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diff --git a/old/54697-0.txt b/old/54697-0.txt deleted file mode 100644 index c9000f5..0000000 --- a/old/54697-0.txt +++ /dev/null @@ -1,4430 +0,0 @@ -Project Gutenberg's The Baitâl Pachchisi, by John Platts and Duncan Forbes - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world 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. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: The Baitâl Pachchisi - Or, The Twenty-Five Tales of a Sprite; Translated From The - Hindi Text of Dr. Duncan Forbes - -Author: John Platts - Duncan Forbes - -Release Date: May 10, 2017 [EBook #54697] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE BAITÂL PACHCHISI *** - - - - -Produced by David Widger from page images generously -provided by the Internet Archive - - - - - - - - - -THE BAITÂL PACHCHISI - -Or, The Twenty-Five Tales Of a Sprite - -By John Platts - -Translated From The Hindi Text of Dr. Duncan Forbes - -(One of Her Majesty’s Inspectors of Schools in the Central Provinces of -India) - -London: Wm. H. Allen & Co. - -1871 - -[Illustration: 0006] - - - - -TRANSLATORS PREFACE. - -The English translation of these tales has been made by special -request, to meet repeated demands for a translation of the text as -edited by the late Dr. Duncan Forbes. The aim of the Translator has been -to produce a work which would enable the student to study the original -with facility and accuracy. It being considered that few save students -who are compelled to study the Hindi original would be likely to peruse -the work, the translation has been made as literal as it was possible -to make it without doing unpardonable violence to English idiom. All -difficulties have been boldly, if not successfully, met; and explanatory -and other notes have been added, wherever the text appeared to call for -such. The study of the translation must not be supposed to dispense with -that of the Grammar of the language; it will be found, however, to prove -of the highest utility to a student who has mastered the elementary -principles of Grammar, and uses it--not as a mere “crib” but--for the -purpose of discovering what light it sheds on the application of those -principles. - - - - -PREFACE - -THE origin of these tales is as follows:--In the reign of the Emperor -Muhammad Shah, Rajã Jaisinh Sawãr (who was the ruler of. Jainagar) -ordered the eminent poet, named Sürat, to translate the Baitãl Pachisi -(which was in the Sanskrit) into the Braj dialect. Thereupon he -translated it into the dialect of Braj, in accordance with the king’s -command. And now, during the reign of the Emperor Sfãhi ’Alam, and -in the time of the lord of lords, the cream of exalted princes, the -Privy-Counsellor of the Monarch of England, whose court stands as high -as Saturn; the noblest of the noble, the Governor-General, Marquis -Wellesley (may his government be perpetuated!); and in accordance with -the bidding of His Honour, Mr. John Gilchrist (may his good fortune -endure!); to the end that illustrious gentleman may learn and -understand, the poet Mazhar Ali Khan (whose _nom de plume_ is Vila), -with the aid of the poet Shrï Lallü Lãl, rendered the same into easy -language, such as high and low use in speaking, and which the learned -and the ignorant, the talented and the obtuse, would all comprehend, and -which would be easy to the mind of every one, no difficulty of any kind -presenting itself to the intellect, and wherein the dialect of Braj -frequently occurs. - -Now, in conformity with the command of the Professor of Hindi, the -bounteous patron, His Honour, Captain James Mouat, (may his prosperity -last long!) Tãrinïcharan Mitra, (in preparing the work) for the press, -has struck out such Sanskrit and Braj words as seldom occur in the Urdu -dialect, and introduced words in current use. Some words, however, in -use among the Hindus, the exclusion of which he regarded as detrimental, -he has preserved intact. He trusts that the work may meet with a -favourable reception. - - - - -THE BAITÂL PACHCHISI. - - - - -INTRODUCTORY TALE. - -There was a city named Dhãrãnagar, the king of which was Gandharb Sen. -He had four queens, and by them six sons, one more learned and more -powerful than another. Fate ordaining, after some days the king died, -and his eldest son, Shank by name, became king in his stead. Again, -after some days, a younger brother, Vikram, after slaying his eldest -brother, himself became king, and began to govern well. Day by day his -dominion so increased that he became king of all India; * and, after -fixing his government on a firm basis, he established an æra. - - * Jambudwip is the name of one of the seven divisions of the - world, and implies, the central division, or the known - world; according to the Bauddhas, it is confined to India. - -After some time the king thought to himself that he ought to visit those -countries of which he had heard. * Having determined on this, he made -over his throne to his younger brother Bharthari, and himself assuming -the guise of a devotee, set out to wander from land to land and forest -to forest. - - * Lit.--The king thought in his mind, “I should travel over - those countries whose names I am hearing.” - -A Brahman was practising austerities in that city. One day a deity -brought and presented to him the fruit of immortality. He then took the -fruit home and said to his wife, “Whoever shall eat this will become -immortal; the deity told me this at the time of giving, the fruit.” - Hearing this, the Brahman’s wife wept excessively, and began to say, -“This is a great evil we have to suffer! For, becoming immortal, how -long shall we go on begging alms? Nay, to die is better than this; -(for) if we die, then we escape from the trials of the world.” Then the -Brahman said, “I took the fruit and brought it; but, hearing your words, -I am bereft of understanding. Now I will do whatever you bid.” Then his -wife said to him, “Give this fruit to the king, and in exchange for it -take wealth, whereby we may enjoy the advantages of this world as well -as that to come.” - -Hearing this speech, the Brahman went to the king and gave him his -blessing; (and) after explaining the circumstances of the fruit, said, -“Great king! do you take this fruit and give me some wealth; there is -happiness for me in your being long-lived.” Theking having given -the Brahman a lakh of rupees and dismissed him, entered the female -apartments, and giving the fruit to the queen whom he loved most, said, -“O queen! do thou eat this, for thou wilt become immortal, and wilt -continue young for ever.” The queen, hearing this, took the fruit from -the king, (and) he came out into his court. - -A certain kotwãl was the paramour of that queen: to him she gave the -fruit. It so happened that a courtesan was the kotwãl’s mistress; he -gave the fruit to her and described its virtues. That courtesan -thought to herself that the fruit was a fitting present for the king. -Determining this in her mind, she went and presented the fruit to the -king. His majesty took the fruit and dismissed her with much wealth; and -contemplating the fruit, and pondering within himself, he became sick of -the world, and began to say, “The perishable wealth of this world is -of no use whatever; for through it one must ultimately fall into hell. -Preferable to this is the practising of religious duties and the biding, -in the remembrance of the Deity, whereby it may be well in the future.” - -Coming to this determination, he entered the female apartments and asked -the queen what she had done with the fruit (he gave her). She replied, -“I ate it up.” Then the king showed the queen that fruit. She, on the -instant of setting eyes on it, stood aghast, and was unable to make any -reply. After that, the king having come forth, had the fruit washed, and -ate it, and abandoning his kingdom and throne, assumed the guise of -a devotee, and betook himself unaccompanied, and without holding -communication with a soul, to the jungle. - -The throne of Vikram became vacant. When this news reached king Indra, -he sent a demon to guard Dhãrãnagar. He kept watch over the city day -and night. To be brief, the report of this matter spread from country to -country, that king Bharthari had abandoned his government and gone away. -King Vikram, too, heard the news, and immediately came to his country. -It was then midnight: he was entering the city at that hour, when that -demon called out, “Who art thou? and whither goest thou? Stand still -(and) mention thy name.” Then the king said, “It is I, king Vikram; I -am entering my own city: who art thou, to challenge me?” Then the demon -replied, saying, “The deities have sent me to guard this city: if you -are really king Vikram, first fight with me, and then enter the city.” - -On hearing these words the king girt tight his waist-cloth and -challenged the demon. Thereupon the demon, too, stood up to him. The -battle began. At last the king threw the demon and sat upon his breast. -Then he said, “O king! thou hast thrown me; I grant thy life as a boon.” - Upon this the king, laughing, said, “Thou art gone mad; whose life -dost thou grant? Did I will, I could slay thee; how canst thou grant me -life?” Then the demon said, “O king! I am about to save thee from death; -first attend to a tale of mine, and thereafter rule over the whole -world free from all care.” At length the king set him free, and began to -listen attentively to his tale. - -Then the demon addressed him thus: “There was in this city a very -liberal king, named Chandrabhãn. One day he went forth casually into -the jungle; when, what should he behold but an ascetic hanging, head -downwards, from a tree, and sustaining himself by inhaling smoke -alone--neither receiving anything from any one, nor speaking to any -one. Perceiving this state of his, the king returned home, and seating -himself in his court, said, ‘Whoever will bring this ascetic (here), -shall receive a lakh of rupees.’ A courtesan bearing these words, came -to the king and spake thus: ‘If I obtain your majesty’s leave, I will -have a child begotten by that ascetic, and bring it here mounted on his -shoulder.’” - -“The king was astonished at hearing this speech, and binding the -courtesan to (the fulfilment of her contract to) bring the ascetic by -giving her a flake of betel-leaf, * dismissed her. She went to that -wild, and reaching the ascetic’s place, perceived that he was really -hanging head-downwards, neither eating nor drinking anything, and that -he was withered up. In short, that courtesan prepared some sweetmeat, -and put it into the ascetic’s mouth: he, finding it sweet, ate it up -with zest. Thereupon the courtesan applied more (to his mouth). Thus for -two days did she continue feeding him with sweetmeat, by eating which -he gained a certain degree of strength. Then, opening his eyes, and -descending from the tree, he inquired of her, ‘On what business hast -thou come hither?’” - - * I am obliged to render thus periphrastically the words - tapasvi ke lane ke, waste bïrã dekar. The birã is a betel- - leaf, made up with a preparation of areca-nut, chunara, - cloves, &c. It is given and accepted as a pledge for the - performance of an act. - -“The courtesan replied, ‘I am the daughter of a god; I was practising -religious austerities in heaven; I have now come into this wild.’ -The devotee said again, ‘Where is thy hut? Show me it.’ Thereupon the -courtesan brought the ascetic to her hut, and commenced feeding him -with savoury (_lit._ six-flavoured) viands, so that the ascetic left -off inhaling smoke; and took to eating food and drinking water daily. -Eventually Cupid troubled him; upon which he had carnal intercourse with -her, (and) vitiated his austerities; and the courtesan became pregnant. -In ten months a boy was born. When he was some months old, the woman -said to the devotee, ‘O saint! you should now set out on a pilgrimage -whereby all the sins of the flesh may be blotted out.’” - -“Deluding him with such words, she mounted the boy on his shoulder, and -started for the king’s court, whence she had set out, after taking up -the gage to accomplish this matter. When she came before the king, his -majesty recognised her from a distance, and seeing the child on the -shoulder of the devotee, began saying to the courtiers; ‘Just see! -this is the very same courtesan, who went to bring the devotee!’ They -replied, ‘O king! you are quite right; this is the very same; and -be pleased to observe that all that she had stated in your majesty’s -presence ere she set forth, has come to pass.’” - -“When the ascetic heard these remarks of the king and courtiers, he -perceived that the king had adopted these measures to disturb his -religious meditations. With these thoughts in his mind, the devotee -returned from thence, and getting out of the city, slew the child, -repaired to another jungle, and began to perform penance. And after some -time that king died, and the devotee completed his penance.” - -“The short of the story is this, that you three men have been born under -one asterism, one conjunction, and in one moment. You took birth in -a king’s house; the second was an oilman’s (child); the third, the -devotee, was born in a potter’s house. You still govern here, while the -oilman’s son _was_ the ruler of the infernal regions; but that potter, -bringing his religious meditations to thorough perfection, has killed -the oilman, turned him into a demon in a burning-ground and placed him -hanging head-downwards on a siris-tree, and is intent on killing you. -If you escape him, you will rule. I have apprised you of all these -circumstances; do not be careless with respect to them.” Having narrated -thus much, the demon departed. He (the king) entered his private palace. - -When it was morn the king came forth, and took his seat (on the throne), -and gave the order for a general court. As many servants as there were, -great and small, all came and made their offerings in the presence, -and festive music burst forth. An extraordinary gladness and rejoicing -possessed the whole city, such that in every place, and every house, -dance and song arose. After this the king began to govern justly. - -It is related that one day an ascetic named Shãnt-shil appeared at the -king’s court with a fruit in his hand, and, presenting the fruit to the -king, spread a cloth, and sat down there. After a short time he went -away again. On his departure the king thought to himself that this -was probably the person of whom the demon had spoken. Habouring this -suspicion, he did not eat the fruit, and, summoning the steward, he gave -it to him, with instructions to keep it carefully. The devotee, however, -came constantly in this same manner, and left a fruit every day. - -It so happened that one day the king went to inspect his stable, -accompanied by some attendants. - -During that interval the ascetic, too, arrived there, and presented the -king with a fruit in the usual manner. He began tossing it in the air, -when all of a sudden it fell from his hand on the ground, and a monkey -took it up and broke it in pieces. So exquisite a ruby came out of it -that the king and his attendants were astonished at the sight of its -brilliance. Thereupon the king said to the devotee; “Why hast thou given -me this ruby?” - -On this he said, “O great king! it is written in the Shastra that one -should not go empty-handed to the following places, viz., those of -kings, spiritual teachers, astrologers, physicians and daughters, for at -these places one obtains benefit for benefit. Sire! why do you speak -of a single ruby? As many fruits as I have given you, every one of them -contains a jewel.” Hearing these words, the king told the steward to -bring all the fruits he had given to him. On receiving the king’s order, -the steward immediately brought them; and, having had the fruits broken -open, he found a ruby in each. When he beheld so many rubies the king -was excessively pleased, and, summoning a tester of precious stones, -began having the rubies tested, saying the while, “Nothing will -accompany one (from this world); integrity is the great essential in the -world; tell me honestly, therefore, the exact value of each gem.” - -Hearing these words the jeweller said, “O king! you have spoken the -truth. He whose integrity is safe, his all is safe: integrity alone -accompanies us, and that it is which proves of advantage in both worlds. -Hear, O king! each gem is perfect as to colour, stone, and form. Were -I to declare the value of each to be a crore of rupees, even that would -not come up to the mark. Of a truth, each gem is worth a clime.” Hearing -this, the king was pleased beyond measure, and conferring a robe of -honour on the jeweller, dismissed him; and taking the devotee’s hand, he -brought and seated him on the throne, and began thus: “My whole realm -is not worth even one of these rubies; tell me, then, what is the -explanation of this, that you, a religious mendicant, have presented me -with so many gems?” - -The ascetic said, “Your majesty! it is not proper to speak publicly of -the following things, viz., magic and incantations, drugs employed in -medicines, religious duties, family affairs, the eating of impure meats, -evil speech which one has heard--all these things are not spoken of in -public; I will tell you in private. Attend! it is a rule, that whatever -is heard by three pairs of ears remains no secret; the words which reach -two pairs of ears no man hears; while the contents of one pair of ears -are unknown to Brahma himself, not to speak of man.” On hearing these -words, the king took the devotee apart and began to say, “O holy man! -you have given me so many rubies, and have not once partaken of food -even; you have put me to great shame! Let me know what it is you -desire.” The ascetic said, “Sire! I am about to practice magical arts in -a large body-burning-ground on the bank of the river Godavari, whereby I -shall acquire supernatural powers, and so I beg of you to pass one whole -night with me; by your being near me my magic arts will succeed.” Then -the king said, “Very well; I will come: leave word with me of the day.” - The ascetic said, “Do you come to me, armed and unattended, on the -Tuesday evening of the dark half of the month Bhãdon.” The king replied, -“You may go; I will assuredly come, and alone.” - -Having thus exacted a promise from the king and taken leave, he, for -his part, went into a temple and made preparations, and taking all -necessaries with him, went and fixed himself in a place for burning -bodies; while here the king began to ponder (over what had happened). In -the meantime the moment (for him to depart) too, arrived. Upon this -the king there and then girt on his sword, tightened the cloth he wore -between his legs, and betook himself alone to the devotee by night, and -greeted him. The devotee requested him to be seated, whereupon the king -sat down, and then perceived goblins, evil spirits, and witches, in -various frightful shapes, dancing around; while the ascetic, seated in -the centre, was striking two skulls together by way of music. The king -felt no fear or alarm on beholding this state of things; but said to the -devotee, “What command is there for me?” He replied, “O king! now that -you have come, do this;--at a distance of two _kos_ south of this place -is a burning-ground, wherein is a siris-tree, on which a corpse is -suspended; bring that (corpse) to me at once to this place, where I -shall be performing my devotions.” Having despatched the king thither, -he himself settled down in devotional attitude and began muttering -prayers. - -For one thing, the darkness of the night was in itself terrifying; more -than this, the downpour of the rain was as unceasing as if it would rain -for once and all that night; whilst the goblins and ghosts, too, -were creating such an uproar, that even daring heroes would have been -agitated at the spectacle;--the king, however, went on his way. The -snakes, which kept coming and twining themselves about his legs, he used -to disentangle by repeating incantations. At length, when after -passing somehow or other over a perilous road, the king reached the -burning-ground, he perceived that goblins were constantly seizing -men and destroying them; witches continually munching the livers of -children; tigers were roaring, and elephants screaming. In short, when -he noticed the tree, he perceived that every leaf and branch of it, from -the root to the topmost twig, was burning furiously, while from all four -sides arose a tumultuous cry of “Kill him! kill him! Seize him! seize -him! Take care he does not escape!” - -The king had no fears on beholding that state of things; but he said to -himself, “It may or may not be so, but (I am convinced) this is the same -devotee about whom the demon spoke to me.” And having gone close and -observed, he perceived a corpse fastened by a string, and hanging head -downwards. He was glad to see the corpse, thinking his trouble had been -rewarded. Taking his sword and shield, he climbed the tree fearlessly, -and struck such a blow with the sword that the rope was severed and -the corpse fell down, and instantly began to weep aloud. On hearing his -voice the king was pleased, and began to say to himself, “Well! this man -at least is alive.” Then, descending, he enquired of him who he was. -He burst out laughing as soon as he heard (the question). The king was -greatly astonished at this. Again the corpse climbed up the tree and -suspended himself. The king, too, that instant climbed up, and clutching -him under his arm, brought him down, and said, “Vile wretch! tell me -who thou art.” He made no reply. The king reflected and said to himself, -“Perhaps this is the very oilman whom the demon said the devotee had -deposited in the place where bodies are burnt.” Thus reflecting, he -bound him up in his mantle and brought him to the devotee. The man who -displays such courage will (be sure to) succeed in his under-takings. - -Then the sprite * said, “Who art thou? and whither art thou taking -me?” The king replied, “I am king Vikram, and am taking thee off to a -devotee.” He rejoined, “I will go on one condition,--if thou utterest -a word on the way, I will come straight back.” The king agreed to his -condition and went off with him. Then the sprite said, “O king! those -who are learned, discerning, and wise--_their_ days are passed in the -delight of song and the shãstras, while the days of the unwise and -foolish are spent in dissipation and sleep. Hence, it is best that this -long road should be beguiled by profitable converse: do you attend, O -king! to the story I relate.” - - * Betal or baitãl, is a sprite haunting cemeteries, or, - rather, places where bodies are burned and animating dead - bodies. - - - - -TALE I. - -There was a king of Banãras, named Pratãpmukut; and Bajra-mukut was the -name of his son, whose queen’s name was Mahãdevï. One day the prince, -accompanied by his minister’s son, went to the chase, and advanced far -into a jungle, in the midst of which he beheld a beautiful tank; on the -margin of which wild geese, brãhmanï ducks, male and female, cranes and -water-fowl were, one and all, disporting on all four sides _ghats_ of -solid masonry were constructed: within the tank, the lotus was in full -bloom: on the sides were planted trees of different kinds, under the -dense shade of which the breezes came cool and refreshing, while birds -were warbling on the boughs; and in the forest bloomed flowers of varied -hues, on which whole swarms of bees were buzzing;--(such was the scene) -when they arrived by the margin of that tank, and washed their hands and -faces, and reascended. - -“On that spot was a temple sacred to Mahãdeva, Fastening their horses, -and entering the temple, they paid adoration to Mahãdeva, and came out. -While they were engaged in adoration, the daughter of a certain king, -accompanied by a host of attendants, came to another margin of the tank -to bathe; and, having finished her ablutions, meditations and prayers, -she, with her own maidens, began to walk about in the shade of the -trees. On this side the minister’s son was seated, and the king’s son -was walking about, when, suddenly, his eyes, and the eyes of the king’s -daughter, met. As soon as he beheld her beauty, the king’s son was -fascinated, and began saying to himself, ‘You wretch, Cupid! why do you -molest me?’ And when the princess beheld the prince, she took in -her hand the lotus-flower which she had fixed on her head after her -devotions, placed it to her ear, bit it with her teeth, put it under -her foot, then took it up and pressed it to her bosom, and, taking her -maidens with her, mounted (her chariot) and departed home.” - -“And the prince, sinking into the depths of despair, and overwhelmed -with grief on account of her absence, came to the minister’s son, and -with a feeling of shame laid before him the actual, state of affairs, -saying, ‘O friend! I have seen a most beautiful damsel; (but) I know -neither her name nor her abode: should I not possess her, I will give -up my life: this I am firmly resolved upon in my mind.’ Hearing these -circumstances, the minister’s son caused him to mount, and brought -him home, it is true; but the king’s son was so restless from grief -at separation, that he entirely abandoned writing, reading, eating, -drinking, sleeping, the business of government--everything. He used to -be constantly sketching her portrait and gazing at it and weeping; not -speaking himself, nor listening to what others said.” - -“When the minister’s son saw this state of his, the result of separation -from his flame, he said to him, ‘Whosoever treads the path of love -doth not survive; or if he survive, he suffers great sorrow. * On this -account the wise avoid treading this path.’ The king’s son, on hearing -his words, replied, ‘I, in sooth, have entered upon this path, be there -joy in it or be there pain.’ When he heard so determined a speech from -him, he (the minister’s son) said, ‘Great king! at the time of leaving -did she say anything to you, or you to her?’ Upon this he made answer, -saying, ‘I said nothing, nor did I hear anything from her.’ Then the -minister’s son said, ‘It will be very difficult to find her.’ He said, -‘If she be secured, my life will be preserved; otherwise, it is lost.’” - - * Lit.--Whosoever has placed his step in the path of love - has not survived after it; or if he has survived, then he - has experienced great affliction. - -“He enquired again, ‘Did she make no signs even?’ The prince said, -‘These are the gestures she made,--suddenly seeing me, she took the -lotus-flower from her head, put it to her ear, bit it with her teeth, -placed it under her foot, and pressed it to her bosom.’ On hearing this, -the minister’s son said, ‘I have comprehended her signs, and discovered -her name, habitation, and all about her.’ He (the prince) replied, -‘Explain to me whatever you have discovered.’ He began to say, ‘Attend, -O king! Her having taken the lotus-flower from her head and put it -to her ear, is equivalent to her having informed you that she is an -inhabitant of the Karnãtak (Carnatic); and in biting it with her -teeth, she intimated that she is the daughter of king Dãnta-vãt; and by -pressing it under her foot, she declared that her name is Padmãvati; -and in again taking it up and pressing it to her bosom, she informed you -that you dwell in her heart.’ When the prince heard these words, he -said to him, ‘It is advisable that you take me to the city in which she -dwells.’ No sooner had he said this than both dressed themselves, girt -on their arms, and taking some jewels with them, mounted their horses -and took the road to that quarter.” - -“Having reached the Kamãtak after several days, and having arrived below -the palaces of the king in their stroll through the city, what do -they see there but an old woman sitting at her door and plying her -cotton-wheel. The two, dismounting from their horses, approached her, -and began to say, ‘Mother! we are travelling merchants, our goods are -following us; we have come on ahead to seek a lodging; if you will give -us a place, we will abide.’ On looking at their faces and hearing their -words, the old woman took compassion on them and said, ‘This house -is yours; remain here as long as you please,’ In short, they took -possession of the house on hearing, this; and after some delay the old -woman came and kindly sat with them, and began chatting with them. On -this, the minister’s son enquired of her, ‘What family and relations -have you got? and how do you subsist?’ The old woman said, ‘My son is -very comfortably provided for in the king’s service, and your humble -servant is the wet-nurse of Padmãvatï, the king’s daughter; in -consequence of old age having overtaken me I remain at home, but the -king provides for my maintenance. Once a day, however, I go regularly to -see that girl; it is on my return from thence, in my home, alone, that I -give vent to my woe.’” - -“Hearing these words, the prince rejoiced at heart, and said to the old -woman, ‘When you are starting to-morrow, please carry a message from -me too.’ She replied, ‘Son! what need to defer it till tomorrow? I will -this moment convey any message of yours that you communicate to me.’ -Then he said, ‘Do you go and tell her this,--The prince whom you saw on -the margin of the tank on the fifth day of the light half of the month -Jeth has arrived here.’” - -“On hearing these words the old woman took her stick and went to the -palace. When she got there she found the princess sitting alone. When -she appeared before her, she (the princess) saluted her. - -“The old woman gave her, her blessing, and said, ‘Daughter! I tended you -in your infancy, and suckled you. God has now caused you to grow up: -what my heart now desires is, that I should see you happy in your -prime, then should I, too, receive comfort.’ Addressing her in such -affectionate words as these, she proceeded to say, ‘The prince whose -heart you took captive on the fifth day of the light half of Jeh, by -the side of the tank, has alighted at my house, (and) has sent you this -message, for you to perform the promise you made him, now that he has -arrived. And I tell you, for my part, that that prince is worthy of -you, and is as excellent in disposition and mental qualities as you are -beautiful.’” - -“On hearing these words she became angry, and applying sandal to her -hands, and slapping the face of the old woman, began to say, ‘Wretch! -get out of my house!’ She rose annoyed, and went, in that very -condition, straight to the prince, and related all that had happened to -her. The prince was astounded at these words. Then the minister’s son -spoke, saying, ‘Great king! feel no anxiety; this matter has not come -within your comprehension.’ Hereupon he said, ‘True; do you then explain -it, that my mind may obtain rest.’ He said, ‘In smearing sandal on the -ten fingers, and striking the (woman on the) face, she intimated, that -when the ten nights of moonlight shall come to an end, she will meet you -in the dark.’” - -“To be brief, after ten days the old woman again went and announced him; -then she tinged three of her fingers with saffron, and struck them on -her cheek, saying, ‘Get out of my house!’ After all, the old woman moved -from thence in despair, and came and related to the prince all that had -occurred. He was engulfed in an ocean of sorrow as soon as he heard -it. Seeing this state of his, the minister’s son said again, ‘Be not -alarmed, the purport of this matter is something else.’ He replied, -‘My heart is disquieted; tell me quickly.’ Then he said, ‘She is in the -state which women are in every month, and hence has stipulated for three -days more; on the fourth day she will send for you.’ In short, when the -three days elapsed, the old woman made enquiries after her health on -the part of the prince. Then she brought the old woman angrily to -the western wicket, and turned her out. Again the old woman came and -informed the prince of this event: he became cast-down at hearing it. -On this the minister’s son said, ‘The explanation of the affair is, -that she has invited you to-night by way of that wicket.’ He was pleased -beyond measure at hearing this. To be brief, when the hour arrived, -they took out brown suits of clothes, arranged them, fastened on their -turbands, dressed themselves, placed their weapons in order about -them, and were ready; by this time midnight had passed. At that time -an universal stillness prevailed, when they, too, pursued their way in -unbroken silence.” - -“When they arrived near the wicket, the minister’s son remained standing -without, and he (the prince) entered the wicket. What does he perceive, -but the princess, too, standing there expecting him! Thus their eyes -met. Then the princess laughed, and, closing the wicket, took the prince -with her into the festive chamber. Arrived there, the prince beheld -censers filled with perfume alight in different parts of the room, and -maidens dressed in garments of various colours standing respectfully, -with hands joined, each according to her station; on one side a couch -of flowers spread; atr-holders, pan-boxes, rose-water bottles, trays -and four-partitioned boxes arranged in order; on another side, compound -essences, prepared sandal-wood, mixed perfumes, musk, and saffron filled -in metal cups; here, coloured boxes of exquisite confections laid out; -there, sweetmeats of various kinds placed in order; all the doors and -walls adorned with pictures and paintings, and holding such faces, that -the beholder would be enchanted, at the very sight of each single one. -In short, everything that could contribute to pleasure and enjoyment was -got together. The whole scene was one of an extraordinary character, of -which no adequate description can be given.” - -“Such was the apartment to which the princess Padmãvatï took the prince -and gave him a seat, and having his feet washed, and applying sandal -to his body, and placing a garland of flowers round his neck, and -sprinkling rose-water over him, began fanning him with her own hands. -Upon this the prince said, ‘At the mere sight of you I have become -refreshed; why do you take so much trouble? These delicate hands are not -fit to handle a fan; give me the fan; you be seated.’ Padmãvatï replied, -‘Great king! you have been at great trouble to come here for my sake, -it behoves me to wait upon you.’ Then a maiden took the fan from the -princess’s hand, and said, ‘This is my business; I will attend on -you, and do you both enjoy yourselves.’ They began eating betel-leaf -together, and engaging in familiar conversation, when, by this time, it -became morning. The princess concealed him; (and) when night came on, -they again engaged in amorous pleasures. Thus several days passed away. -Whenever the prince showed a wish to depart the princess would not -permit him. A month passed thus; then the prince became much disturbed, -and very anxious.” - -“Once it happened that he was sitting alone by night and thinking thus -to himself, ‘Country, throne, family,--everything had already been -separated from me; but such a friend as mine, by whose means I found all -this happiness, even him have I not met for a whole month! What will he -be saying in his heart? and how do I know what may be happening to -him?’ He was sitting occupied with these anxious thoughts when, in the -meanwhile, the princess too arrived, and seeing his predicament, began -to inquire, ‘Great king! what grief possesses you that you are sitting -so dispirited here? Tell me.’ Then he said, ‘I have a very dear friend, -the son of the minister; for a whole month I have received no accounts -of him: he is such a clever, learned friend, that through _his_ talents -(it was that) I obtained thee, and _he_ (it was who) explained all thy -secrets.’ The princess said, ‘Great king! your soul is really there; -what happiness can you enjoy here? Hence, this is best,--I will prepare -confections and sweetmeats, and all kinds of meats, and have them sent; -do you, too, go there and feast and comfort him well, and return with -your mind at ease.’” - -“On hearing this the prince rose up and came forth; and the princess had -different kinds of sweetmeats, with poison mixed, cooked and sent. The -prince had but just gone and sat beside the minister’s son when the -sweetmeats arrived. The minister’s son enquired, ‘Great king! how did -these sweetmeats come here?’ The prince replied, ‘I was sitting there -anxious concerning you, when the princess came, and looking at me, -asked, ‘Why do you sit cast-down? Explain the reason of it.’ On this I -gave her a full account of your skill in reading secrets. * On hearing -this account, she gave me permission to come to you, and had these sent -for you; if you will partake of them, my heart, too, will be rejoiced.’ -Then the minister’s son said, ‘You have brought poison for me; it is -well, indeed, that _you_ did not eat of it. Sire! listen to a word from -me,--a woman has no love for her lover’s friend: you did not act wisely -in mentioning my name there.’ On hearing this the prince said, ‘You talk -of such a thing as no one would ever do: if man have no fear of man, it -is to be presumed he fears God at least.’” - - * In thus translating, I take bhed-chaturãï as a compound: - other translators render it, “the secrets of your - cleverness,” which seems to me to be grammatically - inadmissible, and to lose the sense. - -“With these words he took a round sweetmeat from among them and threw it -to a dog. As soon as the dog ate it he died convulsed. Seeing this -turn of affairs, the prince became incensed, and began to say, ‘It is -unbecoming to associate with so false a woman; up to this hour her love -has found place in my heart; now, however, it is all over.’ * On hearing -this the minister’s son said, ‘Your majesty! what has happened, has -happened (i.e., let bygones be bygones); you should now act in such a -manner that you may be able to get her away to your home.’ The prince -said, ‘Brother! this, too, can be accomplished by you alone.’ The -minister’s son said, ‘To-day do this one thing,--go again to Padmãvati, -and do just what I tell you,--first go and display much regard and -affection for her; (and) when she falls asleep, take off her jewels, and -strike her on the left thigh with this trident, and instantly come away -from thence.’” - - * This translation may seem rather free, but it is not wide - of the sense, which is, “I know well that I have no lore for - her now.” This peculiarly idiomatic use of the word mdlum - occurs in the Bagh-o-bahãr, Arãyishi Mahfil, and many other - Urdu works, and has ever proved a stumbling-block to - translators. - -“Having received these instructions, the prince went to Padmãvati at -night, and after much affectionate conversation, they both lay down -together to sleep; but he was secretly watching his opportunity..To be -brief, when the princess fell asleep, he took off all her ornaments, -struck her on the left thigh with the trident, and came to his own -house. He recounted all the occurrences to the minister’s son, and laid -the jewels before him. He then took up the jewels, took the prince with -him, and, assuming the guise of a devotee, went and sat in a place for -burning bodies. He himself took the part of a spiritual teacher, and -making him (the prince) his disciple, said to him, ‘You go into the -market and sell these jewels; if anyone should seize you while doing -this, bring him to me.’” - -“Receiving his instructions, the prince took the jewels with him to the -city, and showed them to a goldsmith in close proximity to the king’s -palace-gate. As soon as he saw them he recognised them, and said, ‘These -are the princess’s jewels; tell me truly, where did you get them?’ He -was saying this to him when ten or twenty more men gathered round. To -be brief, the kotwãl, hearing the news, sent men and had the prince, -together with the jewels and the goldsmith, seized and brought before -him, and inspecting the jewels, asked him to state truly where he had -got them. When he said, ‘My spiritual preceptor has given them to me -to sell, but I know not whence he got them,’--then the kotwãl had the -preceptor also apprehended and brought before him, and taking them both, -together with the jewels, into the presence of the king, related all the -circumstances.” - -“On hearing the narrative the king addressed the devotee, saying, -‘Master! whence did you obtain these jewels?’ The devotee said, ‘Your -majesty! on the fourteenth night of the dark lunar fortnight I visited a -burning-ground to perfect some spells for a witch: when the witch came, -I took off her jewels and apparel, and made the impression of a trident -on her left thigh; in this way these ornaments came into my possession.’ -On hearing this statement of the devotee’s, the king went into his -private apartments, and the devotee to his seat * (in the -burning-ground). The king said to the queen, ‘Just see if there is a -mark on Padmãvati’s left thigh or not, and (if so) what sort of a mark -there is.’ The queen having gone and looked, found the mark of a -trident. She returned and said to the king, ‘Your majesty! there are -three parallel marks; indeed, it appears as if some one had struck her -with a trident.’” - - * The ãsan is, generally, the skin of a deer, or leopard, or - tiger, which religious mendicants carry with them to sit - upon. The hide of a black antelope is commonly preferred. - Some of the gods are fabled to use the lotus-flower for the - purpose. - -“On hearing this account, the king came out and sent for the kotwãl, and -told him to go and bring the devotee. The kotwãl set off to bring -the devotee on the instant of receiving the order; and the king began -reflecting thus,--‘The affairs of one’s household, and the intentions of -one’s heart, and any loss which has befallen one--these it is not right -to disclose to anyone;’ when, in the interval, the kotwãl brought the -devotee into the presence. Then the king took the devotee aside and -questioned him, saying, ‘Spiritual guide! what punishment is laid down -in the scriptures for a woman?’ On this the devotee said, ‘Your majesty! -if a Brahman, a cow, a wife, a child, or any one dependent on us, -be guilty of a disgraceful act, it is prescribed that such should be -banished from the country.’” - -“On hearing this the king had Padmãvati conveyed away in a litter and -left in a jungle. Thereupon both the prince and the minister’s son -started from their lodging on horseback, went to that jungle, took the -Princess Padmãvati with them, and set out for their own country. -After some days each reached his father’s house. The greatest joy took -possession of all, high and low; and these (i.e., the prince and the -princess,) entered upon a life of mutual happiness.” - -After relating so much of the tale the sprite asked King Vikramãjït, “To -which of those four does guilt attach? If you do not decide this point, -you will be cast into hell.” King Vikram said, “The guilt attaches to -the king.” The sprite replied, “How does the sin fall on the king?” - Vikram answered him thus, “The minister’s son simply did his duty to -his master; and the kotwãl obeyed the king’s command; and the princess -attained her object; hence, the guilt falls on the king for having -inconsiderately expelled her from the country.” - -On hearing these words from the king’s mouth, the sprite went and -suspended himself on that same tree. - - - - -TALE II. - -On looking about him, the king perceived that the sprite was not -present; so he went straight away back, and, reaching that place, -climbed up the tree, bound the corpse, and placing him on his shoulders, -set off. Then the sprite said, “O king! the second story is as -follows:--” - -“On the bank of the Yamunã (Jamnã) is a city named Dharmmasthal, the -king of which is named Gunãdhip. Moreover, a Brahman named Kesava lives -there, who is in the habit of performing his devotions and religious -duties on the banks of the Jamnã; and his daughter’s name was -Madhumãvati. She was very beautiful. When she became marriageable, -her mother, father, and brother, were all three intent on getting her -married. It happened that while her father had gone one day, with one of -his supporters, * to a marriage ceremony somewhere, and her brother to -his teacher’s in the village, for instruction, in their absence a -Brahman’s son came to the house. Her mother, seeing the youth’s beauty. -and excellent qualities, said, ‘I will give my daughter in marriage to -thee.’ And there the Brahman had agreed to give his daughter to a young -Brahman; while his son had given his word to a Brahman at the place -where he had gone to study, that he would give him his sister.” - - * Jafman, from the Sanskrit Yajamãna is a person who - institutes a sacrifice, and pays for it. In a village where - there is a hereditary priest, the priest’s fees are paid by - the villagers (who constitute his jajmãn), and that whether - they choose to employ his services, or those of any other - priest. I object, therefore, to the meaning of “employer” as - being inexact, and to that of “customer” as being both - inexact and inelegant. - -“After some days those two (i.e., the father and son) arrived with the -two youths, and here (at home) the third youth was stopping from the -first (awaiting them). One’s name was Tribikram, the other’s Bãman; the -third’s Madhusüdan; they were all on a par in point of good looks, moral -excellence, learning, and age. On seeing them, the Brahman began to -reflect thus, ‘One girl, and three suitors-elect! To whom shall I give -her, to whom not? And we have all three given our words to the three of -them: this is a strange piece of business that has happened! What shall -I do?’” - -“He was sitting reflecting thus when in the meantime a snake bit the -girl, (and) she died. On hearing the news, her father, brother, and -the three youths, all five ran off in a body, and, after much toil -and trouble, brought all the snake-charmers, conjurers, and as many -practisers of magic arts for the purpose of expelling poison, as there -were (in the place). They all looked at the girl, and said she could -not be restored to life. The first said, ‘A man bitten by a snake on the -fifth, sixth, eighth, nine, or fourteenth day of the lunar month does -not survive.’ A second said, ‘One who has been bitten on a Saturday or -Tuesday, too, does not live.’ A third said, ‘Poison which has ascended -(into the system) when the moon is in the fourth, tenth, ninth, -sixteenth, nineteenth, and third asterisms of its path, does not -descend.’ * A fourth said, ‘One bitten in any of the following members, -viz., an organ of sense, the lips, the cheek, the neck, the abdomen, or -the navel, cannot escape.’” - - * Any one who has seen the conjurers at work will know that - the operator always pretends to work the poison ont of the - system downwards, from the head towards the feet; hence the - expressions “ascending” and “descend” in connection with the - action of the poison. - -“A fifth said, ‘In this instance even Brahma could not restore to life; -of what account are we then? Do you now perform her funeral rites; we -are off.’ Having said this, the conjurers went away; and the Brahman -took the corpse away, burnt it in the place for such rites, and went -off.” - -“Now, after he had gone, those three youths acted in this wise:--One of -them picked up and fastened together her charred bones, and becoming a -religious mendicant, went forth to wander from forest to forest. - -“The second, having tied her ashes up in a bundle, built a hut, and began -living on that very spot. The third became a devotee, furnished himself -with a wallet and neck-band, and set out to wander from land to land. -One day he went to a Brahman’s house in some country for food. The -resident * Brahman, on seeing him, began to say. ‘Very well; eat food -here to-day.’ On hearing this he sat down there. When the food was -ready, he had his hands and feet washed, and took and seated him in the -square place where the food was cooked, and himself sat down near him; -and his wife came to serve out the food. Some was served, some remained, -when her youngest son cried, and seized the border of his mother’s -mantle. She was trying to make him let it go, but he would not; and as -much as she tried to soothe him, he but cried the more, and became more -obstinate. On this the Brahman’s wife, becoming angry, took up the -child and threw him into the burning fire-place; the child was burnt to -ashes.” - - * The word grihasti means properly a Brahman who is settled - in a house and performs the duties of the father of a - family. - -“When the Brahman (the guest) witnessed this occurrence, he rose up -without eating anything. Then the master of the house said, ‘Why do you -not eat?’ He replied, ‘How can one partake of food in his house where -a diabolical deed has been perpetrated.’ On hearing this the householder -arose, and going to another part of his house, brought a book on the -science of restoring to life, took a charm from it, muttered some -prayers, and brought his son back to life. Then that Brahman, seeing -this wonder, began to ponder in his mind, ‘If this book were to fall -into my hands I, too, could restore my beloved to life.’ Having made up -his mind on this point, he ate the food, and tarried there. To be brief, -when night came on, after some time all partook of supper, and went and -lay down in their respective places, and were chatting together on one -subject or another. The Brahman, too, went and lay down apart, but kept -lying awake. When he thought that the night was far advanced, and all -had gone to sleep, he arose quietly, softly entered his (host’s) room, -took that book, and decamped; and in the course of several days he -arrived at the place where he (the father) had burnt the Brahman’s -daughter. He found the other two Brahmans there also, sitting and -conversing together. Those two also, recognising him, approached and met -him, and inquired, saying, ‘Brother! you have wandered from land to -land, it is true; but, tell us, have you learned any science as well?’ - -“He said, ‘I have learned the science of restoring the dead to life.’ As -soon as they heard this, they said, ‘If you have learned this, restore -our beloved to life.’ He replied, ‘Make a heap of the ashes and bones, -and I will restore it to life.’ They gathered together the ashes and -bones. Then he took a charm out of the book, and muttered prayers; the -girl rose up alive. Thereupon Cupid so blinded the three of them that -they began wrangling among themselves.” - -Having related so much of the tale, the sprite said, “O king! tell me -this; to whom did that woman (by right) belong? (or, whose wife was -she?).” King Vikram replied, “To him who built the hut and stayed -there.” The sprite said, “If he had not preserved the bones, how could -she have been restored to life? And if the other had not returned -instructed in the science, how could he have restored her to life?” The -king made answer thus:--“He who had preserved her bones, occupied the -place of her son; and he who gave her life, became, as it were, her -father; hence, she became the wife of him who built a hut and remained -there with the ashes.” On hearing this answer, the sprite went again -and suspended himself on that tree. The king, too, arrived close at his -heels, and, having bound him, and placed him on his shoulder, started -off with him again. - - - - -TALE III. - -The sprite said, “O king! there is a city named Bardwãn, wherein is a -king named Rüpsen. It happened one day that the king was seated in an -apartment adjoining the gate (of his palace), when, from without the -gate, the loud voices of some people reached him. The king said, ‘Who -is at the gate? and what noise is that taking place?’ Upon this the -gatekeeper replied, ‘Great king! you have asked a fine question! Knowing -this to be the gate of a wealthy personage, numbers of persons of -all kinds come and sit at it for the sake of money, and converse on a -variety of topics; this is _their_ noise.’” - -“On hearing this the king kept silent. In the meanwhile a traveller, -named Birbar, a Rajput, came from the south to the king’s gate, in -the hope of obtaining service. The gate-keeper, after ascertaining his -circumstances, said to the king, ‘Your majesty! an armed man has come -in the hope of entering your service, and stands at the door: with your -majesty’s leave he shall come before you.’ Having heard this, the king -gave the order to bring him in. He went and brought him. Then the king -asked, ‘O Rãjpüt! How much shall I allow thee for daily expenses?’ On -hearing this Birbar said, ‘Give me a thousand _tolas_ (about 833 oz.) -of gold daily, and I shall be able to subsist.’ The king enquired, ‘How -many persons are there with you (dependent on you)?’ He replied, ‘First, -my wife; second, a son; third, a daughter; fourth, myself: there is no -fifth person with me.’ Hearing him speak thus, all the people of the -king’s court turned away their faces and began laughing; but the king -began to consider why he had asked for a large sum of money. Ultimately -he thought it out in his own mind, that a vast sum of money given away -will some day prove of advantage. Coming to this conclusion, he sent -for his treasurer and said, ‘Give this Birbar a thousand _tolas_ of gold -daily from my treasury.’ - -“On hearing this order, Birbar took a thousand _tolas_ of gold for that -day, and brought it to the place where he was staying, and dividing -it into two parts, distributed one half among the Brahmans; and again -dividing the remaining half into two parts, distributed one portion -thereof among pilgrims, devotees, the worshippers of Vishnu, and -religious mendicants; and of the one part which remained he had food -cooked and fed the poor, and what remained over he consumed himself. In -this way he, with his wife and children, used regularly to subsist. And -every night he used to take his sword and shield and go and mount guard -over the king’s couch; and when the king, roused from sleep, used to -call out, ‘Is any, one in waiting?’ then he used to answer, ‘Birbar is -in attendance; what may be your commands?’ Thus answered he whenever -the king called out, and thereupon, whatever he (the king) ordered to be -done, he executed.” - -“In this way, through eagerness for wealth, he used to keep awake the -whole night long; nay, whether eating, drinking, sleeping, sitting -still, or moving about (that is to say) during the whole twenty-four -hours (_lit._ eight watches), he used to keep his lord in mind. The -practice is, that if one person sells another, this one becomes sold; -but a servant, by entering service, sells _himself_; and, when sold, he -becomes a dependant; and once dependant, he has no prospect of peace. It -is notorious, that however clever, wise, and learned he may be, still, -when he is in his master’s presence, he remains quite silent, like a -dumb person, through fear. So long as he is aloof from him, he is at -rest. On this account it is that the learned say, ‘To perform the duties -of a servant is more difficult than to perform religious duties.’” - -“(To) the story: It is related, that one day the weeping voice of a -woman chanced to come at night-time from the burning-ground. On hearing -it the king called out, ‘Is any one in waiting?’ Birbar instantly -answered, ‘I am here; your commands.’ Thereupon the king gave him this -order,--‘Go to the spot whence yon weeping voice of a woman proceeds, -and enquire of her the cause of her weeping, and return quickly.’ -Having given him this order the king began to say to himself, ‘Whosoever -desires to test his servant should order him to do things in season and -out of season; if he execute his order, know that he is worth something; -and if he object, be sure that he is worthless. And in this same -way prove brethren and friends in days of adversity, and a wife in -poverty.’” - -“In fine, on receiving this order, he took the direction whence the -sound of her weeping proceeded; and the king also, after dressing -himself in black, followed him secretly, for the purpose of observing -his courage. In this interval Birbar arrived there. What does he behold -in the burning-ground, but a beautiful woman, lavishly decked with -jewels from head to foot, crying aloud and bitterly! At one moment she -was dancing, at another leaping, at another running; and not a tear in -her eyes! And while repeatedly beating her head, and crying out, -‘Alas! alas!’ she kept dashing herself on the ground. Seeing this her -condition, Birbar asked, ‘Why art thou crying and beating thyself so -violently? Who art thou? and what trouble has befallen thee?’” - -“On this she said, ‘I am the royal glory.’ Birbar said, ‘Why art thou -weeping?’ Upon this she began relating her case to Birbar, saying, -‘Impious acts (_lit_. acts such as a Shüdra performs) are committed in -the king’s house, whence misfortune will find admission therein, and -I shall depart thence; after the lapse of a month the king will suffer -much affliction and die; this is the sorrow which makes me weep. -Further, I have enjoyed great happiness in his house, and hence this -regret: and this matter will in nowise prove false.’” - -“Birbar then asked, ‘Is there any such remedy for it, whereby the king -may escape, and live a hundred years?’ She said, ‘Towards the east, at -a distance of four _kos_ (eight miles), is a temple sacred to (the -goddess) Devi; if you will cut off your son’s head with your own hand, -and offer it to that goddess, then the king will reign a hundred years -precisely as he now reigns, and no harm of any kind will’ befall the -king.’” - -“As soon as he had heard these words, Birbar went home, and the king -also followed him. To be brief, when he got home, he awoke his wife, and -minutely related the whole story to her. On hearing the circumstances, -she roused the son alone; but the daughter also awoke. Then that woman -said to her boy, ‘Son! by sacrificing your head the king’s life will be -saved, and the government, too, will endure.’ When the boy heard this, -he said, ‘Mother! in the first place, it is your command; in the second, -it is for my lord’s service; thirdly, if this body come of use to a -deity, nothing in the world is better for me; in my opinion, than this: -it is not right to delay any longer now in this business. There is a -saying, ‘If one have a son, to have him under control,--a body, free -from disease,--science, such that one benefits thereby,--a friend, -prudent,--a wife, submissive,--if these five things are obtainable by -man, they are the bestowers of happiness and the averters of trouble: if -a servant be unwilling, a king parsimonious, a friend insincere, and a -wife disobedient, these four things are the banishers of peace and the -promoters of misery.’” - -“Birbar again addressed his wife, saying, ‘If thou wilt willingly give -up thy child, I will take him away and sacrifice him for the king.’ -She replied, saying, ‘I have no concern with son, daughter, brother, -kinsfolk, mother, father, or any one; from you it is that my happiness -proceeds; and in the moral Code, too, it is thus written,--‘A woman -is purified neither by offerings nor by religious offices; her religion -consists in serving and honouring her husband, no matter whether he be -lame, maimed in the hands, dumb, deaf, blind of both eyes, blind of one -eye, a leper, hunch-backed,--of whatever kind he be, if she perform any -description of virtuous action in the world, while she does not obey -her husband, she will fall into hell.’ His son said, ‘Father! the man by -whom’ his master’s business is accomplished--_his_ continuing to live in -the world is attended with advantage; and in this there is advantage in -both worlds.’ Then his daughter said, ‘If the mother give poison to the -daughter, and the father sell the son, and the king seize everything, -then whose protection shall we seek?”’ - -“The four, deliberating with one another somewhat after the above -fashion, went to the temple of Devi. The king also secretly followed -them. When Birbar arrived there, he entered the temple, paid his -adoration to Devi, and joined his hands in supplication, and said, -‘O Devi! grant that by the sacrificing of my son the king may live a -hundred years.’ Saying so much, he struck such a blow with the sword -that his son’s head fell upon the ground. On witnessing her brother’s -death, the daughter struck a blow with the sword on her own neck, so -that her head and body fell asunder. Seeing her son and daughter dead, -Birbar’s wife struck such a stroke with the sword on her own neck, that -her head was severed from her body. Further, seeing the death of those -three, Birbar, reflecting in his mind, began to say, ‘When my _son_ is -dead, for whose sake shall I retain service? and to whom shall I give -the gold I receive from the king?’ Having reflected thus, he struck such -a blow with the sword on his own neck, that his head was severed from -his body. Again, beholding the death of these four, the king sajd to -himself, ‘For my sake the lives of his family have perished; accursed is -it any longer to govern a realm for which the whole family of one is -destroyed, while one holds sovereignty; it is no virtue thus to reign.’ -Having deliberated thus, the king was on the point of killing himself -with the sword; in the meantime, however, Devi came and seized his hand, -and said, ‘Son! I am well pleased at thy courage, and will grant thee -whatever boon thou mayest ask of me.’ The king said, ‘Mother! if thou -art pleased, restore all these four to life.’ Devi said, ‘This same -shall take place,’ and on the instant of saying it, Bhawãni brought the -water of life from the nether regions, and restored all four to life. -After that the king bestowed half his kingdom on Birbar.” - -Having related so much, the sprite said, “Blessed is the servant who did -not grudge his life, and that of his family, for his master’s sake! And -happy is the king who showed no eagerness to cling to his dominion and -his life. O king! I ask you this,--Whose virtue, of those five, was the -most excellent?” Then King Vikramãjït said, “The king’s virtue was the -greatest.” The sprite asked, “Why?” Then the king answered, saying, “It -behoves the servant to lay down his life for his master, for this is his -duty; but since the king gave up his throne for the sake of his servant, -and valued not his life at a straw, the king’s merit was the superior.” - Having heard these words, the sprite again went and suspended himself on -the tree in that burning-ground. - - - - -TALE IV. - -The king, having gone there again, bound the sprite and brought him -away. Then the sprite said, “O king! there is a town named Bhogwati, of -which Rüpsen is the king, and he has a parrot named Chürãman. One day -the king asked the parrot, ‘What different things do you know?’ Then the -parrot said, ‘Your majesty! I know everything.’ The king rejoined, ‘Tell -me, then, if you know where there is a beautiful maiden equal to me in -rank.’ Then the parrot said, ‘Your majesty! in the country of Magadh -there is a king named Magadheshwar, and his daughter’s name is -Chandrãvatï; you will be married to her. She is very beautiful, and very -learned.’” - -“On hearing these words from the parrot, the king summoned an astrologer -named Chandrakãnt, and asked him, ‘To what maid shall I be married?’ -He also, having made the discovery through his knowledge of astrology, -said, ‘There is a maiden named Chandrãvatï; you will be married to her.’ - -“Hearing these words, the king summoned a Brahman, and after explaining -all, said to him at the moment of despatching him to King Magadheshwar, -‘If you return, after placing the arrangements for my marriage on a firm -basis, I will make you happy.’ Having heard these words, the Brahman took -leave.” - -“Now, in the possession of King Magadheshwar’s daughter was a _maina,_ -whose name was _Madanmanjari._ - -“In the same way the princess, too, one day asked Madanmanjari, ‘Where is -there a husband worthy of me?’ On this the _maina_ said, ‘Rüpsen is the -King of Bhogwati; _he_ will be thy lord.’ To be brief, unseen (of one -another), the one had become enamoured of the other, when, in the course -of a few days, the Brahman also arrived there, and delivered his own -sovereign’s message to that king. He too consented to his proposal, and -summoning a Brahman of his own, entrusted to him the nuptial gifts and -all customary things, sent him along with that Brahman, and gave him -this injunction, ‘Do you go and present my compliments to the king, and -having marked his forehead with the usual unguents, return quickly: when -you return I will make preparations for the wedding.’” - -“The short of the story is, the two Brahmans set out thence. In the -course of some days they arrived at King Rüpsen’s, and related all the -occurrences of that place. On hearing this the king was pleased, and -after making all (necessary) preparations, set out to be married. -Reaching that country after some days, he married, and after receiving -the bridal gifts and dowry, and bidding adieu to the king, started for -his own kingdom. When leaving, the princess took Madanmanjari’s cage -with her too. After some days they arrived in their own country, and -commenced living happily in their palace.” - -“It happened one day that the cages of both the parrot and the _mainã_ -were placed near the throne, and the king and queen entered into -conversation, saying, ‘No one’s life passes happily without a companion; -hence it is best for us to marry the parrot and _mainã_ to one another, -and put them both in one cage; then will they also live happily.’ After -conversing together thus, they had a large cage brought, and put both -into it.” - -“Some days after, the king and queen were seated conversing with each -other, when the parrot began to talk to the _mainã_, saying, ‘Sexual -intercourse is the essence of all bliss in this world; and he who, on -being born into the world, has not enjoyed sexual intercourse--his life -has been passed in vain. Hence, do thou let me copulate with thee.’ On -hearing this the _mainã_ said, ‘I have no desire for a male.’ Thereupon -he inquired ‘Why?’ The _mainã_ said, ‘The male sex are sinful, -irreligious, deceivers, and wife-killers.’ Hearing this, the parrot -said, ‘The female sex, too, are deceitful, false, stupid, avaricious -creatures, and murderesses.’” - -“When the two commenced wrangling in this manner, the king asked, ‘Why -are you two quarrelling with each other?’ The _maina_ replied, ‘Great -king! the male sex are evil-doers and wife-killers, and hence I have no -desire to have a male partner. Your majesty! I will tell you a tale, do -you be pleased to hearken; for such (as I describe them) are men.’” - - -THE MAINA’S STORY. - -“‘There was a city named Ilãpur, and a merchant named Mahãdhan dwelt -there, who could not get a family. On this account he was continually -making pilgrimages and keeping fasts, and always hearing the Purãnas -read, and he used to give gifts largely to the Brahmans. In fine, after -some considerable time, by God’s will, a son was born in that merchant’s -house. He celebrated the event with great pomp, and gave large gifts to -the Brahmans and bards, and also gave away a good deal to the hungry, -thirsty, and indigent. When he reached the age of five years, he placed -him (in school) for instruction. He used to leave home for the purpose -of learning, but used to gamble with the boys when he got there.” - -“‘After some time the merchant died, and he (the son) becoming his -own master, used to spend his days in gambling and his nights in -fornication. Thus he dissipated his whole wealth in a few years, and -having no alternative, quitted his country, and proceeding from bad to -worse, arrived at the city of Chandrapur. In that place dwelt a merchant -named Hemgupt, who possessed much wealth. He went to him, and mentioned -his father’s name and circumstances. He (the merchant) felt instant -pleasure on hearing these accounts; and rising and embracing him, -inquired, ‘How came you here?’ Then he said, ‘I had engaged a vessel, -and set out for an island to trade, and having arrived there, and sold -the goods, had taken in other goods as cargo, and left with the vessel -for my own land, when suddenly so violent a storm arose that the ship -was wrecked, and I was left seated on a plank; and so, drifting on, I -have reached this shore. But I feel a sense of shame at having lost -all my property and wealth. How can I now return and show my face to my -fellow-citizens in this state?’” - -“‘To be brief, when he uttered such words in his presence, he (the -merchant) too began to think to himself, ‘God has relieved me of any -anxiety without any effort of my own (_lit_. I sitting at home); now, a -coincidence like this occurs through the mercy of God alone; it behoves -me to make no delay now. The best thing to be done is to give my girl in -marriage * to him; whatever is done now is best; as for the morrow--who -knows what it may bring forth!’ Forming this grand design in his mind, -he came to his wife and began to say, ‘A merchant’s son has arrived; if -you approve, we will give Ratnãvati in marriage to him.’ She, too, was -delighted on hearing (this), and said, ‘Sir merchant! when God brings -about a coincidence like this, then alone does it occur; for the desire -of our hearts has been obtained without our bestirring ourselves in the -least (_lit_., we sitting quietly at home); hence, it is best not to -delay, but quickly send for the family priest, have the auspicious -moment determined, and give her away in marriage.’ Hereupon the merchant -sent for the priest, had the fortunate planetary conjunction determined, -and gave his daughter away, bestowing a large dowry upon her. In fine, -when the marriage had taken place, they commenced living together -there.” - - * Lit. “make the girl’s hands yellow.” Among the Hindus, for - some days before marriage, the hands of a betrothed couple - are stained yellow with turmeric. - -“‘To proceed:--After some days, he said to the merchant’s daughter, ‘A -long time has passed since I arrived in your land, and no news of my -household has reached me, and my mind remains troubled in consequence. I -have told you my whole case; you should now so explain matters to your -mother that she may, of her own free will, allow me to depart, that I -may return to my own city. If it be your wish, do you also come.’ On -this, she said to her mother, ‘My husband desires permission to depart -to his own land; do you, too, act in such a manner now that his mind may -receive no pain.’” - -“‘The merchant’s wife went to her husband, and said, ‘Your son-in-law -asks leave to return home.’ On hearing this, the merchant said, ‘Very -well; we will let him go, for we can exercise no authority over a -stranger’s son; we will, do that alone wherein his pleasure consists.’ -Having said this, he sent for his daughter, and asked, ‘Will you go to -your father-in-law’s, or remain at your mother’s? Speak your own mind.’ -At this she blushed, and gave no answer, (but) returned to her husband, -and said, ‘My parents have declared that they will do that wherein your -pleasure consists; don’t you leave me behind.’ To be brief, the merchant -summoned his son-in-law, loaded him with wealth, and dismissed him, -and allowed his daughter to accompany him in a litter, together with a -female servant. After this, he set out from thence.” - -“‘When he reached a certain jungle, he said to the merchant’s daughter, -‘There is great danger here; if you will take off your jewels and give -them to me, I will fasten them round my waist; when we come to a town -you can put them on again.’ She no sooner heard this than she took off -all her ornaments, and he having taken them, and sent away the bearers -of the litter, killed the woman-servant and threw her into a well, and -pushing her (his wife) into a well also, went off to his own country -with all the jewels.” - -“‘In the meantime, a traveller came along that road, and hearing the -sound of weeping, stopped, and began to say to himself, ‘How comes the -weeping voice of a human bring (to be heard) in this jungle?’ Having -reflected thus, he proceeded in the direction of the sound of the -crying, and perceived a well. On looking into it, what does he -behold but a woman weeping! Then he took out the woman, and commenced -questioning her on her circumstances, saying, ‘Who art thou, and how -didst thou fall into this (well)?’ On hearing this, she said, ‘I am the -daughter of Hemgupt, the merchant, and was accompanying my husband to -his country, when thieves waylaid us, killed my servant and threw her -into a well, and bound and carried off my husband together with my -jewels. I have no intelligence of him, nor he of me.’ When he heard -this, the traveller took her along with him, and left her at the -merchant’s door.” - -“‘She went to her parents. They, at the sight of her, began enquiring, -‘What has happened to thee?’ She said, ‘Robbers came and plundered us -on the road, and after killing the servant and casting her into a -well, pushed me into a dry well, and bound and carried off my husband, -together with my jewels. When they began demanding more money, he said -to them, ‘You have taken all I possessed, what have I now left?’ Beyond -this, whether they killed him or let him go, I have no knowledge.’ Then -her father said, ‘Daughter! feel no anxiety; thy husband lives, and, -God willing, will join thee in a few days, for robbers take money, not -life.’” - -“‘In fine, the merchant gave her other ornaments in place’ of all -that had disappeared, and comforted and consoled her greatly. And the -merchant’s son, also, having reached home, and sold the jewels, spent -his days and nights in the company of loose women, and in gambling, so -much so, that all his money was expended. Then he came to want bread. -At last, when he began to suffer extreme misery, he one day bethought -himself of going to his father-in-law’s, and pretending that a grandson -had been born to him, and that he had come to congratulate him on the -event. Having determined on this in his mind, he set out.” - -“‘In the course of several days he arrived there. When he was about to -enter the house, his wife saw from the front that her husband was coming -(and said to herself), ‘He must not be allowed to turn back through -any apprehension he may feel.’ Upon this she approached him and said, -‘Husband! be not at all troubled in mind; I have told my father that -robbers came and killed my servant, and after making me take off all my -jewels, and casting me into a well, bound and carried off my husband. -Do you tell the same tale; feel no anxiety; the house is yours, and I am -your slave.’ After speaking thus she entered the house. He went to the -merchant, who rose and embraced him, and questioned him on all that had -befallen him. He related everything precisely as his wife had instructed -him to do.” - -“‘Rejoicings took place throughout the house. Then the merchant, after -providing him with the means of bathing, and placing food before him, -and after ministering much comfort, said, ‘This house is yours, abide -(here) in peace.’ He commenced living there. In brief, after several -days the merchant’s daughter came and lay with him one night with her -jewels on, and fell asleep. When it was midnight, he perceived that she -had fallen into a sound sleep. He then inflicted such a wound on her -neck, that she died; and after stripping her of all her jewels, he took -the road to his own country.” - -“‘After narrating so much the _maina_ said, ‘This, your majesty! I saw -with my own eyes. For this reason I have no wish to have anything to -do with a male. You see, your majesty! what villains men are! Who would -love such, and so cherish a serpent in her own home? Will your -majesty be pleased to consider this point,--What crime had that woman -committed?’” - -“Having heard this, the king said, ‘O parrot! do you tell me what faults -there are in women.’ Thereupon the parrot said, ‘Attend, O king!’” - - -THE PARROT’S STORY. - -“‘There is a city (called) Kanchanpur, where (dwelt) a merchant, named -Sãgardatt, whose son’s name was Shridatt. The name of another city -is Jayshripur, where there was a merchant, named Somadatt, and his -daughter’s name was Jayshri. She had married the son of that merchant, -and the son had gone to a certain country to trade. She used to live at -her parents’ house. In fine, when he had spent twelve years in trading, -and she arrived at woman’s estate here, she one day addressed a -companion of hers thus: ‘Sister! my youth is being wasted; up to this -moment I have tasted none of the world’s joys.’ On hearing these words, -her companion said to her, ‘Be of good cheer! God willing, thy husband -will soon come and join thee.’” - -“‘She got vexed at these words, and ascending to the upper chamber, and -peeping through the lattice, saw a young man coming along. When he drew -near her, his eyes and hers suddenly met. The hearts of both went forth -to one another. Then she said to her companion, ‘Bring that man to -me.’ On hearing this, the companion went and said to him, ‘Somadatt’s -daughter wishes to see you in private; but do you come to my house.’ She -then put him on the track to her house. He said, ‘I will come at night.’ -The companion came and informed the merchant’s daughter that he had -promised to come at night. When she heard this, Jayshri said to her -companion, ‘You go home; when he arrives, let me know, and I will also -come when free to leave home.’” - -“‘On hearing her words, her companion went home, and seating herself at -the door, began watching for his coming. In the meantime he arrived. -She seated him in the doorway, saying, ‘You sit here; I will go and -give notice of your arrival.’ And she came to Jayshri and said, ‘Your -sweetheart has arrived.’ On hearing this she said, ‘Wait awhile; let the -household go to sleep, and then I will come.’ And so, after some delay, -when it was near midnight, and all had gone to sleep, then she arose -softly and accompanied her, and arrived there in a very short time; and -the two met in her house without restraint. When nearly an hour and a -half * of night remained, she rose and returned home, and went quietly -to sleep; and he also went to his house at daybreak.” - - * Lit,--“Four gharis.” A ghari is equal to twenty-four - minutes; and hence the exact time would be six minutes more - than “an hour and a half.” - -“‘Many days passed thus. At last her husband, too, returned from foreign -parts to his father-in-law’s house. When she beheld her husband she -became troubled in mind, and said to her companion, ‘Such is my anxiety, -what shall I do? whither shall I go? Sleep, hunger, thirst, all are -forgotten; nothing is agreeable to me (_lit_. neither hot nor cold -pleases me). And she told her the whole state of her heart. To be brief, -she got through the day somehow or other; but at night, when her husband -had finished supper, his mother-in-law had a bed made for him in a -separate building, and sent word to him to go and take repose, while she -said to her daughter, ‘You go and do your duty to your husband.’” - -“‘She turned up her nose and knitted her brows on hearing this, and -remained silent. On this her mother rebuked her sharply, and sent her -off to him. Being powerless, she went there, but lay on the bed with -her face turned away. The more he kept addressing her in words of -tenderness, the more vexed would she become. On this he presented her -with all the various descriptions of apparel, and the jewels which he -had brought for her from different places, and said, ‘Wear these.’ Then, -in truth, she became still more vexed, and frowned and turned away her -face. And he, too, went to sleep in despair; for he was fatigued with -the journey. To her, however, thinking of her lover, sleep came not.” - -“‘When she thought that he was in an unconscious sleep, she arose -softly, and leaving him asleep, went fearlessly in the dark night to -the abode of her lover; and a thief seeing her on the way, thought to -himself ‘Where can this woman be going, alone, with her jewels on, at -this midnight hour.’ Thus soliloquising, he followed her. In short, -she managed somehow to reach her lover’s house. Now, there, a snake had -bitten and left him; he was lying dead. She thought he was sleeping. -Being, as it was, consumed with the fire of separation, she clasped him -to her without restraint, and began caressing him; and the thief from a -distance was watching the fun.” - -“‘An evil spirit, too, was seated on a pipal tree there, looking on at -the scene. All at once it came into his mind to enter his (dead) body -and have carnal intercourse with her. Having resolved on this, he -entered the body, and after having intercourse with her, bit off her -nose with his teeth, and went and sat on the same tree. The thief -observed all these occurrences. And she, in despair, went as she was, -all stained with blood, to her companion, and related all that had -happened. Whereupon her companion said, ‘Go quickly to thy husband ere -yet the sun rise, and, arrived there, weep aloud and bitterly. If any -one should question thee, say, ‘He has cut off my nose.’” - -“‘She went thither on the instant of hearing her companion’s words, -and commenced weeping and wailing excessively. Hearing the noise of her -weeping, all her relations came, and lo! she had no nose,--was sitting -noseless! Then they exclaimed, ‘O you shameless, wicked, pitiless, mad -wretch! Why have you bitten off her nose without any fault on her part?’ -He, too, became alarmed on witnessing this farce, and began to say to -himself, ‘Trust not a wanton-minded woman, a black snake, an armed man, -an enemy,--and fear the wiles of a woman. What can an eminent poet not -describe? What does he not know who has acquired supernatural power? -What absurd nonsense does a drunkard not chatter? What can a woman not -accomplish? True it is, that the defects of horses, the thunder of the -clouds, the wiles of woman, and the destiny of man,--these things even -the gods do not comprehend; what power has man, then (to understand -them)?’” - -“‘In the meantime her father gave information of the occurrence to the -city magistrate. Policemen came from the station there, and bound and -brought him before the magistrate. The magistrate of the city gave -notice to the king. The king having sent for him, and questioned him -about the case, he declared he knew nothing. And on his summoning the -merchant’s daughter, and interrogating her, she replied, ‘Your majesty! -when you see plainly (what has happened), why do you question me?’ Then -the king said to him, ‘What punishment shall I inflict on thee?’ On -hearing this, he replied, ‘Do unto me whatever you deem just.’ The king -said, ‘Away with him, and impale him!’ On receiving the king’s order the -people took him away to impale him.” - -“‘Observe the coincidence;--that thief was also standing there, looking -on at the scene. When he was convinced that this man was about to be -unjustly put to death, he raised a cry for justice. The king summoned -him, and asked, ‘Who art thou?’ He said, ‘Great king! I am a thief; and -this man is innocent; his blood is about to be unjustly shed; you have -not given judgment at all wisely.’ Hereupon the king summoned him (the -husband) also, and questioned the thief, saying, ‘Declare the truth -on thy honour! What are the facts of this case?’ The thief then gave a -detailed account of the circumstances; and the king, too, comprehended -them thoroughly. Ultimately he sent attendants, and had the woman’s nose -brought from the mouth of her lover, who was lying dead, and inspected -it. Then he was assured that the man was guiltless, and the thief -truthful. Hereupon the thief said, ‘To cherish the good, and punish -evil-doers, has from of old been a duty of kings.’” - -“After relating so much of the tale, the parrot Chürãman said, ‘Great -king! such embodiments of all crime are women! The king having had the -woman’s face blackened and her head shaved, had her mounted on an ass, -and taken round the city, and then set at liberty; and after giving -betel-leaf to the thief and the merchant’s son, he allowed them to -depart.’” - -Having related so much of the story, the sprite said, “O king! to which -of these two does the greater guilt attach?” Then King Bir Vikramãjit -said, “To the woman.” On this the sprite said, “How so?” On hearing -this, the king said, “However depraved a man may be, still some sense of -right and wrong remains in him; but a woman does not give a thought to -right and wrong; hence great guilt attached to the woman.” Hearing these -words, the sprite went again and hung himself on the same tree. The king -went again and took him down from the tree, tied him up in a bundle, -placed him on his shoulder, and carried him away. - - - - -TALE V. - -The sprite said, “O king! there is a city named Ujjain, of which -Mahãbal was king. Now, he had an envoy named Haridãs. The name of that -envoy’s daughter was Mahãdevï. She was extremely beautiful. When she -became marriageable, her father thought that he ought to seek a husband -for her, and give her in marriage. In short, the girl one day said to -her father, ‘Father! give me in marriage to some one who is possessed of -all accomplishments. On this, he said, ‘I will give thee to one who is -acquainted with all science.’” - -“One day subsequent to this, the king summoned Haridãs, and said, ‘There -is in the south a king named Harichand; go and ask after his health -and welfare for me, and bring me news thereof.’ On receiving the king’s -command he took leave, and arriving at that king’s after some days, -delivered to him the whole message of his royal master, and took up his -permanent abode near that monarch.” - -“To be brief, it happened one day that the king questioned him, saying, -‘Haridãs! has the Iron Age (i.e. the fourth age of the world, or the age -of vice) begun yet or not?’ On this he put his hands together and said, -‘Your majesty! we are already in the Iron Age (_lit_. the Iron Age is -present); for falsehood is rife in the world, and truth has decreased; -people utter soft words to one’s face, while they harbour deceit in -their hearts; virtue has vanished; vice has increased; the earth has -begun to yield less fruit; kings have begun levying contributions by -violence; Brahmans have become covetous; women have abandoned modesty; -the son obeys not the father’s command; brother trusts not brother; -friendship has departed from amongst friends; faith is no longer found -in masters, and servants have cast aside the duty they owe to masters, -and every description of impropriety meets the eye.’” - -“When he had said all this to the king, his majesty arose and went into -the private apartments, and he (the envoy) came and sat down in his own -place. In the meantime a Brahman’s son came to him and said, ‘I have -come to solicit something of you.’ On hearing this, he said, ‘What -request have you to make? Mention it.’ He replied, ‘Give me your -daughter in marriage.’ Haridãs said, ‘I will give her to him in whom all -accomplishments exist.’ Hearing this, he rejoined, ‘I am acquainted -with all the sciences.’ Then said the envoy, ‘Show me something of thy -knowledge; I shall thus be able to judge whether thou art versed in -science.’ Hereupon the Brahman’s son said, ‘I have made a car which has -this marvellous property, that it will convey you in a moment to any -place you may wish to go to.’ Then Haridãs replied, ‘Bring the car to me -in the morning.’” - -“In fine, he brought the car to Haridãs early in the morning. Then the -two mounted the car, and arrived in the City of Ujjain. Here, however, -it so happened that, previous to his arrival, another Brahman’s son had -come, and said to his eldest son, ‘Give me your sister in marriage and -he also had replied, saying, ‘I will give her to one who is learned -in all the sciences;’ and that Brahman’s son, too, had said, ‘I am -acquainted with all knowledge and science.’ On hearing this, he had -said, ‘To you will I give her.’ Another Brahman’s son had said to the -girl’s mother, ‘Give me your daughter.’ She, too, had given him the same -answer; viz., ‘I will give my girl to him who is acquainted with all -science.’ That Brahman’s son also had replied, ‘I am acquainted with -the whole body of science contained in the _Shãstras_, and can shoot an -arrow which will hit an object which is merely heard, and not seen.’ -On hearing this, she, too, had said, ‘I consent, and will give her to -thee.’” - -“In short, all the three suitors had come and met together in this way. -Haridãs began to think to himself, ‘One girl and three suitors! to whom -shall I give her, and to whom not?’ He was troubled with this thought, -when a demon came at night and carried off the girl to the summit of a -mountain in the Vindhyã range. It is said that too much of anything is -not good. Sïtã was exceedingly beautiful, and Rãvan carried her off; -King Bali gave gifts largely,--he became indigent; Rãvan utterly ruined -his family by his excessive pride.” - -“In brief, when mom arrived, and none of the household found the girl, -they began to fancy all sorts of things; and the three suitors, too, -on bearing of the matter, came there. One of them was a wise man,--him -Haridãs questioned, saying, ‘O wise man! tell me whither the girl has -gone?’ He considered for a moment or so, and said, ‘A demon has carried -off your daughter, and lodged her on a mountain.’ On this, the second -said, ‘I will kill the demon and bring her back.’ Then, again, the third -said, ‘Mount my car and bring her back.’ On the instant of hearing this, -he mounted the car, reached the place, slew the demon, and forthwith -brought her back. And then they began quarrelling with one another. -Thereupon the father pondered over the matter in his mind, and said, -‘All of them have conferred obligations on me, to whom shall I give her, -and to whom not?’” Having related so much of the story, the sprite said, -“Now, king Vikram! whose wife, out of the three, did the maiden become?” - He replied, “She became the wife of him who slew the demon and brought -her back.” The sprite said, “The good qualities of all were on a -par,--how came she to become his wife?” The king replied, “The other two -simply conferred favours, for which they were recompensed; but this one -fought with and slew him (the demon) and brought her away, hence she -became his wife.” On hearing this the sprite went again to the same -tree, and suspended himself on it, and the king, too, went immediately, -bound the sprite, placed him on his shoulder, and carried him off as -before. - - - - -TALE VI. - -Again the sprite said, “O king! there is a city named Dharmpur, of -which Dharmshil was king; and his minister’s name was Andhak. He said -one day to the king, ‘Your majesty! build a temple, and place an image -of Devi therein, and pay constant adoration thereto, for this is said in -the _Shãstra_ to possess great merit.’ Thereupon the king had a temple -built and (the image of) Devi placed in it, and began offering adoration -after the manner prescribed by the Vedas; and he would not drink water -without having worshipped.” - -“When a considerable time had passed thus, the minister said one day, -‘Great king! the saying is well known,--The house of a sonless man is -empty, a fool’s mind is empty, and everything pertaining to an indigent -person is empty.’ On hearing these words, the king went to the temple of -Devi, and joining his hands in supplication, began to extol her, saying, -‘O Devi! Brahma, Vishnü, Rudra, Indra await thy bidding the livelong -day; and thou it was who didst seize the demons Mahish-aspr, Chand -Mund, Raktbij, and slaying the evil spirits, relieved the earth of its -burthen; and wheresoever trouble has befallen thy worshippers, there -thou hast gone and aided them; and in this hope I have approached thy -threshhold; fulfil now the desire of my heart also.’” - -“When the king had celebrated the praises of the goddess to this extent, -a voice issued from the temple of Devi, saying, ‘King! I am well -pleased with thee; ask any boon that thou may’st desire.’ The king said, -‘Mother! if thou art pleased with me, grant me a son.’ Devi replied, -‘King! thou shalt have a son (who shall be) very powerful and very -glorious.’ Then the king made offerings of sandal, unbroken rice, -flowers, incense, lamps and consecrated food, and paid adoration. -Moreover, he made it a practice of worshipping thus daily. To be brief, -after some days a son was born to the king. The king, with his family -and kindred, proceeded with music and song, and worshipped at the shrine -of Devi.” - -“In the meantime, it happened one day that a washerman, accompanied by a -friend of his, was coming from a certain town towards this city, and the -temple of Devi met his eye. He resolved on prostrating himself (before -the shrine). At that moment he beheld a washerman’s daughter, who was -very handsome, coming towards him. He was fascinated at the sight of -her, and went to worship Devi. After prostrating himself, he joined his -hands in supplication, and said in his heart, ‘O Devi! if, through thy -favour, my marriage to this beautiful being should take place, I will -devote my head as an offering to thee.’ After making this vow, and -prostrating himself, he took his friend with him, and went to his own -city.” - -“When he arrived there, the separation (from his love) so troubled him -that sleep, hunger, thirst--all were forgotten. He spent the whole day -in thoughts of her. On perceiving this woful state of his, his friend -went and told his father all the circumstances. His father also became -alarmed on hearing these things, and reflecting on the matter began to -say, ‘From observing his state it seems (to me) that if his betrothal to -that maiden does not take place, he will grieve to death; wherefore it -is better to marry him to the girl, that thus he may be saved.’” - -“Having thus considered, he took his son’s friend with him, and on -reaching that town, went to the girl’s father and said, ‘I have come to -solicit something of you; if you will grant my request, I will make it -known.’ He replied, ‘If I possess the thing, I will give it; speak -out.’ Having secured his promise thus, he said, ‘Give your daughter in -marriage to my son.’ On hearing this, he too agreed to the proposal; and -having had a priest called in, and the day, the auspicious conjunction, -and the moment determined, said, ‘Bring your son; I, for my part, will -stain my daughter’s hands yellow.’ * On hearing this, he arose, returned -to his own house, got ready all the requisites for the marriage, and set -out for the ceremony; and on reaching the place, and having the marriage -ceremony performed, he took his son and daughter-in-law with him and -returned home; and the bride and bridegroom commenced a happy life -together.” - - * Lit. “make the girl’s hands yellow.” Among the Hindus, for - some days before marriage, the hands of a betrothed couple - are stained yellow with turmeric. - -“Again, after some time, an occasion of rejoicing arose at the girl’s -father’s, and so an invitation came to these (the bride and bridegroom) -also. The wife and husband got ready, and taking their friend with them, -set out for that city. When they arrived near the place, the temple of -Devi came in sight, and then, his vow came to his mind. Thereupon -he reflected and said to himself, ‘I am a great liar, and a very -irreligious wretch, for I have lied to Devi herself!’ Having said this -to himself, he spoke to his friend, saying, ‘Do you tarry here while I -pay a visit to Devi.’ And to his wife he said, ‘Do thou also stay here.’ -Having said this and gone to the temple, he bathed in the pool, -went before Devi, joined his hands in supplication, addressed her -reverentially, and raised a sword and struck himself on the neck His -head was severed from his body, and fell upon the ground.” - -“To be brief, after some delay, his friend thought that as he had been -gone a very long while and had not yet returned, he ought to go and see -(what had happened); so he said to the wife, ‘Stay here; I will soon -hunt him up and bring him here.’ Having said this, he went into the -temple of Devi, and lo! his (friend’s) head was lying apart from his -body! On beholding this state of things there, he began to say to -himself, ‘The world is a hard place! No one will suppose that he, with -his own hand, offered his head as a sacrifice to Devi; on the contrary, -they will say, that, as his wife was very beautiful, he (the friend), in -order to possess her, killed him, and is practising this artful trick. -Therefore it is preferable to die here; whereas to obtain an evil -reputation in the world is not desirable.’” - -“Having said this, he bathed in the pool, came into the presence of -Devi, joined his hands and made obeisance, and taking up the sword, -struck himself on the neck, so that his head was severed from his body. -And she, weary of standing there alone, and watching for their return -till she quite despaired, went in quest of them into the temple of -Devi. Arrived there, what does she behold but the two lying dead! Then, -seeing them both dead, she thought to herself, ‘People will not believe -that these two have voluntarily offered themselves as sacrifices to -Devi. Everybody will say that the widow was a wanton wretch, (and) -that she killed them both and left them that she might indulge in her -depravity. It is better to die than to endure such infamy.’” - -“Alter reflecting thus, she plunged into the pool (and bathed), and -coming into the presence of Devi, bowed her head in obeisance; (then) -taking up the sword, was about to strike herself on the neck, when -Devi descended from the throne, and came and seized her hand, and said, -‘Daughter! ask a boon; I am well-pleased with thee.’ On this she said, -‘Mother! if thou art pleased with me, restore these two to life.’ Then -Devi said, ‘Unite their heads to their bodies.’ In the tumult of her joy -she changed the heads in putting them on. And Devi brought the water -of life and sprinkled it upon them. The two rose up alive, and began -disputing one with another; one saying, ‘She is my wife;’ the other, -‘She is mine.’” - -Having related so much of the story, the sprite said, “Now king -Vikramãjit! of which of these two is she the wife?” The king said, -“Hearken! The guiding principle for this is laid down in the book of -law, thus: ‘The Ganges is the best of rivers, and Sumeru is the most -excellent of mountains, and Kalpavriksh * is the most excellent of -trees, (and) the head is supreme among all the members of the body. -According to this judgment she becomes the wife of him who possesses the -superior member.’” On hearing these words the sprite went and again -suspended himself on that tree; and the king having gone and bound him, -placed him on his shoulder and carried him off. - - * Kalpavriksh is a fabulous tree, yielding all wishes, said - to exist in the paradise of India. - - - - -TALE VII. - -The sprite said, “O king! there is a city named Champãpur, the king -of which is Champakeshwar. And the queen’s name is Sulochanã, and the -daughter’s Tribhuvan-sundari. She is an eminently-beautiful woman, whose -face is like the moon, hair like black clouds, eyes like a gazelle’s, -eyebrows (arched) like a bow, nose like a parrot’s (beak), neck like a -pigeon’s, teeth like the grains of a pomegranate; the redness of whose -lips resembles that of the _kandüri_, * whose waist is like a leopard’s, -hands and feet like the tender lotus, complexion like the champa-flower; -in short, the bloom of her youth was daily on the increase.” - - * The kandüri is a cucurbitaceous plant with red fruit, or - the gourd of the momordica monadelpha. Its Hindi name is - bimb. - -“When she became marriageable, the king and queen began to feel anxious -in their minds. And the news spread among the monarchs of the different -countries (round about) that so beautiful a girl had been born in the -palace of king Champakeshwar that, at a mere glance at her beauty, gods, -men, and holy sages, remain fascinated. Thereupon the kings of the -different countries had each his likeness painted, and sent it by the -hands of a Brahman to king Champakeshwar. - -“The king received and showed the portraits of all the monarchs to his -daughter, but none of them suited her fancy. Thereupon the king said, -‘Do thou, then, make a public choice of a husband.’ To this, too, she -did not agree, but said to her father, ‘Father! give me to him who -possesses the three qualities of beauty, strength, and superior -knowledge.’” - -“In fine, when several days had elapsed, four suitors came from four -different countries. Then the king said to them, ‘Do each of you -set forth clearly before me the superior qualities and knowledge -he possesses.’ One of them said, ‘I possess such knowledge that I -manufacture a cloth and sell it for five rubies. When I realise the -price, I give one of the rubies to Brahmans, of another I make an -offering to the gods, a third I wear on my own person, a fourth I -reserve for my wife, the fifth I sell, and constantly support myself -with the money so obtained. No one else possesses this knowledge. And as -to the good looks I possess,--they are open to view.’ The second said, -‘I am acquainted with the languages of both land and aquatic beasts -and birds; have no equal in strength; and my beauty is before you.’ The -third said, ‘So well do I comprehend the learned writings that no equal -of mine exists; and my beauty is before your eyes.’ The fourth said, -‘I stand alone in my knowledge of the use of weapons; * there is no -one like me; I can shoot an arrow which will strike an object which is -heard, but not seen; and my beauty is famous in the world,--you, too, -must surely see it.’” - - * I suspect an error in the text here; viz., shãstra for - shastra; for the third suitor had already claimed the - possession of unrivalled excellence in the shãstras, while - the fourth boasts of his superior shill in archery, which - would certainly seem to accord better with shastra than - shãstra. Moreover, the judgment of King Vikram shows - satisfactorily, I think, that shastra is the word intended. - -“On hearing the statements of the four of them, the king began to think -to himself, ‘All four are on a par as to excellences; to which should I -give the girl?’ Having reflected thus, he went to his daughter and set -forth the virtues of the whole four of them, and said, ‘To which of them -shall I give thee (in marriage)?’ On hearing this, she hung down her -head through modesty, and kept silent, making no answer.” - -After relating so much of the story, the sprite said, “Now, King Vikram! -for which of them is this woman suited?” The king replied, “He who makes -cloth and sells it is a _südra_ by caste; and he who knows the languages -is a _bais_ by caste; he who has studied the learned writings is a -_Brahman_; and he who hits with an arrow an object which is simply, -heard, and not seen, is of _her_ caste: the woman is suitable for him.” - On hearing these words, the sprite went again and hung himself on that -tree; and the king, too, went thither, bound him, placed him on his -shoulder, and carried him off. - - - - -TALE VIII. - -Then the sprite said, “O king! there is a city named Mithalãvatï, the -king of which is Gunãdhip. A young rãjpüt, named Chiramdeva, came from -a distant land to enter his service. He used to go daily to pay his -respects to the king, but did not obtain an interview. And in the course -of a year he consumed all the money he had brought (with him) while -tarrying here without employment, and there (in his native land), his -home went to ruin.” - -“It happened one day that the king mounted his horse for the chase, -and Chiramdeva also joined his cavalcade. The king became accidentally -separated from his followers in a forest, and the attendants lost -themselves in another jungle; one, however, Chiramdeva, was following -the king. At length, he called out, and said, ‘Your majesty! all the -attendants have remained behind, while I am accompanying you, making -my horse keep pace with yours.’ On hearing this, the king reined in -his horse, and so he came up (to the king). The king looked at him, and -asked, ‘How hast thou become so emaciated?’” - -“Then he replied, ‘If I live with a master, such that he cherishes -thousands of people, while he takes no thought of me, no blame -(attaches) to him for this, but rather my own fate is to blame. As, for -example, by daylight the whole world is clearly visible; yet it is not -visible to the owl;--what blame can be imputed to the sun for this? It -is astonishing to me that he who caused the means, of subsistence to -reach me in my mother’s womb, should take no thought of me now, when I -have been born, and am capable of enjoying worldly aliment. I know -not whether he sleeps or is dead. And, in my opinion, it is better to -swallow deadly poison and die, than to ask for goods and money from a -great man who, while giving the same, makes a wry face, and turns up his -nose (in contempt), and raises his brows. Now these six things render -a man contemptible,--first, the friendship of a perfidious man; second, -causeless laughter; third, altercation with a woman; fourth, the serving -a bad master; fifth, riding a donkey; sixth, unpolished (or uncouth) -speech. * And the following five things the Creator records in a man’s -destiny at the time of his birth,--First, length of life; second, acts; -third, wealth; fourth, know-ledge; fifth, reputation. O king! so long as -a man’s virtues ** are conspicuous, all continue to be his servants; but -when his virtues decrease, his very friends become his enemies.” - - * Lit.--A dialect without Sanskrit. - - ** I should much prefer translating “so long as a man’s - fortunes are in the ascendant,” were it not that none of the - lexicons I have seen sanctions the sense of “fortunes” for - punya. - -“This one thing, however, is certain; by serving a good master one -derives benefit sooner or later; he does not remain unbenefited.’” - -“On hearing this, the king pondered over all these words, but did not -then make any reply. He said this to him, however, ‘I feel hungry; bring -me something to eat from somewhere.’ Chiramdeva said, ‘Your majesty! -bread ** is not to be obtained here.’ Having said this, he went into -the jungle, killed a deer, took out a flint and steel from his pocket, -kindled a fire, broiled some slices of meat, and served up a plentiful -meal to the king, and partook of it himself as well. To be brief, when -the king was quite satisfied, *** he said, ‘Now, Rãjpüt I conduct me to -the city, for the road is not known to me.’ He conducted the king into -the city, and brought him to his palace. Then the king appointed him to -an office, and bestowed many robes and jewels upon him. After that, he -continued in close attendance upon the king.” - - ** Lit.--“Grain-food,” which might mean boiled rice, or - cakes of bread and boiled pulse. - - *** Lit.--When the king’s belly was filled. - -“In short, the king one day sent that Rãjpüt on some business to the -seaside. When he reached the sea-shore, he beheld a temple (dedicated) -to Devi. He entered it, and worshipped Devi. But, on the instant of his -coming out thence, a beautiful damsel came up to him from behind, and -began questioning him, saying, ‘O man! why hast thou come here?’ He -replied, ‘I have come in quest of pleasure, and at the sight of thy -beauty I am fascinated.’ She said, ‘If thou hast any design on me, first -go and bathe in this pool; after that I will listen to whatever thou -shalt say to me.’” - -“On the instant of hearing this, he took off his clothes, entered the -pool and dipped, and came out, and lo! he was standing in his own city! -On beholding this marvel, he was filled with fear, and returning home in -his helplessness, clothed himself, and went and related the whole story -to the king. The king no sooner heard it than he said, ‘Show me this -wonder also.’ This said, he ordered the horses, and both mounted and -set off. After several days, they reached the sea-shore, and entered -the same temple of Devi, and paid adoration. Farther, when the king came -out, the very same damsel, accompanied by a female friend, came and -stood beside the king, and on beholding the king’s handsome appearance, -became fascinated, and said, ‘O king! I will execute any command you -may give me.’ The king replied, saying, ‘If thou wilt obey my command, -become the wife of my servant.’ She said, ‘I have become the slave of -thy beauty, how then can I become his wife?’ The king replied, ‘It was -but this instant thou saidst to me, ‘I will obey any command you may -give me.’ Now, whatever the good promise they perform. Keep thy plighted -word, (and) become the wife of my servant.’ On hearing this, she said, -‘Your word is law to me.’ Thereupon the king married his servant to her -without the usual ceremonies, * and brought them both with him to his -palace.” - - * A gandharb marriage is one where the usual formalities are - dispensed with, and the parties become man and wife by - mutual consent. - -Having related so much of the story, the sprite said, “Tell me, O king! -Of master and servant, whose was the greater virtue?” The king said, -“The servant’s.” The sprite said again, “Was not the merit of the king -greater, who obtained so beautiful a woman, and bestowed her on his -servant?” Thereupon king Bir Vikramãjït said, “What superior merit is -there in their conferring favours, whose office it is to do so? But he -who, while having his own, interests to attend to, promotes the -interests of another--_he_ is the greater. For this reason, the -servant’s merit was the greater.” On hearing these words, the sprite -went and hung himself on that same tree; and the king went and again -took him down from thence, placed him on his shoulder, and carried him -away. - - - - -TALE IX. - -The sprite said, “O king! there-is a city named Madanpur, where was a -king named Birbar. Now, in that same country there was a merchant -named Hiranyadatt, whose daughter’s name was Madansenã. One day, in -the spring-time, she went, with her female friends, into her garden, to -stroll about and enjoy the scene. It so happened that, previous to her -coming out, Somdatt, the son of a merchant named Dharmdatt, had come, -with a friend, to take a stroll in the forest. On his return thence, -he came into that garden; (and) on beholding her, became enamoured, and -began to say to his friend, ‘Brother! Should she ever be united to me, -then my living will be to some purpose; and if not, then my living in -the world is in vain.’” - -“Addressing these words to his friend, (and) being distracted by the -pangs of separation, he involuntarily approached her, and seizing her -hand, began to say, ‘If thou wilt not love me, I will sacrifice my life -on thy account.’ She replied, ‘Act not thus; that would be a sin.’ Then -he said, ‘Thy amorous glances have pierced my heart, and the fire of -separation from thee has consumed my body; my whole consciousness and -understanding have been destroyed by this pain; and at this moment, -through the overpowering influence of love, I have no regard for right -or wrong; but if thou wilt give me thy word, new life will enter my -soul.’ She said, ‘On the fifth day from this day my marriage will take -place; but I will first have intercourse with thee, and afterwards abide -at my husband’s.’ After giving him this promise, and taking her oath (to -keep it) she departed to her home, and he to his.” - -“To be brief, on the fifth day her marriage took place. Her husband -brought her to his home after the marriage. After some days the wives -of her husband’s younger and elder brothers compelled her to go to her -husband at night. She entered the nuptial chamber, and sat quietly down -in a corner. In the meantime, her husband seeing her, took her hand, and -made her sit on the bed. In fine, as he was about to embrace her, -she; shook him off with her hand, and related to him all that she had -promised the merchant’s son. On hearing this her husband said, ‘If thou -really desirest to go to him, go.’” - -“Having received her husband’s permission, she started for the -merchant’s place. A thief seeing her on the road, came up to her in -delight, and said, ‘Whither goest thou alone, at this midnight hour, -in this pitch-darkness, bedecked with such garments and jewels?’ She -replied, ‘To the place where my dearly beloved dwells.’ On hearing this -the thief said, ‘Who is thy protector here?’ She began to say, ‘Cupid, -my protector, with his bow and arrows, is with me.’ Having said this, -she then related her whole story to the thief, from beginning to end, -and said, ‘Do not spoil my attire; I give thee my word that, when I -return thence, I will deliver my jewels to thee.’” - -“On hearing this, the thief said to himself, ‘She leaves me, in truth, -with a promise to deliver up her jewels to me; then why should I spoil -her attire?’ Thus reflecting, he let her go. (He) himself sat down -there, while she went to the place where Somdatt was lying asleep. -She having suddenly roused him as soon as she got there, he arose -bewildered, and commenced saying, ‘Art thou the daughter of a god, or -sage, or serpent? * Tell me truly, who art thou? and whence art thou -come to me?’ She replied, ‘I am the daughter of a man--the daughter -of the merchant Hiranyadatt; Madansenã is my name; and dost thou not -remember that thou didst forcibly seize my hand in the grove, and didst -insist on my giving thee my oath; and I swore, at thy bidding, that I -would leave the man I was married to and come to thee? I have come -accordingly; do unto me whatever thou pleasest.’” - - * Nig is the name of the fabulous serpents (said to have a - human face), inhabiting Pãtala, or the infernal regions. - -“On this he asked, ‘Hast thou told this story to thy husband, or not?’ -She replied, saying, ‘I have mentioned the whole affair, and after -becoming acquainted with everything, he has allowed me to come to thee.’ -Somdatt said, ‘This matter is like jewels without apparel, or food -without clarified butter, or singing out of tune--all these things are -alike. Similarly, dirty garments mar beauty, bad food saps the strength, -a wicked wife deprives of life, a bad son ruins the family. Whereas a -demon takes life on his being enraged, a woman, either as a friend or a -foe, is in both cases the occasion of sorrow. What a woman does not do -is of little moment; for she does not give utterance to the thoughts of -her mind; and what is at the tip of her tongue she does not reveal; -and what she does, she does not tell of. A wonderful creature has God -created in the world in woman.’” - -“After uttering these words, the merchant’s son answered her, saying, ‘I -will have nothing to do with another’s wife.’ On hearing this she took -her way back home again. On the way she met the thief, (and) told him -the whole story. The thief, on hearing it, applauded her highly, and let -her go. She came nigh her husband and told him all the circumstances; -but her husband evinced no affection for her, and said, ‘The beauty of -the cuckoo consists in its note alone; a woman’s beauty consists in her -fidelity to her husband; and the beauty of an ugly man is his knowledge; -the beauty of a devotee is his patient suffering.’” - -Having related so much of the story, the sprite said, “O king! whose is -the highest merit of these three?” King Vikramãjït replied, “The thief’s -merit is the greatest.” The sprite said, “How?” The king replied, -“Seeing her heart set on another man, her husband gave her up; through -dread of the king, Somdatt let her alone; whereas there was no -reason for the thief’s leaving her unmolested. Hence the thief is the -superior.” On hearing this, the sprite went again and suspended himself -on that tree; and the king also went there, took him down from the tree, -bound and placed him on his shoulder, and once more carried him away. - - - - -TALE X. - -The sprite said, “O king! in the country of Gaur there is a city called -Baradmãn, and the king of that place was named Gunshekhar. His minister -was a follower of the Jain persuasion, Abhaichand by name. Through his -persuasion, the king, too, entered the pale of the Jain religion. He -prohibited the worship of Shiva, as also that of Vishnu, and offerings -of cattle, grants of land, oblations * to deceased ancestors, gambling -and intoxicating liquors--all these he interdicted: no one was allowed -to practise them in the city, and no one could carry away bones to -the Ganges. And the minister, too, with the king’s sanction for these -matters, had it proclaimed in the city, that whoever performs these -acts, the king will confiscate all his property, and inflict punishment -on him, and expel him from the city.” - - * These oblations consist of balls (pind) of meat, or rice - mixed up with milk, curds, flowers, &c., and offered to the - manes at the several Shraddhas (or funeral ceremonies and - worship of the manes) by the nearest surviving relations. - -“Thereafter the minister said one day to the king, ‘Attend, O king! to -an exposition of the sacred law Whosoever takes the life of any one, -this same takes his life also in another state of existence. It is on -account of this sin that living and dying are inseparable from man on -his entering this world. He is born again and again, and again he dies. -Hence, it behoves man, on his being born into the world, to treasure up -virtuous deeds. Observe (how) Brahmã, Yishnü, Mahãdeva, in one form or -another, become incarnate in the world under the influence of love, -anger, covetousness, or infatuation! A cow, forsooth, is superior to -them, for she is free from passion, hatred, pride, anger, covetousness, -infatuation; moreover, she sustains the subjects. And the sons which are -born to her also impart the utmost ease to the living things of the -earth, and cherish them. It is for this reason that all the deities and -holy sages hold the cow sacred. Therefore, to worship the gods, is not -well: worship the cow in this world. And it is a duty to protect the -life of every animal, from the elephant to the ant; including beasts, -birds, &c., up to man; there is no duty equal to that in the world. -Those who add to their flesh by eating the flesh of other creatures, -ultimately suffer the torments of hell. Hence it is incumbent on man to -preserve life. Those who regard not the sufferings of others, but go on -destroying the life of other creatures, and eating them--their lives are -shortened on the earth, and they are born cripples, or lame, or blind of -one eye, or blind of both eyes, or dwarfs, or hunch-backed, or with some -such bodily defect. According to the limbs of beasts and birds which -they devour, they eventually lose similar members of their own. Further, -the drinking of intoxicating liquors is a great sin. Hence the -consumption of flesh and intoxicating drinks is not right.’” - -“Thus unfolding to the king the wisdom stored up in his mind, the -minister made him so sound a convert to the Jain faith, that whatever -he advised the king did; and he paid no respect to any Brahman, ascetic, -itinerant devotee, or religious mendicant; * and governed his kingdom -according to this religion. One day, coming under the power of death, he -died. Thereupon his son, Dharm-dhwaj by name, ascended the throne, and -began to reign. One day, having had the minister, Abhaichand, seized, -and seven plaits made of the hair on his head, and his face blackened, -and (the minister) himself seated on a donkey, and a drum beaten and -hands clapped (in derision) after him, he then banished him from the -kingdom, and carried on his government free from all anxiety.” - - * The sewra, sanyasi, and darwesh, are all religious - mendicants; the first is of the Jain religion, the second a - Brahman, and the third a Muhammadan. - -“One day, in the spring-time, the king, accompanied by his queens, went -to take a stroll in a garden. There was a large tank in that garden, and -the lotus was in full bloom therein. On beholding the beauty of the -tank, the king stripped off his clothes, and went down to bathe. Having -plucked a flower, and come to the side, he was handing it to one of the -queens, when it slipped from his hand and fell on the queen’s foot; and -by the blow it inflicted the queen’s foot was broken. On this the king -became alarmed, and forthwith coming out from the tank, began applying -remedies; and in the meantime night came on, and the moon shone forth. -No sooner did the moon’s beams fall, than blisters arose on the body of -the second queen. Farther, just then the sound of a wooden pestle -from some householder’s suddenly reached the third queen, and she was -instantly attacked with so severe a headache, that she fainted away.” - -After narrating so much, the sprite said, “O king! which of these three -was the most delicate?” The king replied, “The one who got the pain in -the head and fainted away, she was the most delicate.” On hearing these -words, the sprite again went and suspended himself on that tree; and the -king went there and took him down, and, making a bundle of him, placed -him on his shoulder, and walked off with him. - - - - -TALE XI. - -The sprite said, “Your majesty! there is a city named Punyapur, -the king of which was named Ballabh, and his minister’s name was -Satyaprakash, (and) the name of the minister’s wife was Lakshmi. One -day the king said to his minister, ‘If one who is a king does not enjoy -himself with beautiful women, his holding sovereignty is in vain.’ -Having said this, and made over the burthen of government to the -minister, he himself gladly entered upon a course of amorous pleasures. -He abandoned all cares of the state, and commenced spending his days and -nights in enjoyment.” - -“It so happened that, one day, the minister was sitting dejected at -home, when his wife asked him, ‘Husband! you seem to me to be very -weak?’ He replied, saying, ‘Night and day the cares of government weigh -heavily on me, and hence my body has become feeble; while the king is -the whole day long occupied with his own pleasures and enjoyment.’ The -minister’s wife said, ‘O husband! you have carried on the government for -a long time, now take leave of the king, and undertake a pilgrimage for -few days.’” - -“He remained silent on hearing this speech of hers. Afterwards, when -he stirred out (_lit_. when he rose thence), he went to the king at the -time of his holding a court, and, obtaining his permission to go, set -out on a pilgrimage. Journeying on, he reached Setband Rãmeshwar, * on -the sea-coast. As soon as he arrived there, he visited the shrine of -Mahãdeva, and came out (of the temple), when, his gaze happening to -stray towards the sea, what does he behold, but a (marvellous) tree of -gold come up out of it, the leaves of which were emeralds, the blossoms -topazes, the fruits corals,--it presented a most beautiful sight! And -seated on the tree was a very beautiful woman, holding a lute in her -hands, and singing in most soft and sweet strains. After a few minutes -the tree disappeared in the ocean.” - - * etband (from the Sanskrit setu-bandha) signifies a dike or - bridge, and is applied to the ridge of rooks between the - Coromandel coast and Ceylon. This dike or bridge is said to - have been built by the allies of Rama (i.e., the monkey army - under the leadership of Hanuman), when he invaded Ceylon to - recover his wife Sltã, who had been carried off thither by - Bãvan. It is said that, as fast as the monkeys built up the - dike, Bãvan destroyed it; so, to prevent his doing this, - Bãma erected a temple to Shiva (the god adored by Bavan) at - the extremity of the dike. Thenceforth Setband Rãmeshwar - became a place of pilgrimage. - -“After beholding this spectacle there, the minister turned back and came -to his own city, and, proceeding to the king, made obeisance, and -joining his hands, said, ‘Your Majesty! I have witnessed a marvellous -sight!’ The monarch said, ‘Describe it.’ The minister said, ‘Your -majesty! men of olden time have said that one should not speak of such -things as are beyond the comprehension of any one, and which no one -would credit. But this thing I saw plainly with my eyes, and hence I -speak of it. Your majesty! at the place where the Lord Raghunãth has -bridged the ocean, lo! a golden tree came up out of the sea, which was -so splendidly loaded with emerald leaves, topaz flowers, and coral -fruit, that a description of it is impossible! And upon it was a very -beautiful woman, with a lute in her hands, singing the sweetest of -strains. But after a few minutes that tree was lost to sight in the -ocean.’” - -“On hearing these words, the king entrusted the government to the -minister, and set out alone for the sea-shore. After several days he -arrived there, and entered the temple to pay adoration to Mahãdeva; and -having bowed down and worshipped, he came out, when lo! the same tree, -woman, and all, rose up (out of the sea). As soon as the king saw her, -he leaped into the sea, and went and sat on the same tree. She, together -with the king, descended to the nether regions. ** She looked at him -(the king) and said, ‘Valiant man! Why hast thou come hither?’ The king -replied, ‘I have come, attracted by thy beauty.’ She rejoined, ‘If thou -wilt not have intercourse with me during the dark fortnight of the lunar -month, I will marry thee.’ The king consented to this arrangement. -Notwithstanding this, however, she took the king’s solemn promise, and -then married him.” - - * Raghunãth (i.e., the lord of the family of Raghu,) is a - title of Rama, who, as an incarnation of Vishnu, was born in - the family of Raghu. - - ** Pãtãla is one of the seven Hindu hells, and the region - under the earth which is the abode of the Nagas, or serpents - with human faces. - -“To be brief, when the dark nights set in, she said, ‘Your majesty is -not to remain near me today.’ On hearing this, the king left her, taking -his sword with him; and going apart, kept secret watch. When it was -midnight, a demon came, and, on the instant of arriving, folded her in -his arms. No sooner did the king witness this, than he rushed forward -with his sword, and said, ‘Foul fiend! lay not thy hand on my wife -before my eyes! First fight with me. It was only ere I had set my eyes -on you that fear possessed me; now I have no fear.’” - -“This said, he drew his sword, and struck such a blow, that the head (of -the demon) was severed from the body, and lay quivering on the ground. -On beholding this, she said, ‘O gallant man! thou hast done me a great -kindness!’ After saying this, she spoke again, saying, ‘It is not every -mountain that contains rubies, nor every city that holds true men, nor -does the sandal-tree grow in every forest, nor do pearls exist in the -head of every elephant.’ Thereupon the king enquired, ‘Why did this -demon come to thee on the fourteenth night of the waning moon?’” - -“She said, ‘My father’s name is Vidyãdhar. I am said Vidyãdhar’s -daughter. Sundari is my name. Now it was an established custom for my -father not to partake of food without me. One day I was not at home at -meal-time; thereupon father became angry and pronounced a curse on me, -saying, ‘A demon will come and embrace thee every fourteenth night of -the waning moon.’ On hearing this, I said, ‘Father! you have indeed -given me your curse; but now have mercy on me!’ He replied, ‘When an -intrepid man shall come and slay that demon, thou wilt escape from this -curse.’ Now, therefore, I have escaped from that curse; and I will now -go and pay my respects to my father.’” - -“The king said, ‘If thou appreciatest the kindness I have done thee, -come at once and visit my dominions; after that, go and visit thy -father.’ She said, ‘Very well; I consent to what you say.’ Thereupon the -king brought heir with him to his capital. Festive music and rejoicing -began to take place. The news spread throughout the city that the king -had arrived. Then songs of congratulation and merry-making commenced in -every house; and after that, all the musicians and singers of the city -came and offered their congratulations at the court. The king gave away -many presents, and performed many pious acts.” - -“Again, after some days that fair one said, ‘Now, your majesty! I will -go to my father’s.’ The king said in sadness, ‘Very well: go.’ When she -perceived the king to be sad, she said, ‘Your majesty! I will not go.’ -The king said, ‘Why hast thou given up the idea of going to thy father?’ -She replied, ‘I have now become one of the human race, and my father is -a demi-god; * were I to go now, he would show me no respect: this is my -reason for not going.’ On hearing this the king was highly delighted, -and gave away lacs of rupees in presents and religious offerings. -Hearing of these matters touching the king, the minister died -broken-hearted.” - - * The Gandharvas are demi-gods inhabiting Indra’s heaven, - and serving as celestial musicians. - -Having told so much of the tale, the sprite said, “O king! why did the -minister die?” Then king Bïr Vikramãjït said, “The minister perceived -that the king had taken to sensual enjoyments, and banished all the -cares of government from his mind; that the subjects had lost their -master (or protector); and so, no one would heed what he (the minister) -said. This is the anxiety of which he died.” Having heard this, the -sprite went again and hung himself on that tree. The king went again, as -on previous occasions, and placed him on his shoulder, and carried him -away. - - - - -TALE XII. - -The sprite said, “O king Bir Vikramãjit! There is a city named -Chürãpur, where a king named Chürãman ruled, whose spiritual teacher’s -name was Devaswãmi, and he had a son named Hariswãmï. He was as -beautiful as Cupid, equalled Brihaspati * in his knowledge of scientific -and religious treatises, and was as wealthy as Kuvera. He wedded and -brought home a Brahman’s daughter, whose name was Lãvanyavatï.” - - * Brihaspati is the regent of the planet Jupiter, and the - preceptor of the gods. Kuvera is the god of wealth. - -“To be brief, one night in the hot season they were both sleeping -soundly on the flat roof of a summer house. The woman’s veil -accidentally slipped off her face, while a demi-god, seated on a car, -was proceeding somewhere through the air. His gaze suddenly falling upon -her, he lowered the car, and placing her, asleep, on the car, flew off -with her. After some time the Brahman also awoke, and lo! his wife was -not (beside him). On this he became alarmed, and coming down from -thence, searched throughout the house. When he did not find her there -either, he went about seeking her through all the streets and lanes of -the city, but did not find her. Thereupon he began to say to himself, -‘Who has carried her off? and whither has she gone?”’ - -“In short, when his efforts were of no avail, he returned home helpless -and regretful, and searched for her there a second time, but did not -find her. When the house appeared desolate to him without her, he lost -all self-control in his disquietude and misery, and began crying -out, Oh, darling of my soul! oh, darling of my soul! Further, being -exceedingly agitated by her separation from him, he gave up the position -of a householder, renounced the world, girt a simple waist-cloth round -his loins, rubbed the ashes of burnt cow-dung on his body, put on -a necklace of beads, quitted the town, and set out on a pilgrimage. -Proceeding on his pilgrimage from town to town, and village to village, -he reached a certain town at midday.” - -“When extreme hunger left him no alternative, he made a cup-shaped -vessel of the leaves of a dhãk-tree, and carrying it to the house of a -Brahman, said to him, ‘Give me some food in alms.’ (The fact is, when a -man comes under the influence of love, he has no thought of duty, caste, -or food; and, regardless of everything, he eats food wherever he can -obtain it.) When he begged alms of the Brahman, he (the Brahman) took -the cup-shaped vessel from him and entered the house, and brought it -(back) to him filled with rice boiled in milk. He took the cup, and came -to the margin of a tank. There was a large banyan-tree there. He placed -the cup at the root of that, and went to wash his face and hands in the -tank.” - -“A black snake came out from the roots of the tree, and having dipped -its mouth into the cup, went away; and so the whole contents of the -cup had become poisoned, when, in the meantime, he also returned after -washing his hands and face. This matter, however, was unknown to him; -while hunger, on the other hand, beset him sorely. (Thus) he ate the -rice and milk as soon as he came, and the poison instantly entered his -system. Thereupon he went to the Brahman and said, ‘Thou hast given me -poison, and I am now dying of it.’ Having said so much, he reeled and -fell, and died. Again, the Brahman, seeing him dead, turned his own -wife out of the house, and said, ‘Go thou hence, thou murderess of a -Brahman!’” - -Having told so much of the tale, the sprite said, “O king! to which -of these does the guilt of killing a Brahman attach?” The king said, -“Poison exists in a snake’s mouth as a matter of course; therefore no -guilt attaches to it. Again, the Brahman gave him alms, considering him -to be hungry; (therefore) guilt does not attach to him. Further, the -Brahman’s wife had given him alms at the bidding of her husband; she, -too, is without sin. And he ate the milk and rice unwittingly, and -hence he also is guiltless. In short, whoever imputes guilt to anyone of -these, is himself a sinner.” On hearing this, the sprite went again and -hung on to that tree; and the king also went there, and taking him down -and binding him, placed him on his shoulder, and carried him away from -there. - - - - -TALE XIII. - -The sprite said, “O king! there is a city named Chandra-hriday, and a -king named Randhir ruled there. There was in the city a merchant named -Dharmdhwaj, whose daughter’s name was Shobhani; and indeed she was -very beautiful. Her youthful prime was daily developing itself, and her -beauty was each moment increasing.” - -“It so happened that robberies became a nightly occurrence in that -city. When the merchants experienced much vexation at the hands of the -thieves, they all went to the king in a body and said, ‘Your majesty! -thieves have committed great outrage in the city; we can no longer dwell -in the place.’ The king replied, saying, ‘Well; what has happened is -beyond remedy (_lit._, what has happened, has happened); but henceforth -you shall suffer no annoyance; I will take vigorous measures against -them.’ After saying this, the king summoned a number of people and -told them off to keep guard, and directed them how to keep watch, and -commanded them to slay the thieves wherever they found them, without -asking any questions.” - -“People began to keep watch over the city, by night, and yet robberies -took place. All the merchants proceeded in a body to the king, and said, -‘Your majesty has sent watchmen, and yet the thieves have not decreased -in number, and thefts occur daily.’ The king replied, ‘Do you take your -leave now; from to-night I will go forth to watch over the city.’ On -hearing this, they left the king, and went each to his own home. Now, -when it was night, the king took his sword and shield, and, on foot and -alone, began his watch over the city. Having advanced some distance in -the course of his watch, and looked closely, he perceived a thief coming -towards him. On seeing him, the king called out, ‘Who art thou?’ He -replied, saying, ‘I am a thief; who art thou?’ The king said (in reply), -‘I also am a thief.’ He was pleased on hearing this, and said, ‘Let us -commit a robbery together.’” - -“Settling this matter between them, the king and the thief, conversing -with one another, entered one of the quarters of the city, and after -committing thefts in several houses, carried off the articles, and came -to a well without the city, and having gone down into it, ultimately -reached the chief city of the nether regions. The thief stationed the -king at the gate, and took the money and treasures to his own house. -In the meantime a woman-servant came out of his house, and, seeing the -king, began to say, ‘Your majesty! what a place you have come to with -that miscreant! Well will it be if, ere he return, you fly hence as fast -as you possibly can; otherwise he will kill you as soon as he arrives,’ -The king replied, ‘But I do not know the road! In which direction should -I go?’ Then the servant showed him the road, and the king came to his -palace.” - -“In fine, on the following day the king, with all his forces, went to -the chief city of the nether regions by the road down the well, and -surrounded the entire household of the thief; but the thief, escaping -by some other road, went to the ruler of that city, who was a demon, and -said, ‘A king has led an attack against my house with the view to kill -me; at this moment, either you must aid me, or I will give up dwelling -in your city, and take my abode in some other place.’ On hearing this, -the demon said, graciously, ‘You have supplied me with food; I am well -pleased with you.’ Having said this, the demon went where the king was -with his army, surrounding the house, and began devouring the men and -horses. And the king fled on beholding the form of the demon; and -all such as were able to run away, escaped; and the rest the demon -devoured.” - -“To be brief the king was running off alone, when the thief came and -cried out, ‘Art thou, a Rajpüt, flying from the battle?’ On the instant -of hearing this, the king halted again, and the two confronted one -another, and began to fight. At length the king overcame him, and bound -his hands behind his back, and brought him into the city. After that, -having had him bathed and washed, and clothed in fine apparel, and -mounted on a camel, he sent him all round the city, accompanied by a -crier, and ordered the impaling stake to be erected for him. Whoever -among the people of the city saw him said, ‘This same thief has -plundered the whole city, and the king will now impale him.’” - -“When the thief arrived near the house of the merchant Dharmdhwaj, the -merchant’s daughter hearing the sound of the crier’s drum, asked her -handmaid, ‘What is this proclamation about?’ She replied, ‘The king has -brought captive the thief who used to commit robberies in the city. -Now he will impale him.’ On hearing this, she also came running (to the -lattice) to see. No sooner did she behold the thief’s comeliness and -manly form than she became fascinated; and, coming to her father, -said, ‘Do you go to the king this moment, and return with that thief -released.’ The merchant said, ‘How can it be expected that, at my -request, the king will release the thief who has robbed his whole city, -and on whose account his whole army has been destroyed?’ She again -urged, ‘If you have to give up even all you possess for the king to -release him, do you bring him away free; and should he not come, I too -will sacrifice my life.’” - -“On hearing this, the merchant went to the king, and said, ‘Your -majesty! receive five lacs of rupees from me, and set the thief at -liberty.’ The king said, ‘This thief robbed the whole city, and my whole -army was swallowed up through him. I will not on any account let -him go.’ When the king did not heed his request, he returned home in -despair, and said to his daughter, ‘I said all that it was right to say, -but the king did not consent.’” - -“In the meantime, having had the thief taken round the city, they -brought him to a stand-still near the impaling stake. Now, the thief -having heard of the predicament of the merchant’s daughter, first -laughed aloud, and then wept bitterly. The people the while pulled him -down on the stake. And the merchant’s daughter, receiving intimation -of his death, came to the same place to devote herself to death for his -sake. She had a funeral pile constructed, and sitting thereon, had -the thief taken off the stake, placed his head on her lap, apd quietly -seated herself to be burnt. She was on the point of having the torch put -to it (the pile), when (a temple sacred to Devi happening to be on the -spot) Devi instantly came out of her temple and said, ‘Daughter! I am -pleased with thy courage; request a boon.’ She said, ‘Mother! if thou -art pleased with me, restore this thief to life.’ Thereupon the goddess -said, ‘Even so shall it be.’ Having said this, she brought nectar from -the under-world, and restored the thief to life.” - -Having told so much of the story, the sprite inquired, “Say, O king! -why the thief first laughed, and why he afterwards wept?” The king said, -“I know the reason why he laughed, and I know also why he wept. Attend, -O sprite! The thief thought within himself,--‘Now that she is giving up -all that she possesses to the king for my sake, what return can I make?’ -He wept at the thought of this. Again, however, he reflected, ‘She loved -me when I was about to die: the ways of God are altogether inscrutable; -He bestows wealth on the unlucky, knowledge on one of low origin, a -beautiful wife on a fool, and He causes rain to fall in showers on the -mountains.’ Thinking of such things, he laughed.” On hearing this, the -sprite went again and hung on to that tree. The king returned there, -and unloosing him, made a bundle of him, placed him on his shoulder, and -took him away. - - - - -TALE XIV. - -The sprite said, “Attend, King Vikram! There is a city named -Kusmavati, of which one Subichãr was king, whose daughter’s name was -Chandra-prabhã. When she became marriageable, she went out one spring -day, along with her companions, to stroll about in the garden. Now, -before arrangements had been made for the ladies to come out (i.e., -before the garden had been cleared of all strangers and others not -permitted to set eyes on the women), a Brahman’s son, named Manswi, -of twenty years or so, very handsome, had come into the garden in the -course of his wanderings, and meeting with cool shade under a tree, had -fallen asleep there. The king’s attendants came and made arrangements -for the ladies of the seraglio in the garden, but it so happened that -none of them saw the Brahman’s son sleeping there; and so he continued -sleeping under that tree, and the princess entered the garden with her -attendants. Strolling about with her companions, where does she come but -to the place where the Brahman’s son was sleeping! She no sooner arrived -there than he also awoke at the sound of the people’s footsteps. The -eyes of both met; and to such a degree did they come under Cupid’s -power, that on the one side the Brahman’s son fell upon the ground in a -swoon, on the other, she too was so beside herself, that her legs began -to tremble. Her companions, however, quickly laid hold of her on the -very instant. At last, they laid her down in a litter, and brought -her home. And the Brahman’s son was lying in so complete a state of -insensibility here, that he had no consciousness whatever of his body or -mind.” - -“During this interval two Brahmans, named Shashi and Müldeva, from the -country of Kanvrü, where they had studied the (occult) sciences, -happened to pass by there. Müldeva, seeing the Brahman’s son lying, -said, ‘Shashi! how is it that he is lying in such utter -unconsciousness?’ He replied, ‘A damsel has shot forth the arrows of her -eyes from the bow of her eyebrows; hence he is lying insensible.’ -Müldeva said, ‘We ought to rouse him.’ He replied, ‘What need is there -for you to rouse him?’ He did not heed Shashi’s words, but sprinkled -water over him, and restored him to consciousness, and asked, ‘What has -been the matter with thee?’ The Brahman said, ‘One should relate his -troubles to him who can remove them; for what is to be gained by -relating your sorrows to him who, on hearing of them, is unable to -remove them?’ He said, ‘Well, tell me your troubles; I will remove -them.’” - -“On hearing this, he said, ‘It was but now that the princess came here -with her companions; and it was through seeing her that I have fallen -into this state. Should I obtain possession of her, I will preserve -my life; otherwise I will abandon life.’ Then he replied, ‘Come to my -abode; I will exert myself to the utmost to obtain her; and, if I should -not succeed, I will bestow great wealth upon thee.’ Thereupon Manswi -said, ‘God has created many a jewel in the world; but the jewel, woman, -surpasses all; and for her sake it is that man treasures up wealth. When -I have lost the woman, what will I do with the wealth? Brute beasts -are better off in the world than those who do not possess themselves -of handsome wives. The fruit of merit is wealth, and the advantage of -wealth is ease, and the consequence of ease is (the taking) a wife; now, -what happiness can there be where there is no wife?’ On hearing this, -Müldeva said, ‘I will give thee whatsoever thou may’st ask for.’ Then -he said, ‘O Brahman obtain that same maiden’s hand for me.’ Müldeva -thereupon said, ‘So be it; come along with me; I will have that very -maiden bestowed on thee.’” - -“In short, ministering much comfort to him, he took him to his house; -and when he reached there, he prepared two magic pills. One pill he gave -to the (young) Brahman, saying, ‘When thou puttest this into thy mouth, -thou wilt be turned into a girl of twelve years; and when thou takest it -out of thy mouth, thou wilt become the self-same man thou wert before.’ -He said further, ‘Put this into thy mouth.’ On his putting it into his -mouth, he became a girl of twelve years. And he, (Müldeva) having put -the other pill into his own mouth, became transformed into an old man of -eighty years; and taking that young girl with him, he proceeded to the -king.” - -“The king, seeing the Brahman, saluted him, gave him a seat, and another -to the young girl also. Then the Brahman gave him his blessing in verse, -saying, ‘May he whose glory pervades the three worlds; and who, taking -the form of a dwarf, deceived * King Bali; and who, taking monkeys with -him, bridged the ocean; ** and who, supporting the mountain (Go -vardhan) on his hand, *** protected the cowherds from the bolts of -Indra,--may the same Vasudeva protect you!’ On hearing this, the -king inquired, ‘Whence has your highness come?’ The Brahman, Mãldeva, -replied, ‘I have come from the other side of the Ganges, and my home is -there; and I had gone to bring away my son’s wife, (and) in my absence, -a general flight from the village took place; and so I know not whither -my wife and son have fled to. And now, with this girl with me, how shall -I seek them? It is, therefore, advisable that I leave this (girl) with -your majesty. Keep her with the greatest care until I return.’” - - * Ball was a powerful king, who, by his austerities and - devotion, overcame Indra in battle, and obtained power over - heaven and earth. The gods became alarmed at this, and - sought the aid of Vishnü, who visited the earth in the form - of a dwarf, and went before Bali, who, according to custom, - offered him presents. These the dwarf, affecting utter - contempt for worldly wealth, declined, saying he merely - wanted as much territory as could be comprised in three of - his paces. Bali laughed, and granted his request; whereupon - the dwarf increased his stature to prodigious dimensions, - and, at one step, placed his foot on the heavens; at the - next, on the earth; and, no room remaining for the third - step, he placed his foot on Bali’s head, and so pressed him - down to the region of Nãga-loka, beneath the earth, where he - was kept in confinement, and bound with bonds made of - twisted serpents. - - ** etband (from the Sanskrit setu-bandha) signifies a dike - or bridge, and is applied to the ridge of rooks between the - Coromandel coast and Ceylon. This dike or bridge is said to - have been built by the allies of Rama (i.e., the monkey army - under the leadership of Hanuman), when he invaded Ceylon to - recover his wife Sltã, who had been carried off thither by - Bãvan. It is said that, as fast as the monkeys built up the - dike, Bãvan destroyed it; so, to prevent his doing this, - Bãma erected a temple to Shiva (the god adored by Bavan) at - the extremity of the dike. Thenceforth Setband Rãmeshwar - became a place of pilgrimage. - - *** This allusion to the exploits of Krishna the curious - reader will find fully explained in the 26th chapter of the - “Prem Sãgar.” - -“On hearing these words of the Brahman’s, the king began thinking to -himself, ‘How shall I take charge of a very beautiful young woman? And -if I do not take her, this Brahman will curse me, (and) my dominion will -be overthrown.’ Having thought this over in his mind, the king said, -‘Your highness! the command you have given me shall be obeyed.’ On this, -the king summoned his daughter, and said, ‘Daughter! take this Brahman’s -daughter-in-law and keep her with you, with all care and attention; and, -whether sleeping or waking, eating or drinking, or moving about, do not -let her be away from you for a moment.’ On hearing this, the princess -took hold of the hand of the Brahman’s daughter-in-law, and led her away -to her own apartment. At night, the two slept in one bed, and began -conversing with each other. In the course of conversation, the Brahman’s -daughter-in-law said, ‘Tell me, O princess! to what trouble is it owing -that you have become so worn and feeble?”’ - -“The princess said, ‘I went one day in the spring, accompanied by my -female friends, to stroll about in the garden, and there beheld a very -handsome, Cupid-like Brahman, and our eyes met. He swooned away on one -side, and I became unconscious on the other. Then my companions, seeing -my predicament, brought me home. And I am totally ignorant of both his -name and his abode. His image fills my eyes, and I have not the least -desire for food and drink. It is through this trouble that my body -has been reduced to the state you see.’ On hearing this, the Brahman’s -daughter-in-law said, ‘What wilt thou give me if I bring thy beloved and -thee together?’ The princess said, ‘I will remain thy slave for ever.’ -Hearing this, he took the magic pill out of his mouth and became a man -again; and she was abashed at beholding him. After that, the Brahman’s -son married her after the fashion of Gandharb marriages; and used -constantly to convert himself thus into a man at night, and to remain -a woman by day. At length, after six months, the princess became -pregnant.” - -“They say that, one day, the king went with his whole family to a -marriage festival at his minister’s house. There the minister’s son -beheld that Brahman’s son disguised as a woman, and fell in love as soon -as he saw her (or him), and began to say to a friend of his, ‘If this -woman does not become mine, I will sacrifice my life.’ In the interval, -the king having partaken of the feast, returned to the palace with his -family. But the condition of the minister’s son became most painful -through the anguish of separation from his beloved, and he gave up food -and water. Seeing this state (of his), his friend went and informed the -minister. And the minister, on hearing the story, went and said to the -king, ‘Your majesty! love for that Brahman’s daughter-in-law has brought -my son to a wretched state. He has given up eating and drinking. If you -would kindly give the Brahman’s daughter-in-law to me, his life would be -saved.’” - -“On hearing this, the king said angrily, ‘Thou fool! It is not the -nature of kings to do such a wrong. Hearken! Is it right to give away -to another that which is given in trust, without the permission of the -person making over the trust, that you mention this matter to me?’ On -hearing this, the minister returned home in despair. But perceiving the -suffering of his son, he also gave up meat and drink. When three days -passed without the minister’s eating and drinking, then, indeed, all the -officials combined, and said to the king, ‘Your majesty! the minister’s -son is in a precarious state, and in the event of his dying, the -minister, too, will not survive. And on the minister’s dying, the -affairs of the state will come to a stand-still. It is better that -you consent to that which we state.’ Hearing this, the king gave them -permission to speak. Then one of them said, ‘Your majesty! it is long -since that old Brahman left this, and he has not returned; God knows -whether he is dead or alive. It is therefore right that you give that -Brahman’s daughter-in-law to the minister’s son, and so uphold your -kingdom; and should he return, you can give him villages and wealth. -Should he not be satisfied with this, get his son married (to another -maiden) and let him depart.’” - -“On hearing this, the king sent for the Brahman’s daughter-in-law, and -said, ‘Go thou to the house of my minister’s son.’ She said, ‘The virtue -of a woman is destroyed by her being gifted with excessive beauty, and -a Brahman’s character is lost by his serving a king, and a cow is ruined -by grazing in remote pastures, and wealth vanishes on meeting with -abuse.’ After saying so much, she added, ‘If your majesty would give me -to the minister’s son, settle this matter with him, viz., that he will -do whatever I tell him; then will I go to his house.’ The king said, -‘Say! what should he do.’ She replied, ‘Your majesty! I am a Brahman -woman, and he is a Kshatri by caste; hence it is best that he first -perform all the prescribed pilgrimages; after that I will cohabit with -him.’” - -“When he heard this speech, the king sent for the minister’s son and -said to him, ‘Go thou, first, and visit all the places of pilgrimage; -after that I will give the Brahman’s girl to thee,’ On hearing these -words from the king, the minister’s son said, ‘Your majesty! let her go -and take up her abode in my house, and then I will go on pilgrimage.’ -After hearing this, the king said to the Brahman’s girl, ‘If thou -will first go and take up thy abode in his house, he will set out on -pilgrimage.’ Having no alternative, the Brahman’s girl went at the -king’s bidding and took up her abode in his house. Then the minister’s -son said to his wife, ‘Do you both live together in one place, on terms -of the greatest affection and friendliness, and on no account quarrel -and fight with each other, and never go to a strange house.’” - -“Having given them these instructions, he, for his part, set out on -a pilgrimage; and here (at home), his wife, whose name was -Saubhagya-sundari, lying at night on one bed along with the Brahman’s -daughter-in-law, began conversing on various topics. After some time the -wife of the minister’s son spake as follows:--‘O friend! at this -moment I am consumed with the flame of love; but how can my desire be -attained?’ - -“The other said, ‘If I accomplish thy desire, what wilt thou give me?’ -She replied, ‘I will be thy humble and obedient slave for ever.’ On this -he took the magic pill out of his mouth and became transformed into a -man. Thus he regularly transformed himself into a man by night, and into -a woman by day. After that, indeed, great love existed between the two -of them.” - -“In short, six months passed away in this manner, and the minister’s son -returned. On the one hand, the people hearing of his arrival, began to -rejoice; and on the other, the Brahman’s daughter-in-law, having taken -the magic pill out of her mouth and transformed herself into a man, came -out from the house by way of the wicket, and went off. Again, after some -time, he came to the same Brahman, Müldeva, who had given him the magic -pill, and told him his whole story from beginning to end. Then Müldeva, -after hearing all the circumstances, took the magic pill from him and -gave it to his companion, Shashi, and each of them put the pill (he had) -into his mouth. One was transformed into an old man, and the other a -young man of twenty. After this the two went to the king’s.’” - -“The king saluted them on the instant of seeing them, and gave them -seats. And they, too, gave (the king) their blessings. After inquiring -after their health and welfare, the king spake to Müldeva, saying, -‘Where have you been detained for so many days?’ The Brahman said, ‘Your -majesty! I went to search for this son of mine, and having discovered -him, I have brought him to you. If you will now give up his wife, I will -take both daughter-in-law and son home.’ Then the king related the whole -story to the Brahman. The Brahman became very angry on hearing it, and -said to the king, ‘What proceeding is this, for thee to give my son’s -wife to another? Well! thou hast acted as thou pleasedst; but now -receive my curse.’ Thereupon the king said, ‘O holy man! be not angry; -I will do whatever you bid me.’ The Brahman said, ‘So be it; if, through -fear of my curse, thou wilt do as I say, then give thy daughter in -marriage to my son.’ On hearing this, the king summoned an astrologer, -and after having the auspicious conjunction and moment determined, gave -his daughter in marriage to the Brahman’s son. Then he took leave of the -king and came to his own village, bringing the princess, together with -her dowry, along with him.” - -“On hearing this intelligence, the Brahman Manswi also came there, and -commenced quarrelling with him, saying, ‘Give me my wife.’ The Brahman -named Shashi said, ‘I have married her before ten witnesses and brought -her home; she is my wife.’ He replied, ‘She is with child by me; how -can she become thy wife?’ And they went on wrangling with each other. -Müldeva reasoned much with both of them, but neither heeded what he -said.” - -After relating so much of the story, the sprite said, “Say, king Bir -Vikramajit! whose wife was she?” The king replied, “She became the wife -of the Brahman Shashi.” Then the sprite said, “Pregnant by the other -Brahman, how could she become the wife of this one?” The king said, “No -one was aware of her being with child by that Brahman; whereas this one -married her in the presence of ten arbitrators; therefore she became his -wife. And the child, too, will have the right to perform his funeral -obsequies.” On hearing this, the sprite went and hung on to the same -tree. Again did the king go, and, after binding the sprite, and placing -him on his shoulder, carry him away. - - - - -TALE XV. - -The sprite said, “O king! there is a mountain named Himachal, where -there is a city of the demi-gods (or celestial musicians); and king -Jïmütketu ruled there. Once upon a time he worshipped Kalpãbriksh a -great deal for the sake of a son. Thereupon Kalpabriksh was pleased, and -said, ‘I am pleased at perceiving thy services to me; ask any boon thou -desirest.’ The monarch replied, saying, ‘Grant me a son, so that my -kingdom and my name may endure,’ It (the tree) stud, ‘Even so shall it -be.’” - -“After some time the king had a son. He experienced extreme joy, and -held rejoicings with much noise and display. After making numerous -presents and charitable gifts, he summoned the priests and fixed on a -name for him. The priests named him Jïmüt-bãhan. When he became twelve -years of age he began to worship Shiva; and having completed the study -of all the learned writings, became a very intelligent, meditative, -resolute, intrepid, and learned man; there was no equal of his in those -times. And as many people as dwelt under his sway, all were alive to -their respective duties.” - -“When he attained to manhood, he, too, worshipped Kalpabriksh -assiduously; whereupon Kalpabriksh was pleased, and said to him, ‘Ask -whatsoever thou desirest, I will give it to thee.’ On this, Jïmüt-bãhan -said, ‘If you are pleased with me, take away all poverty from my -subjects, and let all those who dwell in my dominions become equal in -point of possessions and riches.’ When Kalpabriksh granted the boon, all -became so well off by the possession of wealth, that no one would obey -the order of any person, and no one would do work for any one.” - -“When the subjects of that realm became such as has been described, -the brothers and kinsfolk of the king began to reason together, saying, -‘Both father and son are completely under the influence of religion, and -the people do not obey their commands; it is therefore best to seize and -imprison the pair of them, and take their kingdom from them.’ In fine, -the king was not on his guard against them; and they having plotted -together, went with an army and surrounded the king’s palace.” - -“When this news reached the king, he said to his son, ‘What shall we do -now?’ The prince said, ‘Your majesty! you be pleased to abide here in -peace; I will away and destroy them this instant.’ The king said, ‘O -son! this body is frail, and riches, too, are unabiding; when a man is -born, death, too, attends him; hence we should now give up dominion, and -practise religious duties. It is not right to commit a heinous sin for -the sake of such a body, and for the sake of a kingdom; for even king -Yudhishthir experienced remorse after his great war with the descendants -of Bharat.’ On hearing this, his son said, ‘So be it! make over the -government to your kinsmen, and you yourself depart and practise -religious austerities.’” - -“Having resolved on this, and summoned his brothers and nephews, and -handed over the government to them, father and son both ascended the -mountain Malayãchal, and on reaching the summit, built a hut and dwelt -there. A friendship arose between Jïmüt-bãhan and a holy sage’s son. -One day the king’s son and the son of the sage went out together for a -stroll on the top of the mountain. A temple, sacred to Bhawãnï, came in -sight there. Within the temple, a princess, with a lute in her hands, -was singing in front of the goddess. The eyes of the princess and -those of Jïinüt-bãhan met, and both became smitten with love. But the -princess, restraining her feelings, and stricken with shame, turned her -steps homeward; and he, too, for his part, being put to shame by the -presence of the sage’s son, came to his own place. That night was passed -by both the lovers (_lit._ rosecheeked ones) in extreme restlessness.” - -“As soon as morn appeared, the princess set out from her quarter, for -the temple of Devi, and the prince, too (starting from this side), no -sooner arrived than he perceived that the princess was there. Then he -asked her female companion, ‘Whose daughter is she?’ The companion said, -‘She is the daughter of king Malayketu; her name is Malayãvatï, and -she is a virgin as yet.’ After saying this, the companion (spoke) again -(and) asked the prince, ‘Say, handsome man! whence have you come? and -what is your name?’ He replied, ‘I am the son of the monarch of the -demi-gods, whose name is Jïmüt-ketu; and my name is Jïmüt-bãhan. In -consequence of our Government being overthrown, we, father and son, have -come and taken up our abode here.’” - -“Again, the companion, after hearing these words, related all to the -princess. She was much pained at heart on hearing them, and returned -home; and at night she lay down with a load of care on her mind. But -her companion perceiving this state of her’s, disclosed the story to her -mother. The queen, on hearing it, mentioned it to the king, and said, -‘Your majesty! your daughter has become marriageable; why do you not -seek a husband for her?’ On hearing this, the king thought the matter -over in his mind, and that very moment summoned his son Mitrãvasu, and -said, ‘Son! seek a husband for your sister and bring him here.’ Then he -spoke, saying, ‘The king of the demi-gods, Jïmüt-ketu by name, and whose -son is named Jïmüt-bãhan, having abandoned his kingdom, has, I hear, -come here with his son.’ On hearing this, king Malay-ketu said, ‘I will -give the girl to Jiraüt-bãhan.’” - -“Having said this, he bade his son go and bring Jimüt-bãhan from the -king’s. He, on receipt of the king’s command, set out for that house, -and, on arriving there, said to the father, ‘Let your son accompany -me, as my father has sent for him to bestow his daughter upon him.’ On -hearing, this, king Jïmüt-ketu sent his son along with him, and he came -here (to King Malay-ketu’s house). Then King Malay-ketu celebrated his -marriage Gandharb fashion. When his marriage had taken place, he brought -the bride and Mitrãvasu with him to his own house. Then the three of -them paid their respects to the king, and the king also gave them his -blessing. Thus did that day pass.’” - -“On the morrow’s mom, however, the two princes went out, as soon as they -rose, to take a walk on that mountain of Malayãgir. * On reaching the -place, what does Jïmüt-bãhan perceive but a very lofty heap of something -white. Thereupon he questioned his brother-in-law, saying, ‘Brother! how -is it that this white heap is seen here?’ He replied, ‘Millions of young -_nags_ (or serpents with human faces) come here from the infernal -regions; these _Garur_ ** comes and devours; this heap is composed of -their bones.’ On hearing this, Jïmüt bãhan said to his brother-in-law, -‘Friend! you go home (alone) and take your food; for I always engage in -worship at this hour, and the time for me to worship has now arrived.’” - - * This mountain has already been called Malayachal; the - change of name is merely apparent, however, for achal and - giri both signify Mil or mountain; Malaya is the actual - name. It is a mountain south of the Narbada, and is made - famous in Sanskrit poetry for the cool southerly breeze - which always prevails there. - - ** Garur is a gigantic bird with a human face, said to be - the vehicle of Vishnu. He is the elder brother of Indra, - being the produce of the second egg laid by Banitã. This - will account for Garur’s possessing the power to bring - nectar from the nether regions. - -“On hearing this, he did go; and Jïmüt-bãhan having advanced further, -the sound of weeping began to reach him. When, continuing his advance in -the direction of the sound of the voice, he reached the spot, what does -he behold but an old woman weeping with the burden of her trouble. He -went up to her and asked, ‘Why weepest thou, mother?’ Thereupon she -said, ‘To-day comes the turn of the serpent Sankhchür, who is my son; -Garur will come and eat him up; it is on account of this trouble that I -weep.’ He said, ‘O mother! weep not; I will give up my life in lieu of -thy son’s.’ The old woman said, ‘Pray do not so! _thou_ art my (son) -Sankhchür.’” - -“She was saying this, when, at that moment, Sankhchür arrived; and -hearing (her words), said, ‘Your majesty! worthless wretches like myself -are born and die in vast numbers; but a just and compassionate being -like you is not born every day (_lit_. every hour); do not, therefore, -sacrifice your life for mine; for, thousands of human beings will be -benefited by your remaining alive; whereas it makes no difference -whether I live or die.’ Then Jïmüt-bãhan said, ‘It is not the way of -true men to say (that they will do a thing) and (then) not to do it. Go -thou whence thou camest.’” - -“When he heard this, Shankhchur, for his part, went to pay adoration -to Devi, and Garur descended from the sky. In the meantime, the prince -perceived that each leg of his was as long as four bamboos, and his beak -was as long as a palm-tree, his belly like a mountain, his eyes like -gates, and his feathers like clouds. All at once he rushed with open -beak upon the prince. The first time the prince saved himself; but the -second time he flew off with him in his beak, and began wheeling upwards -in the air. While this was going on, a bracelet, on the jewel of which -the prince’s name was engraved, became unfastened, and fell, all covered -with blood, before the princess. She fell down in a swoon at the sight -of it.” - -“When, after a few minutes, she recovered her senses, she sent word of -all that had happened to her father and mother. They came (to her) on -hearing of this calamity, and on seeing the ornament covered with blood, -burst into tears. Now, the three of them set out in quest (of him), and, -on the road, Shankhchür too joined them, and advancing beyond them, -went to the place where he had seen the prince, and began calling out -repeatedly, saying, ‘O Garur! let him go! let him go! He is not thy -food. _My_ name is Shankchür. I am thy food.’” - -“On hearing this, Garur descended in alarm, and thought to himself, ‘I -have eaten either a Brahman or a Kshatri; what is this I have done!’ -After this, he said to the prince, ‘O man! tell me truly; why art thou -giving up thy life?’ The prince replied, ‘O Garur! trees cast their -shade over others; and while they themselves stand in the sun, blossom -and bear fruit for the benefit of others. Such is the character of good -men and trees. What is the advantage of this body if it do not come -of use to others? The saying is well known that, The more they rub -sandal-wood, the more it gives out its perfume; and the more they go on -peeling the sugar-cane, and cutting it up into pieces, the more does its -flavour increase; and the more they pass gold through the fire, the more -surpassingly beautiful does it become. Those who are noble do not give -up their natural qualities even on losing their lives. What matters it -whether men praise them or blame them? What matters it whether riches -abide with them or not? What does it signify whether they die this -moment, or after a length of time? The men who walk in the path of -rectitude place not their feet in any other path, happen what may. What -matters it whether they are fat or lean? In fact, his living is bootless -whose body proves of no benefit (to anyone); while those who live for -the good of others--their living is advantageous. To live for the mere -sake of living, is the way in which dogs and crows, even, cherish life. -Those who lay down their lives for the sake of a Brahman, a cow, a -friend, or a wife, nay, more, for the sake of a stranger, assuredly -dwell in paradise for ever.’” - -“Garur said, ‘Everyone in the world cherishes his own life; and scarce, -indeed, are those in the world who lay down their own lives to save -the lives of others.’ After saying this, Garur added, ‘Ask a boon; I am -pleased with thy courage.’ On hearing this, Jïmüt-bãhan said, ‘O god! -if you are pleased with me, then henceforth eat no more serpents, and -restore to life those you have eaten.’ On hearing this, Garur brought -the water of life from the infernal regions, and sprinkled it over the -bones of the serpents, so that they rose up alive again. And he said to -him (the prince), ‘O Jimüt-bãhan, by my favour thy lost kingdom will be -restored to thee.’” - -“After granting this boon, Garur departed to his own abode, and -Sankhchür also went home; and Jïmüt-bãhan too left the place, and met -his father-in-law and mother-in-law and wife on the road Then he came in -their company to his father. When they heard of these circumstances, his -uncle and cousins, and indeed all his kinsfolk, came to visit him, and -after falling at his feet (to implore forgiveness), took him away, and -placed him on the throne.” - -After relating so much of the story, the sprite asked, “O king! -whose virtue was greatest among these?” King Bïr Vikramãjït replied, -“Sankhchür’s.” - -“How so?” asked the sprite. The king said, “Sankhchür, who had gone away -(and so, got safe off,) returned to give up his life, and saved him (the -prince) from being eaten by Garur.” The sprite said, “Why was not the -virtue of him greatest, who laid down his life for another?” The king -replied, “Jïmüt-bãhan was a _Kshatri_ by caste. He was accustomed to -holding his life in his hand, and hence he found it no hard matter to -sacrifice his life.” On hearing this, the sprite went again and hung on -to that tree; and the king, having gone there and bound him, placed him -on his shoulder, and carried him off. - - - - -TALE XVI. - -The sprite said, “Ô King Bir Vikramãjït! there is a. city named -Chandra-shekhar, and a merchant named Ratandatt was an inhabitant -thereof. He had one only daughter, whose name was Unmãdinï. When she -attained to womanhood, her father went to the king of the place, and -said, ‘Your majesty! I have a daughter (_lit_. there is a girl in my -house); if you desire to possess her, take her; otherwise I will give -her to some one else.’” - -“When the king heard this, he summoned two or three old servants, -and said to them, ‘Go and inspect the appearance of the merchant’s -daughter.’ They came to the merchant’s house at the monarch’s bidding, -and all became fascinated at the sight of the girl’s beauty,--such -beauty, as if a brilliant light was placed in a dark house; eyes like -those of a gazelle; plaits of hair like female snakes; eyebrows like a -bow; nose like a parrot’s; a set of teeth (_lit_. the set of thirty-two) -like a string of pearls; lips like the _kandüri_ throat like a pigeon’s; -waist like the leopard’s; hands and feet like a tender lotus; a face -like the moon, a complexion of the colour of the _champã_, a gait like -that of a goose, and a voice like the cuckoo’s; at the sight of her -beauty the female divinities of Indra’s paradise would feel abashed.” - -“On beholding beauty of this kind, so abundantly rich in all graces, -they decided among themselves, (saying), ‘If such a woman enter the -king’s household, the king will become her slave, and will not give a -thought to the affairs of government. Hence, it is better to tell -the king that she is ill-favoured, (and) not worthy of him.’ Having -determined thus, they came thence to the king, and gave the following -account:--‘We have seen the girl; she is not worthy of you.’ On hearing -this, the king said to the merchant, ‘I will not wed her.’ Thereupon -what does the merchant do on returning home, but give his daughter in -marriage to one Balbhadra, who was the commander in-chief of the king’s -army. She took up her abode in his house.” - -“It is said that, one day, the royal cavalcade passed by that way; and -she too was standing, fully attired, on her house-top, at the moment; -(and) her eyes and those of the monarch chanced to meet. The king began -to say to himself, ‘Is this the daughter of a god, or a female divinity, -or the daughter of a human being?’ The short of it is, he was fascinated -at the sight of her beauty, and returned thence to his palace in a state -of extreme agitation. The warder, on beholding his countenance, said, -‘Your majesty! what bodily pain are you suffering from?’ The monarch -replied, ‘While coming along the road to-day I saw a beautiful woman on -a house-top. I know not whether she is a houri, or a fairy, or a human -being; but her beauty drove my mind distracted all at once; and hence -(it is that) I am agitated.’” - -“On hearing this, the door-keeper said, ‘Your majesty! she is the -daughter of that same merchant (who offered his daughter to you). -Balbbadra, your majesty’s commander-in-chief, has brought her home as -his wife/ The king said, ‘Those whom I sent to see her appearance have -deceived me,’ After saying this, the king ordered the mace-bearer to -bring those persons before him without delay. On receiving this order -from the king, the mace-bearer went and brought them. In short, when -they came before the king, his majesty said, ‘The errand on which I sent -you, and that which was the desire of my heart--these things you failed -to accomplish; on the contrary, you fabricated a false story, and gave -it to me as an answer. Now, to-day, I have seen her with my own eyes. -She is so beautiful a woman, rich in all distinguishing qualities, that -it would be difficult to meet with her equal in these times.’” - -“On hearing this, they said, ‘What your majesty says is true; but -graciously listen to the object we had in view in representing her to -your majesty as ill-favoured. We decided among ourselves that, if so -beautiful a woman enter the royal household, your majesty would become -her slave on the instant of beholding her, and would neglect all the -affairs of the State, and so the kingdom would go to ruin. It was in -consequence of this apprehension that we invented such a story, and laid -it before you.’” - -“When he heard this, the king _said_ to them, ‘You speak the truth;’ but -he experienced the greatest uneasiness thinking of her. Now, the king’s -distress of mind was known to everyone, when, at the moment, Balbhadra, -too, arrived, and putting his hands together (in humble supplication), -stood before the king, and said, ‘O lord of ‘the earth! I am your -servant, she is your hand-maid, and you to suffer so much pain on -her account! Be pleased, therefore, to give the order that she may be -brought before you.’ On hearing these words, the king said very angrily, -‘It is a grievous wrong to approach another’s wife! What is this thou -hast said to me? What! am I a lawless wretch, that I should commit an -infamous deed! The wife of another is as a mother, and the wealth of -another is on a par with mud. Hear me, brother! As a man regards his own -heart, so should he regard the hearts of others.’ Balbhadra spoke again, -saying, ‘She is my servant. When I give her to your majesty, how can she -any longer be the wife of another?’ The king replied; ‘I will not -commit an act whereby reproach would attach to me in the world.’ The -commander-in-chief said again, ‘Your majesty! I will turn her out of the -house, and place her somewhere else, and after making a prostitute of -her, will bring her to you.’ Thereupon the monarch said, ‘If thou makest -a harlot of a virtuous woman I will punish thee severely.’” - -“After saying this, the king pined at the recollection of her, and, in -the course of ten days, died. Then the commander-in-chief, Balbhadra, -went and asked his spiritual teacher, ‘My master has died for the sake -of Unmadini; what is it right for me to do now? Favour me with your -commands in this matter.’ He said, ‘It is the duty of a servant to give -up his life also after his master’s.’ This servant gladly went to the -place where they had conveyed the king for cremation. During the time -in which the king’s funeral pile was got ready, he, too, had quitted -himself of his ablutions and devotions; and when they lighted the pile, -he too drew near the pile, and raising his joined hands to the sun, -began to say, ‘O Sun-deity! in thought, word and deed, I solicit the -gratification of this desire, viz., that at every successive birth I may -meet with this same master, and (for this) hymn your praises.’ Having -uttered this, he bowed in adoration, and leaped into the fire.” - -“When Unmãdini received this intelligence, she went to her spiritual -teacher, and telling him all, asked, saying, ‘Your highness! what is the -duty of a wife?’ He replied, ‘It is by doing her duty to him to whom -her father and mother have given her that she is termed a woman of good -family; and it is thus written in the book of law, viz.--The woman who -in her husband’s lifetime practises austerities and fasting, shortens -the life of her husband, and is finally cast into hell-But the best -thing is this, that a woman by doing her duty to her husband, no matter -how wanting he may be, secures her own salvation. Moreover, the woman -who entertains the desire to sacrifice herself for her husband in the -burning-ground, most undoubtedly derives as much benefit from as many -steps as she takes towards this as would be derived from an equal number -of horse-sacrifices. * Further, there is no virtue equal to that of a -woman’s sacrificing herself for her husband on the funeral pile.’ On -hearing this, she made her salutation, and returned home; and after -bathing, and performing her devotions, and giving large gifts to -Brahmans, went to the funeral pile, and going once round to the right -in adoration, said, ‘O Lord! I am Thy servant in each succeeding birth.’ -Having said this, she, too, went and seated herself in the fire, and was -consumed.” - - * The ashwamedha, or horse-sacrifice, is one performed by - powerful kings alone, as it involves a vast expense. It is - regarded as of the highest efficacy, and as far excelling - all ordinary sacrifices. - -After relating so much of the story, the sprite said, “O king! whose -virtue was greatest of these three?” King Bir Vikramãjït replied, “The -king’s.” The sprite said, “How so?” The king replied, “He left alone -the wife given to him by the commander-in-chief, while he sacrificed his -life on her account, and yet preserved his virtue. It behoves a servant -to lay down his life for his master; and it is right for a wife to -sacrifice herself for her lord. Therefore the virtue of the king was -greatest.” Having heard these words, the sprite went and hung on to that -same tree. The king, too, followed him, and again bound him, and placed -him on his shoulder, and carried him away. - - - - -TALE XVII. - -The sprite said, “Your majesty! there was a king of Ujjain, named -Mahãsain; and an inhabitant of that place was a Brahman, Devasharmã, -whose son’s name was Gunãkar. He (the son) turned out a great gambler; -so much so that he lost at play all the wealth the Brahman possessed. -Thereupon all the members of the family turned Gunãkar out of house and -home. And he could not help himself in any way; (so) having no other -resource, he took his departure from the place, and in several days’ -time came to a certain city. What does he see there but a devotee -sitting over a fire, and inhaling smoke by way of penance. After -saluting him, he, too, sat down there. The devotee asked him, ‘Wilt thou -eat anything?’ He replied, ‘Your highness! of course I will eat, if you -give me (something).’ The devotee filled a human skull with food and -brought it to him. On seeing it he said, ‘I’ll not eat food out of this -skull.’” - -“When he did not partake of the food, the ascetic repeated such an -incantation, that a fairy * appeared before him with joined hands, and -said, ‘Your highness! I will execute any command you may give me.’ The -ascetic said, ‘Give this Brahman whatever food he desires.’ On hearing -this, she built a very fine house, and furnishing it with all comforts, -took him away with her from that place, and seating him on a stool, -placed various kinds of condiments and meats, by dishfuls, before him. -He ate whatever he liked to his heart’s content. Again, after this, she -placed the pãn-box before him, and after rubbing down saffron and sandal -in rose-water, applied (the mixture) to his body. Farther, she clothed -him in garments scented with sweet perfumes, threw a garland of flowers -round his neck, and bringing him away thence, seated him on a bed. Now -while this was taking place it became evening, and she, too, having -first decked herself out, went and sat on the bed, and the Brahman -passed the whole night in pleasure and enjoyment.” - - * Yakshani is a female Yakshã, or kind of demi-god, - attendant on Kuvera, the god of wealth. - -“When morn arrived, the fairy went away to her own place, and he came -to the devotee and said, ‘Master! she’s gone away; what shall I do now?’ -The ascetic said, ‘She came through the power of magic art, and abides -near him who possesses the art.’ He replied, ‘Impart this art to me, -your highness! that I may practise it.’ Then the devotee gave him a -charm, and said, ‘Practise this charm for forty days, at midnight, -sitting in water, and with a steadfast mind.’ Thus used he to go to -practise the charm, while many and various frightful objects appeared -in view; but he felt no alarm at any of them. When the time expired, -he came to the devotee and said, ‘Your highness! I come from practising -(the charm) for the number of days you prescribed.’ He said, ‘Now -practise it for that number of days, sitting in fire.’ He replied, -‘Master! I will go and pay a visit to my family, and then return and -practise it.’” - -“After saying this to the devotee, he took leave and went home; and when -his relations saw him, they embraced him and commenced weeping; while -his father said, ‘O Gunãkar; where have you been so many days, and why -did you forget your home! O my son, it is said that, he who leaves a -faithful wife and lives apart, and turns his back on a youthful woman, -or he who does not care for one who loves him, is on a level with the -lowest * of the low. It is said, farther, that no virtue equals the -domestic virtues, and no woman in the world imparts happiness equal to -that which the mistress of one’s house imparts; and those who slight -their parents are impious men, and their future state will never, never -be one of salvation; thus has Brahma declared.’” - - * Lit,--Is equal to a chandil, or man of the lowest of the - mixed tribes. - -“On this _Gunãkar_ spoke, saying, ‘This body is composed of flesh and -blood, which same is food for worms; and its nature is such that, if you -neglect it for a day, a fetid smell proceeds from it. Fools are they who -feel affection for such a body, and wise are they who set not their -heart on it. Further, it is of the nature of this body that it is -repeatedly born and destroyed. What dependence can one place on such a -body! Cleanse it ever so much, it does not become clean; just as an -earthen vessel, filled with filth, does not become clean by washing the -outer surface; or however much one washes charcoal, it does not become -white. Again, by what means can that body become clean, in which the -fount of impurity is never-failing?’ Having said so much, he spoke -again, saying, ‘Whose father (is one)? Whose mother? Whose wife? Whose -brother? * The way of this world is such, that numbers come and numbers -depart. Those who offer sacrifices and burnt-offerings consider Agni -(fire) their god; while those who are deficient in understanding make an -image and worship it as god; but the class of ascetics regard god as in -their very bodies. I will not practise such domestic duties (as those -you have mentioned), but will practise religious meditation.’” ** -“Having said this, he bid adieu to his kindred, and came where the -devotee was, and practised the charm, seated in fire. The fairy, -however, did not come. Then he went to the devotee, and the devotee said -to him, ‘Hast thou not acquired the art?’ Thereupon he said, ‘Just so, -Master! I have not acquired it!’” - - * This may also be rendered, “Who has a father,” &c. - - ** Yogãbhyãs may mean, either “the particular practice of - devotion by which union with God is supposed to be - obtained,” or “the practice of the magic art.” - -“Having related so much of the story, the sprite said, ‘Say, O king! why -did he not acquire the art?’ The king replied, saying, ‘The practiser -was of two minds, (i e., did not give his undivided attention to the -task), and hence he failed to acquire it. And it is said that a spell -is perfected by (the operator’s) being of one mind (or by his giving his -entire mind to it), and does not succeed on his thoughts being divided. -Further, it is also said that those who are wanting in liberality do -not obtain celebrity; and those who lack truthfulness are without shame; -those who are wanting in justice do not acquire wealth; and those who -lack meditation do not find God.” - -“When the sprite heard this he said, ‘How can the operator who sat in -fire to work his spell be termed two-minded?’ The king replied, ‘When, -at the time of practising the spell, he went to visit his family, the -devotee said to himself in vexation, ‘Why did I teach the magic art to -so vacillating an operator?’ and it was in consequence of this that he -did not acquire the art. And it is said, that however much a man may -exert himself, destiny attends him all the same; and whatever number -of things he may achieve by force of his intellect, he, nevertheless, -obtains that alone which fate has recorded.” On hearing this the sprite -went again and hung on to that tree; and the king, too, followed him, -and having bound him, and placed him on his shoulder, took him away. - - - - -TALE XVIII. - -The sprite said, “Your majesty! There was a city named Kubalpur, the -name of the king of which was Sudakshi. Now, a merchant named Dhanãkshi -used also to live in that city, and he had a daughter whose name was -Dhanvati. He gave her in marriage in her childhood to a merchant named -Gauridatt. After a considerable time she had a girl, whom she named -Mohani. When she attained to some years, her father died, and the -merchant’s kinsfolk seized all his property. She, in her helplessness, -left the house in the darkness of the night, and taking her daughter -with her, set out for the house of her parents.” - -“After proceeding but a short distance, she lost the road, and came upon -a burning-ground, where a thief was stretched upon an impaling-stake. -Her hand quite unexpectedly came in contact with his foot. He called -out, ‘Who is it that put me to pain just now?’ On this she replied, ‘I -have not willingly inflicted pain on you forgive my fault.’ He said, ‘No -one gives either pain or pleasure to another; according as the Creator -decrees one’s fate shall be, so he experiences; and those who affirm -that they did such and such things, are very unwise; for men are fixed -to the cord of fate, which draws them after it whithersoever it pleases. -The ways of the Creator are utterly inscrutable; for men propose a thing -to themselves, and He brings something quite different to pass.’” - -“On hearing this, Dhanvati said, ‘O man! who art thou?’ He replied, ‘I -am a thief; this is my third day on the impaling-stake, and life will -not quit the body.’ She said, ‘For what reason?’ He replied, saying, ‘I -am unmarried; if thou wilt give me thy daughter in marriage, I will give -thee ten millions of gold-mohurs.’ It is notorious that greediness of -gain is the root of all evil, pleasure the source of pain, and love the -source of sorrow. Whoever keeps clear of these three lives happy. It -is not every one, however, who can give them up. Eventually, Dhanvati, -through greed, became willing to give him her daughter, and asked, ‘It -is my desire that thou shouldst have a son; but how can this be?’ He -replied, saying, ‘when she attains to womanhood, send for a handsome -Brahman, and give him five hundred gold-mohurs, and place her with him; -thus will she have a son.’” - -“When she heard this, Dhanvati married the girl to him by giving her -four turns round the stake. Then the thief said to her, ‘There is -a banyan-tree near a large well of masonry to the east of this; the -gold-mohurs lie buried beneath it; go thou and take them.’ He said this, -and died. She went in the direction indicated, and on arriving there, -took a few gold-mohurs from those buried» and came to her parents’ -house. After relating her story to them, she brought them with her to -her husband’s land. Then she built a large house and began living in it; -and the girl increased in stature daily.” - -“When she had become a woman, she was standing one day with a female -companion on the house-top, and casting her eyes along the road, while -just at that moment a young Brahman passed that way, and she, at the -sight of him, was smitten with love, and said to her friend, ‘O my -friend! bring this man to my mother.’ On hearing this, she went and -brought the Brahman to her mother. She said, on seeing him, ‘O Brahman! -my daughter is young; if thou wilt lie with her, I will give thee a -hundred gold-mohurs for a son.’ On hearing this, he said, ‘I will do -so.’” - -“Whilst they were conversing thus, evening came on. They gave him food -to his mind, and he supped. It is a well known saying that enjoyment is -of eight kinds,--1. Perfume; 2. Woman; 3. Apparel; 4. Song; 5. _Pan_; 6. -Food; 7. The couch; 8. Ornaments. All these existed there. To be brief, -when the first watch of the night was at hand (or, was nigh passed), -he repaired to the nuptial chamber, and spent the whole night in -pleasure and enjoyment with her. When it became morning, he went home, -and she arose and came to her companions. Then one of them enquired, -‘Say! What pleasures did you enjoy with your love in the night?’ She -replied, ‘When I went and sat near him, a kind of tremour made itself -felt in my heart; (but) when he smiled and took hold of my hand, I was -quite overcome, and no consciousness of what took place remained to me. -And it is said that if a husband be--1. possessed of renown; 2. brave; -3. clever; 4. a chief; 5. liberal; 6. endowed with good qualities; 7. -a protector of his wife,--such a man a wife never forgets even in the -world to come, much less in this world.” - -“The gist of the story is, that on that very night she conceived. When -the full time came, a boy was born. On the sixth night, the mother saw -in a vision an ascetic, with matted hair on his head, a shining moon on -his forehead, ashes of burnt cow-dung rubbed over him, wearing a white -Brahminical thread, seated on a white lotus, wearing a necklace of white -snakes, with a string of skulls thrown round his neck, and with a skull -in one hand and a trident in the other, thus assuming a most terrifying -appearance, come before her, and begin to say, ‘To-morrow, at midnight, -place a bag of one thousand gold-mohurs in a large basket, and enclosing -this boy therein, leave it at the gate of the palace.’” - -“As soon as she saw this, her eyes opened. And on its becoming morning, -she told all the circumstances to her mother. When her mother heard -this, she, on the following day, put the boy in a basket in the very -manner directed, and left him at the king’s gate. Now, here (at the -palace) the king saw an apparition with ten arms, five heads, each head -having three eyes in it, and a moon upon it, very large teeth, a trident -in his hand--a most terrifying form, which came before him and said, ‘O -king! a basket is placed at thy door; bring away the child that is in -it; he it is who will maintain thy dominion.’” - -“As soon as the king heard this, his eyes opened. He then related the -whole affair to the queen. After that, rising up thence, and coming -to the door, he perceived the basket placed there. On the instant of -opening the basket and peering into it, he beheld a boy and a bag of one -thousand gold-mohurs in it. He took up the child himself, and told -the door-keepers to bring in the bag. He then went into the female -apartments, and placed the child on the queen’s lap.” - -“By this time the day broke. The king came out, and summoning the sages -and astrologers, questioned them, saying, ‘Tell me, what marks of -royalty are perceptible in this child?’ Thereupon one of the sages, who -was acquainted with the science of interpreting the spots on the human -body, spoke, saying, ‘Your majesty! three marks are distinctly perceived -on this child; 1. a broad chest; 2. a high forehead; 3. a large face; in -addition to these, your majesty! the whole thirty-two marks which are -assigned to man exist in this one. Have no apprehensions on his account; -he will rule over the kingdom.’ On hearing this, the king was pleased, -and taking off a chaplet of pearls from his own neck, presented it to -that Brahman; and after giving large gifts to all the Brahmans, he bade -them name the child. Then the sages said, ‘Your majesty! be pleased to -sit down with the queen fastened to you; let her majesty sit with the -child in her lap; and summon all the musicians, singers, and others -employed on festive occasions, and cause rejoicings to take place; then -will we give him a name after the manner prescribed by the sacred -writings.’” - -“When the monarch heard this, he ordered his minister to do whatever -they bid him. The minister had rejoicings for the birth of the child -forthwith proclaimed throughout the city. On hearing this, all the -professional rejoicers were in attendance, and congratulatory songs rung -forth from every home; festive music began to strike up in the king’s -palace, and rejoicing to take place. Then the king and the queen, with -the child in her lap, came and sat within a square filled with coloured -meal, perfumes, and sweetmeats, and the Brahmans began reading the -scriptures. An astrologer from among the Brahmans, having first -determined the auspicious planetary conjunction and time, named the -child Hardatti After that, he grew daily. At length, at the age of nine -years, he finished the study of the six learned volumes, and fourteen -sciences, and became a profound scholar. In the meantime, according to -what was willed by God, it happened that his father and mother died. He -ascended the throne, and began to govern justly.” - -“After, several years, the king one day thought to himself, ‘What have I -done for my parents in return for being born in their family? The saying -is that,--Those who are compassionate, deal compassionately with all; -they it is who are wise, and to them it is that Paradise is allotted. -And the gifts, worship, religious penances, pilgrimages, and listening -to the scriptures of those who are not pure of heart, is all in vain. -And those who perform the funeral ceremonies and worship of the Manes -without faith, and in pride, derive no advantage thereby, and so, their -fathers go with their desires unfulfilled.’ Reflecting and pondering on -this matter, the king decided that he ought now to perform the funeral -ceremonies of his fathers. Thereupon King Hardatt proceeded to Gayã, and -on arriving there, invoked the names of his fathers, and began offering -oblations * to them on the bank of the River Phalgü, when the hands of -all three ** came up out of the river. He was troubled in mind on seeing -this, wondering to which of the hands he should give (the oblations), -and to which not.” - - * These oblations consist of balls (pind) or lumps of meat, - or rice mixed up with milk, curds, flowers, &c. - - ** That is the thief’s, the Brahman’s who begat him, and the - king’s who adopted him. The Hindus believe that when a son - performs the ceremony in question, the father is permitted - to come from the other world and receive the oblation. - -Having reached this stage of the story, the sprite said, “O King Vikram! -to which of the three was it right to give the oblations?” Then the -king said, “To the thief.” The sprite said again, “For what reason?” - Thereupon he (the king) said, “The seed of the Brahman had been bought; -and the king took a thousand gold mohurs and brought up the boy; and -therefore neither of these two had any right to the oblation.” On -hearing these words, the sprite went again and hung on to that tree, and -the king carried him away bound from thence. - - - - -TALE XIX. - -The sprite said, “O king! there is a city named Chitraküt, the king of -which was Rupdatt. One day he mounted his horse and went forth alone to -hunt; and, having lost his way, got into a great forest. What does he -see on going there but a large tank, in which lotuses were flowering, -and various kinds of birds were sporting. On all four sides of the tank -cool and perfume-laden breezes were blowing under the shade of the dense -foliage of the trees. He, for his part, was overcome with the heat, (so) -he tied his horse to a tree, and spread the saddle-cloth, and sat down. -A half-hour or so had passed when the daughter of a holy sage, very -beautiful, and in the prime of youth, came to gather flowers. Seeing -her plucking the flowers, the king became deeply enamoured. When she -was returning to her abode, after gathering the flowers, the king said, -‘What conduct is this of yours, for you not to attend to me when I have -come as a guest to your abode?’” - -“On hearing this she stood still again. Then the king said, ‘They say -that if one of low caste come as a guest to the house of one of the -highest caste, even he is entitled to respect; and whether he be a -thief, or an outcast, or an enemy, or a parricide,--if such a one even -comes to one’s house, it is right to show him honour; for a guest is -more to be honoured than anyone else.’ When the king spoke thus, she -stood still. Then, in truth, the two began to ogle one another. In the -meantime the holy sage also came up. The king saluted the devotee -on seeing him, and he (in return) blessed him, saying, ‘May you live -long.’” - -“Having said so much, he asked the king, ‘Why have you come here?’ He -replied, ‘Your holiness I I have come a hunting.’ He said, ‘Why dost -thou commit a great sin? It is said that one man commits a sin and many -men reap the fruits thereof.’ The king said, ‘Your holiness! kindly -favour me with your judgment of right and wrong.’ Thereupon the sage -said, ‘Attend, your majesty! A great wrong is done in killing an animal -that lives in the forest, supporting itself on grass * and water; and -it is a very meritorious act in man to cherish beasts and birds. It -is said, moreover, that those who render unapprehensive the timid and -refuge-seeking, receive the reward of those who are most liberal givers. -It is also said, that no religious austerity equals forbearance, and no -happiness equals that of contentment, and no wealth equals friendship, -and there is no virtue like mercy. Moreover, those men who are -conscious of their duties, and show no pride on acquiring riches, -accomplishments, learning, renown, or supremacy; and those who are -content with their own wives, and are truth-speakers--such men obtain, -final salvation hereafter. And those who kill ascetics with matted hair, -and without clothes and arms, experience the torments of hell at the -last. And the king who does not punish the oppressors of his subjects, -he also experiences the torments of hell. And those who have carnal -intercourse with a king’s wife, or the wife or daughter of a friend, or -with a woman eight or nine months advanced in pregnancy--they are cast -into the (lowest and) greatest hell of all. Thus is it declared in the -book of law and religion.’” - - * The text has tant by mistake, for trin. - -“On hearing this, the monarch said, ‘The sins which I have heretofore -committed in ignorance are done, and are beyond recall; henceforth, God -willing, I will not commit such again.’ The holy sage was pleased at the -king’s speaking thus, and said ‘I will grant thee any boon thou may’st -ask for; I am highly pleased with thee.’ Then the king spoke, saying, -‘Your holiness! if you are pleased with me, give me your daughter.’ -When the sage heard this, he married his daughter to the king, after the -manner of Gandharb marriages, and departed to his own place. Then the -king took the saint’s daughter and set out for his capital. On the road, -about mid-way, the sun set and the moon rose. Then the king, seeing a -shady tree, alighted beneath it, and tying the horse to its root, spread -his saddle-covering and lay down along with her. Thereupon, at the hour -of midnight, a Brahman-devouring demon came and awoke the king, saying, -‘O king! I will devour thy wife.’ The king said, ‘Act not so; whatever -thou askest for, I will grant.’ Then the demon said, ‘O king! if thou -wilt cut off the head of a Brahman’s son seven years’ old, and give it -to me with thine own hand, I will not eat her.’ The king replied, ‘Even -so will I do; but do thou come to me seven days hence in my capital, and -I will give it thee.’” - -“Having bound the king by a promise thus, the demon departed to his -own place; and on the morn arriving, the king also left and came to his -palace. The minister hearing of it (i e., the king’s arrival) made great -rejoicings, and came and presented gifts; and the king, after telling -the minister of the adventure (with the demon), asked, ‘Say, what -expedient shall we adopt in the matter, for the demon will come on -the seventh day?’ The minister said, ‘Your majesty! feel no anxiety -whatever; God will make all right.’ After saying so much, the minister -had an image made of a maund and a quarter of gold, and jewels studded -therein, and having it placed on a cart, and (conveyed away, and) set up -at a point where four roads met, he said to the keepers thereof, ‘If -any persons come to look at this, say to them that any Brahman who will -allow the king to cut off the head of a seven-year-old son of his may -take possession of this.’ Having said this, he came away. Thereupon the -keepers used to say this to those who came to look at it (the image).” - -“Two days passed away without any result. On the third day, however, a -weakly Brahman, who had three sons, hearing of this matter, came home -and began saying to his wife, ‘If thou wilt give a son of thine to the -king for a sacrifice, an image of a maund and a quarter of gold, and -studded with jewels, will come into the house.’ On hearing this, his -wife said, ‘I will not give the youngest son.’ The Brahman said, ‘The -eldest I will not part with.’ When the second son heard this, he said, -‘Father! give me up.’ He replied, ‘Very well.’ Then the Brahman spoke -again, saying, ‘Wealth it is which is the source of all happiness in -this world. Now, what happiness can reach him who lacks wealth? and if -one be poor, his coming into the world is useless.’” - -“Having said this, he took the second son, and gave him up to the -guards, and brought away the image to his house; and the people, for -their part, took the boy to the minister. Further, when seven days -passed away, the demon, too, came. The king took sandal, unbroken rice, -flowers, perfumes, lamps, food for the deity, fruits and betel-leaf, -and paid adoration to him; and, summoning the boy, took his sword in his -hand, and stood ready to sacrifice him. Thereupon the boy first laughed, -and then wept. While he was doing this, the king struck him a blow with -the sword, so that his head was severed (from his body). True it is, as -the sages have said,--Woman is the source (_lit_. mine) of misery in -the world, the abode of imprudence * (or immorality), the destroyer -of courage (or daring), and the occasioner of infatuation, (and) the -bereaver of virtue. Who has pronounced such a source (_lit_, root) -of venom to be the highest good? Again, it is said,--Store up wealth -against adversity, and disburse wealth to guard your wife, and give up -wealth and wife to save your own life.” - - * The only meanings assigned to binti in the vocabulary are, - “submission,” “respects,” “solicitation,” none of which seem - to apply here. Deriving the word from the Sanskrit vi-nïti, - I prefer giving it the signification I have done. - -Having related so much of the story, the sprite said, “Your majesty! a -man weeps at the moment of dying; will you account for this,--Why did he -(the boy) laugh?” The monarch replied, “He laughed at the thought of -this,--viz., That in infancy a mother protects (her child), and on his -growing up the father cherishes him; (and) in both good and bad times a -king befriends his subjects,--Such is the way of the world; whereas, my -predicament is such that my father and mother have delivered me over to -the king through greed of wealth, and he stands, sword in hand, ready to -slay me, and the demon desires a sacrifice; no single one of them feels -(a spark of) pity.” On hearing this, the sprite went and hung on to that -same tree; and the king also speedily arrived there, and binding him, -placed him on his shoulder, and carried him off. - - - - -TALE XX. - -The sprite said, “O king! there is a city named Bishalpur, the king of -which was named Bipuleshwar. In his city lived a merchant whose name was -Arthdatt, and his daughter’s name was Anaug-manjari. He had married her -to a merchant of Kanwalpur, named Munni. Some days after, the merchant -crossed the ocean on a mercantile venture; and when she attained to -womanhood here (at home), she was standing one day in the pavilion, and -observing what was going on in the road, when at that moment a Brahman’s -son named Kamalãkar was coming along. The eyes of the pair met, and they -became enamoured of each other at first sight. Again, after a quarter -of an hour or so, recovering self-possession, the Brahman’s son, in the -restlessness consequent on separation from his beloved, proceeded to the -house of his friend; and here she, too, was in extreme distress through -the pain of separation from him, when, in the meantime, a female -companion came and took her up; she had, however, no self-consciousness -remaining. Then she (the companion) sprinkled rose-water (over her) and -made her smell perfumes, and while so doing, her senses returned, and -she said, ‘O Cupid! Mahãdeva burnt thee to ashes, * and yet thou wilt -not desist from thy knavish tricks, but comest and inflictest pain on -innocent, feeble women.’” - - * Mahãdeva, or hiva, was once engaged in religious - meditation, when Kamdeva, or Cupid, excited amorous desires - within his breast; whereupon the angry god reduced him to - ashes by a fiery glance. The curious reader will find a - detailed account of the circumstance in the fifty-sixth - Chapter of the Prem Sagar. - -“She was uttering these words, when evening came on, and the moon -appeared. Then she said, while gazing at the moonlight, ‘O moon! I used -to be told that the water of life is in you, and that you shed it in -your beams; to-day, however, even you have begun to pour down venom.’ -She then said to her companion, ‘Take me up, and lead me away from this -place, for I am being burnt to death by the moonlight.’ Thereupon she -raised her and took her to the pavilion, and said, ‘Dost thou feel no -shame at uttering such words?’ Then she said, ‘O friend! I am fully -aware of all; but Cupid has wounded me, and rendered me void of shame; -and I make great efforts to be patient, but the more I continue to be -consumed with the fire of separation, the more venom-like does home -appear to me.’ The companion said, ‘Keep thy mind at ease; I will -relieve thee of all thy suffering.’” - -“Having said thus much, the companion went home, and she (the love-lorn) -determined in her mind that she would quit this body for his sake, and, -being born again, enjoy life well with him. With this longing in her -mind, she threw a noose on her neck, and was about drawing it tight, -when the companion arrived, and instantly taking the rope off her neck, -said, ‘Everything can be attained by living, not by dying.’ She replied, -‘Better is it to die than suffer such pain.’ The companion said, ‘Repose -awhile, and I will go and bring him.’” - -“Having said this, she went to the place where Kamalãkar was, and taking -a secret look at him, perceived that he also was much disturbed by the -separation from his beloved, while his friend was rubbing down sandal -in rose water and applying it to his body, and fanning him with tender -leaves of the plantain-tree; despite which, he was crying out all aflame -(with passion) and saying to his friend, ‘Bring me poison, I will -sacrifice my life and be released from this suffering. Observing -this state of his, she said to herself, ‘However courageous, learned, -sagacious, discreet, and patient a man may be, Cupid reduces him to a -state of distraction all the same.’ These thoughts having passed through -her mind, the companion said to him, ‘O Kamalãkar! Anangmanjari has sent -word to thee to come and bestow life on her.’ He replied, ‘She, indeed, -has given life to me.’” - -“After saying this, he rose up, and the companion went to her (the -love-sick maiden), taking him along with her. When he got there, lo! -she was lying dead! Thereupon he also uttered a cry of anguish, and -therewith his spirit fled. And when it became morning, her household -took both of them to the burning-ground, and arranging the pile, placed -them thereon and set fire to it, when, in the meantime, her husband also -arrived at the burning-ground, on his return from abroad. Then, hearing -the sound of the people’s weeping, he went there, and what does -he behold but his wife burning with a strange man! He, also, being -distracted with love, burnt himself ta death in the same fire. The -people of the city, hearing this intelligence, began saying one to -another, ‘Neither has eye seen, nor ear heard of so wonderful an -event!’” - -After relating so much of the story, the sprite said, “O king! whose -love, of these three, was greatest?” The king said, “Her husband was the -deepest lover.” - -“Why?” said the sprite. The king replied, “He, who, on seeing his wife -dead for another’s sake, put aside anger, and cheerfully laid down -his life through love for her--he is the deepest lover.” Hearing these -words, the sprite went again and hung on to that tree. The king, too, -went there, bound him, placed him on his shoulder, and carried him off. - - - - -TALE XXI. - -The sprite said, “Your majesty! there is a city named Jaysthal, the -king of which was named Varddhamãn. In his city was a Brahman named -Vishnuswami, who had four sons; one a gambler, the second a lover of -women, the third a fornicator, the fourth an atheist. The Brahman was -one day admonishing his sons, saying, ‘Wealth abides not in the house -of him who gambles.’ The gambler became greatly annoyed at hearing this. -And he (the father) spoke again, saying, ‘It is said in the Rãjnit (or -book of policy), Cut off the nose and ears of a gambler, and expel him -from the land, so that others may not gamble; and although the gambler -may have a wife and family in his house, do not consider them as in the -house, for there’s no knowing when he may lose them (at play). Again, -those who are attracted by the wiles of courtesans purchase suffering -for their own souls, while they part with their all under the influence -of harlots, and take to stealing in the end. It is said, further, that -wise men keep far away from such women as ensnare their hearts in a -moment; whereas the unwise give up their hearts, and so lose all their -honesty, good disposition, reputation, conduct, judgment, piety, and -moral character. Moreover, the exhortation of their spiritual preceptors -is unpalatable to them. It is also said that--When one has lost his own -sense of shame, why should he fear to dishonour any one else? And there -is a proverb to the effect that--When will the cat that devours its -own young allow a rat to escape!’ He went on to say, ‘Those who do not -acquire knowledge in their childhood, and who on attaining to manhood -become engrossed in amorous pleasures, and continue to pride themselves -on their youth,--those persons, in their old age, are consumed with -regretful longings (for that which they have neglected in their -youth).’” - -“On hearing these words, all four of them came mutually to the decision -that it was better for an ignorant man to die than live; and hence, -it was best for them to visit some other land and study science. -Determining on this, they went to another city, and after some time, -having studied and become learned, they set out for their home. What do -they see on the road but a Kanjar, * who, after skinning and cutting up -a dead tiger, and making a bundle of its bones, was about to take them -away. Thereupon they said to one another, ‘Come, let each of us put his -knowledge to the proof.’ Having determined on this, one of them called -him (the Kanjar) and gave him something, and taking the bundle, sent him -away; and, quitting the road, they opened the bundle. One of them -arranged all the bones in their proper places, repeated an incantation -and sprinkled something over them, so that they became united. In the -same way the second brought the flesh together on the bones. The third, -in the same manner, fixed the skin on the flesh. The fourth, in the same -way, raised it to life. Thereupon it devoured the whole four of them as -soon as it arose.” - -After reaching this point of the story, the sprite said, “Your majesty! -who was the greatest fool of those four?” King Vikram replied, “He who -restored it to life was the greatest fool. And it is said, that -knowledge without wisdom is of no use whatever; on the contrary, wisdom -is superior to learning; and those who lack wisdom die just as he who -raised the tiger to life died.” When the sprite heard these words, he -went and suspended himself on that same tree. Again did the king bind -him, place him on his shoulder, and carry him away as before. - - * Kanjar is the name of a low caste of people generally - employed in mean offices, such as carrying away carcasses, - &c. The snake-charmers are of his caste. - - - - -TALE XXII. - -The sprite said, “Your majesty! there is a city named Biswapur, the -king of which was named Bidagdha. A Brahman, named Nãrãyan, dwelt in his -city. He one day began thinking to himself, ‘My body has become old, and -I am acquainted with the science which enables one to enter another’s -body; it is therefore better that I quit this old body, and enter the -body of some young man and enjoy life.’ When he had determined on this -in his mind, he set about entering a youthful body; but first he wept, -and then he laughed, and after that he entered it and came home. All his -kinsfolk, however, were aware of what he had done, and thereupon he said -to them, ‘I have now become an ascetic.’” - -“Having said this, he began to recite (as follows): ‘He who dries up the -fountain of hope with the fire of austere devotion, and placing his soul -therein, (thus) deadens his senses--he may be termed a wise devotee. But -the way of the people of this world is (such), that the body may waste -away, the head shake, the teeth drop out, and they walk about with a -stick in their old age, yet, even then, desire is not quenched. And thus -it is that time passes away--day comes, night arrives, a month is over, -a year is completed; one is a child, then an old man, while nothing is -known as to who one himself is (_lit_. I am), and who others are, and -why one grieves for another. One comes, another goes, and ultimately all -life must depart--not one of these will remain. Many and various bodies -are there, and many and various minds, and many and various affections, -and various kinds of delusions has Brahma created; but the wise escape -these, and quenching hope and desire, shaving their heads, taking a -staff and water-pot in their hands, subduing the passions of love -and anger, become ascetics, and wander barefooted from one place of -pilgrimage to another; these same find eternal salvation. This world, -moreover, is as a dream; to whom can you impart pleasure in it, to -whom pain? It is even like the new leaf shooting from the centre of -the plaintain tree, wherein is no pith whatever. And those who pride -themselves on riches, youth, or knowledge, are unwise. Again, they who -turn devotees, and, taking a water-pot in hand, beg alms from door -to door, and nourishing their bodies with milk, clarified butter, and -sugar, become lustful, and have sexual intercourse with women, they -nullify their religious meditations.’ After repeating so much, he -proceeded, saying, ‘I will now go on a pilgrimage.’ On hearing these -words, his relations were much pleased.” - -Having told so much of the story, the sprite said, “Your majesty! why -did he weep, and why did he laugh?” Then the king said, “Calling to mind -his mother’s love in his infancy, and the happiness of his youth, and -from a feeling of affection in having remained so many days in that -body, he wept; and having succeeded in his art, and entered a new body, -he laughed with pleasure.” On hearing these words, the sprite went and -hung on to the same tree; (and) again did the king bind him as before, -place him on his shoulder, and carry him away. - - - - -TALE XXIII. - -This sprite said, “Your majesty! there was a city named Dharmpur, where -a king named Dharmaj ruled. In his city was a Brahman named Govind, -versed in the whole four Vedas and all the six learned treatises, and -a careful observer of all his religious duties; and Haridatt, Somdatt, -Yagyadatt and Brahmadatt were his four sons. They were very learned, -very clever, and at all times obedient to their father. After some time -his eldest son died, and he, too, was at the point of death through -grief for him.” - -“At that time, Vishnusharma, the king’s family priest, came and began -reasoning with him, saying, ‘When this (being) man enters the mother’s -womb, he first suffers pain there; secondly, falling under the influence -of love in youth, he endures the anguish of separation from his beloved; -thirdly, becoming old, he is involved in suffering through his body -being feeble. In brief, many are the sorrows attendant on (man’s) being -born in the world, and few (are) the joys; for the world is the source -of sorrow. If a man were to climb to the top of a tree, or go and sit -on the summit of a mountain, or remain hiding in water, or sneak into an -iron cage and remain therein, or go and conceal himself in the infernal -regions--even then death would not let him escape. Moreover, whatever -one may be--whether learned or a fool, rich or poor, wise or unwise, -strong or weak--still, this all devouring death lets no one escape. The -full duration of a man’s life is a hundred years; of this, half passes -away in night, and half of the half in childhood and old age; the -remainder is spent in contention, the (distress arising from) -separation from those we love, and affliction. Further, the soul that -is, is as restless as a watery wave; how, then, can it yield man -any peace? And now, in this Iron Age, to meet with truthful men is -a difficult matter; while countries are daily laid! waste, kings are -avaricious, the earth yields little fruit, thieves and evil doers -commit violence on the earth; and but little of religion, devotion, and -truth remain in the world; kings are tyrannical, Brahmans covetous, men -have fallen under the influence of women, wives have become wanton, sons -have begun reviling their fathers, and friends (have begun to display) -enmity. Observe, further, that death did not even spare the great -Chimanyu, whose maternal uncle was Kanhaiya, and father Arjun. And when -Yama * carries off a man, wealth remains behind in his house, and -father, mother, wife, son, brothers and kindred--no one proves of any -avail; his good and evil deeds, his vices and his virtues alone -accompany him; while those same kinsfolk take him to the burning-ground -and burn him. And see (how) the night comes to an end on one side, while -day dawns on the other; here the moon sets, there the sun rises. In the -same way youth departs, old age comes on; thus, also, time goes on -passing away, and yet, even while perceiving this, man does not learn -wisdom. Observe, again, in the First, or Golden Age, Mandhãta, a great -king, who filled (_lit_. covered) the whole earth with the fame of his -virtue; and in the Second, or Silver Age, the glorious monarch -Rãmchandra, who, bridging the sea, destroyed such a fortress as Lanka, -and slew Rãvan; and in the Third Age, Yudhisthir reigned in such a -manner that people sing of his renown to this day--yet death did not -spare even these. Moreover, the birds which fly in the air, and the -animals which dwell in the sea, when the hour arrives, even these fall -into trouble. No one has escaped sorrow on coming into this world. To -grieve on this account is folly. It is best, therefore, to practise -religious duties.’” - - * Yama is the judge of the deceased, and ruler of the - infernal regions: also, the god of death. - -“When Vishnusharmã had reasoned with him in this manner, it came into -the Brahman’s mind that he would thenceforth perform meritorious and -pious acts. Having thought this over in his mind, he said to his sons, -‘I am about to sit down to a sacrifice; you go and bring me a turtle -from the sea.’ On receiving their father’s command, they went to a -fisherman, and said, ‘Take a rupee, and catch a turtle for us.’ He took -it, and caught one, and gave it to them. Then the eldest of the brothers -said to the second, ‘Do thou take it up.’ He said to the youngest, -‘Brother! do thou take it up.’ He replied, saying, ‘I will not touch -it; a bad smell will cling to my hands, and I am very nice * in (my) -eating.’ The second said, ‘I am very particular in my intercourse with -women.’ The eldest said, ‘I am particular in (the matter of) sleeping on -a bed.’” - - * I hazard this meaning for chatur in the teeth of the - vocabulary and the dictionaries, as, the meanings contained - therein do not seem to me to apply. The student, however, - may, if he pleases, substitute “sharp” or “clever” for - “nice.” - -“Thus did the three of them begin wrangling; and leaving the turtle -where it was, they proceeded, quarrelling the while, to the king’s gate, -and said to the gatekeeper, ‘Three Brahmans have come seeking justice; -go thou and tell this to the king.’ On hearing this, the doorkeeper went -and informed the king. The king summoned them, and asked, ‘Why are you -quarrelling one with another?’ Then the youngest of them said, ‘Your -majesty! I am very particular as to food.’ The second said, ‘Lord of the -earth! I am very particular as to women.’ The eldest said, ‘Incarnation -of justice! I am particular in the matter of beds.’” - -“When the monarch heard this, he said, ‘Each of you submit to a trial.’ -They said, ‘Very well.’ The king sent for his cook, and said, ‘Prepare -various kinds of condiments and meats, and give this Brahman a -thoroughly good repast.’ On hearing this, the cook went and prepared -food, and taking with him the one who was nice in the matter of food, -seated him in front of the dishes. He was on the point of taking up a -mouthful and putting it into his mouth, when an offensive smell came -from it. He let it go, washed his hands, and came to the king. The king -asked, ‘Didst thou enjoy thy repast?’ Then he said, ‘Your majesty! I -perceived a disagreeable smell in the food, (and) did not eat.’ The king -said again, ‘State the cause of the offensive smell.’ He replied, ‘Your -majesty! it was rice which had been grown on a burning-ground; the smell -of corpses proceeded from it, and hence I did not eat it.’” - -“On hearing this, the king summoned his steward, and asked, ‘Sirrah! -from what village does this rice come?’ He replied, ‘From Shibpur, -your majesty!’ The king said, ‘Summon the landholder of that village.’ -Thereupon the steward had the landholder brought before the monarch. The -king asked him, ‘On what land was this rice grown?’ He replied, ‘On a -burning-ground, your majesty!’ When the king heard this, he said to that -Brahman, ‘Thou art indeed a connoisseur in the matter of food.’” - -“After this, he had the one who was nice in the matter of women sent -for, and having a bed laid out in an apartment, and all the requisites -for enjoyment placed therein, had a beautiful woman brought and placed -near him, and the two while lying down began conversing with each other. -The king was secretly looking on through a lattice. Now, the Brahman was -about to give her a kiss, when smelling her breath, he turned away his -face, and went to sleep. The king having witnessed this conduct, entered -his palace and sought repose. Rising early in the morning, he came into -the court, and summoned that Brahman, and asked, ‘O Brahman! didst -thou pass the night pleasantly?’ He replied, ‘Your majesty! I found no -pleasure.’ ‘Why?’ asked the king again. The Brahman replied, ‘The smell -of a goat proceeded from her mouth, and my mind was much distressed in -consequence.’ When the king heard this, he summoned the procuress, and -inquired, ‘Whence didst thou bring this (woman)? and who is she?’ She -said, ‘She is my sister’s daughter; her mother died when she was three -months old, and I brought her up on goat’s milk.’ On hearing this, the -monarch said, ‘Thou art indeed a connoisseur in respect of women.’” - -“After that he had a very fine bed prepared, and caused the Brahman who -was a nice judge of beds to sleep thereon. On its becoming morning, the -king sent for him, and asked, ‘Didst thou sleep comfortably through -the night?’ He replied, ‘Your majesty ‘I had no sleep the whole night -long.’ ‘Why?’ asked the king. He replied, ‘Your majesty! in the seventh -fold of the bedding there was a hair, which was pricking my back, and I -had no sleep in consequence.’ On hearing this, the king looked into the -seventh fold of the bedding, and lo! a hair was found. Thereupon he said -to him, ‘Thou art indeed a nice judge of beds.’” - -After relating so much of the story, the sprite asked, “Who was the -greatest connoisseur of those three?” King Bir Yikramajit replied, “He -who was the connoisseur in the matter of beds.” When the sprite heard -this, he went again and hung on to that tree; (and) the king also went -there on the instant, and bound him, placed him on his shoulder, and -carried him away. - - - - -TALE XXIV. - -The sprite said, “Your majesty! in the country of Kaling there was a -Brahman named Yagya Sharmã, whose wife’s name was Somadattã. She was -very beautiful. The Brahman began offering sacrifices, whereupon his -wife had a beautiful boy. When he attained the age of five years, his -father began teaching him the _Shãstras_. At the age of twelve years he -had finished the study of all the Shãstras, and become a great scholar; -and he began to be in constant attendance upon, and to help his father.” - -“After the lapse of some time the boy died, and in their sorrow for him -his parents uttered loud cries of lamentation and wailing. On receiving -this news all his kinsfolk hastened thither, and fastening the boy -upon a bier, took him away to the burning-ground; and when there, began -repeatedly gazing at him, and saying to one another, ‘See! even in -death he appears beautiful!’ They were uttering words like these, and -arranging the pyre, while an ascetic was also seated there engaged in -religious austerity. He hearing these words began to think to himself, -‘My body has become very old; if I enter this boy’s body, I can practise -religious meditation with ease and comfort.’” - -“Having thought thus, he entered the body of the child, turned round, -and pronouncing the names of Rãm (Balarãm) and Krishn, sat up as one -sits up from sleep. When the people witnessed this, they all returned -to their homes in astonishment; while his father lost all desire for the -world on witnessing this marvel; first he laughed, then he wept.” - -After relating so much of the story, the sprite said, “Say, your -majesty! why he laughed, and why he wept.” Thereupon the king said, -“Seeing the ascetic enter his body, and so learning the art (of changing -one’s own body for another) he laughed; and through regret at having to -quit his own body he wept, thinking, ‘Thus shall I too some day have to -abandon my own body.’” Hearing this, the sprite went again and suspended -himself on that tree; and the king, too, arriving close at his heels, -bound him, put him on his shoulder, and carried him away. - - - - -TALE XXV. - -Then the sprite said, “Your majesty! there is a city in the south named -Dharmpur, a king of which was named, Mahãbal. Once upon a time another -king of that same region led an army against and invested his capital. -He continued fighting for several days. When his army went over (in -part) to the enemy, and a portion was cut to pieces, then, having no -help for it, he took his wife and daughter with him, and went forth by -night into the jungle. After he had penetrated several miles (_lit_. -kos) into the jungle, the day broke, and a village came in view. Then, -leaving the queen and princess seated beneath a tree, he went himself -towards the village to get something to eat, and in the meantime (a body -of) Bhils came and surrounded him, and told him to throw down his arms.” - -“On hearing this, the king commenced discharging arrows, and they did -the same from their side. Thus did the fight last for three hours, and -several, of the Bhils were slain. In the meantime an arrow struck the -king’s forehead with such force that he reeled and fell, and one of them -came up and out off the king’s head. When the queen and princess saw the -king dead, they took their way back to the jungle weeping and beating -their breasts. After having proceeded a _kos_ or two thus, they got -tired and sat down, and began to be troubled with many an anxious -thought.” - -“During this time a king, named Chandrasen, together with his son, while -pursuing the game, came into that jungle, and the king noticing the -foot-prints of the two (women), said to his son, ‘Whence have the -foot-prints of human feet come in this vast forest?’ The prince replied, -‘Your majesty! these are women’s foot-prints; a man’s foot is not so -small.’ The king observed, ‘True, man has not got such delicate feet.’ -The prince said again, ‘They have just this moment passed.’ The monarch -said, ‘Come, let us seek them in the jungle; if we find them, I will -give her whose foot this large one is to thee; and I will take the -other.’ Having entered into this mutual compact, they went forward, -and perceived the two seated. They were delighted on seeing them, and -seating them on their horses in the manner agreed upon, they brought -them home. The prince took possession of the queen, and the king of the -princess.” - -Having related so much of the story, the sprite said, “Your majesty! -what relationship will there be between the children of these two?” On -hearing this, the king held his tongue through ignorance. - -Then the sprite said in great glee, “Your majesty! I have been highly -pleased at witnessing your patience and courage; I tell you one thing, -however; do you attend thereto,--viz.: one, the hairs of whose body are -like thorns, and whose body (itself) is like wood, and whose name is -Shãntshïl, has come into your city, and he it is who has deputed you to -fetch me, (while) he himself is seated in the burning-ground working his -spells, and desires to kill you. I therefore forewarn you, that when he -has finished his devotions, he will say to you, ‘Your majesty! prostrate -yourself so that eight parts of your body may touch the ground.’ You -should then say, ‘I am the king of kings, and all potentates bow low in -salutation before me; up to this hour I have not bowed in adoration -to any one, and I know not how to do so; you are a spiritual teacher, -kindly show me how to do so, and then will I do it.’. When he bows down, -give him such a blow with your sword that his head may become severed -(from his body); then will you reign uninterruptedly; whereas, if you -will not do this, he will slay you, and reign permanently.” - -Having warned the king in these words, the sprite came out of that -corpse, and went his way; and while somewhat of night still remained, -the king brought the corpse and placed it before the ascetic. The -ascetic became glad on seeing it, and lauded the king greatly. After -that, he repeated incantations and raised the corpse to life, and -offered up a ‘burnt-offering in sacrifice: and sitting with his face -southwards, offered to his god all the materials he had pre? pared; and -after offering up betel leaf, flowers, incense, lamps, and consecrated -food, he said to the king, “Make obeisance; very glorious will thy -dignity become, and the eight supernatural faculties * will always abide -in thy house.” - - * These powers are--1. Mahima, or the faculty of making - one’s self as bulky as one pleases. 2. Laghims, or the - faculty of making one’s self as light as one pleases. 3. - Anima, or the power of making one’s self infinitely small. - 4. Prakamya, or the power of gratifying one’s desires. 5. - Vashita, or power of subjecting all things to one’s will. 6. - Ishita or supreme sway. 7. Prãpti, or the power of obtaining - everything. 8. Kãmãvasãÿitwam, or the power of subduing and - quenching natural desire. - -On hearing this, the king called to mind the words of the sprite, and -joining his hands, said with the utmost humility, “Your reverence! I -know not how to bow in adoration; you, however, are a spiritual teacher; -if you will kindly teach me, I will do it.” As the ascetic, on hearing -this, lowered his head to prostrate himself, that instant the king -struck him such a blow with his sword that his head was severed; and -the sprite came and showered down flowers. It is declared that there is -nothing unlawful in slaying him who would himself slay another. - -At that time Indra and the rest of the gods, having witnessed the king’s -courage, mounted their cars and began to raise shouts of victory and -exultation. And king Indra said in pleasure to king Bïr Vikramãjït, “Ask -a boon.” Then the king joined his hands and said, “Your majesty! Let -this story concerning me become famous in the world.” Indra replied, “So -long as the moon, sun, earth and sky endure, this story shall be famous; -and thou shalt be ruler over the whole earth.” - -After saying this, king Indra went to his place, and the king took those -two corpses and threw them both into the oil-cauldron. Thereupon the two -heroes came and presented themselves, and began to say, “What command -is there for us?” The king replied, “When I remember you, then do you -come.” Taking from them their promise to do this, the king returned -home, and began to attend to his government. It is said that,--Whether -one be learned or a fool, a child or a man, he alone who is wise will -win success. - - - - - - - - -End of the Project Gutenberg EBook of The Baitâl Pachchisi, by -John Platts and Duncan Forbes - -*** END OF THIS PROJECT GUTENBERG EBOOK THE BAITÂL PACHCHISI *** - -***** This file should be named 54697-0.txt or 54697-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/4/6/9/54697/ - -Produced by David Widger from page images generously -provided by the Internet Archive - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law 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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