Vikram and the Vampire. Richard F. Burton
hastening to his parent’s assistance, jumped viciously upon the enemy’s naked toes. By their united exertions they brought him to the ground, when the son sat down upon his stomach, making himself as weighty as he well could, whilst the father, climbing up to the monster’s throat, placed himself astride upon it, and pressing both thumbs upon his eyes, threatened to blind him if he would not yield.
Then the giant, modifying the bellow of his voice, cried out —
‘O Raja, thou hast overthrown me, and I grant thee thy life.’
‘Surely thou art mad, monster,’ replied the king, in jeering tone, half laughing, half angry. ‘To whom grantest thou life? If I desire it I can kill thee; how, then, dost thou talk about granting me my life?’
‘Vikram of Ujjayani,’ said the giant, ‘be not too proud! I will save thee from a nearly impending death. Only hearken to the tale which I have to tell thee, and use thy judgment, and act upon it. So shalt thou rule the world free from care, and live without danger, and die happily.’
‘Proceed,’ quoth the Raja, after a moment’s thought, dismounting from the giant’s throat, and beginning to listen with all his ears.
The giant raised himself from the ground, and when in a sitting posture, began in solemn tones to speak as follows:
‘In short, the history of the matter is, that three men were born in this same city of Ujjayani, in the same lunar mansion, in the same division of the great circle described upon the ecliptic, and in the same period of time. You, the first, were born in the house of a king. The second was an oilman’s son, who was slain by the third, a jogi, or anchorite, who kills all he can, wafting the sweet scent of human sacrifice to the nostrils of Durga, goddess of destruction. Moreover, the holy man, after compassing the death of the oilman’s son, has suspended him head downwards from a mimosa tree in a cemetery. He is now anxiously plotting thy destruction. He hath murdered his own child – ’
‘And how came an anchorite to have a child?’ asked Raja Vikram, incredulously.
‘That is what I am about to tell thee,’ replied the giant. ‘In the good days of thy generous father, Gandharba-Sena, as the court was taking its pleasure in the forest, they saw a devotee, or rather a devotee’s head, protruding from a hole in the ground. The white ants had surrounded his body with a case of earth, and had made their home upon his skin. All kinds of insects and small animals crawled up and down the face, yet not a muscle moved. Wasps had hung their nests to its temples, and scorpions wandered in and out of the matted and clotted hair; yet the hermit felt them not. He spoke to no one; he received no gifts; and had it not been for the opening of his nostrils, as he continually inhaled the pungent smoke of a thorn fire, man would have deemed him dead. Such were his religious austerities.
‘Thy father marvelled much at the sight, and rode home in profound thought. That evening, as he sat in the hall of audience, he could speak of nothing but the devotee; and his curiosity soon rose to such a pitch, that he proclaimed about the city a reward of one hundred gold pieces to any one that could bring to court this anchorite of his own free will.
‘Shortly afterwards, Vasantasena, a singing and dancing girl more celebrated for wit and beauty than for sagesse or discretion, appeared before thy sire, and offered for the petty inducement of a gold bangle to bring the anchorite into the palace, carrying a baby on his shoulder.
‘The king hearing her speak was astonished, gave her a betel leaf in token that he held her to her promise, and permitted her to depart, which she did with a laugh of triumph.
‘Vasantasena went directly to the jungle, where she found the pious man faint with thirst, shrivelled with hunger, and half dead with heat and cold. She cautiously put out the fire. Then, having prepared a confection, she approached from behind and rubbed upon his lips a little of the sweetmeat, which he licked up with great relish. Thereupon she made more and gave it to him. After two days of this generous diet he gained some strength, and on the third, as he felt a finger upon his mouth, he opened his eyes and said, “Why hast thou come here?”
‘The girl, who had her story in readiness, replied: “I am the daughter of a deity, and have practised religious observances in the heavenly regions. I have now come into this forest!” And the devotee, who began to think how much more pleasant is such society than solitude, asked her where her hut was, and requested to be led there.
‘Then Vasantasena, having unearthed the holy man and compelled him to purify himself, led him to the abode which she had caused to be built for herself in the wood. She explained its luxuries by the nature of her vow, which bound her to indulge in costly apparel, in food with six flavours, and in every kind of indulgence.30 In course of time the hermit learned to follow her example; he gave up inhaling smoke, and he began to eat and drink as a daily occupation.
‘At length Kama began to trouble him. Briefly the saint and saintess were made man and wife, by the simple form of matrimony called the Gandharbavivaha,31 and about ten months afterwards a son was born to them. Thus the anchorite came to have a child.
‘Remained Vasantasena’s last feat. Some months passed: then she said to the devotee her husband, “Oh saint! let us now, having finished our devotions, perform a pilgrimage to some sacred place, that all the sins of our bodies may be washed away, after which we will die and depart into everlasting happiness.” Cajoled by these speeches, the hermit mounted his child upon his shoulder and followed her where she went – directly into Raja Gandharba-Sena’s palace.
‘When the king and the ministers and the officers and the courtiers saw Vasantasena, and her spouse carrying the baby, they recognised her from afar. The Raja exclaimed, “Lo! this is the very singing girl who went forth to bring back the devotee.” And all replied: “O great monarch! thou speakest truly; this is the very same woman. And be pleased to observe that whatever things she, having asked leave to undertake, went forth to do, all these she hath done!” Then gathering around her they asked her all manner of questions, as if the whole matter had been the lightest and the most laughable thing in the world.
‘But the anchorite, having heard the speeches of the king and his courtiers, thought to himself, “They have done this for the purpose of taking away the fruits of my penance.” Cursing them all with terrible curses, and taking up his child, he left the hall. Thence he went to the forest, slaughtered the innocent, and began to practise austerities with a view to revenge that hour, and, having slain his child, he will attempt thy life. His prayers have been heard. In the first place they deprived thee of thy father. Secondly, they cast enmity between thee and thy brother, thus dooming him to an untimely end. Thirdly, they are now working thy ruin. The anchorite’s design is to offer up a king and a king’s son to his patroness Durga, and by virtue of such devotional act he will obtain the sovereignty of the whole world!
‘But I have promised, O Vikram, to save thee, if such be the will of Fortune, from impending destruction. Therefore hearken well unto my words. Distrust them that dwell amongst the dead, and remember that it is lawful and right to strike off his head that would slay thee. So shalt thou rule the universal earth, and leave behind thee an immortal name!’
Suddenly Prithwi Pala, the giant, ceased speaking, and disappeared. Vikram and his son then passed through the city gates, feeling their limbs to be certain that no bones were broken, and thinking over the scene that had occurred.
We now are informed how the valiant King Vikram met with the Vampire.
It was the spring season when the Raja returned, and the Holi festival32 caused dancing and singing in every house. Ujjayani was extraordinarily happy and joyful at the return of her ruler, who joined in her gladness with all his kingly heart. The faces and dresses of the public were red and yellow with gulal and abir, – perfumed powders,33– which were sprinkled upon one another in token of merriment. Musicians deafened the citizens’ ears, dancing girls performed till ready to faint with fatigue, the manufacturers of comfits made their fortunes, and the Nine Gems of Science celebrated the auspicious day with the most long-winded odes. The royal
In India, there is still a monastic order the pleasant duty of whose members is to enjoy themselves as much as possible. It has been much the same in Europe. ‘Représentez-vous le couvent de l’Escurial ou du Mont Cassin, où les cénobites ont toutes sortes de commodités, nécessaires, utiles, délectables, superflues, surabondantes, puisqu’ils ont les cent cinquante mille, les quatre cent mille, les cinq cent mille écus de rente; et jugez si monsieur l’abbé a de quoi laisser dormir la méridienne à ceux qui voudront.’ —
This form of matrimony was recognised by the ancient Hindus, and is frequent in books. It is a kind of Scotch wedding – ultra-Caledonian – taking place by mutual consent, without any form or ceremony. The Gandharbas are heavenly minstrels of Indra’s court, who are supposed to be witnesses.
The Hindu Saturnalia.
The powders are of wheaten flour, mixed with wild-ginger root, sappan-wood, and other ingredients. Sometimes the stuff is thrown in syringes.