The Katha Sarit Sagara/Chapter 76
this crime the Khan's son is sent to fetch the Siddhi-kür, which ho fastens up in a bag, and which behaves in much the same way as the Vetála does in our text.
It is remarkable that there are no questions addressed by the siddhi-kür to his captor. At the end of every story the Khan's son utters an involuntary, often meaningless exclamation, of which the Siddhi-kür takes advantage. (Oesterley's Baitál Pachísí, pp. 174 and 175.)
Oesterley refers to an Arabian form of the 1st story in Scott's Tales, Anecdotes and Letters, 1800, p. 108. A painter falls in love with the picture of a beauty, and finds that the original is in the possession of a certain minister. He penetrates in disguise into the minister's harem, wounds his beloved in the hand and takes away her veil. He then goes in the disguise of a pilgrim to the king, and says that he has seen six witches, and that he has wounded one of them, who left her veil behind her. The veil is recognized, the owner produced, convicted by her veil, and as a witch flung into a chasm. There the painter finds her, rescues her. and carries her off. See also the 1001 Nights Breslau, 1, p. 245 (Oesterley's Baitál Pachísí, pp. 182 and 183).
CHAPTER LXXVI.
(Vetála 2.)
Then king Vikramasena again went to the aśoka-tree to fetch the Vetála. And when he arrived there, and looked about in the darkness by the help of the light of the funeral pyres, he saw the corpse lying on the ground groaning. Then the king took the corpse, with the Vetála in it, on his shoulder, and set out quickly and in silence to carry it to the appointed place. Then the Vetála again said to the king from his shoulder, " King, this trouble, into which you have fallen, is great and unsuitable to you; so I will tell you a tale to amuse you, listen."
Story of the three young Bráhmans who restored a dead lady to life.:— There is, on the banks of the river Yamuná, a district assigned to Bráhmans, named Brahmasthala. In it there lived a Bráhman, named Agnisvámin, who had completely mastered the Vedas. To him there was born a very beautiful daughter named Mandáravatí. Indeed, when Pro- vidence had created this maiden of novel and priceless beauty, he was disgusted with the nymphs of Heaven his own previous handiwork. And when she grew up, there came there from Kanyakubja three young Bráhmans, equally matched in all accomplishments. And each one of these demanded the maiden from her father for himself, and would sooner sacrifice his life than allow her to be given to another. But her father would not give her to any one of them, being afraid that, if he did so, he would cause the death of the others; so the damsel remained unmarried. And those three remained there day and night, with their eyes exclusively fixed on the moon of her countenance, as if they had taken upon themselves a vow to imitate the partridge.*[1]
Then the maiden Mandáravatí suddenly contracted a burning fever, which ended in her death. Then the young Bráhmans, distracted with grief, carried her when dead, after she had been duly adorned, to the cemetery, and burnt her. And one of them built a hut there and made her ashes his bed, and remained there living on the alms he could get by begging. And the second took her bones and went with them to the Ganges, and the third became an ascetic and went travelling through foreign lands.
As the ascetic was roaming about, he reached a village named Vajraloka. And there he entered as a guest the house of a certain Bráhman. And the Bráhman received him courteously. So he sat down to eat; and in the meanwhile a child there began to cry. When, in spite of all efforts to quiet it, it would not stop, the mistress of the house fell into a passion, and taking it up in her arms, threw it into the blazing fire. The moment the child was thrown in, as its body was soft, it was reduced to ashes. When the ascetic, who was a guest, saw this, his hair stood on end, and he exclaimed, " Alas ! Alas ! I have entered the house of a Bráhman-demon. So I will not eat food here now, for such food would be sin in a visible material shape." When he said this, the householder said to him, "See the power of raising the dead to life inherent in a charm of mine, which is effectual as soon as recited." When he had said this, he took the book containing the charm and read it, and threw on to the ashes some dust, over which the charm had been recited. †[2] That made the boy rise up alive, exactly as he was before. Then the mind of the Bráhman ascetic was quieted, and he was able to take his meal there. And the master of the house put the book up on a bracket, and after taking food, went to bed at night, and so did the ascetic. But when the master of the house was asleep, the ascetic got up timidly, and took the book, with the desire of restoring his beloved to life. And he left the house with the book, and travelling day and night at last reached the cemetery, where that beloved of his had been burnt. And at that moment he saw the second Bráhman arrive there, who had gone to throw her bones into the river Ganges. And having also found the one who remained in the cemetery sleeping on her ashes, having built a hut over them, he said to the two, " Remove this hut, in order that by the power of a certain charm I may raise up my beloved alive from her ashes." Having earnestly solicited them to do this, and having overturned that hut, the Bráhman ascetic opened the book, and read the charm. And after thus charming some dust, he threw it on the ashes, and that made Mandáravatí rise up alive. And as she had entered the fire, she possessed, when resuscitated, a body that had come out of it more splendid than before, as if made of gold.* [3]
When the three Bráhmans saw her resuscitated in this form, they immediately became love-sick, and quarrelled with one another, each desiring her for himself. And the first said, " She is my wife, for she was won by the power of my charm." And the second said, " She belongs to me, for she was produced by the efficacy of sacred bathing-places." And the third said, " She is mine, for I preserved her ashes, and resuscitated her by asceticism."
" Now king, give judgment to decide their dispute; whose wife ought the maiden to be? If you know and do not say, your head shall fly in pieces."
When the king heard this from the Vetála, he said to him, " The one who restored her to life by a charm, though he endured hardship, must be considered her father, because he performed that office for her, and not her husband; and he who carried her bones to the Ganges is considered her son; but he, who out of love lay on her ashes, and so remained in the cemetery embracing her and practising asceticism, he is to be called her husband, for he acted like one in his deep affection."†[4]
When the Vetála heard this from king Trivikramasena, who had broken silence by uttering it, he left his shoulder, and went back invisible to his own place. But the king, who was bent on forwarding the object of the mendicant, made up his mind to fetch him again, for men of firm resolution do not desist from accomplishing a task they have promised to perform, even though they lose their lives in the attempt.
Note.
Oesterley, in the notes to his German translation of the Baitál Pachísí, refers to the Turkish Tutinámah in which the lady dies of despair at the difficulty of the choice, as in the Tamul version. [In the Hindi version she dies of snake-bite.] She is brought buck to life by a good beating. Tho first suitor opens the grave, the second advises the use of the cudgel, the third carries it out.
This method of restoring people, who die suddenly, to life by a good beating, is found in a Persian story, professing to be derived from a book "Post nubila Phœbus," in which the physician bears the name of Kati, and asserts that he learnt the method from an old Arab. The story is found in Epistolæ Turcicæ et Narrationes Persiæ editæ et Latine conversæ a Job. Ury. Oxonii, 1771, 4°, pp. 26 and 27. This collection, which contains not the least hint of its origin, is particularly interesting as it contains the VIIIth story of the Siddhikür; " The Painter and the Wood-carver." [See Sagas from tho Far East, p. 97.] The Episode of the stealing of tho magic book is found, quite separated from the context, in many MS. versions of tho Gesta Romanorum: see Appendix to Oosterley's edition. (Oesterley's Baitál Pachísí, pp. 183-185.)
CHAPTER LXXVII.
(Vetála 3.)
Then the heroic king Trivikramasena again went to the aśoka-tree, to fetch the Vetála. And he found him there in the corpse, and again took him up on his shoulder, and began to return with him in silence. And as he was going along, the Vetála, who was on his back, said to him, " It is wonderful, king, that you are not cowed with this going backwards and forwards at night. So I will tell you another story to solace you, listen."
Story of the king, and the two wise birds.:— There is on the earth a famous city named Páțaliputra. In it there lived of old time a king named Vikramakeśarin, whom Providence made a storehouse of virtues as well as of jewels. And he possessed a parrot of godlike intellect, knowing all the śástras, that had been born in that condition owing to a curse, and its name was Vidagdhachúdámani. And the prince married as a wife, by the advice of the parrot, a princess of equal birth, of the royal family of Magadha, named Chandraprabhá. That princess also possessed a similar hen-maina, of the name of Somiká, remarkable for knowledge and discernment. And the two, the parrot and the maina, remained there in the same cage, assisting with their discernment their master and mistress.
One day the parrot became enamoured of the maina, and said to her, " Marry me, fair one, as we sleep, perch, and feed in the same cage." But the maina answered him, " I do not desire intimate union with a male, for
- ↑ * The Chakora is fabled to subsist upon moonbeams.
- ↑ † See the numerous parallels in Ralston's Russian Folk-Tales, p. 232; and Grimm's Teutonic Mythology, p. 185, note, where he refers to the story of the Machandel boom (Kinder und Hausmärchen, No. 47), the myth of Zeus and Tantalus, and other stories. In the 47th tale of the Pentamerone of Basile, one of the five sons raises the princess to life and then demands her in marriage. In fact Basile's tale seems to be compounded of this and the 5th of the Vetála's stories. In Prym and Socin's Syrische Märchen, No. XVIII, the bones of a man who had been killed ten years ago, are collected, and the water of life is poured over them with the same result as in our text. There is a " Pergamentblatt" with a life-restoring charm written on it, in Waldau's Böhmische Märchen, p. 353.
- ↑ * Nishkántam is perhaps a misprint for nishkrántam the reading of the Sanskrit College MS.
- ↑ † Cp. Sagas from the Far East, p. 303.