Richard Francis Burton
Vikram and the Vampire
The learned and reverend father received his sons with open arms. He had heard from his brother-in-law that the youths were qualified to support themselves, and when informed that they wished to make a public experiment of their science, he exerted himself, despite his disbelief in it, to forward their views.
The Pandits and Gurus were long before they would consent to attend what they considered dealings with Yama (the Devil). In consequence, however, of Vishnu Swami’s name and importunity, at length, on a certain day, all the pious, learned, and reverend tutors, teachers, professors, prolocutors, pastors, spiritual fathers, poets, philosophers, mathematicians, schoolmasters, pedagogues, bear-leaders, institutors, gerund-grinders, preceptors, dominies, brushers, coryphæi, dry-nurses, coaches, mentors, monitors, lecturers, prelectors, fellows, and heads of houses at the university of Gaur, met together in a large garden, where they usually diverted themselves out of hours with ball-tossing, pigeon-tumbling, and kite-flying.
Presently the four young men, carrying their bundle of bones and the other requisites, stepped forward, walking slowly with eyes downcast, like shrinking cattle: for it is said, the Brahman must not run, even when it rains.
After pronouncing an impromptu speech, composed for them by their father, and so stuffed with erudition that even the writer hardly understood it, they announced their wish to prove, by ocular demonstration, the truth of a science upon which their short-sighted rivals of Jayasthal had cast cold water, but which, they remarked in the eloquent peroration of their discourse, the sages of Gaur had welcomed with that wise and catholic spirit of enquiry which had ever characterised their distinguished body.
Huge words, involved sentences, and the high-flown compliment, exceedingly undeserved, obscured, I suppose, the bright wits of the intellectual convocation, which really began to think that their liberality of opinion deserved all praise.
None objected to what was being prepared, except one of the heads of houses; his appeal was generally scouted, because his Sanskrit style was vulgarly intelligible, and he had the bad name of being a practical man. The metaphysician Rashik Lall sneered to Vaiswata the poet, who passed on the look to the theo-philosopher Vardhaman. Haridatt the antiquarian whispered the metaphysician Vasudeva, who burst into a loud laugh; whilst Narayan, Jagasharma, and Devaswami, all very learned in the Vedas, opened their eyes and stared at him with well-simulated astonishment. So he, being offended, said nothing more, but arose and walked home.
A great crowd gathered round the four young men and their father, as opening the bundle that contained the tiger’s remains, they prepared for their task.
One of the operators spread the bones upon the ground and fixed each one into its proper socket, not forgetting even the teeth and tusks.
The second connected, by means of a marvellous unguent, the skeleton with the muscles and heart of an elephant, which he had procured for the purpose.
The third drew from his pouch the brain and eyes of a large tom-cat, which he carefully fitted into the animal’s skull, and then covered the body with the hide of a young rhinoceros.
Then the fourth – the atheist – who had been directing the operation, produced a globule having another globule within itself. And as the crowd pressed on them, craning their necks, breathless with anxiety, he placed the Principle of Organic Life in the tiger’s body with such effect that the monster immediately heaved its chest, breathed, agitated its limbs, opened its eyes, jumped to its feet, shook itself, glared around, and begun to gnash its teeth and lick its chops, lashing the while its ribs with its tail.
The sages sprang back, and the beast sprang forward. With a roar like thunder during Elephanta-time,144 it flew at the nearest of the spectators, flung Vishnu Swami to the ground and clawed his four sons. Then, not even stopping to drink their blood, it hurried after the flying herd of wise men. Jostling and tumbling, stumbling and catching at one another’s long robes, they rushed in hottest haste towards the garden gate. But the beast having the muscles of an elephant as well as the bones of a tiger, made a few bounds of eighty or ninety feet each, easily distanced them, and took away all chance of escape. To be brief: as the monster was frightfully hungry after its long fast, and as the imprudent young men had furnished it with admirable implements of destruction, it did not cease its work till one hundred and twenty-one learned and highly distinguished Pandits and Gurus lay upon the ground chawed, clawed, sucked-dry, and in most cases stone-dead. Amongst them, I need hardly say, were the sage Vishnu Swami and his four sons.
Having told this story the Vampire hung silent for a time. Presently he resumed —
‘Now, heed my words, Raja Vikram! I am about to ask thee, Which of all those learned men was the most finished fool? The answer is easily found, yet it must be distasteful to thee. Therefore mortify thy vanity, as soon as possible, or I shall be talking, and thou wilt be walking through this livelong night, to scanty purpose. Remember! science without understanding is of little use; indeed, understanding is superior to science, and those devoid of understanding perish as did the persons who revivified the tiger. Before this, I warned thee to beware of thyself, and of thine own conceit. Here, then, is an opportunity for self-discipline – which of all those learned men was the greatest fool?’
The warrior king mistook the kind of mortification imposed upon him, and pondered over the uncomfortable nature of the reply – in the presence of his son.
Again the Baital taunted him.
‘The greatest fool of all,’ at last said Vikram, in slow and by no means willing accents, ‘was the father. Is it not said, “There is no fool like an old fool?”’
‘Gramercy!’ cried the Vampire, bursting out into a discordant laugh, ‘I now return to my tree. By this head! I never before heard a father so readily condemn a father.’ With these words he disappeared, slipping out of the bundle.
The Raja scolded his son a little for want of obedience, and said that he had always thought more highly of his acuteness – never could have believed that he would have been taken in by so shallow a trick. Dharma Dhwaj answered not a word to this, but promised to be wiser another time.
Then they returned to the tree, and did what they had so often done before.
And, as before, the Baital held his tongue for a time. Presently he began as follows.
THE VAMPIRE’S EIGHTH STORY.
OF THE USE AND MISUSE OF MAGIC PILLS
The lady Chandraprabha, daughter of the Raja Subichar, was a particularly beautiful girl, and marriageable withal. One day as Vasanta, the Spring, began to assert its reign over the world, animate and inanimate, she went accompanied by her young friends and companions to stroll about her father’s pleasure-garden.
The fair troop wandered through sombre groves, where the dark tamala-tree entwined its branches with the pale green foliage of the nim, and the pippal’s domes of quivering leaves contrasted with the columnar aisles of the banyan fig. They admired the old monarchs of the forest, bearded to the waist with hangings of moss, the flowing creepers delicately climbing from the lower branches to the topmost shoots, and the cordage of llianas stretching from trunk to trunk like bridges for the monkeys to pass over. Then they issued into a clear space dotted with asokas bearing rich crimson flowers, cliterias of azure blue, madhavis exhibiting petals virgin white as the snows on Himalaya, and jasmines raining showers of perfumed blossoms upon the grateful earth. They could not sufficiently praise the tall and graceful stem of the arrowy areca, contrasting with the solid pyramid of the cypress, and the more masculine stature of the palm. Now they lingered in the trellised walks closely covered over with vines and creepers; then they stopped to gather the golden bloom weighing down the mango boughs, and to smell the highly-scented flowers that hung from the green fretwork of the chambela.
It was spring, I have said. The air was still except when broken by the hum of the large black bramra bee, as he plied his task amidst the red and orange flowers of the dak, and by the gushings of many waters that made music as they coursed down their stuccoed channels between borders of many coloured poppies and beds of various flowers. From time to time the dulcet note of the kokila bird, and the hoarse plaint of the turtle-dove deep hid in her leafy bower, attracted every ear and thrilled every heart. The south wind – ‘breeze of the south,145 the friend of love and spring’ – blew with a voluptuous warmth, for rain clouds canopied the earth, and the breath of the narcissus, the rose, and the citron, teemed with a languid fragrance.
The charms of the season affected all the damsels. They amused themselves in their privacy with pelting blossoms at one another, running races down the smooth broad alleys, mounting the silken swings that hung between the orange trees, embracing one another, and at times trying to push the butt of the party into the fish-pond. Perhaps the liveliest of all was the lady Chandraprabha, who on account of her rank could pelt and push all the others, without fear of being pelted and pushed in return.
It so happened, before the attendants had had time to secure privacy for the princess and her women, that Manaswi, a very handsome youth, a Brahman’s son, had wandered without malicious intention into the garden. Fatigued with walking, and finding a cool shady place beneath a tree, he had lain down there, and had gone to sleep, and had not been observed by any of the king’s people. He was still sleeping when the princess and her companions were playing together.
Presently Chandraprabha, weary of sport, left her friends, and singing a lively air, tripped up the stairs leading to the summer-house. Aroused by the sound of her advancing footsteps, Manaswi sat up; and the princess, seeing a strange man, started. But their eyes had met, and both were subdued by love – love vulgarly called ‘love at first sight.’
‘Nonsense!’ exclaimed the warrior king, testily, ‘I can never believe in that freak of Kama Deva.’ He spoke feelingly, for the thing had happened to himself more than once, and on no occasion had it turned out well.
‘But there is such a thing, O Raja, as love at first sight,’ objected the Baital, speaking dogmatically.
‘Then perhaps thou canst account for it, dead one,’ growled the monarch, surlily.
‘I have no reason to do so, O Vikram,’ retorted the Vampire, ‘when you men have already done it. Listen, then, to the words of the wise. In the olden time, one of your great philosophers invented a fluid pervading all matter, strongly self-repulsive like the steam of a brass pot, and widely spreading like the breath of scandal. The repulsiveness, however, according to that wise man, is greatly modified by its second property, namely, an energetic attraction or adhesion to all material bodies. Thus every substance contains a part, more or less, of this fluid, pervading it throughout, and strongly bound to each component atom. He called it “Ambericity,” for the best of reasons, as it has no connection with amber, and he described it as an imponderable, which, meaning that it could not be weighed, gives a very accurate and satisfactory idea of its nature.
‘Now, said that philosopher, whenever two bodies containing that unweighable substance in unequal proportions happen to meet, a current of imponderable passes from one to the other, producing a kind of attraction, and tending to adhere. The operation takes place instantaneously when the force is strong and much condensed. Thus the vulgar, who call things after their effects and not from their causes, term the action of this imponderable love at first sight; the wise define it to be a phenomenon of ambericity. As regards my own opinion about the matter, I have long ago told it to you, O Vikram! Silliness – ’
‘Either hold your tongue, fellow, or go on with your story,’ cried the Raja, wearied out by so many words that had no manner of sense.
Well! the effect of the first glance was that Manaswi, the Brahman’s son, fell back in a swoon and remained senseless upon the ground where he had been sitting; and the Raja’s daughter began to tremble upon her feet, and presently dropped unconscious upon the floor of the summer-house. Shortly after this she was found by her companions and attendants, who, quickly taking her up in their arms and supporting her into a litter, conveyed her home.
Manaswi, the Brahman’s son, was so completely overcome, that he lay there dead to everything. Just then the learned, deeply read, and purblind Pandits Muldev and Shashi by name, strayed into the garden, and stumbled upon the body.
‘Friend,’ said Muldev, ‘how came this youth thus to fall senseless on the ground?’
‘Man,’ replied Shashi, ‘doubtless some damsel has shot forth the arrows of her glances from the bow of her eyebrows, and thence he has become insensible!’
‘We must lift him up then,’ said Muldev the benevolent.
‘What need is there to raise him?’ asked Shashi the misanthrope by way of reply.
Muldev, however, would not listen to these words. He ran to the pond hard by, soaked the end of his waistcloth in water, sprinkled it over the young Brahman, raised him from the ground, and placed him sitting against the wall. And perceiving, when he came to himself, that his sickness was rather of the soul than the body, the old men asked him how he came to be in that plight.
‘We should tell our griefs,’ answered Manaswi, ‘only to those who will relieve us! What is the use of communicating them to those who, when they have heard, cannot help us? What is to be gained by the empty pity or by the useless condolence of men in general?’
The Pandits, however, by friendly looks and words, presently persuaded him to break silence, when he said, ‘A certain princess entered this summer-house, and from the sight of her I have fallen into this state. If I can obtain her, I shall live; if not, I must die.’
‘Come with me, young man!’ said Muldev the benevolent; ‘I will use every endeavour to obtain her, and if I do not succeed I will make thee wealthy and independent of the world.’
Manaswi rejoined: ‘The Deity in his beneficence has created many jewels in this world, but the pearl, woman, is chiefest of all; and for her sake only does man desire wealth. What are riches to one who has abandoned his wife? What are they who do not possess beautiful wives? they are but beings inferior to the beasts! wealth is the fruit of virtue; ease, of wealth; a wife, of ease. And where no wife is, how can there be happiness?’ And the enamoured youth rambled on in this way, curious to us, Raja Vikram, but perhaps natural enough in a Brahman’s son suffering under that endemic malady – determination to marry.
‘Whatever thou mayest desire,’ said Muldev, ‘shall by the blessing of heaven be given to thee.’
Manaswi implored him, saying most pathetically, ‘O Pandit, bestow then that damsel upon me!’
Muldev promised to do so, and having comforted the youth, led him to his own house. Then he welcomed him politely, seated him upon the carpet, and left him for a few minutes, promising him to return. When he reappeared, he held in his hand two little balls or pills, and showing them to Manaswi, he explained their virtues as follows:
‘There is in our house an hereditary secret, by means of which I try to promote the weal of humanity. But in all cases my success depends mainly upon the purity and the heartwholeness of those that seek my aid. If thou place this in thy mouth, thou shalt be changed into a damsel twelve years old, and when thou withdrawest it again, thou shalt again recover thine original form. Beware, however, that thou use the power for none but a good purpose; otherwise some great calamity will befall thee. Therefore, take counsel of thyself before undertaking this trial!’
What lover, O warrior king Vikram, would have hesitated, under such circumstances, to assure the Pandit that he was the most innocent, earnest, and well-intentioned being in the Three Worlds?
The Brahman’s son, at least, lost no time in so doing. Hence the simple-minded philosopher put one of the pills into the young man’s mouth, warning him on no account to swallow it, and took the other into his own mouth. Upon which Manaswi became a sprightly young maid, and Muldev was changed to a reverend and decrepid senior, not less than eighty years old.
Thus transformed the twain walked up to the palace of the Raja Subichar, and stood for a while to admire the gate. Then passing through seven courts, beautiful as the Paradise of Indra, they entered, unannounced, as became the priestly dignity, a hall where, surrounded by his courtiers, sat the ruler. The latter seeing the holy Brahman under his roof, rose up, made the customary humble salutation, and taking their right hands, led what appeared to be the father and daughter to appropriate seats. Upon which Muldev, having recited a verse, bestowed upon the Raja a blessing whose beauty has been diffused over all creation.
‘May that Deity146 who as a mannikin deceived the great king Bali; who as a hero, with a monkey-host, bridged the Salt Sea; who as a shepherd lifted up the mountain Gobarddhan in the palm of his hand, and by it saved the cowherds and cowherdesses from the thunders of heaven – may that Deity be thy protector!’
Having heard and marvelled at this display of eloquence, the Raja inquired, ‘Whence hath your holiness come?’
‘My country,’ replied Muldev, ‘is on the northern side of the great mother Ganges, and there too my dwelling is. I travelled to a distant land, and having found in this maiden a worthy wife for my son, I straightway returned homewards. Meanwhile a famine had laid waste our village, and my wife and my son have fled, I know not where. Encumbered with this damsel, how can I wander about seeking them? Hearing the name of a pious and generous ruler, I said to myself, “I will leave her under his charge until my return.” Be pleased to take great care of her.’
For a minute the Raja sat thoughtful and silent. He was highly pleased with the Brahman’s perfect compliment. But he could not hide from himself that he was placed between two difficulties: one, the charge of a beautiful young girl, with pouting lips, soft speech, and roguish eyes; the other, a priestly curse upon himself and his kingdom. He thought, however, refusal the more dangerous: so he raised his face and exclaimed, ‘O produce of Brahma’s head,147 I will do what your highness has desired of me.’
Upon which the Brahman, after delivering a benediction of adieu almost as beautiful and spirit-stirring as that with which he had presented himself, took the betel148 and went his ways.
Then the Raja sent for his daughter Chandraprabha and said to her, ‘This is the affianced bride of a young Brahman, and she has been trusted to my protection for a time by her father-in-law. Take her therefore into the inner rooms, treat her with the utmost regard, and never allow her to be separated from thee, day or night, asleep or awake, eating or drinking, at home or abroad.’
Chandraprabha took the hand of Sita – as Manaswi had pleased to call himself – and led the way to her own apartment. Once the seat of joy and pleasure, the rooms now wore a desolate and melancholy look. The windows were darkened, the attendants moved noiselessly over the carpets, as if their footsteps would cause headache, and there was a faint scent of some drug much used in cases of deliquium. The apartments were handsome, but the only ornament in the room where they sat was a large bunch of withered flowers in an arched recess, and these, though possibly interesting to some one, were not likely to find favour as a decoration in the eyes of everybody.
The Raja’s daughter paid the greatest attention and talked with unusual vivacity to the Brahman’s daughter-in-law, either because she had roguish eyes, or from some presentiment of what was to occur, whichever you please, Raja Vikram, and it is no matter which. Still, Sita could not help perceiving that there was a shade of sorrow upon the forehead of her fair new friend, and so when they retired to rest she asked the cause of it.
Then Chandraprabha related to her the sad tale: ‘One day in the spring season, as I was strolling in the garden along with my companions, I beheld a very handsome Brahman, and our eyes having met, he became unconscious, and I also was insensible. My companions seeing my condition, brought me home, and therefore I know neither his name nor his abode. His beautiful form is impressed upon my memory. I have now no desire to eat or to drink, and from this distress my colour has become pale and my body is thus emaciated.’ And the beautiful princess sighed a sigh that was musical and melancholy, and concluded by predicting for herself – as persons similarly placed often do – a sudden and untimely end about the beginning of the next month.
‘What wilt thou give me,’ asked the Brahman’s daughter-in-law demurely, ‘if I show thee thy beloved at this very moment?’
The Raja’s daughter answered, ‘I will ever be the lowest of thy slaves, standing before thee with joined hands.’
Upon which Sita removed the pill from her mouth, and instantly having become Manaswi, put it carefully away in a little bag hung round his neck. At this sight Chandraprabha felt abashed, and hung down her head in beautiful confusion. To describe —
‘I will have no descriptions, Vampire!’ cried the great Vikram, jerking the bag up and down as if he were sweating gold in it. ‘The fewer of thy descriptions the better for us all.’
Briefly (resumed the demon), Manaswi reflected upon the eight forms of marriage – viz. Bramhalagan, when a girl is given to a Brahman, or man of superior caste, without reward; Daiva, when she is presented as a gift or fee to the officiating priest at the close of a sacrifice; Arsha, when two cows are received by the girl’s father in exchange for the bride;149 Prajapatya, when the girl is given at the request of a Brahman, and the father says to his daughter and her betrothed, ‘Go, fulfil the duties of religion;’ Asura, when money is received by the father in exchange for the bride; Rakshasa, when she is captured in war, or when her bridegroom overcomes his rival; Paisacha, when the girl is taken away from her father’s house by craft; and eighthly, Gandharva-lagan, or the marriage that takes place by mutual consent.150
Manaswi preferred the latter, especially as by her rank and age the princess was entitled to call upon her father for the Lakshmi Swayambara wedding, in which she would have chosen her own husband. And thus it is that Rama, Arjuna, Krishna, Nala, and others, were proposed to by the princesses whom they married.
For five months after these nuptials, Manaswi never stirred out of the palace, but remained there by day a woman, and a man by night. The consequence was that he – I call him ‘he,’ for whether Manaswi or Sita, his mind ever remained masculine – presently found himself in a fair way to become a father.
Now, one would imagine that a change of sex every twenty-four hours would be variety enough to satisfy even a man. Manaswi, however, was not contented. He began to pine for more liberty, and to find fault with his wife for not taking him out into the world. And you might have supposed that a young person who, from love at first sight, had fallen senseless upon the steps of a summer-house, and who had devoted herself to a sudden and untimely end because she was separated from her lover, would have repressed her yawns and little irritable words even for a year after having converted him into a husband. But, no! Chandraprabha soon felt as tired of seeing Manaswi and nothing but Manaswi, as Manaswi was weary of seeing Chandraprabha and nothing but Chandraprabha. Often she had been on the point of proposing visits and out-of-door excursions. But when at last the idea was first suggested by her husband, she at once became an injured woman. She hinted how foolish it was for married people to imprison themselves and quarrel all day. When Manaswi remonstrated, saying that he wanted nothing better than to appear before the world with her as his wife, but that he really did not know what her father might do to him, she threw out a cutting sarcasm upon his effeminate appearance during the hours of light. She then told him of an unfortunate young woman in an old nursery tale who had unconsciously married a fiend that became a fine handsome man at night when no eye could see him, and utter ugliness by day when good looks show to advantage. And lastly, when inveighing against the changeableness, fickleness, and infidelity of mankind, she quoted the words of the poet —
Out upon change! it tires the heart
And weighs the noble spirit down;
A vain, vain world indeed thou art
That can such vile condition own;
The veil hath fallen from my eyes,
I cannot love where I despise…
You can easily, O King Vikram, continue for yourself and conclude this lecture, which I leave unfinished on account of its length.
Chandraprabha and Sita, who called each other the Zodiacal Twins and Laughter Light,151 and All-consenters, easily persuaded the old Raja that their health would be further improved by air, exercise, and distractions. Subichar, being delighted with the change that had taken place in a daughter whom he loved, and whom he had feared to lose, told them to do as they pleased. They began a new life, in which short trips and visits, baths and dances, music parties, drives in bullock chariots, and water excursions, succeeded one another.
It so happened that one day the Raja went with his whole family to a wedding feast in the house of his grand treasurer, where the latter’s son saw Manaswi in the beautiful shape of Sita. This was a third case of love at first sight, for the young man immediately said to a particular friend, ‘If I obtain that girl, I shall live; if not, I shall abandon life.’
In the meantime the king, having enjoyed the feast, came back to his palace with his whole family. The condition of the treasurer’s son, however, became very distressing; and through separation from his beloved, he gave up eating and drinking. The particular friend had kept the secret for some days, though burning to tell it. At length he found an excuse for himself in the sad state of his friend, and he immediately went and divulged all that he knew to the treasurer. After this he felt relieved.
The minister repaired to the court, and laid his case before the king, saying, ‘Great Raja! through the love of that Brahman’s daughter-in-law, my son’s state is very bad; he has given up eating and drinking; in fact he is consumed by the fire of separation. If now your majesty could show compassion, and bestow the girl upon him, his life would be saved. If not – ’
‘Fool!’ cried the Raja, who, hearing these words, had waxed very wroth; ‘it is not right for kings to do injustice. Listen! when a person puts any one in charge of a protector, how can the latter give away his trust without consulting the person that trusted him? And yet this is what you wish me to do.’
The treasurer knew that the Raja could not govern his realm without him, and he was well acquainted with his master’s character. He said to himself, ‘This will not last long;’ but he remained dumb, simulating hopelessness, and hanging down his head, whilst Subichar alternately scolded and coaxed, abused and flattered him, in order to open his lips. Then, with tears in his eyes, he muttered a request to take leave; and as he passed through the palace gates, he said aloud, with a resolute air, ‘It will cost me but ten days of fasting!’
The treasurer, having returned home, collected all his attendants, and went straightway to his son’s room. Seeing the youth still stretched upon his sleeping-mat, and very yellow for the want of food, he took his hand, and said in a whisper, meant to be audible, ‘Alas! poor son, I can do nothing but perish with thee.’
The servants, hearing this threat, slipped one by one out of the room, and each went to tell his friend that the Grand Treasurer had resolved to live no longer. After which, they went back to the house to see if their master intended to keep his word, and curious to know, if he did intend to die, how, where, and when it was to be. And they were not disappointed: I do not mean that they wished their lord to die, as he was a good master to them, but still there was an excitement in the thing —
(Raja Vikram could not refrain from showing his anger at the insult thus cast by the Baital upon human nature; the wretch, however, pretending not to notice it, went on without interrupting himself.)
– which somehow or other pleased them.
When the treasurer had spent three days without touching bread or water, all the cabinet council met and determined to retire from business unless the Raja yielded to their solicitations. The treasurer was their working man. ‘Besides which,’ said the cabinet council, ‘if a certain person gets into the habit of refusing us, what is to be the end of it, and what is the use of being cabinet councillors any longer?’
Early on the next morning, the ministers went in a body before the Raja, and humbly represented that ‘the treasurer’s son is at the point of death, the effect of a full heart and an empty stomach. Should he die, the father, who has not eaten or drunk during the last three days’ (the Raja trembled to hear the intelligence, though he knew it), ‘his father, we say, cannot be saved. If the father dies the affairs of the kingdom come to ruin, – is he not the grand treasurer? It is already said that half the accounts have been gnawed by white ants, and that some pernicious substance in the ink has eaten jagged holes through the paper, so that the other half of the accounts is illegible. It were best, sire, that you agree to what we represent.’
