms of bees and myriads of bright winged insects; and flocks of water fowl, wild geese Brahmini ducks,

bitterns, herons, and cranes, male and female, were feeding on the narrow strip of brilliant green that belted

the long deep pool, amongst the broadleaved lotuses with the lovely blossoms, splashing through the

The prince and his friend wondered when they saw the beautiful tank in the midst of a wild forest, and made

many vain conjectures about it. They dismounted, tethered their horses, and threw their weapons upon the

ground; then, having washed their hands and faces, they entered a shrine dedicated to Mahadeva, and there

Whilst they were making their offerings, a bevy of maidens, accompanied by a crowd of female slaves,

descended the opposite flight of steps. They stood there for a time, talking and laughing and looking about

them to see if any alligators infested the waters. When convinced that the tank was safe, they disrobed

"Concerning which the less said the better," interrupted RajaVikram in an offended tone.

but did not last long. The Raja's daughter for the principal maiden was a princess soon left her

companions, who were scooping up water with their palms and dashing it over one another's heads, and

proceeded to perform the rites of purification, meditation, and worship. Then she began strolling with a friend

The prince also left his companion sitting in prayer, and walked forth into the forest. Suddenly the eyes of the

Raja's son and the Raja's daughter met. She started back with a little scream. He was fascinated by her beauty,

Hearing this, the maiden smiled encouragement, but the poor youth, between palpitation of the heart and

hesitation about what to say, was so confused that his tongue crave to his teeth. She raised her eyebrows a

little. There is nothing which women despise in a man more than modesty, for modesty

A violent shaking of the bag which hung behind Vikram's royal back broke off the end of this offensive

sentence. And the warrior king did not cease that discipline till the Baital promised him to preserve more

Still the prince stood before her with downcast eyes and suffused cheeks: even the spur of contempt failed to

arouse his energies. Then the maiden called to her friend, who was picking jasmine flowers so as not to

witness the scene, and angrily asked why that strange man was allowed to stand and stare at her? The friend,

in hot wrath, threatened to call the slave, and throw Vajramukut into the pond unless he instantly went away

with his impudence. But as the prince was rooted to the spot, and really had not heard a word of what had

As they almost reached the tank, the beautiful maiden turned her head to see what the poor modest youth was

Vajramukut was formed in every way to catch a woman's eye. The Raja's daughter therefore half forgave him

his offence of mod . Again she sweetly smiled, disclosing two rows of little opals. Then descending to

the water's edge, she stooped down and plucked a lotus This she worshipped; next she placed it in her hair,

then she put it in her ear, then she bit it with her teeth, then she trod upon it with her foot, then she raised it up

again, and lastly she stuck it in her bosom. After which she mounted her conveyance and went home to her

friends; whilst the prince, having become thoroughly desponding and drowned in grief at separation from her,

"Females!" ejaculated the minister's son, speaking to himself in a careless tone, when, his prayer finished, he

left the temple, and sat down upon the tank steps to enjoy the breeze. He presently drew a roll of paper from

under his waistbelt, and in a short time was engrossed with his study. The women seeing this conduct,

exerted themselves in every possible way of wile to attract his attention and to distract his soul. They

succeeded only so far as to make him roll his head with a smile, and to remember that such is always the

custom of man's bane; after which he turned over a fresh page of manuscript. And although he presently

began to wonder what had become of the prince his master, he did not look up even once from his study.

He was a philosopher, that young man. But after all, Raja Vikram, what is mortal philosophy? Nothing but

another name for indifference! Who was ever philosophical about a thing truly loved or really hated? no

one! Philosophy, says Shankharacharya, is either a gift of nature or the reward of study. But I, the Baital, the

devil, ask you, what is a born philosopher, save a man of cold desires? And what is a bred philosopher but a

man who has survived his desires? A young philosopher? a coldblooded youth! An elderly philosopher?

a leucophlegmatic old man! Much nonsense, of a verity, ye hear in praise of nothing from your Rajaship's

Then the prince began to relate the state of his case, saying, " O friend, I have seen a damsel, but whether she

be a musician from Indra's heaven, a maiden of the sea, a daughter of the serpent kings, or the child of an

"Her face," quoth the prince, "was that of the full moon, her hair like a swarm of bees hanging from the

blossoms of the acacia, the corners of her eyes touched her ears, her lips were sweet with lunar ambrosia, her

waist was that of a lion, and her walk the walk of a king goose. As a garment, she was white; as a season, the

spring; as a flower, the jasmine; as a speaker, the kokila bird; as a perfume, musk; as a beauty, Kamadeva;

and as a being, Love. And if she does not come into my possession I will not live; this I have certainly

The young minister, who had heard his prince say the same thing more than once before, did not attach great

importance to these awful words. He merely remarked that, unless they mounted at once, night would

surprise them in the forest. Then the two young men returned to their horses, untethered them, drew on their

bridles, saddled them, and catching up their weapons, rode slowly towards the Raja's palace. During the three

hours of return hardly a word passed between the pair. Vajramukut not only avoided speaking; he never once

The young minister put no more questions, "for," quoth he to himself, "when the prince wants my counsel, he

will apply for it." In this point he had borrowed wisdom from his father, who held in peculiar horror the

giving of unasked for advice. So, when he saw that conversation was irksome to his master, he held his

peace and meditated upon what he called his "daythought." It was his practice to choose every morning

some tough food for reflection, and to chew the cud of it in his mind at times when, without such

employment, his wits would have gone woolgathering. You may imagine, Raja Vikram, that with a few

After the second day the Prince Vajramukut, being restless from grief at separation, fretted himself into a

fever. Having given up writing, reading, drinking, sleeping, the affairs entrusted to him by his father, and

everything else, he sat down, as he said, to die. He used constantly to paint the portrait of the beautiful lotus

gatherer, and to lie gazing upon it with tearful eyes; then he would start up and tear it to pieces and beat his

At last, as the pradhan's son had foreseen, he was summoned by the young Raja, whom he found upon his

bed, looking yellow and complaining bitterly of headache. Frequent discussions upon the subject of the

tender passion had passed between the two youths, and one of them had ever spoken of it so very

disrespectfully that the other felt ashamed to introduce it. But when his friend, with a view to provoke

communicativeness, advised a course of boiled and bitter herbs and great attention to diet, quoting the

the unhappy Vajramukut's fortitude abandoned him; he burst into tears, and exclaimed," Whosoever enters

upon the path of love cannot survive it; and if (by chance) he should live, what is life to him but a

The road of love is that which hath no beginning nor end; Take thou heed of thyself, man I ere thou place foot

And the wise, knowing that there are three things whose effect upon himself no man can foretell namely,

desire of woman, the dicebox, and the drinking of ardent spirits find total abstinence from them the best of

The advice was, of course, excellent, but the hapless lover could not help thinking that on this occasion it

came a little too late. However, after a pause he returned to the subject and said, "I have ventured to tread that

dangerous way, be its end pain or pleasure, happiness or destruction." He then hung down his head and

"She is the person who appeared to us at the tank?" asked the pradhan's son, moved to compassion by the

"O great king," resumed the minister's son, "at the time of going away had she said anything to you? or had

"Nothing!" replied the other laconically, when he found his friend beginning to take an interest in the affair.

"Then," said the minister's son, "it will be exceedingly difficult to get possession of her."

"Then," repeated the Raja's son, "I am doomed to death; to an early and melancholy death!"

"Humph!" ejaculated the young statesman rather impatiently, "did she make any sign, or give any hint? Let

Upon which the prince related everything that took place by the side of the tank, bewailing the false shame

The pradhan's son took thought for a while. He thereupon seized the opportunity of representing to his master

all the evil effects of bashfulness when women are concerned, and advised him, as he would be a happy

"And, now," said the other, "be comforted, O my master! I know her name and her dwellingplace. When she

suddenly plucked the lotus flower and worshipped it, she thanked the gods for having blessed her with a sight

"When she applied it to her ear, it was as if she would have explained to thee, 'I am a daughter of the

Carnatic: and when she bit it with her teeth, she meant to say that 'My father is Raja Dantawat, ' who,

"And when she placed it in her bosom, 'You are truly dwelling in my heart' was meant to be understood."

At these words the young Raja started up full of new life, and after praising with enthusiasm the wondrous

sagacity of his dear friend, begged him by some contrivance to obtain the permission of his parents, and to

conduct him to her city. The minister's son easily got leave for Vajramukut to travel, under pretext that his

body required change of water, and his mind change of scene. They both dressed and armed themselves for

the journey, and having taken some jewels, mounted their horses and followed the road in that direction in

Arrived after some days at the capital of the Carnatic, the minister's son having disguised his master and

himself in the garb of travelling traders, alighted and pitched his little tent upon a clear bit of ground in one of

the suburbs. He then proceeded to inquire for a wise woman, wanting, he said, to have his fortune told. When

the prince asked him what this meant, he replied that elderly dames who professionally predict the future are

never above [ministering to the present, and therefore that, in such circumstances, they are the properest

"Is this a treatise upon the subject of immorality, devil?" demanded the King Vikram ferociously. The Baital

The person addressed pointed to an old woman who, seated before the door of her hut, was spinning at her

wheel. Then the young men went up to her with polite salutations and said, "Mother, we are travelling

traders, and our stock is coming after us; we have come on in advance for the purpose of finding a place to

The old woman, who was a physiognomist as well as a fortuneteller, looked at the faces of the young men

and liked them, because their brows were wide, and their mouths denoted generosity. Having listened to their

words, she took pity upon them and said kindly, "This hovel is yours, my masters, remain here as long as you

please." Then she led them into an inner room, again welcomed them, lamented the poorness of her abode,

After some interval of time the old woman came to them once more, and sitting down began to gossip. The

minister's son upon this asked her, "How is it with thy family, thy relatives, and connections; and what are

thy means of subsistence?" She replied, ``My son is a favourite servant in the household of our great king

Dantawat, and your slave is the wetnurse of the Princess Padmavati, his eldest child. From the coming on of

old age," she added, "I dwell in this house, but the king provides for my eating and drinking. I go once a day

to see the girl, who is a miracle of beauty and goodness, wit and accomplishments, and returning thence, I

In a few days the young Vajramukut had, by his liberality, soft speech, and good looks, made such progress

in nurse Lakshmi's affections that, by the advice of his companion, he ventured to broach the subject ever

nearest his heart. He begged his hostess, when she went on the morrow to visit the charming Padmavati, that

"Son," she replied, delighted with the proposal and what old woman would not be? "there is no need

for putting off so urgent an affair till the morrow. Get your paper ready, and I will immediately give it."

Trembling with pleasure, the prince ran to find his friend, who was seated in the garden reading, as usual, and

told him what the old nurse had engaged to do. He then began to debate about how he should write his letter,

to cull sentences and to weigh phrases; whether "light of my eyes" was not too trite, and "blood of my liver"

rather too forcible. At this the minister's son smiled, and bade the prince not trouble his head with

composition. He then drew his inkstand from his waist shawl, nibbed a reed pen, and choosing a piece of pink

and flowered paper, he wrote upon it a few lines. He then folded it, gummed it, sketched a lotus flower upon

the outside, and handing it to the young prince, told him to give it to their hostess, and that all would be well.

The old woman took her staff in her hand and hobbled straight to the palace. Arrived there, she found the

Raja's daughter sitting alone in her apartment. The maiden, seeing her nurse, immediately arose, and making

a respectful bow, led her to a seat and began the most affectionate inquiries. After giving her blessing and

sitting for some time and chatting about indifferent matters, the nurse said, " O daughter! in infancy I reared

and nourished thee, now the Bhagwan (Deity) has rewarded me by giving thee stature, beauty, health, and

goodness. My heart only longs to see the happiness of thy womanhood, after which I shall depart in peace. I

implore thee read this paper, given to me by the handsomest and the properest young man that my eyes have

The princess, glancing at the lotus on the outside of the note, slowly unfolded it and perused its contents,

I must not forget to remark, parenthetically, that the minister's son, in order to make these lines generally

useful, had provided them with a last stanza in triplicate. "For lovers," he said sagely," are either in the

optative mood, the desperative, or the exultative." This time he had used the optative. For the desperative he

The Princess Padmavati having perused this doggrel with a contemptuous look, tore off the first word of the

last line, and said to the nurse, angrily, "Get thee gone, O mother of Yama, O unfortunate creature, and take

back this answer" giving her the scrap of paper "to the fool who writes such bad verses. I wonder

The old nurse, distressed at being so treated, rose up and returned home. Vajramukut was too agitated to

await her arrival, so he went to meet her on the way. Imagine his disappointment when she gave him the fatal

word and repeated to him exactly what happened, not forgetting to describe a single look! He felt tempted to

plunge his sword into his bosom; but Fortune interfered, and sent him to consult his confidant.

"Be not so hasty and desperate, my prince," said the pradhan's son, seeing his wild grief; "you have not

understood her meaning. Later in life you will be aware of the fact that, in nine cases out of ten, a woman's

'no' is a distinct 'yes.' This morning's work has been good; the maiden asked where you learnt the humanities,

On the next day the prince disclosed his rank to old Lakshmi, who naturally declared that she had always

known it. The trust they reposed in her made her ready to address Padmavati once more on the forbidden

subject. So she again went to the palace, and having lovingly greeted her nursling, said to her, "The Raja's

son, whose heart thou didst fascinate on the brim of the tank, on the fifth day of the moon, in the light half of

the month Yeth, has come to my house, and sends this message to thee: "Perform what you promised; we

have now come"; and I also tell thee that this prince is worthy of thee: just as thou art beautiful, so is he

When Padmavati heard this speech she showed great anger, and, rubbing sandal on her beautiful hands, she

slapped the old woman's cheeks, and cried, "Wretch, Daina (witch)! get out of my house; did I not forbid thee

The lover and the nurse were equally distressed at having taken the advice of the young minister, till he

explained what the crafty damsel meant. "When she smeared the sandal on her ten fingers," he explained,

"and struck the old woman on the face, she signified that when the remaining ten moonlight nights shall have

passed away she will meet you in the dark." At the same time he warned his master that to all appearances the

lady Padmavati was far too clever to make a comfortable wife. The minister's son especially hated talented

intellectual, and strongminded women; he had been heard to describe the torments of Naglok as the

compulsory companionship of a polemical divine and a learned authoress, well stricken in years and of

forbidding aspect, as such persons mostly are. Amongst womankind he admired theoretically, as became a

philosopher the small, plump, laughing, chattering, unintellectual, and materialminded. And therefore

excuse the digression, Raja Vikram he married an old maid, tall, thin, yellow, strictly proper,

coldmannered, a conversationist, and who prided herself upon spirituality. But more wonderful still, after he

did marry her, he actually loved her what an incomprehensible being is man in these matters!

To return, however. The pradhan's son, who detected certain symptoms of strongmindedness in the Princess

Padmavati, advised his lord to be wise whilst wisdom availed him. This sage counsel was, as might be

guessed, most ungraciously rejected by him for whose benefit it was intended. Then the sensible young

statesman rated himself soundly for having broken his father's rule touching advice, and atoned for it by

After the ten nights of moonlight had passed, the old nurse was again sent to the palace with the usual

message. This time Padmavati put saffron on three of her fingers, and again left their marks on the nurse's

cheek. The minister's son explained that this was to crave delay for three days, and that on the fourth the lover

When the time had passed the old woman again went and inquired after her health and wellbeing. The

princess was as usual very wroth, and having personally taken her nurse to the western gate, she called her

"Mother of the elephant's trunk, '' and drove her out with threats of the bastinado if she ever came back. This

was reported to the young statesman, who, after a few minutes' consideration, said, "The explanation of this

matter is, that she has invited you tomorrow, at nighttime, to meet her at this very gate.

"When brown shadows fell upon the face of earth, and here and there a star spangled the pale heavens, the

minister's son called Vajramukut, who had been engaged in adorning himself at least half that day. He had

carefully shaved his cheeks and chin; his mustachio was trimmed and curled; he had arched his eyebrows by

plucking out with tweezers the fine hairs around them; he had trained his curly muskcoloured lovelocks to

hang gracefully down his face; he had drawn broad lines of antimony along his eyelids, a most brilliant

sectarian mark was affixed to his forehead, the colour of his lips had been heightened by chewing betelnut

"One would imagine that you are talking of a silly girl, not of a prince, fiend!" interrupted Vikram, who did

and whitened his neck by having it shaved (continued the Baital, speaking quickly, as if determined not to

be interrupted), and reddened the tips of his ears by squeezing them, and made his teeth shine by rubbing

copper powder into the roots, and set off the delicacy of his fingers by staining the tips with henna. He had

not been less careful with his dress: he wore a wellarranged turband, which had taken him at least two hours

to bind, and a rich suit of brown stuff chosen for the adventure he was about to attempt, and he hung about

his person a number of various weapons, so as to appear a hero which young damsels admire.

Vajramukut asked his friend how he looked, and smiled happily when the other replied "Admirable!" His

happiness was so great that he feared it might not last, and he asked the minister's son how best to conduct

"As a conqueror, my prince!" answered that astute young man, "if it so be that you would be one. When you

wish to win a woman, always impose upon her. Tell her that you are her master, and she will forthwith

believe herself to be your servant. Inform her that she loves you, and forthwith she will adore you. Show her

that you care nothing for her, and she will think of nothing but you. Prove to her by your demeanour that you

consider her a slave, and she will become your pariah. But above all things excuse me if I repeat myself

too often beware of the fatal virtue which men call modesty and women sheepishness. Recollect the

trouble it has given us, and the danger which we have incurred: all this might have been managed at a tank

within fifteen miles of your royal father's palace. And allow me to say that you may still thank your stars: in

love a lost opportunity is seldom if ever recovered. The time to woo a woman is the moment you meet her,

before she has had time to think; allow her the use of reflection and she may escape the net. And after

avoiding the rock of Modesty, fall not, I conjure you, into the gulf of Security. I fear the lady Padmavati, she

is too clever and too prudent. When damsels of her age draw the sword of Love, they throw away the

Two watches of the night had passed, and there was profound stillness on earth. The young men then walked

quietly through the shadows, till they reached the western gate of the palace, and found the wicket ajar. The

minister's son peeped in and saw the porter dozing, stately as a Brahman deep in the Vedas, and behind him

stood a veiled woman seemingly waiting for somebody. He then returned on tiptoe to the place where he had

left his master, and with a parting caution against modesty and security, bade him fearlessly glide through the

wicket. Then having stayed a short time at the gate listening with anxious ear, he went back to the old

Vajramukut penetrating to the staircase, felt his hand grasped by the veiled figure, who motioning him to

tread lightly, led him quickly forwards. They passed under several arches, through dim passages and dark

doorways, till at last running up a flight of stone steps they reached the apartments of the princess.

Vajramukut was nearly fainting as the flood of splendour broke upon him. Recovering himself he gazed

around the rooms, and presently a tumult of delight invaded his soul, and his body bristled with joy. The

scene was that of fairyland. Golden censers exhaled the most costly perfumes, and gemmed vases bore the

most beautiful flowers; silver lamps containing fragrant oil illuminated doors whose panels were wonderfully

decorated, and walls adorned with pictures in which such figures were formed that on seeing them the

beholder was enchanted. On one side of the room stood a bed of flowers and a couch covered with brocade of

gold, and strewed with freshlyculled jasmine flowers. On the other side, arranged in proper order, were attar

holders, betelboxes, rosewater bottles, trays, and silver cases with four partitions for essences compounded

of rose leaves, sugar, and spices, prepared sandal wood, saffron, and pods of musk. Scattered about a

stuccoed floor white as crystal, were coloured caddies of exquisite confections, and in others sweetmeats of

various kinds. Female attendants clothed in dresses of various colours were standing each according to her

rank, with hands respectfully joined. Some were reading plays and beautiful poems, others danced and others

performed with glittering fingers and flashing arms on various instruments the ivory lute, the ebony pipe

and the silver kettledrum. In short, all the means and appliances of pleasure and enjoyment were there; and

any description of the appearance of the apartments, which were the wonder of the age, is impossible.

Then another veiled figure, the beautiful Princess Padmavati, came up and disclosed herself, and dazzled the

eyes of her delighted Vajramukut. She led him into an alcove, made him sit down, rubbed sandal powder

upon his body, hung a garland of jasmine flowers round his neck, sprinkled rosewater over his dress, and

Said the prince, who despite all efforts could not entirely shake off his unhappy habit of being modest,

"Those very delicate hands of yours are not fit to ply the pankha. Why do you take so much trouble? I am

"Nay, great king!" replied Padmavati, with the most fascinating of smiles, "you have taken so much trouble

Upon which her favourite slave, taking the pankha from the hand of the princess, exclaimed, "This is my

The lovers then began to chew betel, which, by the bye, they disposed of in little agate boxes which they

drew from their pockets, and they were soon engaged in the tenderest conversation.

Here the Baital paused for a while, probably to take breath. Then he resumed his tale as follows:

In the meantime, it became dawn; the princess concealed him; and when night returned they again engaged in

the same innocent pleasures. Thus day after day sped rapidly by. Imagine, if you can, the youth's felicity; he

was of an ardent temperament, deeply enamoured, barely a score of years old, and he had been strictly

brought up by serious parents. He therefore resigned himself entirely to the siren for whom he willingly

forgot the world, and he wondered at his good fortune, which had thrown in his way a conquest richer than all

the mines of Meru. He could not sufficiently admire his Padmavati's grace, beauty, bright wit, and

numberless accomplishments. Every morning, for vanity's sake, he learned from her a little useless

Enjoy the present hour, 'tis shine; be this, O man, thy law; Who e'er resew the yester? Who the morrow e'er

"By means of which he hoped, Raja Vikram!" said the demon, not heeding his royal carrier's "ughs" and

Padmavati, being, as you have seen, a maiden of superior mind, was naturally more smitten by her lover's

dulness than by any other of his qualities; she adored it, it was such a contrast to herself. At first she did what

many clever women do she invested him with the brightness of her own imagination. Still water, she

pondered, runs deep; certainly under this disguise must lurk a brilliant fancy, a penetrating but a mature and

ready judgment are they not written by nature's hand on that broad high brow? With such lovely

mustachios can he be aught but generous, nobleminded, magnanimous? Can such eyes belong to any but a

hero? And she fed the delusion. She would smile upon him with intense fondness, when, after wasting hours

over a few lines of poetry, he would misplace all the adjectives and barbarously entreat the metre. She

laughed with gratification, when, excited by the bright sayings that fell from her lips, the youth put forth

some platitude, dim as the lamp in the expiring firefly. When he slipped in grammar she saw malice under

it, when he retailed a borrowed jest she called it a good one, and when he used as princes sometimes will

At first she suspected that the stratagems which had won her heart were the results of a deeplaid plot

proceeding from her lover. But clever women are apt to be rarely sharpsighted in every matter which

concerns themselves. She frequently determined that a third was in the secret. She therefore made no allusion

to it. Before long the enamoured Vajramukut had told her everything, beginning with the diatribe against love

pronounced by the minister's son, and ending with the solemn warning that she, the pretty princess, would

"If I do not revenge myself upon him," thought the beautiful Padmavati, smiling like an angel as she listened

Having thus registered a vow, she broke silence, and praised to the skies the young pradhan's wisdom and

sagacity; professed herself ready from gratitude to become his slave, and only hoped that one day or other she

might meet that true friend by whose skill her soul had been gratified in its dearest desire. "Only," she

concluded, "I am convinced that now my Vajramukut knows every corner of his little Padmavati's heart, he

will never expect her to do anything but love, admire, adore and kiss him!'' Then suiting the action to the

word, she convinced him that the young minister had for once been too crabbed and cynic in his philosophy.

But after the lapse of a month Vajramukut, who had eaten and drunk and slept a great deal too much, and

who had not once hunted, became bilious in body and in mind melancholic. His face turned yellow, and so

did the whites of his eyes; he yawned, as liver patients generally do, complained occasionally of sick

headaches, and lost his appetite: he became restless and anxious, and once when alone at night he thus

thought aloud: "I have given up country, throne, home, and everything else, but the friend by means of whom

this happiness was obtained I have not seen for the long length of thirty days. What will he say to himself,

In this state of things he was sitting, and in the meantime the beautiful princess arrived. She saw through the

matter, and lost not a moment in entering upon it. She began by expressing her astonishment at her lover's

fickleness and fondness for change, and when he was ready to wax wroth, and quoted the words of the sage,

"A barren wife may be superseded by another in the eighth year; she whose children all die, in the tenth; she

who brings forth only daughters, in the eleventh; she who scolds, without delay," thinking that she alluded to

his love, she smoothed his temper by explaining that she referred to his forgetting his friend. "How is it

possible, O my soul," she asked with the softest of voices, that thou canst happiness here whilst thy heart is

wandering there? Why didst thou conceal this from me, O astute one? Was it for fear of distressing me?

Think better of thy wife than to suppose that she would ever separate thee from one to whom we both owe so

"After this Padmavati advised, nay ordered, her lover to go forth that night, and not to return till his mind was

quite at ease, and she begged him to take a few sweetmeats and other trifles as a little token of her admiration

Vajramukut embraced her with a transport of gratitude, which so inflamed her anger, that fearing lest the

cloak of concealment might fall from her countenance, she went away hurriedly to find the greatest delicacies

which her comfit boxes contained. Presently she returned, carrying a bag of sweetmeats of every kind for her

lover, and as he rose up to depart, she put into his hand a little parcel of sugarplums especially intended for

the friend; they were made up with her own delicate fingers, and they would please, she flattered herself,

The young prince, after enduring a number of farewell embraces and hopings for a speedy return, and last

words ever beginning again, passed safely through the palace gate, and with a relieved aspect walked briskly

to the house of the old nurse. Although it was midnight his friend was still sitting on his mat.

The two young men fell upon one another's bosoms and embraced affectionately. They then began to talk of

matters nearest their hearts. The Raja's son wondered at seeing the jaded and haggard looks of his companion,

who did not disguise that they were caused by his anxiety as to what might have happened to his friend at the

hand of so talented and so superior a princess. Upon which Vajramukut, who now thought Padmavati an

angel, and his late abode a heaven, remarked with formality and two blunders to one quotation that

"Again on your hobbyhorse, nagging at talent whenever you find it in others! " cried the young prince with

a pun, which would have delighted Padmavati. "Surely you are jealous of her!" he resumed, anything but

pleased with the dead silence that had received his joke; "jealous of her cleverness, and of her love for me.

She is the very best creature in the world. Even you, womanhater as you are, would own it if you only knew

all the kind messages she sent, and the little pleasant surprise that she has prepared for you. There! take and

eat; they are made by her own dear hands!" cried the young Raja, producing the sweetmeats. "As she herself

"The kind messages she sent me! The pleasant surprise she has prepared for me!" repeated the minister's son

in a hard, dry tone. "My lord will be pleased to tell me how she heard of my name?"

"I was sitting one night," replied the prince, "in anxious thought about you, when at that moment the princess

coming in and seeing my condition, asked, 'Why are you thus sad? Explain the cause to me.' I then gave her

an account of your cleverness, and when she heard it she gave me permission to go and see you, and sent

"Great king!" rejoined the young statesman, "one thing vouchsafe to hear from me. You have not done well

in that you have told my name. You should never let a woman think that your left hand knows the secret

which she confided to your right, much less that you have shared it to a third person. Secondly, you did evil

in allowing her to see the affection with which you honour your unworthy servant a woman ever hates her

"What could I do?" rejoined the young Raja, in a querulous tone of voice. "When I love a woman I like to tell

"Which habit," interrupted the pradhan's son, "you will lose when you are a little older, when you recognize

the fact that love is nothing but a bout, a game of skill between two individuals of opposite sexes: the one

seeking to gain as much, and the other striving to lose as little as possible; and that the sharper of the twain

thus met on the chessboard must, in the long run, win. And reticence is but a habit. Practise it for a year, and

you will find it harder to betray than to conceal your thoughts. It hath its joy also. Is there no pleasure, think

you, when suppressing an outbreak of tender but fatal confidence in saying to yourself, 'O, if she only knew

this?' 'O, if she did but suspect that?' Returning, however, to the sugarplums, my life to a pariah's that they

"Impossible!" exclaimed the prince, horrorstruck at the thought; "what you say, surely no one ever could do.

"I never yet knew," rejoined the other, "what a woman in love does fear. However, prince, the trial is easy.

Come here, Muti!" cried he to the old woman's dog, "and off with thee to that threeheaded kinsman of shine,

Having said this, he threw one of the sweetmeats to the dog; the animal ate it, and presently writhing and

"The wretch! O the wretch!" cried Vajramukut, transported with wonder and anger. " And I loved her! But

"What has happened, my lord, has happened!" quoth the minister's son calmly. "I was prepared for something

of this kind from so talented a princess. None commit such mistakes, such blunders, such follies as your

clever women; they cannot even turn out a crime decently executed. O give me dulness with one idea, one

"And your slave did his best to warn you against perfidy. But now my heart is at rest. I have tried her

strength. She has attempted and failed; the defeat will prevent her attempting again just yet. But let me ask

"Brother!" replied the prince, after a pause, "I cannot"; and he blushed as he made the avowal.

"Well," replied the other, "better confess then conceal that fact; we must now meet her on the battlefield,

and beat her at her own weapons cunning. I do not willingly begin treachery with women, because, in the

first place, I don't like it; and secondly, I know that they will certainly commence practicing it upon me, after

which I hold myself justified in deceiving them. And probably this will be a good wife; remember that she

intended to poison me, not you. During the last month my fear has been lest my prince had run into the tiger's

"She bade me," said the young Raja, "not to return till my mind was quite at ease upon the subject of m

"This means that she expects you back tomorrow night, as you cannot enter the palace before. And now I

will retire to my cot, as it is there that I am wont to ponder over my plans. Before dawn my thought shall

"A word before parting," exclaimed the prince "you know my father has already chosen a spouse for me;

"In my humble opinion," said the minister's son rising to retire, "woman is a monogamous, man a

polygamous, creature, a fact scarcely established in physio logical theory, but very observable in everyday

practice For what said the poet? Divorce, friend! Rewed thee! The spring draweth near, And a wife's but

Reassured by these words, Vajramukut bade his friend a cordial goodnight and sought his cot, where he

slept soundly, despite the emotions of the last few hours. The next day passed somewhat slowly. In the

evening, when accompanying his master to the palace, the minister's son gave him the following directions.

"Our object, dear my lord, is how to obtain possession of the princess. Take, then, this trident, and hide it

carefully when you see her show the greatest love and affection. Conceal what has happened, and when she,

wondering at your calmness, asks about me, tell her that last night I was weary and out of health, that illness

prevented my eating her sweetmeats, but that I shall eat them for supper tonight. When she goes to sleep,

then, taking off her jewels and striking her left leg with the trident, instantly come away to me. But should

she lie awake, rub upon your thumb a little of this do not fear, it is only a powder of grubs fed on verdigris

and apply it to her nostrils. It would make an elephant senseless, so be careful how you approach it to

Vajramukut embraced his friend, and passed safely through the palace gate. He found Padmavati awaiting

him; she fell upon his bosom and looked into his eyes, and deceived herself, as clever women will do.

Overpowered by her joy and satisfaction, she now felt certain that her lover was hers eternally, and that her

treachery had not been discovered; so the beautiful princess fell into a deep sleep.

Then Vajramukut lost no time in doing as the minister's son had advised, and slipped out of the room,

carrying off Padmavati's jewels and ornaments. His counsellor having inspected them, took up a sack and

made signs to his master to follow him. Leaving the horses and baggage at the nurse's house, they walked to a

burningplace outside the city. The minister's son there buried his dress, together with that of the prince, and

drew from the sack the costume of a religious ascetic: he assumed this himself, and gave to his companion

that of a disciple. Then quoth the guru (spiritual preceptor) to his chela (pupil), "Go, youth, to the bazar, and

sell these jewels, remembering to let half the jewellers in the place see the things, and if any one lay hold of

Upon which, as day had dawned, Vajramukut carried the princess's ornaments to the market, and entering the

nearest goldsmith's shop, offered to sell them, and asked what they were worth. As your majesty well knows,

gardeners, tailors, and goldsmiths are proverbially dishonest, and this man was no exception to the rule. He

looked at the pupil's face and wondered, because he had brought articles whose value he did not appear to

know. A thought struck him that he might make a bargain which would fill his coffers, so he offered about a

thousandth part of the price. This the pupil rejected, because he wished the affair to go further. Then the

goldsmith, seeing him about to depart, sprang up and stood in the door way, threatening to call the officers of

justice if the young man refused to give up the valuables which he said had lately been stolen from his shop.

As the pupil only laughed at this, the goldsmith thought seriously of executing his threat, hesitating only

because he knew that the officers of justice would gain more than he could by that proceeding. As he was still

in doubt a shadow darkened his shop, and in entered the chief jeweller of the city. The moment the ornaments

were shown to him he recognized them, and said, "These jewels belong to Raja Dantawat's daughter; I know

them well, as I set them only a few months ago!" Then he turned to the disciple, who still held the valuables

While they were thus talking, a crowd of ten or twenty persons had collected, and at length the report reached

the superintendent of the archers. He sent a soldier to bring before him the pupil, the goldsmith, and the chief

jeweller, together with the ornaments. And when all were in the hall of justice, he looked at the jewels and

"My spiritual preceptor," said Vajramukut, pretending great fear, "who is now worshipping in the cemetery

outside the town, gave me these white stones, with an order to sell them. How know I whence he obtained

"Let the ascetic be sent for," commanded the kotwal. Then, having taken both of them, along with the jewels,

"Master," said the king on hearing the statement, "whence have you obtained these jewels?"

The spiritual preceptor, before deigning an answer, pulled from under his arm the hide of a black antelope,

which he spread out and smoothed deliberately before using it as an asan. He then began to finger a rosary of

beads each as large as an egg, and after spending nearly an hour in mutterings and in rollings of the head, he

"By Shiva! great king, they are mine own. On the fourteenth of the dark half of the moon at night, I had gone

into a place where dead bodies are burned, for the purpose of accomplishing a witch's incantation. After long

and toilsome labour she appeared, but her demeanour was so unruly that I was forced to chastise her. I struck

her with this, my trident, on the left leg, if memory serves me. As she continued to be refractory, in order to

punish her I took off all her jewels and clothes, and told her to go where she pleased. Even this had little

effect upon her never have I looked upon so perverse a witch. In this way the jewels came into my

Raja Dantawat was stunned by these words. He begged the ascetic not to leave the palace for a while, and

forthwith walked into the private apartments of the women. Happening first to meet the queen dowager, he

said to her, "Go, without losing a minute, O my mother, and look at Padmavati's left leg, and see if there is a

mark or not, and what sort of a mark!" Presently she returned, and coming to the king said, "Son, I find thy

daughter lying upon her bed, and complaining that she has met with an accident; and indeed Padmavati must

be in great pain. I found that some sharp instrument with three points had wounded her. The girl says that a

nail hurt her, but I never yet heard of a nail making three holes. However, we must all hasten, or there will be

erysipelas, tumefaction, gangrene, mortification, amputation, and perhaps death in the house," concluded the

old queen, hurrying away in the pleasing anticipation of these ghastly consequences.

For a moment King Dantawat's heart was ready to break. But he was accustomed to master his feelings; he

speedily applied the reins of reflection to the wild steed of passion. He thought to himself, "the affairs of

one's household, the intentions of one's heart, and whatever one's losses may be, should not be disclosed to

any one. Since Padmavati is a witch, she is no longer my daughter. I will verily go forth and consult the

With these words the king went outside, where the guru was still sitting upon his black hide, making marks

with his trident on the floor. Having requested that the pupil might be sent away, and having cleared the

room, he said to the jogi, "O holy man! what punishment for the heinous crime of witchcraft is awarded to a

"Greet king!" replied the devotee, "in the Dharma Shastra it is thus written: 'If a Brahman, a cow, a woman, a

child, or any other person whatsoever who may be dependent on us, should be guilty of a perfidious act, their

punishment is that they be banished the country.' However much they may deserve death, we must not spill

Hearing these words the Raja dismissed the guru with many thanks and large presents. He waited till nightfall

and then ordered a band of trusty men to seize Padmavati without alarming the household, and to carry her

into a distant jungle full of fiends, tigers, and bears, and there to abandon her.

In the meantime, the ascetic and his pupil hurrying to the cemetery resumed their proper dresses; they then

went to the old nurse's house, rewarded her hospitality till she wept bitterly, girt on their weapons, and

mounting their horses, followed the party which issued from the gate of King Dantawat's palace. And it may

easily be believed that they found little difficulty in persuading the poor girl to exchange her chance in the

wild jungle for the prospect of becoming Vajramukut's wife lawfully wedded at Benares. She did not even

ask if she was to have a rival in the house, a question which women, you know, never neglect to put under

usual circumstances. After some days the two pilgrims of one love arrived at the house of their fathers, and to

"Now, Raja Vikram!" said the Baital, "you have not spoken much; doubtless you are engrossed by the

interest of a story wherein a man beats a woman at her own weapon deceit. But I warn you that you will

assuredly fall into Narak (the infernal regions) if you do not make up your mind upon and explain this matter.

Who was the most to blame amongst these four? the lover the lover's friend, the girl, or the father?"

"For my part I think Padmavati was the worst, she being at the bottom of all their troubles," cried Dharma

Dhwaj. The king said something about young people and the two senses of seeing and hearing, but his son's

sentiment was so sympathetic that he at once pardoned the interruption. At length, determined to do justice

King Vikram gave him this reply: "The Prince Vajramukut being tempted of the lovegod was insane, and

therefore not responsible for his actions. The minister's son performed his master's business obediently,

without considering causes or asking questions a very excellent quality in a dependent who is merely

required to do as he is bid. With respect to the young woman, I have only to say that she was a young woman,

and thereby of necessity a possible murderess. But the Raja, a prince, a man of a certain age and experience, a

father of eight! He ought never to have been deceived by so shallow a trick, nor should he, without reflection,

"Gramercy to you!" cried the Vampire, bursting into a discordant shout of laughter, "I now return to my tree.

By my tail! I never yet heard a Raja so readily condemn a Raja." With these words he slipped out of the cloth,

Vikram stood for a moment, fixed to the spot with blank dismay. Presently, recovering himself, he retraced

his steps, followed by his son, ascended the sirestree, tore down the Baital, packed him up as before, and

Soon afterwards a voice sounded behind the warrior king's back, and began to tell another true story.

In the great city of Bhogavati dwelt, once upon a time, a young prince, concerning whom I may say that he

Raja Vikram was silent, nor did he acknowledge the Baital's indirect compliment. He hated flattery, but he

liked, when flattered, to be flattered in his own person; a feature in their royal patron's character which the

Now the young prince Raja Ram (continued the tale teller) had an old father, concerning whom I may say

that he was exceedingly unlike your Rajaship, both as a man and as a parent. He was fond of hunting, dicing,

sleeping by day, drinking at night, and eating perpetual tonics, while he delighted in the idleness of watching

nautch girls, and the vanity of falling in love. But he was adored by his children because he took the trouble

to win their hearts. He did not lay it down as a law of heaven that his offspring would assuredly go to Patala

if they neglected the duty of bestowing upon him without cause all their affections, as your moral, virtuous,

These sounds issued from the Vampire's lips as the warrior king, speechless with wrath, passed his hand

behind his back, and viciously twisted up a piece of the speaker's skin. This caused the Vampire to cry aloud,

more however, it would appear, in derision than in real suffering, for he presently proceeded with the same

Fathers, great king, may be divided into three kinds; and be it said aside, that mothers are the same. Firstly,

we have the parent of many ideas, amusing, pleasant, of course poor, and the idol of his children. Secondly,

there is the parent with one idea and a half. This sort of man would, in your place, say to himself, "That

demon fellow speaks a manner of truth. I am not above learning from him, despite his position in life. I will

carry out his theory, just to see how far it goes"; and so saying, he wends his way home, and treats his young

ones with prodigious kindness for a time, but it is not lasting. Thirdly, there is the real oneidea'd type of

parentyourself, O warrior king Vikram, an admirable example. You learn in youth what you are taught: for

instance, the blessed precept that the green stick is of the trees of Paradise; and in age you practice what you

have learned. You cannot teach yourselves anything before your beards sprout, and when they grow stiff you

and you rudely pull his hand from the subject. Yet have you your uses like other things of earth. In life you

are good working camels for the milltrack, and when you die your ashes are not worse compost than those

Your Rajaship will observe (continued the Vampire, as Vikram began to show symptoms of ungovernable

anger) that I have been concise in treating this digression. Had I not been so, it would have led me far indeed

When the old king became air mixed with air, the young king, though he found hardly ten pieces of silver in

the paternal treasury and legacies for thousands of golden ounces, yet mourned his loss with the deepest grief.

He easily explained to himself the reckless emptiness of the royal coffers as a proof of his dear kind parent's

But the old man had left behind him, as he could not carry it off with him, a treasure more valuable than gold

and silver: one Churaman, a parrot, who knew the world, and who besides discoursed in the most correct

Sanscrit. By sage counsel and wise guidance this admirable bird soon repaired his young master's shattered

One day the prince said, "Parrot, thou knowest everything: tell me where there is a mate fit for me. The

shastras inform us, respecting the choice of a wife, 'She who is not descended from his paternal or maternal

ancestors within the sixth degree is eligible by a high caste man for nuptials. In taking a wife let him

studiously avoid the following families, be they ever so great, or ever so rich in kine, goats, sheep, gold, or

grain: the family which has omitted prescribed acts of devotion; that which has produced no male children;

that in which the Veda (scripture) has not been read; that which has thick hair on the body; and that in which

members have been subject to hereditary disease. Let a person choose for his wife a girl whose person has no

defect; who has an agreeable name; who walks gracefully, like a young elephant; whose hair and teeth are

"Great king," responded the parrot Churaman, "there is in the country of Magadh a Raja, Magadheshwar by

name, and he has a daughter called Chandravati. You will marry her; she is very learned, and, what is better

far, very fait. She is of yellow colour, with a nose like the flower of the sesamum; her legs are taper, like the

plantaintree; her eyes are large, like the principal leaf of the lotus; her eyebrows stretch towards her ears;

her lips are red, like the young leaves of the mangotree; her face is like the full moon; her voice is like the

sound of the cuckoo; her arms reach to her knees; her throat is like the pigeon's; her flanks are thin, like those

of the lion; her hair hangs in curls only down to her waist; her teeth are like the seeds of the pomegranate; and

On hearing the parrot's speech, the king sent for an astrologer, and asked him, "Whom shall I marry?" The

wise man, having consulted his art, replied, "Chandravati is the name of the maiden, and your marriage with

her will certainly take place." Thereupon the young Raja, though he had never seen his future queen, became

incontinently enamoured of her. He summoned a Brahman, and sent him to King Magadheshwar, saying, "If

you arrange satisfactorily this affair of our marriage we will reward you amply"a promise which lent wings

Now it so happened that this talented and beautiful princess had a jay, whose name was Madanmanjari or

Lovegarland. She also possessed encyclopaedic knowledge after her degree, and, like the parrot, she spoke

Be it briefly said, O warrior kingfor you think that I am talking fablesthat in the days of old, men had the

art of making birds discourse in human language. The invention is attributed to a great philosopher, who split

their tongues, and after many generations produced a selected race born with those members split. He altered

the shapes of their skulls by fixing ligatures behind the occiput, which caused the sinciput to protrude, their

eyes to become prominent, and their brains to master the art of expressing thoughts in words.

But this wonderful discovery, like those of great philosophers generally, had in it a terrible practical flaw The

birds beginning to speak, spoke wisely and so well, they told the truth so persistently, they rebuked their

brethren of the featherless skins so openly, they flattered them so little and they counselled them so much,

that mankind presently grew tired of hearing them discourse. Thus the art gradually fell into desuetude, and

One day the charming Princess Chandravati was sitting in confidential conversation with her jay. The

dialogue was not remarkable, for maidens in all ages seldom consult their confidantes or speculate upon the

secrets of futurity, or ask to have dreams interpreted, except upon one subject. At last the princess said, for

perhaps the hundredth time that month, "Where, O jay, is there a husband worthy of me?"

"Princess," replied Madanmanjari, "I am happy at length to be able as willing to satisfy your just curiosity.

"Now, no preaching!" said the maiden; "or thou shalt have salt instead of sugar for supper."

Jays, your Rajaship, are fond of sugar. So the confidante retained a quantity of good advice which she was

"I now see clearly the ways of Fortune. Raja Ram, king of Bhogavati, is to be thy husband. He shall be happy

in thee and thou in him, for he is young and handsome, rich and generous, goodtempered, not too clever,

Thereupon the princess, although she had never seen her future husband, at once began to love him. In fact,

"How can that be, sire?" asked the young Dharma Dhwaj of his father. " I always thought that "

The great Vikram interrupted his son, and bade him not to ask silly questions. Thus he expected to neutralize

the evil effects of the Baital's doctrine touching the amiability of parents unlike himself.

Now, as both these young people (resumed the Baital) were of princely family and well to do in the world,

the course of their love was unusually smooth. When the Brahman sent by Raja Ram had reached Magadh,

and had delivered his King's homage to the Raja Magadheshwar, the latter received him with distinction, and

agreed to his proposal. The beautiful princess's father sent for a Brahman of his own, and charging him with

nuptial gifts and the customary presents, sent him back to Bhogavati in company with the other envoy, and

gave him this order, "Greet Raja Ram, on my behalf, and after placing the tilak or mark upon his forehead,

return here with all speed. When you come back I will get all things ready for the marriage."

Raja Ram, on receiving the deputation, was greatly pleased, and after generously rewarding the Brahmans

and making all the necessary preparations, he set out in state for the land of Magadha, to claim his betrothed.

In due season the ceremony took place with feasting and bands of music, fireworks and illuminations,

rehearsals of scripture, songs, entertainments, processions, and abundant noise. And hardly had the turmeric

disappeared from the beautiful hands and feet of the bride, when the bridegroom took an affectionate leave of

his new parents he had not lived long in the house and receiving the dowry and the bridal gifts, set out for

Chandravati was dejected by leaving her mother, and therefore she was allowed to carry with her the jay,

Madanmanian. She soon told her husband the wonderful way in which she had first heard his name, and he

related to her the advantage which he had derived from confabulation with Churaman, his parrot.

"Then why do we not put these precious creatures into one cage, after marrying them according to the rites of

the angelic marriage (Gandharvalagana)?" said the charming queen. Like most brides, she was highly

"Ay! why not, love ? Surely they cannot live happy in what the world calls single blessedness," replied the

young king. As bridegrooms sometimes are for a short time, he was very warm upon the subject of

Thereupon, without consulting the parties chiefly concerned in their scheme, the master and mistress, after

being comfortably settled at the end of their journey, caused a large cage to be brought, and put into it both

Upon which Churaman the parrot leaned his head on one side and directed a peculiar look at the jay. But

Madan manjari raised her beak high in the air, puffed through it once or twice, and turned away her face in

"Perhaps," quoth the parrot, at length breaking silence, "you will tell me that you have no desire to be

"Truly a feminine form of resolution this," ejaculated the parrot. "I will borrow my master's words and call it

a woman's reason, that is to say, no reason at all. Have you any objection to be more explicit?"

"None whatever," retorted the jay, provoked by the rude innuendo into telling more plainly than politely

exactly what she thought; "none whatever, sir parrot. You hethings are all of you sinful, treacherous,

deceitful, selfish, devoid of conscience, and accustomed to sacrifice us, the weaker sex, to your smallest

"Of a truth, fair lady," quoth the young Raja Ram to his bride, "this pet of thine is sufficiently impudent."

"Let her words be as wind in thine ear, master," interrupted the parrot. "And pray, Mistress Jay, what are you

shethings but treacherous, false, ignorant, and avaricious beings, whose only wish in this world is to prevent

"Verily, my love," said the beautiful Chandravati to her bridegroom, "this thy bird has a habit of expressing

"We can confound their feminine minds by an anecdote," whispered the parrot in the ear of the prince.

Briefly, King Vikram, it was settled between the twain that each should establish the truth of what it had

Chandravati claimed, and soon obtained, precedence for the jay. Then the wonderful bird, Madanmanjari,

I have often told thee, O queen, that before coming to thy feet, my mistress was Ratnawati, the daughter of a

Here the jay burst into tears, and the mistress was sympathetically affected. Presently the speaker

However, I anticipate. In the city of Ilapur there was a wealthy merchant, who was without offspring; on this

account he was continually fasting and going on pilgrimage, and when at home he was ever engaged in

At length, by favour of the Deity, a son was born to this merchant, who celebrated his birth with great pomp

and rejoicing, and gave large gifts to Brahmans and to bards, and distributed largely to the hungry, the thirsty,

and the poor. When the boy was five years old he had him taught to read, and when older he was sent to a

guru, who had formerly himself been a student, and who was celebrated as teacher and lecturer.

In the course of time the merchant's son grew up. Praise be to Brahma! what a wonderful youth it was, with a

face like a monkey's, legs like a stork's, and a back like a camel's. You know the old proverb:

Instead of going to study, he went to gamble with other ne'erdoweels, to whom he talked loosely, and

whom he taught to be badhearted as himself. He made love to every woman, and despite his ugliness, he

was not unsuccessful. For they are equally fortunate who are very handsome or very ugly, in so far as they

are both remarkable and remarked. But the latter bear away the palm. Beautiful men begin well with women,

who do all they can to attract them, love them as the apples of their eyes, discover them to be fools, hold them

to be their equals, deceive them, and speedily despise them. It is otherwise with the ugly man, who, in

consequence of his homeliness, must work his wits and take pains with himself, and become as pleasing as he

is capable of being, till women forget his ape's face, bird's legs, and bunchy back.

The hunchback, moreover, became a Tantri, so as to complete his villanies. He was duly initiated by an

apostate Brahman, made a declaration that he renounced all the ceremonies of his old religion, and was

delivered from their yoke, and proceeded to perform in token of joy an abominable rite. In company with

eight men and eight womena Brahman female, a dancing girl, a weaver's daughter, a woman of ill fame, a

washerwoman, a barber's wife, a milkmaid, and the daughter of a landowner choosing the darkest time of

night and the most secret part of the house, he drank with them, was sprinkled and anointed, and went

through many ignoble ceremonies, such as sitting nude upon a dead body. The teacher informed him that he

was not to indulge shame, or aversion to anything, nor to prefer one thing to another, nor to regard caste,

ceremonial cleanness or uncleanness, but freely to enjoy all the pleasures of sensethat is, of course, wine

and us, since we are the representatives of the wife of Cupid, and wine prevents the senses from going astray.

And whereas holy men, holding that the subjugation or annihilation of the passions is essential to final

beatitude, accomplish this object by bodily austerities, and by avoiding temptation, he proceeded to blunt the

edge of the passions with excessive indulgence. And he jeered at the pious, reminding them that their ascetics

are safe only in forests, and while keeping a perpetual fast; but that he could subdue his passions in the very

Presently this excellent youth's father died, leaving him immense wealth. He blunted his passions so piously

and so vigorously, that in very few years his fortune was dissipated. Then he turned towards his neighbour's

goods and prospered for a time, till being discovered robbing, he narrowly escaped the stake. At length he

exclaimed, "Let the gods perish! the rascals send me nothing but ill luck!" and so saying he arose and fled

Chance led that villain hunchback to the city of Chandrapur, where, hearing the name of my master Hemgupt,

he recollected that one of his father's wealthiest correspondents was so called. Thereupon, with his usual

audacity, he presented himself at the house, walked in, and although he was clothed in tatters, introduced

The good man was much astonished, and not less grieved, to see the son of his old friend in such woful

plight. He rose up, however, embraced the youth, and asked the reason of his coming.

"I freighted a vessel," said the false hunchback, "for the purpose of trading to a certain land. Having gone

there, I disposed of my merchandise, and, taking another cargo, I was on my voyage home. Suddenly a great

storm arose, and the vessel was wrecked, and I escaped on a plank, and after a time arrived here. But I am

ashamed, since I have lost all my wealth, and I cannot show my face in this plight in my own city. My

excellent father would have consoled me with his pity. But now that I have carried him and my mother to

Ganges, every one will turn against me; they will rejoice in my misfortunes, they will accuse me of folly and

My dear master was deceived by the cunning of the wretch. He offered him hospitality, which was readily

enough accepted, and he entertained him for some time as a guest. Then, having reason to be satisfied with

his conduct, Hemgupt admitted him to his secrets, and finally made him a partner in his business. Briefly, the

"I have had for years an anxiety and a calamity in my house. My neighbours whisper things to my

disadvantage, and those who are bolder speak out with astonishment amongst themselves, saying, 'At seven

or eight, people marry their daughters, and this indeed is the appointment of the law: that period is long since

gone; she is now thirteen or fourteen years old, and she is very tall and lusty, resembling a married woman of

thirty. How can her father eat his rice with comfort and sleep with satisfaction, whilst such a disreputable

thing exists in his house? At present he is exposed to shame, and his deceased friends are suffering through

his retaining a girl from marriage beyond the period which nature has prescribed.' And now, while I am

sitting quietly at home, the Bhagwan (Deity) removes all my uneasiness: by his favour such an opportunity

occurs. It is not right to delay. It is best that I shall give my daughter in marriage to him. Whatever can be

"Thus thinking, the old man went to his wife and said to her, "Birth, marriage, and death are all under the

direction of the gods; can anyone say when they will be ours? We want for our daughter a young man who is

of good birth, rich and handsome, clever and honourable. But we do not find him. If the bridegroom be

faulty, thou sayest, all will go wrong. I cannot put a string round the neck of our daughter and throw her into

the ditch. If, however, thou think well of the merchant's son, now my partner, we will celebrate Ratnawati's

The wife, who had been won over by the hunchback's hypocrisy, was also pleased, and replied, "My lord!

when the Deity so plainly indicates his wish, we should do it; since, though we have sat quietly at home, the

desire of our hearts is accomplished. It is best that no delay be made: and, having quickly summoned the

family priest, and having fixed upon a propitious planetary conjunction, that the marriage be celebrated."

Then they called their daughter ah, me! what a beautiful being she was, and worthy the love of a

Gandharva (demigod). Her long hair, purple with the light of youth, was glossy as the bramra's wing; her

brow was pure and clear as the agate; the oceancoral looked pale beside her lips, and her teeth were as two

chaplets of pearls. Everything in her was formed to be loved. Who could look into her eyes without wishing

to do it again? Who could hear her voice without hoping that such music would sound once more? And she

was good as she was fair. Her father adored her; her mother, though a middleaged woman, was not envious

or jealous of her; her relatives doted on her, and her friends could find no fault with her. I should never end

When her parents informed my mistress of their resolution, she replied, "Sadhuit is well!" She was not like

most young women, who hate nothing so much as a man whom their seniors order them to love. She bowed

her head and promised obedience, although, as she afterwards told her mother, she could hardly look at her

intended, on account of his prodigious ugliness. But presently the hunchback's wit surmounted her disgust.

She was grateful to him for his attention to her father and mother; she esteemed him for his moral and

religious conduct; she pitied him for his misfortunes, and she finished with forgetting his face, legs, and back

She had vowed before marriage faithfully to perform all the duties of a wife, however distasteful to her they

might be; but after the nuptials, which were not long deferred, she was not surprised to find that she loved her

husband. Not only did she omit to think of his features and figure; I verily believe that she loved him the

more for his repulsiveness. Ugly, very ugly men prevail over women for two reasons. Firstly, we begin with

repugnance, which in the course of nature turns to affection; and we all like the most that which, when

unaccustomed to it, we most disliked. Hence the poet says, with as much truth as is in the male:

Secondly, the very ugly man appears, deceitfully enough, to think little of his appearance, and he will give

himself the trouble to pursue a heart because he knows that the heart will not follow after him. Moreover, we

women (said the jay) are by nature pitiful, and this our enemies term a "strange perversity." A widow is

generally disconsolate if she loses a little, wizenfaced, shrunken shanked, ugly, spiteful, distempered thing

that scolded her and quarrelled with her, and beat her and made her hours bitter; whereas she will follow her

"Either hold your tongue or go on with your story," cried the warrior king, in whose mind these remarks

"Hi! hi! hi!" laughed the demon; "I will obey your majesty, and make Madanmanjari, the misanthropical

Yes, she loved the hunchback; and how wonderful is our love! quoth the jay. A light from heaven which rains

happiness on this dull, dark earth! A spell falling upon the spirit, which reminds us of a higher existence! A

memory of bliss! A present delight! An earnest of future felicity! It makes hideousness beautiful and stupidity

clever, old age young and wickedness good, moroseness amiable, and lowmindedness magnanimous,

perversity pretty and vulgarity piquant. Truly it is sovereign alchemy and excellent flux for blending

And so saying, she cast a triumphant look at the parrot, who only remarked that he could have desired a little

For some months (resumed Madanmanjari), the bride and the bridegroom lived happily together in

and the hunchback felt that the edge of his passions again wanted blunting. He reflected, "Wisdom is

exemption from attachment, and affection for children, wife, and home." Then he thus addressed my poor

"I have been now in thy country some years, and I have heard no tidings of my own family, hence my mind is

sad, I have told thee everything about myself; thou must now ask thy mother leave for me to go to my own

Ratnawati lost no time in saying to her mother, "My husband wishes to visit his own country; will you so

The mother went to her husband, and said, "Your soninlaw desires leave to go to his own country."

Hemgupt replied, " Very well; we will grant him leave. One has no power over another man's son. We will do

The parents then called their daughter, and asked her to tell them her real desirewhether she would go to her

fatherinlaw's house, or would remain in her mother's home. She was abashed at this question, and could

not answer; but she went back to her husband, and said, "As my father and mother have declared that you

Presently the merchant summoned his soninlaw, and having bestowed great wealth upon him, allowed him

to depart. He also bade his daughter farewell, after giving her a palanquin and a female slave. And the parents

took leave of them with wailing and bitter tears; their hearts were like to break. And so was mine.

For some days the hunchback travelled quietly along with his wife, in deep thought. He could not take her to

his city, where she would find out his evil life, and the fraud which he had passed upon her father. Besides

which, although he wanted her money, he by no means wanted her company for life. After turning on many

He dismissed the palanquinbearers when halting at a little shed in the thick jungle through which they were

travelling, and said to his wife, "This is a place of danger; give me thy jewels, and I will hide them in my

waistshawl. When thou reachest the city thou canst wear them again." She then gave up to him all her

ornaments, which were of great value. Thereupon he inveigled the slave girl into the depths of the forest,

where he murdered her, and left her body to be devoured by wild beasts. Lastly, returning to my poor

mistress, he induced her to leave the hut with him, and pushed her by force into a dry well, after which

exploit he set out alone with his illgotten wealth, walking towards his own city.

In the meantime, a wayfaring man, who was passing through that jungle, hearing the sound of weeping, stood

still, and began to say to himself, "How came to my ears the voice of a mortal's grief in this wild wood?" then

followed the direction of the noise, which led him a pit, and peeping over the side, he saw a woman crying at

the bottom. The traveller at once loosened his gird cloth, knotted it to his turband, and letting down the line

pulled out the poor bride. He asked her who she was and how she came to fall into that well. She replied, "I

am the daughter of Hemgupt, the wealthiest merchant in the city of Chandrapur; and I was journeying wit my

husband to his own country, when robbers set upon us and surrounded us. They slew my slave girl, the threw

me into a well, and having bound my husband they took him away, together with my jewels. I have no tidings

The wayfaring man believed her tale, and conducted her to her home, where she gave the same account of the

accident which had befallen her, ending with, "beyond this, I know not if they have killed my husband, or

have let him go." The father thus soothed her grief "Daughter! have no anxiety; thy husband is alive, and by

the will of the Deity he will come to thee in a few days. Thieves take men's money, not their lives." Then the

parents presented her with ornaments more precious than those which she had lost; and summoning their

And so did I. The wicked hunchback had, meanwhile, returned to his own city, where he was excellently well

received, because he brought much wealth with him. His old associates flocked around him rejoicing; and he

fell into the same courses which had beggared him before. Gambling and debauchery soon blunted his

passions, and emptied his purse. Again his boon companions, finding him without a broken cowrie, drove

him from their doors, he stole and was flogged for theft; and lastly, half famished, he fled the city. Then he

said to himself, "I must go to my fatherinlaw, and make the excuse that a grandson has been born to him,

Imagine, however, his fears and astonishment, when, as he entered the house, his wife stood before him. At

first he thought it was a ghost, and turned to run away, but she went out to him and said, "Husband, be not

troubled ! I have told my father that thieves came upon us, and killed the slave girl and robbed me and threw

me into a well, and bound thee and carried thee off. Tell the same story, and put away all anxious feelings.

Come up and change thy tattered garmentsalas! some misfortune hath befallen thee. But console thyself; all

is now well, since thou art returned to me, and fear not, for the house is shine, and I am thy slave."

The wretch, with all his hardness of heart, could scarcely refrain from tears. He followed his wife to her

room, where she washed his feet, caused him to bathe, dressed him in new clothes, and placed food before

him. When her parents returned, she presented him to their embrace, saying in a glad way, "Rejoice with me,

O my father and mother! the robbers have at length allowed him to come back to us." Of course the parents

were deceived, they are mostly a purblind race; and Hemgupt, showing great favour to his worthless

For two or three months the hunchback lived quietly with his wife, treating her kindly and even

affectionately. But this did not last long. He made acquaintance with a band of thieves, and arranged his plans

After a time, his wife one night came to sleep by his side, having put on all her jewels. At midnight, when he

saw that she was fast asleep, he struck her with a knife so that she died. Then he admitted his accomplices,

who savagely murdered Hemgupt and his wife; and with their assistance he carried off any valuable article

upon which he could lay his hands. The ferocious wretch! As he passed my cage he looked at it, and thought

whether he had time to wring my neck. The barking of a dog saved my life; but my mistress, my poor

"Queen," said the jay, in deepest grief, "all this have I seen with mine own eyes, and have heard with mine

own ears. It affected me in early life, and gave me a dislike for the society of the other sex. With due respect

to you, I have resolved to remain an old maid. Let your majesty reflect, what crime had my poor mistress

committed? A male is of the same disposition as a highway robber; and she who forms friendship with such

"Sir Parrot," said the jay, turning to her wooer, "I have spoken. I have nothing more to say, but that you

hethings are all a treacherous, selfish, wicked race, created for the express purpose of working our worldly

"When a female, O my king, asserts that she has nothing more to say, but," broke in Churaman, the parrot

with a loud dogmatical voice, "I know that what she has said merely whets her tongue for what she is about to

"Tell me, then, O parrot," said the king, "what faults there may be in the other sex."

"I will relate," quoth Churaman, "an occurrence which in my early youth determined me to live and to die an

When quite a young bird, and before my schooling began, I was caught in the land of Malaya, and was sold

to a very rich merchant called Sagardati, a widower with one daughter, the lady Jayashri. As her father spent

all his days and half his nights in his countinghouse, conning his ledgers and scolding his writers, that young

woman had more liberty than is generally allowed to those of her age, and a mighty bad use she made of it.

O king! men commit two capital mistakes in rearing the "domestic calamity," and these are overvigilance

and undervigilance. Some parents never lose sight of their daughters, suspect them of all evil intentions, and

are silly enough to show their suspicions, which is an incentive to evildoing. For the weakminded things

do naturally say, "I will be wicked at once. What do I now but suffer all the pains and penalties of badness,

without enjoying its pleasures?" And so they are guilty of many evil actions; for, however vigilant fathers and

On the other hand, many parents take no trouble whatever with their charges: they allow them to sit in

idleness, the origin of badness; they permit them to communicate with the wicked, and they give them liberty

which breeds opportunity. Thus they also, falling into the snares of the unrighteous, who are ever a more

What, then, must wise parents do? The wise will study the characters of their children, and modify their

treatment accordingly. If a daughter be naturally good, she will be treated with a prudent confidence. If she be

vicious, an apparent trust will be reposed in her; but her father and mother will secretly ever be upon their

"All this parrotprate, I suppose, is only intended to vex me," cried the warrior king, who always considered

himself, and very naturally, a person of such consequence as ever to be uppermost in the thoughts and minds

of others. "If thou must tell a tale, then tell one, Vampire! or else be silent, as I am sick to the death of thy

After that Churaman the parrot had given the young Raja Ram a golden mine full of good advice about the

She was tall, stout, and well made, of lymphatic temperament, and yet strong passions. Her fine large eyes

had heavy and rather full eyelids, which are to be avoided. Her hands were symmetrical without being small,

and the palms were ever warm and damp. Though her lips were good, her mouth was somewhat underhung;

and her voice was so deep, that at times it sounded like that of a man. Her hair was smooth as the kokila's

plume, and her complexion was that of the young jasmine; and these were the points at which most persons

looked. Altogether, she was neither handsome nor ugly, which is an excellent thing in woman. Sita the

goddess was lovely to excess; therefore she was carried away by a demon. Raja Bali was exceedingly

generous, and he emptied his treasury. In this way, exaggeration, even of good, is exceedingly bad.

Yet must I confess, continued the parrot, that, as a rule, the beautiful woman is more virtuous than the ugly.

The former is often tempted, but her vanity and conceit enable her to resist, by the selfpromise that she shall

be tempted again and again. On the other hand, the ugly woman must tempt instead of being tempted, and she

must yield, because her vanity and conceit are gratified by yielding, not by resisting.

"Ho, there!" broke in the jay contemptuously. "What woman cannot win the hearts of the silly things called

men? Is it not said that a pigfaced female who dwells in Landanpur has a lover?"

I was about to remark, my king! said the parrot, somewhat nettled, if the aged virgin had not interrupted me,

that as ugly women are more vicious than handsome women, so they are most successful. "We love the

pretty, we adore the plain," is a true saying amongst the worldly wise. And why do we adore the plain?

Because they seem to think less of themselves than of usa vital condition of adoration.

Jayashri made some conquests by the portion of good looks which she possessed, more by her impudence,

and most by her father's reputation for riches. She was truly shameless, and never allowed herself fewer than

half a dozen admirers at the time. Her chief amusement was to appoint interviews with them successively, at

intervals so short that she was obliged to hurry away one in order to make room for another. And when a

lover happened to be jealous, or ventured in any way to criticize her arrangements, she replied at once by

When Jayashri had reached the ripe age of thirteen, the son of a merchant, who was her father's gossip and

neighbour, returned home after a long sojourn in far lands, whither he had travelled in the search of wealth.

The poor wretch, whose name, bythebye, was Shridat (Gift of Fortune), had loved her in her childhood;

and he came back, as men are apt to do after absence from familiar scenes, painfully full of affection for

house and home and all belonging to it. From his cross, stingy old uncle to the snarling superannuated beast

of a watchdog, he viewed all with eyes of love and melting heart. He could not see that his idol was greatly

changed, and nowise for the better; that her nose was broader and more clublike, her eyelids fatter and

thicker, her under lip more prominent, her voice harsher, and her manner coarser. He did not notice that she

was an adept in judging of men's dress, and that she looked with admiration upon all swordsmen, especially

upon those who fought upon horses and elephants. The charm of memory, the curious faculty of making past

Having obtained her father's permission, Shridat applied for betrothal to Jayashri, who with peculiar

boldness, had resolved that no suitor should come to her through her parent. And she, after leading him on by

all the coquetries of which she was a mistress, refused to marry him, saying that she liked him as a friend, but

You see, my king! there are three several states of feeling with which women regard their masters, and these

are love, hate, and indifference. Of all, love is the weakest and the most transient, because the essentially

unstable creatures naturally fall out of it as readily as they fall into it. Hate being a sister excitement will

easily become, if a man has wit enough to effect the change, love; and hatelove may perhaps last a little

longer than lovelove. Also, man has the occupation, the excitement, and the pleasure of bringing about the

change. As regards the neutral state, that poet was not happy in his ideas who sang

For a man versed in the Lila Shastra can soon turn a woman's indifference into hate, which I have shown is as

easily permuted to love. In which predicament it is the old thing over again, and it ends in the pure Asat or

"Which of these two birds, the jay or the parrot, had dipped deeper into human nature, mighty King Vikram?"

The trap was this time set too openly, even for the royal personage, to fall into it. He hurried on, calling to his

son, and not answering a word. The Vampire therefore resumed the thread of his story at the place where he

Shridat was in despair when he heard the resolve of his idol. He thought of drowning himself, of throwing

himself down from the summit of Mount Girnar, of becoming a religious beggar; in short, of a multitude of

follies. But he refrained from all such heroic remedies for despair, having rightly judged, when he became

somewhat calmer, that they would not be likely to further his suit. He discovered that patience is a virtue, and

he resolved impatiently enough to practice it. And by perseverance he succeeded. The worse for him! How

Jayashri, for potent reasons best known to herself, was married to Shridat six months after his return home.

He was in raptures. He called himself the happiest man in existence. He thanked and sacrificed to the

Bhagwan for listening to his prayers. He recalled to mind with thrilling heart the long years which he had

spent in hopeless exile from all that was dear to him, his sadness and anxiety, his hopes and joys, his toils and

troubles his loyal love and his vows to Heaven for the happiness of his idol, and for the furtherance of his

For truly he loved her, continued the parrot, and there is something holy in such love. It becomes not only a

faith, but the best of faithsan abnegation of self which emancipates the spirit from its straightest and

earthliest bondage, the "I"; the first step in the regions of heaven; a homage rendered through the creature to

the Creator; a devotion solid, practical, ardent, not as worship mostly is, a cold and lifeless abstraction; a

merging of human nature into one far nobler and higher the spiritual existence of the supernal world. For

perfect love is perfect happiness, and the only perfection of man; and what is a demon but a being without

love? And what makes man's love truly divine, is the fact that it is bestowed upon such a thing as woman.

"And now, Raja Vikram," said the Vampire, speaking in his proper person, "I have given you Madanmanjari

the jay's and Churaman the parrot's definitions of the tender passion, or rather their descriptions of its effects.

Kindly observe that I am far from accepting either one or the other. Love is, according to me, somewhat akin

to mania, a temporary condition of selfishness, a transient confusion of identity. It enables man to predicate

of others who are his other selves, that which he is ashamed to say about his real self. I will suppose the

beloved object to be ugly, stupid, vicious, perverse, selfish, low minded, or the reverse; man finds it charming

by the same rule that makes his faults and foibles dearer to him than all the virtues and good qualities of his

neighbours. Ye call love a spell, an alchemy, a deity. Why? Because it deifies self by gratifying all man's

pride, man's vanity, and man's conceit, under the mask of complete unegotism. Who is not in heaven when he

is talking of himself? and, prithee, of what else consists all the talk of lovers?"

It is astonishing that the warrior king allowed this speech to last as long as it did. He hated nothing so

fiercely, now that he was in middleage, as any long mention of the "handsome god." Having vainly

endeavoured to stop by angry mutterings the course of the Baital's eloquence, he stepped out so vigorously

and so rudely shook that inveterate talker, that the latter once or twice nearly bit off the tip of his tongue.

Then the Vampire became silent, and Vikram relapsed into a walk which allowed the tale to be resumed.

Jayashri immediately conceived a strong dislike for her husband, and simultaneously a fierce affection for a

reprobate who before had been indifferent to her. The more lovingly Shridat behaved to her, the more vexed

end annoyed she was. When her friends talked to her, she turned up her nose, raising her eyebrows (in token

of displeasure), and remained silent. When her husband spoke words of affection to her, she found them

disagreeable, and turning away her face, reclined on the bed. Then he brought dresses and ornaments of

various kinds and presented them to her, saying, "Wear these." Whereupon she would become more angry,

knit her brows, turn her face away, and in an audible whisper call him "fool." All day she stayed out of the

house, saying to her companions, "Sisters, my youth is passing away, and I have not, up to the present time,

tasted any of this world's pleasures." Then she would ascend to the balcony, peep through the lattice, and

seeing the reprobate going along, she would cry to her friend, "Bring that person to me." All night she tossed

and turned from side to side, reflecting in her heart, "I am puzzled in my mind what I shall say, and whither I

shall go. I have forgotten sleep, hunger, and thirst; neither heat nor cold is refreshing to me."

At last, unable any longer to support the separation from her reprobate paramour, whom she adored, she

resolved to fly with him. On one occasion, when she thought that her husband was fast asleep, she rose up

quietly, and leaving him, made her way fearlessly in the dark night to her lover's abode. A footpad, who saw

her on the way, thought to himself, "Where can this woman, clothed in jewels, be going alone at midnight?"

When Jayashri reached the intended place, she went into the house, and found her lover lying at the door. He

was dead, having been stabbed by the footpad; but she, thinking that he had, according to custom, drunk

intoxicating hemp, sat upon the floor, and raising his head, placed it tenderly in her lap. Then, burning with

the fire of separation from him, she began to kiss his cheeks, and to fondle and caress him with the utmost

By chance a Pisach (evil spirit) was seated in a large figtree opposite the house, and it occurred to him,

when beholding this scene, that he might amuse himself in a characteristic way. He therefore hopped down

from his branch, vivified the body, and began to return the woman's caresses. But as Jayashri bent down to

kiss his lips, he caught the end of her nose in his teeth, and bit it clean off. He then issued from the corpse,

Jayashri was in despair. She did not, however, lose her presence of mind, but sat down and proceeded to take

thought; and when she had matured her plan she arose, dripping with blood, and walked straight home to her

husband's house. On entering his room she clapped her hand to her nose, and began to gnash her teeth, and to

shriek so violently, that all the members of the family were alarmed. The neighbours also collected in

numbers at the door, and, as it was bolted inside, they broke it open and rushed in, carrying lights. There they

saw the wife sitting upon the ground with her face mutilated, and the husband standing over her, apparently

"O ignorant, criminal, shameless, pitiless wretch!" cried the people, especially the women; "why hast thou cut

Poor Shridat, seeing at once the trick which had been played upon him, thought to himself: "One should put

no confidence in a changeful mind, a black serpent, or an armed enemy, and one should dread a woman's

doings. What cannot a poet describe? What is there that a saint (jogi) does not know? What nonsense will not

a drunken man talk? What limit is there to a woman's guile? True it is that the gods know nothing of the

defects of a horse, of the thundering of clouds, of a woman's deeds, or of a man's future fortunes. How then

can we know?" He could do nothing but weep, and swear by the herb basil, by his cattle, by his grain, by a

In the meanwhile, the old merchant, Jayashri's father, ran off, and laid a complaint before the kotwal, and the

footmen of the police magistrate were immediately sent to apprehend the husband, and to carry him bound

before the judge. The latter, after due examination, laid the affair before the king. An example happening to

be necessary at the time, the king resolved to punish the offence with severity, and he summoned the husband

When the merchant's daughter was asked to give an account of what had happened, she pointed out the state

of her nose, and said, "Maharaj! why inquire of me concerning what is so manifest?" The king then turned to

the husband, and bade him state his defence. He said, "I know nothing of it," and in the face of the strongest

Thereupon the king, who had vainly threatened to cut off Shridat's right hand, infuriated by his refusing to

confess and to beg for mercy, exclaimed, "How must I punish such a wretch as thou art?" The unfortunate

man answered, "Whatever your majesty may consider just, that be pleased to do." Thereupon the king cried,

"Away with him, and impale him"; and the people, hearing the command, prepared to obey it.

Before Shridat had left the court, the footpad, who had been looking on, and who saw that an innocent man

was about to be unjustly punished, raised a cry for justice and, pushing through the crowd, resolved to make

himself heard. He thus addressed the throne: "Great king, the cherishing of the good, and the punishment of

the bad, is the invariable duty of kings." The ruler having caused him to approach, asked him who he was,

and he replied boldly, " Maharaj! I am a thief, and this man is innocent and his blood is about to be shed

unjustly. Your majesty has not done what is right in this affair." Thereupon the king charged him to tell the

truth according to his religion; and the thief related explicitly the whole circumstances, omitting of course,

"Go ye," said the king to his messengers, "and look in the mouth of the woman's lover who has fallen dead. If

the nose be there found, then has this thiefwitness told the truth, and the husband is a guiltless man."

The nose was presently produced in court, and Shridat escaped the stake. The king caused the wicked

Jayashri's face to be smeared with oily soot, and her head and eyebrows to be shaved; thus blackened and

disfigured, she was mounted upon a little raggedlimbed ass and was led around the market and the streets,

after which she was banished for ever from the city. The husband and the thief were then dismissed with betel

"My king," resumed the misogyne parrot, "of such excellencies as these are women composed. It is said that

'wet cloth will extinguish fire and bad food will destroy strength; a degenerate son ruins a family, and when a

friend is in wrath he takes away life. But a woman is an inflicter of grief in love and in hate, whatever she

does turns out to be for our ill. Truly the Deity has created woman a strange being in this world.' And again,

'The beauty of the nightingale is its song, science is the beauty of an ugly man, forgiveness is the beauty of a

devotee, and the beauty of a woman is virtuebut where shall we find it?' And again, 'Among the sages,

Narudu; among the beasts, the jackal; among the birds, the crow; among men, the barber; and in this world

"What I have told thee, my king, I have seen with mine own eyes, and I have heard with mine own ears. At

the time I was young, but the event so affected me that I have ever since held female kind to be a walking

pest, a twolegged plague, whose mission on earth, like flies and other vermin, is only to prevent our being

too happy. O, why do not children and young parrots sprout in crops from the groundfrom budding trees or

"I was thinking, sire," said the young Dharma Dhwaj to the warrior king his father, "what women would say

"Then keep your thoughts to yourself," replied the Raja, nettled at his son daring to say a word in favour of

When Madanmanjari, the jay, and Churaman, the parrot, had given these illustrations of their belief, they

began to wrangle, and words ran high. The former insisted that females are the salt of the earth, speaking, I

presume, figuratively. The latter went so far as to assert that the opposite sex have no souls, and that their

brains are in a rudimental and inchoate state of development. Thereupon he was tartly taken to task by his

master's bride, the beautiful Chandravati, who told him that those only have a bad opinion of women who

have associated with none but the vicious and the low, and that he should be ashamed to abuse feminine

On the other hand, the jay was sternly reproved for her mutinous and treasonable assertions by the husband of

her mistress, Raja Ram, who, although still a bridegroom, had not forgotten the gallant rule of his syntax

till Madanmanjari burst into tears and declared that her life was not worth having. And Raja Ram looked at

In short, Raja Vikram, all the four lost their tempers, and with them what little wits they had. Two of them

were but birds, and the others seem not to have been much better, being young, ignorant, inexperienced, and

lately married. How then could they decide so difficult a question as that of the relative wickedness and

villany of men and women? Had your majesty been there, the knot of uncertainty would soon have been

undone by the trenchant edge of your wit and wisdom, your knowledge and experience. You have, of course,

Dharma Dhwaj would have prevented his father's reply. But the youth had been twice reprehended in the

"Women," quoth the Raja, oracularly, "are worse than we are; a man, however depraved he may be, ever

retains some notion of right and wrong, but a woman does not. She has no such regard whatever."

"The beautiful Bangalah Rani for instance?" said the Baital, with a demonaic sneer.

At the mention of a word, the uttering of which was punishable by extirpation of the tongue, Raja Vikram's

brain whirled with rage. He staggered in the violence of his passion, and putting forth both hands to break his

fall, he dropped the bundle from his back. Then the Baital, disentangling himself and laughing lustily, ran off

towards the tree as fast as his thin brown legs would carry him. But his activity availed him little.

The king, puffing with fury, followed him at the top of his speed, and caught him by his tail before he

reached the sirastree, hurled him backwards with force, put foot upon his chest, and after shaking out the

cloth, rolled him up in it with extreme violence, bumped his back half a dozen times against the stony ground,

The young prince, afraid to accompany his father whilst he was pursuing the fiend, followed slowly in the

But when matters were in their normal state, the Vampire, who had endured with exemplary patience the

"Listen, O warrior king, whilst thy servant recounts unto thee another true tale."

In the venerable city of Bardwan, O warrior king! (quoth the Vampire) during the reign of the mighty

Rupsen, flourished one Rajeshwar, a Rajput warrior of distinguished fame. By his valour and conduct he had

risen from the lowest ranks of the army to command it as its captain. And arrived at that dignity, he did not

put a stop to all improvements, like other chiefs, who rejoice to rest and return thanks. On the contrary, he

Instead of attending to rules and regulations, drawn up in their studies by pandits and Brahmans, he consulted

chiefly his own experience and judgment. He threw aside the systematic plans of campaigns laid down in the

Shastras or books of the ancients, and he acted upon the spur of the moment. He displayed a skill in the

choice of ground, in the use of light troops, and in securing his own supplies whilst he cut off those of the

enemy, which Kartikaya himself, God of War, might have envied. Finding that the bows of his troops were

clumsy and slow to use, he had them all changed before compelled so to do by defeat; he also gave his

attention to the sword handles, which cramped the men's grasp but which having been used for eighteen

hundred years were considered perfect weapons. And having organized a special corps of warriors using fire

arrows, he soon brought it to such perfection that, by using it against the elephants of his enemies, he gained

One instance of his superior judgment I am about to quote to thee, O Vikram, after which I return to my tale;

for thou art truly a warrior king, very likely to imitate the innovations of the great general Rajeshwar.

He found his master's armies recruited from Northern Hindustan, and officered by Kshatriya warriors, who

grew great only because they grew old and fat. Thus the energy and talent of the younger men were wasted

in troubles and disorders; whilst the seniors were often so ancient that they could not mount their chargers

unaided, nor, when they were mounted, could they see anything a dozen yards before them. But they had

served in a certain obsolete campaign, and until Rajeshwar gave them pensions and dismissals, they claimed

a right to take first part in all campaigns present and future. The commanderinchief refused to use any

captain who could not stand steady on his legs, or endure the sun for a whole day. When a soldier

distinguished himself in action, he raised him to the powers and privileges of the warrior caste. And whereas

it had been the habit to lavish circles and bars of silver and other metals upon all those who had joined in the

war, whether they had sat behind a heap of sand or had been foremost to attack the foe, he broke through the

pernicious custom, and he rendered the honour valuable by conferring it only upon the deserving. I need

hardly say that, in an inordinately short space of time, his army beat every king and general that opposed it.

One day the great commanderinchief was seated in a certain room near the threshold of his gate, when the

voices of a number of people outside were heard. Rajeshwar asked, "Who is at the door, and what is the

meaning of the noise I hear?" The porter replied, "It is a fine thing your honour has asked. Many persons

come sitting at the door of the rich for the purpose of obtaining a livelihood and wealth. When they meet

together they talk of various things: it is these very people who are now making this noise."

In the meantime a traveller, a Rajput, Birbal by name, hoping to obtain employment, came from the southern

quarter to the palace of the chief. The porter having listened to his story, made the circumstance known to his

master, saying, "O chief! an armed man has arrived here, hoping to obtain employment, and is standing at the

The porter brought him in, and Rajeshwar inquired, "O Rajput, who and what art thou?"

Birbal submitted that he was a person of distinguished fame for the use of weapons, and that his name for

The chief was well accustomed to this style of self introduction, and its only effect upon his mind was a wish

to shame the man by showing him that he had not the least knowledge of weapons. He therefore bade him

Birbal at once drew his good sword. Guessing the thoughts which were hovering about the chief's mind, he

put forth his left hand, extending the forefinger upwards, waved his blade like the arm of a demon round his

head, and, with a dexterous stroke, so shaved off a bit of nail that it fell to the ground, and not a drop of blood

"Live for ever!" exclaimed Rajeshwar in admiration. He then addressed to the recruit a few questions

concerning the art of war, or rather concerning his peculiar views of it. To all of which Birbal answered with

a spirit and a judgment which convinced the hearer that he was no common sworder.

Whereupon Rajeshwar bore off the new man at arms to the palace of the king Rupsen, and recommended that

The king, being a man of few words and many ideas, after hearing his commanderinchief, asked, "O

"Give me a thousand ounces of gold daily," said Birbal, "and then I shall have wherewithal to live on."

"I have not," responded the Rajput somewhat stiffly. "I have first, a wife; second, a son; third, a daughter;

All the people of the court on hearing this turned aside their heads to laugh, and even the women, who were

peeping at the scene, covered their mouths with their veils. The Rajput was then dismissed the presence.

It is, however, noticeable amongst you humans, that the world often takes you at your own valuation. Set a

high price upon yourselves, and each man shall say to his neighbour, "In this man there must be something."

Tell everyone that you are brave, clever, generous, or even handsome, and after a time they will begin to

believe you. And when thus you have attained success, it will be harder to unconvince them than it was to

"Listen not to him, sirrah," cried Raja Vikram to Dharma Dhwaj, the young prince, who had fallen a little

way behind, and was giving ear attentively to the Vampire's ethics. "Listen to him not. And tell me, villain,

with these ignoble principles of shine, what will become of modesty, humility, selfsacrifice, and a host of

"I know not," rejoined the Baital, "neither do I care. But my habitually inspiriting a succession of human

bodies has taught me one fact. The wise man knows himself, and is, therefore, neither unduly humble nor

elated, because he had no more to do with making himself than with the cut of his cloak, or with the fitness of

his loincloth. But the fool either loses his head by comparing himself with still greater fools, or is prostrated

when he finds himself inferior to other and lesser fools. This shyness he calls modesty, humility, and so forth.

Now, whenever entering a corpse, whether it be of man, woman, or child, I feel peculiarly modest; I know

"Wouldst thou have me bump thy back against the ground?" asked Raja Vikram angrily.

(The Baital muttered some reply scarcely intelligible about his having this time stumbled upon a

Now Rupsen, the king, began by inquiring of himself why the Rajput had rated his services so highly. Then

he reflected that if this recruit had asked so much money, it must have been for some reason which would

afterwards become apparent. Next, he hoped that if he gave him so much, his generosity might some day turn

out to his own advantage. Finally, with this idea in his mind, he summoned Birbal and the steward of his

household, and said to the latter, "Give this Rajput a thousand ounces of gold daily from our treasury."

It is related that Birbal made the best possible use of his wealth. He used every morning to divide it into two

portions, one of which was distributed to Brahmans and Parohitas. Of the remaining moiety, having made

two parts, he gave one as alms to pilgrims, to Bairagis or Vishnu's mendicants, and to Sanyasis or

worshippers of Shiva, whose bodies, smeared with ashes, were hardly covered with a narrow cotton cloth and

a rope about their loins, and whose heads of artificial hair, clotted like a rope, besieged his gate. With the

remaining fourth, having caused food to be prepared, he regaled the poor, while he himself and his family ate

what was left. Every evening, arming himself with sword and buckler, he took up his position as guard at the

royal bedside, and walked round it all night sword in hand. If the king chanced to wake and asked who was

present, Birbal immediately gave reply that "Birbal is here; whatever command you give, that he will obey."

And oftentimes Rupsen gave him unusual commands, for it is said, "To try thy servant, bid him do things in

season and out of season: if he obey thee willingly, know him to be useful; if he reply, dismiss him at once.

Thus is a servant tried, even as a wife by the poverty of her husband, and brethren and friends by asking their

In such manner, through desire of money, Birbal remained on guard all night; and whether eating, drinking,

sleeping, sitting, going or wandering about, during the twentyfour hours, he held his master in watchful

remembrance. This, indeed, is the custom; if a man sell another the latter is sold, but a servant by doing

service sells himself, and when a man has become dependent, how can he be happy? Certain it is that

however intelligent, clever, or learned a man may be, yet, while he is in his master's presence, he remains

silent as a dumb man, and struck with dread. Only while he is away from his lord can he be at ease. Hence,

On one occasion it is related that there happened to be heard at nighttime the wailing of a woman in a

"Go," spoke the king, "to the place whence proceeds this sound of woman's wail, and having inquired the

On receiving this order the Rajput went to obey it; and the king, unseen by him, and attired in a black dress,

Presently Birbal arrived at the cemetery. And what sees he there? A beautiful woman of a light yellow colour,

loaded with jewels from head to foot, holding a horn in her right and a necklace in her left hand. Sometimes

she danced, sometimes she jumped, and sometimes she ran about. There was not a tear in her eye, but beating

Seeing her condition, and not recognizing the goddess born of sea foam, and whom all the host of heaven

loved, Birbal inquired, "Why art thou thus beating thyself and crying out? Who art thou? And what grief is

The goddess then began to relate her position to the Rajput. She said, with tears, "In the king's palace Shudra

(or low caste acts) are done, and hence misfortune will certainly fall upon it, and I shall forsake it. After a

month has passed, the king, having endured excessive affliction, will die. In grief for this, I weep. I have

brought much happiness to the king's house, and hence I am full of regret that this my prediction cannot in

"Is there," asked Birbal, "any remedy for this trouble, so that the king may be preserved and live a hundred

"Yes," said the goddess, "there is. About eight miles to the east thou wilt find a temple dedicated to my

terrible sister Devi. Offer to her thy son's head, cut off with shine own hand, and the reign of thy king shall

Birbal answered not a word, but with hurried steps he turned towards his home. The king, still in black so as

not to be seen, followed him closely, and observed and listened to everything he did.

The Rajput went straight to his wife, awakened her, and related to her everything that had happened. The

wise have said, "she alone deserves the name of wife who always receives her husband with affectionate and

submissive words." When she heard the circumstances, she at once aroused her son, and her daughter also

awoke. Then Birbal told them all that they must follow him to the temple of Devi in the wood.

On the way the Rajput said to his wife, "If thou wilt give up thy son willingly, I will sacrifice him for our

She replied, "Father and mother, son and daughter, brother and relative, have I now none. You are everything

to me. It is written in the scripture that a wife is not made pure by gifts to priests, nor by performing religious

rites; her virtue consists in waiting upon her husband, in obeying him and in loving him yea! though he be

lame, maimed in the hands, dumb, deaf, blind, one eyed, leprous, or humpbacked. It is a true saying that 'a

son under one's authority, a body free from sickness, a desire to acquire knowledge, an intelligent friend, and

an obedient wife; whoever holds these five will find them bestowers of happiness and dispellers of affliction.

An unwilling servant, a parsimonious king, an insincere friend, and a wife not under control; such things are

Then the good wife turned to her son and said "Child by the gift of thy head, the king's life may be spared,

"Mother," replied that excellent youth, "in my opinion we should hasten this matter. Firstly, I must obey your

command; secondly, I must promote the interests of my master; thirdly, if this body be of any use to a

("Excuse me, Raja Vikram," said the Baital, interrupting himself, "if I repeat these fair discourses at full

length; it is interesting to hear a young person, whose throat is about to be cut, talk so like a doctor of laws.")

Then the youth thus addressed his sire: "Father, whoever can be of use to his master, the life of that man in

this world has been lived to good purpose, and by reason of his usefulness he will be rewarded in other

His sister, however, exclaimed, "If a mother should give poison to her daughter, and a father sell his son, and

a king seize the entire property of his subjects, where then could one look for protection?" But they heeded

her not, and continued talking as they journeyed towards the temple of Devi the king all the while secretly

Presently they reached the temple, a single room, surrounded by a spacious paved area; in front was an

immense building capable of seating hundreds of people. Before the image there were pools of blood, where

victims had lately been slaughtered. In the sanctum was Devi, a large black figure with ten arms. With a spear

in one of her right hands she pierced the giant Mahisha; and with one of her left hands she held the tail of a

serpent, and the hair of the giant, whose breast the serpent was biting. Her other arms were all raised above

her head, and were filled with different instruments of war; against her right leg leaned a lion.

Then Birbal joined his hands in prayer, and with Hindu mildness thus addressed the awful goddess: "O

mother, let the king's life be prolonged for a thousand years by the sacrifice of my son. O Devi, mother!

destroy, destroy his enemies! Kill! kill! Reduce them to ashes! Drive them away! Devour them! devour them!

Cut them in two! Drink! drink their blood! Destroy them root and branch! With thy thunderbolt, spear,

The Rajput, having caused his son to kneel before the goddess, struck him so violent a blow that his head

rolled upon the ground. He then threw the sword down, when his daughter, frantic with grief, snatched it up

and struck her neck with such force that her head, separated from her body, fell. In her turn the mother,

unable to survive the loss of her children, seized the weapon and succeeded in decapitating herself. Birbal,

beholding all this slaughter, thus reflected: "My children are dead why, now, should I remain in servitude,

and upon whom shall I bestow the gold I receive from the king?" He then gave himself so deep a wound in

Rupsen, the king, seeing these four heads on the ground, said in his heart, "For my sake has the family of

Birbal been destroyed. Kingly power, for the purpose of upholding which the destruction of a whole

household is necessary, is a mere curse, and to carry on government in this manner is not just." He then took

up the sword and was about to slay himself, when the Destroying Goddess, probably satisfied with

bloodshed, stayed his hand, bidding him at the same time ask any boon he pleased.

The generous monarch begged, thereupon, that his faithful servant might be restored to life, together with all

his highminded family; and the goddess Devi in the twinkling of an eye fetched from Patala, the regions

below the earth, a vase full of Amrita, the water of immortality, sprinkled it upon the dead, and raised them

all as before. After which the whole party walked leisurely home, and in due time the king divided his throne

Having stopped for a moment, the Baital proceeded to remark, in a sententious tone, "Happy the servant who

grudges not his own life to save that of his master! And happy, thrice happy the master who can annihilate all

greedy longing for existence and worldly prosperity. Raja, I have to ask thee one searching question Of

"Demon!" exclaimed the great Vikram, all whose cherished feelings about fidelity and family affection,

obedience, and highmindedness, were outraged by this Vampire view of the question; "if thou meanest by

the greatest fool the noblest mind, I reply without hesitating Rupsen, the king."

"Because, dull demon," said the king, "Birbal was bound to offer up his life for a master who treated him so

generously; the son could not disobey his father, and the women naturally and instinctively killed themselves,

because the example was set to them. But Rupsen the king gave up his throne for the sake of his retainer, and

valued not a straw his life and his high inducements to live. For this reason I think him the most meritorious."

"Surely, mighty Vikram," laughed the Vampire, "you will be tired of ever clambering up yon tall tree, even

And so saying he disappeared from the cloth, although it had been placed upon the ground.

But the poor Baital had little reason to congratulate himself on the success of his escape. In a short time he

was again bundled into the cloth with the usual want of ceremony, and he revenged himself by telling another

An unimportant Baniya (trader), Hiranyadatt, had a daughter, whose name was Madansena Sundari, the

beautiful army of Cupid. Her face was like the moon; her hair like the clouds; her eyes like those of a

muskrat; her eyebrows like a bent bow; her nose like a parrot's bill; her neck like that of a dove; her teeth like

pomegranate grains; the red colour of her lips like that of a gourd; her waist lithe and bending like the pards:

her hands and feet like softest blossoms; her complexion like the jasminein fact, day by day the splendour of

When she had arrived at maturity, her father and mother began often to resolve in their minds the subject of

her marriage. And the people of all that country side ruled by Birbar king of Madanpur bruited it abroad that

in the house of Hiranyadatt had been born a daughter by whose beauty gods, men, and munis (sages) were

Thereupon many, causing their portraits to be painted, sent them by messengers to Hiranyadatt the Baniya,

who showed them all to his daughter. But she was capricious, as beauties sometimes are, and when her father

said, "Make choice of a husband thyself," she told him that none pleased her, and moreover she begged of

him to find her a husband who possessed good looks, good qualities, and good sense.

At length, when some days had passed, four suitors came from four different countries. The father told them

that he must have from each some indication that he possessed the required qualities; that he was pleased

"I have," the first said, "a perfect acquaintance with the Shastras (or Scriptures); in science there is none to

The second exclaimed, "My attainments are unique in the knowledge of archery. I am acquainted with the art

of discharging arrows and killing anything which though not seen is heard, and my fine proportions are

The third continued, "I understand the language of land and water animals, of birds and of beasts, and I have

"I have the knowledge," quoth the fourth, "how to make a certain cloth which can be sold for five rubies:

having sold it I give the proceeds of one ruby to a Brahman, of the second I make an offering to a deity, a

third I wear on my own person, a fourth I keep for my wife; and, having sold the fifth, I spend it in giving

feasts. This is my knowledge, and none other is acquainted with it. My good looks are apparent."

The father hearing these speeches began to reflect, "It is said that excess in anything is not good. Sita was

very lovely, but the demon Ravana carried her away; and Bali king of Mahabahpur gave much alms, but at

length he became poor. My daughter is too fair to remain a maiden; to which of these shall I give her?"

So saying, Hiranyadatt went to his daughter, explained the qualities of the four suitors, and asked, "To which

shall I give thee?" On hearing these words she was abashed; and, hanging down her head, knew not what to

Then the Baniya, having reflected, said to himself, "He who is acquainted with the Shastras is a Brahman, he

who could shoot an arrow at the sound was a Kshatriya or warrior, and he who made the cloth was a Shudra

or servile. But the youth who understands the language of birds is of our own caste. To him, therefore, will I

Meanwhile Madansena went one day, during the spring season into the garden for a stroll. It happened, just

before she came out, that Somdatt, the son of the merchant Dharmdatt, had gone for pleasure into the forest,

He was fascinated at the sight of the maiden, and said to his friend, "Brother, if I can obtain her my life will

be prosperous, and if I do not obtain her my living in the world will be in vain."

Having thus spoken, and becoming restless from the fear of separation, he involuntarily drew near to her, and

seizing her hand, said "If thou wilt not form an affection for me, I will throw away my life on thy account."

"Be pleased not to do this," she replied; "it will be sinful, and it will involve me in the guilt and punishment

"Thy blandishments," he replied, "have pierced my heart, and the consuming thought of parting from thee has

burnt up my body, and memory and understanding have been destroyed by this pain; and from excess of love

I have no sense of right or wrong. But if thou wilt make me a promise, I will live again."

She replied, "Truly the Kali Yug (iron age) has commenced, since which time falsehood has increased in the

world and truth has diminished; people talk smoothly with their tongues, but nourish deceit in their hearts;

religion is destroyed, crime has increased, and the earth has begun to give little fruit. Kings levy fines,

Brahmans have waxed covetous, the son obeys not his sire's commands, brother distrusts brother; friendship

has departed from amongst friends; sincerity has left masters; servants have given up service; man has

abandoned manliness; and woman has abandoned modesty. Five days hence, my marriage is to be; but if thou

slay not thyself, I will visit thee first, and after that I will remain with my husband."

Having given this promise, and having sworn by the Ganges, she returned home. The merchant's son also

Presently the marriage ceremonies came on, and Hiranyadatt the Baniya expended a lakh of rupees in feasts

and presents to the bridegroom. The bodies of the twain were anointed with turmeric, the bride was made to

hold in her hand the iron box for eye paint, and the youth a pair of betel scissors. During the night before the

wedding there was loud and shrill music, the heads and limbs of the young couple were rubbed with an

ointment of oil, and the bridegroom's head was duly shaved. The wedding procession was very grand. The

streets were a blaze of flambeaux and torches carried in the hand, fireworks by the ton were discharged as the

people passed; elephants, camels, and horses richly caparisoned, were placed in convenient situations; and

before the procession had reached the house of the bride half a dozen wicked boys and bad young men were

killed or wounded. After the marriage formulas were repeated, the Baniya gave a feast or supper, and the

food was so excellent that all sat down quietly, no one uttered a complaint, or brought dishonour on the

The ceremony thus happily concluded, the husband brought Madansena home to his own house. After some

days the wife of her husband's youngest brother, and also the wife of his eldest brother, led her at night by

As her husband proceeded to take her hand, she jerked it away, and at once openly told him all that she had

"All things," rejoined the bridegroom, hearing her words, "have their sense ascertained by speech; in speech

they have their basis, and from speech they proceed; consequently a falsifier of speech falsifies everything. If

"Receiving her husband's permission, she arose and went off to the young merchant's house in full dress.

"Whither goest thou at midnight in such darkness, having put on all these fine clothes and ornaments?"

"Kama Deva," she replied, "the beautiful youth who by his fiery arrows wounds with love the hearts of the

inhabitants of the three worlds, Ratipati, the husband of Rati, accompanied by the kokila bird, the humming

"Destroy not my jewels: I give thee a promise before I go, that on my return thou shalt have all these

Hearing this the thief thought to himself that it would be useless now to destroy her jewels, when she had

promised to give them to him presently of her own good will. He therefore let her go, and sat down and thus

"To me it is astonishing that he who sustained me in my mother's womb should take no care of me now that I

have been born and am able to enjoy the good things of this world. I know not whether he is asleep or dead.

And I would rather swallow poison than ask man for money or favour. For these six things tend to lower a

man: friendship with the perfidious; causeless laughter; altercation with women; serving an unworthy

master; riding an ass, and speaking any language but Sanskrit. And these five things the deity writes on our

fate at the hour of birth: first, age; secondly, action; thirdly, wealth; fourthly, science; fifthly, fame. I have

now done a good deed, and as long as a man's virtue is in the ascendant, all people becoming his servants

obey him. But when virtuous deeds diminish, even his friends become inimical to him."

Meanwhile Madansena had reached the place where Somdatt the young trader had fallen asleep.

She awoke him suddenly, and he springing up in alarm quickly asked her, "Art thou the daughter of a deity?

or of a saint? or of a serpent? Tell me truly, who art thou? And whence hast thou come?"

She replied, "I am human Madansena, the daughter of the Baniya Hiranyadatt. Dost thou not remember

taking my hand in that grove, and declaring that thou wouldst slay thyself if I did not swear to visit thee first

She replied, "I have told him everything; and he, thoroughly understanding the whole affair, gave me

"This matter," exclaimed Somdatt in a melancholy voice, "is like pearls without a suitable dress, or food

without clarified butter, or singing without melody; they are all alike unnatural. In the same way, unclean

clothes will mar beauty, bad food will undermine strength, a wicked wife will worry her husband to death, a

disreputable son will ruin his family, an enraged demon will kill, and a woman, whether she love or hate, will

be a source of pain. For there are few things which a woman will not do. She never brings to her tongue what

is in her heart, she never speaks out what is on her tongue, and she never tells what she is doing. Truly the

Deity has created woman a strange creature in this world." He concluded with these words: "Return thou

Madansena rose and departed. On her way she met the thief, who, hearing her tale, gave her great praise, and

She then went to her husband, and related the whole matter to him. But he had ceased to love her, and he

said, "Neither a king nor a minister, nor a wife, nor a person's hair nor his nails, look well out of their places.

And the beauty of the kokila is its note, of an ugly man knowledge, of a devotee forgiveness, and of a woman

The Vampire having narrated thus far, suddenly asked the king, "Of these three, whose virtue was the

Vikram, who had been greatly edified by the tale, forgot himself, and ejaculated, "The Thief's."

"Because," the hero explained, "when her husband saw that she loved another man, however purely, he

ceased to feel affection for her. Somdatt let her go unharmed, for fear of being punished by the king. But

there was no reason why the thief should fear the law and dismiss her; therefore he was the best."

Upon which, escaping as before from the cloth in which he was slung behind the Raja's back, the Baital

disappeared through the darkness of the night, leaving father and son looking at each other in dismay.

"Son Dharma Dhwaj," quoth the great Vikram, "the next time when that villain Vampire asks me a question,

I allow thee to take the liberty of pinching my arm even before I have had time to answer his questions. In

"Your words be upon my head, sire," replied the young prince. But he expected no good from his father's new

plan, as, arrived under the sirestree, he heard the Baital laughing with all his might."

Surely he is laughing at our beards, sire," said the beardless prince, who hated to be laughed at like a young

"Let them laugh that win," fiercely cried Raja Vikram, who hated to be laughed at like an elderly person.

Your majesty (quoth the demon, with unusual politeness), there is a country called Malaya, on the western

coast of the land of Bharatyou see that I am particular in specifying the placeand in it was a city known

This Raja, like most others of his semideified order, had been in youth what is called a Sarvarasi; that is,

he ate and drank and listened to music, and looked at dancers and made love much more than he studied,

reflected, prayed, or conversed with the wise. After the age of thirty he began to reform, and he brought such

zeal to the good cause, that in an incredibly short space of time he came to be accounted and quoted as the

paragon of correct Rajas. This was very praiseworthy. Many of Brahma's vicegerents on earth, be it observed,

have loved food and drink, and music and dancing, and the worship of Kama, to the end of their days.

Amongst his officers was Gunshankar, a magistrate of police, who, curious to say, was as honest as he was

just. He administered equity with as much care before as after dinner; he took no bribes even in the matter of

advancing his family; he was rather merciful than otherwise to the poor, and he never punished the rich

ostentatiously, in order to display his and his law's disrespect for persons. Besides which, when sitting on the

carpet of justice, he did not, as some Kotwals do, use rough or angry language to those who cannot reply; nor

All the people of the city Chandrodaya, in the province of Malaya, on the western coast of Bharatland, loved

and esteemed this excellent magistrate; which did not, however, prevent thefts being committed so frequently

and so regularly, that no one felt his property secure. At last the merchants who had suffered most from these

"O flower of the law! robbers have exercised great tyranny upon us, so great indeed that we can no longer

Then the magistrate replied, "What has happened, has happened. But in future you shall be free from

Thus saying Gunshankar called together his various delegates, and directed them to increase the number of

their people. He pointed out to them how they should keep watch by night; besides which he ordered them to

open registers of all arrivals and departures, to make themselves acquainted by means of spies with the

movements of every suspected person in the city, and to raise a body of paggis (trackers), who could follow

the footprints of thieves even when they wore thieving shoes, till they came up with and arrested them. And

lastly, he gave the patrols full power, whenever they might catch a robber in the act, to slay him without

People in numbers began to mount guard throughout the city every night, but, notwithstanding this, robberies

continued to be committed. After a time all the merchants having again met together went before the

magistrate, and said, "O incarnation of justice! you have changed your officers, you have hired watchmen,

and you have established patrols: nevertheless the thieves have not diminished, and plundering is ever taking

Thereupon Gunshankar carried them to the palace, and made them lay their petition at the feet of the king

Randhir. That Raja, having consoled them, sent them home, saying, "Be ye of good cheer. I will tonight

adopt a new plan, which, with the blessing of the Bhagwan, shall free ye from further anxiety."

Not content with becoming highly respectable, correct, and even unimpeachable in point of character, he

When Canopus began to sparkle gaily in the southern skies, the king arose and prepared for a night's work.

He disguised his face by smearing it with a certain paint, by twirling his moustachios up to his eyes, by

parting his beard upon his chin, and conducting the two ends towards his ears, and by tightly tying a hair

from a horse's tail over his nose, so as quite to change its shape. He then wrapped himself in a coarse outer

garment, girt his loins, buckled on his sword, drew his shield upon his arm, and without saying a word to

It was dark, and Raja Randhir walked through the silent city for nearly an hour without meeting anyone. As,

however, he passed through a back street in the merchants' quarter, he saw what appeared to be a homeless

dog, lying at the foot of a housewall. He approached it, and up leaped a human figure, whilst a loud voice

"And I also am a thief," rejoined the other, much pleased at hearing this; "come, then, and let us make

"A little more ceremony between coves in the lorst," whispered the king, speaking as a flash man, "were not

out of place. But, look sharp, mind old Oliver, or the lambskin man will have the pull of us, and as sure as

Then the pair, king and thief, began work in right earnest. The gang seemed to swarm in the street. They were

drinking spirits, slaying victims, rubbing their bodies with oil, daubing their eyes with lampblack, and

repeating incantations to enable them to see in the darkness; others were practicing the lessons of the god

with the golden spear, and carrying out the four modes of breaching a house: 1. Picking out burnt bricks.

2.Cutting through unbaked ones when old, when softened by recent damp, by exposure to the sun, or by

saline exudations. 3. Throwing water on a mud wall; and 4. Boring through one of wood. The sons of Skanda

were making breaches in the shape of lotus blossoms, the sun, the new moon, the lake, and the water jar, and

they seemed to be anointed with magic unguents, so that no eye could behold, no weapon harm them.

At length having filled his bag with costly plunder, the thief said to the king, "Now, my rummy cove, we'll be

off to the flash ken, where the lads and the morts are waiting to wet their whistles."

Randhir, who as a king was perfectly familiar with "thieves' Latin," took heart, and resolved to hunt out the

secrets of the den. On the way, his companion, perfectly satisfied with the importance which the new cove

had attached to a rathole, and convinced that he was a true robber, taught him the whistle, the word, and the

sign peculiar to the gang, and promised him that he should smack the lit that night before "turning in."

So saying the thief rapped twice at the city gate, which was at once opened to him, and preceding his

accomplice led the way to a rock about two kos (four miles) distant from the walls. Before entering the dark

forest at the foot of the eminence, the robber stood still for a moment and whistled twice through his fingers

with a shrill scream that rang through the silent glades. After a few minutes the signal was answered by the

hooting of an owl, which the robber acknowledged by shrieking like a jackal. Thereupon half a dozen armed

men arose from their crouching places in the grass, and one advanced towards the new comers to receive the

sign. It was given, and they both passed on, whilst the guard sank, as it were, into the bowels of the earth. All

these things Randhir carefully remarked: besides which he neglected not to take note of all the

distinguishable objects that lay on the road, and, when he entered the wood, he scratched with his dagger all

After a sharp walk the pair reached a high perpendicular sheet of rock, rising abruptly from a clear space in

the jungle, and profusely printed over with vermilion hands. The thief, having walked up to it, and made his

obeisance, stooped to the ground, and removed a bunch of grass. The two then raised by their united efforts a

heavy trap door, through which poured a stream of light, whilst a confused hubbub of voices was heard

"This is the ken," said the robber, preparing to descend a thin ladder of bamboo, "follow me!" And he

The king did as he was bid, and the pair entered together a large hall, or rather a cave, which presented a

singular spectacle. It was lighted up by links fixed to the sombre walls, which threw a smoky glare over the

place, and the contrast after the deep darkness reminded Randhir of his mother's descriptions of Patalpuri,

the infernal city. Carpets of every kind, from the choicest tapestry to the coarsest rug, were spread upon the

ground, and were strewed with bags, wallets, weapons, heaps of booty, drinking cups, and all the materials of

Passing through this cave the thief led Randhir into another, which was full of thieves, preparing for the

pleasures of the night. Some were changing garments, ragged and dirtied by creeping through gaps in the

houses: others were washing the blood from their hands and feet; these combed out their long dishevelled,

dusty hair: those anointed their skins with perfumed cocoanut oil. There were all manner of murderers

present, a villanous collection of Kartikeya's and Bhawani's crew. There were stabbers with their poniards

hung to lanyards lashed round their naked waists, Dhaturiya poisoners distinguished by the little bag slung

under the left arm, and Phansigars wearing their fatal kerchiefs round their necks. And Randhir had reason to

thank the good deed in the last life that had sent him there in such strict disguise, for amongst the robbers he

found, as might be expected, a number of his own people, spies and watchmen, guards and patrols.

The thief, whose importance of manner now showed him to be the chief of the gang, was greeted with

applause as he entered the robing room, and he bade all make salam to the new companion. A number of

questions concerning the success of the night's work was quickly put and answered: then the company,

having got ready for the revel, flocked into the first cave. There they sat down each in his own place, and

After some hours the flaring torches began to burn out, and drowsiness to overpower the strongest heads.

Most of the robbers rolled themselves up in the rugs, and covering their heads, went to sleep. A few still sat

with their backs to the wall, nodding drowsily or leaning on one side, and too stupefied with opium and hemp

At that moment a servant woman, whom the king saw for the first time, came into the cave, and looking at

him exclaimed, "O Raja! how came you with these wicked men? Do you run away as fast as you can, or they

The woman then showed him the road. He threaded the confused mass of snorers, treading with the foot of a

tigercat, found the ladder, raised the trapdoor by exerting all his strength, and breathed once more the open

air of heaven. And before plunging into the depths of the wood he again marked the place where the entrance

Hardly had Raja Randhir returned to the palace, and removed the traces of his night's occupation, when he

received a second deputation of the merchants, complaining bitterly and with the longest faces about their

"O pearl of equity!" said the men of money, "but yesterday you consoled us with the promise of some

contrivance by the blessing of which our houses and coffers would be safe from theft; whereas our goods

Again Randhir dismissed them, swearing that this time he would either die or destroy the wretches who had

Then having mentally prepared his measures, the Raja warned a company of archers to hold themselves in

readiness for secret service, and as each one of his own people returned from the robbers' cave he had him

privily arrested and put to deathbecause the deceased, it is said, do not, like Baitals, tell tales. About

nightfall, when he thought that the thieves, having finished their work of plunder, would meet together as

usual for wassail and debauchery, he armed himself, marched out his men, and led them to the rock in the

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 daytime, 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

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

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

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

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, 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

Randhir had condemned the thief to be crucified, 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

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 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.

But the shaft of Fate 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 oceanhow 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.

The hum of many voices arose from the solid pavement of heads: "This is the thief who has been robbing the

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,

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

"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

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

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 thirtyfive 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 snakecatcher 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 to 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

A hole was dug in the ground, and upon a bed of green treetrunks 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 bodycloth clean parched rice and cowrieshells. 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 or 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! " Straw was thrown on, and pitch and clarified

butter were freely poured out. But Shobhani's was a Sahamaran, a blessed easy death: no part of her body was

seen to move after the pyre was lightedin fact, she seemed to die before the flame touched her.

By the blessing of his daughter's decease, the old householder beheaded himself. He caused an instrument to

be made in the shape of a halfmoon 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, Vaiturani; 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 Baital was silent, as if meditating on the fortunate transmigration which the old householder had thus

"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

"He wept when he reflected that he could not requite her kindness in being willing to give up everything she

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 fertilizing showers upon the stony hills. And thinking over these things, the gallant

"Before returning to my sirestree," 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 concern 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, andfor the moment, goodbye, Raja

The warrior king, being forewarned this time, shifted the bundle containing the Baital from his back to under

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

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

On the lovely banks of Jumna's stream there was a city known as Dharmasthalthe 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 KamaDeva and Rati his wife,

One day his parents having rebuked him sharply for his ungovernable conduct, Keshav wandered to a

neighbouring hamlet, and hid himself in the tall figtree which shadowed a celebrated image of Panchanan.

Presently an evil thought arose in his head: he defiled the god, and threw him into the nearest tank.

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 Panchanan's tree, but what had become of the god he knew

The runaway at length appeared, and the suspicions of the villagers fell upon him as the stealer of Panchanan.

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 Panchanan 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

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 fullblown blue nymphaea; her arms the

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 a 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,

It so happened that one day Keshav the Brahman went to the marriage of a certain customer of his, 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

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

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

He then proposed to them a trial of wisdom, and made them agree that he who should quote the most

Quoth Tribikram: "Courage is tried in war; integrity in the payment of debt and interest; friendship in

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

"Let none," pursued Madhusadan, "confide in the sea, nor in whatever has claws or horns, or who carries

Whilst the Brahman was doubting which to prefer, and rather inclining to the latter sentiment, a serpent bit

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 lifeof what account,

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

"'For a man who does not travel about there is no felicity, and a good man who stays at home is a bad man.

"'A traveller's legs are like blossoming branches, and he himself grows and gathers the fruit. All his wrongs

"'The fortune of a man who sits, sits also; it rises when he rises; it sleeps when he sleeps; it moves well when

"'A man who sleeps is like the Iron Age. A man who awakes is like the Bronze Age. A man who rises up is

"'A traveller finds honey; a traveller finds sweet figs. Look at the happiness of the sun, who travailing never

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 loincloth,

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 waterwagtail, thy lips resemble the ripe fruit, thy bosom is like the lotus bud, 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 pleasurehouse 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,

"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 thisis 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

Baman, the second suitor, tied up a bundle of his beloved one's ashes, and followedsomewhat

prematurelythe 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

antelopehide, 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 practicing his devotions. In order to see Brahma 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 practiced 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 realized taste, on the root of his tongue he knew sound, and so forth. He practiced the eightyfour

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 lotusposture, 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 twentysix seconds, and he enlarged this period gradually

till he became perfect. He sat crosslegged, closing with his fingers all the avenues of inspiration, and he

practiced 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 Brahma. 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 Brahmagnana, 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

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

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 Rakshasalike (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

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

At length night came, and after a time, all, having eaten supper, and gone to their sleepingplaces, 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 beamends and

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 recognized him at once, and

cried aloud to him, "Brother! thou also hast been wandering over the world; tell us thishast 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

They then made a burntoffering 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 any! any!"

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 Rajawell! 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

"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

"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

"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

With this idea Vikram placed his bundle upon the ground, well tied up with turband and waistband; then he

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

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.

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 fellowswhich constituted him a distinguished writer. He had history, theosophy, and the four Vedas of

Scriptures at his fingers' ends, he was skilled in the argute science of Nyasa or Disputation, his mind was a

mine of Pauranic or cosmogonicotraditional 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, cutthroats, 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 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

Yet did all the members of alma mater Kasi, Pandits as well as students, look with awe upon Vishnu Swami's

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 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,

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 selfdenial. 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 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:

In their rare days of easefor 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

wellside, on no account to wear sandals, carry an umbrella, or handle a die even for love, and by no means

As they advanced in years their attention during work time was unremittingly directed to the Vedas. Wordly

studies were almost excluded, or to speak more correctly, whenever wordly 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

But Jatuharini had evidently changed these children before they were born; and Shani must have been in the

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

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

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

But I being at present, perhaps happily for myself, a Vampire, and having, just now, none of these human or

inhuman ideas, meant simply to say that the pious priest's fourth son being great at second and small in the

matter of first causes, adopted to their fullest extent the doctrines of the philosophical Buddhas. Nothing

according to him exists but the five elements, earth, water, fire, air (or wind), and vacuum, and from the last

proceeded the penultimate, and so forth. With the sage Patanjali, he held the universe to have the power of

perpetual progression. He called that Matra (matter), which is an eternal and infinite principle, beginningless

and endless. Organization, intelligence, and design, he opined, are inherent in matter as growth is in a tree.

He did not believe in soul or spirit, because it could not be detected in the body, and because it was a

departure from physiological analogy. The idea "I am," according to him, was not the identification of spirit

with matter, but a product of the mutation of matter in this cloudlike, errorformed world. He believed in

Substance (Sat) and scoffed at Unsubstance (Asat). He asserted the subtlety and globularity of atoms which

are uncreate. He made mind and intellect a mere secretion of the brain, or rather words expressing not a thing,

but a state of things. Reason was to him developed instinct, and life an element of the atmosphere affecting

certain organisms. He held good and evil to be merely geographical and chronological expressions, and he

opined that what is called Evil is mostly an active and transitive form of Good. Law was his great Creator of

all things, but he refused a creator of law, because such a creator would require another creator, and so on in a

quasiinterminable series up to absurdity. This reduced his law to a manner of haphazard. To those who,

arguing against it, asked him their favourite question, How often might a man after he had jumbled a set of

letters in a bag fling them out upon the ground before they would fall into an exact poem? he replied that the

calculation was beyond his arithmetic, but that the man had only to jumble and fling long enough inevitably

to arrive at that end. He rejected the necessity as well as the existence of revelation, and he did not credit the

miracles of Krishna, because, according to him, nature never suspends her laws, and, moreover, he had never

seen aught supernatural. He ridiculed the idea of Mahapralaya, or the great destruction, for as the world had

no beginning, so it will have no end. He objected to absorption, facetiously observing with the sage

Jamadagni, that it was pleasant to eat sweetmeats, but that for his part he did not wish to become the

sweetmeat itself. He would not believe that Vishnu had formed the universe out of the wax in his ears. He

positively asserted that trees are not bodies in which the consequences of merit and demerit are received. Nor

would he conclude that to men were attached rewards and punishments from all eternity. He made light of the

Sanskara, or sacrament. He admitted Satwa, Raja, and Tama, but only as properties of matter. He

acknowledged gross matter (Sthulasharir), and atomic matter (Shukshmasharir), but not Lingasharir, or the

archetype of bodies. To doubt all things was the foundation of his theory, and to scoff at all who would not

doubt was the cornerstone of his practice. In debate he preferred logical and mathematical grounds,

requiring a categorical "because" in answer to his "why?" He was full of morality and natural religion, which

some say is no religion at all. He gained the name of atheist by declaring with Gotama that there are

innumerable worlds, that the earth has nothing beneath it but the circumambient air, and that the core of the

globe is incandescent. And he was called a practical atheista worse form apparentlyfor supporting the

following dogma: "that though creation may attest that a creator has been, it supplies no evidence to prove

that a creator still exists." On which occasion, Shiromani, a nonplussed theologian, asked him, "By whom and

for what purpose west thou sent on earth?" The youth scoffed at the word "sent," and replied, "Not being thy

Supreme Intelligence, or Infinite Nihility, I am unable to explain the phenomenon." Upon which he quoted

At length it so happened that the four young men, having frequently been surprised in flagrant delict, were

summoned to the dread presence of the university Gurus, who addressed them as follows:

"There are four different characters in the world: he who perfectly obeys the commands; he who practices the

commands, but follows evil; he who does neither good nor evil; and he who does nothing but evil. The third

character, it is observed, is also an offender, for he neglects that which he ought to observe. But ye all belong

"In works written upon the subject of government it is advised, 'Cut off the gambler's nose and ears, hold up

his name to public contempt, and drive him out of the country, that he may thus become an example to

others. For they who play must more often lose than win; and losing, they must either pay or not pay. In the

latter case they forfeit caste, in the former they utterly reduce themselves. And though a gambler's wife and

children are in the house, do not consider them to be so, since it is not known when they will be lost. Thus he

is left in a state of perfect nottwoness (solitude), and he will be reborn in hell.' O young man! thou hast set a

bad example to others, therefore shalt thou immediately exchange this university for a country life."

"The wise shun woman, who can fascinate a man in the twinkling of an eye; but the foolish, conceiving an

affection for her, forfeit in the pursuit of pleasure their truthfulness, reputation, and good disposition, their

way of life and mode of thought, their vows and their religion. And to such the advice of their spiritual

teachers comes amiss, whilst they make others as bad as themselves. For it is said, 'He who has lost all sense

of shame, fears not to disgrace another; 'and there is the proverb, 'A wild cat that devours its own young is not

likely to let a rat escape; ' therefore must thou too, O young man! quit this seat of learning with all possible

The young man proceeded to justify himself by quotations from the Lilashastra, his textbook, by citing

and by advising the elderly professors to improve their skill in the peace and war of love. But they drove him

As sagely and as solemnly did the Pandits and the Gurus reprove the thief and the atheist, but they did not

dispense the words of wisdom in equal proportions. They warned the former that petty larceny is punishable

with fine, theft on a larger scale with mutilation of the hand, and robbery, when detected in the act, with loss

of life; that for cutting purses, or for snatching them out of a man's waistcloth, 'the first penalty is chopping

off the fingers, the second is the loss of the hand, and the third is death. Then they call him a dishonour to the

college, and they said, "Thou art as a woman, the greatest of plunderers; other robbers purloin property which

is worthless, thou stealest the best; they plunder in the night, thou in the day," and so forth. They told him that

he was a fellow who had read his Chauriya Vidya to more purpose then his ritual. And they drove him from

the door as he in his shamelessness began to quote texts about the four approved ways of housebreaking,

namely, picking out burnt bricks, cutting through unbaked bricks, throwing water on a mud wall, and boring

But they spent six mortal hours in convicting the atheist, whose abominations they refuted by every possible

argumentation: by inference, by comparison, and by sounds, by Sruti and Smriti, i.e., revelational and

traditional, rational and evidential, physical and metaphysical, analytical and synthetical, philosophical and

philological, historical, and so forth. But they found all their endeavours vain. "For," it is said, "a man who

has lost all shame, who can talk without sense, and who tries to cheat his opponent, will never get tired, and

will never be put down." He declared that a nonad was far more probable than a monad (the active

principle), or the duad (the passive principle or matter.) He compared their faith with a bubble in the water, of

which we can never predicate that it does exist or it does not. It is, he said, unreal, as when the thirsty

mistakes the meadow mist for a pool of water. He proved the eternity of sound. He impudently recounted and

justified all the villanies of the Vamachari or lefthanded sects. He told them that they had taken up an ass's

load of religion, and had better apply to honest industry. He fell foul of the gods; accused Yama of kicking

his own mother, Indra of tempting the wife of his spiritual guide, and Shiva of associating with low women.

Thus, he said, no one can respect them. Do not we say when it thunders awfully, "the rascally gods are

dying!" And when it is too wet, "these villain gods are sending too much rain"? Briefly, the young Brahman

replied to and harangued them all so impertinently, if not pertinently, that they, waxing angry, fell upon him

Then the four thriftless youths returned home to their father, who in his just indignation had urged their

disgrace upon the Pandits and Gurus, otherwise these dignitaries would never have resorted to such extreme

measures with so distinguished a house. He took the opportunity of turning them out upon the world, until

such time as they might be able to show substantial signs of reform. "For," he said, "those who have read

science in their boyhood, and who in youth, agitated by evil passions, have remained in the insolence of

ignorance, feel regret in their old age, and are consumed by the fire of avarice." In order to supply them with

a motive for the task proposed, he stopped their monthly allowance But he added, if they would repair to the

neighbouring university of Jayasthal, and there show themselves something better than a disgrace to their

family, he would direct their maternal uncle to supply them with all the necessaries of food and raiment.

In vain the youths attempted, with sighs and tears and threats of suicide, to soften the paternal heart. He was

inexorable, for two reasons. In the first place, after wondering away the wonder with which he regarded his

own failure, he felt that a stigma now attached to the name of the pious and learned Vishnu Swami, whose

lectures upon "Management during Teens," and whose "Brahman Young Man's Own Book,'' had become

standard works. Secondly, from a sense of duty, he determined to omit nothing that might tend to reclaim the

reprobates. As regards the monthly allowance being stopped, the reverend man had become every year a little

fonder of his purse; he had hoped that his sons would have qualified themselves to take pupils, and thus

achieve for themselves, as he phrased it, "A genteel independence"; whilst they openly derided the career,

calling it "an admirable provision for the more indigent members of the middle classes." For which reason he

referred them to their maternal uncle, a man of known and remarkable penuriousness.

The four ne'erdoweals, foreseeing what awaited them at Jayasthal, deferred it as a last resource;

determining first to see a little life, and to push their way in the world, before condemning themselves to the

They tried to live without a monthly allowance, and notably they failed; it was squeezing, as men say, oil

from sand. The gambler, having no capital, and, worse still, no credit, lost two or three suvernas at play, and

could not pay them; in consequence of which he was soundly beaten with ironshod staves, and was nearly

compelled by the keeper of the hell to sell himself into slavery. Thus he became disgusted; and telling his

brethren that they would find him at Jayasthal, he departed, with the intention of studying wisdom.

A month afterwards came the libertine's turn to be disappointed. He could no longer afford fine new clothes;

even a wellwashed coat was beyond his means. He had reckoned upon his handsome face, and he had

matured a plan for laying various elderly conquests under contribution. Judge, therefore, his disgust when all

the women high and low, rich and poor, old and young, ugly and beautifulseeing the end of his

waistcloth thrown empty over his shoulder, passed him in the streets without even deigning a look. The very

shopkeepers' wives, who once had adored his mustachio and had never ceased talking of his "elegant" gait,

despised him; and the wealthy old person who formerly supplied his small feet with the choicest slippers, left

him to starve. Upon which he also in a state of repentance, followed his brother to acquire knowledge.

"Am I not," quoth the thief to himself, "a cat in climbing, a deer in running, a snake in twisting, a hawk in

pouncing, a dog in scenting?keen as a hare, tenacious as a wolf, strong as a lion?a lamp in the night, a

horse on a plain, a mule on a stony path, a boat in the water, a rock on land?" The reply to his own questions

was of course affirmative. But despite all these fine qualities, and notwithstanding his scrupulous strictness in

invocating the housebreaking tool and in devoting a due portion of his gains to the gods of plunder, he was

caught in a storeroom by the proprietor, who inexorably handed him over to justice. As he belonged to the

priestly caste, the fine imposed upon him was heavy. He could not pay it, and therefore he was thrown into a

dungeon, where he remained for some time. But at last he escaped from jail, when he made his parting bow to

Kartikeya, stole a blanket from one of the guards, and set out for Jayasthal, cursing his old profession.

The atheist also found himself in a position that deprived him of all his pleasures. He delighted in afterdinner

controversies, and in bringing the light troops of his wit to bear upon the unwieldy masses of lore and logic

opposed to him by polemical Brahmans who, out of respect for his father, did not lay an action against him

for overpowering them in theological disputation. In the strange city to which he had removed no one knew

the son of Vishnu Swami, and no one cared to invite him to the house. Once he attempted his usual trick upon

a knot of sages who, sitting round a tank, were recreating themselves with quoting mystical Sanskrit shlokas

of abominable longwindedness. The result was his being obliged to ply his heels vigorously in flight from

the justly incensed literati, to whom he had said "tush" and "pish," at least a dozen times in as many minutes.

He therefore also followed the example of his brethren, and started for Jayasthal with all possible expedition.

Arrived at the house of their maternal uncle, the young men, as by one assent, began to attempt the

unloosening of his pursestrings. Signally failing in this and in other notable schemes, they determined to lay

in that stock of facts and useful knowledge which might reconcile them with their father, and restore them to

that happy life at Gaur which they then despised, and which now brought tears into their eyes.

That branch of the preternatural, popularly called "white magic," found with them favour.

They chose a Guru or teacher strictly according to the orders of their faith, a wise man of honourable family

and affable demeanour, who was not a glutton nor leprous, nor blind of one eye, nor blind of both eyes, nor

very short, nor suffering from whitlows, asthma, or other disease, nor noisy and talkative, nor with any defect

A grand discovery had been lately made by a certain physiologicophilosophico psychologicomaterialist,

a Jayasthalian. In investigating the vestiges of creation, the cause of causes, the effect of effects, and the

original origin of that Matra (matter) which some regard as an entity, others as a nonentity, others

selfexistent, others merely specious and therefore unexistent, he became convinced that the fundamental

form of organic being is a globule having another globule within itsel� After inhabiting a garret and diving

into the depths of his self consciousness for a few score years, he was able to produce such complex globule

in triturated and roasted flint by means ofI will not say what. Happily for creation in general, the discovery

died a natural death some centuries ago. An edifying spectacle, indeed, for the world to see; a cross old man

sitting amongst his gallipots and crucibles, creating animalculae, providing the corpses of birds, beasts, and

fishes with what is vulgarly called life, and supplying to epigenesis all the latest improvements!

In those days the invention, being a novelty, engrossed the thoughts of the universal learned, who were in a

fever of excitement about it. Some believed in it so implicity that they saw in every experiment a hundred

things which they did not see. Others were so sceptical and contradictory that they would not preceive what

they did see. Those blended with each fact their own deductions, whilst these span round every reality the

web of their own prejudices. Curious to say, the Jayasthalians, amongst whom the luminous science arose,

hailed it with delight, whilst the Gaurians derided its claim to be considered an important addition to human

"Unfortunate human nature," wrote the wise of Gaur against the wise of Jayasthal, "wanted no crowning

indignity but this! You had already proved that the body is made of the basest element earth. You had

argued away the immovability, the ubiquity, the permanency, the eternity, and the divinity of the soul, for is

not your favourite axiom, ' It is the nature of limbs which thinketh in man'? The immortal mind is, according

to you, an ignoble viscus; the godlike gift of reason is the instinct of a dog somewhat highly developed. Still

you left us something to hope. Still you allowed us one boast. Still life was a thread connecting us with the

Giver of Life. But now, with an impious hand, in blasphemous rage ye have rent asunder that last frail tie."

"Welcome! thrice welcome! this latest and most admirable development of human wisdom," wrote the sage

Jayasthalians against the sage Gaurians, "which has assigned to man his proper state and status and station in

the magnificent scale of being. We have not created the facts which we have investigated, and which we now

proudly publish. We have proved materialism to be nature's own system. But our philosophy of matter cannot

overturn any truth, because, if erroneous, it will necessarily sink into oblivion; if real, it will tend only to

instruct and to enlighten the world. Wise are ye in your generation, O ye sages of Gaur, yet withal wondrous

Concerning all which, mighty king! I, as a Vampire, have only to remark that those two learned bodies, like

your Rajaship's Nine Gems of Science, were in the habit of talking most about what they least understood.

The four young men applied the whole force of their talents to mastering the difficulties of the lifegiving

Then they determined to return home. As with beating hearts they approached the old city, their birthplace,

and gazed with moistened eyes upon its tall spires and grim pagodas, its verdant meads and venerable groves,

they saw a Kanjar, who, having tied up in a bundle the skin and bones of a tiger which he had found dead,

was about to go on his way. Then said the thief to the gambler, "Take we these remains with us, and by

means of them prove the truth of our science before the people of Gaur, to the offence of their noses." Being

now possessed of knowledge, they resolved to apply it to its proper purpose, namely, power over the property

of others. Accordingly, the wencher, the gambler, and the atheist kept the Kanjar in conversation whilst the

thief vivified a shank bone; and the bone thereupon stood upright, and hopped about in so grotesque and

wonderful a way that the man, being frightened, fled as if I had been close behind him.

Vishnu Swami had lately written a very learned commentary on the mystical words of Lokakshi:

"The Scriptures are at variancethe tradition is at variance. He who gives a meaning of his own, quoting the

And the success of his book had quite effaced from the Brahman mind the holy man's failure in bringing up

his children. He followed up this by adding to his essay on education a twentieth tome, containing recipes for

The learned and reverend father received his sons with open arms. He had heard from his brotherinlaw that

the youths were qualified to support themselves, and when informed that they wished to make a public

experiment of their science, he exerted himself, despite his disbelief in it, to forward their views.

The Pandits and Gurus were long before they would consent to attend what they considered dealings with

Yama (the Devil). In consequence, however, of Vishnu Swami's name and importunity, at length, on a certain

day, all the pious, learned, and reverend tutors, teachers, professors, prolocutors, pastors, spiritual fathers,

poets, philosophers, mathematicians, schoolmasters, pedagogues, bearleaders, institutors, gerundgrinders,

preceptors, dominies, brushers, coryphaei, drynurses, coaches, mentors, monitors, lecturers, prelectors,

fellows, and heads of houses at the university at Gaur, met together in a large garden, where they usually

diverted themselves out of hours with balltossing, pigeontumbling, and kiteflying.

Presently the four young men, carrying their bundle of bones and the other requisites, stepped forward,

walking slowly with eyes downcast, like shrinking cattle: for it is said, the Brahman must not run, even when

After pronouncing an impromptu speech, composed for them by their father, and so stuffed with erudition

that even the writer hardly understood it, they announced their wish to prove, by ocular demonstration, the

truth of a science upon which their shortsighted rivals of Jayasthal had cast cold water, but which, they

remarked in the eloquent peroration of their discourse, the sages of Gaur had welcomed with that wise and

catholic spirit of inquiry which had ever characterized their distinguished body.

Huge words, involved sentences, and the highflown compliment, exceedingly undeserved, obscured, I

suppose, the bright wits of the intellectual convocation, which really began to think that their liberality of

None objected to what was being prepared, except one of the heads of houses; his appeal was generally

scouted, because his Sanskrit style was vulgarly intelligible, and he had the bad name of being a practical

man. The metaphysician Rashik Lall sneered to Vaiswata the poet, who passed on the look to the

theophilosopher Vardhaman. Haridatt the antiquarian whispered the metaphysician Vasudeva, who burst

into a loud laugh; whilst Narayan, Jagasharma, and Devaswami, all very learned in the Vedas, opened their

eyes and stared at him with wellsimulated astonishment. So he, being offended, said nothing more, but arose

A great crowd gathered round the four young men and their father, as opening the bundle that contained the

One of the operators spread the bones upon the ground and fixed each one into its proper socket, not

The second connected, by means of a marvellous unguent, the skeleton with the muscles and heart of an

The third drew from his pouch the brain and eyes of a large tomcat, which he carefully fitted into the

Then the fourththe atheistwho had been directing the operation, produced a globule having another

globule within itself. And as the crowd pressed on them, craning their necks, breathless with anxiety, he

placed the Principle of Organic Life in the tiger's body with such effect that the monster immediately heaved

its chest, breathed, agitated its limbs, opened its eyes, jumped to its feet, shook itself, glared around, and

began to gnash its teeth and lick its chops, lashing the while its ribs with its tail.

The sages sprang back, and the beast sprang forward. With a roar like thunder during Elephantatime, it flew

at the nearest of the spectators, flung Vishnu Swami to the ground and clawed his four sons. Then, not even

stopping to drink their blood, it hurried after the flying herd of wise men. Jostling and tumbling, stumbling

and catching at one another's long robes, they rushed in hottest haste towards the garden gate. But the beast,

having the muscles of an elephant as well as the bones of a tiger, made a few bounds of eighty or ninety feet

each, easily distanced them, and took away all chance of escape. To be brief: as the monster was frightfully

hungry after its long fast, and as the imprudent young men had furnished it with admirable implements of

destruction, it did not cease its work till one hundred and twentyone learned and highly distinguished

Pandits and Gurus lay upon the ground chawed, clawed, sucked dry, and in most cases stonedead. Amongst

"Now, heed my words, Raja Vikram! I am about to ask thee, Which of all those learned men was the most

finished fool? The answer is easily found, yet it must be distasteful to thee. Therefore mortify thy vanity, as

soon as possible, or I shall be talking, and thou wilt be walking through this livelong night, to scanty purpose.

Remember! science without understanding is of little use; indeed, understanding is superior to science, and

those devoid of understanding perish as did the persons who revivified the tiger. Before this, I warned thee to

beware of thyself, and of shine own conceit. Here, then, is an opportunity for selfdisciplinewhich of all

The warrior king mistook the kind of mortification imposed upon him, and pondered over the uncomfortable

"The greatest fool of all," at last said Vikram, in slow and by no means willing accents, "was the father. Is it

"Gramercy!" cried the Vampire, bursting out into a discordant laugh, "I now return to my tree. By this head! I

never before heard a father so readily condemn a father." With these words he disappeared, slipping out of

The Raja scolded his son a little for want of obedience, and said that he had always thought more highly of

his acutenessnever could have believed that he would have been taken in by so shallow a trick. Dharma

And, as before, the Baital held his tongue for a time. Presently he began as follows.

The lady Chandraprabha, daughter of the Raja Subichar, was a particularly beautiful girl, and marriageable

withal. One day as Vasanta, the Spring, began to assert its reign over the world, animate and inanimate, she

went accompanied by her young friends and companions to stroll about her father's pleasuregarden.

The fair troop wandered through sombre groves, where the dark tamaletree entwined its branches with the

pale green foliage of the nim, and the pippal's domes of quivering leaves contrasted with the columnar aisles

of the banyan fig. They admired the old monarchs of the forest, bearded to the waist with hangings of moss,

the flowing creepers delicately climbing from the lower branches to the topmost shoots, and the cordage of

llianas stretching from trunk to trunk like bridges for the monkeys to pass over. Then they issued into a clear

space dotted with asokas bearing rich crimson fiowers, cliterias of azure blue, madhavis exhibiting petals

virgin white as the snows on Himalaya, and jasmines raining showers of perfumed blossoms upon the

grateful earth. They could not sufficiently praise the tall and graceful stem of the arrowy areca, contrasting

with the solid pyramid of the cypress, and the more masculine stature of the palm. Now they lingered in the

trellised walks closely covered over with vines and creepers; then they stopped to gather the golden bloom

weighing down the mango boughs, and to smell the highlyscented flowers that hung from the green

It was spring, I have said. The air was still except when broken by the hum of the large black bramra bee, as

he plied his task amidst the red and orange flowers of the dak, and by the gushings of many waters that made

music as they coursed down their stuccoed channels between borders of many coloured poppies and beds of

various flowers. From time to time the dulcet note of the kokila bird, and the hoarse plaint of the turtledove

deep hid in her leafy bower, attracted every ear and thrilled every heart. The south wind"breeze of the

south, the friend of love and spring" blew with a voluptuous warmth, for rain clouds canopied the earth, and

the breath of the narcissus, the rose, and the citron, teemed with a languid fragrance.

The charms of the season affected all the damsels. They amused themselves in their privacy with pelting

blossoms at one another, running races down the smooth broad alleys, mounting the silken swings that hung

between the orange trees, embracing one another, and at times trying to push the butt of the party into the

fishpond. Perhaps the liveliest of all was the lady Chandraprabha, who on account of her rank could pelt and

It so happened, before the attendants had had time to secure privacy for the princess and her women, that

Manaswi, a very handsome youth, a Brahman's son, had wandered without malicious intention into the

garden. Fatigued with walking, and finding a cool shady place beneath a tree, he had lain down there, and had

gone to sleep, and had not been observed by any of the king's people. He was still sleeping when the princess

Presently Chandraprabha, weary of sport, left her friends, and singing a lively air, tripped up the stairs leading

to the summerhouse. Aroused by the sound of her advancing footsteps, Manaswi sat up; and the princess,

seeing a strange man, started. But their eyes had met, and both were subdued by lovelove vulgarly called

"Nonsense!" exclaimed the warrior king, testily, "I can never believe in that freak of Kama Deva." He spoke

feelingly, for the thing had happened to himself more than once, and on no occasion had it turned out well.

"But there is such a thing, O Raja, as love at first sight," objected the Baital, speaking dogmatically.

"Then perhaps thou canst account for it, dead one," growled the monarch surlily.

"I have no reason to do so, O Vikram," retorted the Vampire, "when you men have already done it. Listen,

then, to the words of the wise. In the olden time, one of your great philosophers invented a fluid pervading all

matter, strongly selfrepulsive like the steam of a brass pot, and widely spreading like the breath of scandal.

The repulsiveness, however, according to that wise man, is greatly modified by its second property, namely,

an energetic attraction or adhesion to all material bodies. Thus every substance contains a part, more or less,

of this fluid, pervading it throughout, and strongly bound to each component atom. He called it 'Ambericity,'

for the best of reasons, as it has no connection with amber, and he described it as an imponderable, which,

meaning that it could not be weighed, gives a very accurate and satisfactory idea of its nature.

"Now, said that philosopher, whenever two bodies containing that unweighable substance in unequal

proportions happen to meet, a current of imponderable passes from one to the other, producing a kind of

attraction, and tending to adhere. The operation takes place instantaneously when the force is strong and

much condensed. Thus the vulgar who call things after their effects and not from their causes, term the action

of this imponderable love at first sight; the wise define it to be a phenomenon of ambericity. As regards my

own opinion about the matter, I have long ago told it to you, O Vikram! Silliness"

"Either hold your tongue, fellow, or go on with your story," cried the Raja, wearied out by so many words

Well! the effect of the first glance was that Manaswi, the Brahman's son, fell back in a swoon and remained

senseless upon the ground where he had been sitting; and the Raja's daughter began to tremble upon her feet,

and presently dropped unconscious upon the floor of the summerhouse. Shortly after this she was found by

her companions and attendants, who, quickly taking her up in their arms and supporting her into a litter,

Manaswi, the Brahman's son, was so completely overcome, that he lay there dead to everything. Just then the

learned, deeply read, and purblind Pandits Muldev and Shashi by name, strayed into the garden, and stumbled

"Friend," said Muldev, "how came this youth thus to fall senseless on the ground?"

"Man," replied Shashi, "doubtless some damsel has shot forth the arrows of her glances from the bow of her

"What need is there to raise him?" asked Shashi the misanthrope by way of reply.

Muldev, however, would not listen to these words. He ran to the pond hard by, soaked the end of his

waistcloth in water, sprinkled it over the young Brahman, raised him from the ground, and placed him sitting

against the wall. And perceiving, when he came to himself, that his sickness was rather of the soul than of the

"We should tell our griefs," answered Manaswi, "only to those who will relieve us! What is the use of

communicating them to those who, when they have heard, cannot help us? What is to be gained by the empty

The Pandits, however, by friendly looks and words, presently persuaded him to break silence, when he said,

"A certain princess entered this summerhouse, and from the sight of her I have fallen into this state. If I can

"Come with me, young man!" said Muldev the benevolent: "I will use every endeavour to obtain her, and if I

Manaswi rejoined: "The Deity in his beneficence has created many jewels in this world, but the pearl,

woman, is chiefest of all; and for her sake only does man desire wealth. What are riches to one who has

abandoned his wife? What are they who do not possess beautiful wives? they are but beings inferior to the

beasts! wealth is the fruit of virtue; ease, of wealth; a wife, of ease. And where no wife is, how can there be

happiness?" And the enamoured youth rambled on in this way, curious to us, Raja Vikram, but perhaps

natural enough in a Brahman's son suffering under that endemic maladydetermination to marry.

"Whatever thou mayest desire," said Muldev, "shall by the blessing of heaven be given to thee."

Manaswi implored him, saying most pathetically, ''O Pandit, bestow then that damsel upon me!"

Muldev promised to do so, and having comforted the youth, led him to his own house. Then he welcomed

him politely, seated him upon the carpet, and left him for a few minutes, promising him to return. When he

reappeared, he held in his hand two little balls or pills, and showing them to Manaswi, he explained their

"There is in our house an hereditary secret, by means of which I try to promote the weal of humanity. But in

all cases my success depends mainly upon the purity and the hear/wholeness of those that seek my aid. If

thou place this in thy mouth, thou shalt be changed into a damsel twelve years old, and when thou

withdrawest it again, thou shalt again recover shine original form. Beware, however, that thou use the power

for none but a good purpose; otherwise some great calamity will befall thee. Therefore, take counsel of

What lover, O warrior king Vikram, would have hesitated, under such circumstances, to assure the Pandit that

he was the most innocent, earnest, and wellintentioned being in the Three Worlds?

The Brahman's son, at least, lost no time in so doing. Hence the simpleminded philosopher put one of the

pills into the young man's mouth, warning him on no account to swallow it, and took the other into his own

mouth. Upon which Manaswi became a sprightly young maid, and Muldev was changed to a reverend and

Thus transformed, the twain walked up to the palace of the Raja Subichar, and stood for a while to admire the

gate. Then passing through seven courts, beautiful as the Paradise of Indra, they entered, unannounced, as

became the priestly dignity, a hall where, surrounded by his courtiers, sat the ruler. The latter, seeing the Holy

Brahman under his roof, rose up, made the customary humble salutation, and taking their right hands, led

what appeared to be the father and daughter to appropriate seats. Upon which Muldev, having recited a verse,

bestowed upon the Raja a blessing whose beauty has been diffused over all creation.

"May that Deity who as a mannikin deceived the great king Bali; who as a hero, with a monkeyhost, bridged

the Salt Sea; who as a shepherd lifted up the mountain Gobarddhan in the palm of his hand, and by it saved

the cowherds and cowherdesses from the thunders of heavenmay that Deity be thy protector!"

Having heard and marvelled at this display of eloquence, the Raja inquired, "Whence hath your holiness

"My country," replied Muldev, "is on the northern side of the great mother Ganges, and there too my

dwelling is. I travelled to a distant land, and having found in this maiden a worthy wife for my son, I

straightway returned homewards. Meanwhile a famine had laid waste our village, and my wife and my son

have fled I know not where. Encumbered with this damsel, how can I wander about seeking them? Hearing

the name of a pious and generous ruler, I said to myself, ' I will leave her under his charge until my return.'

For a minute the Raja sat thoughtful and silent. He was highly pleased with the Brahman's perfect

compliment. But he could not hide from himself that he was placed between two difficulties: one, the charge

of a beautiful young girl, with pouting lips, soft speech, and roguish eyes; the other, a priestly curse upon

himself and his kingdom. He thought, however, refusal the more dangerous; so he raised his face and

exclaimed, "O produce of Brahma's head, I will do what your highness has desired of me."

Upon which the Brahman, after delivering a benediction of adieu almost as beautiful and spiritstirring as

Then the Raja sent for his daughter Chandraprabha and said to her, "This is the affianced bride of a young

Brahman, and she has been trusted to my protection for a time by her fatherinlaw. Take her therefore into

the inner rooms, treat her with the utmost regard, and never allow her to be separated from thee, day or night,

Chandraprabha took the hand of Sitaas Manaswi had pleased to call himselfand led the way to her own

apartment. Once the seat of joy and pleasure, the rooms now wore a desolate and melancholy look. The

windows were darkened, the attendants moved noiselessly over the carpets, as if their footsteps would cause

headache, and there was a faint scent of some drug much used in cases of deliquium. The apartments were

handsome, but the only ornament in the room where they sat was a large bunch of withered flowers in an

arched recess, and these, though possibly interesting to some one, were not likely to find favour as a

The Raja's daughter paid the greatest attention and talked with unusual vivacity to the Brahman's

daughterinlaw, either because she had roguish eyes, or from some presentiment of what was to occur,

whichever you please, Raja Vikram, and it is no matter which. Still Sita could not help perceiving that there

was a shade of sorrow upon the forehead of her fair new friend, and so when they retired to rest she asked the

Then Chandraprabha related to her the sad tale: "One day in the spring season, as I was strolling in the garden

along with my companions, I beheld a very handsome Brahman, and our eyes having met, he became

unconscious, and I also was insensible. My companions seeing my condition, brought me home, and

therefore I know neither his name nor his abode. His beautiful form is impressed upon my memory. I have

now no desire to eat or to drink, and from this distress my colour has become pale and my body is thus

emaciated." And the beautiful princess sighed a sigh that was musical and melancholy, and concluded by

predicting for herselfas persons similarly placed often doa sudden and untimely end about the beginning

"What wilt thou give me," asked the Brahman's daughterinlaw demurely, "if I show thee thy beloved at

The Raja's daughter answered, "I will ever be the lowest of thy slaves, standing before thee with joined

Upon which Sita removed the pill from her mouth, and instantly having become Manaswi, put it carefully

away in a little bag hung round his neck. At this sight Chandraprabha felt abashed, and hung down her head

"I will have no descriptions, Vampire!" cried the great Vikram, jerking the bag up and down as if he were

Briefly (resumed the demon), Manaswi reflected upon the eight forms of marriageviz., Bramhalagan,

when a girl is given to a Brahman, or man of superior caste, without reward; Daiva, when she is presented as

a gift or fee to the officiating priest at the close of a sacrifice; Arsha, when two cows are received by the girl's

father in exchange for the bride; Prajapatya, when the girl is given at the request of a Brahman, and the father

says to his daughter and her to betrothed, "Go, fulfil the duties of religion"; Asura, when money is received

by the father in exchange for the bride; Rakshasha, when she is captured in war, or when her bridegroom

overcomes his rival; Paisacha, when the girl is taken away from her father's house by craft; and eighthly,

Manaswi preferred the latter, especially as by her rank and age the princess was entitled to call upon her

father for the Lakshmi Swayambara wedding, in which she would have chosen her own husband. And thus it

is that Rama, Arjuna, Krishna, Nala, and others, were proposed to by the princesses whom they married.

For five months after these nuptials, Manaswi never stirred out of the palace, but remained there by day a

woman, and a man by night. The consequence was that heI call him "he," for whether Manaswi or Sita, his

mind ever remained masculinepresently found himself in a fair way to become a father.

Now, one would imagine that a change of sex every twentyfour hours would be variety enough to satisfy

even a man. Manaswi, however, was not contented. He began to pine for more liberty, and to find fault with

his wife for not taking him out into the world. And you might have supposed that a young person who, from

love at first sight, had fallen senseless upon the steps of a summerhouse, and who had devoted herself to a

sudden and untimely end because she was separated from her lover, would have repressed her yawns and

little irritable words even for a year after having converted him into a husband. But no! Chandraprabha soon

felt as tired of seeing Manaswi and nothing but Manaswi, as Manaswi was weary of seeing Chandraprabha

and nothing but Chandraprabha. Often she had been on the point of proposing visits and outofdoor

excursions. But when at last the idea was first suggested by her husband, she at once became an injured

woman. She hinted how foolish it was for married people to imprison themselves and to quarrel all day.

When Manaswi remonstrated, saying that he wanted nothing better than to appear before the world with her

as his wife, but that he really did not know what her father might do to him, she threw out a cutting sarcasm

upon his effeminate appearance during the hours of light. She then told him of an unfortunate young woman

in an old nursery tale who had unconsciously married a fiend that became a fine handsome man at night when

no eye could see him, and utter ugliness by day when good looks show to advantage. And lastly, when

inveighing against the changeableness, fickleness, and infidelity of mankind, she quoted the words of the

You can easily, O King Vikram, continue for yourself and conclude this lecture, which I leave unfinished on

Chandraprabha and Sita, who called each other the Zodiacal Twins and Laughter Light, and Allconsenters,

easily persuaded the old Raja that their health would be further improved by air, exercise, and distractions.

Subichar, being delighted with the change that had taken place in a daughter whom he loved, and whom he

had feared to lose, told them to do as they pleased. They began a new life, in which short trips and visits,

baths and dances, music parties, drives in bullock chariots, and water excursions succeeded one another.

It so happened that one day the Raja went with his whole family to a wedding feast in the house of his grand

treasurer, where the latter's son saw Manaswi in the beautiful shape of Sita. This was a third case of love at

first sight, for the young man immediately said to a particular friend, "If I obtain that girl, I shall live; if not, I

In the meantime the king. having enjoyed the feast, came back to his palace with his whole family. The

condition of the treasurer's son, however, became very distressing; and through separation from his beloved,

he gave up eating and drinking. The particular friend had kept the secret for some days, though burning to tell

it. At length he found an excuse for himself in the sad state of his friend, and he immediately went and

The minister repaired to the court, and laid his case before the king, saying, "Great Raja! through the love of

that Brahman's daughterinlaw, my son's state is very bad; he has given up eating and drinking; in fact he is

consumed by the fire of separation. If now your majesty could show compassion, and bestow the girl upon

"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 sleepingmat, 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 the wished their lord to die, as he was a good master to

(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)

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

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 principleswhen a man talks of his principles, O Vikram! ask thyself the reason

whyinstilled 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

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 daughterinlaw, 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

The first words uttered by Raja Subichar, when he entered his daughter's apartment, were an order addressed

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 thing 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.

"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

The Raja highly applauded the sentiment, but was firm as a rock upon the subject of Sita marrying the

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

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

Then the Brahman's daughterinlaw, with the view of gaining timea famous stratagem amongst

femininessaid 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!"

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 hast spoken Vedatruth, girl," answered the Raja, not sorry to have found so good a pretext for

temporizing, 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

In the morning Subichar sent for his ministers, including his grand treasurer and his lovesick son, and told

them how well and wisely the Brahman's daughterinlaw 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 apilgrimaging

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

SubhagyaSundari, 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

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 SubhagyaSundari's room. He sprained

his ankle with the leap, and he lay for a time upon the groundwhere 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 softheartedness had caused him to commit a very bad actiona

grievous sin. Incensed at this charge, the philanthropic Muldev became angry, and said, "I have warned the

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

"Therefore," drawled the malevolent, "you are answerable for all the mischief he does with it, and mischief

"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

bookcase; but if he does, the philanthropic Muldev will use all his skill and ingenuity in procuring the

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 inquiries 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 king, in great confusion, at once recognized 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 inquiries about their health and welfare. At last he mustered courage to ask the old Brahman where

"Great king," replied the priest, "I went to seek after my son, and having found him, I bring him to your

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

"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,

The poor Raja, in great trepidation, said, "O Vivinity! 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

womanare precisely the same. All I desire is that in some holy place, repeating the name of God, I may

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 marriageat 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

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

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

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. She therefore remains his

wife, and the child will perform the funeral obsequies for him, and offer water to the manes of his pitris

"Which justice is often unjust enough!" cried the Vampire; "and ply thy legs, mighty Raja; let me see if thou

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, 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

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. But even they must

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 illtimed merriment, sternly ordered the Baital to cease his immoralities

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

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

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

"Foolish the man," quoth the young Mahasani, "that seeks permanence in this worldfrail as the stem of the

"Unwillingly do the manes of the dead taste the tears shed by their kinsmen: then wail not, but perform the

"What illomened fellow is this?" quoth the fair Unmadini, who was sitting behind her curtain;" besides, he

"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,

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

"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

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

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 practiced

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 rosewater over their heads, he accompanied them to the door, showing much regret. The two

Gunakar and Devasharma did not fail. When they entered the assemblyroom 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

"I have made," said Gunakar, "a fourwheeled carriage, in which the power resides to carry you in a moment

"I have such power over the angel of death," said Devasharma, "that I can at all times raise a corpse, and

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

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

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.

Mahasani the poet, however, being a shameless personand 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 "MahaBrahman," 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

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

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

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 soninlaw 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

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, "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

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

The wedding was splendid, and broke the hearts of twentyfour rivals. In due time Devasharma asked leave

from his fatherinlaw to revisit his home, and to 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

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 thundercloud

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 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 hyaena, and the

Yet, sustained by the fivearmed god 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,

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 illomened 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, 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

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

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. 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

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

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

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 lifegiving

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 scrutinized the very scanty articles of dress which the wild men had left

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

"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.

* * * * * 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 saidamongst us Baitals that when this pair of halfhusbands

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 hit his forefinger with

Here the young prince Dharma Dhwaj burst out laughing at the ridiculous idea of the wrong heads. And the

warrior king, who, like singleminded 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

"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

"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 is the queen amongst rivers, and the

mountain Sumeru is the monarch among mountains, and the tree Kalpavriksha 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

"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

"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

"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, SakadhipatiVikramadityal! I feel a

sudden and ardent desire to change this cramped position for one more natural to me."

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 foreheadhow can it be otherwise? Still listen, O

mighty Raja, whilst I recount to you a true story, and Saraswati sit on my tongue."

The Baital said, O king, in the Gaur country, Vardhman 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

The worship of Shiva and of Vishnu, gifts of cows, gifts of lands, gifts of rice balls, gaming and

spiritdrinking, 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

Now one day the Diwan 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 again 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 Brahma, 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

"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 [FN#17l]; hence for a man

it is proper to attend to the conversation 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, oneeyed, blind, dwarfed, hunchbacked, and imperfect in such wise. Just as they consume the

bodies of beasts and of birds, even so they end by spoiling their own bodies. From drinking spirits also the

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, and in religious mendicants, no man believed, and according to this creed the rule was

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

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

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,

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

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.

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 twiceborn, and by refusing to be slaves; in fact, society

shall be all "mouth" and mixed castes. 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

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. 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 pert 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

"Truly," exclaimed Dharma Dhwaj, "says the proverb, 'Whoso seeth the world telleth many a lie.'"

At present (resumed the Vampire, not heeding the interruption), they run about naked in the woods, being

merely Hindu outcastes. Presently they will change the wonderful white Pariahs! They will eat all food

indifferently, domestic fowls, onions, hogs fed in the street, donkeys, horses, hares, and (most horrible!) the

flesh of the sacred cow. They will imbibe what resembles meat of colocynth, mixed with water, producing a

curious frothy liquid, and a fiery stuff which burns the mouth, for their milk will be mostly chalk and pulp of

brains; they will ignore the sweet juices of fruits and sugarcane, and as for the pure element they will drink

it, but only as medicine, They will shave their beards instead of their heads, and stand upright when they

should sit down, and squat upon a wooden frame instead of a carpet, and appear in red and black like the

children of Yama. They will never offer sacrifices to the manes of ancestors, leaving them after their death to

fry in the hottest of places. Yet will they perpetually quarrel and fight about their faith; for their tempers are

fierce, and they would burst if they could not harm one another. Even now the children, who amuse

themselves with making puddings on the shore, that is to say, heaping up the sand, always end their little

games with "punching," which means shutting the hand and striking one another's heads, and it is soon found

These wonderful white outcastes will often be ruled by female chiefs, and it is likely that the habit of

prostrating themselves before a woman who has not the power of cutting off a single head, may account for

their unusual degeneracy and uncleanness. They will consider no occupation so noble as running after a

jackal; they will dance for themselves, holding on to strange women, and they will take a pride in playing

The women, of course, relying upon the aid of the female chieftains, will soon emancipate themselves from

the rules of modesty. They will eat with their husbands and with other men, and yawn and sit carelessly

before them showing the backs of their heads. They will impudently quote the words, "By confinement at

home, even under affectionate and observant guardians, women are not secure, but those are really safe who

They will not allow their husbands to have more than one wife, and even the single wife will not be his slave

when he needs her services, busying herself in the collection of wealth, in ceremonial purification, and

feminine duty; in the preparation of daily food and in the superintendence of household utensils. What said

Rama of Sita his wife?" If I chanced to be angry, she bore my impatience like the patient earth without a

murmur; in the hour of necessity she cherished me as a mother does her child; in the moments of repose she

was a lover to me; in times of gladness she was to me as a friend." And it is said, "a religious wife assists her

husband in his worship with a spirit as devout as his own. She gives her whole mind to make him happy; she

is as faithful to him as a shadow to the body, and she esteems him, whether poor or rich, good or bad,

handsome or deformed. In his absence or his sickness she renounces every gratification; at his death she dies

with him, and he enjoys heaven as the fruit of her virtuous deeds. Whereas if she be guilty of many wicked

actions and he should die first, he must suffer much for the demerits of his wife."

But these women will talk aloud, and scold as the braying ass, and make the house a scene of variance, like

the snake with the ichneumon, the owl with the crow, for they have no fear of losing their noses or parting

with their ears. They will (O my mother!) converse with strange men and take their hands; they will receive

presents from them, and, worst of all, they will show their white faces openly without the least sense of

shame; they will ride publicly in chariots and mount horses, whose points they pride themselves upon

knowing, and eat and drink in crowded places their husbands looking on the while, and perhaps even

leading them through the streets. And she will be deemed the pinnacle of the pagoda of perfection, that most

excels in wit and shamelessness, and who can turn to water the livers of most men. They will dance and sing

instead of minding their children, and when these grow up they will send them out of the house to shift for

themselves, and care little if they never see them again. But the greatest sin of all will be this: when widowed

they will ever be on the lookout for a second husband, and instances will be known of women fearlessly

marrying three, four, and five times. You would think that all this licence satisfies them. But no! The more

they have the more their weak minds covet. The men have admitted them to an equality, they will aim at an

absolute superiority, and claim respect and homage; they will eternally raise tempests about their rights, and

if anyone should venture to chastise them as they deserve, they would call him a coward and run off to the

The men will, I say, be as wonderful about their women as about all other matters. The sage of Bharat

Khanda guards the frail sex strictly, knowing its frailty, and avoids teaching it to read and write, which it will

assuredly use for a bad purpose. For women are ever subject to the god with the sugarcane bow and string

of bees, and arrows tipped with heating blossoms, and to him they will ever surrender man, dhan, tanmind,

wealth, and body. When, by exceeding cunning, all human precautions have been made vain, the wise man

bows to Fate, and he forgets, or he tries to forget, the past. Whereas this race of white Pariahs will purposely

lead their women into every kind of temptation, and, when an accident occurs, they will rage at and accuse

them, killing ten thousand with a word, and cause an uproar, and talk scandal and be scandalized, and go

before the magistrate, and make all the evil as public as possible. One would think they had in every way

And when all this change shall have come over them, they will feel restless and take flight, and fall like

locusts upon the Aryavartta (land of India). Starving in their own country, they will find enough to eat here,

and to carry away also. They will be mischievous as the saw with which ornamentmakers trim their shells,

and cut ascending as well as descending. To cultivate their friendship will be like making a gap in the water,

and their partisans will ever fare worse than their foes. They will be selfish as crows, which, though they eat

In the beginning they will hire a shop near the mouth of mother Ganges, and they will sell lead and bullion,

fine and coarse woollen cloths, and all the materials for intoxication. Then they will begin to send for soldiers

beyond the sea, and to enlist warriors in Zambudwipa (India). They will from shopkeepers become soldiers:

they will beat and be beaten; they will win and lose; but the power of their star and the enchantments of their

Queen Kompani, a daina or witch who can draw the blood out of a man and slay him with a look, will turn

everything to their good. Presently the noise of their armies shall be as the roaring of the sea; the dazzling of

their arms shall blind the eyes like lightning; their battlefields shall be as the dissolution of the world; and

the slaughterground shall resemble a garden of plantain trees after a storm. At length they shall spread like

the march of a host of ants over the land They will swear, "Dehar Ganga!" and they hate nothing so much as

being compelled to destroy an army, to take and loot a city, or to add a rich slip of territory to their rule. And

yet they will go on killing and capturing and adding region to region, till the Abode of Snow (Himalaya)

confines them to the north, the Sindhunaddi (Incus) to the west, and elsewhere the sea. Even in this, too,

they will demean themselves as lords and masters, scarcely allowing poor Samudradevta to rule his own

Raja Vikram was in a silent mood, otherwise he would not have allowed such illomened discourse to pass

uninterrupted. Then the Baital, who in vain had often paused to give the royal carrier a chance of asking him

a curious question, continued his recital in a dissonant and dissatisfied tone of voice.

By my feet and your head, O warrior king! it will fare badly in those days for the Rajas of Hindustan, when

In the Vindhya Mountain there will be a city named Dharmapur, whose king will be called Mahabul. He will

be a mighty warrior, wellskilled in the dhanurveda (art of war), and will always lead his own armies to the

field. He will duly regard all the omens, such as a storm at the beginning of the march, an earthquake, the

implements of war dropping from the hands of the soldiery, screaming vultures passing over or walking near

the army, the clouds and the sun's rays waxing red, thunder in a clear sky, the moon appearing small as a star,

the dropping of blood from the clouds, the falling of lightning bolts, darkness filling the four quarters of the

heavens, a corpse or a pan of water being carried to the right of the army, the sight of a female beggar with

dishevelled hair, dressed in red, and preceding the vanguard, the starting of the flesh over the left ribs of the

commanderinchief, and the weeping or turning back of the horses when urged forward.

He will encourage his men to single combats, and will carefully train them to gymnastics. Many of the

wrestlers and boxers will be so strong that they will often beat all the extremities of the antagonist into his

body, or break his back, or rend him into two pieces. He will promise heaven to those who shall die in the

front of battle and he will have them taught certain dreadful expressions of abuse to be interchanged with the

enemy when commencing the contest. Honours will be conferred on those who never turn their backs in an

engagement, who manifest a contempt of death, who despise fatigue, as well as the most formidable enemies,

who shall be found invincible in every combat, and who display a courage which increases before danger,

But King Mahabul will be attacked by the white Pariahs, who, as usual, will employ against him gold, fire,

and steel. With gold they will win over his best men, and persuade them openly to desert when the army is

drawn out for battle. They will use the terrible "fire weapon,'' large and small tubes, which discharge flame

and smoke, and bullets as big as those hurled by the bow of Bharata. And instead of using swords and

shields, they will fix daggers to the end of their tubes, and thrust with them like lances.

Mahabul, distinguished by valour and military skill, will march out of his city to meet the white foe. In front

will be the ensigns, bells, cows'tails, and flags, the latter painted with the bird Garura, the bull of Shiva, the

Bauhinia tree, the monkeygod Hanuman, the lion and the tiger, the fish, an almsdish, and seven

palmtrees. Then will come the footmen armed with firetubes, swords and shields, spears and daggers,

clubs, and bludgeons. They will be followed by fighting men on horses and oxen, on camels and elephants.

The musicians, the watercarriers, and lastly the stores on carriages, will bring up the rear.

The white outcastes will come forward in a long thin red thread, and vomiting fire like the Jwalamukhi. King

Mahabul will receive them with his troops formed in a circle; another division will be in the shape of a

halfmoon; a third like a cloud, whilst others shall represent a lion, a tiger, a carriage, a lily, a giant, and a bull.

But as the elephants will all turn round when they feel the fire, and trample upon their own men, and as the

cavalry defiling in front of the host will openly gallop away; Mahabul, being thus without resource, will enter

his palanquin, and accompanied by his queen and their only daughter, will escape at nighttime into the

The unfortunate three will be deserted by their small party, and live for a time on jungle food, fruits and

roots; they will even be compelled to eat game. After some days they will come in sight of a village, which

Mahabul will enter to obtain victuals. There the wild Bhils, famous for long years, will come up, and

surrounding the party, will bid the Raja throw down his arms. Thereupon Mahabul, skilful in aiming,

twanging and wielding the bow on all sides, so as to keep off the bolts of the enemy, will discharge his bolts

so rapidly, that one will drive forward another, and none of the barbarians will be able to approach. But he

will have failed to bring his quiver containing an inexhaustible store of arms, some of which, pointed with

diamonds, shall have the faculty of returning again to their case after they have done their duty. The conflict

will continue three hours, and many of the Bhils will be slain: at length a shaft will cleave the king's skull, he

When the queen and the princess shall have seen that Mahabul fell dead, they will return to the forest

weeping and beating their bosoms. They will thus escape the Bhils, and after journeying on for four miles, at

They are very lovely (continued the Vampire), as I see them with the eye of clearseeing. What beautiful

hair! it hangs down like the tail of the cow of Tartary, or like the thatch of a house; it is shining as oil, dark as

the clouds, black as blackness itself. What charming faces! likest to waterlilies, with eyes as the stones in

unripe mangos, noses resembling the beaks of parrots, teeth like pearls set in corals, ears like those of the

redthroated vulture, and mouths like the water of life. What excellent forms! breasts like boxes containing

essences, the unopened fruit of plantains or a couple of crabs; loins the width of a span, like the middle of the

And a fearful place is that jungle, a dense dark mass of thorny shrubs, and ropy creepers, and tall canes, and

tangled brake, and gigantic gnarled trees, which groan wildly in the night wind's embrace. But a wilder horror

urges the unhappy women on; they fear the polluting touch of the Bhils; once more they rise and plunge

The day dawns. The white Pariahs have done their usual work, They have cut off the hands of some, the feet

and heads of others, whilst many they have crushed into shapeless masses, or scattered in pieces upon the

ground. The field is strewed with corpses, the river runs red, so that the dogs and jackals swim in blood; the

birds of prey sitting on the branches, drink man's life from the stream, and enjoy the sickening smell of burnt

Perchance two white outcastes, father and son, who with a party of men are scouring the forest and slaying

everything, fall upon the path which the women have taken shortly before. Their attention is attracted by

footprints leading towards a place full of tigers, leopards, bears, wolves, and wild dogs. And they are utterly

"How is it," shall say the father, "that the footprints of mortals are seen in this part of the forest?"

The son shall reply, "Sir, these are the marks of women's feet: a man's foot would not be so small."

"It is passing strange," shall rejoin the elder white Pariah, "but thou speakest truth. Certainly such a soft and

"They have only just left the track," shall continue the son, "and look! this is the step of a married woman.

See how she treads on the inside of her sole, because of the bending of her ankles." And the younger white

"Come, let us search the forest for them," shall cry the father, "what an opportunity of finding wives fortune

has thrown in our hands. But no! thou art in error," he shall continue, after examining the track pointed out by

his son, "in supposing this to be the sign of a matron. Look at the other, it is much longer; the toes have

scarcely touched the ground, whereas the marks of the heels are deep. Of a truth this must be the married

woman." And the elder white outcaste shall point to the footprints of the princess.

"Then," shall reply the son, who admires the shorter foot, "let us first seek them, and when we find them, give

Having made this agreement they shall proceed on their way, and presently they shall find the women lying

on the earth, half dead with fatigue and fear. Their legs and feet are scratched and torn by brambles, their

ornaments have fallen off, and their garments are in strips. The two white outcastes find little difficulty, the

first surprise over, in persuading the unhappy women to follow them home, and with great delight,

conformably to their arrangement, each takes up his prize on his horse and rides back to the tents. The son

In due time two marriages come to pass; the father, according to agreement, espouses the long foot, and the

son takes to wife the short foot. And after the usual interval, the elder white outcaste, who had married the

daughter, rejoices at the birth of a boy, and the younger white outcaste, who had married the mother, is

Now then, by my feet and your head, O warrior king Vikram, answer me one question. What relationship will

Vikram's brow waxed black as a charcoalburner's, when he again heard the most irreverent oath ever

proposed to mortal king. The question presently attracted his attention, and he turned over the Baital's words

in his head, confusing the ties of filiality, brotherhood, and relationship, and connection in general.

"Hem!" said the warrior king, at last perplexed, and remembering, in his perplexity, that he had better hold

"I think your majesty spoke? " asked the Vampire, in an inquisitive and insinuating tone of voice.

The Baital held his peace for a few minutes, coughing once or twice impatiently. He suspected that the

extraordinary nature of this last tale, combined with the use of the future tense, had given rise to a taciturnity

so unexpected in the warrior king. He therefore asked if Vikram the Brave would not like to hear another

"This time the king did not even say "hem!" Having walked at an unusually rapid pace, he distinguished at a

distance the fire kindled by the devotee, and he hurried towards it with an effort which left him no breath

"Since your majesty is so completely dumbfoundered by it, perhaps this acute young prince may be able to

answer my question?" insinuated the Baital, after a few minutes of anxious suspense.

At Raja Vikram's silence the Baital was greatly surprised, and he praised the royal courage and resolution to

"Allow me, great king," pursued the Demon, in a dry tone of voice, "to wish you joy. After so many failures

you have at length succeeded in repressing your loquacity. I will not stop to enquire whether it was humility

and selfrestraint which prevented your answering my last question, or whether Rajait was mere ignorance

and inability. Of course I suspect the latter, but to say the truth your condescension in at last taking a

Vampire's advice, flatters me so much, that I will not look too narrowly into cause or motive."

Raja Vikram winced, but maintained a stubborn silence, squeezing his lips lest they should open

"Now, however, your majesty has mortified, we will suppose, a somewhat exacting vanity, I also will in my

turn forego the pleasure which I had anticipated in seeing you a corpse and in entering your royal body for a

short time, just to know how queer it must feel to be a king. And what is more, I will now perform my

original promise, and you shall derive from me a benefit which none but myself can bestow. First, however,

Dharma Dhwaj pulled his father's sleeve, but this time Raja Vikram required no reminder: wild horses or the

executioner's saw, beginning at the shoulder, would not have drawn a word from him. Observing his

"Now give ear, O warrior king, to what I am about to tell thee, and bear in mind the giant's saying, 'A man is

justified in killing one who has a design to kill him.' The young merchant Mal Deo, who placed such

magnificent presents at your royal feet, and ShantaShil the devotee saint, who works his spells, incantations,

and magical rites in a cemetery on the banks of the Godaveri river, are, as thou knowest, one personthe

terrible Jogi, whose wrath your father aroused in his folly, and whose revenge your blood alone can satisfy.

With regard to myself, the oilman's son, the same Jogi, fearing lest I might interfere with his projects of

universal dominion, slew me by the power of his penance, and has kept me suspended, a trap for you, head

"That Jogi it was, you now know, who sent you to fetch me back to him on your back. And when you cast me

at his feet he will return thanks to you and praise your velour, perseverance and resolution to the skies. I warn

you to beware. He will lead you to the shrine of Durga, and when he has finished his adoration he will say to

Here the Vampire whispered for a time and in a low tone, lest some listening goblin might carry his words if

At the end of the monologue a rustling sound was heard. It proceeded from the Baital, who was disengaging

himself from the dead body in the bundle, and the burden became sensibly lighter upon the monarch's back.

The departing Baital, however, did not forget to bid farewell to the warrior king and to his son. He

complimented the former for the last time, in his own way, upon the royal humility and the prodigious

selfmortification which he had displayedqualities, he remarked, which never failed to ensure the

Raja Vikram stepped out joyfully, and soon reached the burning ground. There he found the Jogi, dressed in

his usual habit, a deerskin thrown over his back, and twisted reeds instead of a garment hanging round his

loins. The hair had fallen from his limbs and his skin was bleached ghastly white by exposure to the

elements. A fire seemed to proceed from his mouth, and the matted locks dropping from his head to the

ground were changed by the rays of the sun to the colour of gold or saffron. He had the beard of a goat and

the ornaments of a king; his shoulders were high and his arms long, reaching to his knees: his nails grew to

such a length as to curl round the ends of his fingers, and his feet resembled those of a tiger. He was

drumming upon a skull, and incessantly exclaiming, "Ho, Kali! ho, Durga! ho, Devi!"

As before, strange beings were holding their carnival in the Jogi's presence. Monstrous Asuras, giant goblins,

stood grimly gazing upon the scene with fixed eyes and motionless features. Rakshasas and messengers of

Yama, fierce and hideous, assumed at pleasure the shapes of foul and ferocious beasts. Nagas and Bhutas,

partly human and partly bestial, disported themselves in throngs about the upper air, and were dimly seen in

the faint light of the dawn. Mighty Daityas, Brambadaityas, and Pretas, the size of a man's thumb, or dried

up like leaves, and Pisachas of terrible power guarded the place. There were enormous goats, vivified by the

spirits of those who had slain Brahmans; things with the bodies of men and the faces of horses, camels and

monkeys; hideous worms containing the souls of those priests who had drunk spirituous liquors; men with

one leg and one ear, and mischievous bloodsucking demons, who in life had stolen church property. There

were vultures, wretches that had violated the beds of their spiritual fathers, restless ghosts that had loved

lowcaste women, shades for whom funeral rites had not been performed, and who could not cross the dread

Vaitarani stream, and vital souls fresh from the horrors of Tamisra, or utter darkness, and the Usipatra Vana,

or the swordleaved forest. Pale spirits, Alayas, Gumas, Baitals, and Yakshas, beings of a base and vulgar

order, glided over the ground, amongst corpses and skeletons animated by female fiends, Dakinis, Yoginis,

Hakinis, and Shankinis, which were dancing in frightful revelry. The air was filled with supernatural sights

and sounds, cries of owls and jackals, cats and crows, dogs, asses, and vultures, high above which rose the

clashing of the bones with which the Jogi sat drumming upon the skull before him, and tending a huge

cauldron of oil whose smoke was of blue fire. But as he raised his long lank arm, silverwhite with ashes, the

demons fled, and a momentary silence succeeded to their uproar. The tigers ceased to roar and the elephants

to scream; the bears raised their snouts from their foul banquets, and the wolves dropped from their jaws the

remnants of human flesh. And when they disappeared, the hooting of the owl, and ghastly "ha! ha!" of the

curlew, and the howling of the jackal died away in the far distance, leaving a silence still more oppressive.

As Raja Vikram entered the burningground, the hollow sound of solitude alone met his ear. Sadly wailed

the wet autumnal blast. The tall gaunt trees groaned aloud, and bowed and trembled like slaves bending

before their masters. Huge purple clouds and patches and lines of glaring white mist coursed furiously across

the black expanse of firmament, discharging threads and chains and lozenges and balls of white and blue,

purple and pink lightning, followed by the deafening crash and roll of thunder, the dreadful roaring of the

mighty wind, and the torrents of plashing rain. At times was heard in the distance the dull gurgling of the

swollen river, interrupted by explosions, as slips of earthbank fell headlong into the stream. But once more

the Jogi raised his arm and all was still: nature lay breathless, as if awaiting the effect of his tremendous

The warrior king drew near the terrible man, unstrung his bundle from his back, untwisted the portion which

he held, threw open the cloth, and exposed to ShantaShil's glittering eyes the corpse, which had now

recovered its proper formthat of a young child. Seeing it, the devotee was highly pleased, and thanked

Vikram the Brave, extolling his courage and daring above any monarch that had yet lived. After which he

repeated certain charms facing towards the south, awakened the dead body, and placed it in a sitting position.

He then in its presence sacrificed to his goddess, the White One, all that he had ready by his sidebetel leaf

and flowers, sandal wood and unbroken rice, fruits, perfumes, and the flesh of man untouched by steel.

Lastly, he half filled his skull with burning embers, blew upon them till they shot forth tongues of crimson

light, serving as a lamp, and motioning the Raja and his son to follow him, led the way to a little fane of the

Destroying Deity erected in a dark clump of wood, outside and close to the burning ground.

They passed through the quadrangular outer court of the temple whose piazza was hung with deep shade. In

silence they circumambulated the small central shrine, and whenever ShantaShil directed, Raja Vikram

entered the Sabha, or vestibule, and struck three times upon the gong, which gave forth a loud and warning

They then passed over the threshold, and looked into the gloomy inner depths. There stood SmashanaKali,

the goddess, in her most horrid form. She was a naked and very black woman, with halfsevered head, partly

cut and partly painted, resting on her shoulder; and her tongue lolled out from her wide yawning mouth; her

eyes were red like those of a drunkard; and her eyebrows were of the same colour: her thick coarse hair hung

like a mantle to her heels. She was robed in an elephant's hide, dried and withered, confined at the waist with

a belt composed of the hands of the giants whom she had slain in war: two dead bodies formed her earrings,

and her necklace was of bleached skulls. Her four arms supported a scimitar, a noose, a trident, and a

ponderous mace. She stood with one leg on the breast of her husband, Shiva, and she rested the other on his

thigh. Before the idol lay the utensils of worship, namely, dishes for the offerings, lamps, jugs, incense,

As Raja Vikram and his son stood gazing upon the hideous spectacle, the devotee stooped down to place his

skulllamp upon the ground, and drew from out his ochrecoloured cloth a sharp sword which he hid behind

"Prosperity to shine and thy son's for ever and ever, O mighty Vikram!" exclaimed ShantaShil, after he had

muttered a prayer before the image. "Verily thou hast right royally redeemed thy pledge, and by the virtue of

thy presence all my wishes shall presently be accomplished. Behold! the Sun is about to drive his car over the

eastern hills, and our task now ends. Do thou reverence before this my deity, worshipping the earth through

thy nose, and so prostrating thyself that thy eight limbs may touch the ground. Thus shall thy glory and

splendour be great; the Eight Powers and the Nine Treasures shall be thine, and prosperity shall ever remain

Raja Vikram, hearing these words, recalled suddenly to mind all that the Vampire had whispered to him. He

brought his joined hands open up to his forehead, caused his two thumbs to touch his brow several times, and

"O pious person! I am a king ignorant of the way to do such obeisance. Thou art a spiritual preceptor: be

Then the Jogi, being a cunning man, fell into his own net. As he bent him down to salute the goddess,

Vikram, drawing his sword, struck him upon the neck so violent a blow, that his head rolled from his body

upon the ground. At the same moment Dharma Dhwaj, seizing his father's arm, pulled him out of the way in

time to escape being crushed by the image, which fell with the sound of thunder upon the floor of the temple.

A small thin voice in the upper air was heard to cry, "A man is justified in killing one who has the desire to

kill him." Then glad shouts of triumph and victory were heard in all directions. They proceeded from the

celestial choristers, the heavenly dancers, the mistresses of the gods, and the nymphs of Indra's Paradise, who

left their beds of gold and precious stones, their seats glorious as the meridian sun, their canals of crystal

water, their perfumed groves, and their gardens where the wind ever blows in softest breezes, to applaud the

At last the brilliant god, Indra himself, with the thousand eyes, rising from the shade of the Parigat tree, the

fragrance of whose flowers fills the heavens, appeared in his car drawn by yellow steeds and cleaving the

thick vapours which surround the earth whilst his attendants sounded the heavenly drums and rained a

"O mighty ruler of the lower firmament, let this my history become famous throughout the world!"

"It is well," rejoined the god. "As long as the sun and moon endure, and the sky looks down upon the ground,

so long shall this thy adventure be remembered over all the earth. Meanwhile rule thou mankind."

Thus saying, Indra retired to the delicious Amrawati Vikram took up the corpses and threw them into the

cauldron which ShantaShil had been tending. At once two heroes started into life, and Vikram said to them,

With these mysterious words the king, followed by his son, returned to the palace unmolested. As the

Vampire had predicted, everything was prosperous to him, and he presently obtained the remarkable titles,

And when, after a long and happy life spent in bringing the world under the shadow of one umbrella, and in

ruling it free from care, the warrior king Vikram entered the gloomy realms of Yama, from whom for mortals

there is no escape, he left behind him a name that endured amongst men like the odour of the flower whose