Part 5

Lady[1], there lived formerly in a certain village, a tawny-haired wrestler, who kept in his house a pet. And one day he returned home and found that it had gone out. So he ran out into the street to look for it. And seeing a man sitting at the corner of the street, he asked him: Have you seen my pet? The man said: Had it a string tied round its neck? The wrestler said: Yes. Then the man said: It went this way. So the wrestler went on, and enquired again. And one said: I saw it standing on two legs, endeavouring to climb that wall. Then another said: And I saw it on all fours crawling along by the wall. And a third said: And I saw it, on three legs, scratching its head with the fourth. So going still further, he met a washerman, who told him: It came this way and made faces at its own face in the water. And going still further, he met a fruit-seller, who said: I saw it sitting under that tree, pulling out the feathers of a bleeding crow[2], and I gave it a handful of monkey nuts.

Then going on, he met two men conversing together, and he asked them. And one said: I saw it with another of its own species searching for fleas in its hair. And the other said: What was the colour of the hair[3]? The wrestler answered: The same as mine. So the other replied: It is over yonder in the tree, swinging on a branch.

So now tell me, Princess, what kind of creature was that wrestler's pet? And Rasakósha ceased. Then the Princess smiled and said: It was no ape, but a child; perhaps his own son.

And when she had said this, she rose up and went out, as if with difficulty, looking reproachfully at the King, whose heart went with her. But the King and Rasakósha returned to their own apartments.

[1] The point of this crafty little story almost evaporates in translation. It is artfully contrived to entrap the Princess into saying 'an ape:' but she is too cunning. Tawny-haired means, literally, 'ape-coloured.'

[2] The pun is untranslateable: it may mean also, 'tossing up its gory locks' (_kákapaksha_).

[3] This is the critical point. These words may also mean: What is the caste of the child? The wrestler's answer fits both. The searching for fleas, as applied to the child, will surprise no one who has been in India.

DAY 11.

Then the King said to Rasakósha: My friend, though the Princess is still unconquered, and ten of my days are gone, yet I would have forgiven you, had you not made this day's story so short. For no sooner had it begun than it ended; and now not only is my delight cut short, but, like a thirsty man who has drunk insufficiently, I have not had enough to last me till I see my beloved again. At least endeavour to lengthen your stories, otherwise I am wholly undone. For now must I endure another night of separation, by the feeble aid of the portrait, which loses its power daily by contrast with the original. Thus the King spent the night in a state of fearfulness, gazing at the portrait. And when the sun rose, he rose also, and hardly got through the day with the assistance of Rasakósha and the garden. Then when the sun set, they went again to the hall of audience. And there they saw the Princess, clad in a robe of emerald hue, and a bodice studded with moonstones, and her crown and other ornaments, sitting on her throne. And she looked at the King affectionately, and he sank upon a couch, speechless and fascinated, under the spell of her beauty. Then Rasakósha came forward and stood before her and began again:

Lady, there lived formerly, in a certain country, a king. And he had a domestic chaplain, who was smitten with an evil passion for another man's wife. And she was a wicked woman and returned his love. But owing to the watchful jealousy of her husband, they could find no opportunity for private interviews. So at last, finding himself unable to visit his beloved in his own person, that chaplain adopted the following scheme. He feigned great friendship for her husband, and paid him many attentions. And being an adept in Yóga, he cultivated his goodwill by exhibitions of his superhuman power. And one day he said to him: I know by my art how to enter other people's bodies, and I can cause you to do the same, if you have any curiosity about it. Than that foolish husband, not perceiving his intention, eagerly consented.

So the chaplain took him away one night to the cemetery, and there by means of spells and magic power he caused both of them to abandon the body. But no sooner had the husband quitted his body than the chaplain entered it himself. And without losing a moment, he hurried away, rejoicing in the success of his stratagem, to the house of his beloved in the form of her husband. But the husband, finding himself deprived of his own body, exclaimed: Alas! I am undone. But having no other resource he was obliged against his will to enter the body of the chaplain, which lay empty near him. And he returned slowly from the cemetery, full of grief, homewards. But as chance would have it, his mind being wholly occupied with other reflections, his feet led him as it were of their own accord to the house of the chaplain, whose body he was occupying.

In the meantime, his wife, consumed by the fever of desire, and unable any longer to endure separation, seized the opportunity afforded by her husband's absence, and went like an _abhisáriká_[1], to the house of her Brahman lover. And so it happened, that when the chaplain arrived at her house, she was not there. So he remained there, cursing his fate, and devoured by impatience, all night long. But she on her part arrived at his house, just before her husband, in the form of the chaplain, came there also. And when he went in, he was astonished to see his own wife. But she, not recognising who he was, but imagining him to be her lover, ran towards him and threw her arms round his neck, exclaiming: At last I have you. And that foolish husband was so delighted, for for a long time his wife had treated him coldly, that he forgot everything in the joy of the moment, and remained with her all night, enjoying the company of his own wife.

Then in the morning she rose up early while he was still asleep, and went secretly back to her own house. And the chaplain, on his part, wearied out with waiting, and in a very bad humour, left her house before she arrived, and returned home. And when he got there, he saw, to his astonishment, the husband in his body, lying asleep on his bed. So he woke him and said angrily: What are you doing in my bed? Then the husband replied: What do you mean by running away with my body? The chaplain said: Enough of this! I have suffered the tortures of hell in your abominable body, and I have a good mind to burn it. So the husband trembled for fear, and said humbly: I had no body but yours to enter, and I was cold; give me back mine, and take your own as soon as possible. So the chaplain carried him away to the cemetery, and by his magic power caused them to quit their bodies, and each re-entered his own.

But no sooner had the husband got back into his own body than he woke as it were from a dream, and remembered all: and he exclaimed: Rogue of a Brahman, it was you my wife embraced. But the chaplain replied: What have I had to do with your wife? But mad with rage, the husband laid hold of him, and dragged him to the king's officers. And he fetched his wife, and told the judge the whole story, and said: Punish these wicked persons: for they have robbed me of my honour. Then the chaplain said: I have not touched your wife. And she said: Of what are you complaining? Was it not yourself that I embraced[2]? But the judge was puzzled, and did not know what to say.

Now, Princess, decide for him. And Rasakósha ceased. Then the Princess said: The chaplain was a rogue, and intended wickedness, yet he was not amenable to the pains of law; for though he had planned, he had not executed, his scheme. And the woman, though she had done wrong, yet did it under the eye and sanction of her own husband, who acquiesced in and approved of her act. But that husband, whose passions were so little under control that he could aid and abet his wife in soiling his own honour, well knowing what he was about, deserves nothing but contempt and derision as the author of his own misfortune. Therefore let all three be dismissed unpunished.

And when the Princess had spoken, she rose up and went out, reluctantly, and the King's heart went with her. But the King and Rasakósha returned to their own apartments.

[1] A term, very common in Sanskrit poetry, for _a woman who goes of her own accord to her lover_.

[2] It is not clear how she knew this, unless she heard him tell the judge.

DAY 12.

Then the King said to Rasakósha: My friend, though I hear but little of your stories, for the beauty of my beloved holds me spellbound and stops my ears, yet methinks her intelligence must be more than human, for as yet even you have not succeeded in posing it. And now eleven of my days are gone, and only ten remain. Never will I forgive you if I lose her. For day by day her looks grow kinder, and the moment of separation more appalling, and the efficacy of the portrait less potent to soothe me in her absence, so that it is doubtful whether I can live till to-morrow. And the King passed the night in a state of sickness gazing at the portrait. And when the sun rose, he rose also, and passed the day with difficulty, aided by Rasakósha and the garden. Then when the sun set, they went again to the hall of audience. And there they saw the Princess, clad in a robe of rose colour, and a bodice studded with ox-eyes[1], and her crown and other ornaments, sitting on her throne. And she leaned eagerly forward to see the King come in, and he sank upon a couch, speechless and fascinated, under the spell of her beauty. Then Rasakósha came forward and stood before her, and began again:

Lady, there was once a lordly elephant, the leader of a forest herd. And he rushed through the forest, like a thunderbolt of Indra, and the rain of ichor poured down from his mighty temples in streams, as he broke down the bushes and young trees in his charge. And then, having sported to his heart's content, he marched slowly through the glades like a mountain, with his herd behind him. And coming to an ant-hill, he drove his tusks into it, and cast up the earth. And then going onward, he stood at rest in a little pool, and drenched his sides with clear water collected in his trunk: and running his tusks into a bank, he stood leaning against a lord of the forest[2], swaying gently to and fro, with his eyes shut, and his basket-ears cocked, and his trunk hanging down. And the ivory of his tusks showed against his great dark-blue body like a double row of white swans against a thunder-cloud.

But meanwhile, the ants were thrown into confusion by his destruction of their hill, which killed many thousands of them. And they said: What! are we to die for the wanton sport of this rogue of an elephant? So they determined to send a deputation to the elephant, to demand reparation. And they chose seven of the wisest among them, So the ambassadors went and crawled in a row up the bole of the great tree against which the king of the elephants was leaning, till they reached the level of his ear. Then they delivered their message, saying: O king of the elephants, the ants have sent us to demand reparation from you for causing the death of great numbers of their caste. If not, there is no resource but war. But when the elephant heard this, he looked sideways out of the corner of his eye, and saw the row of ants upon the trunk of the tree. And he said to himself: This is a pleasant thing. What can these contemptible little ants do to us elephants? And taking water in his trunk, he discharged it with a blast against them, and destroyed them.

But when the ants saw the destruction of their ambassadors, they were enraged. And waiting till night, they crept out of the ground in innumerable myriads while the elephants were asleep, and gnawed the skin of their toes and the soles of their feet, old and young[3]. Then when in the morning the elephants began to move, they found their feet so sore as to be almost useless. So trumpeting with rage and pain they rushed about the forest destroying the ant-hills. But they could not reach the ants, who crept into the earth, while the more they ran about the worse grew their feet. So finding all their efforts useless, they desisted: and fearing for the future, they resolved to conclude peace with the ants. But not being able to find any, they sent a mouse, who went underground, and carried their message to the ants. But the ants replied: We will make no peace with the elephants, unless they deliver up their king to be punished for slaying our ambassadors. So the mouse went back to the elephants, and told them. And seeing that there was no help for it, they submitted.

Then the king of the elephants came alone into the forest, with drooping ears, to deliver himself up to the ants. And the ants said to the Shami[4] creeper: Bind this evil-doer, or we will gnaw your roots and destroy you. So the creeper threw its arms round the elephant, and bound him so tightly that he could not stir. And then the ants crawled out in myriads and buried him in earth, till he resembled a mountain. And the worms devoured his flesh, and nothing but his bones and his tusks remained. So the ants remained unmolested in the forest, and the elephants chose another king.

So now tell me, Princess, what is the moral[5] of this story? And Rasakósha ceased. Then the Princess pondered awhile and said: Even united, the weak are not always stronger than the strong. For an elephant is still an elephant, and an ant but an ant. But the strength of the strong is to be estimated by their weakness[6]. For if the elephants had known this, and protected their feet, they might have laughed at all that the ants could do to them, and even a single elephant would have been more than a match for all the ants in the world.

And when the Princess had said this, she rose up and went out slowly, looking sorrowfully at the King, whose heart went with her. But the King and Rasakósha returned to their own apartments.

[1] It is not clear what _goméda_ means.

[2] _i.e._ a tall tree. Our idiom is the same.

[3] The author probably knew that the elephant's feet are very apt to go wrong and cause trouble: but whether 'white ants' or any other ants could produce the disease is a point for the natural historian to determine.

[4] Famous in poetry for its extraordinary toughness.

[5] Literally, what is the error of policy (_nítídósha_) in the story.

[6] _i.e._ 'a chain is no stronger than its weakest link.' The Princess's answer is exceedingly clever: and there are few who would not have given the obvious answer which she rejects.

DAY 13.

Then the King said to Rasakósha: My friend, unless I am blinded by love and egoism, the Princess exhibits signs of a disposition to favour me. But alas! now twelve of my days are gone, and only nine remain. Oh beware! lest you lose me my beloved. And even the portrait now brings me no relief, for day by day it grows less like her. It looks at me with scorn, but she with tenderness. Even with it, I know not how I shall endure separation till the morning. So the King spent the night in a state of lassitude, gazing at the portrait. And when the sun rose, he rose also, and passed the long hours of day with the help of Rasakósha and the garden. Then when the sun set, they went again to the hall of audience. And there they saw the Princess, clad in an orange-tawny robe, and a bodice studded with rubies, and her crown and other ornaments, sitting on her throne. And a shadow fled as it were from her face when she saw the King, and he sank upon a couch, speechless and fascinated, under the spell of her beauty. Then Rasakósha came forward and stood before her, and began again:

Lady, once upon a time, the master of a caravan was crossing the great desert. And as he went along, he suddenly looked up, and saw before him in the distance the walls of a great city, with a beautiful lake of heavenly blue before it. And he was amazed; and with a soul on fire with longing for the nectar of that lake and that city, he urged on his camels in that direction. But he could not reach it: and suddenly it disappeared, and he found himself alone in the desert, with the sun and the sand, and no water and no city. Then he said: This is a wonderful thing. I would not lose that city for all my wealth. Then his followers said to him: Sir, this is a delusion: it is the mirage: there is no such city and no water. But he would not believe them. And remaining where he was in the desert, he waited till next day. And at the same hour he saw it again. So he mounted his swiftest camel, and pursued it for hours far into the desert, but he could not overtake it: but as before, it disappeared.

Then he abandoned his journey and encamped in the desert. And day after day he gave chase to that beautiful city with its water, but never got any nearer to it. But the more he pursued it, the more his yearning to reach it grew upon him, so that at last he forgot everything else in the world.

And meanwhile his affairs went to ruin through neglect. And hearing of his proceedings his relations came to him in the desert, and said: What is this that you are doing? What madness has smitten you? Do you not know that this is the mirage, and that you are wasting your time in pursuing phantoms while your wealth goes to ruin? But he answered: What are words in comparison with the testimony of the eyes? Do I not see the city and its water as I see you yourselves? Then how can it be a delusion? Then his relations flew into a rage, and said: You fool, it is the mirage. But he said: If it is nothing, then how can I see it? Explain this to me. But they could not. So they abused him and laughed at him, and went away leaving him alone in the desert. And he remained there, spending his all in purchasing camels, and every day pursuing that city till it disappeared. And this he continued to do, till his wealth was exhausted, and his camels died, and he himself was lost and died in the desert, and the sun whitened his bones.

Then his story went abroad, and the people said: What difficulty is there in this? The sun of the desert made him mad. But his relations said: Out on this madman! he has destroyed us with his folly. And a certain ascetic heard the story: and he laughed to himself, and said: _Trashy trishy washy wishy_[1]. Says the pot to the pipkin: Out on you, miserable clay!

Now tell me, Princess, what did that ascetic mean? And Rasakósha ceased. Then the Princess said: His relations blamed the madness of that caravan-leader, in that he took mirage for reality, not knowing that they were themselves no less mad, in taking this world and its perishable wealth for reality, and pursuing, as he did, phantoms. For what is this world but illusion? Thus they resembled pots of clay abusing clay pipkins for being made of clay.

And when the Princess had spoken she rose up and went out slowly, looking at the King sadly, and the King's heart went with her. But the King and Rasakósha returned to their own apartments.

[1] I have slightly modified the original jingle, which means: The thirst for delusion is the bane of the universe.

DAY 14.

Then the King said to Rasakósha: My friend, this day also is lost, and now but eight days remain behind. And each day the moment of separation becomes more terrible, and the period of absence more insupportable: while the virtue of the portrait wanes, like the moon, threatening to leave my soul in total darkness. And yet what is a single night of separation to the whole of my life, if I lose her! So the King passed the night in a state of anxiety, gazing at the portrait. Then when the sun rose, he rose also, and managed to get through the day with the help of Rasakósha and the garden. And when the sun set, they went again to the hall of audience. And there they saw the Princess, clad in a robe of cloth of silver, and a bodice studded with beryls, and her crown and other ornaments, sitting on her throne. And her bosom heaved when she saw the King, who sank upon a couch, speechless and fascinated, under the spell of her beauty. Then Rasakósha came forward and stood before her, and began again:

Lady, there was in former times a king, who collected rarities from all quarters, purchasing them at no matter what price: and his palace was the resort of merchants of every land, who flowed into it like the rivers into the sea. And one day there came a merchant, who said to him: O king, I bring you a thing which has not its peer for rarity or beauty in the three worlds. And I procured it for you, knowing your generosity, at the risk of my life. Then he took from a chest a cup, made of the tusk of an elephant, white as snow, but round its rim ran a blood-red ring. And he said: This is the cup out of which Bimboshthá[1], the daughter of the King of Lanka[2], a Rákshasi famous in the three worlds for her incomparable beauty, drank every day. So exquisitely is she formed that it seems as if the separate perfections of all other women have been collected together to make her members. But the apex and crest-jewel of all her charms is her mouth. The very soul of vermilion is pale compared with her lips; redder than blood themselves, they banish all blood from the faces of all who behold them, pallid with passion at the sight of them. And whatever she touches with them bears ever afterwards the stain, like the stain of fruit: and as you see, the edge of this cup has been turned by the touch of her lips to a colour which nothing in creation can parallel. And I bribed her doorkeeper to steal it, for an immense sum of money, and came away fearing for my life; and now it is a present to your Majesty. Then the king, overjoyed by the singularity and extraordinary beauty of that cup, ordered his treasurer to pay to the merchant ten times the amount he had given the doorkeeper, and dismissed him.