The Katha Sarit Sagara/Chapter 39
CHAPTER XXXIX.
When Marubhúti had told this story there, the commander-in-chief Hariśikha said in the presence of Naraváhanadatta " It is true, good women value nothing more than their husbands, and in proof of it, listen now to this still more wonderful tale."
Story of Śringabhuja and the daughter of the Rákshasa.:— There is a city on the earth named Vardhamána, and in it there dwelt a king named Vírabhuja, chief of righteous men. And though he had a hundred wives, one queen of the name of Gunavará was dearer to him than his life. And in spite of his hundred wives, it happened, as Fate would have it, that not one of them bore him a son. So he asked a physician named Śrutavardhana— " Is there any medicine able to bring about the birth of a son?" When the physician heard that, he said— " King, I can prepare such a medicine,*[1] but the king must procure for me a wild goat." When he heard this speech of the physician's, the king gave an order to the warder, and had a goat brought for him from the forest. The physician handed over the goat to the king's cooks, and with its flesh prepared a sovereign elixir for the queens. The king went off to worship his god, after ordering the queens to assemble in one place. And ninety-nine of those queens did assemble in one place, but the queen Gunavará alone was not present there, for she was at that time near the king, who was engaged in praying to his god. And when they had assembled, the physician gave them the whole of the elixir to drink mixed with powder, not perceiving the absence of Gunavará. Immediately the king returned with his beloved, having performed his devotions, and perceiving that that drug was completely finished, he said to the physician— " What ! did you not keep any for Gunavará? You have forgotten the principal object with which this was undertaken." After saying this to the abashed physician, the king said to the cooks— " Is there any of the flesh of that goat left?" The cooks said, " The horns only remain." Then the physician said, " Bravo ! I can make an admirable elixir out of the centre of the horns." After saying this, the physician had an elixir prepared from the fleshy part of the horns, and gave it to queen Gunavará mixed with powder. Then the ninety-nine wives of the king became pregnant, and all in time brought forth sons. But the head queen Gunavará conceived last of all, and afterwards gave birth to a son with more auspicious marks than the sons of all the others. And as he was sprung from the juice of the fleshy part of the horns, his father, the king, gave him the name of Śringabhuja, and rejoiced greatly at his birth. He grew up with those other brothers, and though in age he was the youngest of all, he was superior to all in good qualities. And in course of time that prince became like the god of Love in beauty, and like Arjuna in his skill in archery, and like Bhíma in strength. Accordingly the other queens, seeing that queen Gunavará, now that she had this son, was more than ever dear to king Virabhuja, became jealous of her.
Then an evil-minded queen among them, named Ayaśolekhá, deliberated with all the others and entered into a conspiracy; and when the king came home one day, she exhibited an assumed sadness in her face. The king asked her the reason, and she said with apparent reluctance— " My husband, why do you endure patiently the disgrace of your house? you avert disgrace from others, why do you not avert it from yourself? You know the young superintendent of the women's apartments named Surakshita; your queen Gunavará is secretly devoted to him. Since no man but he can penetrate into the women's apartments, which are strictly watched by guards, she associates with him. And this is a well-known subject of gossip in the whole harem." When she said this to the king, he pondered and reflected; and went and asked the other queens one after another in private, and they were faithful to their treacherous plot, and told him the same story. Then that wise king conquered his anger, and reflected— " This accusation against these two is improbable, and yet such is the gossip. So I must not without reflecting reveal the matter to any one; but they must by an artifice be separated now, to enable me to see the termination of the whole matter." Having determined on this, next day he summoned Surakshita, the superintendent of the womens' apartments, into his judgment-hall, and with assumed anger, said to him— " I have learned, villain, that you have slain a Bráhman, so I cannot endure to see your face until you have made a pilgrimage to holy places." When he heard that, he was amazed and began to murmur— " How can I have slain a Bráhman, my sovereign?" But the king went on to say; " Do not attempt to brazen it out, but go to Káśmír to wash away your sin, (whore are those holy fields, Vijayakhetra, and Nandikshetra the purifying, and the kshetra*[2] of the Boar,) the land which was hallowed by Vishnu the bow-handed god, where the stream of the Ganges bears the name of Vitastá, where is the Famous Mandapakshetra, and where is Uttaramánasa; when your sin has been washed away by a pilgrimage to these holy places, you shall behold my face again, but not till then."
"With this speech the king Vírabhuja dismissed the helpless Surakshita, sending him to a distance on the pretence of a pilgrimage to holy places. Then the king went into the presence of that queen Gunavará, full of love and anger and sober reflection. Then she, seeing that his mind was troubled, asked him anxiously, " My husband, why are you seized to-day with a sudden fit of despondency?" When the king heard that, he gave her this feigned answer— " To-day, queen, a great astrologer came to me and said— ' King, you must place the queen Gunavará for some time in a dungeon, and you must yourself live a life of chastity, otherwise your kingdom will certainly be overthrown, and she will surely die.' Having said this, the astrologer departed; hence my present despondency." When the king said this, the queen Gunavará, who was devoted to her husband, distracted with fear and love, said to him— " Why do you not cast me this very day into a dungeon, my husband? I am highly favoured, if I can benefit you even at the sacrifice of my life. Let me die, but let not my lord have misfortune. For a husband is the chief refuge of wives in this world and in the next." Having heard this speech of hers, the king said to himself -with tears in his eyes; " I think there is no guilt in her, nor in that Surakshita, for I saw that the colour of his face did not change, and he seemed without fear. Alas ! nevertheless I must ascertain the truth of that rumour." After reflecting thus, the king in his grief said to the queen— " Then it is best that a dungeon should be made here, queen !" She replied— "Very good"— so the king had a dungeon easy of access made in the women's apartments, and placed the queen in it. And he comforted her son Śringabhuja, (who was in despair and asked the reason,) by telling him exactly what he told the queen. And she, for her part, thought the dungeon heaven, because it was all for the king's good. For good women have no pleasure of their own; to them their husbands' pleasure is pleasure.*[3]
When this had been done, that other wife of the king's, named Ayaśolekháa, said of her own accord to her son, who was named Nirvásabhuja,— " So, our enemy Gunavará has been thrown into a dungeon, and it would be a good thing if her son were banished from this country. So, my boy, devise a scheme with the help of your other brothers by which Śringabhuja may be quickly banished from the country." Having been addressed in this language by his mother, the jealous Nirvásabhuja told his other brothers, and continued to ponder over a scheme. And one day, as the king's sons were practising with their weapons of war, they all saw an enormous crane in front of the palace. And while they were looking with astonishment at that misshapen bird, a Buddhist mendicant, who possessed supernatural knowledge, came that way and said to them— " Princes, this is not a crane, it is a Rákshasa named Agniśikha, who wanders about in an assumed shape destroying towns. So pierce him with an arrow, that being smitten he may depart hence." When they heard this speech of the mendicant's, the ninety-nine elder brothers shot their arrows, but not one struck the crane. Then that naked mendicant again said to them— " This younger brother of yours, named Śringabhuja, is able to strike this crane, so let him take a bow suitable for the purpose." When Nirvásabhuja heard that, the treacherous one remembered the injunction of his mother, an opportunity for carrying out which had now arrived, and reflected— " This will be a means of getting Śringabhuja out of the country.*[4] So let us give him the bow and arrow belonging to our father. If the crane is pierced and goes off with our father's golden arrow sticking in it, Śringabhuja will folio wit, while we are searching for the arrow. And when he does not find, in spite of his search, that Rákshasa transformed into a crane, he will continue to roam about hither and thither, he will not come back without the arrow." Thus reflecting, the treacherous one gave to Śringabhuja his father's bow with the arrow, in order that he might smite the crane. The mighty prince took it and drew it, and pierced that crane with the golden arrow, the notch of which was made of a jewel. The crane, as soon as it was pierced, went off with the arrow sticking in its body, and flying away departed with drops of blood falling from the wound. Then the treacherous Nirvásabhuja and the other brothers, instigated by his hints, said to the brave Śringabhuja— " Give us back the golden arrow that belongs to our father, otherwise we will abandon our bodies before your eyes. Tor unless we produce it, our father will banish us from this country, and its fellow is not to be made or obtained." When Śringabhuja heard that, he said to those crafty ones— " Be of good cheer ! Do not be afraid— Abandon your terror ! I will go and slay that miserable Rákshasa and bring back the arrow." Having said this, Śringabhuja took his own bow and arrows, and went in the same direction in which the Rákshasa had gone, quickly following up the track of the drops of blood, that had fallen on the ground. The other sons returned delighted to their mothers, and Śringabhuja, as he went on step by step, at last reached a distant forest. Seeking about in it, he found in the wood a great city, like the fruit of his own tree of merit fallen to him in due time for enjoy ment. There he sat down at the root of a tree to rest, and as if in a moment beheld a maiden of wonderful beauty coming there, appearing to have been made by the Creator in some strange way of ambrosia and poison; since by her absence she deprived of life, and by her presence she bestowed it. And when the maiden slowly approached him, and looked at him with an eye raining love, the prince fell in love with her and said to her " Gazelle-eyed one, what is the name of this city, and to whom does it belong? Who are you, and why have you come here? tell me." Then the pearly-toothed maid turned her face sideways, and fixed her eye on the ground, and spake to him with sweet and loving voice— " This city is Dhúmapura, the home of all felicity; in it lives a mighty Rákshasa by name Agniśikha; know that I am his matchless daughter, Rúpaśikhá by name, who have come here with mind captivated by your unparalleled beauty. Now you you must tell me who you are, and why you have come here." When she said this, he told her who he was, and of what king he was the son, and how he had come to Dhúmapura for the sake of an arrow. Then Rupaśikhá, having heard the whole story, said— " There is no archer like you in the three worlds, since you pierced even my father with a great arrow, when he was in the form of a crane. And I took that golden arrow for my own, by way of a plaything. But my father's wound was at once healed by the minister Mahádanshtra, who excels all men in knowledge of potent drugs for curing wounds. So I will go to my father, and after I have explained the whole matter, I will quickly introduce you into his presence, my husband; so I call you, for my heart is now fully set upon you."
Having said this, Rúpaśikhá left Śringabhuja there, and immediately went into the presence of her father Agniśikha, and said— " Father, there has come here a wonderful prince named Śringabhuja, matchless for gifts of beauty, birth, character and age. I feel certain that he is not a man, he is some portion of a god incarnate here below, so, if he does not become my husband, I will certainly abandon my life." When she said this to him, her father the Rákshasa said to her— " My daughter, men are our appropriate food, nevertheless, if your heart is set upon it, let it be so; bring your prince here, and shew him to me." When Rúpaśikhá heard that, she went to Śringabhuja, and after telling him what she had done, she took him into the presence of her father. He prostrated himself, and Agniśikha, the father of the maiden, after saluting him courteously, said to him— " Prince, I will give you my daughter Rúpaśikhá, if you never disobey my orders." When he said this, Śringabhuja, bending low, answered him— "Good! I will never disobey your orders." When Śringabhuja said this to him, Agniśikha was pleased and answered— " Rise up ! Go and bathe, and return here from the bath-room." After saying this to him, he said to his daughter " Go and bring all your sisters here quickly." When Agnisikha had given these orders to Śringabhuja and Rúpaśikhá, they both of them went out, after promising to obey them.
Then the wise Rúpaśikhá said to Śringabhuja " My husband, I have a hundred sisters, who are princesses, and we are all exactly alike, with similar ornaments and dresses, and all of us have similar necklaces upon our necks. So our father will assemble us in one place, and in order to bewilder you, will say ' Choose your own love out of the midst of these.' For I know that such is his treacherous intention, otherwise why is he assembling all of us here. So when we are assembled, I will put my necklace on my head instead of my neck, by that sign you will recognise me; then throw over my neck the garland of forest flowers. And this father of mine is somewhat silly, he has not a discerning intellect; besides what is the use against me of those powers which he possesses by being a Rákshasa? So, whatever he says to entrap you, you must agree to, and must tell it to me, and I shall know well enough what further steps to take." Having said this, Rúpaśikhá went to her sisters, and Śringabhuja, having agreed to do what she said, went to bathe. Then Rúpaśikhá came with her sisters into the presence of her father, and Śringabhuja returned, after he had been washed by a female servant. Then Agniśikha gave a garland of forest flowers to Śringabhuja, saying, " Give this to that one of these ladies, who is your own love." He took the garland and threw it round the neck of Rúpaśikhá,*[5] who had previously placed the necklace on her head by way of token. Then Agniśikha said to Rúpaśikhá and Śringabhuja, " I will celebrate your marriage ceremony to-morrow morning."
Having said this, he dismissed those two lovers and his other daughters to their apartments, and in a short time he summoned Śringabhuja and said this to him; " Take this yoke of oxen, and go outside this town, and sow in the earth the hundred khárís†[6] of sesame-seed which are piled there in a heap." When Śringabhuja heard that, he was troubled, and he went and told it to Rúpaśikhá, and she answered him as follows " My husband, you need not be in the least despondent about this, go there at once; I will easily perform this by my magic power." When he heard this, the prince went there, and, seeing the sesame-seeds in a heap, despondently began to plough the land and sow them, but while he was beginning, he saw the land ploughed and all the seeds sown in due course by the might of his lady-love's magic power, and he was much astonished.
So he went to Agniśikha, and told him that this task was accomplished; then that treacherous Rákshasa again said to him— " I do not want the seeds sown, go and pile them up again in a heap." When he heard that, he again went and told Rúpaśikhá. She sent him to that field, and created innumerable ants,*[7] and by her magic power made them gather together the sesame-seeds. When Śringabhuja saw that, he went and told Agniśikha that the seeds had been piled up again in a heap.
Then the cunning but stupid Agniśikha said to him— " Only two yojanas from this place, in a southerly direction, there is an empty temple of Śiva in a wood. In it lives my dear brother Dhúmaśikha— go there at once, and say this in front of the temple, ' Dhúmaśikha, I am sent by Agniśikha as a messenger to invite you and your retinue: come quickly, for tomorrow the ceremony of Rúpaśikhá's marriage is to take place.' Having said this, come back here to-day with speed, and to-morrow marry my daughter Rúpaśikha." When Śringabhuja was thus addressed by the rascal, he said— " So be it"— and went and recounted the whole to Rúpaśikha. The good girl gave him some earth, some water, some thorns, and some fire, and her own fleet horse, and said to him— " Mount this horse and go to that temple, and quickly repeat that invitation to Dhúmaśikha as it was told to you, and then you must at once return on this horse at full gallop, and you must often turn your head and look round; and if you see Dhúmaśikha coming after you, you must throw this earth behind you in his way; if in spite of that, Dhúmaśikha pursues you, you must in the same manner fling the water behind you in his path; if in spite of that he comes on, you must in like manner throw these thorns in his way. If in spite of them be pursues, throw this fire in his way; and if you do this, you will return here without the Daitya; so do not hesitate— go, you shall to-day behold the power of my magic."— When she said this to him, Śringabhuja took the earth and the other things and said, " I will do so," and mounting her horse went to the temple in the wood. There he saw an image of Śiva, with one of Párvatí on his left and one of Ganeśa on his right, and, after bowing before the Lord of the Universe,*[8] he quickly addressed to Dhúmaśikha the form of invitation told him by Agniśikha, and fled from the place at full speed, urging on his horse. And he soon turned his head and looked round, and he beheld Dhúmaśikha coming after him. And he quickly threw that earth behind him in his way, and the earth, so flung, immediately produced a great mountain. When he saw that the Rákshasa had, though with difficulty, climbed over that mountain, and was coming on, the prince in the same way threw the water behind him. That produced a great river in his path with rolling waves: the Rákshasa with difficulty got across it and was coming on, when Śringabhuja quickly strewed those thorns behind him. They produced a dense thorny wood in Dhúmaśikha's path. When the Rákshasa emerged from it, the prince threw the fire behind him, which set on fire the path with the herbs and the trees. When Dhúmaśikha saw that the fire was hard to cross, like Khándava, †[9] he returned home, tired and terrified. For on that occasion the Rákshasa was so bewildered by the magic of Rúpaśikhá that he went and returned on his feet, he did not think of flying through the air.
Then śringabhuja returned to Dhúmapura, free from fear, commending in his heart that display of his love's magic power. He gave up the horse to the delighted Rúpaśikhá, and related his adventure, and then went in to the presence of Agniśikha. He said, " I went and invited your brother Dhúmaśikha." When he said this, Agniśikha being perplexed, said to him " If you really went there, mention some peculiarity of the place." When the crafty Rákshasa said this to Śringabhuja, he answered him " Listen, I will tell you a token: in that temple there is a figure of Párvatí on the left side of Śiva, and of Ganeśa on his right." When Agniśikha heard that, he was astonished and thought for a moment " What! did he go there, and was my brother not able to devour him? Then he cannot be a mere man, he must be a god, so let him marry my daughter, as he is a fitting match for her." After thus reflecting, he sent Śringabhuja as a successful suitor to Rúpaśikhá, but he never suspected that there was a traitor in his own family. So Śringabhuja went, eager for his marriage, and after eating and drinking with her, managed somehow to get through the night. And the next morning Agniśikha gave to him Rúpaśikhá with all the magnificence appropriate to his magic power, according to due form, in the presence of the fire. Little in common have Rákshasas' daughters and princes, and strange the union of such! Wonderful indeed are the results of our deeds in a previous state of existence! The prince, after he had obtained that beloved daughter of the Rákshasa, seemed like a swan who had got hold of a soft lotus, sprung from mud. And he remained there with her, who was devoted to him alone, enjoying various dainty delights provided by the magic power of the Rákshasa.
When some days had passed there, he said in secret to the Rákshasa's daughter, " Come, my beloved, let us return to the city of Vardhamána. For that is my capital city, and I cannot endure to be banished from my capital city by my enemies, for people like myself hold honour dear as life. So leave for my sake the land of your birth, though it is hard to leave; inform your father, and bring that golden arrow in your hand." When Śringabhuja said this to Rúpaśikhá, she answered " I must immediately obey your command. I care not for the land of my birth, nor for my relatives, you are all those to me.[10] Good women have no other refuge than their husbands. But it will never do to communicate our intention to my father, for he would not let us go. So we must depart without that hot-tempered father of mine knowing of it. And if he hears from the attendants and comes after us, I will bewilder him by my knowledge, for he is senseless and like an idiot." When he heard this speech of hers, he set out delighted on the next day, with her who gave him the half of her kingdom, and filled a casket with priceless jewels, and brought that golden arrow; and they both mounted her splendid horse Śaravega,[11] having deceived the attendants by representing that they were going for a pleasure excursion in the park, and journeyed towards Vardhamána.
When the couple had gone a long distance, the Rákshasa Agniśiklia found it out, and in wrath pursued after them through the air. And hearing afar off the noise produced by the speed of his flight, Rúpaśikhá said to Śringabhuja on the road, " My husband, my father has come to make us turn back, so remain here without fear: see how I will deceive him. For he shall neither see you nor the horse, since I shall conceal both by my deluding power." After saying this, she got down from the horse and assumed by her deluding power the form of a man.[12] And she said to a woodcutter, who had come to the forest to cut wood "A great Rákshasa is coining here, so remain quiet for a moment." Then she continued to cut wood with his axe. And Śringabhuja looked on with a smile on his face. In the meanwhile that foolish Rákshasa arrived there, and lighted down from the air, on beholding his daughter in the shape of a woodcutter, and asked her whether she had seen a man and woman pass that way. Then his daughter, who had assumed the form of a man, said with great effort as if tired, " We two have not seen any couple, as our eyes are fatigued with toil, for we two woodcutters have been occupied here in cutting a great quantity of wood to burn Agniśikha the king of the Rákshasas, who is dead." When that silly Rákshasa heard that, he thought, " What ! am I dead? What then does that daughter matter to me? I will go and ask my own attendants at home whether I am dead or not."*[13] Thus reflecting, Agniśikha went quickly home, and his daughter set out with her husband as before, laughing as she went.
And soon the Rákshasa returned in high spirits, for he had asked his attendants, who could not help laughing in their sleeves, whether he was alive, and had learned that he was. Then Rúpaśikhá, knowing from the terrible noise that he was coming again, though "as yet far off, got down from the horse and concealed her husband as before by her deluding power, and taking letters from the hand of a letter-carrier, who was coming along the road, she again assumed the form of a man.
And so the Rákshasa arrived as before, and asked his daughter, who was disguised as a man— " Did you see a man and a woman on the road?" Then she, disguised as a man, answered him with a sigh,— " I beheld no such person, for my mind was absorbed with my haste, for Agniśikha, who was to-day mortally wounded in battle, and has only a little breath left in his body, and is in his capital desiring to make over his kingdom, has despatched me as a messenger to summon to his presence his brother Dhúmaśikha, who is living an independent life." When Agniśikha heard that, he said, " What ! am I mortally wounded by my enemies?" And in his perplexity he returned again home to get information on the point. But it never occurred to him to say to himself— " Who is mortally wounded ? Here I am safe and sound." Strange are the fools that tin Creator produces, and wonderfully obscured with the quality of darkness And when he arrived at home and found that the tale was false, he would not expose himself again to the laughter of the people, tired of being imposed upon, and forgetting his daughter. And Rúpaśikhá, after deluding him, returned to her husband as before, for virtuous women know of no other good than the good of their husbands. Then Śringabhuja, mounted on the wonderful horse, again proceeded rapidly with his wife towards the city of Vardhamána. Then his father Vírabhuja, having heard that he was returning in company with her, went out much pleased to meet him. The king, when he saw him adorned with that wife, like Krishna with Bhámá, considered that he had gained afresh the bliss of sovereign sway. And when his son got down from his horse, and clung to his feet with his beloved, he raised him up and embraced him, and with his eye, in which stood the water of joyful tears, performed in noble wise the auspicious ceremony that put an end to his own despondency, and then conducted him into his palace, making high festival. And when he asked his son where he had been, Śringabhuja told him his whole history from the beginning. And after summoning his brothers, Nirvásabhuja and all, into his father's presence, he gave them the golden arrow. Then the king Vírabhuja, after what he had heard and seen, was displeased with those other sons, and considered Śringabhuja his only true son.
Then that wise king drew this true conclusion— " I suspect that, as this son of mine out of spite was banished by these enemies, brothers only in name, though he was all the while innocent, so his mother Gunavará, whom I love so well, was falsely accused by their mothers, and was all the while innocent. So what is the use of delay? I will find out the truth of it immediately." After these reflections, the king spent that day in performing his duties, and went at night to sift his other wife Ayaśolekhá. She was delighted to see him, and he made her drink a great quantity of wine, and she in her sleep murmured out, while the king was awake— " If we had not falsely slandered Gunavará, would the king ever have visited me here ?"*[14] When the king heard this speech of the wicked queen uttered in her sleep, he felt he had attained certainty, and rose up in wrath and went out; and going to his own chamber, he had the eunuchs summoned, and said to them; " Take that Gunavará out of the dungeon, and after she has bathed bring her quickly ; for the present moment was appointed by the astrologer as the limit of her stay in the dungeon for the purpose of averting the evil omens." When they heard that, they said, " So be it," and they went and quickly brought the queen Gunavará into the presence of the king, bathed and adorned. Then that wedded pair, happy in having crossed the sea of separation, spent that night unsated with mutual embraces. Then the king related to the queen with delight that adventure of Śringabhuja's, and told his son the circumstances of his mother's imprisonment and release. In the meanwhile Ayaśolekhá, waking up, found out that the king was gone, and guessing that he had entrapped her with his conversation, fell into deep despondency. And in the morning the king Vírabhuja conducted his son Śringabhuja, with his wife Rúpaśikhá, into the presence of Gunavará. He came, and was delighted to behold his mother emerged from the dungeon, and with his new wife he worshipped the feet of his parents. Gunavará, embracing her son, who had returned from his journey, and her daughter-in-law, obtained in the way above related, went from joy to joy. Then by the order of his father, Śringabhuja related to her at length his own adventure, and what Rúpaśikhá did. Then queen Gunavará delighted, said to him, " My son, what has not that Rúpaśikhá done for you? For she, a heroine of wonderful exploits, has given up and sacrificed for you her life, her family, her native land, these three. She must be some goddess, become incarnate for your sake by the appointment of Destiny. For she has placed her foot on the head of all women that are devoted to their husbands." When the queen had said this, the king applauded her speech, and so did Rúpaśikhá with head modestly bent. Just at that moment the superintendent of the womens' apartments, Surakshita, who had been long ago slandered by that Ayaśolekhá, returned from visiting all the holy bathing places. He was announced by the door-keeper, and bowed delighted at the king's foot, and then the king, who now knew the facts, honoured him exceedingly. And by his mouth he summoned the other queens who were wicked, and said to him— " Go ! fling all these into the dungeon." When the queen Gunavará heard that, and the terrified women were thrown into the dungeon, she said out of compassion to the king, clinging to his feet, " King, do not keep them for a long time in the dungeon ! Have mercy, for I cannot bear to see them terrified." By thus entreating the king she prevented their imprisonment, for the only vengeance that the great make use of against their enemies is compassion. Then those queens, dismissed by the king, went ashamed to their houses, and would even have preferred to have been in the embrace of death. And the king thought highly of the great-hearted Gunavará, and considered, because he possessed that wife, that he must have accomplished virtuous acts in a former state of existence. Then the king, determining to banish his other sons by an artifice, had them summoned, and spake to them this feigned speech— " I have heard that you villains have slain a Bráhman traveller, so go and visit all the holy bathing-places in suceession, do not remain here." When the sons heard that, they were not able to persuade the king of the truth, for when a ruler is bent on violence, who can convince him? Then Śringabhuja, beholding those brothers departing, with his eyes full of tears produced by pity, thus addressed his father. " Father, pity their one fault, have mercy upon them." Having said this, In; fell at the feet of that king. And the king, thinking that that son was able to bear the burden of sovereignty, being even in his youth like an incarnation of Vishnu, full of glory and compassion, hiding his real sentiments and cherishing his anger against them, nevertheless did what Śringabhuja asked. And all those brothers considered their younger brother as the saviour of their lives. And all the subjects, beholding the exceeding virtue of Śringabhuja, became attached to him.
Then the next day, his father, king Vírabhuja, anointed as crownprince Śringabhuja, who was the oldest in virtue of them all, though he had elder brothers. And then Śringabhuja, having been anointed and having obtained the leave of his father, went with all his forces to conquer the world. And having brought back the wealth of numerous kings, whom he overcame by the might of his arm, he returned, having diffused the splendour of his glory through all the earth. Then bearing the weight of the realm with his submissive brothers, the successful prince Śringabhuja, giving pleasure to his parents, who remained in the enjoyment of comfort free from anxiety, and bestowing gifts on Bráhmans, dwelt at ease with Rúpaśikhá as if with incarnate success.
"Thus virtuous women serve their husbands in every way, devoted to them alone, like Gunavará and Rúpaśikhá, the mother-in-law and daughter-in-law."
When Naraváhanadatta, in the society of Ratnaprabhá, heard this story from the lips of Hariśikha, he was much delighted and exclaimed, " Bravo !" Then he rose up, and quickly performed the religious ceremony for the day, and went with his wife into the presence of his father, the king of Vatsa, and after eating, and whiling away the afternoon with singing and playing, he spent the night with his beloved in his own private apartments.
Note on Chapter XXXIX.
In a Norwegian tale, called " The Widow's Son," page 295 of Thorpe's Yule-Tide Stories, will be found an incident closely resembling the pursuit of Śringabhuja by Dhúmaśikha. The widow's son has, contrary to the orders of a Troll, in whose house he found himself, entered several chambers, in one of which he found a thornwhip, in another a huge stone, and a water-bottle. In the third he found a boiling copper kettle, with which he scalded his finger, but the Troll cured it with a pot of ointment. In the fourth room he found a black horse in a stall, with a trough of burning embers at its head, and a basket of hay at its tail. The youth thought this cruel, so he changed their position. The horse, to reward him, informed him that the Troll on his return would certainly kill him, and then continued, " Lay the saddle on me, put on the armotir, and take the whip of thorn, the stone, and the water-flask and the pot of ointment, and then wo will set out." When the youth mounted the horse, it set off at a rapid rate. After riding some time, the horse said " I think I hear a noise ; look round, can you sec anything ?" " A great many arc coming after us, certainly a score at least," answered the youth. " Ah ! that ia the Troll," said the horse, he is coming with all his companions." They travelled for a time until their pursuers were gaining on them. " Throw now the thorn whip over your shoul- der," said the horse, " but throw it far away from me." The youth did so, and at the same moment there sprang up a large thick wood of briars. The youth now rode on a long way, while the Troll had to go home to fetch something wherewith to hew a road through the wood. After some time the horse again said, " Look back, can you see anything now ?" " Yes, a whole multitude of people" said the youth, "like a church congregation." "That is the Troll, now he has got more with him, throw out now the large stone, but throw it far from me." When the youth had done what the horse desired, there arose a large stone mountain behind them. So the Troll was obliged to go home after something with which to bore through the mountain : and while he was thus employed, the youth rode on a considerable way. But now tho horse bade him again look back ; he then saw a multitude like a whole army, they were so bright, that they glittered in the sun. " Well that is tho Troll with all hia friends," said the horse. " Now throw the water-bottle behind you, but take good care to spill none on me." The youth did so, but notwithstanding his caution he hap- pened to spill a drop on the horse's loins. Immediately there arose a vast lake, and the spilling of a few drops caused the horse to stand far out in the water; never! ] . he at last swam to the shore. When tho Trolls came to the water, they lay down to drink it all up, and they gulped and gulped it down till they burst. (Folk-lore de- mons' experience great difficulty in crossing water.) " Now we are quit of them," said the horse.}}
In Laura von Gonzenbach's Sicilianische Märchen, Vol. II, p. 57, we find a similar incident. In the story of Fata Morgana, a prince, who carries off a bottle filled with her perspiration, but imprudently wakes her by kissing her, is pursued by her with two lions. Ho throws three pomegranates behind him: the first produces a river of blood, the second a thorny mountain, the third a volcano. This he does by the advice of his horse, who is really Fata Morgana's brother transformed by magic: see also Vol. I, p. 343; cp. also the 79th tale in Grimm's Kinder und Hausmärchen (sixteenth edition in one volume) Die Wassernixe.
In Orient und Occident, Vol. II, p. 113, Dr. Reinhold Köhler, in his remarks on the West Highland Stories collected by J. F. Campbell, compares the story of Agni- śikha with the second story in Campbell's collection, entitled: " The Battle of the Birds." In this a king's son wishes to marry the youngest daughter of a giant. Tho giant sets him three tasks to do; to clean out a stable, to thatch it with feathers, and to fetch eggs from a magpie's nest in the top of a tree more than five hundred feet high. All these tasks he accomplishes by the help of the young lady herself. In the last task she makes a ladder of her fingers for him to ascend the tree by, but in so doing she loses her little finger. The giant requires the prince to choose his wife from among three sisters similarly dressed. He recognizes her by the loss of the little finger. When bed-time came, the giant's daughter told the prince that they must fly, or the giant would kill him. They mounted on the gray filly in the stable. But before start- ing the daughter cut an apple into nine shares : she put two at the head of the bed, two at the foot, two at the door of the kitchen, two at the house-door, and one outside the house. The giant awoke and called " Are you asleep?" several times, and the shares answered " No." At last he went and found the bed empty and cold, and pursued the fugitive couple. At the break of day the giant's daughter felt her father's breath burning her back. She told the prince to put his hand in the horse's ear, and fling what he found behind him. Ho found a sprig of sloe, flung it behind him, and produced a wood twenty miles long. The giant had to go back for his axe and wood-knife. In the middle of the day the prince finds in the ear of the filly a piece of gray stone. This produces twenty miles of gray rock behind them. The giant has to go back for his lever and mattock. The next thing, that the prince finds and flings behind him, is a bladder of water. This produces a fresh- water loch twenty miles broad. In it the giant is happily drowned. The rest of the story has no bearing upon the tale of Śringabhuja. Köhler compares a story in William Carleton's stories of the Irish peasantry. Here there is a sprig, a pebble and a drop of water producing a wood, a rock and a lake. He compares also a Norwegian story, Ashbjörnsen, No. 46, and some Swedish stories collected by Hylten Cavallius and G. Stephens. The three tasks are very different in the different forms of the tale. The ladder of fingers is only found is the Celtic form.
It is only in the Gaelic and Irish forms that the objects thrown behind to check pursuit are found in the ear of the horse.
In the latter form of the story of the Mermaid, Thorpe's Yule-Tide Stories, p. 205, we have the pursuit with much the same incidents as in our text. See also Ralston's remarks on the story in our text at pp. 132 and 143 of his Russian Folk-Tales. Cp. also Veckenstedt's Wendische Sagen, p. 216. An Indian parallel will be found in Miss Frere's Old Deccan Days, pp. 62 and 63. A Modern Greek one in Bernhard Schmidt's Griechische Märchen, pp. 76-79.
- ↑ * Compare the lichi in the XVth of Miss Stokes's Indian Fairy Tales, and the páyasa in the XVIth Sarga of the Rámáyana. See also Sicilianische Marchen, page 269, and Bernhard Schmidt's Griechische Marchen, pp. 104, 117 and 120. The beginning of this tale belongs to Mr. Baring-Gould's Gold-child root.
- ↑ * Kshetra, here means " a holy field" or sacred spot.
- ↑ * This part of the story reminds one of the Clerk's Tale in Chaucer's Canterbury Tales.
- ↑ * See Ralston's Russian Folk-Tales, p. 80 where numerous parallels are adduced. Cp. also Genzenbach's Sicilianische Marchen, Vol. I, p. 199.
- ↑ * Compare the story of " The Golden Lion" in Laura von Gonzenbach's Sicilianische Märchen, Vol. II, p. 76, where the lady places a white cloth round her waist. See Dr. Köhler's note on the passage. Compare also the hint which Messeria gives to her lover in the Mermaid, Thorpe's Yule Tide Stories, p. 198, and the behaviour of Singorra on page 214. See also " The Hasty Word," Ralston's Russian Folk- Tales, p. 368, and The " Water King and Vasilissa the Wise, p. 128; Veekenstedt's Wendische Märchen, pp. 256 and 258, and Liebrecht, Zur Volkskunde, p. 408. The washing of the hero by a chetíis quite Homeric, (Odyssey XIX, 386.)
- ↑ † A khári = about 3 bushels.
- ↑ * Compare the way in which Psycho separated the seeds in the Golden Ass of Apuleius, Lib. VI. cap X, and the tasks in Grimm's Märchen, Nos. 62, 186, and 193. A similar incident is found in a Danish Tale, Swend's Exploits, p. 353 of Thorpe's Yule-Tide Stories. Before the king will allow Swend to marry the princess, he gives him a task exactly resembling the one in our text. He is told to separate seven barrels of wheat and seven barrels of rye, which are lying in one heap. The ants do it for him, because he had on a former occasion crumbled his bread for them. See also the story of the beautiful Cardia, Gonzenbach's Sicilianische Märchen, p. 188. The hero has first to eat a cellar full of beans; this he accomplishes by means of the king of the ravens, his brother-in-law. He next disposes of a multitude of corpses by means of another brother-in-law, the king of the wild boasts; he then stuffs a large number of mattresses with feathers by the help of a third brother-in-law, the king of the birds. See also Miss Stokes's Indian Fairy Tales, Tale XXII, and the note at the end of this chapter.
- ↑ * i. e. Śiva.
- ↑ † A forest in Kurukshetra sacred to Indra and burnt by Agni the god of fire with the help of Arjuna and Krishna.
- ↑ (Greek characters)
- ↑ I.e., like an arrow in speed.
- ↑ For this part of the story see Sicilianische Märchen, No. 14, with Dr. Kohler's note.
- ↑ * Compare the story of " die kluge Else," the 34th in Grimm's Kinder-und Haus murchen, where the heroine has a doubt about her own identity and goes home to ask her husband, and No. 59 in the same collection. Cp. also Campbell's Tales from the West Highlands, Vol. II, p. 375, where one man is persuaded that he is dead, another that he is not himself, another that he is dressed when he is naked. See also the numerous parallels given in Ralston's Russian Folk-Tales, p. 54., Liebrecht (Zur Volkskunde, p, 128) mentions a story in which a woman persuades her husband, that he is dead.
- ↑ * Reading avadishyáma. I find that this is the reading of a MS. in the Sanskrit College.