'The beggar may rise to royal degree,'

but with no results. One evening, however, as he was walking home, deep in thought, a poor Brahmin clamoured for alms. The minister made no answer; but when the pauper continued his importunities, he said, sharply,--

'Far flies rumour with three pairs of ears';

to which the Brahmin promptly answered--

'The man is an idiot, so have no fears.'

"Hearing this, the old man was arrested by his interest. He hastily continued--

'The beggar may rise to royal degree';

and the Brahmin responded without hesitation--

'The monarch descend to beggary.'

"The minister caught him at once by the hand, and insisted on hearing his story. No sooner was he made aware of what had been done by the hunchback, than he hastened to the palace, where he found the queen bathed in tears over a favourite parrot, which lay dead on her lap. The old man concerted with her a plan for the destruction of the hunchback and the restoration of the true king; then he secretly introduced the transformed Mukunda into the chamber, and summoned the false king.

"'O sire,' said the queen, 'if you love me restore my pretty parrot to life.'

"'That is easily effected,' answered the fool.

"In an instant his body fell rigid, and his soul entered the bird, which sat up, plumed its feathers, and began to chatter. At the same moment the true Mukunda p.r.o.nounced the magic words, dropped his adopted body, and darted into that which had originally been his. At the sight of the reviving monarch, the queen wrung the parrot's neck, and thus destroyed the impostor."

This story is based on the great Buddhist doctrine of the transmigration of souls, and was evidently a very popular ill.u.s.tration of that fundamental dogma, for variations of it are common in most ancient Sanscrit collections. Thus in the _Katha Sarit Sagara_, a work of Soma Deva, written between A.D. 1113-1125, the story reappears considerably altered, but still told with the design of insisting on the doctrine of transmigration of souls. Soma Deva's tale is this in brief:--

Vararutschi, Vyadi, and Indradatta desired to learn the new lessons of Varscha, but could not pay the stipulated fee--a million pieces of gold.

They determined to ask King Nanda--a contemporary of Alexander the Great, by the way--to pay it for them, and they visited his capital. They are too late: Nanda is just dead. However, determined to obtain the requisite sum, Indradatta leaves his body in a wood, guarded by his companions, and sends his soul into the dead king. Then Vararutschi goes to him, asks, and receives the gold, whilst Vyadi sits beside the deserted body.

But the prime minister suspected that the revived master was not quite identical with the deceased master. Indeed, King Nanda now exhibited an intelligence and vigour which had been sadly deficient before. The minister knew that the heir to the throne was but a child, and that he had powerful enemies. He therefore formed the resolution of keeping the false king on the throne till the heir was of age to govern. To effect his purpose, he issued orders that every corpse in the kingdom should be burnt. Amongst the rest was consumed that of Indradatta, and the Brahmin found himself, with horror, obliged to remain in the body of a Sudra, though that Sudra was a king.

There is another story, similar to that in the _Pantschatantra_, told of Tschandragupta, the founder of the Maurya dynasty, and one of the most renowned of the ancient Indian kings. But, indeed, the variations occurring in the ancient Sanscrit Buddhist tales are very numerous.

From India the story travelled into Persia--when, is not known; but it was probably there long before A.D. 540 when the Persian translation of the _Pantschatantra_ was made. In Persian it occurs in the _Bahar Da.n.u.sh_, and in the version of the _cukasaptati_. It is in the Turkish _Ttinameh_. It is in the famous _Arabian Nights_, as the story of the Prince Fadl-Allah.

It is also in the Mongolian _Vikramacarita_. But, though it was translated with small variations from the Sanscrit in these works, popularly the story had gone through great adaptations and alterations to suit creeds which did not believe in the transmigration of souls.

When it was made known to the Jews is not certain; probably at the captivity. Yet there are pa.s.sages in the Psalms, and especially in the song of Hannah, which bear a striking resemblance to the verses of the prime minister, and seem almost like an allusion to the fable. Thus, "The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." This may be a reference or it may not. The sentiment is not unlikely to have been uttered without knowledge of the Indian fable; but if Hannah had been acquainted with it, no doubt to it allusion was made.

It is certain, however, that the story did popularise itself among the Jews, and when it did so, it was in a form adapted to their belief, which had nothing in common with metempsychosis. And it is exceedingly probable that they derived it from Persia, for one of the actors in the tale, Asmodeus, is the Zoroastrian Aeshma. The story is found in the _Talmud_ and is as follows:--

"King Solomon, having completed the temple and his house, was lifted up with pride of heart, and regarded himself as the greatest of kings. Every day he was wont to bathe, and before entering the water, he entrusted his ring, wherein lay his power, to one of his wives. One day the evil spirit, Asmodeus, stole the ring, and, a.s.suming Solomon's form, drove the naked king from the bath into the streets of Jerusalem. The wretched man wandered about his city scorned by all; then he fled into distant lands, none recognising in him the great and wise monarch. In the meanwhile the evil spirit reigned in his stead, but unable to bear on his finger the ring graven with the Incommunicable Name, he cast it into the sea.

Solomon, returning from his wanderings, became scullion in the palace. One day a fisher brought him a fish for the king. On opening it, he found in its belly the ring he had lost. At once regaining his power, he drove Asmodeus into banishment, and, a humbled and better man, reigned gloriously on the throne of his father David" (_Talmud_, Gittim, fol. 68).

The Arabs have a similar legend, taken from the Jews:--

"One day Solomon asked an indiscreet question of an evil Jinn subject to him. The spirit replied that he could not obtain the information required without the aid of Solomon's seal. The king thoughtlessly lent it, and immediately found himself supplanted by the Jinn. Reduced to beggary, he wandered through the world repeating, 'I, the preacher, was king over Israel in Jerusalem.' The constant repet.i.tion of this sentence attracted attention; the disguised demon took alarm and fled, and Solomon regained his throne."

Finally the Jews or Arabs introduced the story to Western Europe, where it soon became popular. In the _Gesta Romanorum_, a collection of moral tales made by the monks in the fourteenth century, the Emperor Jovinian takes the place of Solomon, and the story is thus told:--

"When Jovinian was emperor, he possessed very great powers; and as he lay in bed reflecting upon the extent of his dominions, his heart was elated to an extraordinary degree. 'Is there,' he impiously asked, 'any other G.o.d than me?' Amid such thoughts he fell asleep.

"In the morning he reviewed his troops, and said, 'My friends, after breakfast we will hunt.' Preparations being made accordingly, he set out with a large retinue. During the chase the emperor felt such extreme oppression from the heat, that he believed his very existence depended upon a cold bath. As he anxiously looked round, he discovered a sheet of water at no great distance. 'Remain here,' said he to his guard, 'until I have refreshed myself in yonder stream.' Then, spurring his steed, he rode hastily to the edge of the water. Alighting, he divested himself of his apparel, and experienced the greatest pleasure from its invigorating freshness and coolness. But whilst he was thus employed a person similar to him in every respect arrayed himself unperceived in the emperor's dress, and then mounting his horse, rode to the attendants. The resemblance to the sovereign was such, that no doubt was entertained of the reality; and straightway command was issued for their return to the palace.

"Jovinian, however, having quitted the water sought in every possible direction for his clothes, but could find neither them nor the horse.

Vexed beyond measure at the circ.u.mstance, for he was completely naked, he began to reflect upon what course he should pursue. 'There is, I remember, a knight residing close by; I will go to him and command his attendance and service. I will then ride to the palace, and strictly investigate the cause of this extraordinary conduct. Some shall smart for it.'

"Jovinian proceeded naked and ashamed to the castle of the aforesaid knight, and beat loudly at the gate. 'Open the gate,' shouted the enraged emperor, as the porter inquired leisurely the cause of the knocking, 'you will soon see who I am.' The gate was opened, and the porter, struck with the strange appearance of the man before him, exclaimed, 'In the name of all that is marvellous, what are you?' 'I am,' replied he, 'Jovinian, your emperor. Go to your lord and command him to supply the wants of his sovereign. I have lost both horse and clothes.'

"'Infamous ribald!' shouted the porter, 'just before thy approach, the emperor, accompanied by his suite, entered the palace. My lord both went and returned with him. But he shall hear of thy presumption.' And he hurried off to communicate with his master. The knight came and inspected the naked man. 'What is your name?' he asked roughly.

"'I am Jovinian, who promoted thee to a military command.'

"'Audacious scoundrel!' said the knight, 'dost thou dare to call thyself the emperor? I have but just returned from the palace, whither I have accompanied him. Flog the rascal,' he ordered, turning to his servants: 'flog him soundly, and drive him away.'

"The sentence was immediately executed, and Jovinian, bruised and furious, rushed away to the castle of a duke whom he had loaded with favours. 'He will remember me,' was his hope. Arrived at the castle, he made the same a.s.sertion.

"'Poor mad wretch!' said the duke, 'a short time since, I returned from the palace, where I left the very emperor thou a.s.sumest to be. But, ignorant whether thou art more fool or knave, we will administer such a remedy as will suit both. Carry him to prison, and feed him with bread and water.' The command was no sooner delivered than obeyed; and the following day Jovinian's naked body was submitted to the lash, and again cast into the dungeon. In the agony of his heart, the poor king said, 'What shall I do? I am exposed to the coa.r.s.est contumely, and the mockery of the people.

I will hasten to the palace and discover myself to my wife,--she will surely know me.'

"Escaping therefore from his confinement, he approached the imperial residence. 'Who art thou?' asked the porter.

"'It is strange,' replied the aggrieved emperor, 'that thou shouldest forget one thou hast served so long.'

"'Served _thee_!' returned the porter indignantly; 'I have served none but the emperor.'

"'Why!' said the other, 'though thou recognisest me not, yet I am he. Go to the empress; communicate what I shall tell thee, and by these signs, bid her send the imperial robes, of which some rogue has deprived me.'

After some demur, the porter obeyed; and orders were issued for the admission of the mad fellow without.

"The false emperor and the empress were seated in the midst of their n.o.bles. As the true Jovinian entered, a large dog, which crouched on the hearth, and had been much cherished by him, flew at his throat, and but for timely intervention would have killed him. A falcon also, seated on her perch, no sooner saw him than she broke her jesses, and flew out of the hall. Then the pretended emperor, addressing those who stood about him, said: 'My friends, hear what I will ask of yon ribald. Who are you?

And what do you want?'

"'These questions,' said the suffering man, 'are very strange. You know I am the emperor, and master of this place.'

"The other, turning to the n.o.bles who stood by, continued, 'Tell me, on your allegiance, which of us two is your lord?'

"They drew their swords in reply, and asked leave to punish the impostor with death.

"Then, turning to the empress, he asked, 'Tell me, my lady, on the faith you have sworn, do you know this man who calls himself thy lord and emperor?'

"She answered, 'How can you ask such a question? Have I not known thee more than thirty years, and borne thee many children?'

"Hearing this the unfortunate monarch rushed, full of despair, from the court. 'Why was I born?' he exclaimed. 'My friends shun me; my wife and children will not acknowledge me. I will seek my confessor. He may remember me.' To him he went accordingly, and knocked at the window of his cell.

"'Who is there?' asked the priest.

"'The Emperor Jovinian,' was the reply; 'open the window that I may speak with thee.' The window was opened; but no sooner had the confessor looked out than he closed it again in great haste.