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diff --git a/40402.txt b/40402.txt deleted file mode 100644 index 8abb6e1..0000000 --- a/40402.txt +++ /dev/null @@ -1,12650 +0,0 @@ -The Project Gutenberg EBook of Sagas from the Far East, by Various - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Sagas from the Far East - or, Kamouk and Mongolian Traditionary Tales - -Author: Various - -Editor: Rachel Harriette Busk - -Release Date: August 3, 2012 [EBook #40402] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK SAGAS FROM THE FAR EAST *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - - - - SAGAS FROM THE FAR EAST; - Or, - Kalmouk and Mongolian - Traditionary Tales. - - With Historical Preface and Explanatory Notes. - - - By the Author of "Patranas," "Household Stories from the Land of - Hofer," &c. - - - London: - Griffith and Farran, - Successors to Newbery and Harris, - Corner of St. Paul's Churchyard. - - MDCCCLXXIII. - - - - - - - "It singularly happens that the Sagas of the ancient Indians are - preserved to us in much fuller measure than their authentic - history, which is scanty enough. Moreover to them their Sagas - served as actual statements of facts, so that we can neither form - a right conception of their mind, nor arrive at any knowledge of - their history, without studying their Sagas." - - Lassen, "Pref. to Ind. Alterthumskunde," p. vii. - - - "The Mongol is candid and credulous as an infant, and - passionately loves to listen to marvellous myths and tales." - - Huc, "Travels in China and Tibet," vol. ii. ch. xii. - - - - - - -PREFACE. - - -The origin and migrations of myths have of late been the subject -of so much sifting and study, the elaborate results of which are -already before the world, that there is no need in this place -to offer more than a few condensed remarks in allusion to the -particular collections now, I believe, for the first time put into -English. Translations of some chapters of the "Adventures of the -Well-and-wise-walking Khan" have been made by Benj. Bergmann, Riga, -1804; by Golstunski, St. Petersburg, 1864; and by H. Osterley, -in 1867. Of "Ardschi-Bordschi," by Emil Schlaginweit; by Benfey, -in "Ausland," Nos. 34-36, and the whole of both by Professor Juelg, -1865-68; of these I have availed myself in preparing the following -pages; I know of no other translation into any European language -except one into Russ by Galsan Gombojew, published at S. Petersburg -in 1865-68 [1]. - -The first thirteen chapters of the "Well-and-wise-walking Khan" are a -Kalmouk (1) collection, all the rest Mongolian; and though traceable to -Indian sources, they yet have received an entire transformation in the -course of their adoption by their new country. In giving them another -new home, some further alterations, though of a different nature, have -been necessary. However much one may regret them such transformations -are inevitable. It seems a law of nature that history should to a -certain extent write itself. We know the age of a tree by its knots -and rings; and we trace the age of a building by its alterations and -repairs--and that equally well whether these be made in a style later -prevailing, utterly different from that of the original design, or in -the most careful imitation of the same; for the age of the workman's -hand cannot choose but write itself on whatever he chisels. - -It is just the same with these myths. They cannot remain as if -stereotyped from the first; the hand that passes them on must mould -them anew in the process. You might say, they have been already -altered enough during their wanderings, give them to us now at least -as the Mongolians left them. But it is not possible, most of them -are too coarse to meet an eye trained by Christianity and modern -cultivation. The habit of mind in which they are framed is in places -as foreign as the idiom in which they are written; I have, however, -made it an undeviating rule to let such alterations be as few and as -slight as the case admitted, and that they should go no farther than -was necessary to make them readable, or occasionally give them point. - -As I have said these stories have an 'Indian' source, it becomes -incumbent to spend a few lines on defining the use and reach of the -word [2]. - -The words >'Indoc and Indik`h occur for the first time among writers -of classical antiquity in the fragments that have come down to us -of the writings of Hecataeus, B.C. 500. Herodotus also uses the same; -from these they descended to us through the Romans. They both received -it through Persian means and used it in the most comprehensive sense, -though the Persian use of their equivalent at the time seems to have -been more limited. It is probable, however, that later the Persian -use became further extended; and through the Arabians, who also -adopted it from them, it became the Muhammedan designation of the -whole country. When they, in 713, conquered the country watered by -the lower course of the Indus, namely, Sinde, they confirmed the use -of this more extended application of the Persian word Hind, reserving -Sind, the local form of the same word--apparently without perceiving -it was the same--to this particular province. - -The later Persian designation is Hindustan--the country of the -Hindu--and this is generally adopted in India itself to denote the -whole country, though many Europeans have restricted it to the Northern -half, in contradistinction from the Dekhan, or country south of the -Vindha-range (2), often excluding even Bengal. - -The original native names are different. In the epic mythology occur, -Gambudvipa, the island of the gambu-tree (Eugenia Jambolana), for -the central or known world of which India was part, and Sudarsana, -"of beautiful appearance," to denote both the tree and the "island" -named from it. The Buddhist cosmography uses Gampudvipa for India -Proper. Within this the Brahmanical portion, lying to the south of -the Himalajas, is designated as Bharata or Bharatavarsha. In the -great epic poem called the Maha Bharata, the name is derived from -Bharata, son of Dusjanta, the first known ruler of the country, and -several dynasties are called after him Bharatides, though it is more -probable his name rather accrued to him from that of the country, -the word being derived from bhri, "to bring forth" or "nourish," -hence, "the fruitful," "life-nourishing" land. Bharata is also called -(Rig-Ved. i. 96, 3) "the nourisher," sustentator. - -The native historical name is undoubtedly "Arjavata," the district of -the Arja--"the venerable men"--or more literally, "worthy to be sought -after," keepers of the sacred laws, the people of honourable ancestry; -calling themselves so in contradistinction to the Mlek'ha, barbarous -despisers of the sacred laws (Manu, i. 22; x. 45), also Arja-bhumi, -land of the Arja. The Manu defines rigidly the original boundaries -of this sacred country; it lies between the Himalaja and Vindhja -mountains, and stretches from the eastern to the western seas. Though -Ptolemy (Geog. vii. I) calls the people of the west coast, south of -the Vindhja, Ariaka, this was a later extension of the original term. - -What gives the word a great historical importance is the circumstance -which must not be passed over here, that the original native name of -the inhabitants of Iran was either the same or similarly derived. Airja -in Zend stood both for "honourable" and for the name of the Iranian, -people. Concerning the Medes we have the testimony of Herodotus -that they originally called themselves >'Arioi, and we owe him the -information also that the original Persian name was >Artaio`i, a word -which has the same root as Arja, or at least can have no very different -meaning. They do not seem ever to have actually called themselves Arja, -although the word existed in their ancient tongue with the sense of -"noble," "honourable." - -The earliest Indian Sagas speak of the Arja as already established in -Central India, and give no help to the discovery of when or how they -settled there. Like most other peoples of the old world, they believed -themselves aborigines, and they placed the Creation and the origin of -species in the very land where they found themselves living, nor do -their myths bear a trace of allusion to any earlier dwelling-place or -country outside their Bharatavarsha (4). It is true, that the sanctity -they ascribe to the north country, and the mysterious allusions to the -sacred mountain-country of Meeru, the dwelling of the gods in the far, -far north, over the Himalajas, is calculated to mislead for a moment -with the suggestion that they point to a possible immigration from -that north, but a closer observation shows that that very sacred regard -more probably arose from the very fact of its being an unknown country; -while the effect of the majestic and inaccessible heights, with their -glorious colouring and their peculiar natural productions, was enough -to suggest them the seat of a superior and divine race of beings. - -The fact that Sanskrit, the ancient tongue of the Aryan Indians, -is so closely allied to the languages of so many western nations, -establishes with certainty the identity of origin of these people, and -lays on us the burden of deciding whether the Aryan Indians migrated to -India as the allied peoples migrated to their countries from a common -aboriginal home, or whether that aboriginal home was India, and all the -allied peoples migrated from it, the Indians alone remaining at home. - -Reason points to the adoption of the former of these two solutions. In -the first place, it is altogether unlikely that in the case of a great -migration all should have migrated rigidly in one direction. It is -only natural to expect they should have poured themselves out every -way, and to look for the original home in a locality which should have -formed a central base of operations. The very feuds which would in many -cases lead to such outpourings would necessitate the striking out in -ever new directions. Then, there is nothing in the manners, ideas, -speech--in the names of articles of primary importance to support -life, in which at least we might expect to find such a trace--of the -other peoples to connect them in any way with India. Had they ever -been at home there, some remnants of local influence would have been -retained; but we find none. Besides this, we have, on the other hand, -very satisfactory evidence of at least the later journeyings of the -Indian family. Their warlike and conquering entrance into the Dekhan -and crossing of the Vindhja range is matter of positive history. Some -help for ascertaining their earlier route may be found in the necessity -established by the laws and limits of possibility. Encumbered with -flocks and herds, and unassisted by appliances of transport, we cannot -believe them to have traversed the steep peaks of the Himalajas. The -road through eastern Caboolistan and the valley of the Pangkora, or -that leading from the Gilgit by way of Attok, or over the table-land -of Deotsu through Cashmere, are all known to us as most difficult -of access, and do not appear at any period to have been willingly -adopted. But the western passes of Hindukutsch, skirting round the -steep Himalajas--the way trod by the armies of Alexander and other -warlike hosts, no less than by the more peaceful trains of merchants, -with whom it was doubtless traditional--affords a highly probable -line of march for the first great immigration. - -We are reminded here of the fact already alluded to, of the common -origin of the earliest name of both Indians and Persians, leading us to -suppose they long inhabited one country in common. For this supposition -we find further support in other similarities: e. g. between the older -Sanskrit of the Veda and the oldest poems of the Iranian tongue; also -between the teaching, mythology, the sagas, and the spoken language -of the two peoples. On the other hand, we find also the most diverse -uses given to similar expressions, pointing to a period of absolute -separation between them, and at a remote date: e.g. the Indian word -for the Supreme Being is deva; in Zend, daeva, as also dev in modern -Persian, stands for the Evil Principle. Again, in Zend dagju means a -province (and its use implies orderly division of government and the -tranquil exercise of authority); but in the Brahmanical code dasju -is used for a turbulent horde, who set law and authority at defiance. - -Such transpositions seem the result of some fierce variance, leading -to division and hatred between peoples long united. - -Proceeding now to trace the original wandering farther on, we find -some help from Iranian traditions. The Zendavesta distinctly tells -of a so-called Airjanem Vaego as a sacred country, the seat of -creation, and place it in the farthest east of the highest Iranian -table-land, the district of the source of the Oxus and Jaxartes; by -the death-bringing Ahriman it was stricken with cold and barrenness -(3), and only saw the sun thenceforth for two months of the year. The -particularity with which it is described would point to the fact -that the locality treated of was a distant one, with which the race -had a traditional acquaintance; while at the same time it cannot be -adopted too precisely in every detail, because details may be altered -by a poetical imagination--merits may be exaggerated by regret for -absence, and defects magnified by vexation, or invented in proof of -the effects of a predicated curse. - -If we may conclude that we have rightly traced up the Indians and -Persians to a common home between the easternmost Iranian highlands -and the Caspian Sea, it follows from the linguistic analogies of -the so-called Indo-European peoples that this same home was also -theirs at a time when they were not yet broken up into distinct -families. This common local origin gives at once the reason for the -analogies in the grammatical structure of their languages, and no -less of their mythical traditions, which are far too widely spread, -and have entered too radically into the universal teaching of both, -to be supposed for a moment to have been borrowed by either from the -other within the historical period, or at all since their separation. - - - -It remains only to say a few words on the scope and object of the -work, and the profit that may be derived from its perusal. I know -there are many who think that mere amusement is profit enough to -expect from a tale, and that to look for the extraction of any more -serious result is tedious. But I will give my young readers--or at -least a large proportion of them--credit for possessing sufficient -love of improvement to prefer that class of amusement which furthers -their desire for information and edification. - -The collections of myths with which I have heretofore presented them -have all had either a Christian origin, or at least have passed through -a Christian mould, and have thus almost unconsciously subserved the -purpose of illustrating some phase of Christian teaching, which is -specially distinguished by keeping in view, not spasmodically and -arbitrarily, as in the best of other systems, but uniformly, in -its sublimest reach and in its humblest detail, the belief that an -eternal purpose and consequence pervades the whole length and breadth -of human existence. - -Whether the story of "Juanita the Bald" was originally drawn by a -Christian desirous of inculcating the sacred principles of the new -covenant, or adapted to the purpose by such an one from the myth -of OEdipus and Antigone; whether that of "St. Peter's Three Loaves" -was really a traditional incident of our Lord's wanderings on earth -too insignificant to find place in the pages of Holy Writ, or adapted -from the myth of Baucis and Philemon; or whether all were adaptations -according to the special convictions of various narrators of great -primeval traditions, mattered very little, as each had an intrinsic -purpose and an interest of its own quite distinct from that accruing -to it through ascertaining its place in the history of the world's -beliefs. In telling them, it needed not to point a moral, for the -moral--i.e. some more or less remote application of the sacred and -civilizing teaching of the Gospel--was of the very essence of each. - -With the Tales given in the following pages, however, it is quite -different. They come direct from the far East, and in most of them -nothing further has been aimed at than the amusement of the weary -hours of disoccupation, whether forced or voluntary, of a people -indisposed by climate, natural temperament, or want of cultivation -from finding recreation in the healthy exercise of mental effort. - -To me it seems that before we can take pleasure in giving our time to -the perusal of such stories, we must invest them with, or discover -in them some sort of purpose. Nor is this so far to seek, perhaps, -as might appear at first sight. - -Some, it must be observed, belong to the class which deals with the -deeds of heroes--fabling forth the grand all-time lesson of the -vigorous struggle of good with evil; the nobility of unflinching -self-sacrifice and of devotion to an exalted cause, setting the -model for the lowly sister of charity as much as for the victorious -leader of armies, and each all the while typical of Him who gave -Himself to be the servant of all, and the ransom of all. A German -writer rises so inspired from their study that he bursts forth into -this paean:--"Eine Fuelle der Goettergeschichte thut sich hier auf, und -nirgends laesst sich der eigenthuemliche Naturcharacter in Fortbildung -des Mythus vollstaendiger erkennen, als an diesen Alterthuemern. Goetter -und vergoetterte Menschen ragen hier, wie an den Waenden der Tempel -von Thebe hoch ueber das gewoehnliche Menschengestalt. Alles hat einen -riesenhaften Aufschwung zur himmlischen Welt [3]." Subsidiarily to -these conceptions of them, stories of this class have the further -merit of being one chief means of conveying the scanty data we possess -concerning the early history of the people of whose literature they -form part (5). - -Others again may be placed in a useful light by endeavouring to trace -in them the journeyings they have made in their transmigration. Benfey, -a modern German writer who has employed much time and study "in tracing -the Maehrchen in their ever-varying forms," while pointing out as many -others have also done (6), that the great bulk of our household tales -have come to us from the East, and have been spread over Europe in -various ways, points out that this was done for the South in great -measure through the agency of the Turks; but for the North it was by -the Mongolians during their two centuries of ascendancy in Eastern -Europe; the Slaves received them from them, and communicated them to -the German peoples (7). - -If therefore you find some tales in one collection bearing a close -resemblance with those you have read in another, you should make it -a matter of interest to observe what is individual in the character -of each, and to trace the points both of diversity and analogy in -the mode of expression in which they are clothed, and which will be -found just as marked as the difference in costume of the respective -peoples who have told them each after their own fashion. - -All of them have at least the merit of being, in the main, pictures -of life, however overwrought with the fantastic or supernatural -element, not ideal embodiments of the perfect motives by which people -ought to be actuated, but genre pictures of the modes in which they -commonly do act. As such they cannot fail to contain the means of -edification, though we are left to look for and discover and apply it -for ourselves. To take one instance. The Christian hagiographer could -never have written of a hero he was celebrating, as we find it said of -Vikramaditja, that as part of his preparation for the battle of life -"while learning wisdom with the wise, and the use of arms from men of -valour," "of the robber bands he acquired the art of stealing, and of -fraudulent dealers, to lie." If he had been illustrating the actual -biography of a Christian hero, it is a detail which could not have -entered, and if drawing an ideal picture, it would have been entirely -at variance with the system he was illustrating. Circumstances like -this which fail to serve as subject for imitation, must be turned to -account in exercising the powers of judgment, as well in distinguishing -what to avoid from what to admire, as in taking note of these very -variances between Christian and the best non-christian morality. - - - -* * * The author feels bound to apologize for any inaccuracies -which may have crept into these pages owing to being abroad while -preparing them for the press. - - - - - - -CONTENTS. - - - THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. - - Page - Dedication 1 - Tales - - I.--The Woman who sought her Husband in the Palace of - Erlik-Khan 10 - II.--The Gold-spitting Prince 17 - III.--How the Schimnu-Khan was slain 36 - IV.--The Pig's-head Soothsayer 54 - V.--How the Serpent-gods were propitiated 71 - VI.--The Turbulent Subject 82 - VII.--The White Bird and his Wife 89 - VIII.--How Ananda the Woodcarver and Ananda the Painter strove - together 97 - IX.--Five to One 105 - X.--The Biting Corpse 115 - XI.--The Prayer making suddenly Rich 120 - XII.--"Child-intellect" and "Bright-intellect" 130 - XIII.--The Fortunes of Shrikantha 135 - XIV.--The Avaricious Brother 146 - XV.--The Use of Magic Language 157 - XVI.--The Wife who loved Butter 165 - XVII.--The Simple Husband and the Prudent Wife 173 - XVIII.--How Shanggasba buried his Father 178 - XIX.--The Perfidious Friend 192 - XX.--Bhixu Life 198 - XXI.--How the Widow saved her Son's Life 206 - XXII.--The White Serpent-king 213 - XXIII.--What became of the Red-coloured Dog 221 - Conclusion of the Adventures of the - Well-and-Wise-Walking Khan 229 - - - THE SAGA OF ARDSCHI-BORDSCHI AND VIKRAMADITJA'S THRONE. - - Historical Notice of Vikramaditja 230 - The Boy-King 252 - The False Friend 253 - The Pretended Son 257 - Ardschi-Bordschi discovers Vikramaditja's Throne 262 - The Suta tells Ardschi-Bordschi concerning Vikramaditja's Birth 266 - The Suta tells Ardschi-Bordschi concerning Vikramaditja's Youth 273 - Schalu the Wolf-boy 277 - Vikramaditja and Schalu conquer the Schimnus 284 - The Suta tells Ardschi-Bordschi concerning Vikramaditja's Deeds 291 - Vikramaditja acquires another Kingdom ib. - Vikramaditja makes the Silent speak 294 - Who invented Woman? 298 - The Voice-charmer 304 - The Suta tells Ardschi-Bordschi concerning the Seventy-one - Parrots and their Adviser 309 - How Naran Gerel swore falsely and yet told the Truth 315 - - - Notes 325 - - - - - - -THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. - - -DEDICATION. - - -O thou most perfect Master and Teacher of Wisdom and Goodness! Teacher, -second only to the incomparable Shakjamuni (1)! Thou accomplished -Nagarg'una (2)! Thou who wast intimately acquainted with the Most-pure -Tripitaka (3), and didst evolve from it thy wise madhjamika (4), -containing the excellent paramartha (5)! Before thee I prostrate -myself! Hail! Nagarg'una O! - - - -It is even the wonderful and astounding history of the deeds of the -Well-and-wise-walking Khan, which he performed under the help and -direction of this same Master and Teacher, Nagarg'una, that I propose -to relate in the form of the following series of narratives. - -In the kingdom of Magadha (6) there once lived seven brothers who -were magicians. At the distance of a mile from their abode lived -two brothers, sons of a Khan. The elder of these went to the seven -magicians, saying, "Teach me to understand your art," and abode with -them seven years. But though they were always setting him to learn -difficult tasks, yet they never taught him the true key to their mystic -knowledge. His brother, however, coming to visit him one day, by merely -looking through a crack in the door of the apartment where the seven -brothers were at work acquired perfectly the whole krijavidja (7). - -After this they both went home together, the elder because he -perceived he would never learn any thing of the magicians, and the -younger because he had learnt every thing they had to impart. - -As they went along the younger brother said, "Now that we know -all their art the seven magicians will probably seek to do us some -mischief. Go thou, therefore, to our stable, which we left empty, and -thou shalt find there a splendid steed. Put a rein on him and lead -him forth to sell him, only take care thou go not in the direction -of the dwelling of the seven magicians; and, having sold him, bring -back the price thou shalt have received." - -When he had made an end of speaking he transformed himself into a -horse, and went and placed himself in the stable against his brother -arrived. - -But the elder brother, knowing the magicians had taught him nothing, -stood in no fear of them. Therefore he did not according to the -words of his brother; but saying within himself, "As my brother is -so clever that he could conjure this fine horse into the stable, let -him conjure thither another if he wants it sold. This one I will ride -myself." Accordingly he saddled and mounted the horse. All his efforts -to guide him were vain, however, and in spite of his best endeavours -the horse, impelled by the power of the magic of them from whom the -art had been learnt, carried him straight to the door of the magicians' -dwelling. Once there he was equally unable to induce him to stir away; -the horse persistently stood still before the magicians' door. When -he found he could not in any way command the horse, he determined to -sell it to these same magicians, and he offered it to them, asking -a great price for it. - -The magicians at once recognized that it was a magic horse, and they -said, among themselves, "If our art is to become thus common, and -every body can produce a magic horse, no one will come to our market -for wonders. We had best buy the horse up and destroy it." Accordingly -they paid the high price required and took possession of the horse -and shut it up in a dark stall. When the time came to slaughter it, -one held it down by the tail, another by the head, other four by the -four legs, so that it should in nowise break away, while the seventh -bared his arm ready to strike it with death. - -When the Khan's son, who was transformed into the horse, had learnt -what was the intention of the magicians, he said, "Would that any sort -of a living being would appear into which I might transform myself." - -Hardly had he formed the wish when a little fish was seen swimming down -the stream: into this the Khan transformed himself. The seven magicians -knew what had occurred, and immediately transformed themselves into -seven larger fish and pursued it. When they were very close to the -little fish, with their gullets wide open, the Khan said, within -himself, "Would that any sort of living being would appear into -which I might transform myself." Immediately a dove was seen flying -in the heavens, and the Khan transformed himself into the dove. The -seven magicians, seeing what was done, transformed themselves into -seven hawks, pursuing the dove over hill and dale. Once again they -were near overtaking him, when the dove took refuge in the Land Bede -(8). Southward in Bede was a shining mountain and a cave within it -called "Giver of Rest." Hither the dove took refuge, even in the very -bosom of the Great Master and Teacher, Nagarg'una. - -The seven hawks came thither also, fast flying behind the dove; but, -arrived at the entrance of Nagarg'una's cave, they showed themselves -once more as men, clothed in cotton garments. - -Then spoke the great Master and Teacher, Nagarg'una, "Wherefore, -O dove, flutterest thou so full of terror, and what are these seven -hawks to thee?" - -So the Khan's son told the Master all that had happened between -himself, his brother, and the seven magicians; and he added these -words, "Even now there stand before the entrance of this cave seven -men clothed in cotton garments. These men will come in unto the Master -and pray for the boon of the aramela he holds in his hand. Meantime, -I will transform myself into the large bead of the aramela, and when -the Master would reach the chaplet to the seven men, I pray him that, -putting one end of it in his mouth, he bite in twain the string of -the same, whereby all the beads shall be set free." - -The Master benevolently did even as he had been prayed. Moreover, -when all the beads fell showering on the ground, behold they were -all turned into little worms, and the seven men clothed in cotton -garments transformed themselves into seven fowls, who pecked up the -worms. But when the Master dropped the large bead out of his mouth on -to the ground it was transformed into the form of a man having a staff -in his hand. With this staff the Khan's son killed the seven fowls, -but the moment they were dead they bore the forms of men's corpses. - -Then spoke the Master. "This is evil of thee. Behold, while I gave -thee protection for thy one life, thou hast taken the lives of these -men, even of these seven. In this hast thou done evil." - -But the Khan's son answered, "To protect my life there was no -other means save to take the life of these seven, who had vowed to -kill me. Nevertheless, to testify my thanks to the Master for his -protection, and to take this sin from off my head, behold I am ready -to devote myself to whatever painful and difficult enterprise the -Master will be pleased to lay upon me." - -"Then," said the Master, "if this is so, betake thyself to the cool -grove, even to the citavana (9), where is the Siddhi-kuer (10). From -his waist upwards he is of gold, from his waist downwards of emerald; -his head is of mother-of-pearl, decked with a shining crown. Thus -is he made. Him if thou bring unto me from his Mango-tree (11), thou -shalt have testified thy gratitude for my protection and shalt have -taken this sin that thou hast committed from off thy head; for so -shall I be able, when I have the Siddhi-kuer in subjection under me, -to bring forth gold in abundance, to give lives of a thousand years' -duration to the men of Gambudvipa (12), and to perform all manner of -wonderful works." - -"Behold, I am ready to do even as according to thy word," answered -the Khan's son. "Tell me only the way I have to take and the manner -and device whereby I must proceed." - -Then spoke the great Master and Teacher, Nagarg'una, again, saying,-- - -"When thou shalt have wandered forth hence for the distance of about -an hundred miles, thou shalt come to a dark and fearsome ravine where -lie the bodies of the giant-dead. At thy approach they shall all rise -up and surround thee. But thou call out to them, 'Ye giant-dead, -hala hala svaha (13)!' scattering abroad at the same time these -barley-corns, consecrated by the power of magic art, and pass on thy -way without fear. - -About another hundred miles' space farther hence thou shalt come -to a smooth mead by the side of a river where lie the bodies of -the pigmy-dead. At thy approach they shall all rise up and surround -thee. But thou cry out to them, 'Ye pigmy-dead, hulu hulu svaha!' and, -strewing thine offering of barley-corns, again pass on thy way -without fear. - -At a hundred miles' space farther along thou shalt come to a garden -of flowers having a grove of trees and a fountain in the midst; here -lie the bodies of the child-dead. At thy approach they shall rise -up and running together surround thee. But thou cry out to them, 'Ye -child-dead, rira phad!' and, strewing thine offering of barley-corns, -again pass on thy way without fear. - -Out of the midst of these the Siddhi-kuer will rise and will run away -from before thee till he reaches his mango-tree, climbing up to the -summit thereof. Then thou swing on high the axe which I will give thee, -even the axe White Moon (14), and make as though thou wouldst hew -down the tree in very truth. Rather than let thee hew the mango-tree -he will come down. Then seize him and bind him in this sack of many -colours, in which is place for to stow away an hundred, enclose the -mouth thereof tight with this cord, twisted of an hundred threads of -different colours, make thy meal off this cake which never grows less, -place the sack upon thy shoulder, and bring him hither to me. Only -beware that by the way thou open not thy lips to speak! - -"And now, hitherto hast thou been called the Khan's son, but now, -since thou hast found thy way even to the cave 'Giver of Rest,' thou -shalt be called no more the Khan's son, but 'the Well-and-wise-walking -Khan.' Go now thy way." - -When the Master, Nagarg'una, had given him this new name, he further -provided him with all the provisions for the undertaking which he -had promised him, and, pointing out the way, dismissed him in peace. - -When the Well-and-wise-walking Khan had overcome all the alarms and -difficulties of the way, and come in sight of the Siddhi-kuer, he set -out swiftly to pursue him; but the Siddhi-kuer was swifter than he, -and, reaching the mango-tree, clambered up to the summit. Then said -the Well-and-wise-walking Khan, "Behold, I come in the name of the -great Master and Teacher, Nagarg'una. My axe is the axe 'White Moon,' -my provision for the journey is the cake which never diminishes, -my prison is the sack of many colours, in which is place to stow -away an hundred, my cord is the cord twisted of an hundred threads of -different colours, I myself am called the Well-and-wise-walking Khan; -I command thee, therefore, Siddhi-kuer, that thou come down hither to -me, otherwise with my axe 'White Moon' will I fell the mango-tree." - -At these words the Siddhi-kuer cried, in answer, "Fell not the -mango-tree. Rather will I come down to thee." With that he came -down, and the Khan, taking him, put him in his sack of many colours, -in which was place to stow away an hundred, then he made the mouth -fast with the cord twisted of an hundred threads of various colours, -made his meal off his cake which never diminished, and proceeded on -his way to take him to the great Master and Teacher, Nagarg'una. - -As they journeyed on thus day after day, and had grown weary, thus -spoke the Siddhi-kuer, "Long is the journey, and both of us are weary, -tell thou now a story to enliven it." - -But, remembering the words of Nagarg'una, "Beware thou open not thy -lips to speak," he answered him never a word. - -Then said the Siddhi-kuer again, "If thou wilt not tell a story to -lighten the journey, at least listen to one from me, and to this -thou canst give assent without opening thy lips, if only thou nod -thy head backwards towards me. At this sign I will tell a tale." So -the Well-and-wise-walking Khan nodded his head backwards towards the -Siddhi-kuer, and the Siddhi-kuer told this tale:-- - - - - - - -TALE I. - -THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. - - -Long ages ago there reigned a young Khan whose father had died early -and left him in possession of the kingdom. He was a youth comely to -look upon, and dazzling in the glory of his might. To him had been -given for his chief wife the daughter of a Khan of the South. But the -young Khan loved not this wife. At a mile's distance from his palace -there lived in her father's house a well-grown, beautiful maiden, of -whom he had made his second wife; as she was not a Khan's daughter -he feared to take her home to his palace, lest he should displease -his mother, but he came often to visit her, and as they loved each -other very much, she asked no more. - -One night, when the moon was brightly shining, some one knocked at -the window, the maiden knew it was the Khan's manner of knocking, -so she opened to him,--but with trembling, for he had never been wont -to come at that hour; yet by the light of the moonbeam she saw that -it was indeed himself, only instead of his usual garments, he was -habited in shining apparel, which she could hardly look upon for its -brightness, and he, himself, too, looked more exceeding beautiful -than usual. When he had partaken of her rice-brandy and cakes, -he rose and stood upon the doorstep, saying, "Come, sweet wife, -come out together with me;" and when she had gone a little way with -him, he said, "Come, sweet wife, come a little farther with me." And -when she had gone a little farther with him, he said again, "Come, -sweet wife, come yet a little farther." So she went yet a little -farther till they had reached nearly to the gates of the palace, and -from within the courts of the palace there came a noise of shouting -and playing on instruments. Then inquired she, "To what end is this -shouting and this music?" And he replied, "It is the noise of the -sacrifice for the rites of the burial of the Khan (1)." "And why -do they celebrate the rites of the burial of the Khan?" she asked, -now beginning to fear in earnest. "Because I am dead, sweet wife, and -am even now on my way to the deva's kingdom. But thou listen to me, -and do according to my word, and all shall be well for thee and for -our son. Behold, even now, within the palace, my mother and my chief -wife strive together concerning a jewel which is lost. But I have -purposely hid the jewel under a god's image in the apartment. Thou, -therefore, pass the night in this elephant-stable of the palace -hard by, and there shall our son be born; and in the morning, the -elephant-tamers finding thee shall bring thee to my mother and my -chief wife. But thou, take the jewel and give it to the chief wife -and send her away to her own people. Then shall my mother have joy -in thee alone and in the child, and you two together shall direct -the Government till he be come to man's estate." Thus spoke the Khan. - -While he spoke these words, the wife was so stricken with fear and -grief that she fell to the ground senseless, nor knew that he bore -her into the elephant-stable, and went up to the deva's kingdom. - -In the night their son was born; and in the morning, the -elephant-tamers coming in, said, "Here is a woman and a babe lying -in the elephant-stable; this must not be, who knows but that it -might bring evil to the elephants (2)?" so they raised her up, -with her infant, and took her to the Khan's mother. Then she told -the Khan's mother all that had befallen her, and as the jewel was -found in the place the Khan had told her, it was taken for proof -of her truth. Accordingly, the jewel was given to the chief wife, -and she was dismissed to her own people; and as the Khan had left no -other child, the boy born in the elephant-stable was declared heir, -and his mother and the Khan's mother directed the Government together -till he should come to man's estate. - -Thus the lowly maiden was established in the palace as the Khan -had promised. Moreover, every month, on the fifteenth of the month, -the Khan came in the night to visit her, disappearing again with the -morning light. When she told this to the Khan's mother, she would not -believe her, because he was invisible to all eyes but hers. And when -she protested that she spoke only words of truth, the Khan's mother -said, "If it be very truth, then obtain of him that his mother may -see him also." - -On the fifteenth of the month, when he came again, she said therefore -to him, "That thou shouldst come thus to see me every month, on the -fifteenth of the month, is good; but that thou shouldst go away and -leave me all alone again, this is sad, very sad. Why canst thou not -come back and stay with us altogether, without going away any more?" - -And he made answer: "Of a truth there would be one way, but it is -difficult and terrible, and it is not given to woman to endure so -much fear and pain." - -But she replied, "If there were but any means to have thee back, -always by my side, I would find strength to endure any terror or pain, -even to the tearing out of the bones from the midst of my flesh." - -"This is the means that must be taken then," said the Khan: "Next -month, on the fifteenth of the month, thou must rise when the moon's -light is at the full, and go forth abroad a mile's distance towards -the regions of the South. There shalt thou meet with an ancient man of -iron, standing on the watch, who, when he shall have drank much molten -metal, shall yet cry, 'Yet am I thirsty.' To him give rice-brandy and -pass on. Farther on thou shalt find two he-goats fighting together -mightily, to them give barm-cakes to eat and pass on. Farther along -thou shalt find a band of armed men who shall bar thy way; to them -distribute meat and pass on. Farther on thou shalt come to a frightful -massive black building round which runs a moat filled with human -blood, and from its portal waves a man's skin for a banner. At its -door stand on guard two terrible erliks (3), servants of Erlik Khan -(4); to each, offer an offering of blood and pass within the building. - -"In the very midst of the building thou shalt find a Mandala (5) -formed by eight awful sorcerers, and at the feet of each will lie -a heart which will cry to thee, 'Take me! take me!' In the midst of -all will be a ninth heart which must cry 'Take me not!' - -"If thou fortified by thy love shall be neither rendered afraid by -the aspect of the place, nor terrified by the might of the sorcerers, -nor confounded by the wailing of the voices, but shalt take up and -bear away that ninth heart, neither looking backwards nor tarrying -by the way, then shall it be granted us to live for evermore on -earth together." - -Thus he spoke; and the morning light breaking, she saw him no -more. The wife, however, laid up all his words in her heart; and on -the fifteenth of the next month, when the moon shone, she went forth -all alone without seeking help or counsel from any one, content to -rely on her husband's words. Nor letting her heart be cast down by -fear or pain, she distributed to each of those she met by the way -the portion he had appointed. At last she reached the Mandala of -sorcerers, and, regardless of the conflicting cries by which she -was assailed, boldly carried off the ninth heart, though it said, -"Take me not!" No sooner had she turned back with her prize than the -eight sorcerers ran calling after her, "A thief has been in here, -and has stolen the heart! Guards! Up, and seize her!" But the Erliks -before the door answered, "Us she propitiated with a blood-offering; -we arrest her not. See you to it." So the word was passed on to the -company of armed men who had barred her passage; but they answered, -"Us hath she propitiated with a meat-offering; we arrest her not. See -you to it." Then the word was passed on to the two he-goats. But the -he-goats answered, "Us hath she propitiated with a barm-cake-offering; -we arrest her not. See you to it." Finally, the word was passed on -to the ancient man of iron; but he answered, "Me hath she propitiated -with a brandy-offering; I arrest her not." - -Thus with fearless tread she continued all the way to the palace. On -opening the door of his apartment, the Khan himself came forward to -meet her in his beauty and might, and in tenfold glory, never to go -away from her again any more, and they fell into each other's arms -in a loving embrace. - - - -"Scarcely could a man have held out as bravely as did this -woman!" exclaimed the Khan. - -And as he uttered these words, the Siddhi-kuer replied, "Forgetting his -health, the Well-and-wise-walking Khan hath opened his lips." And with -the cry "To escape out of this world is good!" he sped him through -the air, swift, out of sight. - - - -Of the Adventures of the Well-and-wise-walking Khan the first chapter, -concerning the Woman who brought back her Husband from the palace -of Erlik-Khan. - - - - - - -TALE II. - - -When the Well-and-wise-walking Khan found that he had missed the end -and object of his journey, he forthwith set out again, without loss of -time, or so much as returning to his Master and Teacher, Nagarg'una, -but taking only a meal of his cake which never diminished; thus, -with similar toils and fears as the first time, he came again at -last to the cool grove where lay the child-dead, and among them the -Siddhi-kuer. And the Siddhi-kuer rose up before him, and clambered up -the mango-tree. And when the Well-and-wise-walking Khan had summoned -him with proud sounding words to come down, threatening that otherwise -he would hew down the tree with his axe "White Moon," the Siddhi-kuer -came down, rather than that he should destroy the mango-tree. Then -he bound him again in his bag of many colours, in which was place -to stow away an hundred, and bound the mouth thereof with the cord -woven of an hundred threads of different tints, and bore him along -to offer to his Master and Teacher, Nagarg'una. - -But at the end of many days' journey, the Siddhi-kuer said,-- - -"Now, in truth, is the length of this journey like to weary us even to -death, as we go along thus without speaking. Wherefore, O Prince! let -me entreat thee beguile the way by telling a tale." - -But the Well-and-wise-walking Khan, remembering the words of his -Master and Teacher Nagarg'una, which he spoke, saying, "See thou open -not thy lips to speak by the way," remained silent, and answered him -never a word. Then the Siddhi-kuer, when he found that he could not be -brought to answer him, spake again in this wise: "If thou wilt not -tell a tale, then, at least, give some token by which I may know if -thou willest that I should tell one, and if thou speak not, at least -nod thine head backwards towards me; then will I tell a tale." - -So the Well-and-wise-walking Khan nodded his head backwards towards -the Siddhi-kuer, and the Siddhi-kuer told this tale, saying,-- - - - -THE GOLD-SPITTING PRINCE. - -Long ages ago there was a far-off country where a mighty Khan -ruled. Near the source of the chief river of this country was a pool, -where lived two Serpent-gods (1), who had command of the water; and -as they could shut off the water of the river when they pleased, and -prevent it from overflowing and fertilizing the country, the people -were obliged to obey their behest, be it what it might. Now, the -tribute they exacted of the country was that of a full grown man, to -be chosen by lot, every year; and on whoso the lot fell, he had to go, -without redemption, whatever his condition in life. Thus it happened -one year that the lot fell on the Khan himself. In all the kingdom -there was no one of equal rank who could be received instead of him, -unless it had been his only son. When his son would have gone in his -stead, he answered him, "What is it to me if the Serpents devour -me, so that thou, my son, reignest in peace?" But the son said, -"Never shall it be that thou, my Khan and father, shouldst suffer -this cruel death, while I remain at home. The thought be far from -me. Neither will the land receive harm by my death; is not my mother -yet alive? and other sons may be born to thee, who shall reign over -the land." So he went to offer himself as food to the Serpent-gods. - -As he went along, the people followed him for a long stretch of the -way, bewailing him; and then they turned them back. But one there -was who turned not back: it was a poor man's son whom the Prince had -all his life had for his friend; he continued following him. Then the -Prince turned and said to him, "Walk thou according to the counsels of -thy father and thy mother, and be prosperous and happy on the earth. To -defend this noble, princely country, and to fulfil the royal word of -the Khan, my father, I go forth to be food to the Serpent-gods." - -But the poor man's son refused to forsake him. "Thou hast loaded -me with goodness and favours," he said, as he wept; "if I may not -go instead of thee, at least I will go with thee." And he continued -following the Prince. - -When they got near the pool, they heard a low, rumbling, horrible -sound: it was the two Serpent-gods talking together, and talking about -them, for they were on the look-out to see who would be sent to them -this year for the tribute. The old gold-yellow Serpent was telling -the young emerald-green Serpent how the Prince had come instead of -his father, and how the poor man, who had no need to come at all, -had insisted on accompanying him. - -"And these people are so devoted in giving their lives for one -another," said the young emerald-green Serpent, "and have not the -courage to come out and fight us, and make an end of paying this -tribute at all." - -"They don't know the one only way to fight us," answered the -gold-yellow old Serpent; "and as all the modes they have tried have -always failed, they imagine it cannot be done, and they try no more." - -"And what is the one only way by which they could prevail against -us?" inquired the young emerald-green Serpent. - -"They have only to cut off our heads with a blow of a stout -staff," replied the old gold-yellow Serpent, "for so has Shesa, -the Serpent-daemon, appointed." - -"But these men carry shining swords that look sharp and fearful," -urged the young emerald-green Serpent. - -"That is it!" rejoined the other: "their swords avail nothing against -us, and so they never think that a mere staff should kill us. Also, -if after cutting off our heads they were to eat them, they would be -able to spit as much gold and precious stones as ever they liked. But -they know nothing of all this," chuckled the old gold-yellow Serpent. - -Meantime, the Prince had not lost a word of all that the two Serpents -had said to each other, for his mother had taught him the speech -of all manner of creatures. So when he first heard the noise of the -Serpents talking together, he had stood still, and listened to their -words. Now, therefore, he told it all again to his follower, and they -cut two stout staves in the wood, and then drew near, and cut off the -heads of the Serpents with the staves--each of them one; and when -they had cut them off, the Prince ate the head of the gold-yellow -Serpent, and, see! he could spit out as much gold money as ever he -liked; and his follower ate the head of the emerald-green Serpent, -and he could spit out emeralds as many as ever he pleased. - -Then spoke the poor man's son: "Now that we have killed the Serpents, -and restored the due course of the water to our native country, -let us return home and live at peace." - -But the Khan's son answered, "Not so, for if we went back to our own -land, the people would only mock us, saying, 'The dead return not to -the living!' and we should find no place among them. It is better we -betake ourselves to another country afar off, which knows us not." - -So they journeyed on through a mountain pass. - -At the foot of the mountains they came to the habitation of a beautiful -woman and her daughter, selling strong drink to travellers. Here they -stopped, and would have refreshed themselves, but the women asked -them what means they had to pay them withal, for they saw they looked -soiled with travel. "We will pay whatever you desire," replied the -Prince; and he began to spit out gold coin upon the table. When the -women saw that he spat out as much gold coin as ever he would, they -took them inside, and gave them as much drink as they could take, -making them pay in gold, and at many times the worth of the drink, -for they no longer knew what they did; only when they had made them -quite intoxicated, and they could not get any thing more from them, -in despite of all sense of gratitude or hospitality, they turned them -out to pass the night on the road. - -When they woke in the morning, they journeyed farther till they came -to a broad river; on its banks was a palm-grove, and a band of boys -were gathered together under it quarrelling. - -"Boys! what are you disputing about?" inquired the Prince. - -"We found a cap on this palm-tree," answered one of the boys, "and -we are disputing whose it shall be, because we all want it." - -"And what use would the cap be to you? What is it good for?" asked -the Prince. - -"Why, that whichever of us gets it has only to put it on," replied the -boy, "and he immediately becomes invisible to gods, men, and daemons." - -"I will settle the dispute for you," rejoined the Prince. "You all of -you get you to the far end of this palm-grove, and start back running, -all fair, together. Whichever wins the race shall be reckoned to have -won the cap. Give it to me to hold the while." - -The boys said, "It is well spoken;" and giving the cap to the Prince, -they set off to go to the other end of the grove. But they were no -sooner well on their way, than the Prince put on the cap, and then -joining hands with his companion, both became invisible to gods, men, -and daemons; so that when the boys came back at full speed, though -they were both yet standing in the same place, none of them could -see them. After wandering about to look for them in vain, they at -last gave it up in despair, and went away crying with disappointment. - -The Prince and his follower continued their journey by the side of -the stream till they came to a broad road, and here at the cross-way -was a crowd of daemons assembled, who were all chattering aloud, -and disputing vehemently. - -"Daemons! What are you quarrelling about?" asked the Prince. - -"We found this pair of boots here," answered the daemons, "and whoever -puts these boots on has only to wish that he might be in a particular -place, and immediately arrives there; and we cannot agree which of -us is to have the boots." - -"I will settle the dispute for you," replied the Prince. "You all go -up to the end of this road, and run back hither all of you together, -and whichever of you wins the race, he shall be reckoned to have won -the boots. Give them to me to hold the while." - -So the daemons answered, "It is well spoken;" and giving the boots -to the Prince, they set off to go to the far end of the road. But -by the time they got back the Prince had put on the invisible cap, -and joining hands with his companion had become invisible to gods, -men, and daemons, so that for all their looking there was no trace of -them to be found. Thus they had to give up the lucky boots, and went -their way howling for disappointment. - -As soon as they were gone the Prince and his follower began to examine -the boots, and to ponder what they should do with their treasure. - -"A great gift and a valuable," said the latter, "hath been given -thee, O Prince, by the favour of fortune, and thy wisdom in acquiring -it. Wish now to reach a prosperous place to be happy; but for me I -shall not know where thou art gone, and I shall see thy face no more." - -But the Prince said, "Nay, but wheresoever I go, thou shalt go -too. Here is one boot for me, and the other for thee, and when we have -both put them on we will wish to be in the place where at this moment -there is no Khan, and we will then see what is further to be done." - -So the Prince put on the right boot, and his follower the left boot, -and they laid them down to sleep, and both wished that they might -come to a land where there was no Khan. - -When they woke in the morning they found themselves lying in -the hollow of an ancient tree, in the outskirts of a great city, -overshadowing the place where the election of the Khan was wont -to be made. As soon as day broke the people began to assemble, -and many ceremonies were performed. At last the people said, -"Let us take one of the Baling-cakes out of the straw sacrifice, -and throw it up into the air, and on to whosoever's head it falls -he shall be our Khan. So they took the Baling-cake out of the straw -sacrifice, and it fell into the hollow tree. And the people said, -"We must choose some other mode of divination, for the Baling-cake -has failed. Shall a hollow tree reign over us?" - -But others said, "Let us see what there may be inside the hollow tree." - -Thus when they came to look into the tree they found the Prince and -his follower. So they drew them out and said, "These shall rule over -us." But others said, "How shall we know which of these two is the -Khan?" While others again cried, "These men are but strangers and -vagabonds. How then shall they reign over us?" - -But to the Prince and his follower they said, "Whence are ye? and -how came ye in the hollow tree?" - -Then the Prince began spitting gold coin, and his follower precious -emeralds. And while the people were busied in gathering the gold -and the emeralds they installed themselves in the palace, and made -themselves Khan and Chief Minister, and all the people paid them -homage. - -When they had learned the ways of the kingdom and established -themselves well in it, the new Khan said to his Minister that he -must employ himself to find a wife worthy of the Khan. To whom the -Minister made answer,-- - -"Behold, beautiful among women is the daughter of the last Khan. Shall -not she be the Khan's wife?" - -The Khan found his word good, and desired that she should be brought to -him; when he found she was fair to see, he took her into the palace, -and she became his wife. But she was with him as one whose thoughts -were fixed on another. - -Now on the outskirts of the city was a noble palace, well kept and -furnished, and surrounded with delicious gardens; but no one lodged -there. Only the Minister took note that every third day the Khan's -wife went out softly and unattended, and betook herself to this palace. - -"Now," thought the Minister to himself, "wherefore goes the Khan's -wife every third day to this palace, softly and unattended? I must -see this thing." - -So he put on the cap which they had of the boys in the palm-grove, -and followed the Khan's wife as he saw her go the palace, and having -found a ladder he entered by a window as she came up the stairs. Then -he followed her into a sumptuous apartment all fitted with carpets -and soft cushions, and a table spread with delicious viands and -cooling drinks. The Khan's wife, however, reclined her on none of -these cushions, but went out by a private door for a little space, -and when she returned she was decked as never she had been when -she went before the Khan. The room was filled with perfume as she -approached, her hair was powdered with glittering jewels, and her -attire was all of broidered silk, while her throat, and arms, and -ankles were wreathed with pearls. The Minister hardly knew her again; -and with his cap, which made him invisible to gods, men, and daemons, -he approached quite near to look at her, while she, having no suspicion -of his presence, continued busy with preparations as for some coming -event. On a vast circle of porphyry she lighted a fire of sandal wood, -over which she scattered a quantity of odoriferous powders, uttering -words the while which it was beyond the power of the Minister to -understand. While she was thus occupied, there came a most beautiful -bird with many-coloured wings swiftly flying through the open window, -and when he had soared round three times in the soft vapour of the -sweet-scented gums the Princess had been burning, there appeared a bird -no longer, but Cuklaketu, the beautiful son of the gods, surpassing -all words in his beauty. The transformation was no sooner effected, -than they embraced each other, and reclining together on the silken -couches, feasted on the banquet that was laid out. - -After a time, Cuklaketu rose to take leave, but before he went, he -said, "Now you are married to the husband heaven has appointed you, -tell me how it is with him." - -At these words the Minister, jealous for his master, grew very -attentive that he might learn what opinion the Khan's wife had of his -master and what love she had for him. But she answered prudently, -"How it will be with him I know not yet, for he is still young; -I cannot as yet know any thing of either his merits or defects." - -And with that they parted; Cuklaketu flying away in the form of -a beautiful bird with many-coloured wings as he had come, and the -Khan's wife exchanging her glittering apparel for the mantle in which -she came from the Khan's palace. - -The next time that she went out to this palace, the Minister put -on his cap and followed her again and witnessed the same scene, -only when Cuklaketu was about to take leave this time, he said, -"To-morrow, I shall come and see what your husband is like." And -when she asked him, "By what token shall I know you?" he answered, -"I will come under the form of a swallow, and will perch upon his -throne." With that they parted; but the Minister went and stood before -the Khan and told him all that he had seen. - -"But thou, O Khan," proceeded the Minister, "Cause thou a great fire -to be kept burning before the throne; and I, standing there with the -cap rendering me invisible to gods, men, and daemons, on my head, will -be on the look out for the swallow, and when he appears, I will seize -him by the feathers of his tail and dash him into the fire; then must -thou, O Khan, slay him, and hew him in pieces with thy sword." - -And so it was, for the next morning early, while the Khan and his -Consort were seated with all their Court in due order of rank, -there came a swallow, all smirk and sprightly, fluttering around -them, and at last it perched on the Khan's throne. The Princess -watched his every movement with delighted eyes, but the Minister, -who waited there wearing his cap which made him invisible to gods, -men, and daemons, no sooner saw him perch on the throne, than he seized -him by the feathers of his tail and flung him on the fire. The swallow -succeeded in fluttering out of the fire, but as the Khan had drawn his -sword to slay him and hew him in pieces, the Princess caught his arm -and held it tight, so that the swallow just managed to fly away with -his singed wings through the open window. Meantime, the Princess was -so overcome with fear and excitement that she fainted away into the -arms of the attendants, who were struck with wonder that she should -care so much about an injury done to a little bird. - -As soon as the day came round for her to go to the palace in the -outskirts of the city, again the Minister did not fail to follow -closely on her steps. He observed that she prepared every thing -with greater attention than before and decked herself out with more -costly robes and more glittering gems. But when the minutes passed by -and the beautiful bird still appeared not, her fear waxed stronger -and stronger, and she stood gazing, without taking her eyes off the -sky. At last, and only when it was already late, Cuklaketu came flying -painfully and feebly, and when he had exchanged his bird disguise for -the human form, the traces of the treatment the Minister had given -him were plainly visible in many frightful blisters and scars. - -When the Princess saw him in this evil plight, she lifted up her -voice, and wept aloud. But the Prince comforted her with his great -steadfastness under the infliction, only he was obliged to tell her -that both his human body and his bird feathers being thus marred, it -would be impossible for him to come and visit her more. "But," he said, -"the Khan, thy husband, has proved himself to exceed me in his might, -therefore he has won thee from me." So after much leave-taking, they -parted; and Cuklaketu flew away as well as his damaged wings would -carry him. - -It was observed that after this the Princess grew much more attached -to her husband, and the Khan rejoiced in the sagacity and faithfulness -of his Minister. - -Nor was this the only use the Minister made of his cap, which made him -invisible to gods, men, and daemons. He was enabled by its means to see -many things that were not rightly conducted, to correct many evils, -punish many offenders who thought to escape justice, and learn many -useful arts. - -One day as he was walking with this cap upon his head, he came to a -temple where, the door being closed, a servant of the temple, thinking -himself alone, began disporting himself after the following manner: -First, he took out from under a statue of Buddha a large roll of paper, -on which was painted a donkey. Having spread it out flat on the floor -of the temple, he danced round it five times; and immediately on -completing the fifth turn, he became transformed into a donkey like -the one that was painted on the paper. In this form he pranced about -for some time, and brayed till he was tired, then he got on to the -paper again, on his hind legs, and danced round five times as before, -and immediately he appeared again in his natural form. When at last he -grew tired of the amusement he rolled up his paper, and replaced it -under the image of Buddha, whence he had taken it. He had no sooner -done so than the Minister, under cover of his cap, which made him -invisible to gods, men, and daemons, possessed himself of the paper -which had such mysterious properties, and betook himself with it to -the dwelling of the beautiful woman and her daughter who sold strong -drink to travellers, who had treated his master and him so shamefully -at the outset of their travels. - -When they saw him approach, for he now no longer wore the invisible -cap, they began to fear he had come to bring them retribution, and -they asked him with the best grace they could assume what was his -pleasure. But he, to win their confidence, that he might the better -carry out his scheme, replied,-- - -"To reward you for your handsome treatment of me and my companion, -therefore am I come." And at the same time he gave them a handful of -gold coin. - -And they, recollecting what profit they had derived from his companion -before, and deeming it likely there might be means for turning the -present visit to similar good account, asked him what were his means -for being able to be so lavish of the precious metal. - -"Oh, that is easily told," replied the Minister. "It is true I have not -the faculty of spitting gold coin out of my mouth like my companion, -as you doubtless remember, but I have another way, equally efficacious, -of coming into possession of all the money I can possibly desire." - -"And what may that way be?" inquired mother and daughter together in -their eagerness. - -"I have only to spread out this roll of paper on the ground," and he -showed them the roll that he had taken from under the image of Buddha -in the temple, "and dance five times round it, and immediately I find -myself in possession of as much gold as I can carry." - -"What a treasure to possess is that same roll of paper," cried the -women, and they exchanged looks expressing the determination each -had immediately conceived, of possessing themselves of it. - -"But now," proceeded the Minister, not appearing to heed their mutual -signs, though inwardly rejoicing that they had shown themselves so -ready to fall into his snare," but now pour me out to drink, for I -am weary with the journey, and thirsty, and your drink I remember -is excellent." - -The women, on their part, were equally rejoiced that he had given them -the opportunity of plying him, and did not wait to be asked twice. The -Minister continued to drink, and the women to pour out drink to him, -till he was in a state of complete unconsciousness. - -They no sooner found him arrived at this helpless condition than they -took possession of the mysterious roll, and forthwith spreading it -out on the ground, proceeded to dance round it five times after the -manner prescribed. - -When the Minister came to himself, therefore, he found his scheme -had fully taken effect, and the woman and her daughter were standing -heavy and chapfallen in the form of two asses. The Minister put a -bridle in their mouth, and led them off to the Khan, saying,-- - -"These, O Khan, are the women who sell strong drink to travellers, -and who entreated us so shamefully at the time when having slain -the dragons we went forth on our travels. I have transformed them -by my art into two asses. Now, therefore, shall there not be given -them burdens of wood, and burdens of stone to carry, heavy burdens, -so that they may be punished for their naughtiness?" - -And the Khan gave orders that it should be done as he had said. But -when at the end of five years, they were well weighed down with the -heavy burdens, and the Khan saw them wearied and trembling, and human -tears running down from their eyes, he called the Minister to him, -and said,-- - -"Take these women, and do them no more harm, for their punishment -is enough." - -So the Minister fetched the paper, and having spread it out on the -ground, placed the women on it, making them stand on their hind legs, -and led them round it five several times till they resumed their -natural form. But with the treatment they had undergone, both were -now so bowed, and shrunk, and withered, that no one could know them -for the beautiful women they had been. - - - -"As well might he have left them under the form of asses, as restore -their own shape in such evil plight," here exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied,-- - -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - -Thus far of the Adventures of the Well-and-wise-walking Khan the -second chapter, concerning the deeds of the Gold-spitting Prince and -his Minister. - - - - - - -TALE III. - - -When the Well-and-wise-walking Khan found that once again he had -missed the end and object of his labour, he set out anew without -loss of time and without hesitation, and journeyed through toil and -terror till he came to the cool grove where rested the bodies of the -dead. The Siddhi-kuer at his approach ran away before his face, and -clambered up the mango-tree; but when the Well-and-wise-walking Khan -had threatened to fell it, the Siddhi-kuer came down to him rather -than that he should destroy the precious mango-tree. Then he bound -him in his bag and laded him on to his shoulder, and bore him away -to offer to the Master and Teacher Nagarg'una. - -But after they had journeyed many days and spoken nothing, the -Siddhi-kuer said, "See, we are like to die of weariness if we go -on journeying thus day by day without conversing. Tell now thou, -therefore, a tale to relieve the weariness of the way." - -The Well-and-wise-walking Khan, however, mindful of the word of his -Master and Teacher Nagarg'una, saying, "See thou speak never a word -by the way," answered him nothing, neither spake at all. - -Then said the Siddhi-kuer, "If thou wilt not tell a tale, at least -give me some token by which I may know that thou willest I should -tell one, and without speaking, nod thy head backwards towards me, -and I will tell a tale." - -So the Well-and-wise-walking Khan nodded his head backwards, and the -Siddhi-kuer told this tale saying,-- - - - -HOW THE SCHIMNU-KHAN WAS SLAIN. - -Long ages ago there lived on the banks of a mighty river a man who -had no wife, and no family, and no possessions, but only one cow; and -when he mourned because he had no children, and his cow had no calf, -and that he had no milk and no butter to live upon, his cow one day -gave birth, not to a calf, but to a monster, which seemed only to be -sent to mock him in his misery and distress; for while it had the head, -and horns, and long tail of a bull, it had the body of a man. Never was -such an ugly monster seen, and when the poor man considered it he said, -"What shall I now do with this monster? It is not good for him to live; -I will fetch my bow and arrows, and will make an end of him." But -when he had strung his bow and fixed his arrow, Massang of the bull's -head, seeing what he was going to do, cried out, "Master, slay me not; -and doubt not but that your clemency shall have its reward." - -At these words the poor man was moved to clemency, and he put up his -arrows again, and let Massang live, but he turned away his face from -beholding him. When Massang saw that his master could not look upon -him, he turned him and fled into the woods, and wandered on till he -came to a place where was a black-coloured man sitting at the foot -of a tree. Seeing him, Massang said, "Who and whence art thou?" - -And the black-coloured man made answer, "I am a full-grown man of -good understanding, born of the dark woods." - -And Massang said, "Whither goest thou? I will go with thee and be -thy companion." - -And the black-coloured man got up, and they wandered on together -till they came to a place in the open meadow, where they saw a -green-coloured man sitting on the grass. Seeing him, Massang said, -"Who and whence art thou?" - -And the green-coloured man replied, "I am a full-grown man of good -understanding, born of the green meadows; take me with you too, -and I will be your companion." - -And he wandered on with the other two, Massang and the black-coloured -man, till they came to a place where was a white-coloured man sitting -on a crystal rock. Seeing him, Massang said, "Who and whence art thou?" - -And the white-coloured man replied, "I am a full-grown man of good -understanding, born of the crystal rock; take me with you, and let -me be your companion." - -And he wandered on with the other three, Massang, and the -black-coloured man, and the green-coloured man, till they came to a -stream flowing between barren sandy banks; and farther along was a -grass-clad hill with a little dwelling on the top. Of this dwelling -they took possession, and inside it they found provisions of every -kind; and in the yard cattle and all that was required to maintain -life. Here, therefore, they dwelt; three of them going out every day -to hunt, and one staying at home to keep guard over the place. - -Now the first day, Massang went to the hunt, and took with him the -white-coloured man and the green-coloured man; the black-coloured -man being thus left in charge of the homestead, set himself to -prepare the dinner. He had made the butter, and sat with the milk -simmering, cooking the meat (1), when he heard a rustling sound as of -one approaching stealthily. Looking round to discover who came there, -he saw a little old woman not more than a span high, carrying a bundle -no bigger than an apple on her back, coming up a ladder she had set -ready for herself, without asking leave or making any sort of ceremony. - -"Lackaday!" cried the little old woman, speaking to herself, -"methinks I see a youngster cooking good food." But to him she said -in a commanding tone, "Listen to me now, and give me some of thy milk -and meat to taste." - -Though she was so small, she wore such a weird, uncanny air that the -black-coloured man, though he had boasted of being a full-grown man -of good understanding, durst not say her "Nay;" though he contented -himself with keeping to the letter of her behest, and only gave her -the smallest possible morsel of the food he had prepared, only just -enough, as she had said, "to taste." But lo and behold! no sooner had -she put the morsel to her lips than the whole portion disappeared, -meat, milk, pot and all; and, more marvellous still, the little old -wife had disappeared with them. - -Ashamed at finding himself thus overmatched by such a little old -wench, he reasoned with himself that he must invent something to -tell his companions which should have a more imposing sound than -the sorry story of what had actually occurred. Turning over all his -belongings to help himself to an idea, he found two horse's-hoofs, -and with these he made the marks as of many horsemen all round the -dwelling, and then shot his own arrow into the middle of the yard. - -He had hardly finished these preparations when his companions came -home from the hunt. - -"Where is our meal?" inquired they. "Where is the butter you were to -have made, and the meat you were to have cooked?" - -"Scarcely had I made all ready," replied the black-coloured man, -"than a hundred strange men, on a hundred wild horses, came tearing -through the place; and what could I do to withstand a hundred? Thus -they have taken all the butter, and milk, and meat, and me they beat -and bound, so that I have had enough to do to set myself free, and -scarcely can I move from the effect of their blows. Go out now and -see for yourselves." - -So they went out; and when they saw the marks of the horses'-hoofs -all round the dwelling, and the arrow shot into the middle of the -courtyard, they said, "He hath spoken true things." - -The next day Massang went to the hunt, and took with him the -black-coloured man and the white-coloured man. The green-coloured man -being thus left in charge of the homestead, set himself to prepare the -dinner; and it was no sooner ready than the little old wife came in, -as she had done the day before, and played the same game. - -"This is doubtless how it fell out with the black-coloured man," -said he to himself, as soon as she was gone; "but neither can I own -that I was matched by such a little old wife, nor yet can I tell the -same story about the horsemen. I know what I will do: I will fetch -up a yoke of oxen, and make them tramp about the place, and when the -others come home, I will say some men came by with a herd of cattle, -and, overpowering me, carried off the victuals." All this he did; -and when his companions came home, and saw for themselves the marks -the oxen had made in tramping up the soil, they said, "He hath spoken -true things." - -The day after, Massang went hunting, and took with him the -black-coloured man and the green-coloured man. The white-coloured -man being left in charge of the homestead, set himself to prepare -the dinner. Nor was it long before the same little old woman who had -visited his companions made her appearance; and soon she had made an -end of all the provisions. "This is doubtless how it fell out with -the green-coloured man yesterday, and the black-coloured man the -day before," said the white-coloured man to himself; "but neither -can I own any more than they that I was overmatched by such a little -old wife, nor yet can I tell the same story as they." So he fetched -a mule in from the field, and made it trot all round the dwelling, -that when his companions came in he might tell them that a party of -merchants had been by, with a file of mules carrying their packs of -merchandize, who had held him bound, and eaten up the provisions. - -All this he did; and when his companions came home, and saw for -themselves the marks of the mule-hoofs all round the dwelling, they -said, "He hath spoken true things." - -The next day it was Massang's turn to stay at home, nor did he neglect -the duty which fell upon him of cooking the food against the return -of the rest. As he sat thus occupied, up came the little old woman, -as on all the other days. - -"Lackaday!" she exclaimed, as she set eyes on him. "Methinks I -see a youngster cooking good food!" And to him she cried, in her -imperious tone, "Listen to me now, and give me some of thy milk and -meat to taste." - -When Massang saw her, he said within himself, "Surely now this is she -who hath appeared to the other three; and when they said that strangers -had broken in, and overpowered them, and stolen the food, was it not -that she is a witch-woman and enchanted it away. She only asks to taste -it; but if I do her bidding, who knows what may follow?" So he observed -her, that he might discover what way there was of over-matching her; -thus he espied her bundle, and bethought him it contained the means -of her witcheries. To possess himself of it he had first to devise -the means of getting her to go an errand, and leave it behind her. - -"Belike you could help me to some fresh water, good wife," he said, -in a simple, coaxing tone; and she, thinking to serve her purpose by -keeping on good terms with him, replied,-- - -"That can I; but give me wherewithal to fetch it." - -To keep her longer absent, he gave her a pail with a hole in it, -with which she went out. Looking after her, he saw that she made -her way straight up to the clouds, and squeezed one into her pail, -but no sooner was it poured in, than it ran out again. Meantime, he -possessed himself of her bundle, and turned it over; withal it was -not so big as an apple, it contained many things: a hank of catgut, -which he exchanged for a hank of hempen cord; an iron hammer, which -he exchanged for a wooden mallet; and a pair of iron pincers, which -he exchanged for wooden ones. - -He had hardly tied up the bundle again, when the old woman came back, -very angry with the trick that had been played upon her with the -leaking pail, and exclaiming, "How shall water be brought in a pail -where there is a hole?" Then she added further, and in a yet angrier -key, "If thou wilt not give me to taste of thy food, beware! for then -all that thou hast becomes mine." And when she found that he heeded -her not, but went on with what he was doing, just as if she had not -spoken, she cried out, furiously,-- - -"If we are not to be on good terms, we must e'en match our strength; -if we are not to have peace, we must have war; if I may not eat with -you, I will fight you." - -"That I am ready for," answered Massang, as one sure of an easy -victory. - -"Not so confident!" replied the old one. "Though I am small and thou -so big, yet have I overcome mightier ones than thou." - -"In what shall we match our strength?" said Massang, not heeding -her banter. - -"We will have three trials," replied the old one; "the cord proof, -the hammer proof, and the pincers proof. And first the cord proof. I -will first bind thee, and if thou canst burst my bonds, well; then -thou shalt also bind me." - -Then Massang saw that he had done well to possess himself of her -instruments, but he gave assent to her mode of proof, and let her -bind him as tight as ever she would; but as she had only the hempen -cord to bind him with, which he had put in her bundle in place of -the catgut, he broke it easily with his strength, and set himself -free again. Then he bound her with the catgut, so that she was not -able by any means to unloose herself. - -"True, herein thou hast conquered," she owned, as she lay bound and -unable to move, "but now we will have the pincers proof." And as he -had promised to wage three trials with her, he set her free. - -Then with her pincers she took him by the breast; but, as he had -changed her iron pincers for the wooden ones, he hardly felt the -pinch, and she did him no harm. But when, with her iron pincers, he -seized her, she writhed and struggled so that he pulled out a piece -of flesh as big as an earthen pot, and she cried out in great pain.-- - -"Of a truth thou art a formidable fellow, but now we will have the -hammer proof," and she made Massang lie down; but when she would -have given him a powerful blow on the chest with her iron hammer, -the handle of the wooden mallet Massang had given her in its stead -broke short off, and she was not able to hurt him. But Massang made -her iron hammer glowing hot in the fire, and belaboured her both on -the head and body so that she was glad to escape at the top of her -speed and howling wildly. - -As she flew past, Massang's three companions came in from hunting -and said, "Surely now you have had a trial to endure." And Massang -answered,-- - -"Of a truth you are miserable fellows all, and moreover have -spoken that which is not true. Was it like men to let yourselves -be overmatched by a little old wife? But now I have tamed her, let -be. Let us go and seek for her corpse; maybe we shall find treasure -in the place where she lays it." - -When they heard him speak of treasure they willingly went out after -him, and, following the track of blood which had fallen from the -witch-woman's wounds as she went along, they came to a place where -was an awful cleft in a mighty rock, and peeping through they saw, far -below, the bloody body of the old witch-woman, lying on a heap of gold -and jewels and shining adamant armour and countless precious things. - -Then Massang said, "Shall you three go down and hand me up the spoil -by means of a rope of which I will hold the end, or shall I go down -and hand it up to you?" - -But they three all made answer together, "This woman is manifestly -none other but a Schimnu (2). We dare not go near her. Go you down." - -So Massang let himself down by the rope, and sent up the spoil by the -same means to his companions, who when they had possession of it said -thus to one another,-- - -"If we draw Massang up again, we cannot deny in verity that the spoil -is his, as he has won it in every way, but if we leave him down below -it becomes ours." So they left him below, and when he looked that -they should have hauled him up they gave never a sign or sound. When -he saw that, he said thus to himself, "My three companions have left -me here that they may enjoy the spoil alone. For me nothing is left -but to die!" - -But as it grieved him so to die in his health and strength, he cast -about him to see whether in all that cave which had been so full -of valuables there was not something stored that was good for food, -yet found he nothing save three cherry-stones. - -So he took the cherry-stones and planted them in the earth, saying, -"If I be truly Massang, may these be three full-grown cherry-trees by -the time I wake; but if not, then let me die the death." And with that -he laid him down to sleep with the body of the Schimnu for a pillow. - -Being thus defiled by contact with the corpse, he slept for many -years. When at last he woke, he found that three cherry-trees had -sprung up from the seeds he planted and now reached to the top of -the rock. Rejoicing greatly therefore, he climbed up by their means -and reached the earth. - -First he bent his steps to his late dwelling, to look for his -companions, but it was deserted, and no one lived therein. So, taking -his iron bow and his arrows, he journeyed farther. - -Presently he came to a place where there were three fine houses, -with gardens and fields and cattle and all that could be desired by -the heart of man. These were the houses which his three companions -had built for themselves out of the spoil of the cave. And when he -would have gone in, their wives said--for they had taken to them wives -also--"Thy companions are not here; they are gone out hunting." So he -took up his iron bow and his arrows again, and went on to seek them, -and as he went by the way he saw them coming towards him with the -game they had taken with their bows. Then he strung his iron bow and -would have shot at them; but they, falling down before him, cried out, -"Slay us not. Only let us live, and behold our houses, and our wives, -and our cattle, and all that we have is in thine hand, to do with it -as it seemeth good to thee." - -Then he put up his arrows again, and said to them only these words, -"In truth, friends, ye dealt evilly with me in that ye left me to -perish in the cave." - -But they, owning their fault, again begged him that he would stay with -them and let their house be his house, and they entreated him. But -he would not stay with them, saying,-- - -"A promise is upon me, which I made when my master would have killed -me and I entreated him to spare my life, for I said to him that I -would repay his clemency to him if he spared me. Now, therefore, -let me go that I may seek him out." - -Then, when they heard those words, they let him go, and he journeyed -on farther to find out his master. - -One day of his journey, as he was wearied with walking, he sat down -towards evening by the side of a well, and as he sat an enchantingly -beautiful maiden came towards the well as if to draw water, and as -she came along he saw with astonishment that at every footstep as she -lifted up her feet a fragrant flower sprang up out of the ground (3), -one after another wherever she touched the ground. Massang stretched -out his hand to offer to draw water for her, but she stopped not at -the fountain but passed on, and Massang, in awe at her beauty and -power, durst not speak to her, but rose up and followed behind her -the whole way she went. - -On went the maiden, and ever on followed Massang, over burning plain -and through fearful forest, past the sources of mighty rivers and over -the snow-clad peaks of the everlasting mountains (4), till they reached -the dwelling of the gods and the footstool of dread Churmusta (5). - -Then spoke Churmusta,-- - -"That thou art come hither is good. Every day now we have to sustain -the fight with the black Schimnu; to-morrow thou shalt be spectator -of the fray, and the next day thou shall take part in it." - -The next day Massang stood at the foot of Churmusta's throne, and -the gods waited around in silence. Massang saw a great herd as of -black oxen, as it were early in the morning, driven with terror to -the east side by a herd as of white oxen; and again he saw as it -were late in the evening, the herd as of white oxen driven to the -west side by the herd as of black oxen. - -Then spoke the great Churmusta,-- - -"Behold the white oxen are the gods. The black oxen are the -Schimnus. To-morrow, when thou seest the herd as of black oxen driving -back the white, then string thine iron bow, and search out for thy -mark a black ox, bearing a white star on his forehead. Then send -thine arrow through the white star, for he is the Schimnu-Khan. - -Thus spoke the dread Churmusta. - -The next day Massang stood ready with his bow, and did even as -Churmusta had commanded. With an arrow from his iron bow he pierced -through the white star on the forehead of the black ox, and sent him -away roaring and bellowing with pain. - -Then spake the dread Churmusta,-- - -"Bravely hast thou dealt, and well hast thou deserved of me. Therefore -thou shalt have thy portion with me, and dwell with me for ever." - -But Massang answered,-- - -"Nay, for though I tarried at thy behest to do thy bidding, a promise -is upon me which I made when my master would have taken my life. For -I said, 'Spare me now, and be assured I will repay thy clemency.'" - -Then Churmusta commended him, and bid him do even as he had -said. Furthermore he gave him a talisman to preserve him by the way, -and gave him this counsel,-- - -"Journeying, thou shalt be overcome by sleep, and having through -sleeping forgotten the way, thou shalt arrive at the gate -of the Schimnu-Khan. Then beware that thou think not to save -thyself by flight. Knock, rather, boldly at the door, saying, -'I am a physician.' When they hear that they will bring thee to the -Schimnu-Khan that thou mayest try thine art in drawing out the arrow -from his forehead. Then place thyself as though thou wouldst remove it, -but rather with a firm grasp drive it farther in, so that it enter -his brain, first offering up with thine hand seven barley-corns to -heaven; and after this manner thou shalt kill the Schimnu-Khan." - -Thus commanded the dread Churmusta. - -Then Massang came down from the footstool of Churmusta and the -dwelling of the gods, and went forth to seek out his master. But -growing weary with the length of the day, and lying down to sleep, -when he woke he had forgotten the direction he had to take, so he -pursued the path which lay before him, and it led him to the portal -of the Schimnu palace. - -When he saw it was the Schimnu palace, he would have made good his -escape from its precincts, but remembering the words of Churmusta, he -knocked boldly at the door. Then the Schimnus flocked round him, and -told him he must die unless he could do some service whereby his life -might be redeemed; and Massang made answer, "I am a physician." Hearing -that, they took him in to the Schimnu-Khan, that he might pluck the -arrow out of his forehead. - -Massang stood before the Schimnu-Khan; but when he should have -pulled out the arrow, he only pulled it out a little way, and the -Schimnu-Khan said,-- - -"Thus far is the pang diminished." - -Then, however, first casting seven barley-corns on high towards heaven, -he plunged it in again even to the centre of his brain, so that he -fell down at his feet dead. And as the seven barley-corns reached -the heavens, there came down by their track an iron chain with a -thundering clang which the dread Churmusta sent down to Massang, -and Massang climbed up by the chain to the dwelling of the gods. But -there stood by the throne of the Schimnu-Khan a female Schimnu, out -of whose mouth came forth forked flames of fire, and when she saw -Massang ascending to heaven by the chain, she raised an iron hammer -high in air to strike it, and cleave it in two. But when she struck -it, there issued seven bright sparks, which floated up to heaven, -and remained fixed in the sky; and men called them the constellation -of the Pleiades. - - - -"Thus, for all his promise, and after all his sacrifices, Massang -never went back to repay his master's clemency!" exclaimed the Khan. - -And as he let these words escape him the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips!" And with the cry, "To escape out of this world is good!" he -sped him through the air, swift, out of sight. - - - -Thus far of the Adventures of the Well-and-wise-walking Khan the -third chapter, showing how the Schimnu-Khan was slain. - - - - - - -TALE IV. - - -Then, when he saw he had again missed the end and object of his -journey, the Well-and-wise-walking Khan again set out as at the first, -till with toil and terror he reached the cool grove where lay the -dead. At his approach the Siddhi-kuer clambered up into the mango-tree, -but rather than let the tree be destroyed he came down at the word -of the Khan threatening to fell it. Then the Khan bound him in his -bag and bore him away to offer to the Master and Teacher Nagarg'una. - -But when they had proceeded many days the Siddhi-kuer said, "Tell, now, -a tale, seeing the way is long and weary, and we are like to die of -weariness if we go on thus speaking never a word between us." But the -Khan, mindful of the monition of his Master and Teacher Nagarg'una, -answered him nothing. Then said the Siddhi-kuer, "If thou wilt not -tell a tale, at least give me the token by which I may know that thou -willest I should tell one." - -So the Well-and-wise-walking Khan nodded his head backwards towards -him, and the Siddhi-kuer told this tale, saying,-- - - - -THE PIG'S HEAD SOOTHSAYER. - -Long ages ago a man and his wife were living on the borders of a -flourishing kingdom. The wife was a good housewife, who occupied -herself with looking after the land and the herds; but the husband -was a dull, idle man, who did nothing but eat, drink, and sleep from -morning to night and from night to morning. One day, when his wife -could no longer endure to see him going on thus indolently, she cried -out to him, "Leave off thus idling thyself; get up and gird thyself -like a man, and seek employment. Behold, thy father's inheritance -is well nigh spent; the time is come that thou find the means to eke -it out." - -And when he weakly asked her in return, "Wherein shall I seek to eke -it out?" she answered him, "How should I be able to tell this thing, -but at least get thee up and make some endeavour; get thee up and -look round the place and see what thou canst find," and with that -she went out to her work in the field. - -When she had repeated these words many days, he at last went out one -day, and, not taking the trouble to bethink him what he should do, -he did just what his wife had said, and went to look round the place -to see what he could find. As he wandered about, he came to a spot on -which a tribe of cattle-herds had lately been encamped (1), and a fox, -a dog, and a bird were there fighting about something. Approaching -to see for what they contended, they all escaped in fear, and he was -left in possession of their booty, which was a sheep's paunch full -of butter (2). This he brought home and laid up in store. When his -wife came home and asked him whence it was, he told her he had found -it left on the camping-place of a family of herdsmen who had passed -that way seeking pasturage. - -"Well it is to be a man!" exclaimed his wife. "I may toil all day -without making so much; but you go but out one day of your whole life -for one moment of time, and straightway you find all this wealth." - -When the man heard these words, he took courage and thought he should -be fit to find better fortune still; so he said to his wife, "Give -me now only a good horse and clothes meet, and a dog, and a bow and -arrows, and you shall see what I can do." - -The woman was glad to hear him show so much resolution, so she made -haste and gave him all the things that he required, and added a thick -felt cloak to keep out the rain, and a cap for his head, and helped -him to get on his horse, and slung his bow over his shoulder. - -Thus he rode out over many a broad plain, but without purpose or -knowledge of whither he went, nor did he fall in with any living -creature whatever for many days. At last, riding over a vast steppe, -he espied at some distance a fox. - -"Ha!" he exclaimed, "there is one of my friends of last time. To be -sure, there is no sheep's paunch of butter this time, but if I could -only kill him his skin would make a nice warm cap." - -As he had never learnt to draw a bow, his arrows were of no service, -so he set his horse trotting after the fox; but the fox got away faster -than he could follow, and took refuge in the hole of a marmot (3). - -"Now I have you!" he cried, and, dismounting from his horse, he took -off all his clothes to have freer use of his limbs and bound them on -his saddle; the dog he tied to the bridle of the horse, and stopped -the mouth of the hole with his cap; then he took a great stone and -endeavoured with heavy blows on the earth to crush the fox. - -But the fox, taking fright at the noise, rushed out with such impetus -that it carried off the cap on its head. The dog, seeing it run, -gave chase, and the horse was forced to follow the dog, as they were -both tied together; so off he galloped, carrying on his saddle every -thing the man had in the world, and leaving him stretched on the -ground without a thread of covering. - -Getting up, he wandered on to the banks of a river which formed -the boundary of the kingdom of a rich and powerful Khan. Going into -this Khan's stable, he laid himself down under the straw and covered -himself completely, so that no one could see him. Here he was warmed -and well rested. - -As he lay there the Khan's beautiful daughter came out to take the -air, and before she went in again she dropped the Khan's talisman and -passed on without perceiving her loss. Though the bauble was precious -in itself for the jewels which adorned it, and precious also to the -Khan for its powers in preserving his life (4), and worthy therefore -to claim a reward, the man was too indolent to get up out of the -straw to pick it up, so he let it lie. - -After sunset the Khan's herds came in from grazing, and the cow-wench, -when she had shut them into the stable, swept up the yard without -heeding the talisman, which thus got thrown on to a dung-heap. This -the man saw, but still bestirred him not to recover it. - -The next day there was great stir and noise in the place; the Khan -sent out messengers into every district far and near to say that -the Khan's beautiful daughter had lost his talisman, and promising -rewards to whoso should restore it. - -After this too, he ordered the great trumpet, which was only blown on -occasion of promulgating the laws of the kingdom, to be sounded and -proclamation to be made, calling on all the wise men and soothsayers -of the kingdom to exercise their cunning art, and divine the place -where the talisman should lay concealed. - -All this the man heard as he lay under the straw, but yet he bestirred -him not. Early in the morning, however, men came to litter the -place for the kine with fresh straw; and these men, finding him, -bid him turn out. Now that it became a necessity to stir himself, -he bethought him of the talisman; and when the men asked him whence -he was, he answered "I am a soothsayer come to divine the place where -lies the Khan's talisman." - -Hearing that, they told him to come along to the Khan. "But I have no -clothes," replied the man. So they went and told the Khan, saying, -"Here is a soothsayer lying in the straw of the stable, who is come -to divine where the Khan's talisman lies hid, but he cannot appear -before the Khan because he has no clothes." - -"Take this apparel to him," said the Khan, "and bring him hither -to me." - -When he came before the Khan, the Khan asked him what he required to -perform his divination. - -"Let there be given me," answered the man, "a pig's head, a piece -of silk stuff woven of five colours, (5) and a large Baling (6); -these are the things which I require for the divination." - -All these things being given him, he set up the pig's head on a -pedestal of wood, and adorned it with the silk stuff woven of five -colours, and put the Baling-cake in its mouth. Then he sat down over -against it, as if sunk in earnest contemplation. Then on the day which -had been named in the Khan's proclamation for the day of divination, -which was the third day, all the people being assembled, assuming the -air of a diviner of dreams, he wrapped himself in a long mantle, and -made as though he was questioning the pig's head. As all the people -passed, he seemed to gain the answer from the pig's head,-- - -"The talisman is not with this one," and "The talisman is not with -that one," so that he had many people on his side glad to be thus -pronounced free from all charge of harbouring the Khan's talisman. - -At last he made a sign that this kind of divination was ended; and -pronounced that the Khan's talisman was not in possession of any man. - -"And now," said he, "let us try the divination of the earth." With -that, he set out to make a circuit of the Khan's dwelling. Stepping on -and on from place to place, he continued to seem consulting the pig's -head, till he came to the place in the yard where the dung-heap was; -and here, assuming an imposing attitude, he turned round, and said -mysteriously, "Here somewhere must be found the Khan's talisman." But -when he had turned the heap over, and brought the talisman itself to -light, the people knew not how to contain themselves for wonderment, -and went about crying,-- - -"The Pig's head diviner hath divined wonderful things! The Pig's head -diviner hath divined wonderful things!" - -But the Khan called to him, and said,-- - -"Tell me how I shall reward thee for that thou hast restored my -talisman to me." - -But he, who did not exert himself to think of any thing but just of -what was most present to his mind, answered,-- - -"Let there be given me, O Khan, the raiment, and the horse, the fox, -the dog, and the bow and arrows which I have lost." - -When the Khan heard him ask for nothing save his horse and dog, -and raiment, and a fox, and bows and arrows, he said,-- - -"Of a truth this is a singular soothsayer. Nevertheless, let there -be given him over and above the things that he hath required of us -two elephants laden with meal and butter." - -So they gave him all the things he had required and two elephants -laden with meal and butter to boot. Thus they brought him back unto -his own home. - -Seeing him yet afar, his wife came out to meet him, carrying -brandy. She opened her eyes when she saw the two elephants laden -with butter and meal; but knowing that he loved to be left at ease, -forbore to question him that night. The next morning she made him -tell her the whole story before they got up; but when she heard what -little demands he had made after rendering the Khan so great a service -as restoring his talisman, she exclaimed,-- - -"If a man would be called a man, he ought to know better how to use -his opportunities." - -And with that she sat to work to write a letter in her husband's name -to the Khan. - -The letter was conceived in these words:-- - -"During the brief moment that thy life-talisman was in my hands, I -well recognized that thou hast a bodily infirmity. It was in order -that I might conjure it from thee that I required at thy hands the -dog and the fox. What reward the Khan is pleased to bestow, this -shall be according to the mind of the Khan." - -This letter she took with her own hands to the Khan. - -When the Khan had read the letter, he was pleased to think the -soothsayer had undertaken to free him of a malady against which he -could never have made provision himself, as he had no knowledge of -its existence; so he ordered two elephant's-loads of treasure to -be given to the woman, who went back to her husband, and they had -therewith enough to live in ease and plenty. - -Now this Khan had had six brethren, and it happened that once they had -gone out to divert themselves, and in a thick wood they saw a most -beautiful maiden playing with a he-goat, whom they stood looking at -till they were tired of standing, for of looking at one so beautiful -they could never be weary. - -At last one of them said to her,-- - -"Whence comest thou, beautiful maiden?" - -And she answered him,-- - -"By following after this he-goat, thus I came hither." - -"Will you come with us seven brethren, and be our wife," rejoined -the brother, who had spoken first; and when she willingly agreed they -took her home with them. - -But they both were evil Rakshasas (7), who had only come out to find -men whose lives to devour; the male Manggus (8), had taken the form -of a he-goat, and the female Manggus that of a beautiful maiden, -the better to deceive. - -When therefore the seven took her home and the goat with her, the -two Manggus had ample scope to carry out their design, and every -year they devoured the life of one of the brothers, till now there -was only the Khan left, and they began to consume the life of him also. - -When the ministers saw that all the brothers were dead, and only the -Khan left, they held a council, and they said, "Behold, all the other -Khans are dead, notwithstanding all the means we have at our command, -and despite the arts of all the physicians of this country." Now -there remains no other means for us but to send for the Pig's head -soothsayer who found the Khan's talisman, and get him to restore -the Khan to health." This counsel was found good, and they all said, -"Let us send for the Pig's head soothsayer." - -Four men were sent off on horseback to call the Pig's head soothsayer, -who laid all the case before him. - -When he heard it he was greatly embarrassed, and knew not what to -answer, but his vacancy passed, with them, for his being immersed in -deep contemplation, and they reverenced him the more. Meantime his -wife bid them put up their horses and stay the night. - -In the night-time she asked of him what the men had come about, -and he told her all his embarrassment. - -"True, last time you exerted yourself a little and had good luck," she -replied, "but now that you have been sitting here doing nothing, and -looking so stupid all this time, whether you will cut as good a figure, -who shall say? But go you must, seeing the Khan has sent for you." - -The next morning he said to the messengers, "In the visions of the -night I have learned even how I may help the Khan, and presently I -will come with you." - -Then he enveloped himself in a mantle, laid his hair over the crown -of his head, took a large string of beads in his left hand, bound the -silk stuff woven of five colours round his right arm, and carrying -the pigs' head set out with them. - -When he arrived with this strange aspect at the Khan's dwelling -both the Manggus were much alarmed. They thought he must be some -cunning soothsayer who knew all about them; they had heard, too, -of his success in finding the Khan's talisman. - -But the man continuing to support his character of soothsayer, ordered -a Baling as big as a man to be brought to the head of the Khan's bed, -and placed the pig's head on top of it, and then sat himself down -over against it, murmuring words of incantation (9). - -The Manggus, thinking all these preparations showed that he was a -cunning soothsayer, went away to take counsel together, and the Khan -being thus delivered for the time from their evil arts, his pains -began to yield and he fell into a tranquil sleep. Seeing this his -attendants thought favourably of the cure, and trusting therefore -the more in the soothsayer's powers they left him in entire charge -of the patient. Being thus freed from observation he ventured to -leave his position of apparent absorption in contemplation, and to -take a stolen glance at the Khan. When he saw him in such a deep -sleep a great fear took him, thinking he must be very bad indeed, -and he did all he could to wake him, crying aloud,-- - -"O great Khan! O mighty Khan!" - -Finding that the Khan remained speechless he thought he must be dead, -and resolved that his best part was to run away. This was not so easy, -for the first open door he found to take refuge in was that of the -Treasury, and the guard called out "Stop thief!" and when from thence -he tried to bestow himself in the store-chamber, the guard sang out -"Stop thief!" At last he went into the stable, to hide himself there, -but close by the door-way stood the he-goat, whom he feared to pass, -lest he should goad him with his horns. However, summoning up all -his courage, he got behind him, and sprang on his back, and gave -him three blows on his head; but instantly, even as the blue smoke -column is carried in a straight direction by the wind, so sped the -he-goat straight off to the Khanin leaving his rider stretched upon -the ground. As soon as he had got up again he ran after the he-goat, -to see whither he went so fast; following him, he came to the door -of the Khanin's apartment, and heard the he-goat talking to her -within. The two Manggus spoke thus:-- - -"The Pig's head soothsayer is a soothsayer indeed," said the he-goat; -"he divined that I was in the stable, and he came there after me, -and sprang upon my back, giving me three mighty blows, by which I -know the weight of his arm. The best thing we can do is to make good -our escape." - -The Khanin made answer, "I, also, am of the same mind. I saw when -he first came in that he recognized us for what we are. We have had -good fortune hitherto, but it has forsaken us now; it were better -we got away. I know what he will do; in a day or two, when he has -cured the Khan by not letting us approach him to devour his life, -he will assemble together all the men of the place with their arms, -and all the women, telling them to bring each a faggot of wood for -burning. When all are assembled he will say, 'Let that he-goat be -brought to me,' so they will bind thee and take thee before him. Then -will he say to thee, 'Lay aside thine assumed form,' and it will be -impossible for thee not to obey. When he has shown thee thus in thine -own shape they will all fall upon thee, and put thee to death with -swords and arrows, and burn thee in the fire. And afterwards with me -will he deal after the same manner. Now, therefore, to-morrow or the -next day we will be beforehand with him, and will go where we shall -be safe from his designs." - -When the man heard all this, he left off from following the goat, -and went back with good courage, to take up his place again over -against the pig's head by the side of the Khan's couch. - -In the morning the Khan woke, refreshed with his slumber; and when -they inquired how he felt, the Khan replied that the soothsayer's -power had diminished the force of the malady. - -"If this be even so," here interposed the soothsayer, "and if the Khan -has confidence in the word of his servant, command now thy ministers -that they call together all thy subjects--the men with their arms, -and the women each with a faggot of wood for burning." Then the Khan -ordered that it should be done according to his word. When they were -all assembled, the pretended soothsayer, having set up his pig's -head, commanded further that they should bring the he-goat out of -the stable before him; and when they had bound him and brought him, -that they should put his saddle on him. Then he sprang on to his back, -and gave him three blows with all his strength, and dismounted. Then -with all the power of voice he could command, he cried out to him, -"Lay aside thine assumed form!" - -At these words the he-goat was changed before the eyes of all present -into a horrible Manggus, deformed and hideous to behold. With swords -and sticks, lances and stones, the whole people fell upon him, and -disabled him, and then burnt him with fire till he was dead. - -Then said the soothsayer, "Now, bring hither the Khanin." So they -went and dragged down the Khanin to the place where he stood, with -yelling and cries of contempt. - -With one hand on the pig's head, as if taking his authority from it, -the soothsayer cried out to her, in a commanding voice,-- - -"Resume thine own form!" - -Then she too became a frightful Manggus, and they put her to death -like the other. - -The soothsayer now rode back to the Khan's palace, all the people -making obeisance to him as he went along--some crying, "Hail!" some -strewing the way with barley, and some bringing him rich offerings. It -took him nearly the space of a day to make his way through such -a throng. - -When at last he arrived, the Khan received him with a grateful welcome, -and asked him what present he desired of him. The soothsayer answered, -with his usual simplicity, "In our part of the country we have none -of those pieces of wood which I see you put here into the noses of -the oxen: let there be given me a quantity of them to take back with -me." The Khan then ordered there should be given him three sacks of -the pieces of wood for the oxen, and seven elephants laden with meal -and butter to boot. - -When he arrived home, his wife came out to meet him with brandy, and -when she saw the seven elephants with their loads, she extolled him -highly; but when she came to learn how great was the deliverance he -had rendered to the Khan, she was indignant that he had not asked for -higher reward, and determined to go the next day herself to the Khan. - -The next day she went accordingly, disguised, and sent in a letter -of the following purport to the Khan:-- - -"Although I, the Pig's head soothsayer, brought the Khan round from -his malady, yet some remains of it still hang about him. It was in -order to remove these that I asked for the pieces of wood for the -oxen; what guerdon has been earned by this further service it is for -the Khan to decide." - -Such a letter she sent in to the Khan. - -"The man has spoken the truth," said the Khan, on reading the -letter. "For his reward, let him and his wife, his parents and friends, -all come over hither and dwell with me." - -When they arrived, the Khan said, "When one has to show his gratitude, -and dismisses him to whom he is indebted with presents, that does not -make an end of the matter. That I was not put to death by the Manggus -is thy doing; that the kingdom was not given over to destruction was -thy doing; that the ministers were not eaten up by the Manggus was thy -doing: it is meet, therefore, that we share between us the inheritance, -even between us two, and reign in perfect equality." With such words -he gave him half his authority over the kingdom, and to all his family -he gave rich fortunes and appointments of state. And thus his wife -became Khanin; so that while he could indulge himself in the same -idle life as before, she also enjoyed rest from her household and -pastoral cares (10). - - - -"Though the woman despised her husband's understanding," exclaimed -the Khan, "yet was it always his doings which brought them wealth -after all!" - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips. "And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE V. - - -When the Well-and-wise-walking Khan found that he had again missed -the end and object of his journey, without hesitation or loss of -time he once more betook himself to the cool grove, and summoned the -Siddhi-kuer to come with him, threatening to hew down the mango-tree. - -But as he bore him along, bound in his bag of many colours, in which -was place to stow away an hundred, the Siddhi-kuer spoke thus, saying, -"Tell thou now a tale to beguile the weariness of the way." But -the Well-and-wise-walking Khan answered him nothing. Then said the -Siddhi-kuer again, "If thou wilt not tell a tale, at least give the -token that I may know thou willest I should tell one." - -So the Khan nodded his head backwards and the Siddhi-kuer told this -tale, saying,-- - - - -HOW THE SERPENT-GODS WERE PROPITIATED. - -Long ages ago there reigned over a flourishing province, a Khan named -Kun-snang (1). He had a son named "Sunshine" by his first wife who -afterwards died. He also had a second son named "Moonshine," by his -second wife. Now the second wife thought within herself, "If Sunshine -is allowed to live, there is no chance of Moonshine ever coming to the -throne. Some means must be found of putting Sunshine out of the way." - -With this object in view she threw herself down upon her couch and -tossed to and fro as though in an agony of pain. All the night through -also instead of sleeping, she tossed about and writhed with pain. Then -the Khan spake to her, saying, "My beautiful one! what is it that -pains thee, and with what manner of ailment art thou stricken?" And -she made answer,-- - -"Even when I was at home I suffered oftwhiles after the same manner, -but now is it much more violent; all remedies have I exhausted previous -times, there remains only one when the pain is of this degree, and -that means is not available." - -"Say not that it is not available," answered the Khan, "for all -means are available to me. Speak but what it is that is required, and -whatever it be shall be done, even to the renouncing of my kingdom. For -there is nothing that I would not give in exchange for thy life." - -But for a long time she made as though she would not tell him, then -finally yielding to his repeated inquiries, she said, "If there were -given me the heart of a Prince, stewed in sesame-oil (2), I should -recover: it matters not whether the heart of Sunshine or of Moonshine, -but that Moonshine being my own son, his heart would not pass through -my throat. This means, O Khan, is manifestly not available, for how -should it be done to take the life of Prince Sunshine? Therefore say -no more, and let me die." - -But the Khan answered, "Of a truth it would grieve me to take the -life of Prince Sunshine. Nevertheless, if there be no other means of -saving thy life, the thing must be done. I have not to consider 'Shall -the life of the Prince be spared or not?' but, 'Which shall be spared, -the life of the Prince, or the life of the Khanin?' And in this strait -who could doubt, but that it is the life of the Khanin that must be -spared by me? Therefore, be of good cheer, beautiful one, for that -the heart of Prince Sunshine shall be given thee cooked in sesame-oil." - -This, he said, intending in his own mind to have the heart of a kid -of the goats prepared for her in sesame-oil, saying, "Behold, here -is the heart of Prince Sunshine," but to send away the Prince into a -far country that she might not know he was not dead. Only when she was -restored to health again, then he purposed to fetch back his son. But -Moonshine being in his mother's apartments overheard this promise which -the Khan had given, and he ran and told his brother all that the Khan, -his father, had said, saying, "When the Khan rises he will give the -order to put thee to death; how shall this thing be averted?" and he -wept sore, for he loved his brother Sunshine even as his own life. - -Then Sunshine answered, saying, "Seeing this is so, remain thou with -our parents, loving and honouring them, and being loved by them. For -me, it is clear the time is come that I must get me away to a far -country. Farewell, my brother!" - -But Moonshine answered, "Nay, brother, for if thou goest, I -also go with thee. How should I live alone here, without thee, -my brother?" Therefore they rose quickly before the Khan could -get up, and going privately to a priest in a temple hard by, that -no one else might hear of their design and betray it to the Khan, -they begged of him a good provision of baling-cakes (3), to support -life by the way; and he gave them a good provision, even a bag-full, -and they set out on their journey while it was yet night. It was the -fifteenth of the month, while the moon shed abroad her light, and they -journeyed towards the East, not knowing whither they went. But after -they had journeyed many days over mountain and plain, and come to a -land where was no water, but a muddy river the water whereof could -not be drunk, and where was no habitation of man, Moonshine fell down -fainting by the way. Sunshine therefore ran to the top of a high hill -to see if he could discern any stream of water, but found none. When -he came back Moonshine was dead! Then he fell down on the ground, -and wept a long space upon his body, and at nightfall he buried it -with solicitude under a heap of stones, crying, "Ah! my brother, -how shall I live without thee, my brother?" And he prayed that at -Moonshine's next re-birth (4) they might again live together. - -Journeying farther on, he came to a pass between two steep rocks, -and in one of them was a red door. Going up to the door, he found an -ancient Hermit living in a cave within, who addressed him, saying, -"Whence art thou, O youth, who seemest oppressed with recent -grief?" And Sunshine told him all that had befallen him. Without -again speaking the Hermit put into the folds of his girdle a bottle -containing a life-restoring cordial, and going to the spot where -Moonshine lay buried, restored him to life. Then said he to the two -princes, "Live now with me, and be as my two sons." So they lived -with him, and were unto him as his two sons. - -The desert where this Hermit lived belonged to the kingdom of a Khan -dazzling in his glory and resistless in might. Now it was about the -season when the Khan and his subjects went every year to direct the -flowing of water over the country for fructifying the grain-seeds; -but it was the custom every year at this season first, in order to -make the Serpent-gods (5) who lived at the water-head propitious, -to sacrifice to them a youth of a certain age; and on this occasion -it fell to the lot of a youth born in the Tiger-year (6). When the -Khan had caused search to be made through all the people no youth was -found among them all born in the Tiger-year. At last certain herdsmen -came before him, saying, "While we were out tending our cattle, behold -we saw in a cave nigh to a pass between two steep rocks a Hermit who -has with him two sons, and one of them born in the Tiger-year." - -When the Khan had listened to their word he immediately sent three -envoys to fetch the Hermit's son for the sacrifice (7). - -When the three envoys of the Khan had come and stood knocking before -the red door of the Hermit's cave, the Hermit cried out to them, -asking what they wanted of him. Then answered the chief of them, -"Because thou hast a son living with thee born in the Tiger-year, and -the Khan hath need of him for the sacrifice; therefore are we come, -even that we may bring him to the Khan." - -When the Hermit had heard their embassage, he answered them, "How -should a Hermit have a son with him out here in the desert?" But he -took Sunshine, who was the youth born in the Tiger-year, and motioned -him into a farther hole of the cave where was a great vessel of -pottery; into this vessel he made him creep, then fastening the -mouth of the vessel with earth, he made it to appear like to a jar of -rice-brandy (8). Meantime, however, the Khan's envoys had broken down -the door, and began searching through every recess of the cave. Finding -nothing, they were filled with fury, and in their anger beat the -Hermit on whose account they had come a bootless errand. But when -Sunshine heard the men ill-treating the Hermit who had been to him -as a father, he could not refrain himself, and called out from within -the brandy-jar, "Unhand my father!" Then the envoys immediately left -off beating his father, but they turned and seized him and carried -him off to the Khan, while the Hermit was left weeping with great -grief at the loss of his adopted son, even as one like to die. - -As the envoys dragged Sunshine along before the palace, the Khan's -daughter was looking out of window, and when she heard that the -handsome youth was destined for the Serpent-sacrifice, she was filled -with compassion. She went therefore to the men who had the charge to -throw him into the water, saying, "See how comely he is! He is worthy -to be saved, throw him not into the water. Or else if you will throw -him in, throw me in also with him." Then the men went and showed the -Khan her words; whereupon the king was wroth, and said, "She is not -worthy to be called the Khan's daughter; let them therefore be both -sewn up into one bullock's skin, and so cast into the water." The -men therefore did according to the Khan's bidding, and sewing them -both up in one bullock-hide together, cast them into the water to -the Serpent-gods. - -Then began Sunshine to say, "That they should throw me to the -Serpent-gods, because I was the only youth to be found who was born -in the Tiger-year, was not so bad; but that this beautiful maiden, -who hath deigned to lift her eyes on me, and to love me, should be -so sacrificed also, this is unbearable!" - -And the Khan's daughter in like manner cried, "That I who am only -a woman should be thrown to the Serpent-gods, is not so bad; but -that this noble and beautiful youth should be so sacrificed also, -this is unbearable!" - -When the Serpent-gods heard these laments, and saw how the prince and -the maiden vied with each other in generosity, they sent and fetched -them both out of the water, and gave them freedom. Also as soon as -they were set free, they let the water gently flow over the whole -country, just as the people desired for their rice irrigation. - -Meantime, Sunshine said to the Khan's daughter, "Princess, let us each -now return home. Go thou to thy father's palace, while I go back to the -Hermitage, and visit my adopted father, who is like to die of grief -for the loss of me. After I have fulfilled this filial duty, I will -return to thee, and we will live for ever after for each other alone." - -The princess then praised his filial love, and bid him go console his -father, only begging him to come to her right soon, for she should -have no joy till he came back. - -Sunshine went therefore to the Hermit, whom he found so worn with -grief, that he was but just in time to save him from dying; so having -first washed him with milk and water, he consoled him with many words -of kindness. - -The princess, too, went home to the palace, where all were so -astonished at her deliverance that at first she could hardly obtain -admission. When they had made sure it was herself in very truth, -the people all came round her, and congratulated her with joy, -for never had any one before been delivered from the sacrifice to -the Serpent-gods. - -Then said the Khan, "That the Khan's daughter should be spared by -the Serpent-gods was to be expected. They have the youth born in the -Tiger-year for their sacrifice." - -But the princess answered, "Neither has he fallen sacrifice. Him also -they let free; and indeed was it in great part out of regard for his -abnegation and distress over my suffering that we were both let free." - -Then answered the Khan, "In that case is our debt great unto this -youth. Let him be sought after, and besought that he come to visit -us in our palace." - -So they went again to the cave in the rocky pass, and fetched Sunshine; -and when he came near, the Khan went out to meet him, and caused -costly seats to be brought, and made him sit down thereon beside him. - -Then he said to him, "That thou hast delivered this country from the -fear of drought, is matter for which we owe thee our highest gratitude; -but that thou and this my daughter also have escaped from death is -a marvellous wonder. Tell me now, art thou in very truth the son of -the Hermit?" - -"No," replied Sunshine, "I am the son of a mighty Khan; but my -step-mother, seeking to make a difference between me and this my -brother standing beside me, who was her own born son, and to put me -to death, we fled away both together; and thus fleeing we came to -the Hermit, and were taken in by his hospitality." - -When the Khan had heard his words, he promised him his daughter -in marriage, and her sister, to be wife to Moonshine. Moreover, he -endowed them with immeasurable riches, and gave them an escort of -four detachments of fighting-men to accompany them home. When they -had arrived near the capital of the kingdom, they sent an embassage -before them to the Khan, saying,-- - -"We, thy two sons, Sunshine and Moonshine, are returned to thee." - -The Khan and the Khanin, who had for many years past quite lost -their reason out of grief for the loss of their children, and held no -more converse with men, were at once restored to sense and animation -at this news, and sent out a large troop of horsemen to meet them, -and conduct them to their palace. Thus the two princes returned in -honour to their home. - -When they came in, the Khan was full of joy and glory, sitting on his -throne; but the Khanin, full of remorse and shame at the thought of -the crime she had meditated, fell down dead before their face. - - - -"That wretched woman got the end that she deserved!" exclaimed -the Khan. - -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips," said the Siddhi-kuer. And with the cry, "To escape out of -this world is good!" he sped him through the air, swift out of sight. - - - -Thus far of the Adventures of the Well-and-wise-walking Khan the -fifth chapter, showing how the Serpent-gods were appeased. - - - - - - -TALE VI. - - -When the Well-and-wise-walking Khan found that he had again missed -the end and object of his journey, he proceeded once more by the same -manner and means to the cool grove. And, having bound the Siddhi-kuer -in his bag, bore him on his shoulder to present to his Master and -Teacher Nagarg'una. - -But by the way the Siddhi-kuer asked him to tell a tale, and when he -would not answer begged for the token of his assent that he should -tell one, which when the Khan had given he told this tale, saying,-- - - - -THE TURBULENT SUBJECT. - -Long ages ago there lived in a district called Brschiss (1) a haughty, -turbulent man. As he feared no man and obeyed no laws, the Khan of -that country sent to him, saying, "Since thou wilt obey no laws, -thou canst not remain in my country. Get thee gone hence, or else -submit to the laws!" - -But the turbulent man chose rather to go forth in exile than submit -to the laws. So he went wandering forth till he came to a vast plain -covered with feather-grass, and a palm-tree standing in the midst, -with a dead horse lying beneath it. Under the shade of the palm-tree -(2) he sat down, saying, "The head of this horse will be useful -for food when my provisions are exhausted." So he bound it into his -waist-scarf and climbed up into the palm-tree to pass the night. - -He had scarcely composed himself to sleep when there was a great noise -of shouting and yelling, which woke him up; and behold there came -thither towards the palm-tree, from the southern side of the steppe, -a herd of daemons, having ox-hide caps on their heads, and riding on -horses covered with ox-hides. Nor had they long settled themselves -before another herd of daemons came trooping towards the palm-tree -from the northern side of the steppe, and these wore paper caps and -rode on horses wearing paper coverings. - -All these daemons now danced and feasted together with great howling -and shouting. The man looked down upon them from the tree-top full -of terror, but also full of envy at their enjoyment. As he leant -over to watch them, the horse's head tumbled out of his girdle right -into their midst and scattered them in dire alarm in every direction, -not one of them daring to look up to see whence it came. It was not -till the morning light broke, however, that the man ventured to come -down. When he did so, he said, "Last night there was much feasting -and drinking going on here, surely there must be something left from -such a banquet." Searching through the long feather-grass all about, -he discovered a gold goblet full of brandy (3), from which he drank -long draughts, but it continued always full. At last he turned it -down upon the ground, and immediately all manner of meats and cakes -appeared. "This goblet is indeed larder and cellar!" said the man, -and taking it with him he went on his way. - -Farther on he met a man brandishing a thick stick as he walked. - -"What is your stick good for that you brandish it so proudly?" asked -the turbulent man. - -"My stick is so much good that when I say to it, 'Fly, that man has -stolen somewhat of me, fly after him and kill him and bring me back -my goods,' it instantly flies at the man and brings my things back." - -"Yours is a good stick, but see my goblet; whatsoever you desire of -meat or drink this same goblet provides for the wishing. Will you -exchange your stick against my goblet?" - -"That will I gladly," rejoined the traveller. - -But the turbulent man, having once effected the exchange, cried to -the stick, "Fly, that man has stolen my goblet, fly after him and kill -him and bring me back my goblet! "Before the words had left his lips -the stick flew through the air, killed the man, and brought back the -goblet. Thus he had both the stick and the goblet. - -Farther on he saw a man coming who carried an iron hammer. - -"What is your hammer good for?" inquired he as they met. - -"My hammer is so good," replied the traveller, "that when I strike -it nine times on the ground immediately there rises up an iron tower -nine storeys high." - -"Yours is a good hammer," replied the turbulent man, "but look at my -goblet; whatever you desire of meat or drink this same goblet provides -for the wishing. Will you change your hammer against my goblet?" - -"That will I gladly," replied the wayfarer. - -But the turbulent man, having once effected the exchange, cried to -the stick, "Fly, that man has stolen my goblet, fly after him and -kill him and bring me back the goblet." The command was executed as -soon as spoken, and the turbulent man thus became possessed of the -hammer as well as the stick and the goblet. - -Farther on he saw a man carrying a goat's leather bag. - -"What is your bag good for?" inquired he as they met. - -"My bag is so good that I have but to shake it and there comes a -shower of rain, but if I shake it hard then it rains in torrents." - -"Yours is a good bag," replied the turbulent man, "but see my goblet; -whatsoever you desire of meat or drink it provides you for the -wishing. Will you exchange your bag against my goblet?" - -"That will I gladly," answered the traveller. - -But no sooner had the turbulent man possession of the bag than he -sent his stick as before to recover the goblet also. - -Provided with all these magic articles, he had no fear in returning -to his own country in spite of the prohibition of the Khan. Arrived -there about midnight, he established himself behind the Khan's -palace, and, striking the earth nine times with his iron hammer, -there immediately appeared an iron fortress nine storeys high, -towering far above the palace. - -In the morning the Khan said, "Last night I heard 'knock, knock, -knock,' several times. What will it have been?" So the Khanin rose and -looked out and answered him, saying, "Behold, a great iron fortress, -nine storeys high, stands right over against the palace." - -"This is some work of that turbulent rebel, I would wager!" replied -the Khan, full of wrath. "And he has brought it to that pass that -we must now measure our strength to the uttermost." Then he rose and -called together all his subjects, and bid them each bring their share -of fuel to a great fire which he kindled all round the iron fortress; -all the smiths, too, he summoned to bring their bellows and blow it, -and thus it was turned into a fearful furnace. - -Meantime the turbulent man sat quite unconcerned in the ninth storey -with his mother and his son, occupied with discussing the viands -which the golden goblet provided. When the fire began to reach the -eighth storey, the man's mother caught a little alarm, saying, "Evil -will befall us if this fire which the Khan has kindled round us be -left unchecked." But he answered, "Mother! fear nothing; I have the -means of settling that." Then he drew out his goat's-leather bag, -went with it up to the highest turret of the fortress, and shook it -till the rain flowed and pretty well extinguished the fire; but he -also went on shaking it till the rain fell in such torrents that -presently the whole neighbourhood was inundated, and not only the -embers of the fire but the smiths' bellows were washed away, and -the people and the Khan himself had much ado to escape with their -lives. At last the gushing waters had worked a deep moat round the -fortress, in which the turbulent man dwelt henceforth secure, and -the Khan durst admonish him no more. - - - -"Thus the power of magic prevailed over sovereign might and majesty," -exclaimed the Khan; and as he uttered these words the Siddhi-kuer said, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - -Of the Adventures of the Well-and-wise-walking Khan the sixth chapter, -of how it fell out with the Turbulent Subject. - - - - - - -TALE VII. - -When the Well-and-wise-walking Khan found that he had again missed -the end and object of his labour, he proceeded again by the same -manner and means to the cool grove, and having bound the Siddhi-kuer -in his bag, bore him on his shoulder to present to his Master and -Teacher Nagarg'una. - -But by the way the Siddhi-kuer asked him to tell a tale; and when he -would not answer, craved the token of his assent that he should tell -one, which when the Khan had given, he told this tale, saying,-- - - - -THE WHITE BIRD AND HIS WIFE. - -Long ages ago, there lived in a land called Fair-flower-garden, -a man, who had three daughters, who minded his herds of goats (1), -the three alternately. - -One day, when it was the turn of the eldest sister to go with them, -she fell asleep during the mid-day heat, and when she awoke, she -found that one of the goats was missing. While she wandered about -seeking it, she came to a place where was a great red door. When she -had opened this, she found behind it, a little farther on, a great -gold door. And when she had opened this, she found farther on another -door all of shining mother-o'-pearl. She opened this, and beyond it -again there was an emerald door, which gave entrance to a splendid -palace full of gold and precious stones, dazzling to behold. Yet in -all the whole palace there was no living thing save one white bird -perched upon a costly table in a cage. - -The bird espying the maiden, said to her, "Maiden, how camest thou -hither?" And she replied, "One of my father's goats has escaped -from the flock, and as I dare not go home without it, I have been -seeking it every where; thus came I hither." Then the White Bird said, -"If thou wilt consent to be my wife (2), I will not only tell thee -where the goat is, but restore it to thee. If, however, thou refuse -to render me this service, the goat is lost to thy father's flock -for ever." But the maiden answered, "How can I be thy wife, seeing -thou art a bird? Therefore is my father's goat lost to his flock for -ever." And she went away weeping for sorrow. - -The next day, when the second daughter took her turn with the herds, -another goat escaped from the flock; and when she went to seek it, she -also came to the strange palace and the white bird; but neither could -she enter into his idea of her becoming his wife; and she therefore -came home, sorrowing over the loss to the herd under her care. - -The day following, the youngest daughter went forth with the goats, -and a goat also strayed from her. But she, when she had come to the -palace, and the white bird asked her to become his wife, with the -promise of restoring her goat in case of her consent, answered him, "As -a rule, creatures of the male gender keep their promises; therefore, -O bird! I accept thy conditions." Thus she agreed to become his wife. - -One day there was to be a great gathering, lasting thirteen days, in -a temple in the neighbourhood. And when all the people were assembled -together, it was found that it was just this woman, the wife of the -white bird, who was more comely than all the other women. And among -the men there was a mighty rider, mounted on a dappled grey horse, -who was so far superior to all the rest, that when he had trotted -thrice round the assembly and ridden away again, they could not cease -talking of his grace and comeliness, and his mastery of his steed. - -When the wife came back home again to the palace in the rock, the -white bird said to her, "Among all the men and women at the festival, -who was regarded to have given the proofs of superiority?" And she -answered, "Among the men, it was one riding on a dappled grey horse; -and among the women, it was I." Thus it happened every day of the -festival, neither was there any, of men or women, that could compete -with these two. - -On the twelfth day, when the woman that was married to the white -bird went again to the festival, she had for her next neighbour an -ancient woman, who asked her how it had befallen the other days of -the feast; and she told her, saying, "Among all the women none has -overmatched me; but among the men, there is none to compare with the -mighty rider on the dappled grey horse. If I could but have such a -man for my husband, there would be nothing left to wish for all the -days of my life!" Then said the ancient woman, "And why shouldst -thou not have such a man for thy husband?" But she began to weep, -and said, "Because I have already promised to be the wife of a white -bird." "That is just right!" answered the ancient woman. "Behold, -to-morrow is the thirteenth day of the assembly; but come not thou to -the feast, only make as though thou wert going: hide thyself behind the -emerald door. When thou seemest to be gone, the white bird will leave -his perch, and assuming his man's form, will go into the stable, and -saddle his dappled grey steed, and ride to the festival as usual. Then -come thou out of thy hiding-place, and burn his perch, and cage, and -feathers; so will he have henceforth to wear his natural form." Thus -the ancient woman instructed the wife of the white bird. - -The next day the woman did all that she had been told, even according -to the words of the ancient woman. But as she longed exceedingly to see -her husband return, she placed herself behind a pillar where she could -see him coming a long way. At last, as the sun began to sink quite red -towards the horizon, she saw him coming on his dapple-grey horse. "How -is this?" he exclaimed, as he espied her. "You got back sooner than I, -then?" And she answered, "Yes, I got home the first." Then inquired he -further, "Where is my perch and cage?" And she made answer, "Those have -I burned in the fire, in order that thou mightest henceforth appear -only in thy natural form." Then he exclaimed, "Knowest thou what thou -hast done? In that cage had I left not my feathers only, but also my -soul (3)!" And when she heard that, she wept sore, and besought him, -saying, "Is there no means of restoration? Behold there is nothing -that I could not endure to recover thy soul." And the man answered, -"There is one only remedy. The gods and daemons will come to-night to -fetch me, because my soul is gone from me; but I can keep them in -perpetual contest for seven days and seven nights. Thou, meantime, -take this stick, and with it hew and hew on at the mother-o'-pearl -door without stopping or resting day or night. By the close of the -seventh night thou shalt have hewn through the door, and I shall be -free from the gods and daemons; but, bear in mind, that if thou cease -from hewing for one single instant, or if weariness overtake thee for -one moment, then the gods and daemons will carry me away with them--away -from thee." Thus he spoke. Then the woman went and fetched little -motes of the feather-grass, and fixed her eyelids open with them, -that she might not be overtaken by slumber; and with the stick that -her husband had given her she set to work, when night fell, to hew -and hew on at the mother-o'-pearl door. Thus she hewed on and on, -nor wearied, seven days and seven nights: only the seventh night, -the motes of grass having fallen out of one of her eyes so that she -could not keep the lid from closing once, in that instant the gods -and daemons prevailed against her husband, and carried him off. - -Inconsolable, she set forth to wander after him, crying, "Ah! my -beloved husband. My husband of the bird form!" Notwithstanding that -she had not slept or left off toiling for seven days and seven nights, -she set out, without stopping to take rest, searching for him every -where in earth and heaven (4). - -At last, as she continued walking and crying out, she heard his voice -answering her from the top of a mountain. And when she had toiled up to -the top of the mountain, crying aloud after him, she heard him answer -her from the bottom of a stream. When she came down again to the banks -of the stream, still calling loudly upon him, there she found him by -a sacred Oboe, raised to the gods by the wayside (5). He sat there with -a great bundle of old boots upon his back, as many as he could carry. - -When they had met, he said to her, "This meeting with thee once -more rejoices my heart. The gods and daemons have made me their -water-carrier; and in toiling up and down from the river to their -mountain (6) so many times, I have worn out all these pairs of boots." - -But she answered, "Tell me, O beloved, what can I do to deliver thee -from this bondage?" - -And he answered, "There is only this remedy, O faithful one. Even -that thou return now home, and build another cage like to the one -that was burned, and that having built it, thou woo my soul back -into it. Which when thou hast done, I myself must come back thither, -nor can gods or daemons withhold me." - -So she went back home, and built a cage like to the one that was -burned, and wooed the soul of her husband back into it; and thus -was her husband delivered from the power of the gods and daemons, -and came back to her to live with her always. - - - -"In truth that was a glorious woman for a wife!" exclaimed the Khan. - -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips," replied the Siddhi-kuer. And with the cry, "To escape out of -this world is good!" he sped him through the air, swift out of sight. - - - -Thus far of the Adventures of the Well-and-wise-walking Khan the -seventh chapter, of how it befell the White Bird and his Wife. - - - - - - -TALE VIII. - - -When the Well-and-wise-walking Khan found that he had again missed the -end and object of his labour, he proceeded yet again as heretofore -to the cool grove, and having taken captive the Siddhi-kuer bore him -along to present to the Master and Teacher Nagarg'una. But by the way -the Siddhi-kuer asked him to tell a tale, and when he would not speak, -craved of him the token that he willed he should tell one; which, -when he had given, he told this tale, saying,-- - - - -HOW ANANDA THE WOOD-CARVER AND ANANDA THE PAINTER STROVE AGAINST -EACH OTHER. - -Long ages ago there lived in a kingdom which was called Kun-smon -(1), a Khan named Kun-snang (2). When this Khan departed this life -his son named Chamut Ssakiktschi (3) succeeded to the throne. - -In the same kingdom lived a painter named Ananda (4), and a wood-carver -also named Ananda. These men were friends of each other apparently, -but jealousy reigned in their hearts. - -One day, now, it befell that Ananda the painter, whom to distinguish -from the other, we will call by his Tibetian name of Kun-dgah instead -of by his Sanskrit name of Ananda, appeared before the Khan, and spoke -in this wise: "O Khan, thy father, born anew into the kingdom of the -gods, called me thither unto him, and straightway hearing his behest, -I obeyed it." As he spoke he handed to "All-protecting" the Khan, -a forged strip of writing which was conceived after this manner:-- - -"To my son Chotolo (5) Ssakiktschi! - -"When I last parted from thee, I took my flight out of the lower life, -and was born again into the kingdom of the gods (6). Here I have my -abode in plenitude, yea, superabundance of all that I require. Only -one thing is wanting. In order to complete a temple I am building, -I find not one to adorn it cunning in his art like unto Ananda our -wood-carver. Wherefore, I charge thee, son Chotolo-Ssakiktschi, call -unto thee Ananda the wood-carver, and send him up hither to me. The -way and means of his coming shall be explained unto thee by Kun-dgah -the painter." - -Such was the letter that Kun-dgah the painter, with crafty art, -delivered to Kun-tschong (7), the Khan. Which when the Khan had read -he said to him--"That the Khan, my father, is in truth born anew into -the gods' kingdom is very good." - -And forthwith he sent for Ananda the wood-carver, and spoke thus to -him: "My father, the Khan, is new born into the gods' kingdom, and is -there building a temple. For this purpose he has need of a wood-carver; -but can find none cunning in his art like unto thee. Now, therefore, -he has written unto me to send thee straightway above unto him." With -these words he handed the strip of writing into his hands. - -But the Wood-carver when he had read it thought within himself, -"This is indeed contrary to all rule and precedent. Do I not scent -here some craft of Kun-dgah the painter? Nevertheless, shall I not -find a means to provide against his mischievous intent?" Then he -raised his voice, and spoke thus aloud to the Khan:-- - -"Tell me, O Khan, how shall I a poor Wood-carver attain to the gods' -kingdom?" - -"In this," replied the Khan, "shall the Painter instruct thee." - -And while the Wood-carver said within himself, "Have I not smelt -thee out, thou crafty one?" the Khan sent and fetched the Painter -into his presence. Then having commanded him to declare the way and -manner of the journey into the gods' kingdom, the Painter answered -in this wise,-- - -"When thou hast collected all the materials and instruments -appertaining to thy calling, and hast gathered them at thy feet, thou -shalt order a pile of beams of wood well steeped in spirit distilled -from sesame grain to be heaped around thee. Then to the accompaniment -of every solemn-sounding instrument kindle the pile, and rise to the -gods' kingdom borne on obedient clouds of smoke as on a swift charger." - -The Wood-carver durst not refuse the behest of the Khan; but obtained -an interval of seven days in order to collect the materials and -instruments of his calling, but also to consider and find out a -means of avenging the astuteness of the Painter. Then he went home, -and told his wife all that had befallen him. - -His wife, without hesitating, proposed to him a means of evading while -seeming to fulfil the decree. In a field belonging to him at a short -distance from his house, she caused a large flat stone to be placed, -on which the sacrifice was to be consummated. But under it by night -she had an underground passage made, communicating with the house. - -When the eighth day had arrived the Khan rose and said, "This is -the day that the Wood-carver is to go up to my father into the gods' -kingdom." - -And all the people were assembled round the pile of wood steeped in -spirit distilled from sesame grain, in the Wood-carver's field. It -was a pile of the height of a man, well heaped up, and in its midst -stood the Wood-carver calm and impassible, while all kinds of musical -instruments sent up their solemn-sounding tones. - -When the smoke of the spirit-steeped wood began to rise in concealing -density, the Wood-carver pushed aside the stone with his feet, and -returned to his home by the underground way his wife had had made -for him. - -But the Painter, never doubting but that he must have fallen a prey -to the flames, rubbed his hands and pointing with his finger in joy -and triumph to the curling smoke, cried out to the people,-- - -"Behold the spirit of our brother Ananda the wood-carver, ascending on -the obedient clouds as on a swift charger to the kingdom of the gods!" - -And all the people followed the point of his finger with their eyes -and believing his words, they cried out,-- - -"Behold the spirit of Ananda the wood-carver, ascending to adorn the -temple of the gods' kingdom." - -And now for the space of a whole month the Wood-carver remained closely -at home letting himself be seen by no one save his wife only. Daily -he washed himself over with milk, and sat in the shade out of the -coloured light of the sun. At the end of the month his wife brought him -a garment of white gauze, with which he covered himself; and he wrote, -he also, a feigned letter, and went up with it to "All-protecting" -the Khan. - -As soon as the Khan saw him he cried out,-- - -"How art thou returned from the gods' kingdom? And how didst thou -leave my father 'All-knowing' the Khan?" - -Then Ananda the wood-carver handed to him the forged letter which he -had prepared, and he caused it to be read aloud before the people in -these words:-- - -"To my son, Chotolo-Ssakiktschi. - -"That thou occupiest thyself without wearying in leading thy people in -the way of prosperity and happiness is well. As regards the erection of -the temple up here, concerning which I wrote thee in my former letter, -Ananda the wood-carver hath well executed the part we committed to him, -and we charge thee that thou recompense him richly for his labour. But -in order to the entire completion of the same, we stand in need of a -painter to adorn with cunning art the sculpture he hath executed. When -this cometh into thy hands, therefore, send straightway for Kun-dgah -the painter, for there is none other like to him, and let him come -up to us forthwith; according to the same way and manner that thou -heretofore sendedst unto us Ananda the wood-carver, shall he come." - -When the Khan had heard the letter, he rejoiced greatly, and said, -"These are in truth the words of my father, 'All-knowing' the -Khan." And he loaded Ananda the wood-carver with rich rewards, but -sent and called unto him Kun-dgah the painter. - -Kun-dgah the painter came with all haste into the presence of the Khan, -who caused the letter of his father to be read out to him; and he as -he heard it was seized with great fear and trembling; but when he saw -Ananda the wood-carver standing whole before him, all white from the -milk-washing and clad in the costly garment of gauze as if the light -of the gods' kingdom yet clove to him, he said within himself,-- - -"Surely the fire hath not burnt him, as I see him before mine eyes, -so neither shall it burn me; and if I refuse to go a worse death will -be allotted me, while if I accept the charge I shall receive rich -rewards like unto Ananda," So he consented to have his painter's -gear in readiness in seven days, and to go up to the gods' kingdom -by means of the pile burnt with fire. - -When the seven days were passed, all the people assembled in the -field of Kun-dgah the painter, and the Khan came in his robes of -state surrounded by the officers of his palace, and the ministers of -the kingdom. The pile was well heaped up of beams of wood steeped in -spirit distilled from sesame grain; in the midst they placed Kun-dgah -the painter, and with the melody of every solemn-sounding instrument -they set fire to the pile. Kun-dgah fortified himself for the torture -by the expectation that soon he would begin to rise on the clouds of -smoke; but when he found that, instead of this, his body sank to the -ground with unendurable pain, he shouted out to the people to come -and release him. But the device whereby he had intended to drown the -cries of the Wood-carver prevailed against him. No one could hear -his voice for the noise of the resounding instruments; and thus he -perished miserably in the flames. - - - -"Truly that bad man was rewarded according to his deserts!" exclaimed -the Prince. - -And as he let these words escape him thoughtlessly, the Siddhi-kuer -replied, "Forgetting his health, the Well-and-wise-walking Prince hath -opened his lips." And with the cry, "To escape out of this world is -good!" he sped him through the air, swift out of sight. - - - - - - -TALE IX. - - -When the Well-and-wise-walking Khan found that he had again missed -the end and object of his labour, he proceeded yet again to the cool -grove, and having in the same manner as heretofore taken captive -the Siddhi-kuer, bore him along to present to his Master and Teacher -Nagarg'una. - -But by the way the Siddhi-kuer asked him to tell a tale, and when he -would not speak craved the token that he willed he should tell one, -which when the Prince had given he told this tale, saying,-- - - - -FIVE TO ONE. - -Long ages ago there lived among the subjects of a great kingdom -six youths who were all boon companions. One was a smith's son, and -one was a wood-carver's son; one was a painter's son, and one was a -doctor's son; one was an accountant's son, and one was a rich man's -son, who had no trade or profession, but plenty of money. - -These six determined on taking a journey to find the opportunity of -establishing themselves in life; so they all six set out together, -having taken leave of their friends, and the rich man's son providing -the cost. - -When they had journeyed on a long way together without any thing -particular befalling them, as they were beginning to weary of carrying -on the same sort of life day by day, they came to a place where the -waters of six streams met, flowing thither from various directions, -and they said, "All these days we have journeyed together, and none of -us have met with the opportunity of settling or making a living. Let -us now each go forth alone, each one following back the course of one -of these rivers to its source, and see what befalls us then." So each -planted a tree at the head of the stream he chose, and they agreed that -all should meet again at the same spot, and if any failed to appear, -and his tree had withered away, it should be taken as a token that -evil had befallen him, and that then his companions should follow -his river, and search for him and deliver him. - -Having come to this agreement, each one went his way. - -The rich man's son followed the wanderings of his stream without -falling in with any one till he had reached the very source of the -river-head; here was a meadow skirting a forest, and on the border of -the forest a dwelling. Towards this dwelling the youth directed his -steps. There lived here an ancient man along with his ancient wife, -who when they saw the youth opening the gate cried out to him,-- - -"Young man! wherefore comest thou hither, and whence comest thou?" - -"I come from a far country," answered the youth, "and I am journeying -to find the occasion of settling myself in life; and thus journeying, -my steps have brought me hither." - -When the ancient man and his wife saw that he was a comely youth and -well-spoken, they said, "If this is indeed so, it is well that thy -steps have brought thee hither, for we have here a beautiful daughter, -charming in form and delightful in conversation; take her and become -our son." - -As they said these words the daughter appeared on the threshold of -the dwelling, and when the youth saw her he said within himself, -"This is no common child of earth, but one of the daughters of the -heavenly gods (1). What better can befall me than that I should marry -her and live here the rest of my days in her company?" - -The maiden, too, said to him, "It is well, O youth, that thy steps -have brought thee hither." Thus they began conversing together, and -the youth established himself on the spot and lived with his wife in -peace and happiness. - -This dwelling, however, was within the dominions of a mighty Khan. One -day, as his minions were disporting themselves in the river, they -found a ring all set with curious jewels, in cunning workmanship, -which the rich youth's wife had dropped while bathing, and the stream -had carried it along to where the Khan's minions were. As the ring -was wonderful to behold, they brought it to the Khan. - -The eyes of the Khan, who was a man of understanding, no sooner -lighted on the ring than he turned and said to his attendants,-- - -"Somewhere on the borders of this stream, and higher up its course, -lives a most beautiful woman, more beautiful than all the wives of -the Khan; go fetch her and bring her to me." - -The Khan's attendants set out on their mission, and visited all the -dwellers on the banks of the stream, but they found no woman exceeding -in beauty all the wives of the Khan till they came to the wife of -the rich youth. When they saw her, they had no doubt it must be she -that the Khan had meant. Saying, therefore, "The Khan hath sent for -thee," they carried her off to the palace; but the rich youth followed -mourning, as near as he could approach. - -When the Khan saw her, he said, "This is of a truth no child of earth; -she must be the daughter of the heavenly gods. Beside of her all my -other wives are but as dogs and swine," and he took her and placed her -far above them all. But she only wept, and could think of nothing but -the rich youth. When the Khan saw how she wept and thought only of the -rich youth, he said to his courtiers, "Rid me of this fellow." And so, -to please the Khan, they treacherously invited him to a lone place -on the bank of the river, as if to join in some game; but when they -had got him there they thrust him into a hole in the ground, and then -rolled a piece of rock on the top of it, and so put him to death. - -In the meantime, the day came round on which the six companions -had agreed to come together at the spot where the six streams met; -and there the five others arrived in due course, but the rich youth -came not; and when they looked at the tree he had planted by the -side of his stream, behold, it had withered away. In accordance with -their promise, therefore, they all set out to follow the course of his -stream and to search him out. But when they had wandered on a long way -and found no trace of him, the accountant's son sat down to reckon, -and by his reckoning he discovered that he must have gone so far into -such a kingdom, and that he must lie buried under a rock. Following -the course of his reckoning, the five soon came upon the spot where -the rich youth lay buried under the rock. But when they saw how big -the rock was, they said, "Who shall suffice to remove the rock and -uncover the body of our companion?" - -"That will I!" cried the smith's son, and, taking his hammer, he -broke the rock in pieces and brought to light the body of the rich -youth. When his companions saw him they were filled with compassion -and cried aloud, "Who shall give back to us our friend, the companion -of our youth?" - -"That will I!" cried the doctor's son, and he mixed a potion which, -when he had given it to the corpse to drink, gave him power to rise -up as if no harm had ever befallen him. - -When they saw him all well again, and free to speak, they every one -came round him, assailing him with manifold questions upon how he -had fallen into this evil plight, and upon all that had happened to -him since they parted. But when he had told them all his story from -beginning to end, they all agreed his wife must have been a wonderful -maiden indeed, and they cried out, "Who shall be able to restore his -wife to our brother?" - -"That will I!" cried the wood-carver's son. "And I!" cried the -painter's son. - -So the wood-carver's son set to work, and of the log of a tree he -hewed out a Garuda-bird (2), and fashioned it with springs, so that -when a man sat in it he could direct it this way or that whithersoever -he listed to go; and the painter's son adorned it with every pleasant -colour. Thus together they perfected a most beautiful bird. - -The rich youth lost no time in placing himself inside the beautiful -garuda-bird, and, touching the spring, flew straight away right over -the royal palace. - -The king was in the royal gardens, with all his court about him, and -quickly espied the garuda-bird, and esteemed himself fortunate that -the beautiful garuda-bird, the king of birds, the bearer of Vishnu, -should have deigned to visit his residence; and because he reckoned -no one else was worthy of the office, he appointed the most beautiful -of his wives to go up and offer it food. - -Accordingly, the wife of the rich youth herself went up on to the -roof of the palace with food to the royal bird. But the rich youth, -when he saw her approach, opened the door of the wooden garuda and -showed himself to her. Nor did she know how to contain herself for -delight when she found he was therein. - -"Never had I dared hope that these eyes should light on thee again, -joy of my heart!" she exclaimed. "How madest thou then the garuda-bird -obedient to thy word to bring thee hither?" - -But he, full only of the joy of finding her again, and that she still -loved him as before, could only reply,-- - -"Though thou reignest now in a palace as the Khan's wife in splendour -and wealth, if thine heart yet belongeth to me thine husband, come -up into the garuda-bird, and we will fly away out of the power of -the Khan for ever." - -To which she made answer, "Truly, though I reign now in the palace as -the Khan's wife in splendour and wealth, yet is my heart and my joy -with thee alone, my husband. Of what have my thoughts been filled -all through these days of absence, but of thee only, and for whom -else do I live?" - -With that she mounted into the wooden garuda-bird into the arms of -her husband, and full of joy they flew away together. - -But the Khan and his court, when they saw what had happened, were -dismayed. - -"Because I sent my most beautiful wife to carry food to the -garuda-bird, behold she is taken from me," cried the Khan, and he -threw himself on the ground as if he would have died of grief. - -But the rich youth directed the flight of the wooden garuda-bird, -so that it regained the place where his five companions awaited him. - -"Have your affairs succeeded?" inquired they, as he descended. - -"That they have abundantly," answered the rich youth. - -While he spoke, his wife had also descended out of the wooden -garuda-bird, whom when his five companions saw, they were all as madly -smitten in love with her as the Khan himself had been, and they all -began to reason with one another about it. - -But the rich youth said, "True it is to you, my dear and faithful -companions, I owe it that by means of what you have done for me, -I have been delivered from the power of cruel death, and still more -that there has been restored to me my wife, who is yet dearer far to -me. For this, my gratitude will not be withheld; but what shall all -this be to me if you now talk of tearing her from mine arms again?" - -Upon which the accountant's son stood forward and said, "It is to me -thou owest all. What could these have done for thee without the aid -of my reckoning? They wandered hither and thither and found not the -place of thy burial, until I had reckoned the thing, and told them -whither to go. To me thou owest thy salvation, so give me thy wife -for my guerdon." - -But the smith's son stood forward and said, "It is to me thou owest -all. What could all these have done for thee without the aid of mine -arm? It was very well that they should come and find the spot where -thou wert held bound by the rock; but all they could do was to stand -gazing at it. Only the might of my arm shattered it. It is to me thou -owest all, so give me thy wife for my guerdon." - -Then the doctor's son stood forward and said, "It is to me thou owest -all. What could all these have done without the aid of my knowledge? It -was well that they should find thee, and deliver thee from under the -rock; but what would it have availed had not my potion restored thee to -life? It is to me thou owest all, so give me thy wife for my guerdon." - -"Nay!" interposed the wood-carver's son, "nay, but it is to my craft -thou owest all. The woman had never been rescued from the power of the -Khan but by means of my wooden garuda-bird. Behold, are we six unarmed -men able to have laid siege to the Khan's palace? And as no man is -suffered to pass within its portal, never had she been reached, but -by means of my bird. So it is I clearly who have most claim to her." - -"Not so!" cried the painter's son. "It is to my art the whole is -due. What would the garuda-bird have availed had I not painted it -divinely? Unless adorned by my art never had the Khan sent his most -beautiful wife to offer it food. To me is due the deliverance, and -to me the prize, therefore." - -Thus they all strove together; and as they could not agree which should -have her, and she would go with none of them but only the rich youth, -her husband, they all seized her to gain possession of her, till in -the end she was torn in pieces. - - - -"Then if each one had given her up to the other he would have been no -worse off," cried the Prince. And as he let these words escape him, the -Siddhi-kuer replied, "Forgetting his health, the Well-and-wise-walking -Khan hath opened his lips." And with the cry, "To escape out of this -world is good!" he sped him through the air, swift out of sight. - - - -Of the Adventures of the Well-and-wise-walking Khan the ninth chapter, -of the story of Five to One. - - - - - - -TALE X. - - -When the Well-and-wise-walking Khan found that the Siddhi-kuer had -once more escaped, he went forth yet another time to the cool grove, -and sought him out as before; and having been solicited by him to give -the sign of consent to his telling a tale, the Siddhi-kuer commenced -after the following manner:-- - - - -THE BITING CORPSE. - -Long ages ago, there lived two brothers who had married two -sisters. Nevertheless, from some cause, the hearts of the two -brothers were estranged from each other. Moreover, the elder brother -was exceeding miserly and morose of disposition. The elder brother -also had amassed great riches; but he gave no portion of them unto -his younger brother. One day the elder brother made preparations -for a great feast, and invited to it all the inhabitants of the -neighbourhood. The younger brother said privately to his wife on this -occasion, "Although my brother has never behaved as a brother unto -us, yet surely now that he is going to have such a great gathering -of neighbours and acquaintances, it beseemeth not that he should fail -to invite also his own flesh and blood." - -Nevertheless he invited him not. The next day, however, he said again -to his wife, "Though he invited us not yesterday, yet surely this -second day of the feast he will not fail to send and call us." - -Nevertheless he invited him not. Yet the third day likewise he expected -that he should have sent and called him; but he invited him not the -third day either. When he saw that he invited him not the third day -either, he grew angry, and said within himself, "Since he has not -invited me, I will even go and steal my portion of the feast." - -As soon as it was dark, therefore--when all the people of his brother's -house, having well drunk of the brandy he had provided, were deeply -sunk in slumber,--the younger brother glided stealthily into his -brother's house, and hid himself in the store-chamber. But it was so, -that the elder brother, having himself well drank of the brandy, and -being overcome with sound slumbers (1), his wife supported him along, -and then put herself to sleep with him in the store-chamber. After a -while, however, she rose up again, chose of the best meat and dainties, -cooked them with great care, and went out, taking with her what she -had prepared. When the brother saw this, he was astonished, and, -abandoning for the moment his intention of possessing himself of a -share of the good things, went out, that he might follow his brother's -wife. Behind the house was a steep rock, and on the other side of the -rock a dismal, dreary burying-place. Hither it was that she betook -herself. In the midst of a patch of grass in this burying-place was -a piece of paved floor; on this lay the body of a man, withered and -dried--it was the body of her former husband (2); to him, therefore, -she brought all these good dishes. After kissing and hugging him, -and calling upon him by name, she opened his mouth, and tried to -put the food into it. Then, see! suddenly the dead man's mouth was -jerked to again, breaking the copper spoon in two. And when she had -opened it again, trying once more to feed him, it closed again as -violently as before, this time snapping off the tip of the woman's -nose. After this, she gathered her dishes together, and went home, -and went to bed again. Presently she made as though she had woke up, -with a lamentable cry, and accused her husband of having bitten off -her nose in his sleep. The man declared he had never done any such -thing; but as the woman had to account for the damage to her nose, -she felt bound to go on asseverating that he had done it. The dispute -grew more and more violent between them, and the woman in the morning -took the case before the Khan, accusing her husband of having bitten -off the tip of her nose. As all the neighbours bore witness that -the nose was quite right on the previous night, and the tip was now -certainly bitten off, the Khan had no alternative but to decide in -favour of the woman; and the husband was accordingly condemned to -the stake for the wilful and malicious injury. - -Before many hours it reached the ears of the younger brother that -his elder brother had been condemned to the stake; and when he had -heard the whole matter, in spite of his former ill-treatment of him, -he ran forthwith before the Khan, and gave information of how the -woman had really come by the injury, and how that his brother had no -fault in the matter. - -Then said the Khan, "That thou shouldst seek to save the life of -thy brother is well; but this story that thou hast brought before -us, who shall believe? Do dead men gnash their teeth and bite the -living? Therefore in that thou hast brought false testimony against the -woman, behold, thou also hast fallen into the jaws of punishment." And -he gave sentence that all that he possessed should be confiscated, -and that he should be a beggar at the gate of his enemies (3), with -his head shorn (4). "Let it be permitted to me to speak again," said -the younger brother, "and I will prove to the Khan the truth of what -I have advanced." And the Khan having given him permission to speak, -he said, "Let the Khan now send to the burying-place on the other side -of the rock, and there in the mouth of the corpse shall be found the -tip of this woman's nose." Then the Khan sent, and found it was even -as he had said. So he ordered both brothers to be set at liberty, -and the woman to be tied to the stake. - - - -"It were well if a Khan had always such good proof to guide his -judgments," exclaimed the Well-and-wise-walking Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good," -he sped him through the air, swift out of sight. - - - - - - -TALE XI. - - -Wherefore the Well-and-wise-walking Khan went forth yet again, and -fetched the Siddhi-kuer. And as he brought him along, the Siddhi-kuer -told this tale:-- - - - -THE PRAYER MAKING SUDDENLY RICH. - -Long ages ago, there was situated in the midst of a mighty kingdom -a god's temple, exactly one day's journey distant from every part -of the kingdom. Here was a statue of the Chongschim Bodhisattva (1) -wrought in clay. Hard by this temple was the lowly dwelling of an -ancient couple with their only daughter. At the mouth of a stream -which watered the place, was a village where lived a poor man. One -day this man went up as far as the source of the stream to sell his -fruit, which he carried in a basket. On his way home he passed the -night under shelter of the temple. As he lay there on the ground, -he overheard, through the open door of the lowly dwelling, the aged -couple reasoning thus with one another: "Now that we are both old and -well-stricken in years, it were well that we married our only daughter -to some good man," said the father. "Thy words are words of truth," -replied the mother. "Behold, all that we have in this world is our -daughter and our store of jewels. Have we not all our lives through -offered sacrifice at the shrine of the Chongschim Bodhisattva? have we -not promoted his worship, and spread his renown? shall he not therefore -direct us aright in our doings? To-morrow, which is the eighth day -of the new moon, therefore, we will offer him sacrifice, and inquire -of him what we shall do with our daughter Suvarnadhari (2): whether -we shall devote her to the secular or religious condition of life." - -When the man had heard this, he determined what to do. Having found a -way into the temple, he made a hole in the Buddha-image, and placed -himself inside it. Early in the morning, the old man and his wife -came, with their daughter, and offered their sacrifice. Then said the -father, "Divine Chongschim Bodhisattva! let it now be made known to -us, whether is better, that we choose for our daughter the secular -or religious condition of life? And if it be the secular, then show -us to whom we shall give her for a husband." - -When he had spoken these words the poor man inside the Buddha-image -crept up near the mouth of the same, and spoke thus in solemn tones:-- - -"For your daughter the secular state is preferable. Give her for wife -to the man who shall knock at your gate early in the morning." - -At these words both the man and his wife fell into great joy, -exclaiming, "Chutuktu (3) hath spoken! Chutuktu hath spoken!" - -Having watched well from the earliest dawn that no one should call -before him, the man now knocked at the gate of the old couple. When -the father saw a stranger standing before the door, he cried, "Here -in very truth is he whom Buddha hath sent!" So they entreated him to -come in with great joy; prepared a great feast to entertain him, and, -having given him their daughter in marriage, sent them away with all -their store of gold and precious stones. - -As the man drew near his home he said within himself, "I have got all -these things out of the old people, through craft and treachery. Now I -must hide the maiden and the treasure, and invent a new story." Then -he shut up the maiden and the treasure in a wooden box, and buried -it in the sand of the steppe (4). - -When he came home he said to all his friends and neighbours, "With -all the labour of my life riches have not been my portion. I must -now undertake certain practices of devotion to appease the daemons -of hunger; give me alms to enable me to fulfil them." So the people -gave him alms. Then said he the next day, "Now go I to offer up -'the Prayer which makes suddenly rich.'" And again they gave him alms. - -While he was thus engaged it befell that a Khan's son went out hunting -with two companions, with their bows and arrows, having with them a -tiger as a pastime to amuse them while journeying. They rode across -the steppe, just over the track which the poor man had followed; and -seeing there the sand heaped up the Prince's attention fell on it, -and he shot an arrow right into the midst of the heap. But the arrow, -instead of striking into the sand, fell down, because it had glanced -against the top of the box. - -Then said the Khan's son, "Let us draw near and see how this befell." - -So they drew near; and when the servants had dug away the sand they -found the wooden box which the man had buried. The Khan's son then -ordered the servants to open the box; and when they had opened it -they found the maiden and the jewels. - -Then said the Khan's son, "Who art thou, beautiful maiden?" - -And the maiden answered, "I am the daughter of a serpent-god." - -Then said the Khan's son, "Come out of the box, and I will take thee -to be my wife." - -But the maiden answered, "I come not out of the box except some other -be put into the same." - -To which the Prince replied, "That shall be done," and he commanded -that they put the tiger into the box; but the maiden and the jewels -he took with him. - -Meantime the poor man had completed the prayers and the ceremonies -'to make suddenly rich,' and he said, "Now will I go and fetch the -maiden and the treasure." With that he traced his way back over the -steppe to the place where he had buried the box, and dug it out of -the sand, not perceiving that the Prince's servants had taken it up -and buried it again. Then, lading it on to his shoulder, he brought -the same into his inner apartment. But to his wife he said, "To-night -is the last of the ceremony 'for making suddenly rich.' I must shut -myself up in my inner apartment to perform it, and go through it all -alone. What noise soever thou mayst hear, therefore, beware, on thy -peril, that thou open not the door, neither approach it." - -This he said, being minded to rid himself of the maiden, who might have -betrayed the real means by which he became possessed of the treasure, -by killing her and hiding her body under the earth. - -Then having taken off all his clothes, that they might not be soiled -with the blood he was about to spill, and prepared himself thus to -put the woman to death, he lifted up the lid of the box, saying, -"Maiden, fear nothing!" But on the instant the tiger sprang out upon -him and threw him to the ground. In vain he cried aloud with piteous -cries. All the time that his bare flesh was delivered over to the -teeth and claws of the unpitying tiger his wife and children were -laughing, and saying, "How is our father diligent in offering up -'the Prayer which makes suddenly rich!'" - -But when, the next morning, he came not out, all the neighbours came -and opened the door of the inner apartment, and they found only his -bones which the tiger had well cleaned; but having so well satisfied -its appetite, it walked out through their midst without hurting any -of them. - -In process of time, however, the maiden whom the Khan's son had -taken to his palace had lived happily with him, and they had a -family of three children; and she was blameless and honoured before -all. Nevertheless, envious people spread the gossip that she had come -no one knew whence; and when they brought the matter before the king's -council it was said, "How shall a Khan's son whose mother was found -in a box under the sand reign over us? And what will be thought of -a Khan's son who has no uncles?" - -These things reached the ears of the Khanin, and, fearing lest they -should take her sons from her and put them to death that they might not -reign, she resolved to take them with her and go home to her parents. - -On the fifteenth of the month, while the light of the moon shone -abroad, she took her three sons and set out on her way. - -When it was about midday she had arrived nigh to the habitation of -her parents; but at a place where formerly all had been waste she -found many labourers at work ploughing the land, directing them was -a noble youth of comely presence. When the youth saw the Khan's wife -coming over the field he asked her whence she came; answering, she -told him she had journeyed from afar to see her parents, who lived by -the temple of Chongschim Bodhisattva on the other side of the mountain. - -"And you are their daughter?" pursued the young man. - -"Even so; and out of filial regard am I come to visit them," answered -the Khanin. - -"Then you are my sister," returned the youth, "for I am their son; and -they have always told me I had an elder sister who was gone afar off." - -Then he invited her to partake of his midday meal, and after -they had dined they set out together to find the lowly dwelling -of their parents. But when they had come round to the other side -of the mountain in the place where the lowly habitation had stood, -behold there was now a whole congeries of palaces, each finer than the -residence of the husband of the Khanin! All over they were hung with -floating streamers of gay-coloured silks. The temple of the Chongschim -Bodhisattva itself had been rebuilt with greater magnificence than -before, and was resplendent with gold, and diamonds, and streamers -of silk, and furnished with mellow-toned bells whose sound chimed -far out into the waste. - -"To whom does all this magnificence belong?" inquired the Khanin. - -"It all belongs to us," replied the youth. "Our parents, too, are -well and happy; come and see them." - -As they drew near their parents came out to meet them, looking hale and -hearty and riding on horses. Behind them came a train of attendants -leading horses for the Khanin and her brother. They all returned to -the palace where the parents dwelt, all being furnished with elegance -and luxury. When they had talked over all the events that had befallen -each since they parted, they went to rest on soft couches. - -When the Khanin saw the magnificence in which her parents were living -she bethought her that it would be well to invite the Khan to come -and visit them. Accordingly she sent a splendid train of attendants -to ask him to betake himself thither. Soon after, the Khan arrived, -together with his ministers, and they were all of them struck with -the condition of pomp and state in which the Khanin was living, -far exceeding that of the Khan himself, the ministers owned, saying, -"The report we heard, saying that the Khanin had no relations but the -poor and unknown, was manifestly false;" and the Khan was all desire -that she should return home. To this request she gave her cordial -assent, only, as her parents were now well-stricken in years, and it -was not likely she should have the opportunity of seeing them more, -she desired to spend a few days more by their side. It was agreed, -therefore, that the Khan and his ministers should return home, and -that after three days the Khanin also should come and join him. - -Having taken affectionate leave of the Khan and seen him depart, -she betook herself to rest on her soft couch. - -When she woke in the morning, behold, all the magnificence of the -place was departed! There were no stately palaces; the temple of -the Chongschim Bodhisattva was the same unpretending structure it -had always been of old, only a little more worn down by time and -weather; the lowly habitation of her parents was a shapeless ruin, -and she was lying on the bare ground in one corner of it, with a -heap of broken stones for a pillow. Her parents were dead long ago, -and as for a brother there was no trace of one. - -Then she understood that the devas had sent the transformation to -satisfy the Khan and his ministers, and, that done, every thing had -returned to its natural condition. - -Grateful for the result, she now returned home, where the Khan received -her with greater fondness than before. The ministers were satisfied -as to the honour of the throne, all the gossips were put to silence -from that day forward, and her three sons were brought up and trained -that they might reign in state after the Khan their father. - - - -"Truly, that was a woman favoured by fortune beyond -expectation!" exclaimed the Khan. And as he let these words -escape him the Siddhi-kuer replied, "Forgetting his health, the -Well-and-wise-walking Khan hath opened his lips." And with the cry, -"To escape out of this world is good!" he sped him through the air, -swift out of sight. - - - -Thus far of the adventures of the Well-and-wise-walking Khan the -eleventh chapter, concerning "The Prayer making suddenly Rich." - - - - - - -TALE XII. - - -Wherefore the Well-and-wise-walking Khan went forth yet again and -fetched the Siddhi-kuer; and as he brought him along the Siddhi-kuer -told this tale:-- - - - -"CHILD-INTELLECT" AND "BRIGHT-INTELLECT." - -Long ages ago there lived a Khan who was called Kuewon-ojotu -(1). He reigned over a country so fruitful that it was surnamed -"Flower-clad." All round its borders grew mango-trees and groves of -sandalwood (2), and vines and fruit-trees, and within there was of -corn of every kind no lack, and copious streams of water, and a mighty -river called "The Golden," with flourishing cities all along its banks. - -Among the subjects of this Khan was one named Gegen-uchatu (3), -renowned for his wit and understanding. For him the Khan sent -one day, and spoke to him, saying, "Men call thee 'him of bright -understanding.' Now let us see whether the name becomes thee. To this -end let us see if thou hast the wit to steal the Khan's talisman, -defying the jealous care of the Khan and all his guards. If thou -succeedest I will recompense thee with presents making glad the -heart; but if not, then I will pronounce thee unworthily named, and -in consequence will lay waste thy dwelling and put out both thine -eyes." Although the man ventured to prefer the remark, "Stealing have -I never learned," yet the Khan maintained the sentence that he had -set forth. - -In the night of the fifteenth of the month, therefore, the man made -himself ready to try the venture. - -But the king, to make more sure, bound the talisman fast to a marble -pillar of his bed-chamber, against which he lay, and leaving the -door open the better to hear the approach of the thief, surrounded -the same with a strong watch of guards. - -Gegen-uchatu now took good provision of rice-brandy, and going in to -talk as if for pastime with the Khan's guards and servants, gave to -every one of them abundantly to drink thereof, and then went his way. - -At the end of an hour he returned, when the rice-brandy had done its -work. The guards before the gate were fast asleep on their horses; -these he carried off their horses and set them astride on a ruined -wall. In the kitchen were the cooks waiting to strike a light to -light the fire: over the head of the one nearest the fire he drew a -cap woven of grass (4), and in the sleeve of the other he put three -stones. Then going softly on into the Khan's apartment, without -waking him, he put over his head and face a dried bladder as hard -as a stone; and the guards that slept around him he tied their hair -together. Then he took down the talisman from the marble pillar to -which it was bound and made off with it. Instantly, the Khan rose -and raised the cry, "A thief has been in here!" But the guards could -not move because their hair was tied together, and cries of "Don't -pull my hair!" drowned the Khan's cries of "Stop thief!" As it was -yet dark the Khan cried, yet more loudly, "Kindle me a light!" And -he cried, further, "Not only is my talisman stolen, but my head is -enclosed in a wall of stone! Bring me light that I may see what it -is made of." When the cook, in his hurry to obey the Khan, began to -blow the fire, the flame caught the cap woven of grass and blazed up -and burnt his head off; and when his fellow raised his arm to help -him put out the fire the three stones, falling from his sleeve, hit -his head and made the blood flow, giving him too much to attend to -for him to be able to pursue the thief. Then the Khan called through -the window to the outer guards, who ought to have been on horseback -before the gate, to stop the thief; and they, waking up at his voice, -began vainly spurring at the ruined wall on which Gegen-uchatu had set -them astride, and which, of course, brought them no nearer the subject -of their pursuit, who thus made good his escape with the talisman, -no man hindering him, all the way to his own dwelling. - -The next day he came and stood before the Khan. The Khan sat on his -throne full of wrath and moody thoughts. - -"Let not the Khan be angry," spoke the man of bright understanding, -"here is the talisman, which I sought not to retain for myself, -but only to take possession of according to the word of the Khan." - -The Khan, however, answered him, saying, "The talisman is at thy -disposition, nor do I wish to have it back from thee. Nevertheless, -thy dealings this night, in that thou didst draw a stone-like bladder -over the head of the Khan, were evil, for the fear came therefrom upon -me lest thou hadst even pulled off my head; therefore my sentence -upon thee is that thou be taken hence to the place of execution and -be beheaded by the headsman." - -Hearing this sentence, Gegen-uchatu said, within himself, "In this -sentence that he hath passed the Khan hath not acted according to -the dictates of justice." Therefore he took the Khan's talisman in -his hand and dashed it against a stone, and, behold, doing so, the -blood poured out of the nose of the Khan until he died! - - - -"That was a Khan not fit to reign!" exclaimed the Well-and-wise-walking -Khan. - -And as he let these words escape him the Siddhi-kuer replied, -"Forgetting his health the Well-and-wise-walking Khan hath opened his -lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XIII. - - -Wherefore the Well-and-wise-walking Khan went forth yet again and -fetched the Siddhi-kuer, and as he brought him along the Siddhi-kuer -told him, according to the former manner, this tale, saying,-- - - - -THE FORTUNES OF SHRIKANTHA. - -Long ages ago there was a Brahman's son whose name was Shrikantha -(1). This man sold all his inheritance for three pieces of -cloth-stuff. Lading the three pieces of cloth-stuff on to the back of -an ass, he went his way into a far country to trade with the same (2). - -As he went along he met a party of boys who had caught a mouse and -were tormenting it. Having tied a string about its neck, they were -dragging it through the water. The Brahman's son could not bear to -see this proceeding and chid the boys, but they refused to listen to -his words. When he found that they would pay no heed to his words, -he bought the mouse of them for one of his pieces of stuff, and -delivered it thus out of their hands. - -When he had gone a little farther he met another party of boys who -had caught a young ape (3) and were tormenting it. Because it did not -understand the game they were playing, they hit it with their fists, -and when it implored them to play in a rational manner and not be so -hasty and revengeful, they but hit it again. At the sight the Brahman -was moved with compassion and chid the boys, and when they would not -listen to him he bought it of them for another of his pieces of stuff, -and set it at liberty. - -Farther along, in the neighbourhood of a city, he met another party of -boys who had caught a young bear and were tormenting it, riding upon -it like a horse and otherwise teasing it; and when by his chiding he -could not induce them to desist, he bought it of them for his last -piece of stuff, and set it at liberty. - -By this means he was left entirely without merchandize to trade -with, and he thought within himself, as he drove his donkey along, -what he should do; and he found in his mind no better remedy than to -steal something out of the palace of the Khan wherewith to commence -trading. Having thus resolved, he tied his donkey fast in the thick -jungle and made his way with precaution into the store-chambers of -the Khan's palace. Here he possessed himself of a good provision of -pieces of silk-stuff, and was well nigh to have escaped with the same -when the Khan's wife, espying him, raised the cry, "This fellow hath -stolen somewhat from the Khan's store-chamber!" - -At the cry the people all ran out and stopped Shrikantha and brought -him to the Khan. As he was found with the stuffs he had stolen still -upon him, there was no doubt concerning his guilt, so the Khan ordered -a great coffer to be brought, and that he should be put inside it, -and, with the lid nailed down, be cast into the water. - -The force of the current, however, carried the coffer into the midst -of the branches of an overhanging tree on an island, where it remained -fixed; nevertheless, as the lid was tightly nailed down, it soon became -difficult to breathe inside the box. Just as Shrikantha was near to -die for want of air, suddenly a little chink appeared, through which -plenty of air could enter. It was the mouse he had delivered from -its tormentors who had brought him this timely aid (4). "Wait a bit," -said the mouse, as soon as he could get his mouth through the aperture, -"I will go fetch the ape to bring better help." - -The ape came immediately on being summoned, and tore away at the box -with all his strength till he had made a hole big enough for the man to -have crept out; but as the box was surrounded by the water he was still -a prisoner. "Stop a bit!" cried the ape, when he saw this dilemma; -"I will go and call the bear." - -The bear came immediately on being summoned, and dragged the coffer -on to the bank of the island, where Shrikantha alighted, and all -three animals waited on him, bringing him fruits and roots to eat. - -While he was living here water-bound, but abundantly supplied by -the mouse, the ape, and the bear with fruits to sustain life, he one -day saw shining in a shallow part of the water a brilliant jewel as -big as a pigeon's egg. The ape soon fetched it at his command, and -when he saw how big and lustrous it was he resolved that it must be a -talisman. To put its powers to the test, he wished himself removed to -terra firma. Nor had he sooner uttered the wish than he found himself -in the midst of a fertile plain. Having thus succeeded so well, he next -wished that he might find on waking in the morning a flourishing city -in the plain, and a shining palace in its midst for his residence, -with plenty of horses in the stable, and provisions of all kinds in -abundance in the store-chamber; shady groves were to surround it, -with streams of water meandering through them. - -When he woke in the morning he found all prepared even as he had -wished. Here, therefore, he lived in peace and prosperity, free -from care. - -Before many months had passed there came by that way a caravan of -merchants travelling home who had passed over the spot on their -outward-bound journey. - -"How is this!" exclaimed the leader of the caravan. "Here, where a -few months ago grew nothing but grass; here is there now sprung up a -city in all this magnificence!" So they came and inquired concerning -it of the Brahman's son. - -Then Shrikantha told them the whole story of how it had come to pass, -and moreover showed them the talisman. Then said the leader of the -caravan, "Behold! we will give thee all our camels and horses and -mules, together with all our merchandize and our stores, only give -us thou the talisman in exchange." So he gave them the talisman in -exchange, and they went on their way. But the Brahman's son went to -sleep in his palace, on his soft couch with silken pillows. - -In the morning, when he woke, behold the couch with the silken pillows -was no more there, and he was lying on the ground in the island in -the midst of the water! - -Then came the mouse, the ape, and the bear to him, saying-- - -"What misfortune is this that hath happened to thee this second -time?" So he told them the whole story of how it had come to pass. And -they, answering, said to him, "Surely now it was foolish thus to part -with the talisman; nevertheless, maybe we three may find it." And they -set out to follow the track of the travelling merchants. They were not -long before they came to a flourishing city with a shining palace in -its midst, surrounded by shady groves, and streams meandering through -them. Here the merchants had established themselves. - -When night fell, the ape and the bear took up their post in a grove -near the palace, while the mouse crept within the same, till she came -to the apartment where the leader of the caravan slept--here she crept -in through the keyhole. The leader of the caravan lay asleep on a soft -couch with silken pillows. In a corner of the apartment was a heap of -rice, in which was an arrow stuck upright, to which the talisman was -bound, but two stout cats were chained to the spot to guard it. This -report the mouse brought to the ape and the bear. "If it is as thou -hast said," answered the bear, "there is nothing to be done. Let -us return to our master." "Not so!" interposed the ape. "There is -yet one means to be tried. When it is dark to-night, thou mouse, -go again to the caravan leader's apartment, and, having crept in -through the keyhole, gnaw at the man's hair. Then the next night, to -save his hair, he will have the cats chained to his pillow, when the -talisman being unguarded, thou canst go in and fetch it away." Thus -he instructed the mouse. - -The next night, therefore, the mouse crept in again through the -keyhole, and gnawed at the man's hair. When the man got up in the -morning, and saw that his hair fell off by handfuls, he said within -himself, "A mouse hath done this. To-night, to save what hair remains, -the two cats must be chained to my pillow." And so it was done. When -the mouse came again, therefore, the cats being chained to the caravan -leader's pillow, she could work away at the heap of rice till the arrow -fell; then she gnawed off the string which bound the talisman to it, -and rolled it before her all the way to the door. Arrived here, she -was obliged to leave it, for by no manner of means could she get it -up to the keyhole. Full of sorrow, she came and showed this strait -to her companions. "If it is as thou hast said," answered the bear, -"there is nothing to be done. Let us return to our master." - -"Not so!" interposed the ape; "there is yet one means to be tried. I -will first tie a string to the tail of the mouse, then let her go -down through the keyhole, and hold the talisman tightly with all her -four feet, and I will draw her up through the keyhole." This they did; -and thus obtained possession of the talisman. - -They now set out on the return journey, the ape sitting on the back -of the bear, carrying the mouse in his ear and the talisman in his -mouth. Travelling thus, they came to a place where there was a stream -to cross. The bear, who all along had been fearing the other two -animals would tell the master how little part he had had in recovering -the talisman, now determined to vaunt his services. Stopping therefore -in the midst of the stream, he said, "Is it not my back which has -carried ye all--ape, mouse, and talisman--over all this ground? Is -not my strength great? and are not my services more than all of -yours?" But the mouse was asleep snugly in the ear of the ape, and -the ape feared to open his mouth lest he should drop the talisman; -so there was no answer given. Then the bear was angry when he found -there was no answer given, and, having growled, he said, "Since -it pleases you not, either of you, to answer, I will even cast you -both into the water." At that the ape could not forbear exclaiming, -"Oh! cast us not into the water!" And as he opened his mouth to speak, -the talisman dropped into the water. When he saw the talisman was lost, -he was full dismayed; but for fear lest the bear should drop him in -the water, he durst not reproach him till they were once more on land. - -Arrived at the bank, he cried out, "Of a surety thou art a -cross-grained, ungainly sort of a beast; for in that thou madest me -to answer while I had the talisman in my mouth, it has fallen into -the water, and is more surely lost to the master than before." "If -it is even as thou hast said," answered the bear, "there is nothing -to be done. Let us return to the master." But the mouse waking up at -the noise of the strife of words, inquired what it all meant. When -therefore the ape had told her how it had fallen out, and how that they -were now without hope of recovering the talisman, the mouse replied, -"Nay, but I know one means yet. Sit you here in the distance and wait, -and let me go to work." - -So they sat down and waited, and the mouse went back to the edge of -the stream. At the edge of the stream she paced up and down, crying -out as if in great fear. At the noise of her pacing and her cries, -the inhabitants of the water all came up, and asked her the cause of -her distress. "The cause of my distress," replied the mouse, "is my -care for you. Behold there is even now, at scarcely a night's distance, -an army on the march which comes to destroy you all; neither can you -escape from it, for though it marches over dry land, in a moment it -can plunge in the water and live there equally well." "If that is so," -answered the inhabitants of the water, "then there is no help for -us." "The means of help there is," replied the mouse. "If we could -between us construct a pier along the edge of the water, on which you -could take refuge, you would be safe, for half in and half out of the -water this army lives not, and could not pursue you thither." So the -inhabitants of the water replied, "Let us construct a pier." "Hand -me up then all the biggest pebbles you can find," said the mouse, -"and I will build the pier." So the inhabitants of the water handed up -the pebbles, and the mouse built of the pebbles a pier. When the pier -was about a span long, there came a frog bringing the talisman, saying, -"Bigger than this one is there no pebble here!" So the mouse took the -talisman with great joy, and calling out, "Here it is!" brought the -same to the ape. The ape put the talisman once more in his mouth, -and the mouse in his ear; and having mounted on to the back of the -bear, they brought the talisman safely to Shrikantha (5). - -Shrikantha not having had his three attendants to provide him with -fruits for so many days was as one like to die; nevertheless, when -he saw the talisman again, he revived, and said, "Truly the services -are great that I have to thank you three for." No sooner, however, -had he the talisman in his hand, than all the former magnificence came -back at a word--a more flourishing city, a more shining palace, trees -bending under the weight of luscious fruits, and birds of beautiful -plumage singing melodiously in the branches. - -Then said Shrikantha again to his talisman, "If thou art really a good -and clever talisman, make that to me, who have no wife, a daughter of -the devas should come down and live with me, and be a wife to me." And, -even as he spoke, a deva maiden came down to him, surrounded with a -hundred maidens, her companions, and was his wife, and they lived a -life of delights together, and a hundred sons were born to him." - - - -"Of a truth that was a Brahman's son whom fortune delighted to honour," -exclaimed the Well-and-wise-walking Khan. And as he had marched fast, -and they were already far on their journey when the Siddhi-kuer -began his tale, they had reached even close to the precincts of -the dwelling of the great Master and Teacher Nagarg'una, when he -spoke these words. Nevertheless, the Siddhi-kuer had time to exclaim, -"Excellent! Excellent!" and to escape swift out of sight. - - - -But the Well-and-wise-walking Khan stood before Nagarg'una. - -Then spoke the great Master and Teacher Nagarg'una, unto him, saying,-- - -"Seeing thou hast not succeeded in thine enterprise, thou hast -not procured the happiness of all the inhabitants of Gambudvipa, -nor promoted the well-being of the six classes of living beings -(6). Nevertheless, seeing thou hast exercised unexampled courage and -perseverance, and through much terror and travail hast fetched the -Siddhi-kuer these thirteen times, behold, the stain of blood is removed -from off thee, though thou fetch him not again. Moreover, this that -thou hast done shall turn to thy profit, for henceforth thou shalt -not only be called the Well-and-wise-walking Khan, but thou shalt -exceed in good fortune and in happiness all the Khans of the earth." - - - - - - -TALE XIV. - - -Notwithstanding this generous promise and bountiful remission of his -master Nagarg'una, the Khan set out on his journey once again, even as -before, determined this time to command his utterance and fulfil his -task to the end. Treading his path with patience and earnestness he -arrived at the cool grove, even to the foot of the mango-tree. There -he raised his axe "White Moon," as though he would have felled it. - -Then spoke the Siddhi-kuer, saying, "Spare the leafy mango-tree, -and I will come down to thee." - -So the Khan put up his axe again and bound the Siddhi-kuer on his back, -to carry him off to Nagarg'una. - -Now as the day was long, and the air oppressive, so that they were -well weary, the Siddhi-kuer began to tempt the Khan to speak, saying,-- - -"Lighten now the journey by telling a tale of interest." - -But how weary soever the Khan was, he pressed his lips together and -answered him never a word. - -Then the Siddhi-kuer finding he could not make him speak, continued, -"If thou wilt not lighten the journey by telling a tale of interest, -tell me whether I shall tell one to thee." - -And when he found that he still answered him not, he said, "If thou -wilt that I tell the tale, make me a sign of consent by nodding thine -head backwards." - -Then the Well-and-wise-walking Khan nodded his head backwards, and -the Siddhi-kuer proceeded to tell the tale in these words:-- - - - -THE AVARICIOUS BROTHER. - -Long ages ago there dwelt in a city of Western India two brothers. - -As the elder brother had no inheritance, and made a poor living by -selling herbs and wood, he suffered the common fate of those in needy -circumstances, and received no great consideration from his fellow-men. - -The younger brother on the other hand was wealthy, yet gave he no -portion of his riches to his brother. - -One day he gave a great entertainment, to which he invited all his rich -neighbours and acquaintances, but to his brother he sent no invitation. - -Then spoke the brother's wife to her husband, saying,-- - -"It were better that thou shouldst die than live thus dishonoured -by all. Behold, now, thou art not even invited to thy brother's -entertainment." - -"Thy words which thou hast spoken are true," replied the husband. "I -will even go forth and die." - -Thus saying, he took up his hatchet and cord, and went out into the -forest, passing over many mountains by the way. On the banks of a -stream, running through the forest, he saw a number of lions and tigers -(1), and other savage beasts, so he forbore to go near that water, -but continued his way till he came to the head of the stream, and here -in the sheltering shade of a huge rock were a number of Dakinis (2), -dancing and disporting themselves to tones of dulcet music. Presently -one of the Dakinis flew up on high out of the midst of those dancing, -and took out of a cleft in the rock a large sack, which she brought -down to the grassy bank where the dancing was going on. Having spread -it out on the ground in the presence of them all, she took a hammer -out of it, and began hammering lustily into the bag. As she did so, -all kinds of articles of food and drink that could be desired presented -themselves at the mouth of the sack. The Dakinis now left off dancing, -and began laying out the meal; but ever as they removed one dish from -the mouth of the bag, another and another took its place. - -When they had well eaten and drank, the first Dakini hammered away -again upon the bag, and forthwith there came thereout gold and silver -trinkets, diadems, arm-bands, nupuras (3), and ornaments for all -parts of the body. With these the Dakinis decked themselves, till -they were covered from head to foot with pearls and precious stones, -and their hair sparkling with a powdering of gems (4). Then they flew -away, the first Dakini taking care to lay up the bag and hammer in -the cleft of the rock before taking her flight. - -When they were far, far on their way, and only showed as specks in the -distant sky, then the man came forth from his hiding-place, and having -felled several trees with his axe, bound them together one on to the -end of the other with his cord, and by this means climbed up to the -cleft in the rock, where the Dakini had laid up the hammer and bag, -and brought them away. - -He had no sooner got down to the ground again, than to make proof -of his treasure even more than to satisfy his ravenous appetite, he -took the hammer out of the bag, and banged away with it on to the bag, -wishing the while that it might bring him all manner of good things to -eat. All sorts of delicious viands came for him as quickly as for the -Dakinis, of which he made the best meal he had ever had in his life, -and then hasted off home with his treasure. - -When he came back he found his wife bemoaning his supposed death. - -"Weep not for me!" he exclaimed, as soon as he was near enough for -her to hear him; "I have that with me which will help us to live with -ease to the end of our days." And without keeping her in suspense, -he hammered away on his bag, wishing for clothes, and household -furniture, and food, and every thing that could be desired. - -After this they gave up their miserable trade in wood and herbs, -and led an easy and pleasant life. - -The neighbours, however, laid their heads together and said,-- - -"How comes it that this fellow has thus suddenly come into such easy -circumstances?" - -But his brother's wife said to her husband,-- - -"How can thine elder brother have come by all this wealth unless he -hath stolen of our riches?" As she continued saying this often, the -man believed it, and called his elder brother to him and asked him, -"Whence hast thou all this wealth; who hath given it to thee?" And -when he found he hesitated to answer, he added, "Now know I that thou -must have stolen of my treasure; therefore, if thou tell me not how -otherwise thou hast come by it, I will even drag thee before the Khan, -who shall put out both thine eyes." - -When the elder brother had heard this threat, he answered, "Going afar -off to a place unknown to thee, having purposed in my mind to die, -I found in a cleft of a rock this sack and this hammer (5)." - -"And how shall this rusty iron hammer and this dirty sack give thee -wealth?" again inquired his brother; and thus he pursued his inquiries -until by degrees he made him tell the whole story. Nor would he be -satisfied till he had explained to him exactly the situation of the -place and the way to it. No sooner had he acquainted himself well of -this than, taking with him a cord and an axe, he set out to go there. - -When he arrived, he saw an immense number of deformed, ugly spirits, -standing against the rock in eight rows, howling piteously. As he crept -along to observe if there was any thing he could take of them to make -his fortune as his brother had done, one of them happened to look -that way and espied him, after which it was no more possible to escape. - -"Of a surety this must be the fellow who stole our bag and -hammer!" exclaimed the ugly spirit. "Let us at him and put him -to death." - -The Dakinis were thoroughly out of temper, and did not want any -urging. The words were no soon uttered than, like a flock of birds, -they all flew round him and seized him. - -"How shall we kill him?" asked one, as she held him tight by the -hair of his head till every single hair seemed as if forced out by -the roots. - -"Fly with him up to the top of the rock, and then dash him down!" cried -some. "Drop him in the middle of the sea!" cried others. "Cut him in -pieces, and give him to the dogs!" cried others again. But the sharp -one who had first espied him said, "His punishment is too soon over -with killing him; shall we not rather set a hideous mark upon him, -so that he shall be afraid to venture near the habitations of his kind -for ever?" "Well spoken!" cried the Dakinis in chorus, something like -good-humour returning at the thought of such retribution. "What mark -shall we set upon him?" - -"Let us draw his nose out five ells long, and then make nine knots -upon it," answered the sharp-witted Dakini. - -This they did, and then the whole number of them flew away without -leaving a trace of their flight. - -Fully crestfallen and ashamed, the avaricious brother determined -to wait till nightfall before he ventured home, meantime hiding -himself in a cave lest any should chance to pass that way and see -him with his knotted nose. When darkness had well closed in only he -ventured to slink home, trembling in every limb both from remaining -fright at the life-peril he had passed through, and from fear of some -inopportune accident having kept any neighbour abroad who might come -across his path. - -Before he came in sight of his wife he began calling out most -piteously,-- - -"Flee not from before me! I am indeed thine own, very own -husband. Changed as I am, I am yet indeed the very self-same. Yet a -few days I will endeavour to endure my misery, and then I will lay -me down and die." - -When his neighbours and friends found that he came out of his house -no more, nor invited them to him, nor gave entertainments more, they -began to inquire what ailed him; but he, without letting any of them -enter, only answered them from within, "Woe is me! woe is me!" - -Now there was in that neighbourhood a Lama (6), living in contemplation -in a tirtha (7) on the river bank. "I will call in the same," thought -the man, "and take his blessing ere I die." So he sent to the tirtha -and called the Lama. - -When the Lama came, the man bowed himself and asked his blessing, but -would by no means look up, lest he should see his knotted nose. Then -said the Lama, "Let me see what hath befallen thee; show it me." But -he answered, "It is impossible to show it!" - -Then the Lama said again, "Let me see it; showing it will not harm -thee." But when he looked up and let him see his knotted nose, the -sight was so frightful that a shudder seized the Lama, and he ran away -for very horror." However, the man called after him and entreated him -to come back, offering him rich presents; and when he had prevailed -on him to sit down again, he told him the whole story of what had -befallen him. - -To his question, whether he could find any remedy, the Lama made -answer that he knew none; but, remembering his rich presents, he -thought better to turn the matter over in case any useful thought -should present itself to his mind, and said he would consult his books. - -"Till to-morrow I will wait, then, to hear if thy books have any -remedy; and if not, then will I die." - -The next morning the Lama came again. "I have found one remedy," -he said, "but there is only one. The hammer and bag of which your -brother is possessed could loose the knots; there is nothing else." - -How elated so ever he had been to hear that a remedy had been found, -by so much cast down was he when he learnt that he would have to send -and ask the assistance of his brother. - -"After all that I have said to him, I could never do this thing," -he said mournfully, "nor would he hear me." But his wife would not -leave any chance of remedying the evil untried; so she went herself -to the elder brother and asked for the loan of the sack and hammer. - -Knowing how anxious his brother had been to be possessed of such a -treasure, however, the brother thought the alleged misfortune was -an excuse to rob him of it; therefore he would not give it into -her hand. Nevertheless, he went to his brother's house with it, -and asked him what was the service he required of his sack. Then he -was obliged to tell him all that had befallen, and to show him his -knotted nose. "But," said he, "if with thy hammer thou will but loose -the knots, behold the half of all I have shall be thine." - -His brother accepted the terms; but not trusting to the promise of one -so avaricious, he stipulated to have the terms put in order under hand -and seal. When this was done he set to work immediately to swing his -hammer, and let it touch one by one the knots in his brother's nose, -saying as he did so,-- - -"May the knots which the eight rows of evil Dakinis made so strong -be loosed." - -And with each touch and invocation the knots began to disappear one -after the other. - -But his wife began to regret the loss of half their wealth, and she -determined on a scheme to save it, and yet that her husband should -be cured. "If," said she, "I stop him before he has undone the last -knot he cannot claim the reward, because he will not have removed all -the knots, and it will be a strange matter if I find not the means -of obtaining the hammer long enough to remedy one knot myself." As -she reasoned thus he had loosed the eighth knot. - -"Stop!" she cried. "That will do now. For one knot we will not make -much ado. He can bear as much disfigurement as that." - -Then the elder brother was grieved because they had broken the -contract, and went his way carrying the sack, and with the hammer stuck -in his girdle. As he went, the younger brother's wife went stealthily -behind him, and when he had just reached his own door, she sprang upon -him, and snatched the hammer from out his girdle. He turned to follow -her, but she had already reached her own house before he came up with -her, and entering closed the door against him: then in triumph over -her success, she proceeded to attempt loosing the ninth knot. Only -swinging it as she had seen her brother-in-law do, and not knowing how -to temper the force so that it should only just have touched the nose, -the blow carried with it so much moment that the hammer went through -the man's skull, even to his brain, so that he fell down and died. - -By this means, not the half, but the whole of his possessions passed -to his elder brother. - - - -"If the man was avaricious, the woman was doubly avaricious," here -exclaimed the Khan, "and by straining to grasp too much, she lost all." - -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips," cried the Siddhi-kuer. And with the cry, "To escape out of -this world is good," he sped him through the air once again, swift -out of sight. - - - - - - -TALE XV. - - -When therefore the Well-and-wise-walking Khan found that he had -once more failed in the end and object of his mission, he once more -took the way of the shady grove, and once more in the same fashion -as before he took the Siddhi-kuer captive in his sack. As he bore -him along weary with the journey through the desert country, the -Siddhi-kuer asked if he would not tell a tale to enliven the way, -and when he steadfastly held his tongue, the Siddhi-kuer bid him, -if he would that he should tell one, but give a token of nodding his -head backwards, without opening his lips. - -Then he nodded his head backwards, and the Siddhi-kuer told this tale, -saying,-- - - - -THE USE OF MAGIC LANGUAGE. - -Long ages ago there lived in Western India a King who had a very -clever son. In order to make the best advantage of his understanding, -and to fit him in every way to become an accomplished sovereign, -the King sent him into the Diamond-kingdom (1), that he might be -thoroughly instructed in all kinds of knowledge. He was accompanied -in his journey by the son of the king's chief minister, who was also -to share his studies, but who was as dull as he was intelligent. On -their arrival in the Diamond-kingdom, they gave each of them the sum -with which they had been provided by their parents to two Lamas to -conduct their education, and spent twelve years with them. - -At the end of the twelve years the minister's son proposed to the -king's son that they should now return home, and as the Lamas allowed -that the king's son had made such progress in the five kinds of -knowledge that there was nothing more he could learn, he agreed to -the proposal, and they set out on their homeward way. - -All went well at first; but one day passed, and then another, and yet -another, that they came to no source of water, and being parched nigh -unto death with thirst, the minister's son would have laid him down -to die. As he stood hesitating about going on, a crow passed and made -his cry of "ikerek." The prince now encouraged his companion, saying, -"Come but a little way farther, and we shall find water." - -"Nay, you deceive me not like an infant of days," answered the -minister's son. "How shall we find water? Have we not laboured over -the journey these three days, and found none; neither shall we find -it now? Why should we add to this death of thirst the pangs of useless -fatigue also?" - -But the king's son said again, "Nay, but of a certainty we shall now -find it." - -And when he asked, "How knowest thou this of a certainty?" he replied, -"I heard yon crow cry as he passed, 'Go forward five hundred paces -in a southerly direction, and you will come to a source of pure, -bright fresh water.'" - -The king's son spoke with so much certainty that he had not strength -to resist him; and so they went on five hundred paces farther in a -southerly direction, and then they indeed came upon a pure, bright -spring of water, where they sat down, and drank, and refreshed -themselves. - -As they sat there, the minister's son was moved with jealousy, for, -thought he within himself, in every art this prince has exceeded me, -and when we return to our own country, all shall see how superior -he is to me in every kind of attainment. Then he said aloud to the -king's son,-- - -"If we keep along this road, which leads over the level plain, where -we can be seen ever so far off, may be robbers will see us, and, -coming upon us, will slay us. Shall we not rather take the path which -leads over the mountain, where the trees will hide us, and pass the -night under cover of the wood?" And this he said in order to lead the -prince into the forest, that he might slay him there unperceived. But -the prince, who had no evil suspicion, willingly agreed to his words, -and they took the path of the mountain. When they had well entered -the thick wood, the minister's son fell upon the prince from behind, -and slew him. The prince in dying said nothing but the one word, -"Abaraschika (2)." - -As soon as he had well hidden the body, the minister's son continued -on his way. - -As he came near the city, the King went out to greet him, accompanied -by all his ministers, and followed by much people; but when he found -that his son was not there, he fell into great anxiety, and eagerly -inquired after him. "Thy son," answered the minister's son, "died on -the journey." - -At these words, the King burst into an agony of grief, crying, -"Alas, my son! mine only son! Without thee, what shall all my royal -power and state, what shall all my hundred cities, profit me?" Amid -these bitter cries he made his way back to the palace. As he dwelt -on his grief, the thought came to him, "Shall not my son when dying -at least have left some word expressive of his last thoughts and -wishes?" Then he sent and inquired this thing of his companion, -to which, the minister's son made answer, "Thy son was overtaken -with a quick and sudden malady, and as he breathed out his life, -he had only time to utter the single word, Abaraschika." - -Hearing this the King was fully persuaded the word must have some deep -and hidden meaning; but as he was unable to think it out, he summoned -all the seers, soothsayers, magicians, and astrologers (3) of his -kingdom, and inquired of them what this same word Abaraschika could -mean. There was not, however, one of them all that could help him to -the meaning. Then said the King, "The last word that my son uttered, -even mine only son, this is dear to me. There is no doubt that it is a -word in which by all the arts that he had studied and acquired he knew -how to express much, though he had not time to utter many words. Ye, -therefore, who are also learned in cunning arts ought to be able to -tell the interpretation of the same, but if not, then of what use -are ye? It were better that ye were dead from off the face of the -earth. Wherefore, I give you the space of seven days to search in -all your writings and to exercise all your arts, and if at the end -of seven days ye are none of you able to tell me the interpretation, -then shall I deliver you over to death." - -With that he commanded that they should be all secured in an exceeding -high fortress for the space of seven days, and well watched that they -might not escape. - -The seven days passed away, and not one of them was at all nearer -telling the interpretation of Abaraschika than on the first day. "Of -a certainty we shall all be put to death to-morrow," was repeated all -through the place, and some cried to the devas and some sat still -and wept, speaking only of the relations and friends they would -leave behind. - -Meantime, a student of an inferior sort, who waited on the others and -learned between whiles, had contrived to escape, not being under such -strict guard as his more important brethren. At night-time he took -shelter under a leafy tree. As he lay there a bird and its young -ones came to roost on the boughs above him. One of the young ones -instead of going to sleep went on complaining through the night, "I'm -so hungry! I'm so hungry!" At last the old bird began to console it, -saying, "Cry not, my son; for to-morrow there will be plenty of food." - -"And why should there be more food to-morrow than to-day?" asked the -young bird. - -"Because to-morrow," answered the mother, "the Khan has made -preparations to put a thousand men to death. That will be a feast -indeed!" - -"And why should he put so many men to death?" persisted the young bird. - -"Because," interposed the father, "though they are all wise men, -not one of them can tell him such a simple thing as the meaning of -the word Abaraschika." - -"What does it mean, then?" inquired the young bird. - -"The meaning of the word is this: 'This, my bosom friend, hath enticed -me into a thick grove, and there, wounding me with a sharp knife, -hath taken away my life, and is even now preparing to cut off my -head.'" This the old bird told to his young. - -The young student, however, hearing these words waited to hear no -more, but set off at his best speed towards the tower where all his -companions were confined. About daybreak he reached the gates, and -made his way in all haste in to them. In the midst of their weeping -and lamenting over the morning which they reckoned that of their day -of death, he cried out,-- - -"Weep no more! I have discovered the meaning of the word." - -Just then the Khan's guard came to conduct them to the Khan for -examination preparatory to their being given over to execution. Here -the young student declared to the Khan the meaning of the word -Abaraschika. Having heard which the Khan dismissed them all with rich -presents, but privately bid them declare to no man the meaning of the -word. Then he sent for the minister's son, and without giving him any -hint of his intention, bid him go before him and show him where lay -the bones of his son, which when he had seen and built a tomb over -them, he ordered the minister and his son both to be put to death. - - - -"That Khan's son, so well versed in the five kinds of knowledge, -would have been an honour and ornament to his kingdom, had he not -been thus untimely cut off," exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XVI. - - -When therefore the Well-and-wise-walking Khan saw that he had again -failed in the end and object of his journey, he once more took the -way of the cool grove; and having taken the Siddhi-kuer captive as -before in his bag, in which there was place for a hundred, and made -fast the mouth of the same with his cord woven of a hundred threads -of different colours, he bore him along to present to his Master and -Teacher Nagarg'una. - -And as they went the Siddhi-kuer asked him to beguile the way with a -tale, or else give the signal that he should tell one. And when the -Well-and-wise-walking Khan had given the signal that the Siddhi-kuer -should tell one, he began after this wise, saying,-- - - - -THE WIFE WHO LOVED BUTTER. - -Long ages ago there dwelt in the neighbourhood of a city in the north -part of India called Taban-Minggan (1) a man and his wife who had -no children, and nine cows (2) for all possessions. As the man was -very fond of meat he used to kill all the calves as soon as they were -born that he might eat them, but the wife cared only for butter. One -day when there were no more calves the man took it into his head to -slaughter one of the cows; "What does it signify," said he to himself, -"whether there are nine or eight?" So he killed one of the cows and ate -it. When the meat of this cow was all at an end, he said to himself, -"What does it matter whether there are eight cows or seven?" And with -that he slaughtered another cow and ate it. When the meat of this cow -had come to an end, he said within himself again, "What does it matter -whether there are seven cows or six?" and with that he slaughtered -another cow and ate it. This he continued doing till there was one -only cow left. At last, when the wife saw that there was but one only -cow left, she could refrain herself no longer. Determined to save this -only cow from being slaughtered, she never let it out of her sight, -but wherever she went led it after her by a string. - -One day, however, when the man had been drinking well of rice-brandy, -and was sound asleep, the wife having to go out to fetch water, -she thought it would be safe to leave the cow behind this once; but -scarcely was she gone out when the man woke up, and, seeing the cow -left alone behind, slaughtered it to eat. - -When the woman came back and found the last remaining cow was killed, -she lifted up her voice and wept, saying, "What is there now left to -me wherewithal to support life, seeing that the last and only cow that -remained to us is killed." As she said these words, she turned her in -anger and went away, and as she went the man cut off one of the teats -of the cow and threw it after her. The woman picked up the teat and -took it along with her; but she went along still crying till she came -to a cave in a mountain side, where she took shelter. There she cast -herself down on the ground, addressing herself in earnest prayer to -the Three Precious Treasures (3) and the Ruler of Heaven and Earth, -saying, "Now that my old man has brought me to the last extremity, -depriving me of all that I had to support life, grant now, ye Three -Precious Treasures, and thou Ruler of Heaven and Earth, that I may -have in some way that which is needful to support life!" Thus she -prayed. Also, she flung from her the teat of the cow which she had -in her hand, and behold! it clove to the side of the cave, and when -she would have removed it, it would no more be removed, but milk ran -therefrom as from the living cow. And the milk thereof was good for -making butter, which her soul loved. - -Thus she lived in the cave, and was provided with all she desired to -support life. One day it befell that the memory of her husband coming -over her, she said within herself, "Perhaps, now that the last cow -is slaughtered and eaten, my old man may be suffering hunger; who -knows!" Thus musing, she filled a sheep's paunch (4) with butter, and -went her way to the place where her husband lived, and having climbed -on to the roof, she looked down upon him through the smoke-hole (5). - -He sat there in his usual place, but nothing was set before him to eat -saving only a pan of ashes, which he was dividing with a spoon, saying -the while, "This is my portion for to-day;" and "That much I reserve -for the portion of to-morrow." Seeing this, the wife threw her paunch -of butter hastily through the roof, and then went back to her cave. - -Then thought the husband within himself, "Who is there in heaven -or earth who would have brought me this butter-paunch but my very -wife? who surely has said within herself, 'Perhaps, now that the last -cow is slaughtered, my old man is suffering hunger.'" And as every -night she thus supplied him with a butter-paunch, he got up at last -and followed her by the track of her feet on the snow till he came to -the cave where she dwelt. Nevertheless, seeing the teat cleaving to -the side of the cave, he could not resist cutting it off to eat the -meat thereof. Then he took to him all the store of butter the woman -had laid up and returned home; but the wife, finding her place of -refuge was known to him, and that he had taken all her store, left -the cave and wandered on farther. - -Presently she came to a vast meadow well watered by streams, and herds -of hinds grazing amid the grass; nor did they flee at her approach, -so that she could milk them at will, and once more she could make -butter as much as ever she would. - -One day it befell that, the memory of her husband coming over her, -she said within herself, "Perhaps, now that he will have exhausted -all the store of cow-milk-butter, my old man may be suffering hunger; -who knows!" So she took a sheep's paunch of the butter made of hind's -milk and went to the place where her husband lived. As she looked down -upon him through the smoke-hole in the roof, she found him once more -engaged sparingly dividing his portions of ashes. So she threw the -butter-paunch to him through the smoke-hole and went her way. When -she had done this several days, her husband rose and followed her by -her track on the snow till he came to where the herd of hinds were -grazing. But when he saw so many hinds, he could not resist satisfying -his love of meat; only when he had slaughtered many of the hinds, -these said one to another, "If we remain here, of a surety we shall -all be put to death;" therefore they arose in the night and betook them -afar, far off, whither neither the man nor his wife could follow them. - -When the wife found her place of refuge was known to her husband, -and that he had dispersed her herd of hinds, she left the grassy -meadow and wandered on farther. - -Presently, a storm coming on, she took shelter in a hole in a rock -where straw was littered down; so she laid herself to sleep amid the -straw. But the hole was the den of a company of lions, tigers, and -bears, and all manner of wild beasts; but they had a hare for watchman -at the opening of the hole. At night, therefore, they all came home -and laid down, but they perceived not the woman in the straw; only -in the night, the woman happening to move, a straw tickled the nose -of the hare. Then said the hare to a tiger who lay near him, "What -was that?" But the tiger said, "We will examine into the matter when -the morning light breaks." When the morning light broke, therefore, -they turned up all the straw and found the woman lying. When the -tiger and the other beasts saw the woman lying in their straw, they -were exceeding wroth, and would have torn her in pieces. But the hare -said, "What good will it do you to tear the woman in pieces? Women are -faithful and vigilant animals; give her now to me, and I will make her -help me watch the cave." So they gave her to the hare, and the hare -bade her keep strict watch over the cave, and by no means let any one -of any sort enter it; and he treated her well and gave her plenty of -game to eat, which the wild beasts brought home to their lair. - -Thus she lived in the den of the wild beasts and did the bidding -of the hare. One day, however, it befell that, the memory of her -husband coming over her, she said within herself, "Perhaps, now that -the hinds are all dispersed, my old man may be suffering hunger; -who knows!" So she took with her a good provision of game, of which -the wild beasts brought in abundance, and went to the place where -her husband lived. He sat as before, dividing his portions of ashes; -so she threw the game she had brought down through the smoke-hole. - -When she had thus provisioned him many days, he said within himself, -"Who is there in heaven or earth who should thus provide for me, -but only my loving wife?" So the next night he rose up and tracked -her by the snow till he came to the den of the wild beasts. - -When the wife saw him, she cried, "Wherefore camest thou hither? This -is even a wild beasts' lair. Behold, seeing thee they will tear thee -in pieces!" But the man would not listen to her word, answering, "If -they have not torn thee in pieces, neither will they tear me." Then, -when she found that he would not escape, she took him and hid him in -the straw. At night, when the wild beasts came home, the hare said -to the tiger, "Of a certainty I perceive the scent of some creature -which was not here before;" and the tiger answered, "When morning -breaks we will examine into the matter." Accordingly, when morning -broke they looked over the place, and there in the straw they found -the woman's husband. When they saw the man they were all exceedingly -wroth, nor could the hare by any means restrain them that they should -not tear them both in pieces. "For," said they, "if of one comes two, -of two will come four, and of four will come sixteen, and in the -end we shall be outnumbered and destroyed, and our place taken from -us." So they tore them both in pieces, both the wife and her husband. - - - -"That woman fell a sacrifice to her devotion to her husband, who -deserved it not at her hand!" exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XVII. - - -Wherefore the Well-and-wise-walking Khan once more took the way of -the cool grove, and brought thence bound the Siddhi-kuer, who by the -way told him this story, saying--, - - - -THE SIMPLE HUSBAND AND THE PRUDENT WIFE. - -In the southern part of India lived a man who had a very large fortune -and a very notable wife, but possessing little sense or capacity -himself, nor sufficient understanding to think of trading with his -fortune. One day a caravan of merchants came by, with whom the wife -made some exchanges of merchandize while the husband stood by and -looked on. When they were gone, the wife said to him, "Why should -not you also go forth and trade even as these merchants trade?" And -he willing to do her a pleasure made answer, "Give me wherewithal to -trade, and I will see what I can do." - -"This is but reasonable," thought the wife. "For how shall he trade -except he have some sort of merchandize to trade withal." So she made -ready for him an ass to ride, and a camel's burden of rice to trade -with, and arms to defend him from robbers, and provisions to sustain -him by the way. Thus she sent him forth. - -On he rode till he came to the sea-shore, and as he could go no farther -he laid him down here at the foot of a high cliff to sleep. Just where -he lay was the entrance to a cave which he failed to discover. Towards -evening a caravan of merchants travelling by, took shelter in this -cave, leaving a bugle lying on the ground near the entrance, that -in case of an attack of robbers the first who heard their approach -might warn the others. - -The man's face being turned, as he lay also towards the entrance of -the cave, came very near the mouthpiece of the bugle. About the middle -of the night when he was sleeping very heavily he began also to snore, -and his breath accidentally entering the bugle gave forth so powerful -a note (1), that it woke all the merchants together. "Who sounded -the bugle?" asked each. "Not I," "Nor I," "Nor I," answered one and -all. "Then it must be the thieves themselves who did it in defiance," -said one. "They must be in strong force thus to defy us!" answered -another. "We had better therefore make good our escape before they -really attack us," cried all. And without waiting to look after their -goods, they all ran off for the dear life without so much as looking -behind them. - -In the morning, finding the merchants did not return, the simple -man put together all the merchandize they had left behind them and -returned home with it. All the neighbours ran out to see him pass -with his train of mules and cried aloud, "Only see what a clever -trader! Only see how fortune has prospered him!" - -Quite proud of his success and not considering how little merit he had -had in the matter, he said, "To-morrow I will go out hunting!" But his -wife knowing he had not capacity to have come by all the merchandize -except through some lucky chance, and thinking some equally strange -adventure might befall him when out hunting, determined to be even -with him and to know all that might come to pass. - -Accordingly the next day she provided him with a horse and dog, and -bow and arrows, and provisions for the way. Only as he went forth, she -said, "Beware, a stronger than thou fall not upon thee!" But he, puffed -up by his yesterday's success, answered her, "Never fear! There is none -can stand against me." And she, smiling to see him thus highminded, -made reply, "Nevertheless, the horseman Surja-Bagatur (2) is terrible -to deal with. Shouldst thou meet him, stand aside and engage him not, -for surely he would slay thee." Thus she warned him. But he mounted -his horse and rode away, crying, "Him I fear no more than the rest!" - -As soon as she had seen him start the wife dressed herself in man's -clothes, and mounting a swift horse (3) she rode round till she came -by a different path to the same place as her husband. Seeing him -trot across a vast open plain she bore down right upon him at full -gallop. The man, too much afraid of so bold a rider to recognize that -it was his wife, turned him and fled from before her. Soon overtaking -him, however, she challenged him to fight, at the same time drawing -her sword. "Slay me not!" exclaimed the simple man, slipping off -his horse, "Slay me not, most mighty rider, Surja-Bagatur! Take now -my horse and mine arms, and all that I have. Leave me only my life, -most mighty Surja-Bagatur!" So his wife took the horse and the arms, -and all that he had and rode home. - -At night the simple man came limping home footsore and in sorry -plight. "Where is the horse and the arms?" inquired his wife as she -saw him arrive on foot. - -"To-day I encountered the mighty rider, Surja-Bagatur, and having -challenged him to fight," answered he, "I overcame him and humbled -him utterly. Only that the wrath of the hero at what I had done might -not be visited on us, I propitiated him by making him an offering of -the horse and the arms and all that I had." - -So the woman prepared roasted corn and set it before him; and when -he had well eaten she said to him, "Tell me now, what manner of man -is the hero Surja-Bagatur, and to what is he like (4)?" - -And the simple man made answer, "But that he wore never a beard, -even such a man would he have been as thy father." - -And the wife laughed to herself, but told him nothing of all she -had done. - - - -"That was a prudent woman, who humbled not her husband by triumphing -over him!" exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - -Of the adventures of the Well-and-wise-walking Khan the seventeenth -chapter, of the Simple Husband and the Prudent Wife. - - - - - - -TALE XVIII. - - -When therefore the Well-and-wise-walking Khan saw that the Siddhi-kuer -had again made good his escape, he set out and came to the cool grove, -and took him captive and brought him, bound in his bag. And by the -way the Siddhi-kuer told this tale, saying,-- - - - -HOW SHANGGASBA BURIED HIS FATHER. - -Long ages ago, there lived in a city of Northern India a father and -son. Both bore the same name, and a strangely inappropriate name it -was. Though they were the poorest of men without any thing in the -world to call their own, and without even possessing the knowledge -of any trade or handicraft whereby to make a livelihood to support -them at ease, they were yet called by the name of Shanggasba, that is -"Renowned possessor of treasure (1)." - -As I have already said, they knew no trade or handicraft; but to -earn a scanty means of subsistence to keep body and soul together, -they used to lead a wandering sort of life, gathering and hawking wood. - -One day as they were coming down the steep side of a mountain forest, -worn and footsore, bending under the heavy burden of wood on their -backs, Shanggasba, the father, suddenly hastened his tired, tottering -steps, and, leading the way through the thickly-meeting branches to -a little clear space of level ground, where the grass grew green and -bright, called to his son to come after him with more of animation -in his voice than he had shown for many a weary day. - -Shanggasba, the son, curious enough to know what stirred his father's -mind, and glad indeed at the least indication of any glimpse of a new -interest in life, increased his pace too, and soon both were sitting -on the green grass with their bundles of wood laid beside them. - -"Listen, my son!" said Shanggasba, the father, "to what I have here -to impart to thee, and forget not my instructions." - -"Just as this spot of sward, on which we are now seated, is bared of -the rich growth of trees covering the thicket all around it, so are my -fortunes now barren compared with the opulence and power our ancestor -Shanggasba, 'Renowned possessor of treasure,' enjoyed. Know, moreover, -that it was just on this very spot that he lived in the midst of his -power and glory. Therefore now that our wanderings have brought us -hither, I lay this charge upon thee that when I die thou bring hither -my bones, and lay them under the ground in this place. And so doing, -thou too shalt enjoy fulness of might and magnificence like to the -portion of a king's son. For it was because my father's bones were -laid to rest in a poor, mean, and shameful place, that I have been -brought to this state of destitution in which we now exist. But thou, -if thou keep this my word, doubt not but that thou also shalt become -a renowned possessor of treasure." - -Thus spoke Shanggasba, the father; and then, lifting their faggots -on to their shoulder, they journeyed on again as before. - -Not long after the day that they had held this discourse, Shanggasba, -the father, was taken grievously ill, so that the son had to go out -alone to gather wood, and it so befell that when he returned home again -the father was already dead. So remembering his father's admonition, -he laded his bones upon his back, and carried them out to burial in -the cleared spot in the forest, as his father had said. - -But when he looked that the great wealth and honour of which his -father had spoken should have fallen to his lot, he was disappointed -to find that he remained as poor as before. Then, because he was -weary of the life of a woodman, he went into the city, and bought a -hand-loom and yarn, and set himself to weave linen cloths which he -hawked about from place to place. - -Now, one day, as he was journeying back from a town where he had been -selling his cloths, his way brought him through the forest where -his father lay buried. So he tarried a while at the place and sat -down to his weaving, and as he sat a lark came and perched on the -loom. With his weaving-stick he gave the lark a blow and killed it, -and then roasted and ate it. - -But as he ate it he mused, "Of a certainty the words of my father have -failed, which he spoke, saying, 'If thou bury my bones in this place -thou shalt enjoy fulness of might and magnificence.' And because this -weaving brings me a more miserable profit even than hawking wood, -I will arise now and go and sue for the hand of the daughter of the -King of India, and become his son-in-law." - -Having taken this resolution, he burnt his hand-loom, and set out on -his journey. - -Now it so happened that just at this time the Princess, daughter of the -King of India, having been absent for a long time from the capital, -great festivities of thanksgiving were being celebrated in gratitude -for her return in safety, as Shanggasba arrived there; and notably, -on a high hill, before the image of a Garuda-bird (2), the king of -birds, Vishnu's bearer, all decked with choice silk rich in colour. - -Shanggasba arrived, fainting from hunger, for the journey had been -long, and he had nothing to eat by the way, having no money to buy -food, but now he saw things were beginning to go well with him, for -when he saw the festival he knew there would be an offering of baling -cakes of rice-flour before the garuda-bird, and he already saw them -in imagination surrounded with the yellow flames of the sacrifice. - -As soon as he approached the place therefore he climbed up the -high hill, and satisfied his hunger with the baling; and then, as a -provision for the future, he took down the costly silk stuffs with -which the garuda-bird was adorned and hid them in his boots. - -His hunger thus appeased, he made his way to the King's palace, -where he called out lustily to the porter in a tone of authority, -"Open the gate for me!" - -But the porter, when he saw what manner of man it was summoned him, -would pay no heed to his words, but rather chid him and bid him -be silent. - -Then Shanggasba, when he found the porter would pay no heed to his -words, but rather bid him be silent, blew a note on the great princely -trumpet, which was only sounded for promulgating the King's decrees. - -This the King heard, who immediately sent for the porter, and inquired -of him who had dared to sound the great princely trumpet. To whom -the porter made answer,-- - -"Behold now, O King, there stands without at the gate a vagabond -calling on me to admit him because he has a communication to make to -the King." - -"The fellow is bold; let him be brought in," replied the King. So -they brought Shanggasba before the King's majesty. - -"What seekest thou of me?" inquired the King. And Shanggasba, nothing -abashed, answered plainly-- - -"To sue for the hand of the Princess am I come, and to be the King's -son-in-law." - -The ministers of state, who stood round about the King, when they -heard these words, were filled with indignation, and counselled the -King that he should put him to death. But the King, tickled in his -fancy with the man's daring, answered,-- - -"Nay, let us not put him to death. He can do us no harm. A beggar may -sue for a king's daughter, and a king may choose a beggar's daughter, -out of that no harm can come," and he ordered that he should be taken -care of in the palace, and not let to go forth. - -Now all this was told to the Queen, who took a very different view of -the thing from the King's. And coming to him in fury and indignation, -she cried out,-- - -"It is not good for such a man to live. He must be already deprived -of his senses; let him die the death!" - -But the King gave for all answer, "The thing is not of that import -that he should die for it." - -The Princess also heard of it; and she too came to complain to the -King that he should cause such a man to be kept in the palace; but -before she could open her complaint, the King, joking, said to her,-- - -"Such and such a man is come to sue for thy hand; and I am about to -give thee to him." - -But she answered, "This shall never be; surely the King hath spoken -this thing in jest. Shall a princess now marry a beggar?" - -"If thou wilt not have him, what manner of man wouldst thou -marry?" asked the King. - -"A man who has gold and precious things enough that he should carry -silk stuff (3) in his boots, such a one would I marry, and not a -wayfarer and a beggar," answered the Princess. - -When the people heard that, they went and pulled off Shanggasba's -boots, and when they found in them the pieces of silk he had taken -from the image of the garuda-bird, they all marvelled, and said never -a word more. - -But the King thought thereupon, and said, "This one is not after the -manner of common men." And he gave orders that he should be lodged -in the palace. - -The Queen, however, was more and more dismayed when she saw the token, -and thus she reasoned, "If the man is here entertained after this -manner, and if he has means thus to gain over to him the mind of the -King, who shall say but that he may yet contrive to carry his point, -and to marry my daughter?" And as she found she prevailed nothing -with the King by argument, she said, "I must devise some means of -subtlety to be rid of him." Then she had the man called into her, -and inquired of him thus,-- - -"Upon what terms comest thou hither to sue for the hand of my -daughter? Tell me, now, hast thou great treasures to endow her with as -thy name would import, or wilt thou win thy right to pay court to her -by thy valour and bravery?" And this she said, for she thought within -herself, of a surety now the man is so poor he can offer no dowry, -and so he needs must elect to win her by the might of his bravery, -which if he do I shall know how to over-match his strength, and show -he is but a mean-spirited wretch. - -But Shanggasba made answer, "Of a truth, though I be called 'Renowned -possessor of treasure,' no treasure have I to endow her with; but -let some task be appointed me by the King and Queen, and I will win -her hand by my valour." - -The Queen was glad when she heard this answer, for she said, -"Now I have in my hands the means to be rid of him." At this time, -while they were yet speaking, it happened that a Prince of the -Unbelievers advanced to the borders of the kingdom to make war upon -the King. Therefore the Queen said to Shanggasba,-- - -"Behold thine affair! Go out now against the enemy, and if thou canst -drive back his hordes thou shalt marry our daughter, and become the -King's son-in-law. - -"Even so let it be!" answered Shanggasba. "Only let there be given -to me a good horse and armour, and a bow and arrows." - -All this the Queen gave him, and good wine to boot, and appointed -an army in brave array to serve under him. With these he rode out to -encounter the enemy. - -They had hardly got out of sight of the city, however, when the -captain of the army rode up to him and said, "We are not soldiers to -fight under command of a beggar: ride thou forth alone." - -So they went their way, and he rode on alone. He had no sooner come -to the borders of the forest, however, where the ground was rough and -uneven, than he found he could in no wise govern his charger, and after -pulling at the reins for a long time in vain, the beast dashed with him -furiously into the thicket. "What can I do now?" mourned Shanggasba to -himself as, encumbered by the unwonted weight of his armour, he made -fruitless efforts to extricate himself from the interlacing branches; -"surely death hath overtaken me!" And even as he spoke the enemy's -army appeared riding down towards him. Nevertheless, catching hold -of the overhanging bows of a tree, by which to save himself from the -plungings of the horse, and as the soil was loose and the movement of -the steed impetuous, as he clung to the tree the roots were set free -by his struggles, and rebounding in the face of the advancing enemy, -laid many of his riders low in the dust. - -The prince who commanded them when he saw this, exclaimed, "This one -cannot be after the manner of common men. Is he not rather one of the -heroes making trial of his prowess who has assumed this outward form?" - -And a great panic seized them all, so that they turned and fled from -before him, riding each other down in the confusion, and casting away -their weapons and their armour. - -As soon as they were well out of sight, and only the clouds of dust -whirling round behind them, Shanggasba rose from the ground where he -had fallen in his fear, and catching by the bridle one of the horses -whose rider had been thrown, laded on to him all that he could carry -of the spoil with which the way was strewn, and brought it up to the -King as the proof and trophy of his victory. - -The King was well pleased to have so valiant a son-in-law, -and commended him and promised him the hand of the Princess in -marriage. But the Queen, though her first scheme for delivering her -daughter had failed, was not slow to devise another, and she said, -"It is not enough that he should be valiant in the field, but a -mighty hunter must he also be." And thus she said to Shanggasba, -"Wilt thou also give proof of thy might in hunting?" - -And Shanggasba made answer, "Wherein shall I show my might in hunting?" - -And the Queen said, "Behold now, there is in our mountains a great fox, -nine spans in length, the fur of whose back is striped with stripes; -him shalt thou kill and bring his skin hither to me, if thou wouldst -have the hand of the Princess and become the King's son-in-law." - -"Even so let it be," replied Shanggasba; "only let there be given me -a bow and arrow, and provisions for many days." - -All this the Queen commanded should be given to him; and he went out -to seek for the great fox measuring nine spans in length, and the -fur of his back striped with stripes. - -Many days he wandered over the mountains till his provisions were -all used and his clothes torn, and, what was a worse evil, he had -lost his bow by the way. - -"Without a bow I can do nothing," reasoned Shanggasba to himself, -"even though I fall in with the fox. It is of no use that I wait for -death here. I had better return to the palace and see what fortune -does for me." - -But as he had wandered about up and down without knowing his way, it so -happened that as he now directed his steps back to the road, he came -upon the spot where he had laid down to sleep the night before, and -there it was he had left the bow lying. But in the meantime the great -fox nine spans long, with the fur of his back striped with stripes, -had come by that way, and finding the bow lying had striven to gnaw -it through. In so doing he had passed his neck through the string, -and the string had strangled him. So in this way Shanggasba obtained -possession of his skin, which he forthwith carried in triumph to the -King and Queen. The King when he saw it exclaimed, "Of a truth now is -Shanggasba a mighty hunter, for he has killed the great fox nine spans -long, and with the fur of his back striped with stripes. Therefore -shall the hand of the Princess be given to him in marriage." - -But the Queen would not yet give up the cause of her daughter, and she -said, "Not only in fighting and hunting must he give proof of might, -but also over the spirits he must show his power." Then Shanggasba -made answer, "Wherein shall I show my power over the spirits?" - -And the Queen said, "In the regions of the North, among the Mongols, -are seven daemons who ride on horses: these shalt thou slay and bring -hither, if thou wouldst ask for the hand of the Princess and become -the King's son-in-law." - -"Even so let it be," replied Shanggasba; "only point me out the way, -and give me provisions for the journey." - -So the Queen commanded that the way should be shown him, and appointed -him provisions for the journey, which she prepared with her own hand, -namely, seven pieces of black rye-bread that he was to eat on his way -out, and seven pieces of white wheaten-bread that he was to eat on his -way home. Thus provided, he went forth towards the region of the North, -among the Mongols, to seek for the seven daemons who rode on horses. - -Before night he reached the land of the Mongols, and finding a hillock, -he halted and sat down on it, and took out his provisions: and it -well-nigh befell that he had eaten the white wheaten-bread first; -but he said, "Nay, I had best get through the black bread first." So -he left the white wheaten-bread lying beside him, and began to eat -a piece of the black rye-bread. But as he was hungry and ate fast, -the hiccups took him; and then, before he had time to put the bread -up again into his wallet, suddenly the seven daemons of the country -of the Mongols came upon him, riding on their horses. So he rose -and ran away in great fear, leaving the bread upon the ground. But -they, after they had chased him a good space, stopped and took -counsel of each other what they should do with him, and though for -a while they could not agree, finally they all exclaimed together, -"Let us be satisfied with taking away his victuals." So they turned -back and took his victuals; and the black rye-bread they threw away, -but the white wheaten-bread they ate, every one of them a piece. - -The Queen, however, had put poison in the white wheaten-bread, which -was to serve Shanggasba on his homeward journey; and now that the -seven daemons ate thereof, they were all killed with the poison that -was prepared for him, and they all laid them down on the hillock and -died, while their horses grazed beside them (4). - -But in the morning, Shanggasba hearing nothing more of the trampling -of the daemons chasing him, left off running, and plucked up courage -to turn round and look after them; and when he saw them not, he -turned stealthily back, looking warily on this side and on that, -lest they should be lying in wait for him. And when he had satisfied -himself the way was clear of them, he bethought him to go back and -look after his provisions. When he got back to the hillock, however, -he found the seven daemons lying dead, and their horses grazing beside -them. The sight gave him great joy; and having packed each one on -the back of his horse, he led them all up to the King and Queen. - -The King was so pleased that the seven daemons were slain, that he -would not let him be put on his trial any more. So he delivered the -Princess to him, and he became the King's son-in-law. Moreover, he -gave him a portion like to the portion of a King's son, and erected -a throne for him as high as his own throne, and appointed to him half -his kingdom, and made all his subjects pay him homage as to himself. - - - -"This man thought that his father's words had failed, and owned not -that it was because he buried his bones in a prosperous place that -good fortune happened unto him," exclaimed the Prince. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, fleet out of sight. - - - - - - -TALE XIX. - - -Wherefore the Well-and-wise-walking Khan once more took the way of -the cool grove, and having brought thence the Siddhi-kuer bound in his -bag, and having eaten of his cake that never diminished to strengthen -him for the journey, as they went along the Siddhi-kuer told him this -tale, saying,-- - - - -THE PERFIDIOUS FRIEND. - -Long ages ago there lived in a northern country of India a lioness -who had her den in the side of a snow-capped mountain. One day she had -been so long without food that she was near to have devoured her cub; -determining, however, to make one effort first to spare it, she went -out on a long journey till she came to a fair plain where there were -a number of cows grazing. When she saw the herd of cows she could -not refrain a terrible roar; but the cows, hearing the roar of the -lioness, said one to another, "Let us make haste to escape from the -lioness," and they all went their way. But there was one of the cows -which had a calf, and because she could neither make the calf go fast -enough to escape the lioness, nor could bring herself to forsake it, -she remained behind and fell a prey to the wild beast. The lioness -accordingly made a great feast, chiefly on the blood of the cow, -and carried the flesh and the bones to her den. - -The calf followed the traces of its mother's flesh, and when the -lioness lay down to sleep the calf came along with her own cub to suck, -and the lioness being overcome, and as it were drunken with the blood -she had taken, failed to perceive what the calf did. In the morning, -as the calf had drunk her milk, she forbore to slay it, and the calf -and the cub were suckled together. After two or three days, when there -was nothing left for the lioness to eat but a few bones of the cow, -she devoured them so greedily in her hunger that one big knuckle-bone -stuck in her throat, and as she could by no means get it out again, -she was throttled by it till she died. Before dying she spoke thus -to the calf and the cub, "You two, who have been suckled with the -same milk, must live at peace with each other. If some day an enemy -comes to you and tries to set you one against the other, pay no heed -to his words, but remain at one as before." Thus she charged them. - -When the lioness was dead the cub betook himself into the forest, -and the calf found its way to the sunny slope of a mountain side; -but at the hour of evening they went down to the stream together to -drink, and after that they disported themselves together. - -There was a fox, however, who had been used to feed on the remnants -of the lion's meals, and continued now to profit by those of the cub; -he saw with a jealous eye this growing intimacy with the calf, and -determined to set them at variance (2). - -One day, therefore, when the cub had just killed a beast and lay -sucking its blood, the fox came to him with his tail no longer cockily -curled up on his back, but low, sweeping the ground, and his ears -drooping. When the cub saw him in this plight, he exclaimed, "Fox! what -hath befallen thee? Tell me thy grief, and console thyself the while -with a bite of this hind." But the fox, putting on a doleful tone, -answered him, "How should I, thine uncle, take pleasure in eating flesh -when thou hast an enemy? hence is all pleasure gone from me." But the -cub answered carelessly, "It is not likely any one should be my enemy, -fox; therefore set to and eat this hind's flesh." "If thou refusest in -this lighthearted way to listen to the words of thine uncle," answered -the fox, "so shall the day come when thou wilt berue it." "Who then, -pray, is this mine enemy?" at last inquired the cub. "Who should it -be but this calf? Saith he not always, 'The lioness killed my mother; -therefore when I am strong enough I will kill the cub.'" "Nay, but -we two are brothers," replied the cub; "the calf has no bad thoughts -towards me." "Knowest thou then really not that thy mother killed -his mother?" exclaimed the fox. And the cub thought within himself, -"What the fox says is nevertheless true; and, further, is he not mine -uncle, and what gain should he have to deceive me?" Then said he aloud, -"By what manner of means does the calf purpose to kill me? tell me, -I pray." And the fox made answer, "When he wakes to-morrow morning, -observe thou him, and if he stretches himself and then digs his horns -into the earth, and shakes his tail and bellows, know that it is a sure -token he is minded to kill thee." The cub, his suspicions beginning -to be excited, promised to be upon his guard and to observe the calf. - -Having succeeded thus far the fox went his way, directing his steps to -the sunny side of the mountain slope where the calf was grazing. With -his tail trailing on the ground, and his ears drooping, he stood -before the calf. "Fox! what aileth thee?" inquired the calf cheerily; -"come and tell me thy grief." But the fox answered, "Not for myself -do I grieve. It is because thou, O calf! hast an enemy; therefore -do I grieve." But the calf answered, "Be comforted, fox, for it -is not likely any should be an enemy to me." Then replied the fox, -"Beware thou disregard not my words, for if thou do, of a certainty -a day shall come when thou shalt berue it." But the calf inquired, -saying, "Who then could this enemy possibly be?" And the fox told him, -saying, "Who should it be other than the lion-cub in the forest on -the other side the mountain? Behold! doth he not use to say, 'Even -as my mother killed and devoured his mother, so also will I kill and -devour him.'" "Let not this disturb thee, fox," interposed the calf, -"for we two are brothers; he hath no bad thoughts against me." But -the fox warned him again, saying, "Of a surety, if thou disregard -my words thou shalt berue it. Behold! I have warned thee." Then the -calf began to think within himself, "Is it not true what he says that -the cub's mother killed my mother; and, further, what gain should he, -mine uncle, have in deceiving me?" Then said he aloud, "If thy warning -be so true, tell me further, I pray thee, by what manner of means -doth he design to put me to death?" And the fox told him, saying, -"When he wakes to-morrow morning observe thou him, and if he stretch -himself and shake his mane, if he draws his claws out and in, and -scratches up the earth with them, then know that it is a sure token -he is minded to slay thee." The calf, his suspicions beginning to be -awakened, promised to be upon his guard and to observe the cub. - -The next morning, when they woke, each observed the other as he had -promised the fox, and each by natural habit, which the fox had observed -of old, but they not, gave the signs he had set before them for a -token. At this each was filled with wrath and suspicion against the -other, and when at sunrise they both went down to the stream to drink, -the cub growled at the calf, and the calf bellowed at the cub. Hence -further convinced of each other's bad intentions, they each determined -at the same instant to be beforehand with the other. The calf dug his -horns into the breast of the cub and gored it open, and the cub sprang -upon the calf's throat and made a formidable wound, from whence the -blood poured out. Thus they contended together till all the blood of -both was poured out, and they died there before the face of the fox. - -Then came a voice out of svarga (3), saying, "Put never thy trust -in a false friend, for so doing he shall put thee at enmity with him -who is thy friend in truth." - - - -"Nevertheless, as the cub was killed as well as the calf, the perfidy -of the fox profited him nothing as soon as he had made an end of -eating their flesh!" exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XX. - - -Wherefore the Well-and-wise-walking Khan once more took the way of -the cool grove; and having brought thence the Siddhi-kuer bound in his -bag, and having eaten of his cake that never diminished, to strengthen -him for the journey, as they went along the Siddhi-kuer told him this -tale, saying,-- - - - -BHIXU LIFE. - -Long ages ago there lived in a country in the north of India, namely -Nepaul, on the banks of a river named the Hiranjavati (1), an old -man and his old wife, who had no sons, but only one daughter. But -this one daughter was all in all to them; and they had only one care -in life, and that care was, how to establish her safely and well, -that she might not be left alone in the world when they were on it no -more. Nevertheless, though the maiden was fair to see, and wise and -prudent in her ways, and though her parents had laid by a rich dowry -for her portion, it so chanced that no one offered to marry her. Yet -the years went by, and the man and his wife were both growing old, -and they said, "If we marry her not now, soon will she be left all -alone in the world." - -In a hut at some distance lived another aged couple, who were very -poor; but they had one only son. Then said the father of the maiden -to her mother, "We must give our daughter to the son of this poor -couple for a wife, otherwise she will be left alone in the world." - -So they married the maiden to the son of this poor old couple, and -they took him into their house, and he lived together with them. - -After a time, the husband felt a desire to return and see his parents; -so he took his wife with him, and they went to seek his parents. At -home, however, they were not, for they led a Bhixu life, and were -gone on a begging expedition through all the tribes; therefore they -went on, seeking them. About this time, a mighty Khan had given orders -for a great distribution of alms (2). All that any one asked for, it -was given him, whatsoever it might be. Only concerning the measure of -rice-brandy distributed to any one person was there any restriction; -but of all the rest there was no stint. - -The man and his wife therefore came with the rest of the people, -and obtained their portion, according to their desire. When all -had been well served, and had returned every one to his home, the -man said to his wife, "If we would really be rich, and enjoy life, -the way to do it is to go round through all the tribes, living on -alms. So living, we have all we need desire. Moreover we need stand -in no fear of thieves and robbers; our strength will not be brought -down by labour by day, nor our sleep disturbed with anxiety by night; -in drought and murrain we shall have no loss to suffer, for the herds -of which we shall live will not be our own. To travel about ever among -new people is itself no small pleasure. Moreover we shall never be -vexed with paying tribute of that we have earned with the toil of our -arms. If even we go back and take to us the inheritance thy parents -promised to us, in how many days would it be all spent, and we become -again even as now! But by going from tribe to tribe, living on alms, -our store is never diminished, and there is nothing we shall lack (3)." - -Thus they lived many months, begging alms and lacking nothing, even -as the man had said. Nevertheless, in the midst of their wanderings, -a son was born to them. Then said the woman, "These wild tribes among -whom we now are, give us nothing but rice-brandy, which is no food for -me; neither have I strength to carry the child as he gets older." And -as she knew her husband loved a vagabond life, and could not hear -of going to live at home with her parents, she added, "Let us now -go see my parents, and beg of them that they give us of their herds -an ass, on which the infant may ride withal when we go round among -the tribes seeking alms." To this proposition the man did not say -"Nay," and they journeyed towards the house of the woman's parents, -along the bank of the river Hiranjavati. - -When they arrived at home, they found that the woman's parents were -dead, nor was there the least remnant left of all their possessions: -the herds were dispersed, and the flocks had fallen a prey to the -wolves and the jackals; nothing remained but a few tufts of wool, which -had got caught on the ant-heaps (4). The wife picked up the tufts, -saying, "We will collect all these, and weave a piece of stuff out of -them." But her husband pointed out that, at no great distance, was a -plain with many tents, where, by asking alms, they could have plenty -of barley and rice, without the trouble of weaving. They continued -their way therefore towards the tents; but the woman continued saying, -"When we have woven our piece of stuff, we will sell it, and buy a -bigger piece, and then we will sell that and buy a bigger; and so on, -till we have enough to buy an ass, then we will set our little one -on it instead of carrying him. Then perhaps our ass will have a foal, -and then we shall have two asses." "Certainly," answered her husband, -"if our ass has a foal we shall have two asses." But the child said, -"If our ass has a foal, I will take the foal, and will ride him, going -about among the tribes, I also, asking alms even as you (5)." When -his mother heard him speak thus, she was angry, and bid him hold -his peace; she also went to correct him by hitting him with a stick, -but the boy tried to escape from her, and the blow fell upon his head -and killed him. Thus their child died. - -At the time that the woman's parents died, and the herds were -dispersed, and the flocks devoured by wolves and jackals, one only -lamb had escaped from the destruction, and had taken refuge in a -hole in the ground, where it remained hid all day, and only came out -at night to graze (6). One day a hare came by, and as the lamb was -not afraid of the hare, she did not hide herself from him; therefore -the hare said to her, "O lamb, who art thou?" And the lamb answered, -"I belong to a flock whose master died of grief because his children -went away and forsook him; and when he died, the wolves and the -jackals came and devoured all his flock, and I, even I only, escaped -of them all, and I have hid myself in this hole. Thou, O hare, then, -be my protector." Thus spoke the lamb. - -But the hare answered, "Must not a lamb live in a flock? How shall -a lamb live in a hole all alone? Behold, I will even bring thee to -a place where are flocks of sheep, with whom thou mayest live as -becometh a lamb." - -"It were better we stayed here," replied the lamb trembling; "for if -we meet the wolf in the open country, how shall we escape him?" "For -that will I provide," answered the hare; "only come thou with me." So -they set out, the lamb and the hare together, for to seek a place -where grazed flocks in goodly company. - -As they went along, they saw on the ground a hand-loom, which some -one sitting out there to weave had left behind. The hare bid the lamb -put it on her back, and bring it along with her. The lamb did as she -was bid. A little farther they saw a piece of yellow stuff lying on -the ground: this also the hare bid the lamb pick up and bring with -her. The lamb did as she was bid. And a little farther on they saw a -piece of paper, with something written on it, blown along by the wind; -this likewise the hare bid the lamb bring with her. And the lamb did -as she was bid. - -A little farther on they saw a wolf coming. As he drew near them, -the hare said to the lamb, "Bring me now my throne." Then the lamb -understood that he meant the hand-loom, and she set it in the way. Then -the hare continued, "Spread abroad over me my gold-coloured royal -mantle." Then the lamb understood that he meant the piece of yellow -stuff he had bid her pick up, and she spread it over him as he sat -on the hand-loom for a throne. Then said the hare again "Reach me the -document which the moon sent down to me on the fifteenth of the month -(7)." So the lamb understood that he meant the piece of written paper -he had bid her pick up, and she gave it into his hand. - -By this time the wolf had come up with them, and when he saw the -hare seated so majestically on the hand-loom for a throne, and with -the royal mantle of yellow stuff about him, and the written document -in his hand, the lamb moreover standing quietly by his side, he said -within himself, "These must be very extraordinary beasts, who do not -run away at my approach, after the manner of common beasts." Therefore -he stood still, and said to the hare, "Who and whence art thou?" But -the hare, still holding the piece of written paper in his hand, made -as though he were reading from it as follows:--"This is the all high -command of the god Churmusta (8) unto the most noble and honourable -hare, delivered unto him by the hands of the moon, on the fifteenth -of the month. On the same most noble and honourable hare I lay this -charge, that he do bring me, before the fifteenth of the next moon, -the skins of a thousand rapacious, flock-scattering wolves." And as -the hare read these words, he erected his ears with great importance -and determination of manner, and made as though he would have come -down from his throne to attack the wolf. - -The wolf, still more alarmed at this proceeding, took flight, nor so -much as looked back to see whether the hare was really pursuing him. - -As soon as he was well on his way, the hare and the lamb set out once -more on their journey, taking another direction from the wolf, and -arrived happily at one of the most fertile pastures in the kingdom -of Nepaul. - - - -"The prudence of that hare was equal to his good feeling," exclaimed -the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XXI. - - -Wherefore the Well-and-wise-walking Khan once more took the way of the -cool grove; and having brought thence the Siddhi-kuer bound in his bag, -the Siddhi-kuer as they went along told him this tale, saying,-- - - - -HOW THE WIDOW SAVED HER SON'S LIFE (1). - -Long ages ago there lived in Chara Kitad (2), which lieth to the -east of India, a king named Daibang (3), who had one only son. But -this son never showed himself to the people. No one in the whole -empire had once set his eyes on him. Every day he sent and fetched a -handsome youth of the people to come and comb his hair for him, and -immediately that he had made an end of combing him he had him put to -death. Every day one. This went on for many years, and no one dared -to withhold their son from the king's command. At last it came to the -turn of a youth who was a widow's son. The widow, therefore, full of -anguish at the thought of her son, her eldest stay and consolation, -being taken from her and slain, made cakes of dough kneaded with her -own milk, and gave them to her son, saying, "Manage so that while thou -art combing the hair of the Khan, he shall eat one of these cakes." - -The widow's son, therefore, came and stood before the Khan; and as he -combed the Khan's hair with the Khan's golden comb, he saw that the -ears of the Khan were formed like to the ears of an ass, and that it -was that his subjects might not know he had ears like to the ears of -an ass, that he put to death every day the young men, who, combing his -hair, had seen them. Nevertheless, the widow's son went on combing the -Khan's hair, and eating the cakes his mother had given him the while. - -At last the Khan said, "What eatest thou?" - -And he answered, "Cakes kneaded of rice-flour and milk; such cakes -do I eat." - -And when the Khan asked for some to taste, he gave him one, and the -Khan ate it. When the Khan had eaten the cake, he said, "The scent and -the flavour of these cakes is good. How are they composed? tell me." - -The widow's son answered, "My mother made them for me with milk of -her own breast, and kneaded them with rice-flour." - -When the Khan heard that, he said within himself, "How shall I put this -youth to death, seeing he and I have both partaken of one mother's -milk? That were unnatural and unheard of." Then said he aloud, "If -that be so, I will not put thee to death this day; but only take an -oath of thee that thou tell no man that I have ears like to asses' -ears. Shouldst thou, however, break thine oath, then, know that thou -shalt surely be put to death." - -"Unto no man, O Khan," swore the youth, "will I declare this -thing. Neither unto my mother herself." And having thanked the Khan -for sparing his life he went his way. - -Day after day, however, all the youths who went in to comb the Khan's -hair were put to death as before, and all the people wondered greatly -why the widow's son had been spared. Nevertheless, remembering the -oath which he had given the Khan, he told no man how it had befallen -for all their wondering and inquiring, nor even his own mother. - -But as he continued thus keeping his own counsel, and telling no man -the reason why the Khan killed all the other youths who combed his -hair and spared him, the secret vexed his heart, nor could he stand -against the oppression of his desire to speak it, so that he fell ill, -and like to die. Nor were medicaments nor yet offerings in sacrifice -(4) of any avail to heal him of that sickness, though many Lamas -were called to see him. At last a Lama came, who having felt his -pulse said, "In this kind of sickness medicaments avail nothing; -only tell what it is thou hast on thine heart, and as soon as thou -shalt have told it, to whomsoever it may be, thou shalt be relieved, -and be well again. Other remedy is there none." Thus spoke the Lama. - -Then all they that stood by the bed spoke to him, saying, "If it -be that thou hast any thing on thy mind, as the Lama has said, even -though it be the least matter, speak it now and recover. Of what good -shall it be to thee to keep the secret if, after all, thou diest?" - -But neither so would he break his oath to the Khan. But at night -when they were all gone, and his mother only was with him, and she -urged him much, he told her, saying, "Of a truth have I a secret; -but I have sworn to the Khan that I will tell it to no man, nor yet -even to thee, my mother." - -Then spoke his mother again, saying, "If this be so, then go out far -from the habitations of men, and hiding thy face in a crack of the -earth where the soil is parched for want of moisture; or else, in the -hollow of an ancient tree, or in a narrow cleft of the everlasting -rock, and speak it there." - -And the youth listened to her word; and he went out far from the -habitations of men till he came where there was a hole of a marmot -in the ground. Putting his mouth into the hole he cried, "Our Khan, -Daibang, has ears even like to the ears of an ass!" and he repeated -the same four times, and was well again. - -But the marmot living in the hole, had heard the words, and she -repeated them to the echo, and the echo told them to the wind, and -the wind brought them to the Khan. - -So the Khan sent, and called the youth, even the widow's son, before -him, saying, "Charged I thee not that thou told no man this thing, -and swarest thou not unto me that thou wouldst declare it to no man, -nor even to thine own mother? How then hast thou gone and spoken -it abroad?" - -But the youth answered, saying, "To no man either at home or abroad -have I spoken the thing, O Khan!" - -"How then came the words back to me unless it be that thou hast spoken -them, seeing that none other knows the thing save thee?" again asked -the Khan. - -"I know not," replied the youth, "unless it be that through refraining -of myself that I might keep the secret I fell ill, and when all -medicaments and offerings of sacrifice failed, there came a Lama -who said there was no remedy save that I should unburden that which -oppressed my mind. Then to save my life, and yet not betray the -Khan's confidence, I spoke it in the hole of a marmot in the waste, -far from the habitations of men." - -Then when the Khan found he was so faithful and discreet he believed -his word, and forbore to put him to death. Further he said to him, -"Tell me, now, canst thou devise any means by which these asses' -ears may be concealed, so that I may go forth among my subjects like -other Khans?" - -"If the Khan would listen to the word of one so humble, even now a -means of concealment is plain to my mind," replied the youth. - -And the Khan answered him, "Speak, and I will listen to what thou -hast to advise." - -The youth therefore spoke, saying, "O mighty Khan! Let now a -high-fashioned cap be made to cover thine head, and let there be on -either side lappets to the cap, covering the ears. Then shall all -men when they see the Khan wearing such a cap deem it beseeming to -wear such a cap likewise." Thus the youth counselled the Khan. - -And the Khan found the counsel good, and he made him a high-fashioned -cap with lappets covering the ears; and when the ministers of state -and the counsellors and nobles saw the Khan wearing such a cap, -they made to themselves caps like unto it, and all men wore it, and -it was known by the name of "the lappet cap." But no man knew that -the king's ears were like to asses' ears. - -Furthermore, the Khan no longer had need to put to death the youths -who combed his hair, and all the people rejoiced greatly. But for -the youth, even the widow's son, he made him steward over all his -household, and whatsoever he did, he did with prudence and judgment, -his mother advising him. - - - -"The Khan who put so many youths to death to save his own reputation -did not deserve so good a counsel!" exclaimed the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XXII. - - -Wherefore the Well-and-wise-walking Khan once more took the way of -the cool grove, and, having brought thence the Siddhi-kuer as on the -other times, bound in his bag with the cord woven of a hundred threads, -as they went along the Siddhi-kuer told him this tale, saying,-- - - - -THE WHITE SERPENT-KING. - -Long ages ago there lived in the east part of India a Khan whose -possessions were so large that he had ten thousand cities, and for -the administration of the affairs of the same he had not less than -thirty ministers. He had also a gold frog that could dance, and a -parrot that spoke wisely. A tamer was also appointed to have care of -them, and every day this keeper brought them before the Khan to divert -him. The frog danced every day a new dance, and the parrot now gave -wise answers to the questions he proposed, now sang melodious songs -with accomplished art. - -One day there came to the court of this King a minstrel from a strange -land, in whose playing and singing the Khan took so great pleasure -that he gave him many rich presents, and the man went about saying, -"In all his dominions the King has no favourite in whom he takes so -great delight as in me who am a stranger; neither is there any other -who knows how to please him as I." When the keeper of the gold frog -and the parrot heard him make this boast, he answered him saying, -"Nay, much greater pleasure hath the Khan in his gold frog and his -parrot, of whom I am keeper." And they strove together. In the end the -minstrel said, "To-morrow we will both go up to the Khan together, and -while your gold frog dances his most elaborate dance, and your parrot -sings his most melodious songs, I also will play and sing my sagas to -the Khan; and behold! to whichever the Khan gives ear while he regards -not the other, he shall be accounted to have most pleased the Khan." - -The next day they did even as the minstrel had said, and when the -minstrel began to sing the Khan paid no more heed at all to the frog -or the parrot, but listened only to the strange minstrel's words. - -Then the tamer who had charge of the frog and the parrot, when he -saw that the strange minstrel was preferred, lost heart and came no -more before the Khan, but went and let fly the parrot, and threw the -gold frog out of a window of the palace. As he threw the gold frog -out of the window of the palace a crow was flying by, and seeing the -frog thrown out, and that it knew not which way to turn, he caught -it in his beak and flew away to a ledge of a rock. As he was about -to devour her, the frog said,-- - -"O crow! if thou art minded to devour me, first wash me in water, -and then come and devour me." - -And the remark pleased the crow, and he said to the frog,-- - -"Well spoken, O frog! What is thy name?" - -And the frog made answer,-- - -"Bagatur-Ssedkiltu (1). That is my name." - -So the crow took her down to wash her in the streamlet which flowed -ceaselessly out of a hole in the rock. But the frog had no sooner -gained the water than she crept into the hole. The crow called -after her,-- - -"Bagatur-Ssedkiltu! Bagatur-Ssedkiltu, come thou here!" - -But the frog answered him,-- - -"I should be foolish indeed if I came of my own account to give up -my sweet life to your voracity. The Three Precious Treasures (2) -may decide whether I have so little courage and pride as that!" - -So saying, she leapt into a cleft of the rock out of reach of the crow. - -Meantime her former tamer had come up, and began searching about, -trying to recover her, having bethought him he might incur the King's -anger in having let her go. And when he saw her not he began digging -up the earth and hewing the rock all round the streamlet. - -When the frog saw him digging up the earth and breaking the rock all -round the streamlet, she cried out to him,-- - -"Dig not up the source of this spring. The King of the same hath -given me charge over it, and I will not that thou lay it bare by -digging round it." She said further, "Though now thou art in sorrow -and distress, I will presently render thee a gift that shall be a -gift of wonder. Listen and I will tell thee. I am the daughter of the -Serpent-king, reigning over the white mother-o'-pearl shells (3). One -day I went out to see the King's daughter bathe, and she, seeing me, -sent and had me fished out of the stream with a mother-o'-pearl pail, -and took me with her." - -Meantime, the King began to notice that the parrot and the frog came -no more to entertain him, so he sent for the tamer, and inquired what -had become of his charges. - -"The frog is gone her way in the stream," answered the man, "and the -parrot must have been taken by a hawk." - -The Khan was wroth at this answer, and ordered that the man should -be taken and put to death. - -Then came the first of the thirty ministers to the Khan, saying,-- - -"If we put this man to death, no more dancers or singers will come -any more to this court." - -And the Khan answered,-- - -"It is well spoken; let him not be put to death." He sent him into -banishment, however, with three men to see him over the border of -his dominions, and a goat to carry his provisions. But he also had -him shod with a pair of shoes made out of stone, forbidding him to -return until the stone shoes should be worn through. - -As soon as his guards had left him, the tamer sat down by the side of -the stream, and after soaking the stone shoes with water, rubbed them -with a piece of rough stone till they were all in holes. Then he came -back to his own country, with the goat that had carried his provisions, -and made him dig roots out of the earth for him to eat. And he lived -upon the roots. - -One day he saw an owl flying by, which held in its mouth a white -serpent. The tamer knew him to be a serpent-prince, and to make -the owl release him, took off his girdle and held it in his mouth, -after the manner in which the owl held the serpent, and, standing over -against the owl, he cried out, "The thing held in the mouth burns with -fire!" at the same time dropping the girdle from his mouth suddenly, -as if it scorched him. - -When the owl had heard his words, she also let the serpent fall out -of her beak. - -Then the tamer took up the serpent, and put it on a piece of -grass near, and covered it with his cap. He had hardly done so, -when there came up out of the water a whole train of princes of the -serpent-daemons, riding on horses, on to the bank of the stream, where -they dispersed themselves, searching about every where for the white -serpent, which was a serpent-prince. - -After they had searched long and found nothing, there came up out -of the water, riding on a white horse, a white serpent, having on a -white mantle and a white crown (4). - -He, seeing the tamer, said to him,-- - -"I am the Serpent-king, reigning over the white mother-o'-pearl -shells. I have lost my son. O man! say if thine eyes have lighted -on him." - -The tamer asked of him, "What was thy son like?" - -And the Serpent-king answered,-- - -"Even a white serpent was my son." - -"If that is so," answered the tamer, thy son is with me. Even now a -mighty Garuda-bird had him in his beak and prepared to devour him. But -I, who am a tamer of all living creatures, knew how to entreat him -so that he should give the white serpent up to me." - -Then he lifted his cap from off the grass and delivered the White -Serpent-prince unto the Serpent-king, his father. - -The Serpent-king was full of delight at getting back his son, and -called a great feast of all his friends and acquaintance among the -serpent-princes to celebrate his joy. And the tamer he took into his -palace, and he dwelt with him. - -After a time, however, the man desired to return to his own country, -and spoke to the Serpent-king to let him go. Then said the White -Serpent-king, who reigned over the white mother-o'-pearl shells-- - -"Behold, as thou hast dealt well with me, I will not let thee go -without bestowing somewhat on thee, and telling thee what good fortune -shall befall thee. Behold these two times hast thou served me well; -and long time have I sought thee to reward thee, for first thou -didst release my daughter, the Princess Goldfrog, from servitude, -putting her out of the window of the palace, and now thou hast -restored my son, even mine only son, to me. Know, therefore, that of -thee shall be born four sons, every one of whom shall be a king in -Gambudvipa. Nevertheless, seeing it will befall that, ere that time -come, thou shalt pass through a season of trial, and be in need, -I give unto thee this Mirjalaktschi (5) and this wand. Whensoever -thou wantest for food, touch but this Mirjalaktschi with the wand, -and immediately every kind of viand shall be spread out before thee." - -Then he brought him up to the edge of the water to let him depart, -giving him a brightly painted Mirjalaktschi and a mother-o'-pearl wand; -moreover, he gave him a red-coloured dog also. - -Then the White Serpent-king went his way down under the water again -to his palace, and the tamer turned him towards his own country, -the red-coloured dog following behind him. - - - -"Thus was the promise of Princess Goldfrog fulfilled," exclaimed -the Khan. - -And as he let these words escape him, the Siddhi-kuer replied, -"Forgetting his health, the Well-and-wise-walking Khan hath opened -his lips." And with the cry, "To escape out of this world is good!" he -sped him through the air, swift out of sight. - - - - - - -TALE XXIII. - - -Wherefore the Well-and-wise-walking Khan once more took the way of -the cool grove; and having taken the Siddhi-kuer, and bound him in his -bag, as at other times, he brought him along to the great Master and -Teacher Nagarg'una. As they went along by the way, the Siddhi-kuer told -him this tale, of how it fell out with the red-coloured dog, saying,-- - - - -WHAT BECAME OF THE RED-COLOURED DOG. - -When it was evening they went, the tamer and the red-coloured dog -together, into a grove to sleep, and by day they journeyed on. One day, -when they made their evening halt, the red-coloured dog laid aside her -dog's form, and appeared as a beautiful maiden, clothed in shining -robes of white, and with a crown of white flowers on her head; and, -when the tamer saw her, he loved her. - -Moreover, she said to him, "Me hath the Serpent-king given to thee to -be thy wife." And he married her, and she was his wife. Every morning -she put on the form of the red-coloured dog again, and they journeyed -on. One morning, however, before she put on the dog form, she went -down to bathe in the river, and while she was gone, the man burnt the -dog form, saying, "Now must she always remain as a beautiful woman." - -But when she came up from bathing, and found what he had done, she -said, with many other moving and sorrowful words, "Now can I no more -walk with thee, and share thy wanderings." - -So they remained in that place. - -Again, another day she went down to bathe in the river, and as she -bathed some of her hairs falling off, were carried down the stream. - -At a place near the mouth of the stream, a maid belonging to the -service of the Khan had gone down to fetch water, and these hairs -came out of the water clinging to her water-jar. And as the hairs -were wonderful to behold, being adorned with the five colours and the -seven precious things (1), she wondered at them, and brought them to -the Khan for him to see. - -The Khan had no sooner examined them than he came to this conclusion, -saying,-- - -"Somewhere along the course of this stream it is evident there must -be living a surpassingly beautiful woman. Only to such an one could -these hairs belong." - -Then he called the captain of his guard, and bid him take of armed -men as many as ever he would, and by all means to bring unto him the -woman to whom these hairs belonged. Thus he instructed him. - -But the woman had knowledge of what was going forward, and she came -weeping to her husband, and showed the thing to him, "And now," -she said, "the Khan's soldiers will surround the place, neither is -there any way of escape, nor any that can withstand the orders of the -Khan. Hadst thou not burnt the red dog form, then had I had a means -of refuge." - -Then the man wept too, and would have persuaded her to escape, but -she said,-- - -"It skills not, for they would pursue us and overtake us, and put you -to death out of revenge. By going at their command without resistance, -at least they will save you alive." - -While they were speaking the captain of the Khan's guard came with -his men-at-arms, and posted them about the place. Then, while they -were taking their measures to completely surround the inclosure that -the woman might by no means break through, she said to her husband,-- - -"The only remedy that remains is that thou wait quietly for the space -of a year, and in the meantime I will arrange a stratagem. Then on the -fifteenth day of the month Pushja (2), I will go up on to the edge -of a mountain with the Khan. But thou, meantime, make to thyself a -garment of magpie's feathers, then come and dance before us, in it; -and I will invent some plan for escaping with thee." - -Thus she advised him. And the soldiers came and took her to the Khan; -the husband making no resistance, even as she had counselled him. - -Also, he let a year pass according to her word; but being alone, and -in distress for the loss of his wife, he neglected his work and his -business, and came to poverty. Then bethought he him of the word of -the White Serpent-king, saying, "There shall come a season when thou -shalt be in poverty." So he took out his Mirjalaktschi, and touched -it with the mother-o'pearl-wand, and it gave him all manner of food, -and he lived in abundance. Then he set snares, and caught magpies, -exceeding many, and made to himself a covering out of their feathers, -and practised himself in dancing grotesque dances. - -On the fifteenth day of the month Pushja, the Khanin arranged to go -with the Khan to visit the mountain. On the same day the husband came -there also, dressed even as she had directed him, in a costume made -of magpie's feathers. Having first attracted the attention of the -Khan by his extraordinary appearance, he began dancing and performing -ludicrous antics. - -The Khan, who was by this time tired of the songs of the foreign -minstrel, nor had found any to replace the gold frog and the parrot, -observed him with great attention. But the Khanin seeing how exact -and expert her husband was in following out her advice for recovering -her, felt quite happy as she had never done before since she was -taken from him; and to encourage him to go on dancing she laughed -loud and merrily. - -The Khan was astonished, when he saw her laugh thus, and he said, -"Although for a whole year past I have devised every variety of -means to endeavour to make thee at least bear some appearance of -cheerfulness, it has profited nothing; for thou hast sat and mourned -all the day long, nor has any thing had power to divert thee. Yet -now that this man, who is more like a monster than a man, has come -and made all these ridiculous contortions, at this thou hast laughed!" - -And she, having fixed in her own mind the part she had to play, -continued laughing, as she answered him,-- - -"All this year, even as thou sayest, thou hast laboured to make me -laugh; and now that I have laughed, it would seem almost that it -pleaseth thee not." - -And the Khan hasted to make answer, "Nay, for in that thou hast laughed -thou hast given me pleasure; but in that it was at a diversion which -another prepared for thee, and not I, this is what pleased me not. I -would that thou hadst laughed at a sport devised for thee by me." - -Then answered the Khanin, "Wouldst thou in very truth prepare for me -a sport at which I would surely laugh?" - -And the Khan hasted to make answer, "That would I in very truth; -thou knowest that there is nothing I would not do to fulfil thy -bidding and desire." - -"If that be so," replied the Khanin. "Know that there is one thing -at which I would laugh in right good earnest; and that is, if it were -thou who worest this monstrous costume. That this fellow weareth it is -well enough, but we know not how monstrous he may be by nature. But if -thou, O Khan, who art so comely of form and stature, didst put it on, -then would it be a sight to make one laugh indeed." - -And her words pleased the Khan. So he called the man aside into a -solitary place that the courtiers and people might not see what he did, -and so become a laughing-stock to them. Then he made the man exchange -his costume of magpie's feathers against his royal attire and mantle, -and went to dance before the Khanin, bidding the man take his place -by her side. - -No sooner, however, did the Khanin see him thus caught in her snare -than she returned with her own husband, habited in the Khan's royal -habiliments, to the palace. She also gave strict charge to her guard, -saying,-- - -"That juggler who was dancing just now upon the hill, dressed in -a fantastic costume of magpie's feathers, has the design of giving -himself out for being the Khan. Should he make the attempt, set dogs -(3) on him and drive him forth out of the country. Of all things, -on peril of your lives, suffer him not to enter the palace." - -Scarcely had she made an end of speaking and conducted her husband into -the palace, when the Khan appeared, still wearing the magpie costume, -because the Khanin's husband had gone off with her, wearing his royal -habiliments, and would have made his way to his own apartments; but -the guards seeing him, and recognizing the man in the magpie disguise -the Khanin had designated, ordered him out. - -The Khan asserted his khanship, and paid no heed to the guards; -but the more he strove to prove himself the Khan, the more were the -guards convinced he was the man the Khanin had ordered them to eject, -and they continued barring the way against him and preventing his -ingress. Then he grew angry and began to strive against them till they, -wearied with his resistance, called out the dogs and set them on him. - -The dogs, taking him for a monstrous wild bird, eagerly ran towards -him, so that he was forced to turn and flee that he might by any means -save his life. But the dogs were swifter than he and overtook him, -and, springing upon him, tore him in pieces and devoured him. - -Thus the husband of the Khanin became installed in all his governments -and possessions. - -Moreover, that night there were born to the Khan four sons, who -were every one exceeding great rulers in Gambudvipa, even as the -White Serpent-king, reigning over the white mother-o'-pearl shells, -had foretold. - -The eldest of these four was renowned as the spiritual ruler of all -India (4). In one night he translated all the sacred books into a -thousand different languages for the use of devas and men, and in -one other night he erected a hundred thousand sacred temples all over -his dominions. - -The brother next to him was endowed with all kinds of power and -strength in his earliest youth, and with every capacity. This Prince -was renowned as ruler of the Mongols by the name of Barin Tochedaktschi -Erdektu (5), for so expert and mighty was he in the use of the bow -that if he shot his arrow at four men standing side by side together, -every one of them was certain to fall to the earth, transfixed through -the centre of the heart. - -The next brother raised up to himself a mighty host of a hundred -thousand men by pulling out a single hair of his head, and he led -them forth to battle, and was known to the whole earth by the name -of Gesser-Khan (6). - -The fourth brother fitted out four caravans of merchandise all in one -day, and sent them forth to the four quarters of heaven. By these -means he obtained possession of the All-desire-supplying talisman, -Tschin-tamani, and was Ruler of the Treasures of the earth, with the -title of Barss-Irbiss (7), Shah of Persia. - - - - - - -CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. - - -The Well-and-wise-walking Khan listened till the Siddhi-kuer had made -an end of speaking, but opened never his lips. Though he heaped up -wonders upon wonders as a man heaps up faggots on a funeral pile, -yet spake he never a word. - -Therefore the sack remained fast bound with the cord of a hundred -threads of different colours, nor could the Siddhi-kuer find means to -escape out of the same; but the Well-and-wise-walking Khan bore him -along to his journey's end, even to the feet of his great Master and -Teacher Nagarg'una. - -And Nagarg'una took the mighty dead, even him endowed with perfection -of capacity and fulness of power, and laid him up in the cool grove -on the shining mountain of Southern India, venerated by all men as -the Siddhitu-Altan even unto this day. - -By this means also great prosperity crowned the whole land of -Gambudvipa. To all the men thereof were given knowledge and length -of days. The laws were obeyed and religion honoured, and happiness -had her abode among them. - - - - - - -THE SAGA OF ARDSCHI-BORDSCHI AND VIKRAMADITJA'S THRONE. - - -HISTORICAL NOTICE OF VIKRAMADITJA. - - -The name of Vikramaditja is a household word in the epic mythology of -India; and freely it seems to have been adopted by or conferred upon -those who emulated the heroic acts of some first great bearer. But -as the legendary chroniclers are more occupied with extolling the -merits of their favourites, than with establishing their place in -the page of history, it becomes a well-nigh impossible task for the -modern investigator to trace out and fix the times and seasons of -all those who, either in fact or in fiction, have borne the name, -or even to distinguish with certainty how many there have been, -still less, what are the peculiar deeds and attributes of each. - -A writer (1), who has examined painstakingly into the matter, tells -us that the popular mind is only conscious of one Vikramaditja, -so that without troubling itself to consider the insufficiency of -one life to embrace all the aggregate of wonderful works it has -to tell of him, it supposes him rather to have had a prolonged or -recurring existence as marvellous in itself as the events of which it -is composed. On the other hand, he found that native writers made out -the number variously from four to nine, though he could not find that -they determined with precision the existence of more than two. An -additional difficulty arises from this, that the very distinctive -super-appellations derived from their deeds by heroes bearing the -name seem to have passed over to others along with the name itself; -as, for instance, Gardabharapa = "donkey-form," given to one of them -on account of his being temporarily transformed into a donkey by his -father; the name of Sakjaditja is similarly given indiscriminately -to others who lived at different periods, though the origin of the -word can only be found in an exploit of one of them, who with the -aid of Shesa, the serpent-god, destroyed an oppressor named Sakja -(2). While the name Vikramaaditja itself seems rather a descriptive -appellation than a name, being composed of the two Sanskrit words, -vikrama and aditja--the sun, or bright exposition of heroic virtue. - -You may form some idea of the uncertainty thus created if you imagine -the Roman historians to have been silent, and suppose, that nothing -remained to us of the lives of the Emperors, for instance, but certain -panegyrics of bards and traditions of the people, eked out by a little -scanty assistance from inscriptions and coins, and unsystematic and -untrustworthy chronicles. You may then conceive, how with no fixed -dates marked out for determining the period of the reign of each, -and no literary criterion to distinguish incongruities, a fertile -imagination, aiming rather at exciting admiration than conveying -information, could run riot with the mass of the acts and adventures, -the victories and achievements of the whole number, because the names -or titles of "Augustus" and "Caesar" could be applied to many or all. - -There is also the further difficulty that the heroic myths of India -have travelled on from tribe to tribe, and from province to province -(3), the character of the hero and his exploits incurring many -transformations and fresh identifications under the process (4). - -Not to go into the elaborate discussion which the intricate study -of the Indian dynasties has called forth, it may suffice in this -place to observe that, in the absence of more regular records, the -greatest aid we have in arriving at some fixed knowledge of the -events of a remote age in India is derived from inscriptions and -coins (5). And, as a specimen of the thought and care that has been -brought to bear on the matter, to specify the interesting circumstance -connected with this particular instance, that the nearest approach to -a satisfactory determination of the date of the chief bearer of the -name of Vikramaditja that is likely to be attained has been arrived at -from the observation of the influence of Greek art on the execution -of certain of the coins (6) which have been preserved and collected, -connecting them with the period succeeding Alexander's invasion. A -careful collation of these specimens with the most authentic list -of the kings has given tolerable authority for asserting that the -date of 57 B.C. may be assumed for the date of the first historic -(7) Vikramaditja, whose chief honour lies in having overcome and -superseded the descendants of the foreign race of rulers who had been -in possession of his native country before his time. In pursuing the -history of his dynasty, however, the help so far afforded by the coins -ceases, and the only written records of him are the collections of -popular fables of his deeds. Only one of these collections, and of -that the date is unknown, has any pretension to rank as history; and -even this is full of wonders and manifest exaggerations. Its author, -Ravipati Gurumurti by name, informs the reader, however, that he had -brought together and compared many Sanskrit manuscripts, and sifted -much oral tradition in its compilation. - -According to this account, Vikramaditja was the son of a Brahman named -Kandrasarman, the fourth son of Vishnusarman, inhabiting a city called -Vedanarajanapura, a name not found in any other writer. Dissatisfied -with the ordinary occupations on which he was kept employed by -his parents, he ran away from home and after many adventures came -to Uggajini, where he married the daughter of Dhvagakirti, the -reigning sovereign of Malava (8). His son Vikramaditja was the more -celebrated hero, and according to another MS. (quoted in W. Taylor's -Examination of the Mackenzie MSS.) the former of these two was not -called Vikramaditja at all, but Govinda. - -Feeling an interior conviction of his great destiny, Vikramaditja -(the son) determined on obtaining supernatural aid in fulfilling it; -and, with this view, he devoted himself to prayer and retirement, until -he had obtained an apparition of the goddess Kali, the chosen wife of -Shiva, who gave him the solemn promise that he should be invulnerable -to all enemies with the exception of one who should be supernaturally -born; and that he should rejoice in a happy reign of a thousand years -(9). By the shrewd advice of his half-brother Bhatti, whom he made -his minister, he contrived to obtain out of this promise double the -length of years actually named, for he arranged to reign for only six -months at a time, spending six months in contemplation in the jungle, -so that it took two thousand years to make up a thousand years' reign -(10). In another account, he is made to reign 949 years; and, on the -other hand, in another (11) only a hundred and six years. - -It might have been expected that a people who raised themselves at -so remote a period to a comparatively high degree of civilization, -and in other departments of mental exertion distinguished themselves -in so marked a manner, should of all things have possessed a copious -historical literature, but there are other things to take into account -which explain why the contrary is the case (12). A German writer -(13) has put the case very summarily. "Their religion," he says, -"has destroyed all history for the Hindus. They are taught to look -on life as a mere passing condition of probation and sorrow, and its -incidents, consequently, as unworthy to be recorded." But this is -a hardly fair statement, and only true to a certain extent. Benfey -(14) perhaps reaches nearer the mark when he says,--"The life of man -was for them but a small portion of the immense divine life pervading -the whole universe. It lay, so to speak, rolled up in a fold of the -mantle of the godhead. Viewed thus, history became a theme so vast that -the infinitesimal human element of it was lost to view. Theosophies, -idealisms, allegories, myths, filled up the place of the record of the -doings of mortals." Troyer (15) takes nearly the same view, but further -calls attention to the influence exercised by the religious teaching -concerning re-births and transmigration of souls in working against -history becoming a science. Historical characters lost their positive -identity, and the effect a man's acts under a previous existence -were taught to exercise on his fate diminished the responsibility -and merit of, and consequently the interest in, his actions. - -To arrive at a more exact view, however, it is necessary to -distinguish between the parts which Brahman and Buddhist teaching -have respectively to bear in the matter. The Brahmanical castes -became subdivided into groups composed of many families, with no -common founder, the preservation of whose name and deeds would have -afforded an instigation to building up the materials of a national -history. Only at a comparatively late period some traditions were -kept up of the heads of these groups, but this in such a way as to -serve rather to throw back attention on to the past and restrain it -from the contemplation and record of contemporary events, Caste took -the place of country, and the interest of the individual was drawn -away from national to local interest. - -Next, the history of the gods possessed a much higher importance in -their eyes than that of the kings of the earth, while at the same -time the humanistic conception of their character rendered the myths -concerning them of a nature to clash with and supersede the records of -earthly notabilities. Their wars and their loves and their undertakings -were indeed often superhuman in scale, but they were yet for the -most part no more exalted in nature, than the occupations of men. But -from this habit of making their divinities actors in gigantic human -incidents, their mind grew used to regard the marvellous and unreal as -possible and true, and was at no pains to fix any data with exactness. - -Then their contemplative mode of life kept them out of actual contact -with what was going on in the world around them. Most Brahmans lived -engrossed by the service of the temple, or else occupied with their -families or their disciples. Very few are the examples of their acting -as ministers or judges, or taking any part in public life. - -Further, many elements of history may be said to have scarcely -existed at all. All changes of manners and customs, all growth of -arts and sciences, were impeded by the appointment of fixed laws, -and remained pretty much the same for long periods. - -Again, the subdivision of the country into multitudinous governments, -and the comparatively short duration of any large union of them -under one dynasty--as, for instance, the Maurja or the Gupta--further -weakened any tendency to the formation of a national spirit. The best -preserved attempts at history are those of Lanka (Ceylon), Orissa, -Cashmere, the Dekhan, and other kingdoms or provinces which have -all along preserved their identity. Where one country fell under -the empire of another its history naturally lapsed in that of the -conquering state, or became altogether lost; and as such annexations -were mostly effected by violence, it is only to be expected that -the conqueror should discourage any thing that would keep up the -memory of the rulers he had superseded. The Chronicle of Cashmere, -called the Raga Taragini, or "Stream of Kings," is perhaps the best -written. It was compiled by Kalhana Pandita, who lived, however, as -late as 1150 of our era, and is carried down to the year 1125. He -appears to have laboured to make it as complete and reliable as -the vague and scattered materials at his disposal admitted; yet so -little was even he capable of appreciating the value of accuracy, -that he ascribes to a reign (removed from his own date by no more -remote period than 600 years) a length of 300 years. And this is -but a small fable by comparison with others of his statements. This -Chronicle possesses the peculiarity of being almost the only work of -an historical nature compiled under Brahman influence. - -The only work which has any pretension to universality in its scope -is the Karnataka Ragakula. But though it begins with an account of the -creation of the world and the incarnations of Vishnu, and narrates the -deeds of typical heroes like Pandarva and Vikramaditja, it yet only -contains the history of the Dekhan, and is, after all, a modern work -edited at the bidding of English rulers. The only earlier work of the -same character is one professing to give the general history of India -from Ashokja to Pratitasena, written in the fourteenth century. This, -however, is believed not to have been compiled by a native Indian, -and is, at any rate, not the work of a Brahman, though possibly of -a Buddhist. - -In the matter of historical compilation we have in general more to -thank Buddhism than Brahmanism for. The simple Sutra, or colloquies -of Shakjamuni with his disciples, written in masajja, a poetical -prose pleasingly broken into a sort of cadence, themselves form -a kind of history of the country contained in this sort of memoir -of its great religionist. The simple Sutra are of two classes. The -first class consists of an account of Buddha's own wanderings and -personal dealings both with his disciples and others, and were probably -compiled (16) by the first great Sangha, or Synod, within 100 years -after his death (17), though bearing marks in many places of having -been reconstructed at a later period. The other class takes notice -of events and persons belonging to a subsequent period. Besides -these there are the Mahajana-Sutra, a more detailed and developed -continuation of the same species of chronicle, but bearing marks of -having been compiled at a much more advanced date still, for they -introduce ideas which do not belong to the early teaching of Buddhism, -but to a very late development. - -These writings possess great historical importance, but yet are by no -means free from the faults of inaccuracy of date and arrangement; of -idealizations of the persons treated of; the introduction of fabulous -incidents, transmigrations, and such like. The very desire of the -Buddhists to make their records more complete and useful than the -Brahmans', often led to additional complications, because it induced -all manner of interpolations--as for instance, whole series of kingly -personages, the account of whose lives is not even to be set down to -the exaggerations of ill-preserved tradition, but to pure fabrication -of the imagination. - -More reliance on the whole is to be placed on the great epic poems, -and, chiefly, the Purana and Maha Bharata. - -The works which we now find extant, with the title of Purana -(ancient)--eighteen in number,--are, however, at best but the -reproduction of six older compilations, either collected from the -recitations of Sutas (bards), or themselves reproductions of still -older compilations, which have probably perished for ever. They -contain pretty well all that is known concerning the origin, mode of -life, heroic deeds, and ways of theological thought, of those Indian -nations who acknowledged either Vishnu or Shiva for their highest god; -and traces are to be distinguished by which the statement of earlier -and purer belief has been distorted or biassed according to the tenets -of the later compiler. - -The Maha Bharata concerns itself more exclusively with the deeds of the -gods and heroes, and is itself often referred to in the Puranas. Both -of them bear witness that it was the frequent custom, on occasions -of great gatherings of the people for public sacrifices and popular -festivals, and also in the places of retirement of religious teachers -round whom disciples gathered, that the stories of gods and heroes -should be sung or told, and eagerly listened to. Such stories were -collected into the Maha Bharata by Vjasa = "the Arranger" (who also -occupied himself with the recompilation of the Veda), son of Satjavati -= "the truthful one," daughter to Vasu, king of Magadha. Vasu -had conferred great benefits on his subjects, and was held in -proportionate honour. His great work was the construction of a canal, -of which mythology has thus preserved the memory. The mountain-god, -Kolahola, fell in love with the stream-goddess, Shirktimati. As she -sported past the tower of Kedi, he barred her further progress by here -damming her course with a mountain. Vasu saw her distress, and came to -rescue her by striking the mountain with his foot, and thus delivering -her from her imprisonment. The goddess in gratitude devoted her twin -children to his service. He made her son the leader of his armies, -and married her daughter Girika, by whom he also had twins--a son, -whom he made king of Matsja; and a daughter, Satjavati, who, as we have -seen, married the father of Yjasa. This was the Rishi Parasara who -obtained for her the name of Gandha, and the corresponding character -of "sweet-scented," as heretofore, from the occupation to which she -had been devoted by her father of ferrying people across the Jamuna, -she had acquired a smell of fish. She is also called, Gandhahali = -"the sweet-scented dark one," which latter appellation is explained by -the story that she made Parasara observe that the other Rishis were in -the habit of watching her from the other side of the river, on which -he constructed a mist to conceal her, or make her "dark" to them. Why -"the Arranger" of legends should have "the truthful one" ascribed -to him for his mother, is easy enough to see. Parasra was reckoned -his father because he was the inventor of chronology, which ought to -precede any attempt to make chronicles out of traditions. The legend -further says that Parasara made acquaintance with Satjavati while on -a pilgrimage, which may be taken as an embodiment of the fact that -it was such gatherings which afforded opportunity for collecting Sagas. - -Of somewhat similar nature is the Ramajana--a collection of Sagas -concerning Rama, sometimes called the brother, and sometimes an -incarnation of Vishnu, but also containing stories of other gods, -as well as a variety of quasi-religious episodes. While displaying -the usual exaggerations common to the Sagas of all nations, these -Indian Sagas have one leading peculiarity in the frequent Avatara, -or incorporation of Vishnu or Rama in the persons of their heroes (18). - -Lassen (19) reckons both the Maha Bharata and the Ramajana to have been -compiled about 300--50 B.C.; but it is impossible to fix the dates of -any of them with absolute certainty. One theory for arriving at it -is, that they possess strong inherent evidence of being Brahmanical -productions; and as they contain no allusion to so great an event as -the establishment of Buddhism, while they yet make allusions to certain -predictions of the wane of Brahmanism (seemingly suggested by details -of the mode of the sudden spread of the teaching of Shakjamuni), it -may be inferred that the latest date for their compilation (which in -any case must have extended over a prolonged period) would be coeval -with the period of the greatest development in Central India of the -latter school. - -It is evident, however, that none of these poems are of a nature -to supply any sound basis for the historiographer. The very lists -of the kings that they supply, carry with them inherent evidence of -untrustworthiness in the readiness with which recourse is had to the -introduction of supernatural means for supplying missing links in -the fabulous periods of their chronology. - -In the tenth century and later, several Muhammedan writers undertook -the history of India; but they are very untrustworthy. For this -place, it may suffice to mention that, by the most important of them, -Vikramaditja is made out to be a grandson of Porus, and his name -transformed into that of Barkamaris (20). - - - -I will now give you a specimen of what are considered the purely -legendary accounts of Vikramaditja's origin, and you will see that -they are barely more extravagant than the historical one I have -introduced above (21). - -In a jungle (22) situated between the rivers Subhramati and Mahi, -in Gurgaramandala, lived the Rishi Tamralipta, who gave his daughter -Tamrasena for a wife to King Sadasvasena. They lived happily, and -had a family of six sons, but only one daughter, Madanrekha. One day, -when a servant of theirs named Devasarman was working in the forest, -he heard the voice of some invisible being speaking to him, and bidding -him go and demand for it the hand of Madanrekha in marriage. When -he hesitated, not daring to ask so great a matter of his master, -the voice threatened him with fearful penalties if he failed to obey -its behest. As the voice continued day after day to admonish him, he -at last begged his master to come and listen to it for himself; who, -recognizing it for that of King Gandharva, whom Indra had transformed -into an ass, he felt constrained to comply, and he accordingly bestowed -his daughter on him. Though proud of the alliance of so great a -king as Gandharva, Tamrasena was nevertheless distressed that her -daughter's husband should wear so ungainly an appearance. What was -her joy when she one day discovered that, whenever he went to visit -her, he left his donkey's form outside the door, and appeared like -other men. She was not slow to take advantage of the circumstance -by burning the donkey's form: the spell was thus destroyed, and -Gandharva delivered from the operation of the curse. After a time -they had a son, whom Gandharva desired his wife to call Vikramaditja, -telling her at the same time that her handmaid would also have a son, -who was to be called Bhartrihari, and who should devote himself to -his service. Having uttered these counsels, he went up to the deva's -paradise. Meantime, Madanrekha, having heard that her father designed -to kill the infant, delivered it to the care of a gardener's wife, with -the charge to conceal it, and then put an end to her own life. The -gardener's wife fled with the young prince to Uggajini, where he -passed his youth. The incidents of the burning of a form temporarily -laid aside, of danger threatening the life of the infant, of a flight -from his birthplace, and of a half-brother, in some way inferior to -himself, yet devoted to him, pervade, not only both these accounts, -but also the more detailed legend which is to follow in the text. - -While all this uncertainty surrounds the circumstances of -Vikramaditja's birth, his mode of attaining the throne, and the -extent and even the locality of his dominions, are narrated with -equal diversity; while, though an important era still in use is -dated from him, extending from 57 B.C. to 319 A.C. when commences the -Ballabhi-Gupta dynasty, the particular event by which he deserved so -distinguished a commemoration has been by no means determined with -certainty (23). - -In a version of his story called Vikramakaritra, it is said simply, -that King Prasena of Uggajini dying without heirs, Vikramaditja -was chosen king (24). According to another, the last king of the -Greco-Indian dynasty abdicated in his favour out of disgust with -life after the death of his wife. According to the legends a Vetala -(25) obtained possession of the throne and every night strangled -the king, who had been raised to it in the course of the day by the -ministers, until Vikramaditja undertook to maintain himself in power, -and succeeded in propitiating the Vetala. It is easy to read under -cover of this imagery the original fact of a hero delivering his -people from an oppressor. - -What people or country it was that Vikramaditja delivered is difficult -to decide, as he is named in the sagas of many nations as belonging -to each (26). We have already seen him seated king in the capital -of Malwa. The more legendary accounts ascribe to him the widest -range of dominion. In the Ganamegaja-Ragavansavali (27) we find him -in possession of Bengal, Hindostan, the Dekhan, and Western India; -and in the Bhogaprabandha (28) he is reckoned conqueror of the whole -of India; while in the Bhavishja-Purana (29) it is told that he -had 800 kings tributaries under him, though whether the list could -be authentically made out is more than questionable. What can be -proved with some certainty is, that he reigned over Malwa, Cashmere, -and Orissa, from which it may perhaps be inferred that he was also -master of the intervening country--namely, the Punjaub and the eastern -portion of Rajputana (30). - -Besides his glories as a warrior and deliverer of his country, the -honour is also ascribed to him of being the patron of science and -art. There is reason to think he promoted the study of architecture, -though no monuments actually remain which can with certainty be -ascribed to his reign. He attracted to his court the most distinguished -poets and learned men of his epoch, and an obscure poem concerning -nine jewels said to have adorned his throne is generally understood -to represent the votaries of a certain cycle of the arts and sciences -whom he had under his protection. It is true some of those he is said -to have protected are found to have actually lived at a subsequent -period; but this is only one of the chronological inaccuracies to which -I have already adverted as so common--the fact remains that he did -actually promote the pursuit of letters, not only on the testimony -of these exaggerated accounts, but also in the improvement which -may be observed from his time forward in the condition of public -muniments. One of the most fantastic stories about him, in which -(31) Indra defers to him to decide between the respective claims to -perfection in dancing of two apsarasas, or nymphs, shows at least that -he was considered an authority in matters of taste. The oldest Sanskrit -dictionary extant is reckoned the work of Amarasinha, or Amaradeva, -his minister, and one of the six of the above-named nine jewels who are -believed to have had an historical existence (32); in this dictionary -the Ram and the Bull of the Zodiac are mentioned in such a way that it -may be inferred he was familiar with the present nomenclature of the -twelve signs, giving support to the theory that the Greeks received -that terminology from the Chaldees, and did not originate it, as was -long supposed (33). An inscription found at Buddha-Gaja, and copied -by Wilmot in the year 1783, is preserved in As. Res. i. 284, though -the original stone has since been lost, in which a curious legend -is told of him, showing that as early as A.D. 948 (fixed by experts -for the date of the inscription) an undisputed tradition taught that -the oldest Sanskrit dictionary was written by one of the nine jewels -of Vikramaditja's throne. This legend says, "This Amaradeva, one of -the nine jewels of Vikramaditja's throne, and his first minister, -was a man of great talent and learning. Once, when on a journey, this -famous man found in the uninhabited forest the place where Vishnu was -incarnate in the person of Buddha. Here, therefore, he determined to -remain in prayer till Buddha should show himself to him. At the end -of twelve years of austerities he heard a voice calling to him and -asking what he desired. On his reply that he desired the god should -appear to him, he was told that in the then degenerate condition of -the world such a favour was impossible; but that he might set up an -image of him, which would answer the same purpose as an apparition. In -consequence of this communication he erected a stately temple, which -he furnished with images of Vishnu and his avatars, or incarnations, -Pandava, Brahma, Buddha, and the rest. - -One of the earliest dramatists of India, Kalidasa, many of whose -plays possess great literary merit,--though some ascribed to him are -manifestly by inferior hands,--may have been, it is thought, one of -those who wrote under Vikramaditja's protection. In a play called -Maghaduta, he describes his capital of Uggajini with an enthusiasm -which suggests it was his own favourite place of residence. His plays -contain valuable pictures of the manners of the times. And from -these, among other details, it appears it was not only considered -an indispensable qualification of a well-bred man, that he should be -conversant with the great heroic poems, but that they were commonly in -the mouth of the people also. Other details imply the attainment of a -degree of civilization and refinement, which it would probably surprise -most of us to find existing at this date. His two most meritorious -pieces are entitled Abhignana-Shukuntala ("The finding of Shukuntala"), -and Vikramorvashi-Urvashi ("Urvashi won by Heroism.") We have -also three hundred short poems by Vikramaditja's brother or by some -courtier poet who gave him the honour of the composition; these poems -display unusual powers of description and delicacy of sentiment. The -first shataka, or hundred poems, is entitled shringara, containing -love-songs; the second, niti, on the government of the world; and the -third, vairagja, the suppression of human passions. It is probable -that the writer of a justly celebrated drama named Mrikkhakatika, -whose name has been merged in that of King Shudraka, King of Bidisha -(now Bhilsa), his patron to whose pen he modestly ascribed his work, -lived also not long after this time. - -The length of Vikramaditja's reign is as difficult to fix as any other -circumstance of his history, and it is not clear whether the aera which -dates from him was originally reckoned from the commencement or the end -of his reign; we have already seen the duration which fable ascribes -to it; to this may be added the further fabled promise which, it is -told, the great gods Vishnu and Shiva made concerning him, that he -should come back to earth in the latter times to deliver his people -from the oppression of the Mussulman invaders, just as the Mongols -expect Ghengis Khan and Timour (34), and just as in Europe similar -promises of a future return as a deliverer linger round the memories -of King Arthur, Charlemagne, and Frederick Barbarossa. - -The legend of the Wisdom of Vikramaditja being so mysteriously -connected with his throne, that whosoever sat on it was endowed with -some measure of his excellences; and that the figures with which it -was adorned guarded it from the approach of the unworthy, is brought -forward in the story of more than one Indian sovereign. Travelling -in the wake of Buddhist literature, the myth came to the far East, -where Mongolian bards have worked out of it a saga connected with -one of their own rulers (35), with such variations in the treatment -as might be expected at their hands. - - - - - - -THE SAGA OF ARDSCHI-BORDSCHI AND VIKRAMADITJA'S THRONE. - - -THE BOY-KING. - - -Long ages ago there lived a mighty king called Ardschi-Bordschi (1). - -In the neighbourhood of his residence was a hill where the boys who -were tending the calves were wont to pass away the time by racing -up and down. But they had also another custom, and it was, that -whichever of them won the race was king for the day--an ordinary game -enough, only that when it was played in this place the Boy-king thus -constituted was at once endowed with such extraordinary importance -and majesty that every one was constrained to treat him as a real -king. He had not only ministers and dignitaries among his playfellows, -who prostrated themselves before him and fulfilled all his behests, -but whoever passed that way could not choose but pay him homage also. - -At last the report of the matter filled all the land, and came also -to the ears of the King himself. - -Ardschi-Bordschi had the whole matter exposed before him, and he -inquired into all the manners and ways of the boys; then he said,-- - -"If this thing happened every day to one and the same boy, then would -I acknowledge in him a Bodhisattva (2); but as every day a different -boy may win the race, and it would seem that whichever of them is -called king is clothed with equal majesty, it appears manifestly to -me that the virtue is not in the boy, but in the hill of which he -makes his throne." - -Nevertheless the matter troubled the King, and he desired above all -things to obtain some certain knowledge concerning it, not seeing -how to search it out. - - - -THE FALSE FRIEND (1) - -In the meantime, it had come to pass that one of Ardschi-Bordschi's -subjects had gone out over the sea to search for precious stones. Being -detained on his journey beyond the allotted time, he was desirous of -making provision for his wife and children whom he had left behind, -and, finding that a friend of his company purposed to return home, -he trusted to him one of the jewels of which he had become possessed, -saying, "When thou comest to the place, deliver this jewel into the -hands of my wife, that she may be provided withal until the time of -my return. The man, however, sold the jewel and spent the proceeds -on his own purposes. When, therefore, the jewel-merchant came home, -he inquired of his wife, saying, "By a man named Dsuek I sent unto -you a jewel so-and-so;" and when he learnt of his wife that the man -had brought no jewel, he took the matter before the King. The King -commanded the man called Dsuek to be brought before him. But the man -having got wind that he would have to appear before the King to be -judged for the matter, he gave presents to two chief men of the court, -and agreed with them, saying, "You will stand witness for me that in -presence of you two I delivered the jewel to the man's wife (2)." - -When, therefore, they were all before the King, the King spoke to the -man named Dsuek, saying, "Did you, or did you not, give the jewel to -the man's wife?" And he boldly made answer, "In presence of these two -witnesses I delivered the jewel to her;" while the two great men of -the court stood forward and deposed, they also, "Yea, O King! even -in our presence he delivered over the jewel." - -As the King could not gainsay the word of the witnesses, he decided the -case according to their testimony, and the man named Dsuek was released -and went away to his home rejoicing at having been so successful in -his stratagem to deceive the King, and the two great men of the court -and the jewel-merchant went down every one to his home. - -It so happened, however, that their way home lay past the hill where -the Boy-king sat enthroned. Now as they passed by, the four together, -the Boy-king sent and called them into his presence, nor could they -fail of compliance with his word. - -When they had paid him their obeisance, bowing themselves many times -before him, the Boy-king, rising in his majesty, thus spoke,-- - -"The decision of your King is hasty, and can never stand. I will -judge your cause. Do you promise to abide by my decision?" - -But the majesty of the Boy-king was upon him, and they could not -choose but accept. - -The Boy-king therefore set the four men apart in four several places, -and to each one of them he gave a lump of clay, saying, "Fashion this -lump of clay like to the form of the jewel which was sent." - -When they had all finished the task, it was found that the model of -the man who sent the jewel and that of the man who was the bearer -of it were alike; but the two great men of the court, who had never -seen the jewel, were thrown into great embarrassment by this means, -and their models were neither like those of the sender and bearer, -nor were they like each other's. - -When the Boy-king saw this he thus pronounced judgment:-- - -"Because both these men saw and knew the jewel, they could make its -image in clay; but it is manifest the two witnesses have never seen -the jewel, but have made up their minds to deceive the King by false -testimony. Such conduct is most unworthy of all in great men of the -King's court." - -Then he ordered the two false witnesses and the man named Dsuek to -be secured and taken to the King, all three confessing their crime; -and he sent with them this declaration, written in due form of law:-- - -"According to the principles of earthly might and the sacred maxims of -religion hast thou not decided. O Ardschi-Bordschi! thus should not -an upright and noble ruler deal. Unless it is given thee to discern -good from evil, truth from falsehood, it were better thou shouldst -lay aside thy kingly dignity. But if thou desirest to remain king, -then judge nothing without duly investigating the matter, even as I." - -With such a letter the Boy-king sent the prisoners to Ardschi-Bordschi. - -When the King read the letter, he exclaimed, "What manner of boy is -this who writes thus to the King? He must be a being highly endowed -with wisdom. If it was the same boy who appeared every day so gifted, -I should hold him to be a Bodhisattva, or indeed a very Buddha; but -as on different days different boys attain to the same sagacity, -the source must remain one and the same for all. Shall it not be -that in the foundations of their hill or mound is some stupa (3), -where Buddhas or Bodhisattvas have propounded sacred teaching to -men? Or shall it be that there lies hidden therein some jewel (4), -gifted to impart wisdom to mortals? In some such way, of a certainty, -the spot is endowed with singular gifts." - -Thus he spoke, and concluded the affair of the jewel in accordance -with the Boy-king's judgment, delivering the two witnesses over to -punishment, and condemning the man named Dsuek to pay double the value -of the jewel to the merchant whom he had defrauded. - - - -THE PRETENDED SON. - -King Ardschi-Bordschi's minister had one only son. This son went out -to the wars, and returned home again after two years' absence. Just -while the minister was engaged with preparations for a festival of -joy to celebrate the return of his son, there appeared before him -suddenly another son in all respects exactly like his own. In form, -colour, and gait there was no sort of difference to be discerned -between them. Moreover, the horses they rode, their clothing, their -quivers, their mode of speech, were so perfectly similar that none -of the minister's friends, nor the very mother of the young man, -nor yet his wife herself, could take upon them to decide which of -the two was his very son. - -It was not very long before there was open feud in the house between -the two; both youths declaring with equal energy and determination, -"These are my parents, my wife, my children...." Finding the case -quite beyond his own capacity to decide the minister brought the whole -before the King. As the King found himself similarly embarrassed -he sent and called all the relations; and to the mother he said, -"Which of these two is your son?" and to the wife, "Which of these -two is your husband?" and to the children, "Which of these two is -your father?" But they all answered with one consent, "We are not in -a condition to decide, for no man can tell which is which." - -Then King Ardschi-Bordschi thought within himself, "How shall I -do to bring this matter to an end? It is clear not even the man's -nearest relations can tell which of these two is the right man; -how then can I, who never saw either of them before? Yet if I let -them go without deciding the matter, the Boy-king will send and tell -me I am not gifted to discern the true from the false, and counsel -me before all the people to lay aside my kingly dignity. Now then, -therefore, let us prove the matter even as the Boy-king would have -it proved. We will call the men hither before us, and will examine -them concerning their family and ancestors; he that is really the -man's son will know the names of his generations, but he that merely -pretendeth, shall he not be a stranger to these things?" So he sent -and called the men before him again separately and inquired of them, -saying, "Tell me now the names of thy father, and grandfather, and -great-grandfather up to the earliest times, so shall I distinguish -which of you is really this man's son." But the one of them who had -come the last from the wars, was no man but a Schimnu (1), who had -taken the son's form to deceive his parents, he by his demoniacal -knowledge could answer all these things so that the very father was -astonished to hear him, while the real son could go no farther back -than to give the name of his grandfather. - -When Ardschi-Bordschi therefore found how much the Schimnu exceeded -the real son in knowledge of his family, he pronounced that he was -the rightful son, and the wife and parents and friends and all the -people praised the sagacity of the king in settling the matter. - -Thus the Schimnu was taken home with joy in the midst of the gathering -of the family, and the real son not knowing whither to betake himself, -followed afar off, mourning as he went. - -It so happened that their homeward way lay past the mound, where the -Boy-king sat enthroned, who, hearing the feet of many people, and the -voice of the minister's son wailing behind, called them all unto him, -nor could they fail of compliance with the word of the Boy-king in -his majesty. - -When they had paid him their obeisance, bowing themselves many times -before him, the Boy-king, rising in his majesty, thus spoke:-- - -"The decision of your King is hasty, and can never stand. I will -judge your cause. Do you promise to abide by my decision?" - -Then they could not choose but accept; and he made them state their -whole case before him, and explain how Ardschi-Bordschi had decided, -which when he had heard, he said,-- - -"I will set you the proof of whether of you two is the rightful son; -let there be brought me hither a water-jug." And one of the boys who -stood in waiting that day upon the Boy-king's throne, ran and fetched -a water-jug, holding in measure about a pint. - -When he had brought it, the Boy-king ordered him to place it before -the throne; then said he, "Let me see now whether of you two can enter -into this water-jug; then shall we know which is the rightful son." - -Then the rightful son turned away sorrowful and mourned more than -before, "For," said he, "how should I ever find place for so much as -my foot in this water-jug?" - -But the Schimnu, by his demoniacal power easily transformed himself, -and entered the jug. - -The Boy-king, therefore, no sooner saw him enclosed in the water-jug, -than he bound him fast within it by sealing the mouth with the -diamond-seal, which he might not pass (2), undismayed by the appalling -howling with which the Schimnu rent the air, at finding himself thus -taken captive. - -Thus bound he sent him back to Ardschi-Bordschi, together with all -the family concerned in the case, and with them this declaration -written in due form of law:-- - -"According to the principles of earthly might, and the sacred maxims -of religion hast thou not decided, O Ardschi-Bordschi! Thus should -not an upright and noble ruler deal. The wife and children of thine -own subject hast thou given over to the power of a wicked Schimnu; -and sent the rightful and innocent away lamenting. Unless it is given -thee to discern good from evil, truth from falsehood, it were better -thou shouldst lay aside thy kingly dignity. But if thou desirest to -remain king, then judge nothing without duly investigating the matter -even as I." - -With such a letter the Boy-king sent the men back to Ardschi-Bordschi. - -When the King read the letter, he exclaimed, "What manner of boy is -this, who writes thus to the King? He must be a being highly endowed -with wisdom. If it was the same boy who appeared every day so gifted, -I should hold him to be a Bodhisattva or indeed a very Buddha; but -as on different days different boys attain to the same sagacity, the -source must remain one and the same for all. Shall it not be that -on the foundations of this hill or mound is a stupa, where Buddhas -or Bodhisattvas have propounded sacred teaching to men. Or shall it -be that there lies hidden therein some treasure gifted to impart -wisdom to mortals? In some way of a certainty the spot is endowed -with singular gifts." - -Thus he spoke; and concluded the affair of the two sons in accordance -with the Boy-king's judgment, giving over the rightful one to his -family, and delivering the Schimnu to be burned. - - - -ARDSCHI-BORDSCHI DISCOVERS VIKRAMADITJA'S THRONE. - -Ardschi-Bordschi could not rest, because of this matter of the -Boy-king. "For," said he, "if there is in my dominions a stupa where -so great wisdom is to be acquired, is it not to the King that it -should belong, that he may rule the people with sagacity? Let Us at -least see this thing, and perhaps We may discover what is the source -of the prodigy." - -Very early in the morning, therefore, he arose, and calling all his -ministers, and counsellors, and all the great men of his court to -him, he went forth to the mound, and there he found all even as it -had been told him. There were the boys tending the calves; and when -they had leisure to play, they all ran a race over the hill, and he -who won the race was installed king on top of the mound, the other -boys paying him homage, and making obeisance to him as to a real king. - -Then the most mighty king, even Ardschi-Bordschi himself, propounded -the question to the Boy-king, saying, "Tell us whence is it that -thou, who art only a boy and a herd of the calves, hast this wisdom, -surpassing the wisdom of the King. The wisdom by which it is given -thee to discern between right and wrong, truth and falsehood, shall -it not also tell thee what is the source of this prodigy?" - -Then the Boy-king, rising in his majesty, made answer,-- - -"Let the King cause labourers to be fetched, and let them dig under -this mound, from the time of the rising of the sun even until the -setting thereof again; thus shall it be found whence ariseth the -prodigy." - -With these words the Boy-king came down from the mound, and -Ardschi-Bordschi caused labourers to be fetched, and they began -digging at the mound as the sun rose above the mountains, and ceased -not till the setting thereof again; but then they came upon a throne -of gold, all dazzling with brightness, and by its light (1) they went -on working through the night, till the whole was delivered from its -covering of earth. So great was its splendour when the morning sun -rose upon it again, that all beholders were struck with awe, and the -people prostrated themselves before it. - -Ardschi-Bordschi was filled with surpassing joy when he saw it, for -now he saw he had attained the desired seat of wisdom, by means of -which he should rule his people aright (2). - -Heading a procession of all that was great and noble in his -realm, he had the throne brought, amid many ceremonies, to his -own residence. Then having called the wise men of the kingdom, and -inquired of them a lucky day, he summoned a great gathering of all -his subjects, to attend his mounting of this throne of prodigy, amid -singing, and offering of incense, and sounding of trumpet-shells (3). - -The throne, which had been set up in his dwelling, meantime, was all -of pure and shining gold. The foundation of it rested on four terrible -lions of gold; and it was reached by sixteen steps of precious stones, -on every one of which were two figures of cunning workmanship--the -one a warrior, the other a Suta (4)--sculptured in wood, standing to -guard the approach thereof. No such beautiful work had ever before -been seen in all the dominions of Ardschi-Bordschi. - -When therefore the ministers and people were all arranged in order of -rank, and a great silence had been proclaimed on the shell-trumpets, -the King, habited in raiment of state, proceeded to mount the throne. - -Ere he had set foot on the lowest step, however, the two figures -of sculptured wood that stood upon it, abandoning their guardant -attitude, suddenly came forward, and placed themselves before him, -as in defiance--the warrior striking him in the breast, while the -Suta addressed him thus:-- - -"Surely, O Ardschi-Bordschi! it is not in earnest that thou art minded -to ascend the steps of this sacred throne?" And all the thirty-two -sculptured figures answered together,-- - -"Halt! O Ardschi-Bordschi!" - -But the Suta proceeded,-- - -"Knowest thou not, O Ardschi-Bordschi, that this throne in the days -of old was the seat of the god Churmusta, and that after him it was -given to none to set upon it, till Vikramaditja rose. Wherefore, -O Ardschi-Bordschi, approach not to occupy it. Unless thou also art -prepared to devote thy days, not to thine own pleasure, but to the -service of the six classes of living beings (5), renounce the attempt -to set foot on it." And all the thirty-two sculptured figures answered -together,-- - -"Halt! O Ardschi-Bordschi!" - -But the Suta proceeded,-- - -"Art thou such a king as the great Vikramaditja? then come and sit -upon his throne; but if not, then desist from the attempt." And all -the thirty-two sculptured figures answered together,-- - -"Halt! O Ardschi-Bordschi!" - -When they cried the third time, "Halt! O Ardschi-Bordschi!" the King -himself, and all who stood there with him, fell on their faces before -the throne, and worshipped it. - -Then spoke another Suta,-- - -"Listen, O Ardschi-Bordschi, and all ye people give ear, and I will -tell you out of the days of old what manner of king was the hero -Vikramaditja." - - - -THE SUTA TELLS ARDSCHI-BORDSCHI CONCERNING VIKRAMADITJA'S BIRTH. - -Long ages ago there lived a King named Gandharva. To him was wedded -Udsesskuelengtu-Goa-Chatun (1), the all-charming daughter of the mighty -king Galindari. - -Gandharva was a noble King, and ruled the world with justice and -piety. Nevertheless Gandharva had no heir, though he prayed continually -to Buddha that he might have a son. And as he thus prayed and mourned -continually, Udsesskuelengtu-Goa came to him one day, and said, "My -lord, since thou art thus grieved at heart because no heir is given -to us, take now unto thee another wife, even a wife from among thy -people, and perhaps so shalt thou be blessed with succession to the -throne." And her words pleased the King, and he chose a wife of low -degree, and married her, and in due time she bore him a son. - -But when Udsesskuelengtu-Goa, the all-charming one, saw that the heart -of the King was taken from her, and given to the wife of low degree, -because she had borne him a son, while she was less favoured by heaven, -she was grieved in spirit, and said within herself, "What shall I -do now that the heart of my lord is taken from me? Was it not by my -father's aid that he attained the throne? And was it not even by my -advice that he took this wife who has borne him a son? And yet his -heart is taken from me." Nevertheless she complained not to him, -but mourned by herself apart. - -Then one of her maidens, when she saw her thus mourning apart, came to -her, and said, "Is there not living by the kaitja (2), on the other -side of the mountain, a lama, possessed of prodigious powers? Who -shall say but that he might find a remedy for the grief of the Khan's -wife." And Udsesskuelengtu-Goa listened to the maiden's words, and -leaving off from mourning, she rose, and called to her four of the -maidens, and prepared her to make the journey to visit the holy man -at the kaitja, on the other side the mountain, taking with her good -provision of tea (3) and other things needful for the journey. - -Arrived at the kaitja, she made the usual obeisance, and would -have opened her suit; but the hermit was at that moment sunk in his -meditations, and paid her no heed until she had three times changed -(4) her place of kneeling. Then he said, "Exalted Queen! what grief or -what necessity brings thee hither to this kaitja thus devoutly?" And -when she had told him all her story, he replied,-- - -"Mayst thou be blessed with succession to the throne and with many -children to gladden thee." At the same time he gave her a handful -of earth, bidding her boil it in oil--sesame oil (5)--in a porcelain -vessel, and eat it all up. - -The Queen returned home, and, believing in the promise of the hermit, -she boiled the earth in sesame oil in a new porcelain vessel, when -behold it was changed into barley porridge; but she neglected to eat -up the whole of it. Some time after the maiden who had counselled the -visit to the hermit, seeing that some of the porridge still remained -in the porcelain vessel, she also ate of it, saying, "Who knows what -blessing it may bring to me also?" - -Many months had not passed when all manner of propitious tokens -appeared upon the land. Showers of brilliant blossoms fell in place -of rain from heaven, the melodious voice of the kalavinka (6) made -itself heard, and delicious perfumes filled the air. In the midst of -this rejoicing of nature the Queen bore the King a son. - -The gladness of the King knew no bounds that now he had an heir to the -throne who was born of a princess and not of a wife of low degree, and -he ordered public rejoicings throughout the whole kingdom. Further, in -his joy he sent an expedition, with the younger wife at its head, and -many great men of state, to go to the lama of the kaitja, on the other -side of the mountain, and learn what should be the fate of the child. - -When they came to him he was again sunk in his meditations; but -when they had opened their matter to him, almost without looking up, -he replied,-- - -"Tell the King your master that there be got ready for the child -against he grow up fifteen thousand waggon-loads of salt, for that -will be but small compared with what will be required for the use of -his kitchen." - -With such a message the expedition returned to the King. - -When Gandharva heard the prognostics of the hermit, he was struck with -astonishment, and with indignation against the child, not understanding -the intention of the words. Then he called together the people and -announced the thing to them, adding these words, "Of a truth the -child must be a hundredfold a schimnu; how could a man use fifteen -thousand waggon-loads of salt for the seasoning of his food? It is -not good for such an one to live. Let him be taken forth and slain!" - -But his ministers interceded with him and said, "Nay, shall the son -of the King and the heir to his royal throne be slain? Shall we not -rather take him to some solitary place and leave him to his fate in -a thick wood?" - -And the King found their words good; so two of his ministers took -the child a long way off to a solitary place, and left him exposed -in a thick wood. But as they turned to go away, and one of them yet -lingered, the child called after him, saying,-- - -"Wait a little space, sir minister; I have a word to say to you!" - -And the minister stood still in great astonishment. But the child said, -"Bear these words faithfully unto the King:-- - -"It is said that when the young of the peacock are first fledged their -feathers are all of one blue colour, but afterwards, as they increase -in proportions, their plumage assumes the splendid hues admired by -men. Even so when a King's son is born. For a while he remains under -the tutelage of his parents; but if, when he has come to man's estate, -he would be a great king, worthy to be called king of the four parts -of the universe (7), it will behove him to call together the princes -of the four parts of the universe to a great assemblage and prepare -for them a sacred festival (8), at which such may be their number who -may come together to honour it, that fifteen thousand waggon-loads -of salt may even fall short of what is required! - -"So the parrots, when they first break through their egg-shell, appear -very much like any other birds, but when they are full grown they learn -the speech of man and grow in sagacity and wisdom (9). Even so when a -King's son is born. For a while he remains under the tutelage of his -parents; but when he comes to man's estate, if he would be a mighty -king, worthy of being called king of the four parts of the universe, -it will behove him to call together all kings and devas and princes of -the earth, with all the countless Bodhisattvas, and all the priests -of religion, and prepare for them a great religious banquet. At such -a banquet it is well if fifteen thousand waggon-loads of salt suffice -for the seasoning. This for your King." - -The minister took the message of the child word for word to the -Gandharva, who when he heard it clasped his hands in agony and rose -up, saying,-- - -"What is this that I have done! Of a certainty the child was a -Bodhisattva (10). But it is the truth that what I did to him I did in -ignorance. Run now swiftly and fetch me back my son." The minister -therefore set out on his way without stopping to take breath; but -what haste soever he made the King's eagerness was greater, and at -the head of a great body of the people Gandharva himself took his way -in all speed to the place in the thick grove where they had laid the -child. And since he did not find him at the first, he broke out into -loud lamentations, saying,-- - -"0 thou, mine own Bodhisattva! who so young yet speakest words of -wisdom, even young as thou art exercise also mercy and forgiveness. O -how was I mistaken in thee! Set it not down to me that I knew thee -not!" - -While he wandered about searching and thus lamenting, the cry of -a child made itself heard from the depths of a grotto there was in -the grove, which when the King had entered he found eight princes -of the serpent-gods (11) busy tending the child. Some had woven for -him a covering of lotus-blossoms; others were dropping honey into -his mouth; others were on their knees, bowing their foreheads to the -ground before him. Thus he saw them engaged, only when he entered the -cave they all at once disappeared without leaving a trace behind (12). - -Then the King laid the child on a litter borne by eight principal -men, and amid continual lamenting of his fault, saying, "O my son, -Bodhisattva, be merciful; I indeed am thy father," he brought him to -his dwelling, where he proclaimed him before all the people the most -high and mighty Prince Vikramaditja. - - - -When the Suta had concluded this narrative, he turned to -Ardschi-Bordschi and said,-- - -"Thus was Vikramaditja wise in his earliest youth; thus even in infancy -he earned the homage of his own father; thus was he innately great -and lofty and full of majesty. If thou, O Ardschi-Bordschi! art thus -nobly born, thus indwelt with power and might, then come and mount this -throne; but, if otherwise, then on thy peril desist from the attempt." - -Then Ardschi-Bordschi once more approached to ascend the throne; but -as he did so two other of the sculptured figures, relinquishing their -guardant attitude, stood forward to bar the way, the warrior-figure -striking him on the breast, and the Suta thus addressing him,-- - -"Halt! O Ardschi-Bordschi! as yet hast thou but heard the manner of -the wonderful birth of Vikramaditja; as yet knowest thou not what -was the manner of his youth." - -And all the thirty-two sculptured figures answered and said,-- - -"Halt! O Ardschi-Bordschi!" - -But the Suta continued, saying, "Hearken, O Ardschi-Bordschi! and -ye, O people, give ear, and I will tell you out of the days of old -concerning the youth of Vikramaditja. - - - -THE SUTA TELLS ARDSCHI-BORDSCHI CONCERNING VIKRAMADITJA'S YOUTH. - -Gandharva, the hero's father, was himself also a mighty man of valour, -and a prince devoting himself to the well-being of his people. He not -only carried on wars against the enemies of his country, but exerted -himself to the utmost to deliver his subjects from the onslaught of -the wicked Schimnus. - -One day, therefore, he went forth alone to do battle with a prince of -the Schimnus; and in order that he might be in a condition the better -adapted to match him, he left his body behind him, under shadow of -an image of Buddha. His younger wife, even the wife of low degree, -happening by chance to see him leaving the temple without his body, -was so delighted with the wonderfully beauteous appearance he -thus presented that she went to Udsesskueleng-Goa-Chatun, saying, -"Our master, so long as he went in and out among us, always was -clothed in human form like other men; but to-day, when he started -on his expedition against the Schimnus, he wore such a brilliant and -beautiful appearance that it would be a joy if he looked the same when -he is with us." But Udsesskueleng-Chatun replied, "Because you are young -you understand not these things. It is only to preserve his body from -the fine piercing swords of the Schimnus that he left it behind him." - -The younger wife, however, was not satisfied with the explanation, -and said within herself, "If I go and burn the body which the King -has left behind him, then must he wear his beautiful spirit-appearance -when he comes back to us." - -She called together, therefore, all the other maidens, and having -kindled a great fire of sandal-wood, went back to the temple, -and fetched Gandharva's body from beneath the image of Buddha, and -burned it. - -While this was going on the King appeared in his radiant form in the -heavens, and spoke thus to Udsesskueleng-Goa-Chatun, saying,-- - -"From my beloved subjects, for whom I have laboured so untiringly, -and from my dear wives and children and friends, and from my body -which has served me so faithfully that I cannot but love it also--I am -called to part. As my body is burnt, I cannot more visit the earth. My -only concern, however, is this, that I know within seven days the host -of the Schimnus will come down upon you, and I shall not be there to -defend you. Take, therefore, this counsel, giving which is all I can -do for you more, for I go to Nirvana (1). Get you up then, and escape -with the young prince, even with the Bodhisattva Vikramaditja, within -these seven days, so that the Schimnus' host coming may not find you." - -After these words they saw him no more, for he entered then upon -Nirvana. - -The officers and ministers and household and subjects gave themselves -to distressful grief when they knew that they should see their good -master Gandharva no more, but Udsesskueleng-Chatun said, "If I give -myself over thus to grief it will not bring back my lord the Khan; -it were better that I stir myself to fulfil his all-wise counsel, -and bear his son to a place of safety." Having thus spoken, she called -all her maidens together and the child, and went to seek safety from -the Schimnus in her own country. As they journeyed, the young maiden -who had given her the counsel to visit the hermit of the kaitja, and -who had eaten what was left of the porridge made of earth boiled in -sesame oil in the porcelain vessel, she also had a child, and when -the Khanin was astonished at the thing, the maid confessed that she -had eaten of the porridge which the hermit gave her that was left -behind in the porcelain vessel, and the Khanin remembered that she -had neglected to fulfil the counsel of the hermit, saying to her, -"Eat it all up." - -The other maidens now objected to the burden of having another -infant to take care of on a perilous journey, and would have put it -to death. But the Khanin said, "Nay, but shall a child that came of -the hermit's blessing be slain?" And when she found she could not -prevail with them to take it she bid them not slay it, but leave it -in shelter of a cave which there was by the way. - -Then they journeyed farther amid many dangers and privations till -they came to the capital of the mighty King Kuetschuen-Tschidaktschi -(2) in the outskirts of which they encamped. All the people gathered, -however, on the other side of the way, struck with admiration by -the wondrous beauty of Udsesskueleng-Chatun, all inquiring whence she -could be, and flocking to gain a sight of her (3). - -The Khan, seeing this gathering of people from the terrace of his -palace, sent to inquire what it was, and a man of the train of the -Khanin sent answer, "It is the wife of a mighty King who is escaping -from the fear of the Schimnus, her lord having entered Nirvana." The -King, therefore, went down, and spoke with the Khanin, and having -learnt from her that such was really the case, the younger wife -having burnt his body, and he having appeared in the sky to bid her -escape with their son from before the fury of the Schimnus, ordered -his ministers to appoint her a dwelling for her and her son, and -her train of followers, and to provide them richly with all things -befitting their rank. - -All this the ministers did, and the Khanin and her son were hospitably -entertained. - -Thus Vikramaditja was brought up in a strange land, but was exercised -in all kinds of arts; and increased in strength, well-favoured in -mind and body. He learned wisdom of the wise, and the use of arms -from men of valour; from the soothsayer learned he cunning arts, -and trading from sagacious traders; from robber bands learned he the -art of robbery, and from fraudulent dealers to lie. - -It happened that while they were yet dwelling in this place, a caravan -of five hundred merchants came by, and encamped on the banks of a -stream near at hand. - -As these men had journeyed along they had found a boy at play in a -wolf's den. - -"How can a child live thus in a wolf's den?" said one of the merchants; -and with that they set themselves to lure the child to them. - -"How canst thou, a child of men, live thus in common with a wolf's -cubs?" inquired they. "It were better thou camest with us." - -But the child answered, "I am in truth a wolf-child, and had rather -remain with my wolf-parents." - -But Galbischa, the chief of the merchants, said, "It must not be. A -child of men must be brought up with men, and not with wolves." So the -merchants took the boy with them, and gave him the name of Schalu (4). - -Thus it came to pass that the child was with them, when they encamped -the night after they had taken him, in the neighbourhood of the city -where Vikramaditja and his mother lived. In the night the wolves came -near, and began to howl (5). Therefore, the merchants asked Schalu -in sport, "What are the wolves saying?" - -But Schalu answered in all seriousness, "These wolves that you hear -are my parents; and they are saying to me, 'Years ago a party of -women passed by this way, and left thee with us as soon as thou wert -born; and we have nurtured thee, and made thee strong and brave; -and thou, without regard to our affection to thee, hast gone away -with strangers. Nevertheless, because we love thee, we will give thee -yet this piece of advice. To-night, there will be heavy torrents of -rain, and the river by which your caravan is encamped, will overflow -its banks. While the merchants, therefore, are engaged in hurry and -confusion seeking shelter, then break thou away from them, darling, -and come back to us. This further warning give we thee, that in the -neighbourhood prowls a robber.'" - -Now it was so that Prince Vikramaditja, having seen the encampment of -the merchants, was lurking in the thicket, to exercise his prowess in -robbing them. Thus when he overheard how Schalu expounded all that -the wolves said, he thought within himself, "This is no ordinary -youth. That torrents of rain are about to fall might be a guess, -even though the sky presents no indication of a coming storm; -but how could he guess that I was prowling about to rob the -caravan? this, at least, shows he has command of some sort of -supernatural knowledge." Determining therefore to discover some -means of possessing himself of the boy, he went away for that night, -because the merchants having been warned by the wolves of his designs, -they would be on the watch to take him had he attempted an attack. - -The merchants, meantime, believing the words of the wolves expounded to -them by Schalu, removed their encampment to a high hill, out of the way -of chances of damage by inundation. When night had fallen thick around, -the rain began to fall in heavy torrents, and the river overflowed its -banks, making particular havock of the very spot on which their tent -had been pitched. When the merchants in the morning saw this part of -the plain all under water, and the floods pouring over it, they said -one to another, "Without Schalu's aid we had certainly all been washed -away (6)," and out of gratitude they loaded him with rich presents. - -At the end of the next day's journey they selected the dry bank -of a small tributary of the river for their camping-place. Prince -Vikramaditja, who, in pursuance of his determination of overnight, -had watched their movements from afar, drew near, under cover of -the shades of evening, and set himself once more to overhear what -Schalu might have to say. By-and-by two wolves approached, and began -howling. Then the merchants asked Schalu, saying, "What do the wolves -say?" And Schalu answered, "These are the wolves who have been to me -from my birth up in the place of parents, and they say, 'Behold, we -have watched over thee ever since thou wast born, and made thee brave -and strong, nevertheless, unmindful of our aid, thou hast forsaken us, -and betaken thyself to men, who are our enemies. This is the last -time that we can come after thee (7); but of our affection we give -thee this counsel: sleep not this night, for there is a robber again -lurking about the camp. Early in the morning also, if thou goest out -to the banks of the stream, thou shalt find a dead body brought down -by the waters; fish it out, and cut it open, for in the right thigh -is enclosed the jewel Tschin-tamani (8), and whoso is in possession -of this talisman, has only to desire it, and he will become a mighty -King, ruler of the four parts of the earth.'" - -When Vikramaditja had heard these words, he gave up his marauding -intention for that night also, his victims having been set upon -their guard. But he was satisfied with the prospect of having the -talisman for his booty. Going higher up the stream, therefore, -he fished out the dead body as it floated down before it came to -the merchants' encampment, opened the thigh, and took out the jewel, -and then committed it to the waters again, so that when the merchants -and Schalu took it, they found the treasure was gone. But he thought -within himself the while, "This Schalu is no common boy; some pretext -I must find to possess myself of him before the caravan leaves the -neighbourhood." - -The next morning, therefore, before they struck their tents, he came -to them in the disguise of a travelling merchant, he also bringing -with him stuffs and other objects of barter, on which he had set -a private mark. While pretending to trade, he contrived to pick a -quarrel, as also to leave some of his wares unperceived hidden in -one of the tents. Then he went to King Kuetschuen-Tschidaktschi, and -laid this complaint before him:-- - -"Behold, O King, I was engaged in trading with a company of five -hundred merchants who are encamped outside this city, but a dispute -arising, they fell upon me, and used me contumeliously, and drove me -forth from among them, and, what is worst of all, they have retained -among them the half of my stuffs." - -In answer to this complaint, the King sent two officers of the -court, and an escort of two hundred fighting-men, with instructions -to investigate the matter, and if they found that the five hundred -merchants had really stolen the stuffs, to put them all to the edge -of the sword; but if they found this was not the case, then to bring -Vikramaditja to him for judgment. - -Then Vikramaditja once more prostrated himself before the King, and -said, "Upon all my things have I set a mark (so and so), whereby they -may be recognized, so that clearly may it be established whether they -have my stuffs in possession or not." - -When the King's envoys came to the encampment of the five hundred -merchants, they arraigned them, saying-- - -"Young Vikramaditja lays this complaint against ye before the King, -namely, that you have used him shamefully, driving him away from you -contumeliously, and laying violent hands on his stuffs, wherewith -he sought to trade with you. Know therefore that the command of -our all-powerful King is, that if the stuffs of Vikramaditja are -found in your tents, you be all put to the edge of the sword." And -the merchants answered cheerfully, "Come in and search our tents, -for we have no man's goods with us, saving only our own." - -Then the King's envoys searched through all the tents, no man hindering -them, so persuaded were the good merchants that none of their company -had defrauded any man. As they searched, behold, they found hidden in -one of the tents, where Vikramaditja had concealed them, the stuffs -bearing his marks, so and so, even as he had testified before the King. - -When the merchants saw this they cried, saying, "Surely some evil -demon hath done this thing, for in our company is none who ever took -any man's goods;" and they all began to weep with one accord. - -The King's envoys, however, said, "Weeping will bring you no help; -we must do according to the words of our all-powerful king." And they -called on the two hundred fighting-men to put the whole company of -merchants to the edge of the sword. - -When the commotion was at the highest--the merchants entreating mercy -and protesting their innocence, and the envoys declaring the urgency of -the King's decree, and the fighting-men sharpening their swords--there -stood forward young Vikramaditja, and spoke, saying, "Nay, let not -so many men be put to death. Leave them their lives if they give me -in exchange the boy Schalu, whom they have in their company." - -Then the merchants said to Schalu, "Already hast thou once saved -our lives; go now with this man, and save them for us even this -second time." - -And Schalu made answer, "To have saved the lives of five hundred -men twice over, shall it not bring me good fortune?" So he went with -Vikramaditja, and the merchants loaded him with rich merchandize out -of gratitude, for his reward. - -When Vikramaditja came home, bringing the boy with him, his mother -inquired of him, saying, "Vikramaditja, beloved son, where hast thou -been, and whence hast thou the child which thou hast brought?" - -And Vikramaditja answered, "Beloved mother, when thou wast on thy way -hither fleeing from before the face of the Schimnus, did not one of -thy maidens leave a new-born infant in a wolves' den?" - -And his mother answered, "Even so did one of my maidens, and the -child would now be about this age." So they took Schalu to them, -and he was unto Udsesskueleng-Chatun as a son, but unto Vikramaditja -as a brother; and he went with him whithersoever he went. - -One day Vikramaditja came to his mother, and said to her, "Beloved -mother! Live on here in tranquillity, while I, in company with Schalu, -will go to the capital where my father, the immortal Gandharva, -reigned, and see what is the fate of our people, and how I may recover -the inheritance." - -But Udsesskueleng-Chatun made answer, "Vikramaditja, beloved son! Is -not the way long, and beset with evil men, who are so many and so -bold? How then wilt thou ever arrive, or escape their wiles?" - -Vikramaditja said to her, "How great soever the distance may be, by -hard walking I will set it behind me; and how many soever the enemy -may be, I shall overcome them, defying the violent with strength, -and the crafty with craftiness." - -Thus he and Schalu set out to go to the immortal Gandharva's -capital. Inquiring by the way what fate had befallen the kingdom, he -found that Gandharva had no sooner entered Nirvana, than his neighbour -King Galischa, had made the design to obtain possession of his throne; -but that the Schimnus' host had been beforehand with him, and had -already commenced to take possession. They made a compact, however, -by which the government was left to King Galischa, on condition of -his sending to the Schimnus in Gandharva's palace, a tribute of a -hundred men daily with a nobleman at their head. - -Then Vikramaditja was grieved when he learned that it was thus the -usurping prince dealt with his subjects, and he proceeded farther -on his way. When he had come nigh the capital, he heard sounds of -wailing, proceeding from a hut on the outskirts; going in to discover -the cause, Vikramaditja found lying, with her face upon the floor, -a woman all disconsolate, and weeping piteously. - -"Mother! What is thy grief wherewith thou art so terribly -oppressed?" inquired Vikramaditja of her. - -"Ah!" replied the woman, "there is no cure for my grief. This King -Galischa, who has seized the kingdom of the immortal Gandharva, has -entered into a compact with the Schimnus to pay them a tribute of a -hundred men every day with a nobleman at their head. I had two sons, -one of them is gone I know not whither, and now to-day they have come -and taken the other to send in the tribute to the Schimnus, nor can I -by any means resist the will of the King. That is why I wail, and that -is why I am inconsolable." And she went on with her loud lament (9). - -But Vikramaditja bid her arise and be of good cheer, saying, "I will -bring back thy son to thee alive this day, for I will go forth to -the Schimnus in his stead." - -Then the woman said, "Nay, neither must this be. Thou art brave with -the valour of youth, even as a young horse snorting to get him away to -the battle. But when thou art devoured by the Schimnus, then shall thy -mother grieve even as I; and belike she is young and has many years -before her, whereas my life is well-nigh spent, and what matter if -I go down to the grave in sorrow? Who am I that I should bring grief -to the mother of thee, noble youth!" - -But Vikramaditja said, "Leave that to me, and if I send not back -to thee thine own son as I have promised, then will I send back to -thee this youth, Schalu, who is my younger brother, and he shall be -thy son." - -When he drew near the dwelling of King Galischa, the King was just -marshalling one hundred subjects, with a nobleman at their head, who -were to be sent that day to the Schimnus in tribute in Gandharva's -palace. But the King, espying him, inquired who and whence he was. - -Then Vikramaditja answered him, "I am Vikramaditja, son of -Gandharva. When he died, my mother carried me, being an infant of -days, far away for fear of the Schimnus. But now that I have grown -to man's estate, I am come together with my younger brother to see -after the state of my father's kingdom." - -Galischa then said, "It is well for thee that Heaven preserved -thee from coming before, otherwise thou mightest have had all the -travail which has fallen upon me; nevertheless, as I came first, I -am in possession. But I have every day in sorrow and agony to send -a tribute of one hundred subjects, with a nobleman at their head, -to be devoured by the Schimnus." - -"This have I learnt," replied Vikramaditja, "and it is even on that -account that I am here. For have I not seen the grief of a mother -mourning over her son, and it is to take his place, and to go in his -stead, that I came hither to thee." - -And Galischa said, "How canst thou, youth that thou art, defy all -the might of the Schimnus, doubt not now but that they will devour -thee before thou art aware." - -"Then," replied the magnanimous prince, "if I do not prevail against -the Schimnus, this I shall gain, that because I have given my life -for another, I shall in my next birth rise to a higher place (10) -than at present." - -"If that is thy mind," replied the King, "then do even as thou -hast said." - -So Vikramaditja went out with the tribute of blood, and sent back -the youth whom he had come to replace, to his mother. - -When the King saw him go forth with firm step, and as it were dancing -with joy over his undertaking, he said, "There is one case in which he -might turn out to be our deliverer; but if that case does not befall, -then will he but have come to swell the number of victims of the -Schimnus. Let us, however, all wait here together through the day, -to see what may befall." - -Vikramaditja and his companions meantime arrived at Gandharva's -palace; and Vikramaditja, as if he had known the place all his life, -went straight up to the throne-room, where was the great and dazzling -Sinhasana (11). Ascending it, therefore, he sat himself in it, and, -while his tears flowed down, he cried, "Oh for the days of my father, -the immortal Gandharva; for he reigned gloriously! But since he -hath entered Nirvana we have had nothing but weariness. What would -my father have said had he seen his subjects made by hundreds at a -time food for the Schimnus? Schimnus, beware! lest I destroy your -whole race from off the face of the earth." - -Thus spoke Vikramaditja, till, inspired by his royal courage, he had -sent all the hundred victims of this tribute back to their homes, -defying the anger of the Schimnus. But to the King he sent word, -"The Schimnus of whom thou standest in mortal dread will I curb -and tame. Meantime, let there be four hundred vessels of brandy -prepared." And the King did as he said, and sent and put out four -hundred vessels filled with strong brandy in the way. - -When, therefore, the Schimnus came that they might devour their -victims as usual, they first came upon the four hundred vessels of -brandy, and seeing them, they set upon them greedily, and drank up -their contents. Overcome by the strong spirit, they lay about on the -ground half-senseless, and Vikramaditja came upon them and slew them, -and hewed them in pieces. - -He had hardly despatched the last of them when their Schimnu-king, -informed of what had been done, came down in wrath and fury, -flourishing his drawn sword. But Vikramaditja said to him, "Halt! King -of the Schimnus; taste first of my brandy, and if it overcome thee, -then shalt thou be my slave; but if not, then will I serve thee. Then -the King of the Schimnus drank up all the brandy, and, overpowered -by the strong spirit, fell down senseless on the earth. - -As he was about to slay him like the others, Vikramaditja thought -within himself, "After all, it will bring greater fame to overcome -him in fair fight than to slay him by stratagem." So he sat down -and waited till he came to himself; then he defied him to combat; -and when he stood up to fight, he raised his sword and cut him in two. - -Then see! of the two halves there arose two men; and when he cut -each of these in two, there were four men; and when he cut these in -two, there were eight men, who all rushed upon him. Then the Prince -transformed himself into eight lions, which roared terribly, and tore -the eight men in pieces, and destroyed them utterly. - -While this terrible combat was going on, there were frightful -convulsions of nature (12): mountains fell in, and in the place where -they had stood were level plains; and plains were raised up, and -appeared as mountains, water gushed out of them and overran the land, -and all the subjects of Gandharva fell senseless on the earth. But -when Vikramaditja had made an end of the Schimnus, and resumed his -own form again, he made a great offering of incense, and the earth -resumed her stability; the people were called back to life, and all -was gladness and thanksgiving. All the people, and King Galischa -at their head, acknowledged Vikramaditja as their lawful sovereign, -and he ascended the throne of his father Gandharva. Then he sent for -the Queen-mother, and made the joy of all his people. - - - -When the Suta had made an end of the narrative of Vikramaditja's youth, -he addressed himself to Ardschi-Bordschi, saying,-- - -"If thou canst boast of being such a King as Vikramaditja, then come -and ascend this throne; but if not, then beware, at thy peril, that -thou approach it not." - -Ardschi-Bordschi then drew near once more to ascend the throne, -but two other of the sculptured figures, forsaking their guardant -attitude, came forward and warned him back. - -Then another Suta addressed him, saying, "Halt! O Ardschi-Bordschi! As -yet thou hast only heard concerning the birth and the youth of -Vikramaditja; now hearken, and I will tell thee some of his mighty -deeds." - -And all the sculptured figures answered together,-- - -"Halt! O Ardschi-Bordschi!" - - - -THE SUTA TELLS ARDSCHI-BORDSCHI CONCERNING VIKRAMADITJA'S DEEDS. - -VIKRAMADITJA ACQUIRES ANOTHER KINGDOM. - -While Vikramaditja continued to rule over his subjects in justice, -and to make them prosperous and happy, another mighty king entered -Nirvana. As he left no son, and as there was no one of his family left, -nor any one with any title to be his heir, a youth of the people was -elected to fill the throne. The same night that he had been installed -on the throne, however, he came to die. The next day another youth -was elected, and he also died the same night. And so it was the next -night, and the next, and yet no one could divine of what malady all -these kings died. - -At last the thing reached the ears of Vikramaditja. - -Then Vikramaditja arose, and Schalu with him, and disguising themselves -as two beggars, they took the way to the capital of this sorely-tried -kingdom, to bring it deliverance. - -When they came near the entrance of the city, they turned in to rest -at a small house by the wayside. Within they found an aged couple, -who were preparing splendid raiment for a handsome youth, who was -their son; but they cried the while with bitter tears. Then said -Vikramaditja,-- - -"Why do you mourn so bitterly, good people?" - -"Our King is dead," replied they, "and as he has left no succession, -one of the people was chosen by lot to fill the office of King, -but he died the same night; and when another was similarly chosen, -he likewise died. Thus it happens every night. Now, to-day the lot -has fallen on our son; he will therefore of a certainty die to-night: -therefore do we mourn." - -Then answered Vikramaditja, "To me and my companion, who are but two -miserable beggars, it matters little whether we live or die. Keep -your son with you, therefore, and we two will ascend the throne this -morning in his place and die to-night in his stead." - -But the parents replied, "It is not for us to decide the thing. Behold, -the matter stands in the hands of three prudent and experienced -ministers, but we will go and bring the proposal before them." - -The parents went, therefore, and laid the proposal of the beggars -before the three prudent and experienced ministers, who answered them, -saying, "If these men are willing to die after reigning but twenty-four -hours why should we say them nay? Let them be brought hither to us." - -Then the beggars were brought in, and the ministers installed them on -the throne, saying to the people, "Hitherto we have been accustomed to -meet together early in the morning to bury our King. But this time, -as we shall have two kings to bury instead of one, see that you come -together right early." - -Vikramaditja meantime set himself to examine all the affairs of the -kingdom, that he might discover to what was to be ascribed the death -of the King every night. And when he had well inquired into every -matter, he found that it had formerly been the custom of the King to -make every night a secret offering (1) to the devas, and to the genii -of earth and water, and to the eight kinds of spirits, but that the -succeeding kings had neglected the sacrifice, and therefore the spirits -had slain them. Then the most high and magnanimous king Vikramaditja -appointed out of the royal treasury what was necessary to pay for -the accustomed offering; then he called upon the spirits and offered -the sacrifice. The spirits, delighted to see their honour return, -made the king a present of a handsome Mongolian tent and went up again. - -The people, too, who had come together early in the morning, with -much wood to make the funeral obsequies of the Kings, were filled -with delight to find the spell broken, and in return they gave him -the jewel Dsching, filling the air with their cries of gladness and -gratitude, calling him the King decreed by fate to rule over them. Thus -Vikramaditja became their King. - - - -VIKRAMADITJA MAKES THE SILENT SPEAK. - -While now Vikramaditja reigned over all his people in justice and -equity complaint was brought before him against one of his ministers, -that he oppressed the people and dealt fraudulently with them; and -Vikramaditja, having tried his cause, judged him worthy of death. But -when he was brought before him to receive sentence he pleaded for life -so earnestly that the magnanimous King answered him, "Why should the -life of the most abject be taken? Let him but be driven forth from -the habitation of men." - -So they drove him forth from the habitation of men. Now it had been the -minister's custom, in pursuance of a vow, to observe three fast-days -every month (1). And so it happened, that one day after they had -driven him forth from the habitations of men, on the day succeeding -one of his fasts, he found himself quite without any thing to eat; -nor could he discover any fruit or any herb which could serve as a -means of subsistence. Recollecting, then, that one day he had made -four little offering-tapers out of wax and bread crumbs, he went and -searched out the shrine where he had offered them, that he might take -them to eat. But see! when he stretched forth his hand to take one -of them it glided away from before him and hid itself behind another -of the offering-tapers; and when he would have taken that one, they -both hid themselves behind the third. And when he stretched forth his -hand to have taken the third, the three together, in like manner, -glided behind the fourth. And when he stretched forth his hand to -have taken the four together, they all glided away together from -off the altar and out of the shrine altogether, and so swiftly that -it was as much as he could do to follow after them and keep them in -sight. Going on steadily behind them he came at last to a cave of a -rock, and brushwood growing over it. Herein they disappeared. Then -when he would have crept in after them into the cave of the rock, two -he-goats, standing over the portal of the cave, sculptured in stone, -spoke to him, saying, "Beware, and enter not! for this is a place of -bad omen. Within this cave sits the beauteous Dakini (2) Tegrijin Naran -(3) sunk in deep contemplation and speaketh never. Whoso can make -her open her lips twice to speak to man, to him is the joy given to -bear her home for his own. But let it not occur to thee to make the -bold attempt of inducing her to open her lips to speak, for already -five hundred sons of kings have tried and failed; and behold they all -languish in interminable prison at the feet of the Silent Haughty One, -sunk in deep contemplation." - -And as they spoke they bent low their heads, and pointed their horns -at him, to forbid him the entrance. - -The minister, however, had no mind to try the issue, but rather -seized with a great panic he turned him and fled without so much as -heeding whither his steps led him. Thus running he chanced to come -with his head at full butt against the magnanimous King Vikramaditja, -just then taking his walk abroad. - -"How now, evil man?" exclaimed the magnanimous King. "Whence comest -thou, fleeing as from an evil conscience?" - -Then the minister prostrated himself before him, and told him all -he had learnt from the two he-goats sculptured in stone, concerning -Naran-Dakini. - -When Vikramaditja had heard the story, he commanded that the evil -minister should be guarded, to see whether the event proved that he -had spoken the truth; but, taking with him Schalu and three far-sighted -and experienced ministers, he went on till he came to the cave and saw -the two he-goats sculptured in stone standing over the portal. The -he-goats would have made the same discourse to him as to the evil -minister, but he commanded them silence. Then he transformed Schalu -into an aramala (4) in his hand, but the three ministers into the -altar that stood before the Dakini, and the lamp that burned thereon, -and the granite vessel for burning incense placed at the foot of the -same (5); laying this charge upon them: "I will come in," said he, -"as though a wayfarer who knew you not, and sitting down I will tell -a saga of olden time. Then all of you four give an interpretation of -my saga quite perverse from the real meaning, and if the Dakini be -prudent and full of understanding she will open her lips to speak to -vindicate the right meaning of the story." - -Presently, therefore, after he had completed the transformation of -Schalu and the three far-seeing and experienced ministers, and having -himself assumed the appearance of a king on his travels, he entered -the cave and sat down over against the altar which stood before the -Dakini Naran, the Silent Haughty One, sunk in deep contemplation. Then -said he, "In that it was told me in this place dwells the all-fair -Tegrijin Naran-Dakini, I, who am King of Gambudvipa, am come hither to -visit her;" and as he spoke he looked furtively up towards the Dakini, -to see whether he had moved her to open her lips to speak. - -But the all-beauteous Naran-Dakini, the Silent Haughty One, sat still -and gave forth no sign. - -Then spoke the King again, saying, "On occasion of this my coming, -O Naran-Dakini, tell thou me one of the sagas of old; or else, if -thou prefer to hold thy peace, then will I tell one to thee!" - -Again he looked up, but Naran-Dakini Tegrijin, the Silent Haughty One, -sat sunk in deep contemplation and gave forth no sign. - -As the King paused, one of the far-seeing and experienced ministers, -even the one whom he had transformed into the altar that stood before -the Dakini, spoke, saying,-- - -"While from the lips of the all-beauteous Naran-Chatun (6) no word -of answer proceeds, how should it beseem me, the Altar, a non-souled -object, to speak. Nevertheless, seeing that so great and magnanimous a -King has come hither and has propounded a question, I will yet dare, -even I, to answer him. For, seeing that Naran-Chatun is so immersed -in her own contemplations, she cannot give ear to the words of the -King, I who, standing all the day before her in silence, and hearing -no word of wisdom in any of the sagas of old, even I would fain be -instructed by the words of the King." - -And as the altar thus spoke, Naran Tegrijin Dakini cast a glance -of scorn upon it, but the Silent Haughty One opened never her lips -to speak. - -Then the King took up his parable and poured forth one of the sagas -of old after this manner, saying,-- - - - -WHO INVENTED WOMAN? (7) - -"Long ages ago there went forth daily into one place four youths out -of four tribes, to mind their flocks, one youth out of each tribe, -and when their flocks left them leisure they amused themselves with -pastimes together. Now it came to pass that one day one of them rising -earlier than the rest, and finding himself at the place all alone, -said within himself,-- - -"'How is the time weary, being here all alone!' - -"And he took wood and sculptured it with loving care until he had -fashioned a form like to his own, and yet not alike. And when he saw -how brave a form he had fashioned, he cared no more to sport with -the other shepherd youths, but went his way. - -"The next morning the second of the youths rose earlier than the rest, -and, coming to the place all alone, said within himself,-- - -"'How is the time weary, being here all alone!' - -"And he cast about him for some pastime, and thus he found the form -which the first youth had fashioned, and, finding it exceeding brave, -he painted it over with the five colours, and when he saw how fair a -form he had painted he cared no more to sport with the other shepherd -youths, but went his way. - -"The next morning the third of the youths rose earlier than the rest, -and, coming to the place all alone, said within himself,-- - -"'How is the time weary, being here all alone!' - -"And he cast about him for some pastime, and thus he discovered the -form which the first youth had fashioned and the second youth had -painted, and he said,-- - -"'This figure is beautiful in form and colour, but it has no wit or -understanding' So he infused into it wit and understanding. - -"And when he saw how clever was the form he had endowed with wit and -understanding, he cared no more to sport with the shepherd youths, -and he went his way. - -"The fourth morning the fourth of the youths rose up the earliest, and, -finding himself all alone at the trysting-place, said within himself,-- - -"'How is the time weary, being here all alone!' - -"And, casting about to find some pastime, he discovered the form -which the first youth had fashioned so brave, and the second youth -had painted so fair, and the third youth had made so clever in wit -and understanding, and he said,-- - -"'Behold the figure is beautiful in form and fair to behold in colour, -and admirable for wit and understanding, but what skills all this when -it hath not life?' And he put his lips to the lips of the figure and -breathed softly into them, and behold it had a soul (8) that could -be loved, and was woman. - -"And when he saw her he loved her, and he cared no more to sport with -the shepherd youths, but left all for her, that he might be with her -and love her. - -"But when the other shepherd youths saw that the figure had acquired -a soul that could be loved, and was woman, they came back all the -three and demanded possession of her by right of invention. - -"The first youth said, 'She is mine by right of invention, because I -fashioned her out of a block of wood that had had no form but for me.' - -"The second said, 'She is mine by right of invention, because I -painted her, and she had worn no tints fair to behold but for me.' - -"The third said, 'She is mine by right of invention, because I gave her -wit and understanding, and she had had no capacity for companionship -but for me.' - -"But the fourth said, 'She is mine by right of invention, because -I breathed into her a soul that could be loved, nor was there any -enjoyment in her but for me.' - -"And while they all joyed in the thought of possessing her, they -continued to strive on that they might see which should prevail. And -when they found that none prevailed against the rest, they brought -the matter before the King for him to decide. - -"Say now therefore, O Naran-Dakini, I charge thee, in favour of which -of these four was the King bound to decide that he had invented woman?" - -And as the King left off from speaking he looked towards Naran-Dakini -as challenging her to answer. - -But Naran-Dakini, the Silent Haughty One, sat immersed in deep -contemplation and held her peace, speaking never a word. - -Then when the far-sighted and experienced ministers saw that she held -her peace, one of them, even the one whom Vikramaditja had transformed -into the lamp before the altar, spoke, saying,-- - -"It were meet indeed that an unsouled object such as I, the -Lamp, should not venture to speak in presence of our mistress, -Naran-Chatun. But as so great a King has come to visit us, and has -propounded to us a question to which Naran-Chatun does not see fit -to reply, even I, the Lamp, will attempt to answer him. To me, then, -it seems that the answer is clear, for by whom could the figure be -said to be invented saving by the youth who first fashioned it? He -who gave a mere block of wood a beautiful form must be allowed to -have invented it." - -Naran-Dakini cast a glance of disgust and scorn upon the lamp, yet -spoke she never a word. - -Then spoke the far-seeing and experienced minister whom Vikramaditja -had transformed into the thurible at the foot of the altar, saying,-- - -"It were meet indeed that an unsouled object such as I, the -Incense-burner, should not venture to speak in presence of our -mistress, Naran-Chatun. But as so great a King has come to visit us, -and has propounded a question to us to which Naran-Chatun does not see -fit to reply, even I, the Thurible, will attempt to answer him. And -to me indeed the answer is plain, for to whom could the figure be -said to belong, if not to the youth who painted it and made a mere -stump beautiful and lifelike with fair tints of colour?" - -At these words of the incense-vessel Naran-Dakini cast upon it a look -of scorn and contempt, but opened not her lips to speak. - -Then spoke Schalu, whom Vikramaditja had transformed into his -aramala, with impetuosity, saying, "Nay, but surely he alone could -have the right of invention who endowed a painted log with wit and -understanding. Surely he who made a stump of a tree to think must be -allowed to have invented it." - -When Naran-Dakini saw with what a confident air the aramala pronounced -this sentence, even as though he had settled the whole matter, she -could contain herself no longer, and then burst from her lips these -words, while her eyes lighted on the objects that had spoken with -exceeding indignation,-- - -"Of miserable understanding are ye all! How then venture ye, unsouled -objects, to expound the matter when I, a reasonable being, scarcely -dare pronounce upon the question? What other interpretation of -this parable, however, can there be than this:--The youth who first -fashioned the figure of a block of wood, did not he stand in place -of the father? He who painted it with tints fair to behold, did not -he stand in place of the mother? He who gave wit and understanding, -is not he the Lama? But he who gave a soul that could be loved, was -it not he alone who made woman? To whom, therefore, else should she -have belonged by right of invention? And to whom should woman belong -if not to her husband?" - -Thus Tegrijin Naran Dakini had been brought to speak once; but the -proposition requiring that the Silent Haughty One should speak twice -to man, the magnanimous King proceeded without making allusion to -his first success, saying,-- - -"Now that I have told a saga of old, it is the turn that one of you -should also tell us a tale to entertain the mind." And as he spoke -he addressed himself to Naran-Dakini. Nevertheless Naran-Dakini -had entered again into her deep contemplation, and held her peace, -saying never a word. - -Then said the far-seeing and experienced minister whom the King had -transformed into the altar,-- - -"As Naran-Chatun continues to sit in her place and to utter no sound -in answer to the word of the high King who has come so far to visit -us, even I, though I be an unsouled object, will venture to reply, -asking him that he will again open to us the treasures of story." - -At these words Naran-Dakini cast a meaning glance upon her altar, -but spoke not. - -Then opened the magnanimous King again the treasures of story. - - - -THE VOICE-CHARMER (9). - -"Long ages ago two were travelling through a mountainous country, a -man and his wife. And behold as they journeyed there reached them from -the other side of a rock a voice of such surpassing sweetness that the -two stood still to listen, the man and his wife; and not they only, but -their very beasts pricked up their ears erect to drink in the sound. - -"Then spoke the woman,-- - -"'A man with a voice so melodious must be a man goodly to see. Shall -we not stop and find him out?'" - -"But the saying pleased not her husband, nor was he minded that she -should see who it was that sang so sweetly; therefore he answered -her,-- - -"'Wherefore should we search him out; is it not enough that we hear -his voice?' - -"When the wife had heard his answer, she said no more about searching -out whence the voice proceeded; only the first time they passed a -mountain-rill she said to her husband,-- - -"'Behold, I faint for thirst in this heat. Now, as thou lovest me, -fetch me a draught of that cool water from the mountain-rill.' So -the man got down from his horse, and, taking his wife's cup (10), -went to the rill to fetch water. - -"While he was thus occupied, the wife slid down from off her horse -also, and, going silently behind him, pushed him over the precipice -and killed him. Then she set out to find out who it was sang so -melodiously. When she had followed up the sound she found herself in -presence, not of a man goodly to behold, but of a wretched, loathsome -object, sunk down against the foot of the rock, deformed in person -and covered with sores. Notwithstanding that the undeception was so -revolting, she yet took him up on her back and carried him with her; -but as the man was heavy and the way steep, the fatigue so wearied -her that at the end of a little time she died. - -"Was this woman to be counted a good woman or a bad?" - -When the King had made an end of telling the tale, he looked towards -Naran-Dakini as challenging her to answer. - -But Naran-Dakini held her peace and spoke never a word. - -Then, when the far-seeing and experienced minister whom Vikramaditja -had transformed into the lamp saw that she yet held her peace, -he said,-- - -"How should an unsouled being such as I, the Lamp, find out the right -meaning? nevertheless, not to leave the words of the high King without -an answer, I will even venture to suggest that to me it seemeth she -must be counted a good woman; because though she killed her husband, -yet she made atonement for her fault by raising the sick man and -carrying him with her--" - -But before he could make an end of speaking Naran-Dakini cast at him -a glance of contempt and scorn, and she exclaimed,-- - -"How should there be any good in a woman who killed her lawful husband, -and that only because her ears were tickled with the artful melody -of an harmonious voice? Of a truth she must have been a veritable -schimnu, and if she took the sick man with her, was it not only that -she might devour him at leisure?" - -Then spoke Vikramaditja,-- - -"Naran-Chatun! being he who hath induced thee to open thy lips to -speak these two times to man, give me my guerdon that thou accompany -me home to be my wife." - -Very willingly coming down from her altar, Tegrijin Naran Dakini at -these words gave herself to Vikramaditja to accompany him home to be -his wife. - -Vikramaditja having then given back to Schalu and to his three -far-seeing and experienced ministers their natural shapes, and to the -five hundred sons of kings who had failed in winning Naran-Dakini -theirs, with Naran-Dakini by his side, and all the rest in a long -procession behind him, the King arrived at his capital. Here he called -together all his people Tai-tsing (11) to a great assembly, where -he promulgated rules of faith and religion. By his good government -he made all his people so happy as no other sovereign ever did, -sitting upon his throne with his consort Tegrijin Naran as the -fate-appointed rulers. - - - -When the Suta had made an end of this narration of Vikramaditja's -deeds, he addressed himself to Ardschi-Bordschi, saying,-- - -"If thou canst boast, of being such a King as Vikramaditja, then -come and ascend this throne, but if not, then beware at thy peril -that thou approach it not." - -Now Ardschi-Bordschi had seventy-one wives; taking by the hand the -chief of them therefore, he bid her make obeisance before the throne -and ascend it with him. Ere they had set foot on the first step two -other of the sculptured figures came forward, forsaking their guardant -attitude, and warned him back, the warrior smiting him in the breast, -and the Suta thus addressing him,-- - -"Halt! O Ardschi-Bordschi, and thou his wife! nor touch so much as -with thy prostrate heads the sacred steps. But first know what manner -of woman was the chief wife of Vikramaditja. - -"The chief wife of Vikramaditja was Tsetsen Budschiktschi (12), and -she never had a word, or look, or thought but for her husband. If thy -wife be such a princess as she, then draw near to ascend the throne -together, but if otherwise, then at your peril draw not near it. - -"But," he said furthermore, "hearken, and I will tell you, who have -seventy-one wives, the story of what befell seventy-one parrots and -the wife of another high King to whom one of them was counsellor." - -And all the sculptured figures answered together,-- - -"Halt! O Ardschi-Bordschi!" - - - -THE SUTA TELLS ARDSCHI-BORDSCHI CONCERNING THE SEVENTY-ONE PARROTS -AND THEIR ADVISER. - -Long ages ago the wife of a high King was ill with a dire illness, -nor could the art of any physician suffice to cure her till one came -who said, "Let there be given her parrots' brains to eat." - -When, therefore, the high King saw that eating parrots' brains -brought health it seemed good to him to take a tribute of parrots' -brains from his subjects. - -He called unto him, therefore, the governor of a tributary province -and commanded him, saying, "Let there be delivered to me a tribute of -the brains of seventy-one parrots, otherwise thou must die the death." - -That governor went out therefore trembling with fear, and he called -unto him immediately a birdcatcher and agreed with him for the price -of the brains of seventy-one parrots. - -Now the birdcatcher knew a certain tree in which there roosted every -night seventy-one parrots, and he said within himself, "If I could -spread one net over the whole tree, with one haul the whole affair -would be finished." So he went and bought a great net ready to spread -over the whole tree. - -But among these seventy-one parrots was one parrot exceeding wise, who -was always on the watch to see what the birdcatcher was about. When, -therefore, he saw him buy so great a net he said to his companions, -"To what end can the man have bought so big a net if not to spread -round the whole tree? let us, therefore, in future roost on yonder -rock." After this they went to roost on the rock. After they had -roosted four or five nights on the rock the wise parrot caught sight -of the birdcatcher prowling about, having followed them thither -and being engaged in settling in his own mind how he should lay his -nets. Then the wise parrot said to his companions, "The man has come -hither after us even to this rock; let us now, therefore, avoid his -snares by roosting in some other place." - -But his companions, instead of accepting his counsel were provoked, -and answered him, saying, "How are we to endure thus changing our place -of roosting every night. We left our tree which sheltered us well and -came to this rock to please thy fancy; and now thou wouldst have us -make another change. But we will no more listen to thy suspicions." - -They roosted, therefore, still upon the rock, and that night the -birdcatcher came with his nets and encompassed them all. - -When they woke and found themselves imprisoned, loud were their shrieks -of lamentation as they fluttered and beat their wings fruitlessly -against the net; calling also on the wise parrot, saying, "You who -were so wise in foreseeing the danger, have you no means for delivering -us out of it?" - -"Yes," replied the wise parrot, "I have thought of that. Leave off -every one of you from shrieking and fluttering about, and beating -your wings against the net, which is a new one and not the least -likely to give way. On the contrary, lie all of you on your backs -with your heads hanging as if you were dead. The birdcatcher being -satisfied you are dead will not kill you over again. Then observe -and see that the approach to this one rock is very narrow, and when -a man comes up it there is only just room for one foot-hold at the -ledge whence he can reach us, and it is as much as he can do to -get up and down with the use of both his hands as well as his feet; -he will not, therefore, go to carry us down or put us in a bag, but -will throw us one by one over the cliff, and sure enough he will say -out the number as he throws each down. Let, therefore, those who are -thrown down first remain still lying without motion so that he may not -suspect any of the rest are alive, only when he says out the number, -'Seventy-one!' then up and away, as at a signal of a race." - -The other parrots did not venture to dispute the word of the wise -parrot this time, but all did exactly as he had said. When the -birdcatcher came and found what a steep rugged path he had to climb -he vowed all sorts of vengeance on the parrots for giving him so -much fatigue, and swore that he would break all their bones, for -the brain was the only part he cared to keep uninjured. When he had -got up to the ledge of rock by which he could reach them, however, -and found that they seemed already stone dead, seeing that to wreak -any vengeance on creatures that could not feel would be childish, -he contented himself with throwing them below one by one, calling -out as he did so the number to each. In this way he had thrown over -the seventy; last of all there remained the wise parrot, but the net -having fallen upon him he was rather longer loosing him than the rest, -so that he had called out "Seventy-one" before he was ready to throw -him down, moreover, his whetstone happening at that same instant to -tumble out of his girdle, the other parrots took the sound of its -fall for that of the wise parrot, and all of them together they spread -their wings and flew far away. - -The birdcatcher saw this in time before he had let go his hold of -the wise parrot. - -"Ah! vile, cunning parrots," he exclaimed in great wrath and -indignation, "what labour have you given me, and at last I have no -benefit for my exertion! One, at least, of you is still in my power, -and on him will I be avenged for the mischief of all the rest; -I will take him home and torture him at leisure, and then cook him -alive. The wise parrot heard all this, but thought to wait till his -fury was a little spent. But finding as time wore on the man only -got more and more wroth; and the matter beginning to get serious, -as they were coming near his dwelling, the wise parrot at last said, -"What end will it serve that thou kill me? It will not bring the other -parrots back--and, indeed, what grudge hast thou against me? I never -killed thee at any former time (1) that thou shouldst now kill me. Thou -hast attacked my life, and I have defended it by fair dealing. Other -grudge against me hast thou none; then why shouldst thou seek to maim -and injure me? Moreover, if thou do, be sure that the day will come -(2) when I should repay thee. But now, if thou sell me who am a wise -and understanding parrot, thou shalt receive for my price 100 ounces -of silver, and if with seventy-one ounces thou buy seventy-one other -parrots for him who hired thee there will still remain twenty-nine -ounces with which thou mayest make merry with all thy friends and -acquaintance." - -When, therefore, the birdcatcher found he was a wise and understanding -parrot, he took him and sold him to a rich merchant for 100 ounces -of silver. - -The merchant also, who bought the parrot, finding him so wise and full -of understanding, employed him in all sorts of ways to watch over his -belongings. At last, one day he came and said to the parrot, "Hitherto -thou hast done me good service in watching over the merchandize, -and I have regarded thee as my brother, now, therefore, that I go -on a journey of seventy-one days I entreat thee to watch over, as a -sister-in-law, my wife, who is very gay and thoughtless. - -The wise parrot answered, "Be of good heart, brother, all shall be -right in thine absence." - -At which the merchant replied, "If thou sayest so, brother Parrot, -I can go forth on my journey without anxieties." - -He had not been gone long when his young wife rose up, saying, "Now -indeed I am for once my own mistress: I will go out and see all my -friends, and particularly those I dare not visit when my husband -is here." So she arrayed herself in all her gayest attire. But -when she would have gone out the parrot stopped her, saying, "Wait, -sister-in-law. A wife behoves it rather to set her household affairs -in order, than to go abroad paying visits when her husband is absent." - -"Bad parrot!" exclaimed the wife, "what hast thou to do to hinder my -taking a little pleasure?" - -The parrot answered, "Thy husband when he went away gave me strict -charge over thee, saying, 'I command thee that thou hinder her from -going forth alone.' This, however, it is not in me to do, for thou -art greater in might than I; and if I command thee not to go thou -wilt not obey by words. Only now, therefore, before thou goest out -sit down first and listen to the story that I will tell thee." - -When the wife heard him promise to tell a story, she sat down, for -she loved to listen to the stories of the wise parrot. - -Then the parrot began to tell her a story in this wise. - - - -HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. - -"Long ages ago there lived a King named Tsoktu Ilagukssan (3), who had -one only daughter, whom he kept as the apple of his eye, and guarded -so jealously that she never saw any thing or any body. If any man went -near her apartment his legs were immediately broken and his eyes put -out. So relentless was the command of the King. - -"One day Naran Gerel (4), such was the daughter's name, however, came -to her father, saying, "Being shut up here all day seeing nothing -and no man, my life is weariness unto me. Let me now go abroad on -the fifteenth of the month, that I may see something." - -"But the King would not listen to her; only as she continued day by -day urging her request, the King at last gave permission that on -a certain day she might go abroad; but he gave orders also at the -same time that on that day every bazaar should be shut, every window -closed, and that all men, women, and beasts should be shut up close -out of sight of the Princess; and that whoso walked abroad, or but -looked out of window should be punished with death. - -"On the fifteenth of the month, therefore, a new chariot was appointed -to Naran Gerel, and she went forth surrounded by a train of her -maidens, and drove all through the city; every bazaar being shut up, -every window closed, and all men, women, and beasts within doors out -of sight. - -"Nevertheless, the King's minister Ssaran (5), overcome by his -curiosity to see the Princess, had gone up to the highest window of his -house, to obtain a glimpse of her unperceived. But what care soever -he took to be seen of none, the Princess, in her anxiety to make the -best use of her eyes on this her one opportunity of seeing the world, -discerned him. - -"Never having seen any man but her father, who was already well -stricken in years, the appearance of the Minister, who was still young, -so charmed her that she instantly conceived a desire to see more of -him, and accordingly made a sign to him by raising the first finger -of her right hand and marking a circle round it with the other hand; -then clasping both hands tight together and throwing them open again, -finally laying one finger of each hand together and pointing with -them towards the palace. - -"Very much perplexed at finding himself discovered by the Princess, -Ssaran came down; and when his wife saw him looking so bewildered, -she inquired of him, saying, 'Hast thou seen the Princess?' - -"'Not only have I seen the Princess,' replied Ssaran, 'but she hath -seen me; and made all manners of signs, of which I understand nothing, -but that of course they were to threaten some dreadful chastisement.' - -"'And of what nature were the signs, then?' further inquired his wife; -and when he had described them to her, she replied,-- - -"'These signs by no means betoken threatening. Listen, and I will -tell thee the interpretation of the same. In that she raised the -first finger of the right hand on high, she signified that in the -neighbourhood of her dwelling is a shady tree; that with the other -hand she described a circle round it, showed that the garden where -the tree stands is surrounded by a high wall; that she clasped both -hands together and then threw them open again, said, "Come unto me -in the garden of flowers;" and the laying of one finger of each hand -together, said, "May we be able to meet?"' - -"'This were very well,' replied Ssaran, 'were the King's decree not -so terrible, and his wrath so unsparing.' - -"But his wife answered him, 'When a King's daughter calls, can fear -stand in the way? Go now at her bidding, only take this jewel with -thee.' - -"Ssaran accepted his wife's counsel, and, stowing the jewel away in a -safe place in the folds of his robe, betook himself to the shady tree -in the garden of the Princess. Here he found the Princess awaiting him, -and they spent the day happily together. - -"Towards evening, just as Ssaran was about to take leave of the -Princess, they suddenly found themselves surrounded by a hundred -armed men, whom the captain that the King had set over the garden -had sent to take them both prisoners. Into a dark dungeon they were -accordingly thrown to await the King's decree saying by what manner -of means they should be put to death. - -"Naran Gerel, who had been used to see every one obey her and bow -before her, desired the men to let her go home to her father; but -the captain said, 'How many men have suffered maiming and death for -nothing but because they have ventured near the precincts of thine -apartment! Now therefore it is thy turn that thou be put to death -also. So will there be an end of this peril to the King's subjects.' - -"When Naran Gerel found she could prevail nothing with the captain, -she turned to Ssaran and entreated him that he should devise some way -of escape; but, sunk in fear and apprehension of the King's terrible -anger, he could not collect his ideas. - -"'How comes it,' then inquired the Princess, 'that if thou hast so -little presence of mind as thou now displayest, thou wert able to -distinguish and unravel, and find courage to follow, the tokens that -I gave thee with my hands as I drove along the way?' - -"'That,' said he, 'I discovered by the sharp wit of my wife, who also -gave me courage to obey thy call.' - -"'And did she furnish thee with knowledge and courage, and yet send -thee forth with no sort of talisman?' said Naran Gerel. - -"'She gave me nothing but this jewel,' replied the minister; 'and of -what use can that be?' - -"The Princess, however, took the jewel, and, throwing it out of window, -cried to the guard, 'Ye men who are set to guard us, give ear. To -persons sentenced to death is a jewel of no further use; take it one -of you to whom it is permitted to live, only let whichever of you -takes it in possession do us this service, that he go to the house -of the minister Ssaran, and knock three times at the door.' - -"One of the guard therefore took the jewel, and went and knocked -three times at the door of the minister Ssaran. But the wife of the -minister, knowing by this token that her husband was thrown into -prison together with Naran Gerel, the King's daughter, made haste -and attired herself in her finest apparel, and filled a basket with -all manner of juice-giving fruits. With these she came to the gate -of the prison where her husband was held bound, and spoke thus to -the captain of the guard,-- - -"'My husband being stricken with the fever, the physician hath ordered -that I take these fruits to him;' and the captain of the guard made -answer, 'If this be so, then take the fruits in to him, but loiter -not; return in all speed.' As soon as the wife entered the prison -she changed dresses hastily with Naran Gerel, bidding her escape and -go hence privately to her own apartment, while she remained beside -her husband. - -"In the meantime morning had come, and the King and all his court -and his judges were astir, and before all other causes the captain of -the guard went to give account of the arrest of Naran Gerel and the -minister Ssaran. The high King was very wroth when he heard what his -daughter had done and the minister, and commanded that they should -instantly be brought before him. So the captain of the guard went -straight to the prison, and without waiting so much as to look at -them brought the two prisoners before the throne of the King. - -"When the King saw the minister and his wife standing before him, -he asked them in a voice of thunder,-- - -"'Where is Naran Gerel?' - -"And the minister's wife made answer,-- - -"'How can we tell thee this thing, seeing we have been kept in durance -all through the night?' - -"'And wherefore have ye been kept in durance all through the -night?' pursued the King. - -"'Concerning that also we know nothing further than that the captain -of the guard told us it was by the King's decree,' replied the woman. - -"'Explain this matter,' then said the King, addressing the -minister. And he, his wife telling him what to say, made answer, -'Most high King, how shall I explain the matter, seeing that I myself -fail to know why we were arrested? My wife desired to see the garden -of the King, and I, thinking it was not beyond a minister's privilege, -took her yesterday to walk there, and we spent the day together under -the shady tree. For this were we put in prison.' - -"The King then spoke to the captain of the guard, saying, 'Shall not -a man pass the day in a garden with his wife? Wherefore should they -be put in prison? Behold, since thou hast done this thing, thy life -is in this man's hand.' And he delivered the captain of the guard to -the minister to deal with him as he listed. - -"But the captain of the guard said, 'For observing the King's decree -am I to be put to death? Before I die, however, let this justice -be done. Let Naran Gerel be summoned hither, and let her say on the -trial of barley-corns whether it was not she whom I arrested in the -King's garden.' - -"So the King sent and called Naran Gerel and bid her say on the trial -of barley-corns whether it were not she whom the captain of the guard -had arrested in the King's garden. - -"But Naran Gerel answered, 'Am I not then the King's daughter? How -should I, then, make the trial of barley-corns like one of the common -herd of the people? But call me an assembly, and before the assembly I -will swear. Shall not that suffice for the King's daughter?' But this -she said because in the trial of barley-corns if one speak falsely -the barley-corns will surely spring into the air and burst with a -loud noise; but if truth, then only they remain quiet. Naran Gerel -therefore feared to make the trial of barley-corns. - -"But the King said, 'The words that Naran Gerel hath spoken are words -of justice. Let an assembly be called.' So they called together an -assembly, Naran Gerel having exchanged glances with the minister's -wife agreeing how they should proceed. - -"Meantime the minister and his wife went home. The wife therefore -stained her husband all over with a black stain so that he looked quite -black, and she said to him, 'When the time comes that the Princess has -to take the oath in the assembly, do thou find thyself there doubled -up and making unmeaning grimaces and uncouth antics with an empty -water-pitcher. Perhaps the Princess will find the means to escape -hereby out of the judgment that threatens her.' - -"The assembly was now gathered. The King was on his throne, and -Naran Gerel stood at its foot; and the minister, under the form of -a crippled beggar, black and loathsome to behold, was there also. - -"Then the King called upon Naran Gerel to take the oath. And first -espying the pretended cripple, he commanded, saying, 'Let that -revolting object be removed;' and all the people loathed him. But the -minister, who acted the part of a cripple, only mouthed and wriggled -the more, and would not be removed, and as he threatened to make a -disturbance the King bid them unhand him again. - -"But Naran Gerel stood forward, saying, 'Whereon shall I take this -oath? On the barley-corns it beseemeth not the King's daughter to -swear even as a common wench. And if I swear on any well-looking man -in this assembly, I shall run danger of having the former accusation -brought against me again. I will therefore swear by this cripple whom -all have loathed. Those who would accuse me to the utmost cannot see -any offence if I swear by an object so ungainly and revolting.' - -"By this means, as she had sworn by a cripple who was no cripple, -she counted that it was no oath, while the King and all the people -were satisfied she had spoken the truth. The captain of the guard -was handed over to the minister's pleasure, who let him go free, -and the minister and Naran Gerel were pronounced innocent." - - - -"The wife of the minister Ssaran was a devoted wife, well-being and -true to her husband," said the wise parrot when he had finished this -tale. "If, therefore, thou art devoted and brave even as the wife -of the minister Ssaran, then go abroad and pay visits according to -thy desire; but if not, then beware that thou set not foot outside -the door." - -After these words the merchant's wife gave up her intention of going -out, and remained at home. And thus the wise parrot dealt with her -every day of the seventy-one days that the merchant was absent. - - - -Then said the Suta further to Ardschi-Bordschi, "If thy wife, O -Ardschi-Bordschi! is worthy to be compared to the wife of the minister -Ssaran, not to mention the comparison with Tsetsen Buedschiktschi, -wife of the magnanimous King Vikramaditja, then may she prostrate -herself with her forehead upon the foot of this throne; but if not, -then on her peril let her not approach it." - - - - - - -NOTES. - - -PREFACE. - -1. Kalmuck. "The Khalmoucks or Calmuks, are very far from enjoying -in Asia the importance our books of geography assign them. In the -Khalmoukia of our imagining, no one knew of the Khalmouks. At last -we met with a Lama who had travelled in Eastern Tibet, and he told us -that one of the Kolo tribes is called Khalmouk." The Kolos are a nomad -people of Eastern Tibet, of predatory habits, living in inaccessible -gorges of the Bayen Kharet mountains, guarded by impassable torrents -and frightful precipices, towards the sources of the Yellow River; -they only leave their abode to scour the steppes on a mission of -pillage upon the Mongolians. The Mongolians of the Koukou-Noor (Blue -Lake) hold them in such terror, that there is no monstrous practice -they do not ascribe to them. They profess Buddhism equally with the -Mongolians. See "Missionary Travels in Tartary, Tibet, and China," -by Abbe Huc, vol. i. chap. iv. - -2. "The various Dekhan dialects, i.e. of the Tuluvas, Malabars, Tamuls, -Cingalese, of the Carnatic, &c., though greatly enriched from Sanskrit, -would appear to have an entirely independent origin. The same may be -said of the popular traditions." Lassen, vol. i. 362-364. - -3. The Tirolean legend of the Curse of the Marmolata, which I have -given at pp. 278-335 of "Household Stories from the Land of Hofer," -may well be thought to be a reproduction and reapplication of this, -one of the most ancient of myths. - -4. Even the Maha Bharata, however, gives no consecutive and reliable -account of the original settlement in the country. Franz Bopp, one -of the earliest to attempt its translation, thus happily describes -it. He likens it to an Egyptian obelisk covered with hieroglyphics, -"an dem die Grundform von der Erde zum Himmel strebe, aber eine -Fuelle von Gestalten, (von denen eine auf die andre deute, eine ohne -die andre raethselhaft bleibe,) neben und durch einander hinziehe und -Irdisches und Himmlisches wundersam verbinde."--The pervading plan of -the work is one straining from earth upwards to heaven, but overlaid -with a multiplicity of figures, each one so intimately related with -the other, that any would be incomprehensible without the rest; -the thread of the life of one interwoven with those of the others, -and all of them together creating a wondrous bond between the things -of this world and the things which are above. - -5. "The only way to gain acquaintance with the early history of India -is by making use of its Sagas." Lassen, Indische Alterthumskunde, -vol. i., pref. p. vii. But I shall have more to say on this head when -I come to the story of Vikramaditja. - -6. Some, however, seem to go too far, when they labour to prove -that this is the case with every individual European legend, many of -which are manifestly created by Christianity; and write as if every -accidental similarity of incident necessarily implied parentage -or connexion. - -7. See introduction to his Translation of Pantschatantra. I have -thought it worth while to mention this on account of the present -collection being Mongolian. - - - -DEDICATION. - -1. Shakjamuni--the family name of Buddha, the originator of -Buddhism. It means "Hermit of the tribe of Shakja," the Shakja -being one of the earliest Indian dynasties of which there are any -records. His great-grandfather was Gajasena, whose son Sinahanu married -Kakkana, also of the Shakja lineage. Their son Shuddhodana married -Mahapragapati (more commonly called by her subsequently received name -of Maja = "the creative power of the godhead") a daughter of Angana, -Kakkana's brother, and became the father of Buddha [4]. - -According to the Mahavansha, Gajasena was descended from Ixvaku, -through the fabulous number of eighty-two thousand ancestors! He was -also wont to call himself Shramana-Gautama, to mark his alliance with a -certain priestly family of Brahmans and thereby disarm any animosity on -their part toward his teaching. He was also called Shakjasinha = "Lion -of the tribe of Shakja," to show that he belonged to the warrior caste. - -He was brought up as heir to the crown, and was trained in the use of -arms and in all matters appertaining to the duties of a ruler. At the -age of sixteen he was married, and we have the names of his three -wives--Utpalavarna, Jashodhara, and Bhadrakakkana. Up to the age -of twenty-eight he lived a life entirely devoted to the pursuit of -pleasure, his time being passed between the respective attractions -of three splendid palaces built for him by his father. At about this -age he appears to have grown weary of this desultory kind of life, -and one day, meeting in his walks with an old man, a sick man, a -corpse, and a priest, he was led to turn his thoughts upon the evils -and the evanescence of life. Rambling on instead of returning home he -sat down to rest under the shade of a gambu-tree, and here he found -fresh food for his melancholy reflections in the miserable condition -of the country people living around. The legend says the Devata, -or gods, appeared to him in the shape of these suffering people in -order further to instruct him in his new views of existence. In all -probability his previous mode of life never having brought him in -contact with the actual miseries of the needy this sight appeared to -him in the light of an apparition. - -The result of his deliberations was the resolve to withdraw to a -place of solitude, where he might be free to consider by what means -human beings could be relieved from their miseries [5]. - -With this view he forsook his family and his palatial residences, and -having laid aside his rich clothing he wandered forth unknown to all, -begging his food by the way till he found the retirement he sought -in the hermitages of various Brahmans of Gajashira, a hill in the -neighbourhood of Gaja [6], whence he is sometimes called Gajashiras. - -He first placed himself under the teaching of the Brahman Arada -Kalama, afterwards under that of another called Rudraka, who was so -struck with the progress he made in the acquisition of every kind of -knowledge that he soon associated him with himself in the direction -of his disciples. Five of these (four of them belonging to the royal -Shakja family), Agnata, Ashvagit, Bhadraka, Vashpa, and Maharata, -grew so much attached to him and his views that they subsequently -became the first followers of his separate school of teaching. - -Having after some years exhausted the satisfaction he found in the -pursuit of study he set out restlessly on a new search after happiness, -followed by the five disciples I have named, and retired with them to -a more exclusive solitude still, where for six years he gave himself -up to unbroken contemplation amid the most rigid austerities. After -this he seems to have somewhat alienated his companions by relaxing -his severe mode of life, for they forsook him about this time and -took up their abode in the neighbourhood of Varanasi [7], where they -continued to live as he had shown them at the first [8]. - -This mode of life even he, however, does not appear to have altered -except in the matter of abridging his fasts, for his habitual -meditations went on as before, and they were believed to have so -illumined his understanding that he finally received the appellation -of Buddha = "the enlightened one," while from his favourite habit -of making these meditations under the shade of the ashvattha, -the "trembling leaf" fig-tree, that tree, which has acquired so -prominent a place in Buddhist records, legends, and institutions, -came to be called the bodhiruma, literally, "tree of knowledge," and -it has even been distinguished by naturalists from the ficus indica, -of which it is a variety, by the title of ficus religiosa. It became -so inseparable an adjunct of Buddhism that wherever the teaching of -Shakjamuni was spread this tree was transplanted too [9]. - -The oppression of solitude appears to have overcome Shakjamuni at last, -and he consequently took the resolution of journeying to Varanasi to -seek out his former companions. At their first meeting they were so -scandalized to see him look so well and hearty instead of emaciated -by austerities that they refused to pay him any respect. But -when he showed them that he had attained to the illumination of -a Buddha they accepted his teaching and put themselves entirely -under his guidance. The number of his disciples increased meantime -amazingly. As they lived by alms they received the name of Bhixu as -a term of reproach. Ere long we find him sending out sixty of them, -whom he invested with a certain high dignity he called Arhat [10], -to spread his teaching wherever they came. He himself wandered for -nineteen years over the central and eastern districts of the country, -teaching,--his agreeable presence and benevolence of manner, and, -the legends say, the wonderful things he did, winning him numerous -converts wherever he went [11]. Some gave themselves up to a life -of contemplation in the jungle, others associated themselves with -him in his travels. When the rainy season set in they had to find -shelter for the four months in such colleges of Brahmans or houses of -families as they found well inclined towards them. This Varshavasana, -as it was called, afforded them additional opportunity of making -known their ideas. - -Shakjamuni himself seems to have won over several kings to his way -of thinking; one of them, king of Pankala, he made an Arhat; another, -the king of Koshala, stirred himself very much to awaken Shuddodana to -a sense of the merit of his son, sending to congratulate him because -one of whom he was progenitor had found the means by which mortals -might attain to unending happiness. For once, making an exception to -the proverb that a prophet meets with little honour in his own country, -fortune favoured him in this matter also, and his father, who violently -opposed his withdrawal from his due mode of life in the first instance, -sent eight messengers one after the other to beg him to come and adorn -his court with his wisdom. Each one of these, however, was so won by -his teaching that he never returned to the king, but remained at the -feet of Shakjamuni. Last of all the king sent his minister Karka, who, -though he also adopted his views, prevailed on him to let him take -back the message that he would satisfy his father's requests. The -king meantime built a vihara for him under a grove of his favourite -Njagrodha, or sacred fig-tree. His return home happened in the twelfth -year after his departure, but when he had made his teaching known -among his kindred he set out on his travels again, only returning at -intervals, as to any other vihara, for the rainy season. A great many -of his family joined themselves to him, among them his son Rahula, -and his nephew Ananda, who became one of his most celebrated followers. - -In the twentieth year of his Buddhahood and the fifty-sixth of his -age, he was seized with a serious illness, during which he announced -his conviction that his end, or nirvana, was at hand, that is, -his entering on that state which was the ultimate object which he -bid his followers strive to attain--the completion of all possible -knowledge and the consequent dissolution of personal individuality -[12]; further, that it should take place at Kushinagara, the capital -of the Malla people [13]. Soon after, he accomplished his prediction -by setting out for this place, visiting by the way many of the spots -where he had establishments of disciples, and arriving there in a -state of utter exhaustion and prostration. On this journey he made -more converts, but after his arrival gave himself up to contemplation -which he considered necessary to perfect his fifth or highest degree -of knowledge, until his death. This took place under a Shala-grove, -or grove of sal-trees. His body was by his own desire treated with the -honours only to be paid to a Kakravartin [14], or supreme ruler. After -burning his body the ashes were preserved in an urn of gold. His death -is reckoned to have taken place in the year 543 B.C. [15], according -to the Buddhists of Ceylon and Southern India generally. Those of the -northern provinces, the Japanese and Mongolians, have a very different -chronology, and place his birth about the year 950 B.C. The Chinese -are divided among themselves about it and say variously, 688, 1070, -and 1122 [16]. - -A great number of claimants demanded his ashes in memorial of him, -and finally, by the advice of a Brahman named Drona, they were -partitioned among eight cities, in each of which a kaitja, or shrine -[17], was erected to receive them. A great gathering of his followers -was held at Kushinagara, of which Kashjapa was sanghasthavira, or -president, Buddha having himself previously designated him for his -successor. He had been a distinguished Brahman. It is said by one of -the exaggerations common in all Indian records that there were seven -hundred thousand of the new religionists present. Five hundred were -selected from among the most trustworthy to draw up the Sanghiti, or -good laws of Buddha. Then they broke up, determining to travel over -Gambudvipa, consoling the scattered Bhixu for the loss of their master, -and to meet again at Ragagriha at the beginning of the month Ashadha -(answering to the end of our June) for the Varshavasana. - -This synod lasted seven months. Its chief work was the compilation of -the Tripitaka--"the three baskets" or "vessels" supposed to contain -all Shakjamuni's teaching: 1. The Sutra-pitaka, containing the -conversation of Shakjamuni (of these I have had occasion to speak -in another place [18]); 2. The Vinaja-pitaka, containing maxims by -which the disciple's life was to be guided; and the Ahidharma-pitaka, -containing an exposition of religious and philosophical teaching. The -first was under the revision of Ananda; the second under that of Upali; -and the third under that of Kacjapa. The Tripitaka also bears the name -of Sthavira, because only such took part in its compilation; also "of -the five hundred," because so many were charged with its compilation. - -It is important, however, to bear in mind, because of the monstrous -exaggerations and extravagant incidents subsequently introduced [19] -that these were only compilations preserved by word of mouth; the art -of writing was scarcely known in India at this time. "After the Nirvana -of Buddha, for the space of 450 years, the text and commentaries and -all the words of the Tathagato were preserved and transmitted by wise -priests orally. But having seen the evils attendant upon this mode of -transmission, 550 rahats of great authority, in the cave called Aloka -(Alu) in the province of Malaya, in Lanka, under the guardianship -of the chief of that province caused the sacred books to be written -[20]." As this "text and commentaries" are reckoned to consist of -6,000,000 words, and the Bible of about 500,000, we may form some -idea of the impossibility of so vast a body of language being in any -way faithfully preserved by so treacherous a medium as memory. - -Megasthenes (Fragm. 27, p. 421, b.) and Nearchos (Fragm. 7, -p. 60, b.) particularly mention that the Indians had no written -laws, but their code was preserved in the memory of their judges; -thus testifying to the practice of trusting to memory in the most -important matters. Schwanbeck (Megast. Ind. p. 51) remarks that -the Sanskrit word for a collection of laws--Smriti--means also -memory. J. Prinsep (in his paper on the Inscriptions of the Rocks -of Girnar, in Journ. of As. Soc. of Beng. vii. 271) is inclined to -think some of the rock-cut inscriptions are as early as 500 B.C.; -which would show they had some knowledge of a written character then; -Lassen, however, is of opinion that this is altogether too early; -but there seems no doubt that there are some both of and anterior to -the reign of Ashoka, 246 B.C. Megasthenes indeed mentions that he had -heard they used a kind of indurated cotton for writing on. But the -use, neither of this material nor of a written character, could have -been very common or extended, for Nearchos (Strabo, xvi. Sec. 67) wrote, -"It is said by some, the Indians write on indurated cotton stuff, -but others say they have not even the use of a written alphabet." - -Though thus disfigured and overlaid as time went by, the great -intention which Shakjamuni himself seems to have had in view in the -preparation of his doctrine was to destroy the exclusiveness of the -Brahmanical castes, and that most especially in its influence on -the future and final condition of every man, and thus he accepted -men of all castes, even the very lowest [21], and the out-caste -too, among not only his disciples but among his priesthood. It was -thus in its origin a system of morals rather than of faith. It was -full of maxims inculcating virtue to be pursued--not indeed out of -obedience to the will of a Divine and all perfect Creator--but with -the object of escaping the necessity of the number of re-births -taught by the Brahmans and of sooner attaining to nirvana. It set -up, therefore, no mythology of its own [22], nor put forward any -statement of what gods were to be honoured. Nevertheless it was -grafted on to the mythology prevailing at the time, and many of -the gods then honoured are incidentally mentioned in the Sutra as -accepted objects of veneration. The Veda, or sacred teaching of -the Brahmans, is quoted in almost every page [23]. The gods who -thus come in for mention in the simple Sutra are the following -[24]:--The three gods of the later mythology bear here the names of -(1) Brahma and Pelamaha; (2) Hari, Ganardana, Narajana, and Upendra -(it is important to note that the name of Krishna does not appear at -this period at all); (3) Shiva and Shankara. Indra was now placed at -the head of gods of the second rank. We have also Shakra, Vasava, -and Shakipati, called the husband of Shaki. Of the other Lokapala, -Kuvera and Varunna are named. It is doubtless only by accident that -more do not find mention. Of the demigods Visvakarman, the Gandharba, -Kinnara, Garuda, Jaxa the Serpent-god, Asura, and Danava, along with -other evil genii and serpent-gods. The most often named--particularly -in the colloquies between Buddha and his disciples--is Indra with -the adjunctive appellation of Kaushika. Indra was at the time of -Shakjamuni himself the favourite god; the other great gods had -not yet received the importance they afterwards acquired, nor had -any thing like the idea of a trine unity or equality been broached -[25] as we shall presently see; even these allusions were but scanty -[26]. It was long before the whole Brahmanical system of divinities -came to form an integral part of the Buddhist theosophy [27]. - -Hence Shakjamuni, as well as his contemporary and earliest succeeding -disciples, lived for the most part [28] on good terms with the -Brahmans, some of whom were among the most zealous in securing the -custody of some part of his ashes. But they were not long ere they -perceived that as this new teaching developed itself its tendency -was to supersede their order. Then, a life and death struggle for the -upper-hand ensued which lasted for centuries, for while the Buddhists -were on the one side fighting against the attempted extermination, on -the other side they were spreading their doctrines over an ever-fresh -field by the journeyings of their missionaries, a proceeding the more -exclusive Brahmans had never adopted. This went on till by the one -means and the other Buddhism had been almost entirely banished from -Central India, where it took its rise, but had established itself -on an enduring basis as remote from its original centre as Ceylon, -Mongolia, China, Japan, the Indian Archipelago, and perhaps even Mexico -[29]. This state of things was hardly established before the 14th -century [30]. But from information on the condition of religion in -India preserved by the Chinese pilgrim Fahien, who traversed a great -part of Asia, A.D. 399-414, Buddhism had already at that time suffered -great losses, for at Gaja itself the temple of Buddha was a deserted -ruin. From the writings of another Chinese pilgrim, Hiuen Thsang, -whose travels took place in the 7th century, it would seem that the -greatest Brahmanical persecution of the Buddhists did not take place -before 670 [31]. That it had cleared them out of Central India by the -date I have named above is further confirmed by Madhava, a writer of -the 14th century, quoted by Professor Wilson, who "declares that at -his date not a follower of Buddha was to be found in all Hindustan, -and he had only met some few old men of that faith in Kashmir." "At -the present day," adds Wilson, "I never met with a person who had met -with natives of India Proper of that faith, and it appears that an -utter extirpation of the Buddha religion in India Proper was effected -between the 12th and 16th centuries." Nevertheless it is the system -of religion which next after the Catholic Church counts the greatest -number of followers. - -Dr. Guetzlaff (in his "Remarks on the Present State of Buddhism," in -"Journ. of R. As. Soc." xvi. 73.) tells us two-thirds of the population -of China is Buddhist. In Ungewitter's Neueste Erdebeschreibung, -the whole population is stated from native official statistics -at 360,000,000; whence it would follow that there are 240,000,000 -Buddhists in China alone; probably, however, the Chinese figures are -to some extent an exaggeration. - -Before concluding this brief notice of Buddhism it remains to say -a few words on the later developments of the system which have too -often been identified with its original utterances. - -It does not appear to have been before the 10th century that Shakjamuni -was reckoned to be an incarnation of a heavenly being; at least the -earliest record of such an idea is found in an inscription at Gaya, -ascribed to the year 948 [32], while much of his own teaching bears -traces of a lingering belief in a great primeval tradition of the unity -of the Godhead and the promise of redemption [33], as well as the great -primary laws of obedience and sacrifice more perfectly preserved to us -in the inspired writings committed to the Hebrews. The history of the -deluge, as given by Weber from the Maha Bharata, is almost identical -in its leading features with the account in Genesis, bearing of course -some additions. A great ship was laden with pairs of beasts, and seeds -of every kind of plants, and was steered safely through the floods by -Vishnu under the form of a great fish, who ultimately moored it on the -mountain Naubandhana, one of the Himalajas in Eastern Kashmere. The -early Veda hymns, too, had thus spoken of the Creation, "At that time -there was neither being nor no being; no world, no air, nor any thing -beyond it. Death was not, neither immortality; nor distinction of -day and night. But It (tad) respired alone, and without breathing; -alone in Its self-consciousness (Svadha, which hence came to be used -for 'Heaven'). Besides It was nothing, only darkness. All was wrapt -in darkness, and undistinguishable fluid. But the bulk thus enveloped -was brought forth by the power of contemplation. Love (Kama) was first -formed in Its mind, and this was the original creative germ [34]." And -the Veda was, we have seen, adopted in the main by Shakjamuni; but the -development of his views came to imply that there was no Creator at -all, existences being only a series of necessary evolutions [35]. And -when later a Creator came again to be spoken of, the term was involved -in the most inconceivable contradictions [36]. A distinguished Roman -Orientalist also writes:--"The Veda, and principally the Jazur-Veda and -the Isa-Upanishad, contain not only many golden maxims, but distinct -traces of the primitive Monotheism. But these books exercise little -influence on the religion of the people, which is a mass of idolatry -and superstition; moreover, they are themselves filled with the most -absurd stories and fables. The Jazur-Veda, which is the freest from -these defects, is a comparatively recent production, and the author -has manifestly drawn upon not only both Old and New Testament, but -also the Koran [37]." - -An infusion of the revealed doctrines taught by Christianity was -also received into it from the teaching of the missionaries of the -first ages after the birth of Christ, though similarly disfigured and -overwrought. To distinguish the influence of the one and the other -would be a fascinating study, but one too vast for the limits of the -present pages. When we come presently to the history of Vikramaditja -we shall find it presents us with a striking idea of the facility with -which various ideals can be heaped upon one personality; this will -serve as a key to the mode in which an unenlightened admiration for the -story of our Divine Redeemer's life on earth may be supposed to have -induced the ascribing of His supernatural manifestations to another -being, already accepted as Divine. It is true that certain appearances -of Vishnu and Shiva on earth would seem to have been believed -before the Christian era; and apart from the Indian writings, the -dates of which are so difficult to fix, the testimony of Megasthenes -(the Historian of Seleucus Nicanor, who wrote B.C. 300) is quoted in -proof that at his time such incarnations were already held. But the -passages in Megasthenes, by the very fact that he identifies Vishnu -with Hercules, tend only to demonstrate a belief in a different kind -of manifestation of Divine power. Those who labour most to prove -that the Brahmanical idea of incarnation preceded the Christian have -to allow that it was only subsequently to the spread of Christian -teaching that it was fully developed. Thus Lassen writes, "I have, -therefore (i. e. in consequence of the allusions in Megasthenes), no -hesitation in maintaining that the dogma of Vishnu's incarnations -was in existence 300 years before the birth of Christ; still, -however, it only received its full development at a subsequent period -[38]." And in another place, speaking of the Avatara (incarnations) -of Vishnu, in the persons of the heroes of the epic poems, he adds, -"this dogma is unknown (fremd) to the Veda, and the few allusions -to such an idea existing in some of its myths, and which were later -reckoned among the incarnations of Vishnu, show that in the earliest -ages the recurring appearance in man's nature of 'the preserving god' -for the destruction of evil was not yet invented. [39]" And even of -the early epic poems he writes, that though such ideas are introduced, -yet the heroes still maintain their individuality. They are actuated -and indwelt by Vishnu, but they are not he. This, it will be seen, -is very different from the Christian dogma of the Incarnation. - -Whether the extremely interesting and ancient tradition be genuine -(as maintained by Tillemont) or not, that Abgarus, king of Edessa, -sent messengers to our Lord in Judaea, begging Him to come and visit him -and heal him of his sickness, and that our Lord in reply sent him word -that He must do the work of Him Who sent Him and then return to Him -above, but that after His Ascension He would send an Apostle to him, -and that in consequence of this promise St. Thomas received the far -East for the field of his labours--and, however much be chronologically -correct of the mass of records and traditions which tell that this -Apostle travelled over the whole Asian continent, from Edessa to Tibet, -and perhaps China--it would appear to be intrinsically probable and -as well attested as most facts of equally remote date, that both this -Apostle and Thaddaeus, one of the seventy-two disciples, preached the -Gospel in countries east of Syria, and that his successors, more or -less immediate, extended their travels farther and farther east. It -is mentioned in Eusebius (Book v. c. 10), that S. Pantaeus, going to -India to preach the Gospel early in the 3rd century (Eusebius himself -wrote at the end of the same century), met with Brahmans who showed -him a copy of the Gospel of St. Matthew in Hebrew, which they said -had been given to their forerunners by St. Bartholomew [40]. Lassen -himself allows, that in all probability certain Brahmans, at a very -early date, fell in with Christian teachers, and brought them back -home with them. Further, that the idea of there being any merit in -bhakti, or pious faith, and a development in the teaching concerning -the duty of prayer may be traced to this circumstance. Nor does he -deny that when in 435, Eustathius, Bp. of Antioch, with the help -of Thomas Kama, a rich local merchant, went to found a mission at -Mahadevapatma (Cranganore), he found Christians who dated their -conversion from St. Thomas living there. His further efforts to -disprove that St. Thomas himself penetrated very far east, and that the -early Christian establishments at Taprobane and Ceylon were founded -by Persian Christians, though far from conclusive, tend as far as -they go but to support all the more the theory of an admixture of -Christian with Brahmanical and Buddhist teaching; because, the less -pure the source of teaching the more likely it was to have resulted in -producing such an admixture in place of actual conversion. Nor does the -circumstance on which he lays much weight, that the Brahmans resented -the inroads of Christian teaching on their domain, even with severe -persecutions, at all afford any proof that there were not Brahmanical -teachers, who either through sincere admiration (for which they were -prepared by their early monotheistic tradition), or from a conviction -of the advantage to be derived in increase of influence by its means, -or other cause, may have thought fit, or been even unconsciously led -to incorporate certain ideas of the new school with their own. - - - -I have only space left to touch upon two of the most important of -these identifications. And first the imitation of the doctrine of -the Holy Trinity. Lassen (i. 784 and iv. 570) fixes as late a date -as 1420-1445 for the introduction of the Trimurti worship, or, as -he expresses it, the bootless attempt to unite various schools by -propounding the equality and unity of the three great rival gods, -Brahma, Vishnu, and Shiva, who were the chief gods favoured by each -respectively. Devaraja of Vigajanagara erected the first temple to the -Trimurti about this date. Ganesha, the god of wisdom and knowledge, -appeared to his minister Laxmana and bid him build a temple on the -banks of the Penar to the Hiranjagarbha, called Brahma, Vishnu, and -Shiva; this is the first example of any inscription of honour paid -to the Trimurti [41]. - -Secondly, the worship of the god Crishna, whose name and attributes as -well as his substitution for Vishnu, the second god of the Trimurti, -present so many analogies with the teaching concerning our Divine -Lord [42]. Whatever difficulty there may be in fixing the date of the -origin of the great Pankaratra sect, there appears none in affirming -that the full development of its teaching in the direction of these -analogies was subsequent to the establishment of Christianity. This -is how A. Weber speaks of it [43]. Brahmans, who had travelled to -Alexandria, and perhaps Asia Minor, at a time when Christianity was -in its first bloom, brought back its teaching respecting a Supreme God -and a Christ whom they identified with and fastened upon their sage or -hero, who had already in some measure received Divine honours--Crishna -Devakiputra (Son of the divine woman). He also dwells on the influence -exercised by the teaching of Christian missionaries. The importance -given to Devaki would point to an incorporation of Christian -teaching concerning the Virgin Mary. Weber, in a paper entitled -"Einige Data auf das Geburtsfest Krishna's," instances many passages -in the Bavrishjottara-Purana (one of the latest Puranas), which it is -impossible to read without being reminded of the place of "the Virgin -and Child" in Christian tradition, and which find no counterpart in -earlier Indian writings. Similarly it was the later schools which -dwelt on the fact of his having Nanda the herdsman for his father, -seemingly suggested by our Lord's character of "the good Shepherd," -because in the earlier Crishna Legends [44] this fact is sunk in the -view that (though sprung from the herdsmen) he was a warrior and a -hero. Nor was the teaching concerning this character of Crishna at all -rapid in its extension. Its chief seat, according to Lassen [45], in -what he expresses as "the earliest times," was Madura; but the first -date he mentions in connexion with it is 1017, when a Crishna temple -was destroyed by Mahmud of Ghazna, Lalitaditja, king of Cashmere, -built him a temple containing a statue of solid silver, and he reigned -from 695 to 732; but the gold armour the image bore would point to -his warrior character still prevailing down to this time. Lassen even -finds [46] the introduction of the worship of Crishna [47] a subject -of opposition by certain Brahmans as late as the tenth century. The -great epic poem concerning him, the Gitagovinda, by Gajadeva (still -sung at the present day at the Resa festival), was not written till -the end of the 12th century [48]. In an inscription at Gajanagara, -not very far from Madura, Crishna is mentioned as an incarnation of -Vishnu, but the date of this is 1288; and the idea does not seem to -have reached Orissa till the end of the 15th century [49]. - -2. From this exordium we must plainly gather that the original -collector of these Tales was himself a Madhjamika, since he begins his -work with an invocation of Nagarg'una, founder of that school. He -calls him "second teacher" because his undertaking was, not to -supersede, but to develope and perfect the teaching of Shakjamuni, -whom he himself reverenced as first teacher [50]. - -Nagarg'una was the 15th Patriarch in the Buddhist succession, born -in South India, and educated a Brahman; he wrote a Treatise, in 100 -chapters, on the Wisdom of the Buddhist Theology, and died B.C. 212 -(Lassen, "Indische Alterthumskunde," ii., Appendix, p. vi.); but at -p. 887 of the same volume, and again at p. 1072, he tells us he lived -in the reign of Abhimanju, king of Cashmere, and that it was by the -assistance of his sage advice that the Buddhists were enabled for a -while successfully to withstand opposition dictated by the Brahmanical -proclivities of this king, whose date he fixes at 45-65 A.C. The -difference between the two dates arises out of that existing between -the computations of the northern and southern Buddhists [51]. In the -Raga-Tarangini, ii. v. 172-177 (a chronicle of Cashmere, written not -later than A.D. 1148) Nagarg'una is thus alluded to: "When 150 years -had passed by, since sacred Shakjamuni had completed his time in this -world of sufferers, there was a Bodhisattva [52], who was supreme head -of all the earth. This was Nagarg'una, who possessed in himself the -power of six Archats [53].... Protected by Nagarg'una the Buddhists -obtained the chief influence in the country." - -Among the Chinese Buddhists he is called Lung-shu, which name Abel -Remusat tells us was given him because after death he was taken up -into the serpent-Paradise [54]. - -The following legend has been told concerning the manner of -his conversion from Brahmanism; but it is probable that what is -historically true in it belongs to the life of another and much later -Buddhist patriarch. - -A Samanaer [55] came wandering by his residence. Seeing it to be nobly -built, and pleasantly situated amid trees and fountains, and provided -with all that was needful and desirable for the life of man, made -up his mind to obtain admission to it. Nagarg'una, before admitting -him, required to know whence, and what manner of man he was. On his -declaring himself a teacher of Buddhism the door was immediately -closed against him. Determined not to be so easily repulsed the -Samanaer knocked again and again, till Nagarg'una, provoked by his -pertinacity, appeared on the terrace above, and cried out to him, -"It is useless for you to go on knocking. In this house is nothing." - -"Nothing!" retorted the Samanaer; "what sort of a thing is that, pray?" - -Nagarg'una saw by this answer the man must be of a philosophical -turn of mind, and was thus induced to break his rule, which forbid -him intercourse with Buddhists, and let him in that he might have -more discourse with him. The Samanaer by degrees fascinated his mind -with the whole Buddhist doctrine, and ultimately told him that Buddha -had left a prophecy, saying, that long years after he had departed -this life there should arise a great teacher out of Southern India, -who by the wisdom of his teaching should renew the face of the earth; -that this prophecy he was destined to accomplish. Nagarg'una believed -his words, and subsequently fulfilled them. - -His peculiar school received the name of Madhjamika, because of -three prevailing interpretations of the earlier Buddhist teaching he -chose the one which steered its course midway (madhjana) between two -extremes, one of which held that the Buddhist nirvana, implied the -return and absorption of the soul at death into the creative essence -whence it had emanated; and the other, its total annihilation. - -He left his ideas to posterity in a treatise, bearing the name of -Karika, denoting an exposition of a theory in verse [56]. Some idea -of its intricacy may be formed from the fact that the shortest edition -of it contains eight thousand sections; while the most complete has a -hundred thousand. His teaching was followed up by two chief disciples, -Arjadeva, a Cingalese, and Buddhapalita, and still holds sway in the -higher schools of Tibet, which accounts for the homage of the editor -of these Mongolian tales. He is honoured almost everywhere where -Buddhism is honoured; near Gaja is a kaitja, or rock-cut temple, -called Nagarguni, probably commemorating some visit of his to the -shrine of Shakjamuni. - -3. The whole of Buddhist literature is spoken of by its followers as -contained in three "vessels," or "baskets"--tripitaka (Wassiljew, -p. 118, quoted by Juelg); in Tibetian called samatog (Koeppen, Die -Lamaische Hierarchie, p. 57). - -4. Madhjamika. See above, Note 2. - -5. Paramartha (true, exact, perfect understanding), and sanvrti -(imperfect, dubious understanding), were party words, arising out -of the philosophical disputes of the Madhjamika and Jogatscharja -schools. Wassiljew, pp. 321-367. - -6. Magadha. The legend is in this instance more precise than often -falls to the lot of works of this nature. Instead of transferring -the scene of action to a locality within the limits of the country -of the narrator however, he makes Nagarg'una to have lived on the -borders of Magadha [57]. Lassen, speaking in allusion to the kaitja -named after him, mentioned above, says there is no allusion in any -authentic account of him to his ever being in this part of the country; -this Mongolian tradition however corroborates the local tradition of -the kaitja. I have already had occasion to mention how Magadha came -to receive its modern name of Behar [58]. - -The word Magadha is also used to designate a bard; as this meaning -rests on no etymological foundation, it is natural to suppose that -it arises from the fact of the country being rich in sagas, and that -successful bards sprang from its people. The office of the Magadha, -also called Vandin, the Speaker of praises, consisted chiefly in -singing before the king the deeds of his ancestors. In several -places the Magadha is named along with the Suta [59]. It is quite -in accordance with this view that Vjasa's [60] mother was reckoned -a daughter of a king of Magadha. - -It is curious that the poetical occupation of bard came to be combined -with the sordid occupation of pedlar, or travelling trader, who is -also called a Magadha in Manu x. 47, and other places. - -7. Krijavidja. Writings concerning the study of magic.--Juelg. - -8. Bede = Bhota, or Bothanga, the Indian name of Tibet. See Schmidt's -translation of the "History of the Mongols," by the native historian, -sSanang sSetsen. - -Before proceeding farther it is necessary to say a few words -concerning the history, religions, and customs of Tibet and Mongolia, -to illustrate the local colouring the following Tales have received -by passing into Mongolia. - -Buddhism nowhere took so firm a grasp of the popular mind as in Tibet, -where it was established as early as the 7th century by its greatest -king, Ssrong-Tsan-Gampo. No where, except in China, was its influence -on literature so powerful and so useful, for not only have we thus -preserved to us very early translations from the Sanskrit of most of -the sacred writings, but also original treatises of history, geography, -and philosophy. Nowhere, either, did it possess so many colleges and -teachers; it was by means of these that it was spread over Mongolia -in the 13th century; the very indistinct notions of religion there -prevailing previously, with no hierarchy to maintain them, readily -yielding at its approach. Mang-ku, grandson of Ginghis Khan [61], -added to the immense sovereignty his warlike ancestor had left him, -the whole of Tibet about the year 1248. His brother and successor, -Kublai Khan, who reigned from 1259 to 1290, occupied himself with -the internal development of his empire. He appears to have regarded -Christ, Moses, Muhammed, and Buddha as prophets of equal authority, -and to have finally adopted the religion of the last-named, because -he discerned the advantages to be derived in the consolidation of his -power from the assistance of the Buddhist priests already possessing -so great influence in Tibet. He was seconded in his design by the -eager assistance of a young Lama, named sSkja Pandita, and surnamed -Matidhvaga = "the ensign of penetration," whom he not only set over the -whole priesthood of the Mongolian empire, but made him also tributary -ruler of Tibet, with the grandiloquent titles of "King of the great -and precious teaching; the most excellent Lama; King of teaching in the -three countries of the Rhaghan (empire)." Among other rich insignia of -his dignity which he conferred on him was a precious jasper seal. He -is most commonly mentioned by the appellation, Phagss-pa = "the most -excellent," which has hence often been taken erroneously for his -name; his chief office was the coronation of the Emperor. The title, -Dalai Lama [62], the head of Tibetian Buddhism, is half Mongolian, -and half Tibetian. Dalai is Mongolian for "ocean," and Lama Tibetian -for "priest;" making, "a priest whose rule is vast as the ocean." - -Of the four Khanats or kingdoms into which the Mongolian Empire -was divided, that called Juan bordered on Tibet, and to its Khans -consequently was committed the government of that country; but they -interfered very little with it, so that the power of the people was -left to strengthen itself. The last of them, Shan-ti, or Tokatmar-Khan, -was turned out in 1368 by Hong-vu, the founder of the Ming dynasty, -who sought to extend his power by weakening that of the Lamas. In -order to this he set up four chief ones in place of one. Jong-lo who -reigned from 1403 to 1425, further divided the power among eight; but -this very subdivision tended to a return to the original supremacy of -one; for, while all bore the similar title of Vang = "little king," -or "sub-king," it became gradually necessary that among so many one -should take the lead, and for this one the title of Garma or patriarch -was coined ere long. - -The Tibetians and Mongolians receiving thus late the doctrines of -Shakjamuni received a version of it very different from his original -teaching. The meditations and mystifications of his followers had -invested him with ever new prerogatives, and step by step he had -come to be considered no longer in the light of an extraordinary -teacher, or even a heaven-sent founder of religion, but as himself -the essence of truth and the object of supreme adoration. Out of -this theory again ramified developments so complicated as almost to -defy condensation. Thus Addi-Buddha, as he was now called, it was -taught was possessed of five kinds of gnana or knowledge; and by five -operations of his dhjana or contemplative power he was supposed to -have produced five Dhjani-Buddhas, each of which received a special -name, and in process of time became personified and deified too, -and each by virtue of an emanation of the supreme power indwelling -him had brought forth a Dhjani-Bodhisattva. The fourth of these, -distinguished as Dhjani-Bodhisattva-Padmapani, was the Creator, not -only of the universe, but also of Brahma and other gods whom Shakjamuni -or his earlier followers had acknowledged as more or less supreme. And -as if this strange theogony was not perplexing enough, there had come -to be added to the cycle of objects of worship a multitude of other -deifications too numerous even to name here in detail. - -Among all these, Dhjani-Bodhisattva-Padmapani is reckoned the chief -god by the Mongolians. The principal tribute of worship paid him -is the endless repetition of the ejaculation, "Om Manipadmi hum" -= "Hail Manipadmi O!" Every one has heard of the prayer-machine, -the revolutions of whose wheel set going by the worshipper count -as so many exclamations to his account. "The instrument is called -Tchu-Kor (turning prayer)," writes Abbe Huc. "You see a number of -them in every brook" (in the neighbourhood of a Lamaseri) "turned -by the current.... The Tartars suspend them also over the fireplace -to send up prayer for the peace and prosperity of the household;" -he mentions also many most curious incidents in connexion with this -practice. Another similar institution is printing the formulary an -immense number of times on numbers of sheets of paper, and fixing -them in a barrel similarly turned by running water. Baron Schilling de -Kanstadt has given us (in "Bulletin Hist. Phil. de l'Ac. des Sciences -de S. Petersburg," iv. No. 22) an interesting account of the bargain he -struck with certain Mongolian priests at Kiakhtu, on the Russo-Chinese -frontier. It was their great aim to multiply this ejaculation a hundred -million times, a feat they had never been able to accomplish. They -showed him a sheet which was the utmost reach of their efforts, but -the sum total of which was only 250. The Baron sent to St. Petersburg -and had a sheet printed, in which the words were repeated seventy -times one way and forty-one times the other, giving 2870 times, but -being printed in red they counted for 25 times as many, or 71,750; -then he had twenty-four such sheets rolled together, making 1,793,750, -so that about seventy revolutions of the barrel would give the required -number. In return for this help the Mongolian Lama gave him a complete -collection of the sacred writings in the Tibetian language; Tibetian -being the educated, or at least the sacred, language of Mongolia. - -Concerning the meaning of this ejaculation, Abbe Huc has the -following:--"According to the opinion of the celebrated Orientalist -Klaproth, the 'Om mani padme houm' is merely the Tibetian transcription -of a Sanskrit formula brought from India to Tibet with the introduction -of Buddhism and letters.... This formula has in the Sanskrit a distinct -and complete meaning which cannot be traced in the Tibetian idiom. Om -is among the Hindoos, the mystic name of the Divinity, and all their -prayers begin with it. It is composed of A, standing for Vishnu, O, -for Siva, and M, for Brahma. This mystic particle is also equivalent -to the interjection O! It expresses a profound religious conviction, -and is a sort of act of faith; mani signifies a gem, a precious thing; -padma, the lotus, padme, vocative case. Lastly, houm is a particle -expressing a wish, and is equivalent to the use of the word Amen. The -literal sense then of this phrase is - - - "Om mani padme houm." - O the gem in the lotus. Amen. - - -In the Ramajana, where Vasichta destroys the sons of Visvamitra [63] -he is said to do so by his hungkara, his breathing forth of his desire -of vengeance, but literally by his breathing the interjection 'hum.' - -"The Buddhists of Tibet and Mongolia, however, have tortured their -imagination to find a mystic interpretation of each of these six -syllables. They say the doctrine contained in them is so immense -that a life is insufficient to measure it. Among other things, they -say the six classes of living beings [64] correspond to these six -syllables.... By continual transmigrations according to merit, living -beings pass through these six classes till they have attained the -height of perfection, absorbed into the essence of Buddha.... Those -who repeat the formula very frequently escape passing after death -into these six classes.... The gem being the emblem of perfection, -and the lotus of Buddha, it may perhaps be considered that these -words express desire to acquire perfection in order to be united with -Buddha--absorbed in the one universal soul: "Oh, the gem of the lotus, -Amen," might then be paraphrased thus:--"O may I obtain perfection, -and be absorbed in Buddha, Amen!" making it a summary of a vast system -of Pantheism. - -Buddhism, however, received its greatest and most remarkable -modification in this part of the world from the teaching of an -extraordinary Lama, named bThong-kha-pa, who rose to eminence in the -reign of Jong-lo, and is regarded with greatest veneration among not -only the Tibetians and Mongolians, including the remotest tribes of -the Khalmouks, but also by the more polished Chinese, and more or -less wherever Buddhism prevails. - -Though subsequently pronounced to be an incarnation of Shiva he -was born in the year 1357, in the Lamaseri of ssKu-bun = "a hundred -thousand images," on the Kuku-noor, or Blue Lake, in the south-west -part of the Amdo country, several days' journey from the city of -Sining-fu. In his youth he travelled to gTsang-lschhn, or Lhassa, -in order to gain the most perfect knowledge of Buddhist teaching, and -during his studies there determined on effecting various reforms in -the prevailing ideas. He met with many partisans, who adopted a yellow -cap as their badge, in contradistinction from the red cap heretofore -worn, and styled themselves the dGe-luges-pa = "the Virtuous." Besides -introducing a stricter discipline his chief development of the Buddhist -doctrines consisted in teaching distinctly that Buddha was possessed -of a threefold nature, which was to be recognized, the first in his -laws, the second in his perfections, the third in his incarnations. - -The supreme rule of the Buddhist religion in Tibet also received -its present form under the impulse of his labours. His nephew, -dGe-dun-grub-pa (born circa 1390, died 1475), was the first Dalai -Lama. He built the celebrated Lama Palace of bKra-schiss-Lhun-po, -thirty miles N. of Lhassa, in 1445. Under him, too, was established -the institution of the Pan-tschhen-Rin-po-tsche (the great venerable -jewel of teaching), or Contemplative Lama. Tsching-Hva, the eighth -Emperor of the Ming Dynasty, established their joint authority as -superior to all the eight princely Lamas set up by Jo-long [65]. - -Abbe Huc, in the course of his enterprising missionary travels, -visited all the places I have had occasion to mention, spending a -considerable time at some of them. By local traditions, collected by -word of mouth and from Lamaistic records, he gives us a most fantastic -and entertaining narrative of Tsong-Kaba, as he calls the Buddhist -reformer: of the fables concerning his birth; of the marvellous -tree that grew from his hair when his mother cut it; of his mature -intelligence in his tenderest years; his supernatural call to Lha-sa -(Land of Spirits); and of the very peculiar mode of argument by which -he converted Buddha Chakdja, the Lama of the Red Cap. More important -than all this, however, is the light he throws on the mode in which -the great incorporation of Christian ideas and ceremonial into Buddhist -teaching came about. During his years of retirement Tsong-Kaba became -acquainted with a mysterious teacher "from the far West," almost beyond -question "one of those Catholic missionaries who at this precise period -penetrated in such numbers into Upper Asia." The very description -preserved of his face and person is that of a European. This strange -teacher died, we know not by what means, while Tsong-kaba was yet in -the desert; and he appears to have accepted as much of his doctrine as -either he had only time to learn or as suited his purpose, and this -in the main had reference "to the introduction of a new Liturgy. The -feeble opposition which he encountered in his reformation would seem -to indicate that already the progress of Christian ideas in these -countries had materially shaken the faith in Buddha.... The tribe -of Amdo, previously altogether obscure, has since this reformation -acquired a prodigious celebrity.... The mountain at the foot of -which Tsong-Kaba was born became a famous place of pilgrimage; Lamas -assembled there from all parts to build their cells [66]; and thus -by degrees was formed that flourishing Lamasery, the fame of which -extends to the remotest confines of Tartary. It is called Komboun, -from two Tibetian words, signifying ten thousand images. He died at -the Lamasery of Khaldan ('celestial beatitude'), situated on the top -of a mountain about four leagues east of Lha-Ssa, said to have been -founded by him in 1409. The Tibetians pretend that they still see his -marvellous body there fresh and incorruptible, sometimes speaking, -and by a permanent prodigy always holding itself in the air without -any support. - -"Mongolia is at present divided into several sovereignties, whose -chiefs are subject to the Emperor of China, himself a Tartar, but of -the Mantchu race. These chiefs bear titles corresponding to those of -kings, dukes, earls, barons, &c. They govern their states according -to their own pleasure. They acknowledge as sovereign only the Emperor -of China. Whenever any difference arises between them they appeal -to Pekin and submit to its decisions implicitly. Though the Mongol -sovereigns consider it their duty to prostrate themselves once a year -before the 'Sun of Heaven,' they nevertheless do not concede to him -the right of dethroning their reigning families. He may, they say, -cashier a king for gross misconduct, but he is bound to fill up the -vacant place with one of the superseded prince's sons.... Nothing can -be more vague and indefinite than these relations.... In practice -the will of the Emperor is never disputed.... All families related -to any reigning family form a patrician caste and are proprietors of -the soil.... They are called Taitsi, and are distinguished by a blue -button surmounting their cap. It is from these that the sovereigns of -the different states select their ministers, who are distinguished -by a red button.... In the country of the Khalkhas, to the north -of the desert of Gobi, there is a district entirely occupied by -Taitsi, said to be descendants of Tchen-kis-Khan.... They live in -the greatest independence, recognizing no sovereign. Their wealth -consists in tents and cattle. Of all the Mongolian regions it is -this district in which are to be found most accurately preserved -patriarchal manners, just as the Bible describes them, though every -where also more or less prevailing.... The Tartars who are not Taitsi -are slaves, bound to keep their master's herds, but not forbidden -to herd cattle of their own. The noble families differ little from -the slave families ... both live in tents and both occupy themselves -with pasturing their flocks. When the slave enters the master's tent -he never fails to offer him tea and milk; they smoke together and -exchange pipes. Round the tents young slaves and young noblemen romp -and wrestle together without distinction. We met with many slaves -who were richer than their masters.... Lamas born of slave families -become free in some degree as soon as they enter the sacerdotal life; -they are no longer liable to enforced labour, and can travel without -interference." He further describes the Mongols in general as a hardy, -laborious, peace-loving people, usually simple and upright in their -dealings, devout and punctual in such religious faith and observances -as they have been taught, caring, however, little for mental studies, -occupied only with their flocks and herds, and continually overreached -by the Chinese in all their dealings with them. - -9. Citavana, a burying-place.--Juelg. - -10. Siddhi-kuer, a dead body endowed with supernatural or magic powers -(Siddhi, Sanskr., perfection of power). - -11. Mango-tree, Mangifera indica. Lassen (Indische Alterthumskunde, -i. 276) calls it "the Indians' favourite tree; their household -companion; rejoicing their existence; the cool and cheerful shade -of whose groves embowers their villages, surrounds their fountains -and pools with freshness, and affords delicious coolness to the -Karavan-halt: one of the mightiest of their kings (Ashoka, 246 -B.C.) makes it his boast (in an Inscription given in "Journal of -Asiatic Soc. of Bengal," vi. 595) that besides the wide-spreading shade -of the fig-tree he had also planted the leafy mango." In Sanskrit, -amra, kuta, rasala (rich in juice). Crawford (Ind. Arch. i. 424) -says the fruit is called in Sanskrit mahaphala, "the great fruit," -whence the Telingu word Mahampala and the Malay Mamplans and Manga, -whence the European Mango. It grows more or less all over India from -Ceylon to the Himalajas, except perhaps in the arid north-east highland -of the Dekhan, but it reaches its most luxuriant development in Malabar -and over the whole west coast. Besides its luxuriant shade its blossoms -bear the most delicious scent, and its glorious gold-coloured fruit -often attains a pound in weight, though its quality is much acted upon -by site and climate. In Malabar it ripens in April; in Bengal, in May; -in Bhotan, not till August. There are also many kinds--some affording -nourishment to the poorest, and some appearing only on the tables of -the opulent. Bp. Heber ("Journey," i. 522) pronounces it the largest -of all fruit-bearing trees. To the high regard in which this tree was -held it is to be ascribed that the story makes the Siddhi-kuer prefer -giving himself up to the Khan rather than let it be felled. - -12. Gambudvipa, native name for India. See infra, Note 6, Tale XXII., -and Note 6 to "Vikramaditja's Birth." - -13. Only magic words of no meaning. - -14. The "white moon," designated the moon in the waxing quarter; -meaning that the axe had the form of a sickle.--Juelg. - - - -TALE I. - -1. Songs commemorating the deeds of the departed, were sung at -their funeral rites, often instead of erecting monuments to them; -the fixing their acts in the memory of the living being considered -a more lasting memorial than a tablet of stone. Probably the custom -originated before the discovery of the art of writing; it seems, -however, to have been continued afterwards. Gatha was the name given to -these songs in praise of ancestry, particularly the ancestors of kings, -usually accompanied by the lute. Weber, Indische Studien, i. p. 186, -gives specimen translations from such. - -2. The elephant is the subject of frequent mention in the very oldest -writings of India. He is mentioned as a useful and companionable beast -just as at the present day, in the Veda, and the Manu (e. g. Rig-Veda, -i. 84, 17, "Whoso calls upon Indra in any need concerning his sons, -his elephants, his goods and possessions, himself or his people, -&c."). In the epic poems, he is constantly mentioned as the ordinary -mount of warriors. There is no tradition, however, as to his being -first tamed and brought under the service of man, though the art -penetrated so little into the islands of Borneo and Sumatra, that the -inhabitants used to smear themselves and their plants with poison as -the best protection against being devoured by him as a wild beast. - -The elephant is distributed over the whole of India from Ceylon to -China, wherever there is sufficient growth of foliage. In a domestic -state he may live to 120 years, probably nearly double that time -when left wild; he is reckoned at his strongest prime in his sixtieth -year. His habit is to live in herds. - -A beast so intelligent and available as an aid to man, and particularly -to a primitive people, naturally took an important place in the -mythology of the country. We find this saliently impressed on the -architectural decorations of the country; constantly he is to be -seen used as a karyatyd; the world is again seen resting on the -backs of four huge elephants, or the king of gods carried along by -one. It is a curious instance of appreciativeness of the acuteness -of the sensibility of the elephant's trunk, that Ganesha, the god -who personifies the sense of touch, is represented gifted with -such an appendage. It is among the Buddhistic peoples we find him -most especially honoured. In Ceylon the white elephant (a variety -actually found in the most easterly provinces) is regarded as a divine -incarnation; "Ruler of the white elephant," is one of the titles of -the Birmese Emperor; in Siam also it is counted sacred. In war he was -an invaluable ally: they called him the Eightfold-armed one, because -his four tramping feet, his two formidable tusks, his hard frontal -bone and his tusk supply eight weapons. The number of elephants a -king could bring into the field was counted among his most important -munitions of war and constituted one principal element of his power. - -The derivation of the word elephant does not seem easy to fix, but the -best supported opinion is that it is a Greek adoption of the Sanskrit -word for ivory ibhadanta, compounded with the Arabic article al from -its having been received along with the article itself through Arabian -traders; the transition from alibhadanta to >El'eyac, >El'eyantoc, -is easily conceived [67]. - -Among the Brahmanical writers the most ordinary designation was gag'a; -also ibha, probably from ibhja, mighty, but they had an infinite -number of others; such as rag avahja, "the king-bearer;" matanga, -"doing that which (he) is meant (to do); dvirada, "the two-toothed;" -hastin or karin, "the handed" (beast), or beast with a hand, for the -Indians, like the Romans, call his trunk a hand; dvipa, dvipajin, -anekapa, "the twice drinking," or "more than once drinking," in -allusion to his taking water first into his trunk and then pouring -it down his throat. Among the facts and early notions concerning -him, collected and handed down by AElianus, are the following:--that -elephants were employed by various kings to keep watch over them by -night, an office which their power of withstanding sleep facilitated; -that in a wild state, they frequently had encounters with the larger -serpents, whose first plan was to climb up into the trees and then -dart upon and throttle them. But the most curious remark of all is, -that they were endowed with a certain kind of religion, and that -when wounded, overladen, or injured, it was their custom to look -up to heaven, asking why they had been thus dealt with. (AElianus, -De Nat. Anim. v. 49 and vii. 44; also Pliny, viii. 12. 2.) There -are also legends about their paying divine honours to the sun and -moon, and in the Indian collection of fables called the Hitopadesha, -there is one of an elephant being conducted by a hare to worship the -reflection of the moon in a lake. - -In peace they were equally serviceable as in war, and were employed not -only for riding, but for ploughing. A beast so useful was naturally -treated with great regard, and we read of Indian princes keeping -a special physician to attend to the ailments of their elephants, -and particularly to have care of their eyesight (AElianus, De -Nat. Anim. xiii. 7). - -3. The office of the erliks or servants of Erlik-Khan, (see next note) -was to bring every soul before this judge to receive from him the -sentence determining their state in their next re-birth, according -to the merits or demerits of their last past existence. (Schmidt's -translation of sSanang sSetsen, 417-421, quoted by Juelg.) - -4. Erlik-Khan is the Tibetian name of Jama (Sanskrit), the Judge -of the Dead and Ruler over the abode of the Departed; he is son of -Vivasvat or the Sun considered as "the bringer forth and nourisher of -all the produce of the earth and seer of all that is on it." Vivasvat -has another son, Manu, the founder of social life and source of -all kingly dynasties. (Lassen, Indische Alterthumskunde, i. 19, -20.) As with all mythological personages or embodiments, however, -the characteristics of Jama have undergone considerable modifications -under the handling of different teachers and peoples in different -ages, and in some Indian writings he is spoken of as if he were -the personification of conscience. Thus, in the ancient collection -of laws called the Manu (viii. 92) occurs the following passage, -"Within thine heart dwells the god Jama, the son of Vivasvat: when -thou hast no variance with him, thou hast no need to repair to the -Ganga, nor the Kuruxetra;" meaning clearly, "If thou hast nothing on -thy conscience, thou hast no object in making a pilgrimage." Muni, -"who keepeth watch over virtue and over sin," however, more properly -represents conscience. Sir William Jones, in quoting the above passage, -inserts the words "subduer of all" after "Jama," probably not without -some good reason or authority for assigning to him that character. - -Lassen finds early mention of a people living on the westernmost -borders of the valley of the Indus (iii. 352, 353) who paid special -honour to Jama as god of death, deprecating his wrath with offerings -of beasts; and he connects with it a passage in AElianus, who wrote on -India in the 3rd century of our era, making mention of a bottomless -pit or cave of Pluto, "in the land of the Aryan Indians," into which -"every one who had heard a divine voice or met with an evil omen, -threw a beast according to the measure of his possessions; thousands -of sheep, goats, oxen and horses being sacrificed in this way. He says -further that there was no need to bind or drive them, as a supernatural -power constrained them to go without resistance. He appears also to -have believed that notwithstanding the height from which they were -thrown, they continued a mysterious existence in the regions beneath. - -"To walk the path of Jama," is an expression for dying, in the very -early poems; and a battle-field was called the camp of Jama (Lassen, -i. 767). In the Veda, the South, which is also reckoned the place of -the infernal regions, is spoken of as the kingdom of Jama (i. 772). - -5. Mandala, a magic circle. (Wassiljew, 202, 205, 212, 216, quoted -by Juelg.) - - - -TALE II. - -1. Dragons, serpents, serpent-gods, serpent-daemons (naga), play a -great part in Indian mythology. Their king is Shesa. Serpent-cultus -was of very ancient observance and is practised by both followers of -Brahmanism and Buddhism. The Brahmans seem to have desired to show -their disapproval of it by placing the serpent-gods in the lower -ranks of their mythology (Lassen, i. 707 and 544, n. 2). This cultus, -however, seems to have received a fresh development about the time of -Ashoka, circa 250 B.C. (ii. 467). When Madhjantika went into Cashmere -and Gandhara to teach Buddhism after the holding of the third Synod, -it is mentioned that he found sacrifices to serpents practised -there (ii. 234, 235). There is a passage in Plutarch from which it -appears the custom to sacrifice an old woman (previously condemned -to death for some crime) in honour of the serpent-gods by burying -her alive on the banks of the Indus (ii. 467, and note 4). Ktesias -also mentions the serpent-worship (ii. 642). In Buddhist legends, -serpents are often mentioned as protecting-patrons of certain towns -(ii. 467). Among the many kinds of serpents which India possesses, -it is the gigantic Cobra di capello which is the object of worship -(ii. 679). (See further notice of the serpent-worship, iv. 109.) - -It would seem that the Buddhist teachers, too, discouraged the -worship at the beginning of their career at least, for when the -Sthavira Madhjantika was sent to convert Cashmere, as above mentioned -he was so indignant at the extent to which he found serpent-worship -carried, that it is recorded in the Mahavansha, xii. p. 72, that he -caused himself to be carried through the air dispersing them; that -they sought by every means to scare him away--by thunder and storm, -and by changing themselves into all manner of hideous shapes, but -finding the attempt vain, they gave in and accepted the teaching of -the Sthavira, like the rest of the country. Under which last image, -we can easily read the fact that the Buddhist teacher suffered his -followers to continue the worship, while he set limits to it and -delivered them from the extreme awe in which they had previously -stood of the serpents. See also note 4 to Tale XXII. - -2. Strong drink. See note 8 to Tale V., and note 3 to Tale VI. - -3. Baling-cakes. See notes 6 and 9 to Tale IV. - -4. On the custom adopted by priests of hiding precious objects in -the sacred images of the gods, see Lassen, Indische Alterthumskunde, -iii. 351. - - - -TALE III. - -1. Milk-broth is mentioned by Abbe Huc repeatedly in his travels as -a staple article of food in Mongolia. - -2. Schimnu or Schumnu (in Sanskrit, Kama or Mara) is the Buddhist -Devil, or personified evil. He is also the God of Love, Sin, and -Death, the Prince of the third or lower world. Sensuality is called -his kingdom. The Schumnus are represented as tempters and doing all -in their power to hinder mortals in their struggle after perfection, -and in this view, take every sort of forms according to their design -at the time. They as often appear in female as in male form. Schmidt's -translation of sSanang sSetsen. - -3. As an instance of the migration of myths, I may mention here, -that I met in Spain with a ballad, which I am sorry I have mislaid -and cannot therefore quote the verse, in which the love-lorn swain in -singing the praises of his mistress, among other charms enumerates, -that the flowers spring from the stones as she treads her way through -the streets. - -The present story, too, reminds forcibly in all its leading details of -the legend I have entitled "The Ill-tempered Princess," in "Patranas," -though so unlike in the denouement. - -4. I have had occasion to speak in another place of the early -Indian's belief in the dwelling of the gods being situated among -the inaccessible heights which bound his sight and his fancy. The -mountain of Meeru was a spot so sacred that it was fabled the sun -might not pass it. Consult Lassen, i. 847, &c. &c. - -5. Churmusta = Indra. The ruler of the lower gods, king of the earth -and of the spirits of the air; his heaven is the place of earthly -pleasures. Daemons often go to war with him to obtain entrance into -his paradise, and he can only fight them through the agency of an -earthly hero (Brockhaus, Somadeva Bhatta, i. 213); hence it is that -he calls Massang to fight the Schimnu-Khan for him. - -According to Abbe Huc's spelling, Hormoustha. - - - -TALE IV. - -1. Here is one of the numerous instances where the Mongolian -tale-repeater introduces into the Indian story details drawn to the -life from the manners and customs around him of his own people. Compare -with it the following sketch from personal observation in Mongolia, -given in Abbe Huc's "Travels:"--"You sometimes come upon a plain -covered with animation; tents and herds dotted all over it.... It is -a place whither the greater supply of water and the choicer pastures -have attracted for a time a number of nomadic families; you see -rising in all directions tents of various dimensions, looking like -balloons newly inflated and just about to take flight; children with -a sort of hod upon their backs run about collecting argols (dried -dung for fuel), which they pile up in heaps round their respective -tents. The women look after the calves, make tea in the open air, -or prepare milk in various ways; the men, mounted on fiery horses, -armed with a long pole, gallop about, guiding to the best pastures -the great herds of cattle which undulate over the surrounding country -like waves of the sea. All of a sudden these pictures, anon so full -of animation, disappear. Men, tents, herds, all have vanished in the -twinkling of an eye. You see nothing left behind but deserted heaps -of embers, half-extinguished fires, and a few bones of which birds -of prey are disputing the possession. Such are the sole vestiges that -a Mongol tribe has just passed that way. The animals having devoured -all the grass around, the chief gives the signal for departure, and -all the herdsmen, folding their tents, drive their herds before them, -no matter whither, in search of fresh pastures." - -This nomadic life, characteristic of the Mongols, would seem never -at any time to have entered into Indian manners and customs. Though -in early times pastoral occupations so engrossed them that they have -left deep traces in their language (e. g. gotra, meaning originally a -breed of cows, came to stand for a family lineage; and gopa, gopala, -originally a cowherd, for a prince), and the hymns of the Rig-Veda -are full of invocations of blessings on the herds (Rig V. 1. 42, -8. 67, 3. 118, 2); yet wherever they came they occupied themselves -with agriculture also, and settled themselves down with social habits -which early led to the foundation of cities. Consult Lassen, i. 494, -685, 815, &c. - -2. Abbe Huc incidentally mentions also this practice of carrying the -produce of the flocks and herds stored in sheep's paunches, as the -present common usage of the Mongolians, and adopted by himself among -the provisions for his journeyings among them (vol. ii. chap. iii., -and other places). - -3. Marmot. The sandy plains of Tibet are frequently inhabited by -marmots, who live together in holes, and whose fur is at the present -day an important article of the Tibetian trade both with India and -China. It is now generally allowed that it must be these beasts which -were intended in the marvellous accounts of the old Greek writers -of the gold-digging ants. Though the Indians themselves gave them -the name of ants, pipilika (e. g. Maha Bharata, i. p. 375, v. 1860), -the description of them would pass exactly for that of this little -animal--in size somewhat smaller than a fox, covered with fur, in -habits social, living in holes underground in the winter. - -4. See note 3 to "The False Friend." - -5. The number five is a favourite number in Buddhistic teaching, -ritual and ceremonies. (Wassiljew, quoted by Juelg.) To Bodhidsarma, -the last Indian patriarch, on his removal to China, is ascribed this -sentence: "I came to this country to make known the law and to free -men from their passions. Every blossom that brings forth fruit hath -five petals, and thus have I fulfilled my undertaking." (Abel Remusat, -Mel. As. p. 125.) One of Buddha, or at least, Adi-Buddha's titles, -particularly in Tibet, is Pankagnanatmaka, or "him possessed of five -kinds of gnana" or knowledge (Notices of the Religion of the Bouddhas, -by B. Hodgson), and this formed the basis of the complicated system -of the later Buddhists. - -The Brahmans, too, had five sacred observances which they aimed -at exercising; the study of their sacred books, to offer sacrifice -to the manes, the gods and all creatures, hospitality, and thereby -increase as well their own virtue and renown as that of their fathers -and mothers. The five necessary things are clothes, food, drink, -coverlets for sleeping, and medicine. - -The five colours are blue, white, green, yellow, and red. (Koeppen, -ii. 307, note 3.) - -6. Baling-cakes are figures made of dough or rice paste, generally -pyramidal in form, covered with cotton wool or some inflammable -material smeared over with brown colour and then set fire to. (Juelg.) - -7. Rakschasas, Bopp (note to his translation of the Ramajana) calls -them giants. In the mythology they are evil demons inimical to man; -vampires in human form, generally of hideous aspect, but capable of -assuming beautiful appearances in order to tempt and deceive. - -There is no doubt, however, it was the Raxasas, the wild people -inhabiting the country south of the Vindhja range at the time of -the immigration of the Aryan Indians, whose fierce disposition, and -cruel treatment of the Brahmans gave rise to the above conception of -the word. Consult Lassen, Ind. Altert. i. 535, where passages giving -them this character are quoted; also pp. 582, 583. - -8. Manggus, Mongolian name for Rakschasas. (Juelg.) - -9. The present mode of treating the sick in Mongolia would seem much -the same. Abbe Huc thus describes what he himself witnessed:--"Medicine -is exclusively practised by the Lamas. When any one is ill the -friends run for a Lama, whose first proceeding is to run his fingers -over the pulse of both wrists simultaneously.... All illness is -owing to the visitation of a tchatgour or demon, but its expulsion -is a matter of medicine.... He next prescribes a specific ... the -medical assault being applied, the Lama next proceeds to spiritual -artillery. If the patient be poor the tchatgour visiting him can only -be an inferior spirit, to be dislodged by an interjectional exorcism -... and the patient may get better or die according to the decree of -Hormoustha.... But a devil who presumes to visit an eminent personage -must be a potent devil and cannot be expected to travel away like -a mere sprite; the family are accordingly directed to prepare for -him a handsome suit of clothes, a pair of rich boots, a fine horse, -sometimes also a number of attendants.... The aunt of Toukuna was -seized one evening with an intermittent fever.... The Lama pronounced -that a demon of considerable rank was present. Eight other Lamas were -called in, who set about the construction of a great puppet (baling) -which they entitled 'Demon of Intermittent Fevers,' and which they -placed erect by means of a stick in the patient's tent. The Lamas -then ranged themselves in a circle with cymbals, shells, bells, -tambourines, and other noisy instruments, the family squatting on -the ground opposite the puppet. The chief Lama had before him a large -copper basin, filled with millet and some more little puppets.... A -diabolical discordant concert then commenced, the chief Lama now and -then scattering grains of millet towards the four quarters of the -compass ... ultimately he rose and set the puppet on fire. As soon as -the flames rose he uttered a great cry, repeated with interest by the -rest, who then also rose, seized the burning figure, carried it away to -the plain, and consumed it.... The patient was then removed to another -tent.... The probability is that the Lamas having ascertained the time -at which the fever-fit would recur meet it by a counter excitement." - -10. The respective occupations of men and women seem to remain at -the present pretty much the same in Mongolia as here introduced by -the tale-repeater. Abbe Huc writes: "Household and family cares rest -entirely upon the women; it is she who milks the cows and prepares -the butter, cheese, &c.; who goes no matter how far to draw water; -who collects the argols (dried dung for fuel), dries it and piles -it round the tent. The tanning skins, fulling cloth, making clothes, -all appertains to her.... Mongol women are perfect mistresses of the -needle; it is quite unintelligible how, with implements so rude, they -can manufacture articles so durable; they excel, too, in embroidery, -which for taste and variety of design and excellence of manipulation -excited our astonishment. The occupations of the men are of very -limited range; they consist wholly in conducting flocks and herds -to pasture. This to men accustomed from infancy to the saddle is a -mere amusement. The nearest approach to fatigue they ever incur is -in pursuing cattle which escape. They sometimes hunt; when they go -after roebucks, deer, or pheasants, as presents for their chiefs, -they take their bow and matchlock. Foxes they always course. They -squat all day in their tents, drinking tea and smoking. When the -fancy takes them they take down their whip, mount their horse, always -ready saddled at the door, and dash off across the broad plains, no -matter whither. When one sees another horseman he rides up to him; -when he sees a tent he puts up at it, the only object being to have -a gossip with a new person." - - - -TALE V. - -1. Kun-Snang = "All-enlightening." (Juelg.) The Mongolian tale-repeater -here gives the Khan a Tibetian name (Tibetian being the learned and -liturgical language of Mongolia), making one of the instances of which -the tales are full, of their transformation in process of transmission. - -2. Sesame-oil is mentioned by Pliny in many places as in use in India -for medicinal purposes: as, xiii. 2, 7: xv. 9, 4: xvii. 10, 1, &c. - -3. Baling-cakes.--See note 6, and note 9 to Tale IV. - -4. The Brahmanical system of re-births was followed to a great extent -by Buddhists, notwithstanding that it had been one chief aim and object -of Shakjamuni's teaching to provide mankind with a remedy against -their necessity. (See Lassen, Indische Alterthumskunde, ii. 60, and -other places. Burnouf, Introd. a l'Hist. du Buddh. Ind. i. 153.) By -its teaching, every living being had to be born again a countless -number of times, leading them to higher or lower regions according -to their dealings under each earlier form. The gods themselves were -not exempt from the operation of this law. - -5. Serpent-god. See note 1 to Tale II., and note 4 to Tale XXII. - -6. Tiger-year. The Mongols reckon time by a cycle of sixty years, -designated by a subdivision under the names of five necessary articles, -and twelve beasts with the further adjuncts of male and female. The -present cycle began in 1864 and will consequently go on till 1923. - -The following may serve as a specimen:-- - - - 1864, male Wood-mouse-year, Mato khouloukhana po. - 1865, female Wood-bullock-year, Moto oukhere mo. - 1866, male Fire-tiger-year, Gal bara po. - 1867, female Fire-hare-year, Gal tole mo. - 1868, male Earth-dragon-year, Sheree lou po. - 1869, female Earth-serpent-year, Sheree Mokhee mo. - 1870, male Iron-horse-year, Temur mori po. - 1871, female Iron-sheep-year, Temur knoui mo. - 1872, male Water-ape-year, Oussou betchi po. - 1873, female Water-fowl-year, Oussou takia mo. - 1874, male Wood-dog-year, Moto nokhee po. - 1875, female Wood-pig-year, Moto khakhee mo. - 1876, male Fire-mouse-year, Gal khouloukhana po. - 1877, female Fire-bullock-year, Gal oukhere mo. - 1878, male Earth-tiger-year, Sheree bara po. - 1879, female Earth-hare-year, Sheree tolee mo. - 1880, male Iron-dragon-year, Temur lou po. - 1881, female Iron-serpent-year, Temur mokhee mo. - - -And so on to the end. The date always being quoted in connexion -with the year of each sovereign reigning at the time, to make the -distinction more definite. - -7. Nothing can be much more revolting to our minds than the idea of -human sacrifices. Nevertheless, one of the grandest episodes of the -great epic poem called the Ramajana, is that in which King Ashokja -goes all the world over in search of a youth possessing all the -marks which prove him worthy to be sacrificed: "wandering through -tracts of country and villages, through town and wilderness alike, -holy hermitages also of high fame." When at last he has found one in -the person of Sunasepha, son of Ritschika, a great prince of seers, -Visvamitra, the great model penitent, calls on his own son to take -his place, crying up the honour of the thing in the most ardent -language. "When a father desires to have sons," he says to him, "it -is in order that they may adorn the world with their virtue and be -worthy of eternal fame. The opportunity for earning that fame has now -come to thee." And when his son refuses the exchange, he pronounces -on him the following curse, "Henceforth shalt thou be for many years -a wanderer and outcast, and despised like to a dealer in dog's flesh." - -Concerning the serpent-cultus in general, see note 1, Tale II., -and note 4, Tale XXII. - -8. Rice is the most ancient and most widespread object of Indian -agriculture; it is only not cultivated in those districts where -either the heat or the means of natural or artificial irrigation -do not suffice for its production; and in easternmost islands of -the Archipelago, where the sago-palm replaces it. (Ritter iv. 1, -800.) The name, coming from vrih, to grow, to spread (whence also -vrihat, great), suggests, that it was regarded as the principal kind -of corn. All the Greek writers on India mention that an intoxicating -drink was made from rice, and the custom still prevails. - - - -TALE VI. - -1. Brschiss. I know not what country it is which is thus designated, -unless the word be derived from brizi, the ancient Persian for rice, -and is intended to denote a rice-producing territory. - -2. Palm-tree. India grows a vast number of varieties of the palm-tree; -the general name is trinadruma, "grass-tree" (Ritter iv. 1, -827). The date-palm was only introduced by the Arabians (Lassen, -iii. 312). The fan-palm (borassus flabelliformis) is called trinaraga = -"the grass-king," in Sanskrit also tala; the Buddhist priests in Dekhan -and also in China and Mongolia use its leaves as fans and sunshades, -and hence are often called talapatri, palm-bearers. Talanka and -Taladhvaga are also titles of Krishna, when he carries a banner bearing -a palm-tree in memory of a legend which makes him the discoverer of -the means of utilizing the fruit of the cocoa-nut palm. "The mountain -Govardhana on the banks of the Jamuna was thickly grown over with the -cocoa-nut palm, but it was kept in guard by a daemon, named Dhenuka, -in the form of an ass, at the head of a great herd of asses, so that -no one could approach it. Krishna, however, in company with Rama, -went through the wood unarmed, but when they would have shaken down -the fruit from the trees, Dhenuka, who was sitting in its branches, -kicked them with his hoofs and bit them. Krishna pulled him down from -off the tree, and wrestled with him till he had crushed him to death; -in the same way he dealt with the whole herd. A lurid light gleamed -through the whole wood from the bodies of the dead asses, but from -that time forward, all the people had free use of the trees." (Hari, -v. 70, v. 3702 et seq. p. 577.) - -3. The brandy spoken of is, probably, koumis, distilled from mare's -milk, and makes a very intoxicating drink. Concerning its preparation, -see Pallas, Sammlung historischer Nachrichten ueber die Mongolen. - - - -TALE VII. - -1. Compare note 10, Tale IV. - -2. Legends of transformed maidens being delivered from the power of -enchantment and married by heroes and knights are common enough, but -we less frequently meet with stories presenting a reversed plot. I -have met with one, however, nearly identical with that given in the -text, attached to a ruined castle of Walsch-Tirol. - -3. The Buddhist idea of the soul is very difficult to define. In other -legends given later in the present volume (e. g. the episode of the -burying of Vikramaditja's body and the action of the fourth youth in -"Who invented Women?") we find it, just as in the present one, spoken -of as a quite superfluous and fantastic adjunct without which a man -was to all intents and purposes the same as when he had it. Spence -Hardy affirms as the result of conversations with Buddhists during -half a life passed among them in Ceylon, as well as from the study -of their writings, that "according to Buddhism there is no soul." - -4. Compare note 7 to "Vikramaditja's Birth." - -5. Oboe. "A heap of stones on which every traveller is expected of -his piety to throw one or more as he goes by." (Juelg.) Abbe Huc -describes them thus: "They consist simply of an enormous pile of -stones heaped up without any order, surmounted with dried branches -of trees, while from them hang other branches and strips of cloth on -which are inscribed verses in the Tibet and Mongol languages. At its -base is a large granite urn in which the devotees burn incense. They -offer besides pieces of money which the next Chinese traveller, after -sundry ceremonious genuflexions before the Oboe, carefully collects -and pockets. These Oboes are very numerous." - -6. The sacred mountain of Meeru. See note 4, Tale III. - - - -TALE VIII. - -1. Kun-smon, all-wishing (Tibetian). } - } -2. Kun-snang, all-enlightening (Tibetian). } - } -3. Chamuk-Ssakiktschi, all-protecting (Mongolian). } (Juelg.) - } -4. Ananda, gladness (Sanskrit). } - } -5. Kun-dgah, all-rejoicing (Tibetian). } - -6. Chotolo has the same meaning as Chamuk, the one in Kalmuck and -the other in Tibetian. - -7. See note 4 to Tale V., and note 7 to "Vikramaditja's Birth." - -8. Kun-tschong = all-protecting (Tibetian). (Juelg.) - - - -TALE IX. - -1. Heaven-gods, sky-gods, devas. They hold a transition position -between men and gods, between human and Buddha nature. Their etherial -body enables these lowest of gods, or genii, to withstand the effects -of age better than mortals; also they can assume other forms and make -themselves invisible, powers seldom allotted to mortals, but they -are subject to illusion, sin, and metempsychosis like every other -creature. (Schott, Buddhaismus in Hoch-Asien, p. 5, quoted by Juelg.) - -2. Garuda.--Garut'man (whence Garuda), means the winged one. In the -epic mythology of India Garuda was son of Kashjapa and Vinata, daughter -of Daxa, king of the Suparn'a ("beautiful winged ones"), divine birds, -whose habitation was in the lower heavens. They were the standing foes -of the serpent-gods, on whose flesh they fed. In the Veda it is spoken -of as a bird with beautiful golden wings. A Gaudharba of high degree, -bearing shining weapons, was placed over the higher heaven. It is said -that inhaling the balmy vapours, he gave birth to the refreshing rain; -and that when gazing through space with his eagle eye he broods over -the ocean, the rays of the sun pierce through the third heaven. From -this it may be gathered that the Garuda originally represented the -morning mist preceding the sunrise over land and sea. The Garuda, -was also the bearer of Vishnu, as the following legend from the Maha -Bharata tells:--"Matali, Indra's charioteer, had fixed his eyes on -Sumuka, grandson of the serpent-god Arjaka, to make him his son-in-law -by marrying his daughter, Gun'aka'shi, to him. Garuda, however, had -already devoted him for his food, purposing to kill him in a month's -time; but at Matali's request Indra had given promise of long life -to Sumukha. When Garuda heard this he went and stood before Indra and -told him that by such a promise he had destroyed himself and his race; -that he Garuda, alone possessed the strength to bear him up through -all worlds, even as he bore up Vishnu, and that by his means he might -become lord of all and as great as Vishnu. But Vishnu made him feel the -weight of (only) his left arm, and straightway he fell down senseless -before him. After this he acknowledged that he was only the servant -of Vishnu, and promised not to talk rebellious words any more." - -The descriptions of him do not give him entirely the form of a -bird, but rather of some combination with the human form; in what -he resembles a bird he seems to partake of the eagle, the vulture, -and the crane. (Schlegel, Ind. Bibl. i. 81.) - - - -TALE X. - -1. That the Indians were apt to yield to the temptation of drink -is asserted by the Greek writers on India, who also mention that, -in spite of the prohibition of their religion, wine was an article -of their import trade. See Lassen, ii. 606; iii. 50, and 345, 346. - -2. That the wife should give herself to be burned with the body of -her husband was a very ancient custom, as it is alluded to as such -by the Greek writers on India. Nevertheless it was far from universal. - -3. Comp. Manu, dh. sh. viii. 29, concerning the punishment of the -false witness. - -4. Shaving off the hair was reckoned the most degrading of -punishments. (Lassen, vi. 344.) - - - -TALE XI. - -1. Chongschim Bodhisattva. Chongschim is probably derived from the -Chinese, Kuan-schi-in, also by the Mongols, called Chutuku niduber usek -tschi (He looking with the sacred eye), the present representative -of Shakjamuni, the spiritual guardian and patron of the breathing -world in general; but, as Lamaism teaches, the Particular Protector -of the northern countries of Asia; and each succeeding Dalai Lama is -an incarnation of him. (Schott, Buddhaismus, and Koeppen, Die Religion -des Buddha, i. 312; ii. 127.) Bodhisattva, from Bodhi, the highest -wisdom or knowledge, and Sattva, being. It is the last but one in the -long chain of re-births. (See Schott, Buddhaismus, quoted by Juelg.; -also Koeppen, i. 312 et seq., 422-426, and ii. 18 et seq.; Wassiljew, -p. 6, 106, 134.) - -It designates a man who has reached the intelligence of a Buddha -and destined to be re-born as such when the actual Buddha dies. This -intermediate time some have to pass in the Tushita-heaven, and none -of those thus dignified can appear on earth so long as his predecessor -lives. (Burnouf, Introduction a l'Histoire du Buddhisme Ind. i. 109.) - -2. Suvarnadhari (Sanskr.), possessed of gold. (Juelg.) - -3. Chutuktu, holy, consecrated, reverend, honourable--the Mongolian -designation of the priesthood in general. (Schott, Buddhaismus, p. 36.) - -4. It requires nothing less than the creative power of an Eastern -imagination first to see a difficulty in a situation simple enough in -itself, and then set to work to remove it by means of a proceeding -calculated to create the most actual difficulties: it is a leading -characteristic of Indian tales. It would seem much more rational to -have made the poor man keep up the original story of Buddha having -designated him for the girl's husband, which the people at the mouth -of the stream would have been as prone to believe as those at its -source, than to resort to the preposterous expedient of leaving her -buried in a box. - - - -TALE XII. - -1. Kuewoen-ojotu, of child intellect. (Juelg.) - -2. Sandal-wood is a principal production of India. The finest grows -on the Malabar coast. Among its many names goshirsha is the only one -in use in the Buddhistic writings, being derived from a cow's head, -the smell of which its scent was supposed to resemble. (Burnouf, -Introd. a l'Hist. du Buddhisme i. 619.) Kandana is the vulgar name. It -was also called valguka = beautiful, and bhadrashri = surpassingly -beautiful. Its use, both as incense in the temples and for scent in -private houses, particularly by spreading a fine powdering of it on -damp mats before the windows, is very ancient and widespread. - -3. Gegen uchatu, of bright intellect. (Juelg.) - -4. Cap woven of grass. Probably the Urtica (Boehmeria) utilis, -which is used for weaving and imported into Europe under the name of -China-grass. See Revue Horticole, vol. iv. ann. 1855. - - - -TALE XIII. - -1. Shrikantha, "one whose cup contains good fortune" = born with a -silver spoon in his mouth. - -2. The merchant class acquired an important position in India at -an early date, as the Manu concerns itself with laws for their -guidance. The Manu, however, distinctly defines trading as the -occupation of the third caste (i. 90), "The care of cattle, sacrifice, -reading the Veda, the career of a merchant, the lending of gold and -silver, and the pursuit of agriculture shall be the occupation of -the Vaishja." Similarly in the Jalimala legend given in Colebrooke's -"Miscellaneous Essays," it is said "The Lord of Creation viewing them -(the various castes) said, 'What shall be your occupation?' These -replied, 'We are not our own masters, O God. Command what we shall -undertake.' Viewing and comparing their labours he made the first -tribe superior over the rest. As the first had great inclination -for the divine sciences (brahmaveda) it was called Brahmana. The -protector from ill was Kshatriga (warrior). Him whose profession (vesa) -consists in commerce, and in husbandry, and attendance on cattle he -called Vaisga. The other should voluntarily serve the three tribes, -and therefore he became Sudra." That a Brahman's son, therefore, -should condescend to engage in trade must be ascribed either to the -degeneracy of later times or to the ignorance of or indifference to -Brahmanical peculiarities of the Buddhist tale-repeater; or else his -parents were of mixed castes. - -In legendary tales Banig is a typical merchant, and the name -ultimately came to designate the subdivision of the Vaishja caste, -in which trading had become hereditary. The word is derived from -pani, which means both to buy and to play games of hazard, and ga, -born or descended; hence Banig meant, literally, merchant's son. This -designation later became corrupted into Banyan. - -It is not possible to learn very much about the merchant's early -status, as the subject of trade would naturally seem unworthy -of frequent mention in the great epic poems; nevertheless the -Ramajana (ii. 83, v. 11) speaks of "the honourable merchants" -(naigamah). Mercantile expeditions, especially by sea, however, partook -of the heroic, and as such find a place even in the Maha Bharata; -and there is a hymn in the Veda (Rig. V. i. 116, 5) praising Asvin -for protecting Bhugju's hundred-oared ship through the immeasurable, -fathomless ocean, and bringing it back safely to land. - -3. Apes enter frequently not only into the fables but into the -epic poetry of India. The Ramajana, narrating the spreading of the -Aryan Indians over the south and far-east, speaks of the country as -inhabited by apes, and of Rama taking apes for his allies; also, -on one occasion, of his re-establishing an ape-king in possession -of his previous dominions. Consult Lassen, Indische Alterthumskunde, -i. 534, 535. Megasthenes mentions various kinds of apes and monkeys, -with, however, scarcely recognizable descriptions, in his enumeration -of the wild animals of India (Fragm. x. p. 410). Kleitarchos tells -that when Alexander had reached a hill in the neighbourhood of the -Hydaspes, he came upon a tribe of apes arranged in battle array, -looking so formidable that he was about to give the signal for -attacking them, but was withheld by the representations of Taxiles, -king of the neighbouring country of Taxila, who accompanied him -(Fragm. xvi. p. 80). The Pantcha-Tantra contains a fable in which -the King of Kamanapura establishes an ape for his bodyguard as more -faithful and efficient than man; a thief, however, brings a serpent -into the apartment, and at sight of the mortal enemy of his kind, -the ape runs away. Another fable of the same collection tells of -a Brahman who, having succeeded in rearing a flourishing garden of -melons, found them all devoured as soon as ripe by a party of apes, -nor was he able by any means to get rid of them. One day he laid -himself down hid amid the leafage as if he had been dead, but with a -stick in his hand ready to attack them when they approached. At first -they indeed took him for dead and were venturing close up to him, when -one of them espied the stick and cried to the others, "Dead men do not -carry arms," and with that they all escaped; and it was the same with -every trap he laid for them, by their wariness they evaded them all. - -4. The Indian world of story abounds in tales in which the low notion -of expecting some advantage to accrue in this life is proposed as -the object and reward of good actions. Instances will doubtless -occur to the reader. The Pantcha-Tantra Collection contains one in -which an elephant is caught by a Khan out hunting, by being driven -into a deep dyke. He asks advice of a Brahman who passes that way, -as to how he is to extricate himself. "Now is the time," answers the -Brahman, "to recall if you have ever done good to any one, and if so -to call him to your aid." The elephant thereupon recalls that he once -delivered a number of rats whom a Khan had hunted and caught and shut -up in earthen jars by lifting the earthen jars with his trunk and -gently breaking them. He accordingly invokes the aid of these rats, -who come and gnaw away at the earth surrounding the dyke, till they -have made so easy a slope of it that the elephant can walk out. - -Christianity fortunately proposes a higher motive for our good actions, -and the experience of life would make that derived from results to -be expected from gratitude a very poor one. - -5. A story, with a precisely similar episode of the recovery of a -jewel by ancillary beasts, comes into the legend of another ruin of -the Italian Tirol. - -6. See note 4 to "Vikramaditja's Throne discovered." - - - -TALE XIV. - -1. I know not whether this placing together of lions and tigers is to -be ascribed to unacquaintance with their habits, or to idealism. Though -both natives of parts of India they have not even the same districts -assigned them by nature. So inimical are they also to each other, -and so unlikely to herd together, that it has been supposed the tiger -has exterminated the lion wherever they have met. (Ritter, Asien, -vol. iv. zweite Haelfte, 689, 703, 723.) Indian fable established the -lion as the king of beasts--Mrigaraga. Amara, the Indian Lexicographer, -places him at the head of all beasts. The ordinary Sanskrit name is -Sinha, which some translate "the killer," from sibh, to kill. The -same word (sinhanada) stands for the roaring of the lion and for -a war cry. Sinhasana, literally a lion-seat, stands for a throne; -for the lion was the typical ruler. The fables always make him out as -powerful, just, temperate, and willing to take the advice of others, -but often deceived by his counsellors. The lion also gave its name -to the island of Ceylon, which to the Greeks was known as Taprobane, -from Tambapanni or Tamrapani, the capital built by Vigaja, its first -historical settler (said by the natives to come from tamra, red, and -pani, hand, because he and his companions being worn out with fatigue -on their arrival lay down upon the ground and found it made their -hands red; but tamra (neut.) means also red sandalwood, and parna -is a leaf, which makes a more probable interpretation, but there is -also another deriving from "a red swamp"). But this name passed quite -out of use both among native and Greek writers in the early part of -the first century. Ptolemy calls it Salik`h, the Indian word being -Sinhala, the Pali, Sihala = "resting-place of the lion" (i.e. the -courageous warriors, the companions of Vigaja). Kosmas has S'ieled'iba -= Sinhaladvipa, "the island Sinhala." In the writings of the Chinese -pilgrims it is called Sengkiolo, which they render "lion's kingdom." In -the southern dialects of India l is often changed into r, and thus -in Marcellinus Ammianus we find the name has become Serendivus. Out -of this came zeilau and our Ceylon. In our word "Singhalese" we have -a plainer trace of the lion's share in the appellation. - -The writers of the time of Alexander do not appear to have come across -any authentic account of the tiger, and his people seem to have known -it only from its skin bought as merchandize. Nearchos and Megasthenes -both quite overstate its size, as "twice as big as a lion," and "as big -as a horse." Augustus exhibited a tiger in Rome in the year 11 B.C., -and that seems the first seen there. Claudius imported four. Pliny -remarks on the extreme swiftness and wariness of the tiger and the -difficulty of capturing him. His place in the fable world is generally -as representative of unmitigated cruelty. The Pantcha-Tantra contains -a tale, however, in which a Brahman, wearied of his existence by many -reverses, goes to a tiger who has a reputation for great ferocity -and begs him to rid him of his life. The tiger in this instance is -so moved by the recital of the man's afflictions that he not only -spares his life, but nurtures him in his den, enriching him also with -the jewelled spoil of the many travellers who fall victims to his -voracity. In the end, however, the inevitable fox comes in as a bad -counsellor, and persuades him the Brahman is intending to poison him, -and thus overcoming his leniency, induces him to break faith with -the Brahman and devour him. - -2. Dakinis were female evil genii, who committed all sorts of horrible -pranks, chiefly among the graves and at night. In this place it is -more probably Raginis that are intended, beautiful beings who filled -the air with melody. (Schmidt, trans, of sSanang sSetsen, p. 438, -quoted by Juelg.) - -3. Nupuras, gold rings set with jewels, worn by women of rank, and -also by dancing girls. - -4. The custom of wearing quantities of jewelled ornaments seems to -have passed into Rome, along with the jewels themselves, and to such -an extent that Pliny tells us (book ix.), that Roman women would -have their feet covered with pearls, and a woman of rank would not -go out without having so many pearls dangling from her feet as to -make a noise as she walked along. The long-shaped pearls of India, -too, were specially prized for ear-rings; he particularly mentions -their being made to bear the form of an alabaster vase, just as -lately revived in Rome. They particularly delighted in the noise -of two or more of these pendants together as a token of wealth, and -gave it the name of crotalia, which, however, they borrowed from the -Greeks. They also wore them pendant from their rings. The Singhalese -pearls are the most esteemed. The dangerous fishery of these forms -the occupation of a special division of the Parawa or Fisher-Caste of -the Southern Indians. The pearl-oysters were said to swim in swarms, -led by a king-oyster, distinguished by his superiority in size and -colouring. Fishers aimed at capturing the "king," as then the whole -swarm was dispersed and easily caught; as long as the king was free, -he knew how to guide the major part of his swarm of subjects out of -danger (Pliny, ix. 55, 1). They thought the pearl was more directly -under the influence of the heavens than of the sea, so that if it was -cloudy at the time of their birth, they grew dull and tinted; but if -born under a bright sky, then they were lustrous and well-tinted; -if it thundered at the time, they were startled and grew small and -stunted. Concerning the actualities of pearl-fishery, see Colebrook's -"Account" of the same in Trans. of R. As. Soc. ii. 452, et seq. - -Megasthenes, Diodorus, Arrianus, and others (quoted by Lassen, 1, -649, n. 2), tell a curious legend by which Hercules as he parted -from earth gave to his young daughter Pandaia the whole of Southern -India for her portion, and that from her sprang the celebrated hero -dynasty of the Pandava; Hercules found a beautiful female ornament -called pearls on his travels, and he collected them all and endowed -his daughter's kingdom with them. - -5. It is impossible not to be struck by the similarity of construction -between this tale and that of the Spanish colonial one I have given in -"Patranas" with the title of "Matanzas," thus bringing the sagas of -the East and West Indies curiously together. - -6. Lama, Buddhist priest: the tale-repeater again grafts a word of -his own language on to the Indian tale. - -7. Tirtha, from tri, to cross a river. It denoted originally a -ford; then, a bathing-place on the borders of sacred streams; -later its use became extended to all manner of pilgrimage-places, -but more frequently those situated at the water's edge. They were -the hermitages of Brahmans who gave themselves to the contemplative -life before the rise of Buddhism, while to many of them also were -attached legends of having been the dwellings of the mysterious -Rishi, similarly before the rise of Brahmanism. The fruits of the -earth and beasts brought to them as offerings at these holy places, -as also the mere visiting such spots, was taught to be among the -most meritorious of acts. "From the poor can the sacrifice, O king, -not be offered, for it needs to have great possessions, and to make -great preparations. By kings and rich men can it be offered. But not -by the mean and needy and possessing nothing. But hear, and I will -tell thee what is the pious dealing which is equal in its fruits to -the holy sacrifice, and can be carried out even by the poorest. This -is the deepest secret of the Rishi. Visits paid to the tirtha are more -meritorious than even offerings" (made elsewhere). "He who has never -fasted for three nights, has never visited a tirtha, and never made -offerings of gold and cows, he will live in poor estate" (at his next -re-birth). "But so great advantage is not gained by the Agnishtoma or -other most costly sacrifice as by visiting tirthas." (Tirthagatra, -iii. 82, v. 4055 et seq.) In other places it is prescribed that -visits paid to some one particular tirtha are equal to an offering -of one hundred cows; to another, a thousand. To visiting another, -is attached the reward of being beautiful at the next rebirth; a -visit to another, cleansed from the stain of murder, even the murder -of a Brahman; that to the source of the Ganges, brings good luck to -a whole generation. Whoso passes a month at that on the Kanshiki, -where Vishvamitra attained the highest perfection, does equivalent -to the offering of a horse-offering and obtains the same advantage -(phala = fruit). Several spots on the Indus or Sindhu, reckon among -the holiest of tirthas pointing to the course of the immigration -of the Aryan race into India. Uggana on its west bank is named as -the dwelling-place of the earliest Rishis and the scene of acts of -the gods. A visit to Gandharba at its source, or Sindhuttama the -northern-most tirtha on its banks, was equivalent to a horse-offering. - -The Puranas are full of stories and legends concerning tirthas -noteworthy for the deeds of ancient kings and gods. They tell us -of one on the Jumna, where Brahma himself offered sacrifice. At the -Varaha-tirtha Vishnu had once appeared in the form of a wild boar. The -Maha Bharata and other epic poems speak of these visits being made by -princes as a matter of constant occurrence, as well as of numbers of -Brahmans making the occasion of their visits answer the purpose of an -armed escort, to pay their devotions at the same time without incurring -unnecessary danger by the way. The Manu also contains prescriptions -concerning these visits. In consequence of the amount of travelling -they entailed the tirthanusartri or tirtha-visitor was quoted as a -geographical authority. - -The Horse-sacrifice mentioned above was part of the early Vedic -religion. In the songs of Dirghatamas, Rig-Veda i. 22, 6 and 7, it -is described with great particularity. And instances are mentioned -of horse-sacrifices being performed, in the Ramajana, i. 13, 34, -and Maha Bharata, xiv. 89 v. 2644. There is also a medal existing -struck by a king of the Gupta dynasty, in the 3rd century of our era, -commemorative of one at that date. There do not appear altogether to -be many instances named however. The Zendavesta (quoted by Burnouf, -Yacna, i. p. 444) mentions that it was common among the Turanian -people, on the other hand, to sacrifices horses to propitiate victory. - - - -TALE XV. - -1. "Diamond kingdom." It is probably Magadha (now Behar) that is -here thus designated (Juelg.); though it might stand for any part of -Central India: "Diamonds were only found in India of all the kingdoms -of antiquity" (Lassen, iii. 18), and (Lassen i. 240), "in India between -14 deg. and 25 deg.;" a wide range, but the fields are limited in extent and -sparsely scattered. The old world only knew the diamond through the -medium of India. In India itself they were the choicest ornaments of -the kings and of the statues of the gods. They thus became stored up -in great masses in royal and ecclesiastical treasuries; and became -the highest standard of value. The vast quantities of diamonds made -booty of during the Muhammedan invasion borders on the incredible. It -was thus that they first found their way in any quantity to the West -of Europe. Since the discovery of the diamond-fields of Brazil, -they have been little sought for in India. In Sanskrit, they were -called vag'ra, "lightning;" also abhedja, "infrangible." It would -appear, however, that the Muhammedans were not the first to despoil -the Eastern treasuries, for Pliny (book ix.) tells us that Lollia, -wife of Claudius, was wont to show herself, on all public occasions, -literally covered from head to foot with jewels, which her father, -Marcus Lollius, had taken from the kings of the East, and which were -valued at forty million sesterces. He adds, however, this noteworthy -instance of retribution of rapacity, that he ended by taking his own -life to appease the Emperor's animosity, which he had thereby incurred. - -Hiuen Thsang, the Chinese pilgrim who visited India about A.D. 640, -particularly mentions that in Malava and Magadha were chief seats of -learned studies. - -2. Abaraschika; magic word of no meaning. (Juelg.) - -3. Astrologers. Colebrooke ("Miscellaneous Essays," ii. 440) is of -opinion that astrology was a late introduction into India. Divination -by the relative position of the planets seems to have been in part at -least of foreign growth and comparatively recent introduction among the -Hindus; (he explains this to refer to the Alexandrian Greeks). "The -belief in the influence of the planets and stars upon human affairs -is with them indeed remotely ancient, and was a natural consequence of -their early creed making the sun and planets gods. But the notion that -the tendency of that supposed influence and the manner in which it is -to be exerted, may be foreseen by man, and the effect to be produced -by it foretold through a knowledge of the position of the planets at a -given moment, is no necessary result of that belief; for it takes from -beings believed divine their free agency." See also Weber, "Geschichte -der Indischen Astrologie," in his Indische Studien, ii. 236 et seq. - - - -TALE XVI. - -1. Tabun Minggan = "containing five thousand." (Juelg.) The -tale-repeater again gives a name of his own language to a town which -he places in India. - -2. Cows and oxen were always held in high estimation by the ancient -Indians. The same word that stood for "cow" expressed also "the earth," -and both stand equally in the Veda for symbols of fruitfulness and -patient labouring for the benefit of others. The ox stands in the Manu -for "uprightness" and "obedience to the laws." In the Ramajana (ii. 74, -12) Surabhi, the cow-divinity (see the curious accounts of her origin -in Lassen, i. 792 and note), is represented as lamenting that over -the whole world her children are made to labour from morning to night -at the plough under the burning sun. Cows were frequently devoted to -the gods and left to go whithersoever they would, even in the midst of -towns, their lives being held sacred (Lassen, i. 298). Kuehn (Jahrbuch -f. w. K. 1844, p. 102) quotes two or three instances of sacrifices of -cows but they were very rare; either as sacrifices to the gods or as -rigagna ("sacrifices to the living") i. e. the offerings of hospitality -to the living. The ox was reckoned peculiarly sacred to Shiva, and -images were set up to him in the temples (see Lassen, i. 299). Butter -was the most frequent object of sacrifice (ib. 298). The Manu (iii. 70) -orders the Homa or butter-sacrifice to be offered daily to the gods, -and the custom still subsists (see Lassen, iii. 325). Other names -for the cow were Gharmadhug = "giver of warm milk;" and Aghnja = -"the not to be slain;" also Kamadhenu or Kamaduh = "the fulfiller of -wishes," and (in the Maha Bharata) Nanduni = "the making to rejoice" -(Lassen, i. 721). See also the story of Sabala, the heavenly cow -of the Ramajana, in note 8 to "Vikramaditja's Youth." Oxen were -not only used for ploughing, but also for charioteering and riding, -and were trained to great swiftness. AElianus (De Nat Anim. xv. 24) -mentions that kings and great men did not think it beneath them to -strive together in the oxen-races, and that the oxen were better -racers than the horses, for the latter needed the spur while the -former did not. An ox and a horse, and two oxen with a horse between -them were often harnessed together in a chariot. He also mentions -that there was a great deal of betting both by those whose animals -were engaged in the race and by the spectators. The Manu, however -(d. p. c. ix. 221--225), forbids every kind of betting under severe -penalties. AElianus mentions further the Kamara, the long-haired ox -or yak, which the Indians received from Tibet. - -3. The "Three Precious Treasures" or "jewels" of Buddhism are -Adi-buddha, Dharma, and Sangha, which in later Buddhism became a sort -of triad, called triratna, of supreme divinities; but, at the first, -were only honoured according to the actual meaning of the words -(Schmidt, Grundlehre der Buddhaismus, in Mem. de l'Ac. des Sciences -de S. Petersbourg, i. 114), viz. Sangha, sacred assembly or synod; -Dharma, laws (or more correctly perhaps, necessity, fate, Lassen, -iii. 397), and Buddha, the expounder of the same. (Burnouf, Introd. a -l'Hist. du Budd. i. 221.) - -Consult Schott, Buddhaismus, pp. 39, 127, and C. F. Koeppen, Die -Religion des Buddha, i. 373, 550-553, and ii. 292-294. - -4. See note 2, Tale IV. - -5. Abbe Huc describes the huts of the Tibetian herdsmen as thus -constructed with a hole in the roof for the smoke. The Mongolians -live entirely in tents which, if more primitive, seem cleaner and -altogether preferable. - - - -TALE XVII. - -1. Probably it was some version of this story that had travelled -to Spain, which suggested to Yriarte the following one of his many -fables directed against ignorant writers and bad critics. - - - 1. 1. - - Esta fabulilla, This fablette I know it - Salga bien o mal, Is not erudite; - Me he occorrida ahora It occurr'd to my mind now - Por casualidad. By accident quite. - - 2. 2. - - Cerca de unos prados Through a meadow whose verdure - Que hay en mi lugar, Fresh, seem'd to invite, - Passaba un borrico A donkey pass'd browsing - Por casualidad. By accident quite. - - 3. 3. - - Una flauta en ellos A flute lay in the grass, which - Hallo que un zagal, A swain over night - Se dexo olvidado Had left there forgotten - Por casualidad. By accident quite. - - 4. 4. - - Acercose a olerla, Approaching to smell it - El dicho animal This quadruped wight - Y dio un resoplido Just happen'd to bray then - Por casualidad. By accident quite. - - 5. 5. - - En la flauta el ayre The air ent'ring the mouthpiece - Se hubo de colar Pass'd through as of right, - Y sono la flauta And gave forth a cadence - Por casualidad. By accident quite. - - 6. 6. - - "O!" dixo el borrico "Only hear my fine playing!" - "Que bien se tocar! Cries Moke in delight, - Y diran que es mala "That dull folks vote my braying - La musica asnal." A nuisance, despite." - - 7. 7. - - Sin reglas del arte It may happen some once, thus - Borriquitos hay Although they can't write, - Que una vez aciertan Human asses may hit off - Por casualidad! By accident quite! - - -2. The woman invents a name to frighten, and also as a trap for, -her husband. "Surja, is Sanskrit, and Bagatur, Mongolian for a -'Hero.' Such combinations are not infrequent." (Juelg.) - -"Shura means a Hero in Sanscrit, agreeing not only in sense with -the Greek word , but also in derivation; thus revealing a primeval -agreement in the estimation in which hero-nature was held. It is more -properly written Sura, because it comes from Svar, heaven, and means -literally 'heavenly.' It is used in that form as an appellation of -the Sun. Heroes are so called, because when they fell in battle, -Svarga, the heaven of deified kings, was given them for their -dwelling-place. 'Indra shall give to those who fall in battle the -world where all wishes are fulfilled, for their portion. Neither -by sacrifices, nor offerings to the Brahmans, nor by contemplation, -nor knowledge can mortals attain to Svarga as securely as do heroes -falling in battle.' Maha Bharata, xi. 2, v. 60." (Lassen, i. 69.) - -3. "The women of Tibet are not indeed taught the use of the bow and -the matchlock, but in riding they are as expert and fearless as the -men, yet it is only on occasion that they mount a horse, such as when -travelling; or when there chances to be no man about the place to -look after a stray animal." (Abbe Huc's "Travels in China and Tibet," -vol. i. ch. iii.) - -4. A very similar story may be found in Barbazan's, "Fabliaux et -Contes des Poetes Francais des XI-XV Siecles," in 4 vols., Paris 1808, -vol. iv. pp. 287-295. (Juelg.) - - - -TALE XVIII. - -1. Shanggasba is possibly a Tibetian word, bsang, grags, pa = "of good -fame," but more probably it is compounded from the Mongolian sSang, -"treasure." (Juelg.) - -2. Garuda: see note 2, Tale I. The allusion in this place is to an -image of him over a shrine. - -3. Silk was cultivated in India at a very early date, probably much -earlier than any records that remain to us can show; there are twelve -indigenous species of silkworm. That of China was not introduced -into India before the year 419 of our era (Ritter, vol. vi. pt. 1, -698). The indigenous silkworms fed upon other trees besides the -mulberry and notably on the ficus religiosa. The Greeks would seem to -have learnt the use of silk from the Indians, or at least from the -Persians. Nearchos is the first Greek writer in whom mention of it -is found; he describes it as like the finest weft of cotton-stuff, -and says it was made from fibre scraped from the bark of a tree; an -error in which he was followed by other writers; others again wrote -that the fibres were combed off the leaf of a tree; yet Pausanias had -mentioned the worm as the intermediary of its production (C. Mueller, -Pref. to his Edition of Strabo, and notes). The Romans also carried -on a considerable trade in silk with India, and Pliny, vi. 20, 2, -mentions one kind of Indian silk texture that was so fine and light, -you could see through it, "ut in publico matrona transluceat." Horace -also alludes to the same, Sat. i. 2, 101. Pliny also complains of the -luxury whereby this costly stuff was used, not only for dresses, but -for coverings of cushions. [68] Vopiscus, in his life of the Emperor -Aurelian, tells us that at that time a pound weight of silk was worth -a pound weight of gold. In India itself the luxurious use of silk has -restrictions put upon it in the Manu. It was also prescribed that when -men devoted themselves to the hermit life in the jungle, they should -lay aside their silken clothing; and we find Rama (Ramajana, ii. 37, -14) putting on a penitential habit over his silken robe. The Maha -Bharata (ii. cap. 50) contains a passage in which among the objects -brought in tribute to Judhishthira is kitaga, or the "insect-product," -a word used to designate both silk and cochineal. - -4. A similar episode occurs in a tale collected in the neighbourhood -of Schwaz in North Tirol which I have given under the name of -"Prince Radpot" in "Household Stories from the Land of Hofer." The -rest of the story recalls that called "The three Black Dogs" in the -same collection, but there is much more grace and pathos about the -Tirolean version. - - - -TALE XIX. - -1. See note 2, Tale XVII. - -2. The fox plays a similar part in many an Eastern fable. The first -book of the Pantscha Tantra Collection is entitled Mitrabheda, or -the Art of Mischief-making. A lion-king who has two foxes for his -ministers falls into great alarm one day, because he hears for the -first time in his life the roaring of an ox, which some merchants -had left behind them because it was lame and sick. The lion consults -his two ministers in this strait, and the two while laughing at -his fears determine to entertain them in order to enhance their -own usefulness. First they visit the ox and make sure he is quite -infirm and harmless, and then they go to the lion, and tell him it -is the terrible Ox-king, the bearer of Shiva, and that Shiva has -sent him down into that forest to devour all the animals in it small -and great. The lion is not surprised to hear his fears confirmed and -entreats his ministers to find him a way out of the difficulty. The -foxes pretend to undertake the negotiation and then go back to -the ox and tell him it is the command of the king that he quit the -forest. The ox pleads his age and infirmities and desolate condition, -and the foxes having made him believe in the value of their services -as intermediaries bring him to the lion. Both parties are immensely -grateful to the ministers for having as each thinks softened the -heart of the other, but the foxes begin to see they have taken a -false step in bringing the ox to the lion, as they become such fast -friends, that there is danger of their companionship being no longer -sought by their master. They determine, therefore, the ox must be -killed; but how are they to kill so disproportioned a victim? They -must make the lion do the execution himself. But how? they are such -sworn friends. They find the lion alone and fill his mind with alarm, -assure him the ox is plotting to kill him. They hardly gain credit, -but the lion promises to be on his guard; while they are on the watch -also for any accident which may give colour to their design. Meantime, -they keep up each other's courage by the narration of fables showing -how by perseverance in cunning any perfidy may be accomplished. At -last it happens one day that a frightful storm comes on while the -ox is out grazing. He comes galloping back to seek the cover of the -forest, shaking his head and sides to get rid of the heavy raindrops, -tearing up the ground with his heavy hoofs in his speed, and his -tail stretched out wildly behind. "See!" say the foxes to the lion; -"see if we were not right. Behold how he comes tramping along ready -to devour thee; see how his eyes glisten with fury, see how he gnashes -his teeth, see how he tears up the earth with his powerful hoofs!" The -lion cannot remain unconvinced in presence of such evidence. "Now is -your moment," cry the foxes; "be beforehand with him before he reaches -you." Thus instigated the lion falls upon the ox. The ox surprised -at this extraordinary reception, and already out of breath, is thrown -upon the defensive, and in his efforts to save himself the lion sees -the proof of his intention to attack. Accordingly he sets no bounds to -his fury, and has soon torn him in pieces. The foxes get the benefit -of a feast for many days on his flesh, besides being reinstated in -the full empire over their master. In one of the fables, however, -the tables are cleverly turned on Reynard by "the sagacity of the -bearded goat." An old he-goat having remained behind on the mountains, -one day, when the rest of the herd went home, found himself suddenly -in presence of a lion. Remembering that a moment's hesitation would -be his death, he assumed a bold countenance and walked straight up to -the lion. The lion, astonished at this unwonted procedure, thinks it -must be some very extraordinary beast; and instead of setting upon -it, after his wont, speaks civilly to it, saying, "Thou of the long -beard, whence art thou?" The goat answered, "I am a devout servant of -Shiva to whom I have promised to make sacrifice of twenty-one tigers, -twenty-five elephants, and ten lions; the tigers and the elephants -have I already slain, and now I am seeking for ten lions to slay." The -lion hearing this formidable declaration, without waiting for more, -turned him and fled. As he ran he fell in with a fox, who asked him -whither he ran so fast. The lion gives a ridiculous description of -the goat, dictated by his terror; the fox recognizes that it is only a -goat, and thinking to profit by the remains of his flesh perfidiously -urges him to go back and slaughter him. He accordingly goes back with -this intention, but the goat is equal to the occasion, and turning -sharply upon the fox, exclaims, "Did I not send thee out to fetch me -ten lions for the sacrifice? How then darest thou to appear before me -having only snared me one?" The lion thinking his reproaches genuine, -once more turns tail and makes good his escape. It has much similarity -with the episode of the hare and the wolf in the next tale. - -3. Svarga. See note 2, Tale XVII. - - - -TALE XX. - -1. Hiranjavati, "the gold-coloured river," also called Svarnavati, -"the yellow river," both names occurring only in Buddhist writers: -one of the northern tributaries of the Ganges, into which it falls -not far from Patna, and the chief river of Nepaul. Its name was -properly Gandakavati = "Rhinoceros-river," or simply Gan'da'ki, -whence its modern name of the Goondook, as also that of Kondochates, -into which it was transformed by the Greek geographers. In its upper -course it often brings down ammonite petrifactions, which are believed -to be incarnations or manifestations of Vishnu, hence it has a sacred -character, and on its banks are numerous spots of pilgrimage. - -2. Concerning such distributions of alms, see Koppen, i. 581 et seq. - -3. The story affords no data on which to decide whether this cynical -speech is supposed to be a serious utterance representing the actual -motives on which the mendicant life was actually adopted under the -teaching of Buddhism, affording a strong contrast from those which -have prompted to it under Christianity, or whether it is intended as -a satire on the Bhixu. (For Bhixu, see pp. 330, 332.) - -4. I know not how the tufts of wool could have got caught off -the sheeps' backs on to ant-heaps, unless it be that the marmots -being as we have already seen (note 3, Tale IV.) called ants, the -tale-repeater takes it for granted there are marmot-holes in Nepaul -like those familiar to him in Mongolia, which Abbe Huc thus describes -(vol. i. ch. ii.), "These animals construct over the opening of their -little dens a sort of miniature dome composed of grass artistically -twisted, designed as a shelter from wind and rain. These little heaps -of dried grass are of the size and shape of mole-hills. Cold made us -cruel, and we proceeded to level the house-domes of these poor little -animals, which retreated into their holes below, as we approached. By -means of this Vandalism we managed to collect a sackful of efficient -fuel, and so warmed the water which was our only aliment that day." - -5. "Though there is so much gold and silver there is great destitution -in Tibet. At Lha-Ssa, for instance, the number of mendicants is -enormous. They go from door to door soliciting a handful of tsamba -(barley-meal), and enter any one's house without ceremony. The -manner of asking alms is to hold out the closed hand with the thumb -raised. We must add in commendation of the Tibetians that they are -generally very kind and compassionate, rarely sending the mendicant -away unassisted." (Abbe Huc, vol. ii. ch. v.) - -6. Indian tales often remind one of the frequent web of a dream in -which one imagines oneself starting in pursuit of a particular object, -but another and another fancy intervenes and the first purpose becomes -altogether lost sight of. This was particularly observable in the tale -entitled "How the Schimnu-Khan was slain," in which, after many times -intending it, Massang never goes back to thank his master at last. The -present is a still more striking instance, in its consequence and -repeated change of purport. In pursuing the mendicant's life, the -search for the man's parents is forgotten; and the man and his wife -are themselves lost sight of in the episode of the lamb. - -7. Concerning the combination of the Moon and the hare, see Liebrecht, -in Lazarus and Steinthal, Zeitschrift, vol. i. pt. 1. The Mongols -see in the spots in the moon the figure of a hare, and imagine it -was placed there in memory of Shakjamuni having once transformed -himself into a hare out of self-sacrifice, that he might serve a -hungry wayfarer for a meal. (Bergman, Nomadische Streifereien unter -den Kalmueken, in 1802-3, quoted by Juelg.) - -8. See note 5, Tale III. - - - -TALE XXI. - -1. Compare this story with the "Wunderharfe" in the "Maehrchensaal" -of Kletke. (Juelg.) Its similarity with the story of King Midas will -strike every reader. - -2. Chara Kitad = Black China; the term designates the north of China. - -3. Daibang (in Chinese, Tai-ping = peace and happiness), the usual -Mongolian designation for the Chinese Emperor. (Juelg.) - -4. See note 9, Tale IV. - - - -TALE XXII. - -1. Bagatur-Ssedkiltu, "of heroic capacity." (Juelg.) See Note 2, -Tale XVII. - -2. The Three Precious Treasures, see note 3, Tale XVI. - -3. Pearls. Arrianus (Ind. viii. 8) quotes from Megasthenes, a legend -in which the discovery of pearls is ascribed to Crishna. The passage -further implies that the Greek name margar'ithc was received from -an Indian name, which may be the case through the Dekhan dialect, -though there is nothing like it in Sanskrit, unless it be traced from -markara, a hollow vessel. The Sanskrit word for pearls is mukta, -"dropt" or "set free," "dropt by the rain-clouds." (See Lassen, -Indische Alterthumskunde, i. 244 n. 1. See also note 4, Tale XIV.) How -the Preserver of mother-o'-pearl shells comes to live up a river, -I know not, unless in his royal character he was supposed to have -an outlying country-villa. However Megasthenes (quoted by Lassen, -ii. 680, n. 2) tells us not only that there were many crocodiles and -alligators in the Indus, but also that many fishes and molluscs came -up the stream out of the sea as far as the confluence of the Akesines, -and small ones as far as the mountains. Onesikritos mentions the same -concerning other rivers. - -4. The serpent-gods are spoken of sometimes as if they were supposed to -wear a human form and as often as in their reptile form. In the present -place in the text there is a strange confusion between the two ideas, -the "son" whom the White Serpent king comes to seek evidently wore -a reptile form, as when he was in the owl's mouth he resembled the -Tamer's girdle, yet the king himself and his companion are said to -be riding on horses; as it is also said they come out of the water -it was probably a crocodile that the story-teller had in his mind's -eye, and which might fancifully be conceived to be a serpent riding on -horseback, as a centaur represents a man on horseback. The serpent-gods -generally would seem to be more properly termed reptile-gods, as -not only ophidians and saurians seem to belong to their empire, but -batrachians also; in this very story the gold frog is reckoned the -actual daughter of the White Serpent-king, probably even emydians also, -though I do not recall an example. Water-snakes, however, are common in -Asia, and there is also there a group of batrachians called caeliciae, -which are cylindrical in form, without feet and moving like serpents, -and considered to form a link between that family and their own. I do -not know if this in any way explains the symbolism whereby a creature -that had any right to be reckoned a frog could be called the daughter -of a serpent-king. - -When the stories of encounters of heroes with huge malevolent -serpents, or crocodiles, passed into the mythology of Europe, these -were generally replaced by "dragons," or monsters, such as "Grendel" -in our Anglo-Saxon "Lay of Beowulf." There are some, however, in which -a bona fide serpent figures. In parts of Tirol, a white serpent is -spoken of as a "serpent-queen" and as more dangerous than the others; -various are the legends in which the release of a spell-bound princess -depends on the deliverer suffering himself to be three times encircled, -and the third time, kissed by a serpent; the trial frequently fails -at the third attempt. Sir Lancelot, if I remember right, accomplished -it in the end. - -Every collection of mediaeval legends contains stories of combats with -dragons, the groundwork probably brought from the East, and the detail -made to fit the hero of some local deliverance; the mythology of Tirol -is particularly rich in this class, almost every valley has its own; -at Wilten, near Innsbruck, the sting of a dragon is shown as of that -killed by the Christian giant Haymon; the one I have given in "Zovanin -senza paura," from the Italian Tirol (p. 348, "Household Stories -from the Land of Hofer"), has this similarity with Tales II. and V., -that it is actually the water supply of the infested district which -is stopped by the dragon. There is this great difference, however, -between the Eastern and later Western versions of serpent myths. The -Indians having deified the serpent, their heroic tales have no further -aim than that of propitiating him. On the other hand, it was not long -before the religious influence under which the Christian myths were -moulded had connected and by degrees identified the serpent-exterior, -under the parable of which they set forth their local plague, with -that under which the adversary of souls is named in the sacred story -of the garden of Eden; and thus it became a necessity of the case -that the Christian hero should destroy or at least vanquish it. - -Though the Indian serpent-gods seem to have been generally feared and -hated, we have instances--and that even in this little volume--of their -harmlessness also and even beneficence. An innocuous and benevolent -phase of dragon-character seems to have been adopted also in the early -heathen mythology of Europe. Nork (Mythologie der Volkssagen) tells -us the dragon was held sacred to Wodin, and its image was placed over -houses, town-gates, and towers, as a talisman against evil influences; -and I have met with a popular superstition lingering yet in Tirol that -to meet a crested adder (the European representative, I believe, of -the Cobra di capello, which is, as we have seen, the species specially -worshipped in India) brings good luck. I have said I do not remember -an instance in Indian mythology in which any member of the emydian -family comes under the empire of the serpent-god; I should expect -there are such instances, however, as the counterpart exists in Tirol, -where there are stories of mysterious fascination exercised by sacred -shrines upon the little land-tortoises and which have in consequence -been regarded by the peasantry as representing wandering souls waiting -for the completion of their purgatorial penance. See also concerning -the serpent-gods, note 1 to Tale II. - -5. Mirjalaktschi. Juelg says, "Fettmacher" (fat-maker) is the best -equivalent he can give, but he is not convinced of its correctness, -and then exposes what he understands by "Fettmacher" by two German -expressions, one, meaning "pot-bellied," and the other not renderable -in English to ears polite. It would seem more in accordance with the -use of the name in the text to understand his own word Fettmacher, -as "he giving abundance," "he making fat." - -6. Gambudvipa. I have already (page viii.) had occasion to explain -this native name of India; otherwise spelt Dschambudvipa and Jambudvipa -and Jambudipa. But as I only there spoke of the actual species of the -gambu-tree, one of the indigenous productions of India, I ought further -to mention that the name is rather derived from a fabulous specimen -of it, supposed to grow on the sacred mountain of Meru. Spence Hardy -("Legends and Theories of the Buddhists," p. 95) quotes the following -description of it from one of the late commentaries of the Sutras: -"From the root to the highest part is a thousand miles; the space -covered by its outspreading branches is three thousand miles in -circumference. The trunk is one hundred and fifty miles round, and five -hundred miles in height from the root to the place where the branches -begin to extend; the four great branches of it are each five hundred -miles long, and from between these flow four great rivers. Where the -fruit of the tree falls, small plants of gold arise which are washed -into one of the rivers." Earlier descriptions are less exaggerated; -details remaining in this one suggest that it has not been invented -without aid from some lingering remnant of an early tradition of the -Tree of Life and the four rivers of Paradise, "the gold of" one of -which "is good." - -The great continent of India being called an island is explained in a -parable from the Jinalankara, given at p. 87 of the same work, likening -the outer Sakwala ridge or boundary of the universe to the rim of a -jar or vessel; the vessel filled with sauce representing the ocean -and the continents, like masses of cooked rice floating in the same. - -At p. 82, he quotes from the first-mentioned commentary a description -of the mountain of Meru itself, illustrative of the habitual -exaggeration of the Indian sacred writers. "Between Maha Meru and -the Sakwala ridge are seven circles of rocks with seven seas between -them. They are circular because of the shape of Maha Meru. The first or -innermost, Yugandhara, is 210,000 miles broad; its inner circumference -is 7,560,000 miles, and its outer, 8,220,000 miles; from Maha Meru -to Yugandhara is 840,000 miles. Near Maha Meru, the depth of the sea -is 840,000 miles, &c.," the seven circles being all described with -analogous dimensions. Also p. 42, "Buddha knows how many atoms there -are in Maha Meru, although it is a million miles in height." - - - -TALE XXIII. - -1. "The five colours," see note 5, Tale IV. - -"The seven precious things," are variously stated. Sometimes they -are gold, silver, lapis lazuli, crystal, red pearls, diamond and -coral. Sometimes gold and silver are left out of the reckoning, -and rubies and emeralds substituted. See Koeppen, i. 540 et seq. The -extravagant and incongruous description in the text is not artistic. - -2. The month Pushja. Before the time of Vikramaditja astronomy was not -studied in India as a science; the course of the heavenly bodies was -observed, but only for the sake of determining the times and seasons -of feasts and sacrifices. The moon was the chief subject of observation -and of the more correct results of the same. Her path was divided into -twenty-eight "houses" or "mansions" called naxatra. This division -was invented by the Chinese, and India received it from them about -1100 B.C. The naxatravidja or the knowledge of the moon-mansions, -is set down in one of the oldest Upanishad as a special kind of -knowledge. In the oldest enumeration extant of the moon-mansions only -twenty-seven are mentioned, and the first of them is called Krittika, -and Abhigit, which is the 20th, according to the latest enumeration, -is wanting; other lists have other discrepancies. It is worthy of -notice that Kandramas, the earliest name by which the moon is invoked -in the Veda, is composed of kandra, "shining," and mas, "to measure," -because the moon measured time, and the various names of the moon -in all the so-called Indo-European languages are supposed to come -from this last word. There were also four moon-divinities invoked, -as Kuhu, Sinivali, Raka, and Anumati, in the Rig Veda hymns; these -are all feminine deities. Soma, the later moon-divinity, however, -was masculine, and had twenty-seven of the fifty daughters of Daxa -for his wives. Kandramas was also a male divinity. The worship of -the four goddesses I have named was afterwards superseded by four -(also feminine) deifications of the phases of the moon. There seems a -little difficulty, however, about fitting their names to them. Pushja, -with which we are more particularly concerned, would properly imply -"waxing," but she presided nevertheless over the last quarter; Krita, -meaning the "finished" course, over the new moon; the appellations -of the others fit better. Drapura (derived from dva, two) designated -the second quarter, and Kharva, "the beginning to wane," the full -moon. In the list given by Amarasinha of the moon-mansions, Pushja -is the name of the eighth, in the Maha Bharata it stands for the sixth. - -The month Pauscha answers to our December. (Lassen, iii. 819.) - -3. We have many early proofs that India possessed an indigenous -breed of hunting-dogs of noble and somewhat fierce character. They -were much esteemed as hunting-dogs by the Persians, and formed an -important article of commerce. Herodotus (i. 192) mentions their being -imported into Babylon; whether the mighty hunter Nimrod had a high -opinion of them, there is perhaps no means of ascertaining. Strabo -(xv. i. Sec. 31) says they were not afraid to hunt lions. In the Ramajana, -(ii. 70, 21) Ashvapati gives Rama a present of "swift asses and dogs -bred in the palace, large in stature, with the strength of tigers, -and teeth meet to fight withal." Alexander found them sufficiently -superior to his own to take with him a present of them offered him -by Sopeithes. Aristobulos, Megasthenes, and AElianus mention their -qualities with admiration. Their strength and courage led to the -erroneous tradition that they were suckled by tigers (see Pliny, -viii. 65, I). Plutarch (De Soc. Anim. x. 4) quotes a passage from an -earlier Greek writer, saying they were so noble, that though when they -caught a hare they gladly sucked his blood, yet that if one lay down -exhausted with the course, they would not kill it, but stood round -it in a circle, wagging their tails to show their enjoyment was not -in the blood, but in the victory. - -The house-dog and herd-dog, however, was rather looked down upon; it -and the ass were the only animals the Kandala or lowest caste were -allowed to possess (Manu, x. 51), and it is still called Paria-dog -(Bp Heber's "Journey," i. 490). - -4. A functionary invented by the Mongolian tale-repeater. The idea -evidently borrowed from his knowledge of the paramount authority of -the Tale Lama of Tibet, leading him to suppose there must exist a -corresponding dignity in India. - -5. Barin Tschidaktschi Erdekctu, "The mighty one at taking distant -aim." (Juelg.) - -6. Gesser Khan, the great hero of Mongolian tales; called also "The -mighty Destroyer of the root of the seven evils in the seven places -of the earth." (Juelg.) - -7. Tschin-tamani, Sanskrit, "Thought-jewel," is a jewel possessing the -magic power of producing whatever object the possessor of it sets his -heart upon. (Boehtlingk and Roth, Sanskrit Dict.) See infra, note 2, -to "The False Friend," and note 8 to "Vikramaditja's Youth." - -8. Barss-Irbiss, "leopard-tiger." (Juelg.) - - - -HISTORICAL NOTICE OF VIKRAMADITJA. - -1. Professor Wilson. - -2. Reinaud, Fragments relatifs a l'Inde. - -3. See a most extraordinary instance of this noticed in note 11 of -the Tale in this volume entitled "Vikramaditja makes the Silent Speak." - -4. Thus Reinaud (Memoire Geographique sur l'Inde, p. 80) speaks of a -king of this name who governed Cashmere A.D. 517, as if he were the -original Vikramaditja. - -5. The honour of being the first to work this mine of information -belongs to H. Todd; see his "Account of Indian Medals," in Trans. of -As. Soc. - -6. The art of coining at all was, in all probability, introduced -by the Greeks.--Wilson, Ariana Antiqua, p. 403; also Prinsep, in -Journ. of As. Soc. i. 394. - -7. In the list of kings given by Lassen, iv. 969, 970, there are -eight kings called Vikramaditja, either as a name or a surname, -between A.D. 500 and 1000. - -8. The kingdom of Malava answers to the present province of Malwa, -comprising the table-land enclosed between the Vindhja and Haravati -ranges. The amenity of its climate made it the favourite residence of -the rulers of this part of India, and we find in it a number of former -capitals of great empires. It lay near the commercial coast of Guzerat, -and through it were highways from Northern India over the Vindhja -range into the Dekhan. It is also well watered; its chief river, the -Kharmanvati (now Kumbal), rises in the Vindhja mountains, and falls -into the Jumna. At its confluence with the Sipra, a little tributary, -was situated Uggajini = "the Victorious," now called Uggeni, Ozene, -and Oojein, and still the first meridian of Indian astronomers. It -also bore the name of Avanti = "the Protecting," from the circumstance -of its having given refuge to this Vikramaditja in his infancy. - -9. This length of reign is actually ascribed to him in the -Chronological Table out of the Kalijuga-Ragakaritra, given in Journ. of -the As. Soc. p. 496. - -10. This resolution was quite in conformity with the prevailing -religious teaching. In the collection of laws and precepts called the -Manu, many rules are laid down for this kind of life, and were followed -to a prodigious extent both by solitaries and communities; e.g. "When -the grihastha = 'father of the house,' finds wrinkles and grey hairs -coming, and when children's children are begotten to him, then it is -time for him to forsake inhabited places for the jungle." It is further -prescribed that he should expose himself there to all kinds of perils, -privations, and hardships. He is not to shrink from encounters with -inimical tribes; he is to live on wild fruits, roots, and water. In -summer he is to expose himself to the heat of fierce fires, and in -the rainy season to the wet, without seeking shelter; in the coldest -winter he is to go clothed in damp raiment. By these, and such means, -he was to acquire indifference to all corporeal considerations, and -reach after union with the Highest Being. Manu, v. 29; vii. 1-30; -viii. 28; x. 5; xi. 48, 53; xvii. 5, 7, 24; xviii. 3-5, &c., &c. It is -impossible not to be struck, in studying such passages as these, with -a reflection of the inferiority which every other religious system, -even in its sublimest aims, presents to Christianity. If, indeed, -there were a first uniform limit appointed to the hand of death at the -age of threescore years and ten, then it might be a clever rule to -fix the appearance of wrinkles, grey hairs, and children's children -as the period for beginning to contemplate what is to come after it; -but, as the number of those who are summoned to actual acquaintance -with that futurity before that age is pretty nearly as great as -that of those who surpass it, the maxim carries on the face of it -that it is dictated by a very fallible, however well-intentioned, -guide. Christianity knows no such limit, but opens its perfect teaching -to the contemplation of "babes;" while, practically, experience shows -that those who are called early to a life of religion are far more -numerous than those in advanced years. - -11. Given in W. Taylor's Orient. Hist. MSS., i. 199. - -12. "The Indians have no actual history written by -themselves." (Lassen, Indische Alterthumskunde, i. 357, note 1.) - -13. Klaproth, Wuerdigung der Asiatischen Geschichtschreiber. - -14. Indien, p. 17. - -15. Examen Critique, p. 347. - -16. But only committed to memory. See supra, p. 333. - -17. Burnouf, Introduction a l'Hist. du Buddh., vol i. - -18. Concerning the late introduction of this idea, see supra, -pp. 337-8. - -19. Indische Alterthumskunde, i. 839. - -20. Lassen, iii., p. 44. - -21. Mommsen (History of Rome, book iv., ch. viii.), writing of -Mithridates Eupator, who died within a few years of the date ascribed -to Vikramaditja's birth, says, "Although our accounts regarding him -are, in substance, traceable to written records of contemporaries, -yet the legendary tradition, which is generated with lightning -expedition in the East, early adorned the mighty king with many -superhuman traits. These traits, however, belong to his character -just as the crown of clouds belongs to the character of the highest -mountain peaks; the outline of the figure appears in both cases, only -more coloured and fantastic, not disturbed or essentially altered." - -22. The legend from which the following is gathered has been given -by Wilford, in a paper entitled "Vikramaditja and Salivahana, their -respective eras." - -23. See Lassen, Indische Alterthumskunde, ii. 49-56. - -24. Wilson, in Mackenzie Collection, p. 343. - -25. A vetala is a kind of sprite, not always bad-natured, usually -carrying on a kind of weird existence in burial-places. "They -can possess themselves of the forms of those who die by the hand -of justice, and assume them. By the power of magic men can make -them obedient, and use them for all manner of difficult tasks -above their own strength and sufficiency." Brockhaus' Report of -the R. Saxon Scientific Soc. Philologico-historical Class, 1863, -p. 181. "The Vetalas were a late introduction among the gods of popular -veneration." (Lassen, iv. 570.) "They came also to be regarded as -incarnations of both Vishnu and Shiva." (Lassen, iv. 159.) - -26. Two interesting instances of the way in which traditionary legends -become attached to various persons as they float along the current -of time, have been brought to my notice while preparing these sheets -for the press. I cannot now recall where I picked up the story of -"The Balladmaker and the Bootmaker," which I have given in "Patranas," -but I am sure it was told of a wandering minstrel, and as occurring on -Spanish soil, as I have given it. I have since met it in "The Hundred -Novels" of Sacchetti (written little after the time of Boccacio) -as an episode in a no less celebrated life than that of Dante, thus: -"... Going out and passing by Porta S. Piero (Florence), he (Dante) -heard a blacksmith beating on his anvil, and singing 'Dante' just -as one sings a common ballad; mutilating here, and mixing in verses -of his own there; by which means Dante perceived that he sustained -great injury. He said nothing, however, but went into the workshop, -to where were laid ready many tools for use in the trade. Dante first -took up the hammer and flung it into the road; took up the pincers -and flung them into the road; took up the scales and flung them out -into the road. When he had thus flung many tools into the road, the -blacksmith turned round with a brutal air, crying out, 'Che diavol' -fate voi? Are you mad?' But Dante said, 'And thou; what hast thou -done?' 'I am busied about my craft,' said the blacksmith; 'and you -are spoiling my gear, throwing it out into the road like that.' Said -Dante, 'If you don't want me to spoil your things, don't you spoil -mine.' Said the smith. 'What have I spoilt of yours?' Said Dante, -'You sing my book, and you say it not as I made it; poem-making is my -trade, and you have spoilt it.' Then the blacksmith was full of fury, -but he had nothing to say; so he went out and picked up his tools, -and went on with his work, And the next time he felt inclined to sing, -he sang Tristano and Lancellotte, and left Dante alone." "... Another -day Dante was walking along, wearing the gorget and the bracciaiuola, -according to the custom of the time, when he met a man driving an -ass having a load of street sweepings, who, as he walked behind -his ass, ever and anon sang Dante's book, and when he had sung -a line or two, gave the donkey a hit, and cried 'Arrri!' Dante, -coming up with him, gave him a blow on his shoulder with his armlet -('con la bracciaiuola gli diede una grande batacchiata,' literally -'bastonnade:' bracciaiuola stands for both the armour covering the arm, -and for the tolerably formidable wooden instrument, fixed to the arm, -with which pallone-players strike the ball), saying, as he did so, -'That "arrri" was never put in by me.' As soon as the ass-driver -had got out of his way, he turned and made faces at Dante, saying, -'Take that!' But Dante, without suffering himself to be led into an -altercation with such a man, replied, amid the applause of all, 'I -would not give one of mine for a hundred of thine!'" (2.) It was lately -mentioned to me that there is a narrow mountain-pass in the Lechthal, -in Tirol, which is sometimes called Mangtritt (or St. Magnus' step), -and sometimes Jusalte (Saltus Julii, the leap of Julius), because -one tradition says Julius Caesar leapt through it on horseback, and -another that it opened to let St. Magnus pass through when escaping -from a heathen horde. - -27. Quoted by W. Taylor, in Journ. of As. Soc. vii. p. 391. - -28. Quoted by Wilford, as above. - -29. Quoted in Wilford's "Sacred Isles of the West." - -30. Lassen. - -31. Roth, Extrait du Vikrama-Charitram, p. 279. - -32. Lassen, ii. p. 1154. - -33. Lassen, ii. 1122-1129. - -34. Abbe Huc narrates how enthusiastically the young Mongol toolholos, -or bard, sang to him the Invocation of Timour, of which he gives the -refrain as follows:--"We have burned the sweet-smelling wood at the -feet of the divine Timour. Our foreheads bent to the earth, we have -offered to him the green leaf of tea, and the milk of our herds. We -are ready: the Mongols are on foot, O Timour! - - - "O Divine Timour, when will thy great soul revive? - Return! Return! We await thee, O Timour!" - - -35. See Note 11 to "Vikramaditja makes the Silent Speak." - - - -THE BOY-KING. - -1. Ardschi-Bordschi is a Mongolian corruption of King Bhoga. (Juelg.) - -The name of Bhoga (also written Noe, Nauge, and Noza; the N having -entered from a careless following of the Persian historian Abulfazl, -n and b being only distinguished by a point in Persian writing; and -the z through the Portuguese, who habitually rendered the Indian g -thus) seems to have been almost as favourite an appellation as that -of Vikramaditja itself, and pretty equally surrounded with confusion -of fabulous incident. - -The Bhoga were one of the mightiest dynasties of ancient India, -and the name was given to the family on account of their unbounded -prosperity; being derived from bhug = enjoyment. The most celebrated -king of the race bore a name which in our own day has become associated -with prosperous rule, Bhoga Bismarka, or Bhismarka, is celebrated -in ancient Sagas for his resistless might in the field, and was also -accounted the type of a prudent and far-sighted sovereign. Many glories -are fabled of him which I have not space to narrate, and even he only -reigned over a fourth part of the Bhoga. - -The individual Bhoga, however, who is probably the subject of the -present story, and the details of whose virtues and wisdom present -particular analogies with the life of Vikramaditja is, comparatively -speaking, modern, as he reigned from A.D. 1037 to 1093 according -to some, or from 997 to 1053 according to others. He was likewise -originally King of Malava or Malwa, and fabulous conquests and -extensions of dominion are likewise ascribed to him. - -He was the greatest king of the Pramara dynasty, one of the four -so-called Agnikula, or "from-the-god-Agni-descended," or "fire-born" -tribes, and traced up his pedigree to a certain Paramara, "The -destroyer of adversaries," born at the prayer of the Hermit Rishi -Vasichta on the lofty mountain of Arbuda (Arboo). - -The story of this Bhoga is contained in two somewhat legendary -accounts, called (1) the Bhogaprabandha, or poetical narrative -concerning Bhoga; and (2) the Bhogakaritra, or the deeds of Bhoga. The -first was written or collected by the Pandit Vallabha about 1340. The -first part relates the circumstances concerning Bhoga's mounting the -throne, and the second part is a history of the poets and learned -men who flocked from all parts of India to his court. It tells -an intricate fable about his having been persecuted in youth by a -treacherous uncle who preceded him on the throne, but who afterwards -came to repentance, while a supernatural interposition delivered -Bhoga from all his machinations and made him master of Gauda or -Bengal, and many other parts of India. Other legends mention his -discovery of the throne of Vikramaditja, and make the figures on the -steps Apsarasas, or nymphs, who were delivered and set free by him -when he took possession of it and removed it to Dhara, whither he had -transferred his capital from Uggajini. An Inscription (given at length, -viii. 5, 6, in Journ. of As. Soc. of Bengal, v. p. 376) speaks thus -of him:--"The most prosperous king Bhogadeva was the most illustrious -of the whole generation of the Pramara. He attained to glory as great -as that of the destroyer (Crishna) and traversed the universe to its -utmost boundaries. His fame rose like the moonbeams over the mountains -and rivers of the regions of the earth, and before it the renown of -the inimical rulers faded away as the pale lotus-blossom is closed -up." The Persian historian Abulfazl testifies in somewhat more sober -language, that he greatly extended the frontiers of his kingdom. - -His career was not one of unchecked prosperity however. According to -an Inscription he was at last subdued by his enemy, and it thus gently -tells the tale of his reverse:--"After he had attained to equality -with Vasava (Indra) and the land was well watered with streams, his -relation Udajaditja became Ruler of the earth." His adversary being -a relation, and a Pramara like himself, the feud between them was -considered a scandal, and the inscription avoids perpetuating the -details of it. A legend in the Bhogakaritra supplies some. A hermit -had been rather severely judged by King Bhoga for a misdemeanour, and -condemned to ride through the streets of the capital on an ass. To -punish the king for this scandal he went into Cashmere till he had -acquired the power of making the soul of a man pass into another -body. Then he came back and constrained the soul of the king to pass -into the body of a parrot while he made his own soul pass into the -king's body; then he issued a decree commanding the slaughter of all -the parrots in the kingdom. The royal parrot, however, who was the -object of the decree, effected his escape and came to the court of -Kandrasena, where he became the pet bird of the princess his daughter; -to her he revealed the story of his transformation. At her instigation -the hermit-king was persuaded to come to Kandrasena's court to sue -for her hand, and there, by means of an intrigue of hers he was put -to death. Bhoga thus regained his original form and his kingdom. - -Abulfazl celebrates his moderation and uprightness, as well as -his liberality and the encouragement he gave to men of learning, -of whom he had not less than five hundred at one time lodged in his -palace. This similarity of pursuits helped so to foster the tendency -of which I have already spoken, to confuse the deeds of one hero with -another, that one poet at least (Vararuki by name), who flourished -under Bhoga, is reckoned among the nine "jewels" of Vikramaditja's -court! Kalidasa, who was not very much, if at all later, is also -put among the proteges of Bhoga in the Bhogaprabandha. The actual -writers of any note belonging to Bhoga's age, whose names and works -have come down to us are chiefly Subandhu and Vana, authors of two -poems entitled respectively Vasavadatta and Kadambari, of which a -reprint was issued at Calcutta in 1850. Dandi, who wrote a celebrated -drama called Dashakumarakaritra, affording a useful picture of the -manners prevailing in Hindustan and the Dekhan in his time; he also -left a treatise on the art of poetry, called Kavjadarsha. Another -poet of this date, named Shankara, has often been confounded with -a philosophical writer of the same name in the eighth century. The -Harivansha, a mythological poem in continuation of the Maha Bharata, -also belongs to this reign. Among numerous other works ascribed -to it, many of which have not yet been examined into by Europeans, -are several treatises of mathematics and astronomy. Bhoga himself is -entered in a list of the astronomers of his time, and he was said -to be the author of a treatise on medicine, called Vriddha Bhoga, -and of one on jurisprudence, called Smritishastra. - -2. Boddhisattva. See p. 342 and p. 365. - - - -THE FALSE FRIEND. - -1. Compare this story with that given Nights 589-593 of Arabian -Nights. (Juelg.) - -2. That the jewel-merchant had no written proof of the trust he had -committed to his friend would appear quite in conformity with actual -custom, at least in primitive times. Megasthenes has left testimony -(Strabo xv. i. 53, p. 709), quoted by Schwanbeck (Megas. Ind. p. 113), -in favour of the general uprightness of the Indians and their little -inclination to litigation, which he bases on the fact that it was -the custom to take no acknowledgment under seal or writing of money -or jewels entrusted to another, or even to call witnesses to the -fact; that the word of the man who had entrusted another with such -sufficed; also AElianus, V. H. iv. i. This, notwithstanding that the -Manu (dh. c. viii. 180) contains provisions for regulating such -transactions in due form and order; the man accordingly does not -think of denying that he received the jewel, which would seem the -easier way of concealing his fraud, because he knew the word of the -jewel-merchant would be taken against his. - -3. Stupa, a shrine; often a natural cave; often one artificially hewn; -containing relics, or commemorating some incident considered sacred in -the life of a noted Buddhist teacher. We read of stupas instituted at -a spot where there was a tradition Shakjamuni had left a foot-print; -and another at Kapilvastu, his native place, over the spot where, as we -saw in his life, he was led to devote himself to serious contemplations -by meeting a sick man, &c. When of imposing proportion it was called a -mahastupa. When such monuments on the other hand were put together with -stones (usually pyramidal in form) they were called dhatugopa, whence -Europeans give them the name of Dagobas. The word Pagoda, with which -we are familiar, is probably derived from the Sanskrit bhagavata = -"Worthy to be venerated." The syllable ava was transformed in Prakrit -into o, and the ta into da. The Portuguese took the word as applied to -religious edifices as distinguished from the kaitja [69], or rock-hewn -temples. The word pagoda, however, is usually reserved for Brahmanical -temples. The word stupa has now become corrupted into tope, by which -word you will find it designated by modern writers on India. The -etymology of the word makes it mean much the same as tumulus, but -kaitja conveys further the meaning that it was a sacred place. - -4. The notion of jewels being endowed with talismanic properties is -common in Eastern story. Ktesias (Fragm. lvii. 2, p. 79) mentions -a celebrated Indian magic jewelled seal-ring called Pantarba, which -had the property when thrown into the water of attracting to it other -jewels, and that a merchant once drew out one hundred and seventy-seven -other jewels and seals by its means. - - - -THE PRETENDED SON. - -1. Schimnu. See supra, note 2, Tale III. - -2. Diamond, Sanskrit, vadschra, originally the thunderbolt, Indra's -sceptre; then the praying-sceptre of the priests; the symbol of -durability, immovability, and indestructibility. (Koeppen i. 251, -and ii. 271, quoted by Juelg.) It was permitted to none but kings to -possess them. (Lassen, iii. 18.) See also note 1, Tale XV. - - - -ARDSCHI-BORDSCHI DISCOVERS VIKRAMADITJA'S THRONE. - -1. We read of a silver statue in one of the many temples founded -by Lalitaditja, King of Cashmere, whose bright golden cuirass "gave -forth a stream of light like a river of milk." Mentioned in Lassen, -iii. p. 1000, and iv. 575. - -2. It will be perceived the story is not without a certain meaning. It -inculcates regard for the example and experience of the ancient and -wise--the wisdom of the hero Vikramaditja (typified by his throne) -was to be the model and guide of other kings and dynasties. - -3. Sounding of trumpet-shells. The shankha or concha seems to have been -the earliest form of trumpet used in war. It often finds mention in the -heroic poems. Crishna used one in his warrior character; and Vishnu, -from bearing one, had the appellation shankha and shankhin. To the -present day it is used in announcing festivals in Mongolia. - -4. Suta, bard. To this order it is that we are indebted for the -preservation of so many myths and heroic tales. He was also the -charioteer of the kings. - -5. The six classes, states, or stages of living beings, by passing -through which Buddhahood was to be attained--(1) Pure spirit or -the devas gods (Skr. Suras; Mongolian, Tegri; Kalm. Tenggeri); (2) -the unclean spirits, enemies of the gods (Skr. Asuras); (3) men; -(4) beasts; (5) Pretas, monsters surrounding the entrance of hell; -(6) the hell-gods. (Koeppen, i. 238, et seq., quoted by Juelg.) - - - -VIKRAMADITJA'S BIRTH. - -1. Udsesskuelengtu-Goa-Chatun, a heaping up of synonyms of which -we had an example, note 2, Tale XVII. Both words mean "beautiful," -"charming." Goa is a Mongolian expression by which royal women are -called (as also chatun). Thus we sometimes meet with Udsesskueleng, -sometimes Udsesskuelengtu (the adjunct tu forming the adjective -use of the word); Udsesskuelengtu-Goa, Udsesskuelengtu-Chatun, or -Udesskueleng-Goa-Chatun. (Juelg.) - -2. Kaitja or Chaitga is a sacred grotto where relics were preserved, -or marking a spot where some remarkable event of ancient date had -taken place. We are told that King Ashokja (246 B.C.) caused kaitjas -to be built, or rather hewn, in every spot in his dominions rendered -sacred by any act of Shakjamuni's life [70]; as also over the relics -of many of the first teachers (p. 390). The number of these is fabled -in the Mahavansha (v. p. 26) to have been not less than 84,000! He -opened seven of the shrines in which the relics of Shakjamuni were -originally placed, and divided them into so many caskets of gold, -silver, crystal, and lapis lazuli, endowing every town of his dominion -with one, and building a kaitja over it. These were all completed -by one given day at one and the same time, and the authority of the -Dharma (law) of Buddha was proclaimed in all. In process of time great -labour came to be spent on their decoration, till whole temples were -hewn out of the living stone, forming almost imperishable records -of the earliest architecture of the country, and to some extent of -its history and religion too. The most astonishing remains are to -be seen of works of this kind, with files of columns and elaborate -bas-reliefs sculptured out of the solid rock. - -3. Abbe Huc tells us that the Mongolians prepare their tea quite -differently from the Chinese. The leaves, instead of being carefully -picked as in China, are pressed all together along with the smaller -tendrils and stalks into a mould resembling an ordinary brick. When -required for use a piece of the brick is broken off, pulverized, -and boiled in a kettle until the water receives a reddish hue, some -salt is then thrown in, and when it has become almost black milk is -added. It is a great Tartar luxury, and also an article of commerce -with Russia; but the Chinese never touch it. - -4. An accepted token of veneration and homage. (Juelg.) - -5. Sesame-oil. See note 2, Tale V. - -6. Kalavinka = Sanskrit, Sperling, belongs to the sacred order of -birds and scenes, in this place to be intended for the Kokila. (Juelg.) - -The Kokila, or India cuckoo, is as favourite a bird with Indians as -the nightingale is with us. For a description of it see "A Monograph -of Indian and Malayan Species of Cuculidae," in Journal of As. Soc. of -Bengal, xi. 908, by Edward Blyth. - -7. You are not to imagine that by "four parts of the universe" -is meant any thing like what we have been used to call "the four -quarters of the globe." The division of the Indian cosmogony was -very different and refers to the distribution of the (supposed) known -universe between gods of various orders and men, to the latter being -assigned the fourth and lowest called Gambudvipa [71]. - -8. Concerning such religious gatherings, see Koeppen, i. 396, 579-583; -ii. 115, 311. - -At such a festival held by Aravala, King of Cashmere, on occasion -of celebrating the acceptance of the teaching of Shakjamuni as the -religion of his dominion, it is said in a legend that there were -present 84,000 of each order of the demigods, 100,000 priests, and -800,000 people. - -9. The parrot naturally takes a prominent place in Indian fable, -both on account of his sagacity, his companionable nature, and his -extraordinary length of days. He did not fail to attract much notice -on the part of the Greek writers on India; and Ktesias, who wrote -about 370 B.C., seems to have caught some of the peculiar Indian -regard for his powers, when he wrote that though he ordinarily spoke -the Indian's language, he could talk Greek if taught it. AElianus says -they were esteemed by the Brahmans above all other birds, and that -the princes kept many of them in their gardens and houses. - -10. Bodhisattva. See p. 346 and note 1, Tale XI. - -11. Concerning the serpent-gods, see supra, note 1 to Tale II.; -and note 4, Tale XXII. - -12. A legend containing curiously similar details is told in the -Mahavansha of Shishunaga, founder of an early dynasty of Magadha -(Behar). The king had married his chief dancer, and afterwards sent -her away. Partly out of distress and partly as a reproach she left -her infant son exposed on the dunghill of the royal dwelling. A -serpent-god, who was the tutelar genius of the place, took pity on -the child, and was found winding its body round the basket in which it -was cradled, holding its head raised over the same and spreading out -its hood (it was the Cobra di capello species of serpent, which was -the object of divine honours) to protect him from the sun. The people -drove away the serpent-god (Naga) with the cry of Shu! Shu! whence -they gave the name of Shishunaga to the child, who, on opening the -basket, was found to be endowed with qualities promising his future -greatness. In this case, however, the serpent-god seems to have borne -his serpent-shape, and in that of Vikramaditja, the eight are spoken -of as in human form. - - - -VIKRAMADITJA'S YOUTH. - -1. Nirvana. See supra, p. 330, note, p. 334, and p. 343. The word is -sometimes used however poetically, simply as an equivalent for death. - -2. Kuetschun Tschindaktschi = "One provided with might." (Juelg.) - -3. "The custom of requiring women to go abroad veiled was only -introduced after the Mussulman invasion, and was nearly the only -important circumstance in which Muhammedan influenced Indian -manners." See Lassen, Indische Alterthumskunde, iii. p. 1157. In -Mongolia, however, Abbe Huc found that women have completely preserved -their independence. "Far from being kept down as among other Asiatic -nations they come and go at pleasure, ride out on horseback, and -pay visits to each other from tent to tent. In place of the soft -languishing physiognomy of the Chinese women, they present in their -bearing and manners a sense of power and free will in accordance with -their active life and nomad habits. Their attire augments the effect -of their masculine haughty mien." - -In chapter v. of vol. ii., however, he tells of a custom prevailing -in part of Tibet of a much more objectionable nature than the use -of a veil:--"Nearly 200 years ago the Nome-Khan, who ruled over -Hither-Tibet, was a man of rigid manners.... To meet the libertinism -prevailing at his day he published an edict prohibiting women from -appearing in public otherwise than with their faces bedaubed with -a hideous black varnish.... The most extraordinary circumstance -connected with it is that the women are perfectly resigned to -it.... The women who bedaub their faces most disgustingly are deemed -the most pious.... In country places the edict is still observed with -exactitude, but at Lha-Ssa it is not unusual to meet women who set it -at defiance, ... they are, however, unfavourably regarded. In other -respects they enjoy great liberty. Instead of vegetating prisoners -in the depths of their houses they lead an active and laborious -life.... Besides household duties, they concentrate in their own -hands all the retail trade of the country, and in rural districts -perform most of the labours of agriculture." - -4. Schalu. In another version of the legend he is called Sakori, the -soothsayer, because he made these predictions. (Journal of As. Soc. of -Bengal, vi. 350, in a paper by Lieut. W. Postans.) - -5. The wolf-nurtured prince has a prominent place in Mongolian -chronicles. Their dynasty was founded by Buerte-Tschinoa = the Wolf -in winter-clothing. See I. J. Schmidt's Die Voelker Mittel-Asiens, -vorzueglich die Mongolen und Tibeter, St. Petersburg, 1824, pp. 11-18, -33 et seq.; 70-75; and sSanang sSetsen, 56 and 372. - -6. I cannot forbear reference to notices of such sudden storms and -inundations in Mongolia made from personal experience by Abbe Huc -"Travels in China and Tartary," chapters vi. and vii. - -7. The persistent removal of the child after such tender entreaties and -such faithful unrequited service carries an idea of heartlessness, but -in extenuation it should be mentioned that while the Indians honoured -every kind of animal by reason of their doctrine of metempsychosis, -the wolf was just the only beast with which they seem to have had -no sympathy, and they reckoned the sight of one brought ill-luck, a -prejudice probably derived from the days of their pastoral existence -when their approach was fraught with so much danger to their flocks. In -Mongolia, where the pastoral mode of life still continues in vogue, -the dread of the wolf was not likely to have diminished. Thus Abbe -Huc says, "Although the want of population might seem to abandon the -interminable deserts of Tartary to wild beasts, wolves are rarely met, -owing to the incessant and vindictive warfare the Mongolians wage -against them. They pursue them every where to the death, regarding -them as their capital enemy on account of the great damage they may -inflict upon their flocks. The announcement that a wolf has been -seen is a signal for every one to mount his horse ... the wolf in -vain attempts to flee in every direction; it meets horsemen from -every side. There is no mountain so rugged that the Tartar horses, -agile as goats, cannot pursue it. The horseman who has caught it -with his lasso gallops off, dragging it behind, to the nearest tent; -there they strongly bind its muzzle, so that they may torture it -securely, and by way of finale skin it alive. In summer the wretched -brute will live in this condition several days; in winter it soon -dies frozen." The wolf seems fully to return the antipathy, for -(chapter xi.) he says, "It is remarkable wolves in Mongolia attack -men rather than animals. They may be seen sometimes passing at full -gallop through a flock of sheep in order to attack the shepherd." - -8. Tschin-tamani, Sanskrit, "thought-jewel," a jewel having the magic -power of supplying all the possessor wishes for. Indian fable writers -revel in the idea of the possession of a talisman which can satisfy -all desire. The grandest and perhaps earliest remaining example of it -occurs in the Ramajana, where King Visvamitra = the universal friend, -who from a Xatrija (warrior caste) merited to become a Brahman, visits -Vasichtha, the chief of hermits, and finds him in possession of Sabala, -a beautiful cow, which has the quality of providing Vasichtha with -every thing whatever he may wish for. He wants to provide a banquet -for Visvamitra, and he has only to tell Sabala to lay the board with -worthy food, with food according to the six kinds of taste and drinks -worthy of a king of the world. She immediately provides sugar, and -honey, and rice, maireja or nectar, and wine, besides all manner of -other drinks and various kinds of food heaped up like mountains; sweet -fruits, and cakes, and jars of milk; all these things Sabala showered -down for the use of the hosts who accompanied Visvamitra. Visvamitra -covets the precious cow, and offers a hundred thousand cows of earth in -barter for her. But Vasichtha refuses to part with her for a hundred -million other cows or for fulness of silver. The king offers him -next all manner of ornaments of gold, fourteen thousand elephants, -gold chariots with four white steeds and eight hundred bells to them, -eleven thousand horses of noble race, full of courage, and a million -cows. The seer still remaining deaf to his offers the king carries -her off by force. - -The heavenly cow, however, in virtue of her extraordinary qualities, -helps herself out of the difficulty. It is her part to fulfil her -master's wishes, and as it is his wish to have her by him she -gallops back to him, knocking over the soldiers of the earthly -king by hundreds in her career. Returned to her master, the Brahman -hermit, she reproaches him tenderly for letting her be removed by the -earthly king. He answers her with equal affection, explaining that -the earthly king has so much earthly strength that it is vain for -him to resist him. At this Sabala is fired with holy indignation. She -declares it must not be said that earthly power should triumph over -spiritual strength. She reminds him that the power of Brahma, whom -he represents, is unfailing in might, and begs him only to desire of -her that she should destroy the Xatrija's host. He desires it, and -she forthwith furnishes a terrible army, and another, and another, -till Visvamitra is quite undone, all his hosts, and allies, and -children killed in the fray. Then he goes into the wilderness and -prays to Mahadeva, the great god, to come to his aid and give him -divine weapons, spending a hundred years standing on the tips of his -feet, and living on air like the serpent. Mahadeva at last brings -him weapons from heaven, at sight of which he is so elated that -"his heroic courage rises like the tide of the ocean when the moon -is at the full." With these burning arrows he devastates the whole -of the beautiful garden surrounding Vasichta's dwelling. Vasichta, -in high indignation at this wanton cruelty, raises his vadschra, -the Brahma sceptre or staff, and all Visvamitra's weapons serve him -no more. Then owning the fault he has committed in fighting against -Brahma he goes into the wilderness and lives a life of penance a -thousand years or two, after which he is permitted to become a Brahman. - -9. Those who can see one and the same hero in the Sagas of Wodin, the -Wild Huntsman, and William Tell [72], might well trace a connexion -between such a legend as this and the working of the modern law of -conscription. There is no country exposed to its action where such -scenes as that described in the text might not be found. There have -been plenty such brought under my own notice in Rome since this -"tribute of blood," as the Romans bitterly call it, was first -established there last year. - -10. I have spoken elsewhere in these pages of the question of rebirth -in the Buddhist system. Though not holding so cardinal a place as in -Brahmanism the necessity for it remained to a certain extent. All -virtues were recommended in the one case as a means to obtaining a -higher degree at the next re-birth, and in the other the same, but -less as an end, than as a means to earlier attaining to Nirvana. Of -all virtues the most serviceable for this purpose was the sacrifice -of self for the good of the species. - -11. Sinhasana, lit. Lion-throne; a throne resting on lions, as before -described in the text. - -12. At the exercise of such heaven-given powers nature was supposed -to testify her astonishment, and thus we are told of sacrifices and -incense offered for the pacification of the same. (Juelg.) - - - -VIKRAMADITJA ACQUIRES ANOTHER KINGDOM. - -1. Concerning such sacrifices, see Koeppen, i. 246 and 560, and -Trans. of sSanang sSetzen, p. 352. - - - -VIKRAMADITJA MAKES THE SILENT SPEAK. - -1. The Kalmucks make the 8th, 15th, and 30th of every month fast-days; -the Mongolians, the 13th, 14th, and 15th. (Koeppen, i. 564-566; -ii. 307-316, quoted by Juelg.) - -2. Dakini. See note 2, Tale XIV., infra. - -3. Dakini Tegrijin Naran = the Dakini sun of the gods. (Juelg.) - -4. Aramala, a string of beads used by Buddhists in their devotions. - -5. Abbe Huc mentions frequently meeting with such wayside shrines, -furnished just as here described. - -6. Chatun. See note 1 to "Vikramaditja's Birth." - -7. This beautiful story, which does not profess to be original, -but a reproduction of one of the sagas of old, is to be found under -various versions in many Indian collections of myths. - -8. Compare note 3, Tale VII. - -9. This story also holds a certain place among Indian legends, but -is not so popular as the last. - -10. Cup. No one travels or indeed goes about at all in Tibet and -Mongolia without a wooden cup stuck in his breast or in his girdle. At -every visit the guest holds out his cup and the host fills it with -tea. Abbe Huc supplies many details concerning their use. They are -so indispensable that they form a staple article of industry; their -value varies from a few pence up to as much as 40l. - -11. Tai-tsing = the all-purest, the name of the Mandschu or Mantschou -dynasty (or Mangu, according to the spelling of Lassen, iv. 742), -who, from being called in by the last emperor of the Ming dynasty -to help in suppressing a rebellion, subsequently seized the throne -(1644). This dynasty has reigned in China ever since, while the -Mantchou nationality has become actually forced on the Chinese. - -Previously, however, the Mantchous were a tribe of Eastern Tartars -long formidable to the Chinese. The introduction of a king of the -Mantchous, therefore, as identical with Vikramaditja, presents the -most remarkable instance that could be met with of what may be called -the confusion of heroes, in the migration of myths. - -12. Tsetsen Budschiktschi = the clever dancer. (Juelg.) - - - -THE WISE PARROT. - -1. "At any former time," i. e. in a previous state of existence, -according to the doctrine of metempsychosis. - -2. "The day will come"--similarly on occasion of a subsequent rebirth. - -3. Tsoktu Ilagukssan = brilliant majesty. (Juelg.) - -4. Naran Gerel = sunshine. (Juelg.) - -5. Ssaran = moon. (Juelg.) - - - - - - -FOOTNOTES - - -[1] The few notes I have taken from Juelg's translation, I have -acknowledged by putting his name to them. - -[2] The following paragraphs are chiefly gathered and translated from -Lassen's work on the Geography of Ancient India, vol. i. - -[3] Heeren, Indische Literatur. - -[4] Lassen, Indische Alterthumskunde, ii. 67, 68. - -[5] Mahavansha, ii. v. 11. - -[6] Now called Gaya, still an important town in the province of -Behar. Vihara, whence Behar (for B and V are allied sounds in -Sanskrit), is the Buddhist word for a college of priests, and the -substitution of Behar for Magadha, the more ancient name of the -province, points to a time when Buddhism flourished there and had -many such colleges (see Wilson in Journal of As. Soc. v. p. 124). - -[7] Benares. - -[8] Burnouf, Introd. a l'Hist. du Buddhisme, i. 157. - -[9] In the far east of India and in Ceylon, where it is not indigenous, -we have historical evidence that it was introduced by the Buddhists; -also in Java. Lassen, Indische Alterthumskunde, i. 257; also p. 260, -note 1, where he gives the following comparative descriptions of the -two species, though he also points out that in ancient descriptions -the characteristics of the two trees are often confused. The ficus -indica or banian (it received the name of banyan from the Indian -merchants, Banjans, by whose means it was propagated), is called in -Bengal Njagrodha and Vata (the Dutch call it "the devil's tree"). The -ficus religiosa is called ashvattha, and pippala. They plant the -one by the side of the other with marriage ceremonies in the belief -that otherwise the banian would not complete its peculiar mode of -growth. Hence arises a most pleasing contrast between the elegant -lightness of the shining foliage of the ficus religiosa and the solemn -grandeur of the ficus indica with its picturesque trunks, its abundant -leafage, its spangling of golden fruits, its pendulous roots, enabling -it to reproduce itself after the fashion of a temple with countless -aisles. It affords cool salubrious shade, a single one forming in time -a forest to itself, and sufficing to house thousands of persons. The -leaves of both supply excellent food for elephants, and birds and -monkeys delight in its fruit, which, however, is not edible by man, -nor is its wood of much use as timber. The pippala does not grow to -nearly so great a size as the other, never attaining so many stems, -but nothing can be more graceful than its appearance when, overgrowing -from a building or another tree; its leaves tremble like those of the -aspen (Lassen, i. 255-261, and notes). Under its overarching shade -altars were erected and sacrifice offered up. To injure it wilfully -was counted a sin (an instance is mentioned in Bp. Heber's "Journey," -i. 621). A most prodigious Boddhi-tree, or rather five such growing -together, still exists in Ceylon, which tradition says was transplanted -thither with most extraordinary pomp and ceremonies at the time of the -introduction of Buddhism into the island. They grow upon the fourth -terrace of an edifice built up of successive rows of terraces, forming -the most sacred spot in the whole island. Upon the above supposition -this Boddhi-grove would be something like 2000 years old. Several very -curious legends concerning it are given in a paper called "Remarks -on the Ancient City of Anarajapura," by Captain Chapman, in Trans. of -R. As. of Gr. Br. i. and iii. The Brahmans honoured it as well as the -Buddhists, and made it a parable of the universe, its stem typifying -the connexion of the visible world with a divine invisible spirit, -and the up and-down growth of the branches and roots the restless -striving of all creatures after an unattainable perfection; but it was -the Buddhists for whom it became in the first instance actually sacred -by reason of the conviction said to have been received by Shakjamuni -while observing its growth (reminding forcibly of the tradition about -Sir I. Newton and the apple), that the perpetual struggles of this -changeful life could only find ultimate satisfaction in that reunion -with the source whence they emanated, which he termed Nirvana. - -[10] Burnouf, i. 295. - -[11] Burnouf, p. 194. - -[12] Nirvana means literally in Sanskrit "the breathing out," -"extinction"--extinction of the flame of life, eternal happiness, -united with the Deity. Boehtlingk and Roth's Sanskrit Dictionary, -iv. 208. In Buddhist writings, however, it is difficult to make out -any idea of it distinct from annihilation. Consult Schmidt's Trans. of -sSanang sSetzen, pp. 307-331; Schott. Buddhaismus, p. 10 and 127; -Koeppen, i. 304-309. "Existence in the eye of Buddhism is nothing but -misery.... Nothing remained to be devised as deliverance from this -evil but the destruction of existence. This is what Buddhists call -Nirwana." (Alwis' Lectures on Buddhism, p. 29.) - -[13] Concerning the locality of the Malla people, see Lassen, Indische -Alterthumskunde, i. 549. - -[14] This word is a favourite with Buddhist writers, and means -literally "him of the rolling wheel," primarily used to denote a -conqueror riding on his chariot. See Lassen, Indische Alterthumskunde, -i. 810, n. 2. - -[15] Lassen, ii. 52, n. 1, and 74, n. 6; and i. 356, n. 1. - -[16] Professor Wilson seems to have been so much perplexed by these -divergencies of chronology, that in a paper by him, published in -Journ. of R. As. Soc. vol. xvi. art. 13, he endeavours to show on this -(and also on other grounds) that it is possible no such person ever -existed at all! - -[17] See Burnouf, p. 348, n. 3; see also infra, n. 3 to "The False -Friend;" also note 2 to "Vikramaditja's Birth." - -[18] Supra, Notice of Vikramaditja, pp. 238, 239. - -[19] "Only about a hundred years elapsed between the visit of -Fa-Hian to India and that of Soung-yun, and in the interval -the absurd traditions respecting Sakya-Muni's life and actions -would appear to have been infinitely multiplied, enlarged, -and distorted." (Lieut.-Col. Sykes' Notes on the Religious, -Moral, and Political State of Ancient India, in Journ. of -R. As. Soc. No. xii. p. 280.) - -[20] Turnour, in Journ. of As. Soc. of Bengal, 722. - -[21] Lassen, ii. 440. - -[22] Lassen, ii. 453, 454. - -[23] Burnouf, Introd. a l'Hist. du Buddh. i. 137. - -[24] Burnouf, Introd. &c. i. 131 et seq. - -[25] "There is no reference even in the earlier Veda to the Trimurti: -to Donga, Kali, or Rama." (Wilson, Rig-Veda Sanhita.) - -[26] Burnouf, i. 90, 108. - -[27] Lassen, ii. 426, 454, 455 and other places. - -[28] "No hostile feeling against the Brahmans finds utterance in the -Buddhist Canon." (Max Mueller, Anc. Sanskr. Literature.) - -[29] Lassen, iv. 644, 710. - -[30] Lassen, ii. 440. - -[31] Lassen, iv. 646-709. - -[32] As. Rec. i. 285. - -[33] Genesis iii. 15. - -[34] Rig-Veda, bk. x. ch. xi. - -[35] Burnouf, Introd. i. 618. - -[36] See infra, Note 8 of this "Dedication;" on the word "Bede," -p. 346. - -[37] Verita della Religione Cristiana-Cattolica sistematicamente -dimostrata, da Monsignor Francesco Nardi U. di S. Rota. Roma, 1868. - -[38] Lassen, ii. 1107. - -[39] Lassen, i. 488. - -[40] A great number of early authorities are quoted in Butler's -"Lives," vol. xii., pp. 329-334. The subject has also been handled -by Gieseler, Lehrbuch der Kirchengeschichte; Wilson's "Sketch of -the Religious Sects of the Hindus;" Swainson's "Memoir of the Syrian -Christians;" most ably by A. Weber, and by many others. - -[41] In note 2 of p. 182, vol. iv., Lassen quotes several authors on -the meaning of the word and its identity with the triratna, as Wilson -calls the Buddhist Trinity of Buddha, Dharma, and Sangha. See also -infra, n. 1, Tale XVII. - -[42] At the same time it presents also, of course, many frightful -divergencies, and of these it may suffice to mention that the -number of wives ascribed to Crishna is not less than 16,000. Lassen, -vol. i. Appendix p. xxix. - -[43] Indische Studien, i. 400-421, and ii. 168. - -[44] The very earliest, however, do not go very far back; he was never -heard of at all till within 200 B.C., and seems then to have been set -up by certain Brahmans to attract popular worship, and to counteract -the at that period rapidly-spreading influence of the Buddhists. See -Lassen, i. 831--839. See also note 1, p. 335, supra. - -[45] Lassen, iv. 575. - -[46] Lassen, p. 576. - -[47] "On trouvera plus tard que l'extension considerable qu'a prise -le culte du Krishna n'a ete qu'une reaction populaire contre celui -du Buddha; reaction qui a ete dirigee, ou pleinement acceptee par -les Brahmanes." Burnouf, Introd. i. p. 136, n. 1. - -[48] Lassen, iv. 815-817. - -[49] Lassen, iv. 576. - -[50] The best account of his life and teaching is given by -S. Wassiljew, of St. Petersburg, "Der Buddhismus; aus dem Russischen -uebersetzt," to which I have not had access. - -[51] See supra, p. 332. - -[52] See infra, Note 1, Tale XI. - -[53] See supra, p. 330. - -[54] Concerning Serpent-worship see infra, Note 1, Tale II. - -[55] Travelling Buddhist teacher. Lassen. - -[56] Burnouf, Introduction a l'Histoire du Buddhisme, ii. 359. - -[57] "Southward in Bede." See Note 8. - -[58] Spence Hardy, "Legends and Theories of the Buddhists," p. 243, -when mentioning this circumstance, makes the strange mistake of -confounding Behar with Berar. - -[59] See Note 4, "Vikramaditja's Throne discovered." - -[60] See supra, p. 241. - -[61] According to Abbe Huc's spelling, Tchen-kis Khan. - -[62] According to Abbe Huc's spelling, Tale Lama. - -[63] See the story in Note 8 to "Vikramaditja's Youth." - -[64] See Note 4 to "Vikramaditja's Throne discovered." - -[65] Consult C. F. Koeppen, Die Lamaische Hierarchie. - -[66] According to Huc's version of his history he was not born in -a Lamasery, but in the hut of a herdsman of Eastern Tibet, in the -county of Amdo, south of the Kouku-Noor. - -[67] This elaborate derivation, however, has been disputed, and -it is more probable the name is derived from two words, signifying -"the Indian ox." In Tibet it has no name but "great ox." - -[68] Virgil, Georg. ii. 121, "Velleraque ut foliis depectant -tenuia Seres;" and Pliny, H. N. vi. 20, 2, "Seres, lanicio silvarum -nobiles, perfusam aqua depectentes frondium canitiem." Also 24, 8; -and xi. 26, 1. - -[69] See infra, note 2 to "Vikramaditja's Birth." - -[70] Burnouf, i. 265. - -[71] See supra, p. 351 and p. 385. - -[72] See Max Mueller's "Chips from a German Workshop." - - - - - -End of the Project Gutenberg EBook of Sagas from the Far East, by Various - -*** END OF THIS PROJECT GUTENBERG EBOOK SAGAS FROM THE FAR EAST *** - -***** This file should be named 40402.txt or 40402.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/0/4/0/40402/ - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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