Chapter III: Part 3

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.

But it happened that the king's son was present at their conversation, and heard what the merchant said. And an overpowering passion instantly came upon him for that lady of the ruddy lips. And thinking of nothing else, he went to bed at night, and fell asleep, and dreamed a dream. He thought that he mounted a horse, and rode without ceasing at full gallop, till he came to the shore of the sea. And there dismounting in haste, he entered a ship, and set sail for Lanka. And the ship carried him swiftly over the sea, and on arriving, he leaped out, and ran quickly through the streets, till he came to the palace of the daughter of the Rakshas. And as he reached it, that instant the sun set on one side of the sky, and the moon rose, like another sun, in the opposite quarter, and, lit up with his[3] radiance all the front of the palace. And he looked, and lo! there on the terrace he saw before him that daughter of the Rakshas, illuminated by the amorous moon, whom she rivalled in beauty; and on the yellow disc of her face her two lips shone like two leaves of fire. And the king's son, unable to bear the lustre of their beauty, fell down in a swoon. But in his swoon he saw before him those lips without intermission, and they swelled up till they became like two huge mountains, and then, breaking into innumerable pairs which filled the sky like the stars, they crowded in upon him, and he felt them gently kissing him all over. And on a sudden, he saw the palace again before him, and he entered it, and saw the daughter of the Rakshas at the end of a long hall, and he ran up to her and sank down at her feet. But she, bending over him, approached her lips to his cheek. And as they came nearer and nearer, they suddenly became a pair of hideous jaws, with lips thin and green as a blade of grass, and a double row of teeth white as ivory and sharp as saws, and a black pit between. And as they loomed larger and larger upon him out of the darkness, he uttered a loud shriek--and awoke.

So now tell me, Princess, why did that King's son shriek? And Rasakósha ceased. Then the Princess said with a smile: He was afraid of being bitten.

And when she had spoken, she rose up and went out, looking with longing eyes at the King, whose heart went with her. But the King and Rasakósha returned to their own apartments.

[1] _i.e._ 'red lipped.'

[2] Ceylon: reputed to be the home of a certain kind of demons called Rakshasa.

[3] The moon is not feminine in Sanskrit.

DAY 15.

Then the King said to Rasakósha: My friend, that merchant was a liar; for no lips in the world could match the beauty of those of my beloved. Alas! that the sweetness of her smile should be the means of conveying such bitterness to my soul, as she answers your questions with unerring dexterity, and so annihilates my hopes each day. And now but seven days remain, and the thought of losing her is like poison in the draught of nectar which I drink daily from her beauty. Even the portrait is becoming hateful to me, for it mocks me with its scorn, and assuredly my life will be extinct before the morning. So the King passed the night in a state of wretchedness, gazing at the portrait. And when the sun rose, he rose also, and got somehow through the day, by 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 a copper-coloured robe, and a bodice of burnished silver, and her crown and other ornaments, sitting on her throne. And her eyes sparkled 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, once upon a time a young and handsome bee, that had till then grown up at home and been fed by his parents, set out for the first time in his life on an expedition to fetch flower-nectar for the purpose of making honey. And attracted by its fragrance he flew to a red lotus, growing on a pool in the forest, and was about to drain her of her sweetness. But the lotus closed her flower, and would not let him enter, saying: O bee, you come here, after the manner of your _caste_, insolently pushing into me, and seeking to rob me of my nectar, expecting to get all for nothing. Learn that you must buy my nectar of me. Then the bee buzzed and said: What shall I give you for it? What is there that you can want? Is it not enough for you to blow and bloom on this pool, scenting the air? Then the lotus said: There is still something wanting. Out upon you, foolish bee! You, a bee, not to know what I want! Go away, and find out, and then come back to me, if you want any of my nectar.

Then the bee buzzed violently in anger, and flew away, to find out what the lotus wanted. And he saw a beetle busily grubbing in the earth at the foot of a tree. So he said: O beetle, tell me what the lotus wants. But the beetle answered: What is a lotus to me? Go elsewhere; I have no leisure. So the bee flew off and saw a spider, building a web in a branch. And he asked him. And the spider said: What she wants is doubtless a fly. But the bee thought: It cannot be a fly. This spider judges others by himself. And seeing a cloud floating in the air above him, he flew up and asked it: O cloud, what does the lotus want? The cloud said: Rain-drops. So the bee flew back and offered water to the lotus. But she said: I get that from the cloud and from the pool, not from you. Try again. So he flew away, and saw a sunbeam playing on a blade of grass, and asked it what the lotus wanted. The sunbeam said: Warmth. So the bee flew back bringing with him a fire-fly, and tried to warm the lotus. But she said: I get warmth from the sun, not from you. Try again. Then the bee flew off again, and saw an owl blinking in a tree; and he buzzed in his ear and roused him, and said: O owl, tell me what the lotus wants. The owl said: Sleep. And the bee flew back, and said to the lotus: I will lull you to sleep by humming to you, and fanning you with my wings. But the lotus answered: I get sleep from the night, not from you. Try again.

Then the bee in despair flew away, crying aloud: What in the world can this niggardly and capricious lotus want of me? And as fate would have it, his cry was overheard by an old hermit, who lived in the forest, and knew the language of all beasts and birds. And he called to the bee, and said: O thou dull-witted bee, this is what the lotus wants: and he told him Then the bee was delighted, and flew away to the lotus, and gave her what she wanted And she opened her flower, and he went in and stole her nectar.

Now tell me, Princess, what did the bee give the lotus? And Rasakósha ceased. And the Princess blushed[1], and said: He gave her a kiss.

And when she had spoken, she rose up and went out without looking at the King, and the King's heart went with her. But the King and Rasakósha returned to their own apartments.

[1] This is not a strict translation. Hindoo ladies, as far as my experience goes, do not blush: they 'exhibit shame.' But as the emotion is clearly the same, I have employed the English equivalent.

DAY 16.

Then the King said to Rasakósha in ecstasy and despair: My friend, though owing to the answer of the Princess five days only now remain to me, yet I would not have had to-day's answer otherwise for all my kingdom; and freely do I forgive you. Oh! her confusion when she spoke almost broke my heart in twain, and if I dared, I would venture to think that she does not view me with indifference. But alas! how am I to survive the period of separation! For all virtue has gone out of the portrait, and from snow to cool my fever, it has now become a fire to increase it. And the King passed the night in a state of apprehension, alternately gazing at and flinging aside the portrait. And when the sun rose, he rose also, and hardly managed to get through the day with the aid 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 pearl-grey, and a bodice studded with agates, and her crown and other ornaments, sitting on her throne. And she looked shyly at 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, outside the wall of a certain city there was an old sacred banian tree. And in its hollow root there lived a black cobra. And every day it used to come out and lie in the sun before the tree, coiled round upon itself, and the people brought it offerings of milk and sweetmeats.

Now in that city there lived a very rich jewel merchant, who had a very beautiful daughter. And she was very fond of gems and precious stones, of which she possessed a very great number. But there was one which she had not got, and that was the jewel in the head of a snake. And this she desired so much that she thought all her other jewels of no account in comparison with it. And she heard of the sacred cobra, and being filled with cupidity, she hired a man of the Dómba caste to go by night and kill it, and bring her the gem in its hood. And when she had obtained it, she considered that she had obtained the fruit of her birth, and she valued it above all her other jewels, and wore it incessantly as a crest-jewel in her hair.

But Wásuki[1] heard of the slaughter of his subject, and he was wroth, and determined to punish the criminal. So he assumed the form of a man, and went to that city. And he made enquiries, till at length he discovered that a certain merchant's daughter possessed the hood-gem of a snake. Then the lord of snakes assumed the form of a young and handsome jewel merchant. And he hired a house, close to that of the jewel merchant, and giving out that he was travelling on business, he lived magnificently, and gave feasts and banquets to all whom he met. And becoming acquainted with that jewel merchant, he charmed him by his wealth and accomplishments, and gave him many rare and inestimable jewels. And finally, he asked him for the hand of his daughter in marriage. And the merchant joyfully consented, thinking that nowhere in the world could he find such another son-in-law. And when he told his daughter, she was beside herself with delight, for she had seen that young merchant from a window, and heard of his great wealth and accomplishments; and she thought she was going to get as it were the very ocean itself for a husband[2].

Then an auspicious day was chosen, and the preparations for the wedding went on: and every day the lord of snakes sent baskets of jewels to his bride, whose senses almost left her in her joy. And at last the day came, and the nuptial ceremony was over, and the bridegroom went with his bride into the nuptial chamber. And he lifted her on to the marriage bed, and called her by her name. And as she turned towards him, he approached her slowly, with a smile on his face. And she looked and saw, issuing from his mouth and disappearing alternately, a long tongue, thin, forked, and quivering like that of a snake.

And in the morning the musicians played to waken the bride and bridegroom. But the day went on, and they never came forth. Then the merchant, her father, and his friends, after waiting a long time, became alarmed, and went and broke the door, which was closed with a lock. And there they saw the bride lying dead in the bed, alone, and on her bosom were two small marks. And they saw no bridegroom. But a black cobra crept out of the bed, and disappeared through a hole in the wall[3].

So now, Princess, tell me, what was there in the snake's hood-jewel to make that merchant's daughter so desirous of it? And Rasakósha ceased. Then the Princess said: The attraction lay not in the jewel itself, nor its magic properties. But in this that she had not got it. For this is the nature of women, that they make light of what they have, and sigh for what they have not got.

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

[1] The king of the snakes.

[2] _i.e._ 'the mine, or receptacle of jewels,' a common appellation of the sea.

[3] The _dénouement_ of this story has a most singular resemblance to that of Prosper Merimée's _Lokis_. But apparently he drew that admirable story (as he did his _Carmen_ and his _Venus_) from older sources, of Lithuanian, Gipsy, possibly even Hindoo origin.

DAY 17.

Then the King said to Rasakósha: My friend, all doubt is over: my doom is sealed: for the intellect of the Princess is invincible. And yet unless my desire blinds me, she intended that sigh to point at me the significance of her words. Oh! the fear of losing her almost deprives me of my reason, and breaking loose like a _must_ elephant from every restraint I shall destroy you, as he does his friend the _mahout_, by the most terrible of deaths. And yet my own lot will be worse than any death: for I shall die by inches, starving in the sight of food. Out upon the portrait that has brought me to ruin, and on the painter that painted it! For now I see clearly that it is not in the least like her; for she is kind, and only compelled by destiny in the form of her own intellect to ruin hopes that she would perhaps otherwise encourage. So the King passed the night in a state of exhaustion, averting his gaze forcibly from the portrait. And when the sun rose, he rose also, and passed the day with difficulty in the garden, aided by Rasakósha. Then when the sun set, they went again to the hall of audience. And there they saw the Princess, clad in a robe of russet[1] and a bodice studded with amber[2], and her crown and other ornaments, sitting on her throne. And she looked at the King with eyes whose lids were red with want of sleep, 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[3], there was once a king, who laughed at his kingly duties, and passed his time in evil courses, lying in bed, neglecting Brahmans, drinking wine, hunting, and idling in the society of fair women. And whosoever ventured to remonstrate with him, him he straightway banished from his kingdom. And as time went on, he grew worse and worse, for dissatisfaction and satiety came over him, and the only refuge open to him from their torture lay in drowning reflection by still more abominable orgies.

Then it happened that one day he went a-hunting. And the ardour of the chase drew him far out of his way, so that when the sun fell, he was deep in the forest, far from his palace. And while he was considering where he should pass the night, he came upon the hut of an aged hermit. So leaving his followers in the forest, he remained in the hut of that hospitable hermit for the night. And after making his supper on roots and fruits, he lay down to sleep on a bed of leaves and _Kusha_ grass.

And in his sleep he had a vision. He thought he found himself on the bank of a great river, lit up by the sun where he stood, but emerging from black darkness, and running into it again in a circle. And he held in his hand a seed. And digging a hole, he planted that seed, and watered it from the river, and it became a shoot, and grew rapidly into a tall tree. And the tree put forth leaves, and blossoms, and at last a single fruit. And the fruit grew larger and larger, till it was as big as a gourd: and it became green as an emerald, and then red as a ruby, and shone in the sun: and its weight caused it to sink down within reach of his hand. So he put out his hand, and plucked, and ate it.

And in an instant he saw a colossal hand stretched out of the darkness, and it grasped him and whisked him away, and suspended him over an abyss by a slender string. And looking down, he gazed into unfathomable depths, and looking up, he saw a vulture pecking at the string with its beak; and an icy chill froze his heart, while burning fire tortured his extremities, and black darkness enveloped him: and it seemed to him that infinite ages passed in each instant of ineffable agony. Then on a sudden he awoke with a cry, and saw only that old hermit standing in the moonlight that fell through the roof, meditating, and muttering to himself.

Then he lay down again on the bed, and slept and dreamed again. And again it seemed to him that he planted a seed, and watered it on the bank of that river: and again it became a tree, and put out leaves and blossoms and a fruit, which as before grew green and red, and sank down into his hand. And he plucked and ate it again. And in an instant, a feeling of inexpressible bliss flowed in upon his soul, and he sank into a deep sleep, and lay as if he were dead, till that old hermit roused him in the morning with the sun streaming in through the door of the hut.

Then that king went home and changed his ways.

So now tell me, Princess, why? And Rasakósha ceased. Then the Princess said: He was afraid. For the tree was the tree of his own evil actions, and the eating of its fruit the ripening of their consequences, dooming him to a punishment of which the agony he endured in his dream was but a faint shadow. But had he lived otherwise, and accumulated virtue rather than vice, he would have obtained ultimately the bliss of emancipation, resembling the deep sleep which came upon him and obliterated his individuality, the second time he slept.

And when the Princess had spoken, she turned and looked at the King with tears in her eyes, and rose up and went out, and the King's heart went with her. But the King and Rasakósha returned to their own apartments.

[1] _Kapisha_.

[2] _Trinamani_, a gem that attracts grass.

[3] This story is only the embodiment of an idea familiar to every Hindoo, but in the original it is very pithily told.

DAY 18.

Then the King said to Rasakósha: My friend, now in very truth am I eating the fruit of my own crimes in a former birth, since four days only remain; and well did you say that I am suspended by the heels over an unfathomable abyss, with ice at my heart. For only too well do I see that the Princess will stand the test, seeing that the sharp arrows of your cunning questions rebound from her as if, instead of a jewelled bodice, she was clad in a coat of mail. And the nectar of the portrait has become a poison, which will certainly put an end to me before morning. So the King passed the night in a state of despondency, with his back to the portrait. And when the sun rose, he rose also, and hardly contrived to pass the day by 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 a robe of Indian red[1], and a bodice studded with sea-gems, and her crown and other ornaments, sitting on her throne. And she looked at the King, and drooped her head like a flower, and the King 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, a certain lover was bewailing the death of his mistress, and he exclaimed: O Death, thou art strong; but O Love, thou art stronger. And it happened that Yama[2] heard him. So he said to the god who has a row of bees for a bowstring[3]: Hear what nonsense that foolish fellow is prattling. But Kamadéwa replied: It is not nonsense, but the truth. I am the stronger. So a dispute arose between them, as to which of them was the stronger. And after a while, Kamadéwa said: What is the use of talking? Let us put the matter to the test, and make trial of our power. And Yama said: So be it. And they chose for the subjects of their experiments three things: a hero, a _nyagródha_[4] tree, and the heart of a sage.

Then Yama went first to the tree, and smote its roots with death. But as fast as they died, the branches, inspired by Káma, let down roots from above, and they struck into the earth, and became new trunks, and grew up and produced new branches, which did the same continually. So after a while Yama was tired and stopped, and there was the tree as strong as ever.

Then Kámadéwa said: See, I have conquered. But Yama said: Wait and see. And he went to the hero, and struck him down when he was fighting in the front of the battle, and he died. But Smara[5] inspired the people of that country; and they mourned for that hero, and built him a splendid pillar; and poets sang his glorious deeds, and mothers called their children by his name, and they worshipped him as an incarnation of deity in the temples.

Then Kámadéwa said: See, again I have conquered. Acknowledge that I am the stronger. But Yama said: Wait and see. And he went to the sage, as he was practising terrible austerities in the forest, and struck his heart and killed it. But even as he did so, Desire sprang up in it[6] again ever anew, and ever fresh attachments to the objects of sense, and so the battle went on continually in the heart of that sage, as it alternately became dead to the world, and then again alive, and subject to the influence of the pleasures of mundane existence.

Then Kámadéwa said: See, once more I am proved to be the strongest. The victory is mine. Confess that you are beaten. But Yama said: For all that I am the stronger, and that lover was a babbler. And Kámadéwa laughed at him and mocked him.

So now tell me, Princess, which is the stronger? And Rasakósha ceased. Then the Princess turned very pale[7], and said in a low voice: Kámadéwa is cunning, and like a dishonest gambler, loaded his dice to win. For in particular instances and limited times, he appears to be the stronger. And therefore it was that he challenged Yama, knowing very well that all instances must of necessity be limited to a place and time. But nevertheless Yama is stronger than he. For he is unlimited, being Time itself without beginning or end[8], and that power, whose nature it is to be unsusceptible of bounds, can no more be exhibited by particular instances than the ceaseless flow of Ganges can be contained in a single jar.

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

[1] Lóhita. The sea-gem is perhaps some kind of pearl.

[2] The god of death (pronounce Yum).

[3] Káma, or Kámadéwa, the god of love. His names are innumerable.

[4] 'Down-grower,' the banian, which lets down roots from its branches.

[5] A name for Love which also means memory.

[6] One of the common names of Love is 'the mind-born.'

[7] She turned pale, possibly because she saw that her love for the King must have an end: but still more probably because she was afraid of offending the God of Love by not deciding in his favour.

[8] Kála, Time, is another name for Yama. The answer of the Princess is clever in the extreme.

DAY 19.

Then the King said to Rasakósha: My friend, now I may offer water[1] to my happiness, and this is the beginning of the end. For three days only now remain to me, and these will assuredly follow in the footsteps of their predecessors, and so shall I[2]. Then will my sun set for ever. Alas! I read my fate in the sorrow that filled my beloved's eyes, as she looked at me like a frightened fawn. O that she were either less beautiful or less intelligent, for in the union of these two virtues lies my destruction. Away with the portrait, which burns me like a fire. So the King passed the night in a state of delirium, paying no heed to the portrait. And when the sun rose, he rose also, and passed the day, half living and half dead, in the garden with Rasakósha. 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 gold and a bodice studded with turquoises, and her crown and other ornaments, sitting on her throne. And she looked at the King with eyes in which joy and grief fought for the mastery: and the King 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 Brahman named Kritákrita[3], who neglected the study of the Wédas, and walked in the black path, abandoning all his duties[4], and associating with gamblers, harlots, and outcasts. And he frequented the cemeteries at night, and became familiar with ghosts and vampires and dead bodies, and impure and unholy rites and incantations. And one night, amid the flaming of funeral pyres and the reek of burning corpses, a certain Vampire[5] of his acquaintance said to him: I am hungry: bring me fresh meat to devour, or I will tear you in pieces. Then Kritákrita said: I will bring it, but not for nothing. What will you give me for it? The Vampire replied: Bring me a newly slain Brahman, and I will teach you a spell for raising the dead. But Kritákrita said: That is not enough. And they haggled in the cemetery about the price. At last that abandoned Brahman said: Throw in a pair of dice that will enable me always to win at play, and I will bring you the flesh you require. So the Vampire said: Be it so. Then Kritákrita went away, and knowing no other resource secretly murdered his own brother, and brought him to the cemetery at midnight. And the Vampire kept his word, giving him the dice, and teaching him the spell.

Then some time afterwards, Kritákrita said to himself: I will try the efficacy of this spell that the Vampire has taught me. So he procured the body of a dead Chandála[6], and taking it at the dead of night to the cemetery, placed it on the ground, and began to recite the spell. But when he had got halfway through, he looked at the corpse, and saw its left arm, and leg, and eye moving horribly with life, the other half being still dead. And he was so terrified at the sight, that he utterly forgot the rest of the spell, and leaped up and ran away. But the corpse jumped up also, and a vampire entered its dead half, and it rushed rapidly after him, shuffling on one leg, and rolling its one eye, and yelling indistinctly: _Underdone, overdone, undone_[7]! But Kritákrita fled at full speed to his house, and getting into bed lay there trembling. And after a while he fell asleep. And then suddenly he awoke, hearing a noise, and he looked and saw the door open, and the corpse of that dead Chándála came in, and shuffled swiftly towards him on its left leg, rolling its left eye, with its dead half hanging down beside it, and crying in a terrible voice: _Underdone, overdone, undone_! And Kritákrita sprang out of bed, and ran out by another door, and mounting a horse, fled as fast as he could to another city a great way off.

And there he thought: Here I am safe. So he went day by day to the gambling hall, and playing with his dice, won great sums of money, and lived at his ease, feasting himself and others. But one night, when he was sitting among the gamblers in the gambling hall, throwing the dice, he heard behind him a noise of shuffling. And he looked round, and saw, coming swiftly towards him on one leg, the corpse of that dead Chándála, with its dead half rotting and hanging down, and its left eye rolling in anger, and calling out in a voice of thunder: _Underdone, overdone, undone_! And he rose up with a shriek, and leaped over the table, and fled away by an opposite door and left that city, and ran as fast as he could, constantly looking behind him through the forest for many days and nights, never daring to stop even to take breath, till he reached another city a long way off. And there he remained, disguised and concealed, as it were in a hole. But all the gamblers in that gambling saloon died of fear.

And after some time he again accumulated wealth by gambling in that city, and lived in extravagance at his ease. But one night, when he was sitting with an _hetæra_ whom he loved, in the inner room of her house, he heard the noise of shuffling. And he looked round, and saw once more the corpse of that dead Chándála coming swiftly towards him on one leg, with its dead half, from whose bones the flesh had rotted away, hanging down, and its left eye blazing with flames of rage, calling out with a voice like the scream of Ráwana: _Underdone, overdone, undone_! Then that hetæra then and there abandoned the body in her terror. And Kritákrita rose up, and ran out by a door, which led out upon the balcony, while the Chándála hastened after him. And finding no other outlet, Kritækrita flung himself down into the street, and was dashed to pieces, and died.

So now tell me, Princess, what did that corpse mean by his words? And Rasakósha ceased. Then the Princess said: There is no difficulty in this. Woe to the feeble souls that have not courage to carry through what they have the presumption to begin! They do indeed either too little or too much, and are themselves their own undoing. For the strong in virtue avoid sin altogether: while the daring in vice face the consequences of their own conduct: those attain heavenly rewards, and these the good things of this world; but the coward souls who are too weak to be either virtuous or vicious are punished by that very weakness in the form of their consciousness of guilt, and lose both worlds.

And when the Princess had spoken, she rose up and went out, looking and yet as it were not looking at the King, whose heart went with her. But the King and Rasakósha returned to their own apartments.

[1] _i.e._ it is all over with me. Water is offered to the spirits of departed ancestors.

[2] _i.e._ I shall fail in my suit, like the others. The following sentence is a play on his own name.

[3] 'Done and not done.'

[4] Achárabhrashta, an apostate or decasted person. See Manu, I., 108.

[5] _Wétála_, an uncanny being, generally possessing magic powers, given to occupying empty corpses and devouring human flesh.