choice, as in the Tamul version. [In the Hindi version she dies of snake-bite.] She is brought buck to life by a good beating. Tho first suitor opens the grave, the second advises the use of the cudgel, the third carries it out.
This method of restoring people, who die suddenly, to life by a good beating, is found in a Persian story, professing to be derived from a book "Post nubila Phœbus," in which the physician bears the name of Kati, and asserts that he learnt the method from an old Arab. The story is found in Epistolæ Turcicæ et Narrationes Persiæ editæ et Latine conversæ a Job. Ury. Oxonii, 1771, 4°, pp. 26 and 27. This collection, which contains not the least hint of its origin, is particularly interesting as it contains the VIIIth story of the Siddhikür; " The Painter and the Wood-carver." [See Sagas from tho Far East, p. 97.] The Episode of the stealing of tho magic book is found, quite separated from the context, in many MS. versions of tho Gesta Romanorum: see Appendix to Oosterley's edition. (Oesterley's Baitál Pachísí, pp. 183-185.)
CHAPTER LXXVII.
(Vetála 3.)
Then the heroic king Trivikramasena again went to the aśoka-tree, to fetch the Vetála. And he found him there in the corpse, and again took him up on his shoulder, and began to return with him in silence. And as he was going along, the Vetála, who was on his back, said to him, " It is wonderful, king, that you are not cowed with this going backwards and forwards at night. So I will tell you another story to solace you, listen."
Story of the king, and the two wise birds.:— There is on the earth a famous city named Páțaliputra. In it there lived of old time a king named Vikramakeśarin, whom Providence made a storehouse of virtues as well as of jewels. And he possessed a parrot of godlike intellect, knowing all the śástras, that had been born in that condition owing to a curse, and its name was Vidagdhachúdámani. And the prince married as a wife, by the advice of the parrot, a princess of equal birth, of the royal family of Magadha, named Chandraprabhá. That princess also possessed a similar hen-maina, of the name of Somiká, remarkable for knowledge and discernment. And the two, the parrot and the maina, remained there in the same cage, assisting with their discernment their master and mistress.
One day the parrot became enamoured of the maina, and said to her, " Marry me, fair one, as we sleep, perch, and feed in the same cage." But the maina answered him, " I do not desire intimate union with a male, for all males are wicked and ungrateful." The parrot retorted, " It is not true that males are wicked, but females are wicked and cruel-hearted." And so a dispute arose between them. The two birds then made a bargain that, if the parrot won, he should have the maina for wife, and if the maina won, the parrot should be her slave, and they came before the prince to get a true judgment. The prince, who was in his father's judgment-hall, heard the point at issue between them, and then said to the maina, " Tell me, how are males ungrateful?" Then the maina said, " Listen," and in order to establish her contention, proceeded to relate this story illustrating the faults of males.
The maina's Story*[1]:— There is on the earth a famous city, of the name or Kámandakí. In it there was a rich merchant, of the name of Arthadatta. And he had a son born to him, of the name of Dhanadatta. When his father died, the young man became dissipated. And rogues got round him, and plunged him in the love of gambling and other vices. In truth the society of the wicked is the root of the tree of vice. In a short time his wealth was exhausted by dissipation, and being ashamed of his poverty, he left his own country, to wander about in foreign lands.
And in the course of his travels, he reached a place named Chandanapura, and desiring food, he entered the house of a certain merchant. As fate would have it, the merchant, seeing that he was a handsome youth, asked him his descent and other things, and finding out that he was of good birth, entertained him, and adopted him as a protégé. And he gave him his daughter Ratnávali, with a dower, and thenceforth Dhanadatta lived in his father-in-law's house.
And in the course of some days, he forgot in his present happiness his former misery, and having acquired wealth, and longing for fresh dissipation, he wished to go back to his own land. Then the rascal with difficulty wrung a permission from his unwilling father-in-law, whose daughter was his only child, and taking with him his wife, covered with ornaments, accompanied by an old woman, set out from that place, with a party of three in all. And in course of time he reached a distant wood, and on the plea that there was danger of robbers, he took those ornaments from his wife and got them into his own possession. Alas ! Observe that the heart of ungrateful males, addicted to the hateful vices of dicing and drabbing, is as hard as a sword.
Then the villain, being determined to kill his wife, though she was virtuous, for the sake of her wealth, threw her and the old woman into a ravine. And after he had thrown them there, he went away. The old woman was killed, but his wife was caught in a mass of creepers and did not die. And she slowly climbed up out of the chasm, weeping bitterly, supporting herself by clinging to grass and creepers, for the appointed end of her life had not yet come. And asking her way, step by step, she arrived, by the road by which she came, at the house of her father, with difficulty, for her limbs were sorely bruised. When she arrived there suddenly, in this state, her mother and father questioned her eagerly. And the virtuous lady weeping told this tale, " We were robbed on the way by bandits, and my husband was dragged away bound; the old woman died, but I survived, though I fell into a ravine. Then I was dragged out of the ravine by a certain benevolent traveller, who came that way, and by the favour of destiny I have arrived here." When the good Ratnávalí said this, her father and mother comforted her, and she remained there, thinking only of her husband.
And in course of time her husband Dhanadatta, who had gone back to his own country, and wasted that wealth in gambling, said to himself, " I will go and fetch more wealth, begging it from my father-in-law, and I will tell him that I have left his daughter in my house here." Thinking thus in his heart, he set out for that house of his father-in-law, and when he drew near, his wife beheld him from a distance, and she ran and fell at his feet, though he was a villain. For, though a husband is wicked, a good wife does not alter her feelings towards him. And when he was frightened, she told him all the fictitious story she had previously told her parents about the robbery, her fall, and so on. Then he entered fearlessly with her the house of his father-in-law ; and his father-in-law and mother-in-law, when they saw him, welcomed him joyfully. And his father-in-law called his friends together, and made a great feast on the occasion, exclaiming, " It is indeed a happy thing, that my son-in-law has been let go with life by the robbers." Then Dhanadatta lived happily with that wife of his Ratnávalí, enjoying the wealth of his father-in-law. But, fie ! what the cruel man did one night, though it should not be told for shame, must still for the story's sake be related. He killed his wife when asleep in his bosom, and took away all her ornaments, and then went away unobserved to his own country.
' So wicked are males !" When the maina had said this, the king said to the parrot— " Now say your say." Then the parrot said— " King, females are of intolerable audacity, immoral and wicked; hear a tale in proof of it."
The parrot's story.* [2]:— There is a city of the name of Harshavatí, and in it there was a leading merchant named Dharmadatta, possessed of many crores. And that merchant had a daughter named Vasudattá, matchless in beauty, whom he loved more than his life. And she was given to an excellent young merchant named Samudradatta, equal to her in rank, distinguished for wealth and youth, who was an object that the eyes of lovely women loved to feast on, as the partridges on the rays of the moon, and who dwelt in the city of Támraliptí which is inhabited by honourable men. Once on a time, the merchant's daughter, while she was living in her father's house, and her husband was in his own country, saw at a distance a certain young and good-looking man. The tickle woman, deluded by Mára,*[3] invited him by means of a confidante, and made him her secret paramour. And from that time forth she spent every night with him, and her affections were fixed upon him only.
But one day the husband of her youth returned from his own land, appearing to her parents like delight in bodily form. And on that day of rejoicing she was adorned, but she would have nothing to say to her husband in spite of her mother's injunctions, but when he spoke to her, she pretended to be asleep, as her heart was fixed on another. And then her husband, being drowsy with wine, and tired with his journey, was over-powered by sleep. In the meanwhile, as all the people of the house, having eaten and drunk, were fast asleep, a thief made a hole in the wall and entered their apartment. At that very moment the merchant's daughter rose up, without seeing the thief, and went out secretly, having made an assignation with her lover. When the thief saw that, his object being frustrated, he said to himself, " She has gone out in the dead of night adorned with those very ornaments which I came here to steal; so I will watch where she goes." When the thief had formed this intention, he went out, and followed that merchant's daughter Vasudattá, keeping an eye on her, but himself unobserved.
But she, with flowers and other things of the kind in her hands, went out, accompanied by a single confidante, who was in the secret, and entered a garden at no great distance outside the city.
And in it she saw her lover, who had come there to meet her, hanging dead on a tree, with a halter round his neck, for the city-guards had caught him there at night and hanged him, on the supposition that he was a thief. Then she was distracted and beside herself, and exclaiming, " I am ruined," she fell on the ground and lamented with plaintive cries. Then she took down her dead paramour from the tree, and placing him in a sitting position, she adorned him with unguents and flowers, and though he was senseless, embraced him, with mind blinded by passion and grief. And when in her sorrow she raised up his mouth and kissed it, her dead paramour, being animated by a Vetála, suddenly bit off her nose. Then she left him in confusion and agony, but still the unfortunate woman came back once more, and looked at him to see if he was still alive. And when she saw that the Vetála had left his body, and that he was dead and motionless, she departed slowly, weeping with fear and humiliation.
In the meanwhile the thief, who was bidden there, saw all, and said to himself, " What is this that this wicked woman has done? Alas ! the mind of females is terrible and black like a dark well, unfathomable, exceedingly deep for a fall.*[4] So I wonder what she will do now." After these reflections, the thief again followed her at a distance, out of curiosity.
She went on and entered her own chamber, where her husband was asleep, and cried out weeping, " Help ! Help ! This wicked enemy, calling himself a husband, has cut off my nose, though I have done nothing wrong." Then her husband, and her father, and the servants, hearing her repeated cries, woke up, and arose in a state of excitement. Then her father, seeing that her nose had been recently taken off, was angry, and had her husband bound as having injured his wife. But even while he was being bound, he remained speechless, like a dumb man, and said nothing, for all the listeners, his father-in-law and the others, had altogether turned against him.†[5]
When the thief had seen all this, he slipped away nimbly, and the night, which was spent in tumult, gradually passed away, and then the merchant's son was taken by his father-in-law to the king, together with his wife who had been deprived of her nose. And the king, after he had been informed by them of the circumstances, ordered the execution of the young merchant, on the ground that he had maimed his own wife, rejecting with contempt his version of the story. Then, as he was being led to the place of execution, with drums beating, the thief came up to the king's officers and said to them, " You ought not to put this man to death with- out cause; I know the circumstances, take me to the king, that I may tell him the whole story." When the thief said this, they took him to the king, and after he had received a promise of pardon, he told him the whole history of the night from the beginning. And he said, " If your Majesty does not believe my words, look at once at the woman's nose, which is in the mouth of that corpse." When the king beard that, he sent servants to look, and finding that the statement was true, he gave orders that the young merchant should not suffer capital punishment. But he banished his wicked wife from the country, after cutting off her ears also, and punished his father-in-law by confiscating all his wealth, and being pleased with the thief, he made him chief magistrate of the city. " So you see that females are naturally wicked and treacherous." When the parrot had told this tale, the curse imposed on him by Indra lost its force, and he became once more the Gandharva Chitraratha, and assuming a celestial form, he went to heaven. And at the same moment the maina's curse came to an end, and she became the heavenly nymph Tilottamá, and went at once to heaven. And so their dispute remained undecided in the judgment-hall.
When the Vetála had told this tale, he again said to the king, " So let your Majesty decide, which are the worst, males or females. But if you know and do not say, your head shall split in pieces."
When the king was asked this question by the Vetála, that was on his shoulder, he said to him, " Chief of magicians, women are the worst. For it is possible that once in a way a man may be so wicked, but females are, as a rule, always such everywhere." When the king said this, the Vetála disappeared, as before, from his shoulder, and the king once more resumed the task of fetching him.
Note.
Oesterley tells us that in the Vetála Cadai the two stories are told by two parrots, and the same is the case in the Turkish Tútínámah, Rosen, 2, p. 92.
The Ist story is found in the Turkish Tútínámah. The principal difference is that the parents of the extravagant man die after his first crime; after he has spent his property, he begs in a cemetery, and is there recognized by his wife; they live some time together, and then set out to return to his house. On the way they pass the old well, and there he murders her. There are some similar points in the 11th story of the Siddhikür. [See Sagas from the Far East, pp. 120-125.]
The second story is found in Babington's Vetála Cadai, p. 44. The lover receives a mortal wound, being taken for a thief, and in the agony of death bites off the nose of the adulteress. She smears her husband's betel-knife with the blood, and accuses him of the murder. The city- guards clear the matter up.
The 2nd story is found in a very different form in the Siddhikür, No. 10; in Jülg, p. 100. [See Sagas from The Far East, pp. 115-119.] Here a younger brother is not invited to supper by an elder, so he determines to rob him out of revenge. He observes his brother's wife go to a cemetery to see her dead lover, who, when she tries to feed him by force, bites off her nose and the tip of her tongue. Of course when she accuses her husband, the younger brother reveals the secret.
The story in the Turkish Tútínámah, Rosen, 2, p. 96, Wickerhauser, p. 212, closely resembles Somadeva's. The lovers are surprised by the city-guards, who crucify the man, and let the woman go. The man in the agony of death bites her nose off, and she accuses her husband of the deed; he is then condemned to lose his nose. But a thief, who has crept into the house, and has then followed the adulteress, reveals the secret, and the woman is thereupon drowned. The story in the Panchatantra, Benfey, II, p. 40, only resembles this in its conclusion. [See Johnson's Hitopadeśa, p. 85.] It is no doubt a clever adaptation of the end of this story. The tale has been traced through all its migrations by Benfoy, Vol. I, p. 140. (Oesterley's Baitál Pachísí pp. 187-191.)
- ↑ * Cp. the story told by the "faucon peregryn" in Chaucer's Squire's Tale.
- ↑ * The following story is the Xth in Sagas from the Far East.
- ↑ * The god of love, with Buddists the Devil. Benfey considers that the Vetála Panchavinśati was originally Buddhistic.
- ↑ * A pun difficult to render in English.
- ↑ † The Sanskrit College MS. reads vibudáhesvatha, i.e., being awake.