sleeping, indolence, weariness, weakness, and stupor. The sentiment of wonder (adbhuta) is based on astonishment; the transitory states are usually joy, agitation, and contentment. The sentiment of terror (bhayānaka) is based on terror; the states associated with it are depression, agitation, distraction, fright, and the like. The pathetic (karuṇa) sentiment is based on sorrow; its associated states are sleeping, epilepsy, depression, sickness, death, indolence, agitation, despair, stupor, insanity, anxiety, and so forth. The sentiment of horror or odium (bībhatsa) is based on disgust; its associated states are agitation, sickness, apprehension, and the like. In each case the theorists give in full the determinants and the consequents of each emotion, which becomes a sentiment, and a special colour is ascribed to each; it is not surprising to find that red is associated with fury, black with fear; whiteness may, in association with the comic sentiment, be explained by the flashing teeth of a laughing maiden, and the dark (çyāma) colour of the erotic sentiment is a reflex of the favoured hue of the beloved; grey accords with pathos, but the connexion of yellow with wonder, dark blue with horror, and orange with heroism is not obvious. It is also artificial to find four primary and four secondary sentiments laid down; the erotic, the furious, the heroic, and that of horror, whence in order are supposed to develop the comic, the pathetic, that of wonder and that of terror. The Nāṭyaçāstra recognizes these eight only,[1] but later authorities add the sentiment of calm (çānta) based on indifference to worldly things (nirveda), although this is in the Çāstra merely a transitory feeling. Those who follow the Çāstra contend that there is no such sentiment, for it is impossible to destroy utterly love, hatred, and other feelings, which have been operative from time without beginning; others admit the existence of the sentiment, as does Mammaṭa, but not in drama, on the ground that indifference to all worldly things is incapable of being represented. But this also is erroneous; the actor's power of representing indifference is not in point, as it is the spectator who is to feel the sentiment, and the fact that the Çāstra places it first in the list of transitory states, though that would normally be an inauspicious beginning, indicates that it was meant to serve both as an emotion and a transitory feeling,
- ↑ Save for a late reading in vi. 15.
