assure them universal rule. The action of the play is thus not suffered to degenerate into a portrayal of the domestic difficulties of the harem system under polygamic conditions; the dramatists do not seek realism, but are content to reproduce a stereotyped scheme of love, jealousy, parting, and reunion, a sequence well calculated to evoke the sentiment of love in the mind of the audience. Even in the Prakaraṇa, in which realism might be expected, seeing that it condescends to heroes of less than royal or divine status, there is no actual exception: though the author of the Mṛcchakaṭikā has had the power to infuse a semblance of life and actuality into his characters, Bhavabhūti shows us in the Mālatīmādhava nothing but types suggesting the erotic sentiment. Equally ideal is the Vyāyoga with its suggestion of heroism and its deliberate selection of its subject from the epic tradition.
Tragedy proper denied us by these conditions of Indian thought, and comedy in any of its higher forms is also difficult; it might legitimately be expected to prevail in the Nāṭikā or the Prakaraṇa, but it is unduly subordinated to the erotic sentiment and, though not absent, is comparatively undeveloped. The Prahasana and the Bhāṇa indeed appeal to the comic sentiment, but only in an inferior and degraded form, a fact expressed in the failure of the classical drama to preserve a single specimen of either form of composition.
Limited by the nature of the intellectual movement which produced it, the Sanskrit drama could never achieve the perfection of Greek tragedy or comedy. Kālidāsa, greatest of Indian dramatists, experiences no uneasiness at the structure of life or the working of the world. He accepts without question or discontent the fabric of Indian society. When Goethe writes of him:
Willst du die Blüthe des frühen, die Früchte des späteren Jahres,
Willst du, was reizt und entzückt, willst du, was sättigt und nährt,
Willst du den Himmel, die Erde, mit einem Namen begreifen,
Nenn' ich Çakuntalā dich, und so ist alles gesagt,
the praise is doubtless just in a measure, but it may easily be pressed further than is justifiable. For the deeper questions of
