"Master," said the king on hearing the statement, "whence have you obtained these jewels?"

The spiritual preceptor, before deigning an answer, pulled from under his arm the hide of a black antelope, which he spread out and smoothed deliberately before using it as an asan.[70] He then began to finger a rosary of beads each as large as an egg, and after spending nearly an hour in mutterings and in rollings of the head, he looked fixedly at the Raja, and repined:

"By Shiva! great king, they are mine own. On the fourteenth of the dark half of the moon at night, I had gone into a place where dead bodies are burned, for the purpose of accomplishing a witch's incantation. After long and toilsome labour she appeared, but her demeanour was so unruly that I was forced to chastise her. I struck her with this, my trident, on the left leg, if memory serves me. As she continued to be refractory, in order to punish her I took off all her jewels and clothes, and told her to go where she pleased. Even this had little effect upon her--never have I looked upon so perverse a witch. In this way the jewels came into my possession."

Raja Dantawat was stunned by these words. He begged the ascetic not to leave the palace for a while, and forthwith walked into the private apartments of the women. Happening first to meet the queen dowager, he said to her, "Go, without losing a minute, O my mother, and look at Padmavati's left leg, and see if there is a mark or not, and what sort of a mark!" Presently she returned, and coming to the king said, "Son, I find thy daughter lying upon her bed, and complaining that she has met with an accident; and indeed Padmavati must be in great pain. I found that some sharp instrument with three points had wounded her. The girl says that a nail hurt her, but I never yet heard of a nail making three holes. However, we must all hasten, or there will be erysipelas, tumefaction, gangrene, mortification, amputation, and perhaps death in the house," concluded the old queen, hurrying away in the pleasing antic.i.p.ation of these ghastly consequences.

For a moment King Dantawat's heart was ready to break. But he was accustomed to master his feelings; he speedily applied the reins of reflection to the wild steed of pa.s.sion. He thought to himself, "the affairs of one's household, the intentions of one's heart, and whatever one's losses may be, should not be disclosed to any one. Since Padmavati is a witch, she is no longer my daughter. I will verily go forth and consult the spiritual preceptor."

With these words the king went outside, where the guru was still sitting upon his black hide, making marks with his trident on the floor. Having requested that the pupil might be sent away, and having cleared the room, he said to the jogi, "O holy man! what punishment for the heinous crime of witchcraft is awarded to a woman in the Dharma-Shastra [71]?"

"Great king!" replied the devotee, "in the Dharma Shastra it is thus written: 'If a Brahman, a cow, a woman, a child, or any other person whatsoever who may be dependent on us, should be guilty of a perfidious act, their punishment is that they be banished the country.' However much they may deserve death, we must not spill their blood, as Lakshmi[72] flies in horror from the deed."

Hearing these words the Raja dismissed the guru with many thanks and large presents. He waited till nightfall and then ordered a band of trusty men to seize Padmavati without alarming the household, and to carry her into a distant jungle full of fiends, tigers, and bears, and there to abandon her.

In the meantime, the ascetic and his pupil hurrying to the cemetery resumed their proper dresses; they then went to the old nurse's house, rewarded her hospitality till she wept bitterly, girt on their weapons, and mounting their horses, followed the party which issued from the gate of King Dantawat's palace. And it may easily be believed that they found little difficulty in persuading the poor girl to exchange her chance in the wild jungle for the prospect of becoming Vajramukut's wife--lawfully wedded at Benares. She did not even ask if she was to have a rival in the house,--a question which women, you know, never neglect to put under usual circ.u.mstances. After some days the two pilgrims of one love arrived at the house of their fathers, and to all, both great and small, excess in joy came.

"Now, Raja Vikram!" said the Baital, "you have not spoken much; doubtless you are engrossed by the interest of a story wherein a man beats a woman at her own weapon--deceit. But I warn you that you will a.s.suredly fall into Narak (the infernal regions) if you do not make up your mind upon and explain this matter. Who was the most to blame amongst these four? the lover[73] the lover's friend, the girl, or the father?"

"For my part I think Padmavati was the worst, she being at the bottom of all their troubles," cried Dharma Dhwaj. The king said something about young people and the two senses of seeing and hearing, but his son's sentiment was so sympathetic that he at once pardoned the interruption.

At length, determined to do justice despite himself, Vikram said, "Raja Dantawat is the person most at fault."

"In what way was he at fault?" asked the Baital curiously.

King Vikram gave him this reply: "The Prince Vajramukut being tempted of the love-G.o.d was insane, and therefore not responsible for his actions.

The minister's son performed his master's business obediently, without considering causes or asking questions--a very excellent quality in a dependent who is merely required to do as he is bid. With respect to the young woman, I have only to say that she was a young woman, and thereby of necessity a possible murderess. But the Raja, a prince, a man of a certain age and experience, a father of eight! He ought never to have been deceived by so shallow a trick, nor should he, without reflection, have banished his daughter from the country."

"Gramercy to you!" cried the Vampire, bursting into a discordant shout of laughter, "I now return to my tree. By my tail! I never yet heard a Raja so readily condemn a Raja." With these words he slipped out of the cloth, leaving it to hang empty over the great king's shoulder.

Vikram stood for a moment, fixed to the spot with blank dismay.

Presently, recovering himself, he retraced his steps, followed by his son, ascended the sires-tree, tore down the Baital, packed him up as before, and again set out upon his way.

Soon afterwards a voice sounded behind the warrior king's back, and began to tell another true story.

THE VAMPIRE'S SECOND STORY -- Of the Relative Villany of Men and Women.

In the great city of Bhogavati dwelt, once upon a time, a young prince, concerning whom I may say that he strikingly resembled this amiable son of your majesty.

Raja Vikram was silent, nor did he acknowledge the Baital's indirect compliment. He hated flattery, but he liked, when flattered, to be flattered in his own person; a feature in their royal patron's character which the Nine Gems of Science had turned to their own account.

Now the young prince Raja Ram (continued the tale teller) had an old father, concerning whom I may say that he was exceedingly unlike your Rajaship, both as a man and as a parent. He was fond of hunting, dicing, sleeping by day, drinking at night, and eating perpetual tonics, while he delighted in the idleness of watching nautch girls, and the vanity of falling in love. But he was adored by his children because he took the trouble to win their hearts. He did not lay it down as a law of heaven that his offspring would a.s.suredly go to Patala if they neglected the duty of bestowing upon him without cause all their affections, as your moral, virtuous, and highly respectable fathers are only too apt----.

Aie! Aie!

These sounds issued from the Vampire's lips as the warrior king, speechless with wrath, pa.s.sed his hand behind his back, and viciously twisted up a piece of the speaker's skin. This caused the Vampire to cry aloud, more however, it would appear, in derision than in real suffering, for he presently proceeded with the same subject.

Fathers, great king, may be divided into three kinds; and be it said aside, that mothers are the same. Firstly, we have the parent of many ideas, amusing, pleasant, of course poor, and the idol of his children.

Secondly, there is the parent with one idea and a half. This sort of man would, in your place, say to himself, "That demon fellow speaks a manner of truth. I am not above learning from him, despite his position in life. I will carry out his theory, just to see how far it goes"; and so saying, he wends his way home, and treats his young ones with prodigious kindness for a time, but it is not lasting. Thirdly, there is the real one-idea'd type of parent-yourself, O warrior king Vikram, an admirable example. You learn in youth what you are taught: for instance, the blessed precept that the green stick is of the trees of Paradise; and in age you practice what you have learned. You cannot teach yourselves anything before your beards sprout, and when they grow stiff you cannot be taught by others. If any one attempt to change your opinions you cry,

What is new is not true, What is true is not new.

and you rudely pull his hand from the subject. Yet have you your uses like other things of earth. In life you are good working camels for the mill-track, and when you die your ashes are not worse compost than those of the wise.

Your Rajaship will observe (continued the Vampire, as Vikram began to show symptoms of ungovernable anger) that I have been concise in treating this digression. Had I not been so, it would have led me far indeed from my tale. Now to return.

When the old king became air mixed with air, the young king, though he found hardly ten pieces of silver in the paternal treasury and legacies for thousands of golden ounces, yet mourned his loss with the deepest grief. He easily explained to himself the reckless emptiness of the royal coffers as a proof of his dear kind parent's goodness, because he loved him.

But the old man had left behind him, as he could not carry it off with him, a treasure more valuable than gold and silver: one Churaman, a parrot, who knew the world, and who besides discoursed in the most correct Sanscrit. By sage counsel and wise guidance this admirable bird soon repaired his young master's shattered fortunes.

One day the prince said, "Parrot, thou knowest everything: tell me where there is a mate fit for me. The shastras inform us, respecting the choice of a wife, 'She who is not descended from his paternal or maternal ancestors within the sixth degree is eligible by a high caste man for nuptials. In taking a wife let him studiously avoid the following families, be they ever so great, or ever so rich in kine, goats, sheep, gold, or grain: the family which has omitted prescribed acts of devotion; that which has produced no male children; that in which the Veda (scripture) has not been read; that which has thick hair on the body; and that in which members have been subject to hereditary disease. Let a person choose for his wife a girl whose person has no defect; who has an agreeable name; who walks gracefully, like a young elephant; whose hair and teeth are moderate in quant.i.ty and in size; and whose body is of exquisite softness.'"

"Great king," responded the parrot Churaman, "there is in the country of Magadh a Raja, Magadheshwar by name, and he has a daughter called Chandravati. You will marry her; she is very learned, and, what is better far, very fait. She is of yellow colour, with a nose like the flower of the sesamum; her legs are taper, like the plantain-tree; her eyes are large, like the princ.i.p.al leaf of the lotus; her eye-brows stretch towards her ears; her lips are red, like the young leaves of the mango-tree; her face is like the full moon; her voice is like the sound of the cuckoo; her arms reach to her knees; her throat is like the pigeon's; her flanks are thin, like those of the lion; her hair hangs in curls only down to her waist; her teeth are like the seeds of the pomegranate; and her gait is that of the drunken elephant or the goose."

On hearing the parrot's speech, the king sent for an astrologer, and asked him, "Whom shall I marry?" The wise man, having consulted his art, replied, "Chandravati is the name of the maiden, and your marriage with her will certainly take place." Thereupon the young Raja, though he had never seen his future queen, became incontinently enamoured of her. He summoned a Brahman, and sent him to King Magadheshwar, saying, "If you arrange satisfactorily this affair of our marriage we will reward you amply"-a promise which lent wings to the priest.

Now it so happened that this talented and beautiful princess had a jay,[74] whose name was Madan-manjari or Love-garland. She also possessed encyclopaedic knowledge after her degree, and, like the parrot, she spoke excellent Sanscrit.

Be it briefly said, O warrior king-for you think that I am talking fables--that in the days of old, men had the art of making birds discourse in human language. The invention is attributed to a great philosopher, who split their tongues, and after many generations produced a selected race born with those members split. He altered the shapes of their skulls by fixing ligatures behind the occiput, which caused the sinciput to protrude, their eyes to become prominent, and their brains to master the art of expressing thoughts in words.

But this wonderful discovery, like those of great philosophers generally, had in it a terrible practical flaw The birds beginning to speak, spoke wisely and so well, they told the truth so persistently, they rebuked their brethren of the featherless skins so openly, they flattered them so little and they counselled them so much, that mankind presently grew tired of hearing them discourse. Thus the art gradually fell into desuetude, and now it is numbered with the things that were.

One day the charming Princess Chandravati was sitting in confidential conversation with her jay. The dialogue was not remarkable, for maidens in all ages seldom consult their confidantes or speculate upon the secrets of futurity, or ask to have dreams interpreted, except upon one subject. At last the princess said, for perhaps the hundredth time that month, "Where, O jay, is there a husband worthy of me?"

"Princess," replied Madan-manjari, "I am happy at length to be able as willing to satisfy your just curiosity. For just it is, though the delicacy of our s.e.x--"

"Now, no preaching!" said the maiden; "or thou shalt have salt instead of sugar for supper."

Jays, your Rajaship, are fond of sugar. So the confidante retained a quant.i.ty of good advice which she was about to produce, and replied,

"I now see clearly the ways of Fortune. Raja Ram, king of Bhogavati, is to be thy husband. He shall be happy in thee and thou in him, for he is young and handsome, rich and generous, good-tempered, not too clever, and without a chance of being an invalid."

Thereupon the princess, although she had never seen her future husband, at once began to love him. In fact, though neither had set eyes upon the other, both were mutually in love.

"How can that be, sire?" asked the young Dharma Dhwaj of his father. "I always thought that--"

The great Vikram interrupted his son, and bade him not to ask silly questions. Thus he expected to neutralize the evil effects of the Baital's doctrine touching the amiability of parents unlike himself.

Now, as both these young people (resumed the Baital) were of princely family and well to do in the world, the course of their love was unusually smooth. When the Brahman sent by Raja Ram had reached Magadh, and had delivered his King's homage to the Raja Magadheshwar, the latter received him with distinction, and agreed to his proposal. The beautiful princess's father sent for a Brahman of his own, and charging him with nuptial gifts and the customary presents, sent him back to Bhogavati in company with the other envoy, and gave him this order, "Greet Raja Ram, on my behalf, and after placing the tilak or mark upon his forehead, return here with all speed. When you come back I will get all things ready for the marriage."

Raja Ram, on receiving the deputation, was greatly pleased, and after generously rewarding the Brahmans and making all the necessary preparations, he set out in state for the land of Magadha, to claim his betrothed.

In due season the ceremony took place with feasting and bands of music, fireworks and illuminations, rehearsals of scripture, songs, entertainments, processions, and abundant noise. And hardly had the turmeric disappeared from the beautiful hands and feet of the bride, when the bridegroom took an affectionate leave of his new parents--he had not lived long in the house--and receiving the dowry and the bridal gifts, set out for his own country.

Chandravati was dejected by leaving her mother, and therefore she was allowed to carry with her the jay, Madanmanian. She soon told her husband the wonderful way in which she had first heard his name, and he related to her the advantage which he had derived from confabulation with Churaman, his parrot.

"Then why do we not put these precious creatures into one cage, after marrying them according to the rites of the angelic marriage (Gandharva-lagana)?" said the charming queen. Like most brides, she was highly pleased to find an opportunity of making a match.