Vikram and the Vampire Part 23

The warrior king drew near the terrible man, unstrung his bundle from his back, untwisted the portion which he held, threw open the cloth, and exposed to Shanta-Shil's glittering eyes the corpse, which had now recovered its proper form--that of a young child. Seeing it, the devotee was highly pleased, and thanked Vikram the Brave, extolling his courage and daring above any monarch that had yet lived. After which he repeated certain charms facing towards the south, awakened the dead body, and placed it in a sitting position. He then in its presence sacrificed to his G.o.ddess, the White One,[190] all that he had ready by his side--betel leaf and flowers, sandal wood and unbroken rice, fruits, perfumes, and the flesh of man untouched by steel. Lastly, he half filled his skull with burning embers, blew upon them till they shot forth tongues of crimson light, serving as a lamp, and motioning the Raja and his son to follow him, led the way to a little fane of the Destroying Deity erected in a dark clump of wood, outside and close to the burning ground.

They pa.s.sed through the quadrangular outer court of the temple whose piazza was hung with deep shade.[191] In silence they circ.u.mambulated the small central shrine, and whenever Shanta-Shil directed, Raja Vikram entered the Sabha, or vestibule, and struck three times upon the gong, which gave forth a loud and warning sound.

They then pa.s.sed over the threshold, and looked into the gloomy inner depths. There stood Smashana-Kali,[192] the G.o.ddess, in her most horrid form. She was a naked and very black woman, with half-severed head, partly cut and partly painted, resting on her shoulder; and her tongue lolled out from her wide yawning mouth[193]; her eyes were red like those of a drunkard; and her eyebrows were of the same colour: her thick coa.r.s.e hair hung like a mantle to her heels. She was robed in an elephant's hide, dried and withered, confined at the waist with a belt composed of the hands of the giants whom she had slain in war: two dead bodies formed her earrings, and her necklace was of bleached skulls.

Her four arms supported a scimitar, a noose, a trident, and a ponderous mace. She stood with one leg on the breast of her husband, Shiva, and she rested the other on his thigh. Before the idol lay the utensils of worship, namely, dishes for the offerings, lamps, jugs, incense, copper cups, conches and gongs; and all of them smelt of blood.

As Raja Vikram and his son stood gazing upon the hideous spectacle, the devotee stooped down to place his skull-lamp upon the ground, and drew from out his ochre-coloured cloth a sharp sword which he hid behind his back.

"Prosperity to thine and thy son's for ever and ever, O mighty Vikram!"

exclaimed Shanta-Shil, after he had muttered a prayer before the image.

"Verily thou hast right royally redeemed thy pledge, and by the virtue of thy presence all my wishes shall presently be accomplished. Behold!

the Sun is about to drive his car over the eastern hills, and our task now ends. Do thou reverence before this my deity, worshipping the earth through thy nose, and so prostrating thyself that thy eight limbs may touch the ground.[194] Thus shall thy glory and splendour be great; the Eight Powers[195] and the Nine Treasures shall be thine, and prosperity shall ever remain under thy roof-tree."

Raja Vikram, hearing these words, recalled suddenly to mind all that the Vampire had whispered to him. He brought his joined hands open up to his forehead, caused his two thumbs to touch his brow several times, and replied with the greatest humility,

"O pious person! I am a king ignorant of the way to do such obeisance.

Thou art a spiritual preceptor: be pleased to teach me and I will do even as thou desirest."

Then the Jogi, being a cunning man, fell into his own net. As he bent him down to salute the G.o.ddess, Vikram, drawing his sword, struck him upon the neck so violent a blow, that his head rolled from his body upon the ground. At the same moment Dharma Dhwaj, seizing his father's arm, pulled him out of the way in time to escape being crushed by the image, which fell with the sound of thunder upon the floor of the temple.

A small thin voice in the upper air was heard to cry, "A man is justified in killing one who has the desire to kill him." Then glad shouts of triumph and victory were heard in all directions. They proceeded from the celestial choristers, the heavenly dancers, the mistresses of the G.o.ds, and the nymphs of Indra's Paradise, who left their beds of gold and precious stones, their seats glorious as the meridian sun, their ca.n.a.ls of crystal water, their perfumed groves, and their gardens where the wind ever blows in softest breezes, to applaud the valour and good fortune of the warrior king.

At last the brilliant G.o.d, Indra himself, with the thousand eyes, rising from the shade of the Parigat tree, the fragrance of whose flowers fills the heavens, appeared in his car drawn by yellow steeds and cleaving the thick vapours which surround the earth--whilst his attendants sounded the heavenly drums and rained a shower of blossoms and perfumes--bade the Vikramajit the Brave ask a boon.

The Raja joined his hands and respectfully replied,

"O mighty ruler of the lower firmament, let this my history become famous throughout the world!"

"It is well," rejoined the G.o.d. "As long as the sun and moon endure, and the sky looks down upon the ground, so long shall this thy adventure be remembered over all the earth. Meanwhile rule thou mankind."

Thus saying, Indra retired to the delicious Amrawati[196] Vikram took up the corpses and threw them into the cauldron which Shanta-Shil had been tending. At once two heroes started into life, and Vikram said to them, "When I call you, come!"

With these mysterious words the king, followed by his son, returned to the palace unmolested. As the Vampire had predicted, everything was prosperous to him, and he presently obtained the remarkable t.i.tles, Sakaro, or foe of the Sakas, and Sakadhipati-Vikramaditya.

And when, after a long and happy life spent in bringing the world under the shadow of one umbrella, and in ruling it free from care, the warrior king Vikram entered the gloomy realms of Yama, from whom for mortals there is no escape, he left behind him a name that endured amongst men like the odour of the flower whose memory remains long after its form has mingled with the dust.[197]

FOOTNOTES

[Footnote 1: Metamorphoseon, seu de Asino Aureo, libri Xl. The well known and beautiful episode is in the fourth, the fifth, and the sixth books.]

[Footnote 2: This ceremony will be explained in a future page.]

[Footnote 3: A common exclamation of sorrow, surprise, fear, and other emotions.

It is especially used by women.]

[Footnote 4: Quoted from view of the Hindoos, by William Ward, of Serampore (vol.

i. p. 25).]

[Footnote 5: In Sanskrit, Vetala-pancha-Vinshati. "Baital" is the modern form of "Vetala".]

[Footnote 6: In Arabic, Badpai el Hakim.]

[Footnote 7: Dictionnaire philosophique sub v. "Apocryphes."]

[Footnote 8: I do not mean that rhymes were not known before the days of Al-Islam, but that the Arabs popularized a.s.sonance and consonance in Southern Europe.]

[Footnote 9: "Vikrama" means "valour" or "prowess."]

[Footnote 10: Mr. Ward of Serampore is unable to quote the names of more than nine out of the eighteen, namely: Sanskrit, Prakrit, Naga, Paisacha, Gandharba, Rakshasa, Ardhamagadi, Apa, and Guhyaka--most of them being the languages of different orders of fabulous beings. He tells us, however, that an account of these dialects may be found in the work called Pingala.]

[Footnote 11: Translated by Sir Wm. Jones, 1789; and by Professor Williams, 1856.]

[Footnote 12: Translated by Professor H. H. Wilson.]

[Footnote 13: The time was propitious to savans. Whilst Vikramaditya lived, Magha, another king, caused to be written a poem called after his name For each verse he is said to have paid to learned men a gold piece, which amounted to a total of 5,280l.--a large sum in those days, which preceded those of Paradise Lost. About the same period Karnata, a third king, was famed for patronizing the learned men who rose to honour at Vikram's court. Dhavaka, a poet of nearly the same period, received from King Shriharsha the magnificent present of 10,000l. for a poem called the Ratna-Mala.]

[Footnote 14: Lieut. Wilford supports the theory that there were eight Vikramadityas, the last of whom established the era. For further particulars, the curious reader will consult La.s.sen's Anthologia, and Professor H. H. Wilson's Essay on Vikram (New), As. Red.. ix. 117.]

[Footnote 15: History tells us another tale. The G.o.d Indra and the King of Dhara gave the kingdom to Bhartari-hari, another son of Gandhar-ba-Sena, by a handmaiden. For some time, the brothers lived together; but presently they quarrelled. Vikram being dismissed from court, wandered from place to place in abject poverty, and at one time hired himself as a servant to a merchant living in Guzerat. At length, Bhartari-hari, disgusted with the world on account of the infidelity of his wife, to whom he was ardently attached, became a religious devotee, and left the kingdom to its fate. In the course of his travels, Vikram came to Ujjayani, and finding it without a head, a.s.sumed the sovereignty. He reigned with great splendour, conquering by his arms Utkala, Vanga, Kuch-bahar, Guzerat, Somnat, Delhi, and other places; until, in his turn, he was conquered, and slain by Shalivahan.]

[Footnote 16: The words are found, says Mr. Ward, in the Hindu History compiled by Mrityungaya.]

[Footnote 17: These duties of kings are thus laid down in the Rajtarangini. It is evident, as Professor H. H. Wilson says, that the royal status was by no means a sinecure. But the rules are evidently the closet work of some pedantic, dogmatic Brahman, teaching kingcraft to kings. He directs his instructions, not to subordinate judges, but to the Raja as the chief magistrate, and through him to all appointed for the administration of his justice.]

[Footnote 18: Lunus, not Luna.]

[Footnote 19: That is to say, "upon an empty stomach."]

[Footnote 20: There are three sandhyas amongst the Hindus--morning, mid-day, and sunset; and all three are times for prayer.]

[Footnote 21: The Hindu Cupid.]

[Footnote 22: Patali, the regions beneath the earth.]

[Footnote 23: The Hindu Triad.]

[Footnote 24: Or Avanti, also called Padmavati. It is the first meridian of the Hindus, who found their longitude by observation of lunar eclipses, calculated for it and Lanka, or Ceylon. The clepsydra was used for taking time.]

[Footnote 25: In the original only the husband "practiced austere devotion." For the benefit of those amongst whom the "pious wife" is an inst.i.tution, I have extended the privilege.]

[Footnote 26: A Moslem would say, "This is our fate." A Hindu refers at once to metempsychosis, as naturally as a modern Swedenborgian to spiritism.]

[Footnote 27: In Europe, money buys this world, and delivers you from the pains of purgatory; amongst the Hindus, it furthermore opens the gate of heaven.]

[Footnote 28: This part of the introduction will remind the reader of the two royal brothers and their false wives in the introduction to the Arabian Nights. The fate of Bhartari Raja, however, is historical.]