The Katha Sarit Sagara/Chapter 13
CHAPTER XIII.
As time went on, Vásavadattá began to feel a great affection for the king of Vatsa, and to take part with him against her father. Then Yaugandharáyana again came in to see the king of Vatsa, making himself invisible to all the others, who were there. And he gave him the following information in private in the presence of Vasantaka only; "King, you were made captive by king Chandamahásena by means of an artifice. And he wishes to give you his daughter, and set you at liberty, treating you with all honour; so let us carry off his daughter and escape. For in this way we shall have revenged ourselves upon the haughty monarch, and we shall not be thought lightly of in the world for want of prowess. Now the king has given that daughter of his, Vásavadattá, a female elephant called Bhadravatí. And no other elephant but Nadágiri is swift enough to catch her up, and he will not fight when he sees her. The driver of this elephant is a man here called Áshádhaka, and him I have won over to our side by giving him much wealth. So you must mount that elephant with Vásavadattá, fully armed, and start from this place secretly by night. And you must have the superintendent of the royal elephants here made drunk with wine, in order that he may not perceive what is about to take place, for he understands every sign that elephants give. I, for my part, will first repair to your ally Pulindaka in order that he may be prepared to guard the road by which you escape." When he had said this, Yaugandharáyana departed. So the king of Vatsa stored up all his instructions in his heart; and soon Vásavadattá came to him. Then he made all kinds of confidential speeches to her, and at last told her what Yaugandharáyana had said to him. She consented to the proposal, and made up her mind to start, and causing the elephant driver Áshádhaka to be summoned, she prepared his mind for the attempt, and on the pretext of worshipping the gods, she gave the superintendent of the elephants, with all the elephant drivers, a supply of spirits, and made them drunk. Then in the evening, which was disturbed with the echoing roar of clouds,*[1] Áshádhaka brought that female elephant ready harnessed, but she, while she was being harnessed, uttered a cry, which was heard by the superintendent of the elephants, who was skilled in elephants' language; and he faltered out in a voice indistinct from excessive intoxication,—— "the female elephant says, she is going sixty-three yojanas to-day." But his mind in his drunken state was not capable of reasoning, and the elephant-drivers, who were also intoxicated, did not even hear what he said. Then the king of Vatsa broke his chains by means of the charms, which Yaugandharáyana had given him, and took that lute of his, and Vásavadattá of her own accord brought him his weapons, and then he mounted the female elephant with Vasantaka. And then Vásavadattá mounted the same elephant with her friend and confidante Kánchanamálá; then the king of Vatsa went out from Ujjayiní with five persons in all, including himself and the elephant-driver, by a path which the infuriated elephant clove through the rampart.
And the king attacked and slew the two warriors who guarded that point, the Rájpúts Vírabáhu and Tálabhata. Then the monarch set out rapidly on his journey in high spirits, mounted on the female elephant, together with his beloved, Áshádhaka holding the elephant-hook; in the meanwhile in Ujjayiní the city-patrol beheld those guards of the rampart lying dead, and in consternation reported the news to the king at night. Chandamahásena enquired into the matter, and found out at last that the king of Vatsa had escaped, taking Vásavadattá with him. Then the alarm spread through the city, and one of his sons named Pálaka mounted Nadágiri and pursued the king of Vatsa. The king of Vatsa for his part, combated him with arrows as he advanced, and Nadágiri, seeing that female elephant, would not attack her. Then Pálaka, who was ready to listen to reason, was induced to desist from the pursuit by his brother Gopálaka, who had his father's interests at heart; then the king of Vatsa boldly con tinued his journey, and as he journeyed, the night gradually came to an end. So by the middle of the day the king had reached the Vindhya forest, and his elephant having journeyed sixty-three ''yojanas, was thirsty. So the king and his wife dismounted, and the female elephant having drunk water, owing to its being bad, fell dead on the spot. Then the king of Vatsa and Vásavadattá, in their despair, heard this voice coming from the air " I, O king, am a female Vidyádhara named Máyávatí, and for this long time I have been a female elephant in consequence of a curse; and to-day, O lord of Vatsa, I have done you a good turn, and I will do another to your son that is to be: and this queen of yours Vásavadattá is not a mere mortal; she is a goddess for a certain cause incarnate on the earth." Then the king regained his spirits, and sent on Vasantaka to the plateau of the Vindhya hills to announce his arrival to bis ally Pulindaka; and as he was himself journeying along slowly on foot with his beloved, he was surrounded by brigands, who sprang out from an ambuscade. And the king, with only his bow to help him, slew one hundred and five of them before the eyes of Vsavadattá. And immediately the king's ally Pulindaka came up, together with Yaugandharáyana, Vasantaka shewing them the way. The king of the Bheels ordered the surviving brigands*[2] to desist, and after prostrating himself before the king of Vatsa, conducted him with his beloved to his own village. The king rested there that night with Vásavadattá, whose foot had been cut with a blade of forest grass, and early in the morning the general Rumanvat reached him, who had before been summoned by Yaugandharáyana, who sent a messenger to him. And the whole army came with him, filling the land as far as the eye could reach, so that the Vindhya forest appeared to be besieged. So that king of Vatsa entered into the encampment of his array, and remained in that wild region to wait for news from Ujjayiní. And, while he was there, a merchant came from Ujjayiní, a friend of Yaugandharáyana's, and when he had arrived reported these tidings, "The king Chandamahásena is pleased to have thee for a son-in-law, and he has sent his warder to thee. The warder is on the way, but he has stopped short of this place, however, I came secretly on in front of him, as fast as I could, to bring your Highness information."
When he heard this, the king of Vatsa rejoiced, and told it all to Vásavadattá, and she was exceedingly delighted. Then Vásavadattá, having abandoned her own relations, and being anxious for the ceremony of marriage, was at the same time bashful and impatient: then she said, in order to divert her thoughts, to Vasantaka who was in attendance —— "Tell me some story." Then the sagacious Vasantaka told that fair-eyed one the following tale in order to increase her affection for her husband.
Story of Devasmitá:—There is a city in the world famous under the name or Támraliptá, and in that city there was a very rich merchant named Dhanadatta. And he, being childless, assembled many Bráhmans and said to them with due respect; "Take such steps as will procure me a son soon." Then those Bráhmans said to him: "This is not at all difficult, for Bráhmans can accomplish all things in this world by means of ceremonies in accordance with the scriptures. To give you an instance there was in old time a king who had no sons, and he had a hundred and five wives in his harem. And by means of a sacrifice to procure a son, there was born to him a son named Jantu, who was like the rising of the new moon to the eyes of his wives. Once on a time an ant bit the boy on the thigh as he was crawling about on his knees, so that he was very unhappy and sobbed loudly. Thereupon the whole harem was full of confused lamentation, and the king himself shrieked out 'My son! my son!' like a common man. The boy was soon comforted, the ant having been removed, and the king blamed the misfortune of his only having one son as the cause of all his grief. And he asked the Bráhmans in his affliction if there was any expedient by which he might obtain a large number of children. They answered him,—— 'O king, there is one expedient open to you; you must slay this son and offer up all his flesh in the fire. By smelling the smell of that sacrifice all thy wives will obtain sons.' When he heard that, the king had the whole ceremony performed as they directed; and he obtained as many sons as he had wives. So we can obtain a son for you also by a burnt-offering." When they had said this to Dhanadatta, the Bráhmans, after a sacrificial fee had been promised them, performed a sacrifice: then a son was born to that merchant. That son was called Guhasena, and he gradually grew up to man's estate. Then his father Dhanadatta began to look out for a wife for him.
Then his father went with that son of his to another country, on the pretence of traffic, but really to get a daughter-in-law, there he asked an excellent merchant of the name of Dharmagupta to give him his daughter named Devasmitá for his son Guhasena. But Dharmagupta, who was tenderly attached to his daughter, did not approve of that connexion, reflecting that the city of Támraliptá was very far off. But when Devasmitá beheld that Guhasena, her mind was immediately attracted by his virtues, and she was set on abandoning her relations, and so she made an assignation with him by means of a confidante, and went away from that country at night with her beloved and his father. When they reached Támraliptá they were married, and the minds of the young couple were firmly knit together by the bond of mutual love. Then Guhasena's father died, and he himself was urged by his relations to go to the country of Katáha[3] for the purpose of trafficking; but his wife Devasmitá was too jealous to approve of that expedition, fearing exceedingly that he would be attracted by some other lady. Then, as his wife did not approve of it, and his relations kept inciting him to it, Guhasena, whose mind was firmly set on doing his duty, was bewildered. Then he went and performed a vow in the temple of the god, observing a rigid fast, trusting that the god would shew him some way out of his difficulty. And his wife Devasmitá also performed a vow with him; then Śiva was pleased to appear to that couple in a dream; and giving them two red lotuses the god said to them,—"take each of you one of these lotuses in your hand. And if either of you shall be unfaithful during your separation, the lotus in the hand of the other shall fade, but not otherwise[4]." After hearing this, the two woke up, and each beheld in the hand of the other a red lotus, and it seemed as if they had got one another's hearts. Then Guhasena set out, lotus in hand, but Devasmitá remained in the house with her eyes fixed upon her flower. Guhasena for his part quickly reached the country of Katáha, and began to buy and sell jewels there. And four young merchants in that country, seeing that that unfading lotus was ever in his hand, were greatly astonished. Accordingly they got him to their house by an artifice, and made him drink a great deal of wine, and then asked him the history of the lotus, and he being intoxicated told them the whole story. Then those four young merchants, knowing that Guhasena would take a long time to complete his sales and purchases of jewels and other wares, planned together, like rascals as they were, the seduction of his wife out of curiosity, and eager to accomplish it set out quickly for Támraliptá without their departure being noticed. There they cast about for some instrument, and at last had recourse to a female ascetic of the name of Yogakarandiká, who lived in a sanctuary of Buddha; and they said to her in an affectionate manner, " Reverend madam, if our object is accomplished by your help, we will give you much wealth." She answered them; " No doubt, you young men desire some woman in this city, so tell me all about it, I will procure you the object of your desire, but I have no wish for money; I have a pupil of distinguished ability named Siddhikarí; owing to her kindness I have obtained untold wealth." The young merchants asked—— " How have you obtained untold wealth by the assistance of a pupil ?"Being asked this question, the female ascetic said,—— " If you feel any curiosity about the matter, listen, my sons, I will tell you the whole story."
story of the cunning Siddhikarí:——Long ago a certain merchant came here from the north; while he was dwelling here, my pupil went and obtained, with a treacherous object, the position of a serving-maid in his house, having first altered her appearance, and after she had gained the confidence of that merchant, she stole all his hoard of gold from his house, and went off secretly in the morning twilight. And as she went out from the city moving rapidly through fear, a certain Domba*[5] with his drum in his hand, saw her, and pursued her at full speed with the intention of robbing her. When she had reached the foot of a Nyagrodha tree, she saw that he had come up with her, and so the cunning Siddhikari said this to him in a plaintive manner, " I have had a jealous quarrel with my husband, and I have left
I may remark that there is a certain resemblance in this storyto that of Shakespeare's Cymbeline, which is founded on the 9th Story of the 2nd day in the Decamerone, and to the 7th Story in Gonzcnbach's Sicilianische Marchen. his house to die, therefore my good man, make a noose for me to hang myself with." Then the Domba thought, "Let her hang herself, why should I be guilty of her death, especially as she is a woman," and so he fastened a noose for her to the tree. Then Siddhikarí, feigning ignorance, said to the Domba, "How is the noose slipped round the neck? shew me, I entreat you." Then the Domba placed the drum under his feet, and saying, " This is the way we do the trick" he fastened the noose round his own throat; Siddhikarí for her part smashed the drum to atoms with a kick, and that Domba hung till he was dead.*[6] At that moment the merchant arrived in search of her, and beheld from a distance Siddhikarí, who had stolen from him untold treasures, at the foot of the tree. She too saw him coming, and climbed up the tree without being noticed, and remained there on a bough, having her body concealed by the dense foliage. When the merchant came up with his servants, he saw the Domba hanging by his neck, but Siddhikarí was nowhere to be seen. Immediately one of his servants said " I wonder whether she has got up this tree," and proceeded to ascend it himself. Then Siddhikarí said—— " I have always loved you, and now you have climbed up where I am, so all this wealth is at your disposal, hand some man, come and embrace me." So she embraced the merchant's servant, and as she was kissing his mouth, she bit off the fool's tongue. He, overcome with the pain, fell from that tree, spitting blood from his mouth, uttering some indistinct syllables, which sounded like Lalalla. When he saw that, the merchant was terrified, and supposing that his servant had been seized by a demon, he fled from that place, and went to his own house with his attendants. Then Siddhikarí the female ascetic, equally frightened, descended from the top of the tree, and brought home with her all that wealth. Such a person is my pupil, distinguished for her great discernment, and it is in this way, my sons, that I have obtained wealth by her kindness.
When she had said this to the young merchants, the female ascetic shewed to them her pupil who happened to come in at that moment; and said to them, "Now, my sons, tell me the real state of affairs what woman do you desire ? I will quickly procure her for you." When they heard that they said, "procure us an interview with the wife of the merchant Guhasena named Devasmitá." When she heard that, the ascetic undertook to manage that business for them, and she gave those young merchants her own house to reside in. Then she gratified the servants at Guhasena's house with gifts of sweetmeats and other things, and afterwards entered it with her pupil. Then, as she approached the private rooms of Devasmitá, a bitch, that was fastened there with a chain, would not let her come near, but opposed her entrance in the most determined way. Then Devasmitá seeing her, of her own accord sent a maid, and had her brought in, thinking to herself, " What can this person be come for?" After she had entered, the wicked ascetic gave Devasmitá her blessing, and, treating the virtuous woman with affected respect, said to her— " I have always had a desire to see you, but to-day I saw you in a dream, therefore I have come to visit you with impatient eagerness; and my mind is afflicted at beholding you separated from your hushand, for beauty and youth are wasted when one is deprived of the society of one's beloved." With this and many other speeches of the same kind she tried to gain the confidence of the virtuous woman in a short interview, and then taking leave of her she returned to her own house. On the second day she took with her a piece of meat full of pepper dust, and went again to the house of Devasmitá, and there she gave that piece of meat to the bitch at the door, and the bitch gobbled it up, pepper and all. Then owing to the pepper dust, the tears flowed in profusion from the animal's eyes, and her nose began to run. And the cunning ascetic immediately went into the apartment of Devasmitá, who received her hospitably, and began to cry. When Devasmitá asked her why she shed tears, she said with affected reluctance: " My friend, look at this bitch weeping out- side here. This creature recognized me to-day as having been its companion in a former birth, and began to weep; for that reason my tears gushed through pity." When she heard that, and saw that bitch outside apparently weeping, Devasmitá thought for a moment to herself, " What can be the meaning of this wonderful sight?" Then the ascetic said to her, " My daughter, in a former birth, I and that bitch were the two wives of a certain Brahman. And our husband frequently went about to other countries on embassies by order of the king. Now while he was away from Lome, I lived with other men at my pleasure, and so did not cheat the elements, of which I was composed, and my senses, of their lawful enjoyment. For considerate treatment of the elements and senses is held to be the highest duty. Therefore I have been born in this birth with a recollection of my former existence. But she, in her former life, through ignorance, confined all her attention to the preservation of her character, therefore she has been degraded and born again a one of the canine race, however, she too remembers her former birth." The wise Devasmitá said to herself, " This is a novel conception of duty; no doubt this woman has laid a treacherous snare for me"; and so she said to her, " Reverend lady, for this long time I have been ignorant of this duty, so procure me an interview with some charming man."— Then the ascetic said— "There are residing here some young merchants that have come from another country, so I will bring them to you." When she had said this, the ascetic returned home delighted, and Devasmitá of her own accord said to her maids: " No doubt those scoundrelly young merchants, whoever they may be, have seen that unfading lotus in the hand of my husband, and have on some occasion or other, when he was drinking wine, asked him out of curiosity to tell the whole story of it, and have now come here from that island to seduce me, and this wicked ascetic is employed by them. So bring quickly some wine mixed with Datura,*[7] and when you have brought it, have a dog's foot of iron made as quickly as possible." When Devasmitá had given these orders, the maids executed them faithfully, and one of the maids, by her orders, dressed herself up to resemble her mistress. The ascetic for her part chose out of the party of four merchants, (each of whom in his eagerness said— " let me go first"— ) one individual, and brought him with her. And concealing him in the dress of her pupil, she introduced him in the evening into the house of Devasmitá, and coming out, disappeared. Then that maid, who was disguised as Devasmitá, courteously persuaded the young merchant to drink some of that wine drugged with Datura. That liquor, †[8] like his own immodesty, robbed him of his senses, and then the maids took away his clothes and other equipments and left him stark naked; then they branded him on the forehead with the mark of a dog's foot, and during the night took him and pushed him into a ditch full of filth. Then he recovered consciousness in the last watch of the night, and found himself plunged in a ditch, as it were the hell Avíchi assigned to him by his sins. Then he got up and washed himself and went to the house of the female ascetic, in a state of nature, feeling with his fingers the mark on his forehead. And when he got there, he told his friends that he had been robbed on the way, in order that he might not be the only person made ridiculous. And the next morning he sat with a cloth wrapped round his branded forehead, giving as an excuse that he had a headache from keeping awake so long, and drinking too much. In the same way the next young merchant was maltreated, when he got to the house of Devasmitá, and when he returned home naked, he said, " I put on my ornaments there, and as I was coming out I was plundered by robbers." In the morning he also, on the plea of a headache, put a wrapper on to cover his branded forehead.
In the same way all the four young merchants suffered in turns branding and other humiliating treatment, though they concealed the fact. And they went away from the place, without revealing to the female Buddhist ascetic the ill-treatment they had experienced, hoping that she would suffer in a similar way. On the next day the ascetic went with her disciple to the house of Devasmitá, much delighted at having accomplished what she undertook to do. Then Devasmitá received her courteously, and made her drink wine drugged with Datura, offered as a sign of gratitude. When she and her disciple were intoxicated with it, that chaste wife cut off their ears and noses, arid flung them also into a filthy pool. Arid being distressed by the thought that perhaps these young merchants might go and slay her husband, she told the whole circumstance to her mother-in-law. Then her mother-in-law said to her,— " My daughter, you have acted nobly, but possibly some misfortune may happen to my son in consequence of what you have done." Then Devasmitá said— I will deliver him even as S'aktimatí in old time delivered her husband by her wisdom. Her mother-in-law asked; "How did S'aktimatí deliver her husband? tell me, my daughter." Then Devasmitá related the following story:
Story of S'aktimati:-In our country, within the city, there is the shrine of a powerful Yaksha named Manibhadra, established by our ancestors. The people there come and make petitions at this shrine, offering various gifts, in order to obtain various blessings. Whenever a man is found at night with another man's wife, he is placed with her within the inner chamber of the Yaksha's temple. And in the morning he is taken away from thence with the woman to the king's court, and his behaviour being made known, he is punished; such is the custom. Once on a time in that city a merchant, of the name of Samudradatta, was found by a city-guard in the company of another man's wife. So he took him and placed him with the woman in that temple of the Yaksha, fastening the door firmly. And immediately the wise and devoted wife of that merchant, whose name was S'aktimatí, came to hear of the occurrence; then that resolute woman, disguising herself, went confidently at night to the temple of the Yaksha, accompanied by her friends, taking with her offerings for the god. When she arrived there, the priest whose business it was to eat the offerings, through desire for a fee, opened the door and let her enter, informing the magistrate of what he had done. And she, when she got inside, saw her husband looking sheepish, with a woman, and she made the woman put on her own dress, and told her to go out. So that woman went out in her dress by night, and got off, but S'aktimati remained in the temple -with her husband. And when the king's officers came in the morning to examine the merchant, he was seen by all to be in the company of his own wife.*[9] When he heard that, the king dismissed the merchant from the temple of the Yaksha, as it were from the mouth of death, and punished the chief magistrate. So S'aktimati in old time delivered her husband by her wisdom, and in the same way I will go and save my husband by my discretion.
So the wise Devasmitá said in secret to her mother-in-law, and, in company with her maids, she put on the dress of a merchant. Then she embarked on a ship, on the pretence of a mercantile expedition, and came to the country of Katáha where her husband was. And when she arrived there, she saw that husband of hers, Guhasena, in the midst of a circle of merchants, like consolation in external bodily form. He seeing her afar off in the dress of a man,*[10] as it were, drank her in with his eyes, and thought to himself. " Who may this merchant be that looks so like my beloved wife"? So Devasmitá went and represented to the king that she had a petition to make, and asked him to assemble all his subjects. Then the king full of curiosity assembled all the citizens, and said to that lady disguised as a merchant, "What is your petition ?" Then Devasmitá said There are residing here in your midst four slaves of mine who have escaped, let the king make them over to me. Then the king said to her, " All the citizens are present here, so look at every one in order to recognise him, and take those slaves of yours." Then she seized upon the four young merchants, whom she had before treated in such a humiliating way in her house, and who had wrappers bound round their heads. Then the merchants, who were there, flew in a passion, and said to her, " These are the sons of distinguished merchants, how then can they be your slaves ?" Then she answered them, " If you do not believe what I say, examine their foreheads which I marked with a dog's foot." They consented, and removing the head-wrappers of these four, they all beheld the dog's foot on their foreheads. Then all the merchants were abashed, and the king, being astonished, himself asked Devasmitá what all this meant. She told the whole story, and all the people burst out laughing, and the king said to the lady, " They are your slaves by the best of titles." Then the other merchants paid a large sum of money to that chaste wife, to redeem those four from slavery, and a fine to the king's treasury. Devasmitá received that money, and recovered her husband, and being honoured by all good men, returned then to her own city Támraliptá, and she was never afterwards separated from her beloved.
" Thus, O queen, women of good family ever worship their husbands with chaste and resolute behaviour,†[11] and never think of any other man, for
di quellaa de la morte. (Wilson's Essays, Vol. I, p. 224.) Cp. also the Mongolian version of the story in Sagas from the Far East, p. 320. to virtuous wives the husband is the highest deity." When Vásavadattá on the journey heard this noble story from the mouth of Vasantaka, she got over the feeling of shame at having recently left her father's house, and her mind, which was previously attached by strong affection to her husband, became so fixed upon him as to be entirely devoted to his service.
Note on Chapter XIII.
With regard to the incident of the bitch and the pepper in the story of Devasmitá see the note in the 1st volume of Wilson's Essays on Sanskrit Literature. He says: "This incident with a very different and much less moral dénouement is one of the stories in the Disciplina Clericalis, a collection of stories professedly derived from the Arabian fabulists and compiled by Petrus Alfonsus a converted Jew, who flourished about 1106 and was godson to Alfonso I, king of Arragon. In the Analysis prepared by Mr. Douce, this story is the 12th, and is entitled "Stratagem of an old woman in favour of a young gallant." She persuades his mistress who had rejected his addresses that her little dog was formerly a woman, and so transformed in consequence of her cruelty to her lover. (Ellis's Metrical Romances, I, 130.) This story was introduced into Europe, therefore, much about the time at which it was enrolled among the contents of the Vrihat Kathá in Cashmir. The metempsychosis is so much more obvious an explanation of the change of forms, that it renders it probable the story was originally Hindu. It was soon copied in Europe, and occurs in Le Grand as La vieille qui séduisit la jeune fille. III. 148 [ed. III. Vol. IV. 50]. The parallel is very close and the old woman gives "une chienne à manger des choses fortement saupoudrèes de senève qui lui picotait le palais et les narines et l'animal larmoyait beaucoup." She then shows her to the young woman and tells her the bitch was her daughter. "Son malheur fut d'avoir le cœur dur; un jeune homme l'aimait, elle le rebuta. Le malheureux après avoir tout tenté pour l'attendrir, désespéré de sa dureté en prit tant de chagrin qu'il tomba malade et mourut. Dieu l'a bien vengè; voyez en quel état pour la punir il a reduit ma pauvre fille, et comment elle pleure sa faute." The lesson was not thrown away. The story occurs also in the Gesta Romanorum as "The Old Woman and her Dog" [in Bohn's edition it is Tale XXVIII], and it also finds a place where we should little have expected to find it, in the Promptuarium of John Herolt of Basil, an ample repository of examples for composing sermons: the compiler a Dominican friar, professing to imitate his patron saint, who always abundabat exemplis in his discourses." [In Bohn's edition we are told that it appears in an English garb amongst a translation of Æsop's Fables published in 1658.] Dr. Rost refers us to Th. Wright, Latin Stories, London, 1842, p. 218. Loiseleur Deslongchamps Essai sur les Fables Indiennes, Paris, 1838, p. 106 ff. F. H. Von der Hagen, Gesammtabenteuer 1850 I, cxii. ff and Grässe, 1. 1, 374 ff.
- ↑ * III. 22.
- ↑ * The word dasyu here means savage, barbarian. These wild mountain tribes called indiscriminately Śavaras, Pulindas, Bhillas &c., seem to have been addicted to cattle-lifting and brigandage. So the word dasyu comes to mean robber. Even the virtuous Śavárá prince described in the story of Jimútaváhana plunders a caravan.
- ↑ Cathay?
- ↑ Compare the rose garland in the story of the Wright's Chaste Wife; edited for the early English Text Society by Frederick J. Furnivall, especially lines 58 and ff.
"Wete thou wele withowtyn fable
"Alle the whyle thy wife is stable
"The chaplett wolle holde hewe;
"And yf thy wyfe use putry
"Or tolle eny man to lye her by
Then wolle yt change hewe,
And by the garland thou may see,
Fekylle or fals yf that sche be,
Or elles yf she be true.See also note in Wilson's Essays on Sanskrit Literature, Vol. I, p. 218. He tells us that in Perce Forest the lily of the Kathá Sarit Ságara is represented by a rose. In Amadis de Gaul it is a garland which blooms on the head of her that is faithful, and fades on the brow of the inconstant. In Les Contes à rire, it is also a flower. In Ariosto, the test applied to both male and female is a cup, the wine of which is spilled by the unfaithful lover. This fiction also occurs in the romances of Tristan, Perceval and La Morte d'Arthur, and is well known by La Fontaine's version, La Coupe Enchantée. In la Lai du Corn, it is a drinking-horn. Spenser has derived his girdle of Florimel from these sources or more immediately from the Fabliau, Le Manteau mal taillé or Le Court Mantel, an English version of which is published in Percy's Reliques, the Boy and the Mantel (Vol. III.) In the Gesta Romanorum (c. 69) the test is the whimsical one of a shirt, which will neither require washing nor mending as long as the wearer is constant. (Not the wearer only but the wearer and his wife). Davenant has substituted an emerald for a flower.
The bridal stone,
And much renowned, because it chastness loves,
And will, when worn by the neglected wife,
Shew when her absent lord disloyal proves
By faintness and a pale decay of life. - ↑ * A man of low caste now called Dom. They officiate as executioners.
- ↑ * Compare the way in which the widow's son, the shifty lad, treats Black Rogue in Campbell's Tales of the Western Highlands (Tale XVII d. Orient and Occident. Vol. II, p. 303.)
- ↑ * Datura is still employed, I believe, to stupify people whom it is thought desirable to rob.
- ↑ † 1 read iva for the eva of Dr. Brockhaus's text.
- ↑ * A precisely similar story occurs in the Bahár Dánish. The turn of the chief incident, although not the same, is similar to that of Nov VII. Part 4 of Bandello's Novelle, or the Accorto Avvedimento di una Fantesca à liberare In padrona e l'iunamorato
- ↑ * Cp. the story of the Chest in Campbell's Stories from the Western Highlands. It is the first story in the 2nd volume and contains one- or two incidents which remind us of this story.
- ↑ † I read mahakulodgatáh