The execu tioners immediately release Caru-datta ; and as the king's brother-in-law, in utter
confusion
and terror, is observed to be making off, they attempt to seize him.
Universal Anthology - v07
two men asleep !
Are they really asleep, or only shamming ?
If they are shamming, they won't bear the glimmer of this lamp when passed over their faces ; — they are fast asleep, I believe, — their breathing is regular, their eyes are firmly closed, their joints are all relaxed, and their limbs
VOL. VII. — 19
290 THE CLAY CART.
of a dancing master ; I had better be off.
Maitreya here calls out in his sleep : —
protrude beyond the bed. What have we here ? Here are tabors, a lute, flutes, and books ; why, I must have broken into the house
an old bathing dress. Very good !
I took it for the mansion of a man of rank.
Master, I am afraid some thief is breaking into the house ; take you charge of the golden casket.
Sarvilaka — What! does he see me? Shall I have to kill him? No, no, it's all right, — he's only dreaming and talking in his sleep. But sure enough, he has hold of a casket of jewels wrapped up in
I will relieve him of his burden ; — but no, it's a shame to take the only thing the poor creature seems
to possess ; so I'll be off without more ado.
Maitreya — My good friend, if you won't take the casket, may
you incur the curse of disappointing the wishes of a cow and of a Brahman.
Sarvilaka — The wishes of a cow and a Brahman! These are much too sacred to be opposed ; so take the casket I must.
Accordingly he helps himself to the casket, and proceeds to make good his escape.
The noise he makes in going out rouses its inmates, and they discover that the house has been robbed. Caru-datta is greatly shocked at the loss of Vasanta-sena's casket, which had been deposited with him in trust. He has only one valuable thing left, — a necklace or string of jewels, forming part of the private property of his wife. This he sends by Maitreya to Vasanta-sena as a substitute for the casket.
The fourth act commences with a scene in Vasanta-sena's house. The burglar Sarvilaka is seen to approach, but this time with no burglarious designs. It appears that he is in love with Vasanta-sena's slave girl, and hopes to purchase her freedom by offering as a ransom the stolen casket of jewels, being of course ignorant that he is offering it to its owner. —
As he advances towards the house, he thus soliloquizes :
I have brought blame and censure on the night, I've triumphed over slumber, and defied
The vigilance of royal watchmen ; now
I imitate the moon, who, when the night
Is closing, quickly pales beneath the rays Of the ascending sun, and hides himself. I tremble, or I run, or stand aside,
THE CLAY CART. 291
Or seek deliverance by a hundred shifts,
If haply from behind some hurried step Appears to track me, or a passer-by
Casts but a glance upon me ; every one
Is viewed by me suspiciously, for thus
A guilty conscience makes a man a coward, Affrighting him with his unrighteous deeds.
On reaching the house, he sees the object of his affections, the female slave of Vasanta-sena. He presents her with the casket, and begs her to take it to her mistress, and request in return freedom from further service. The servant girl, on see ing the casket, recognizes the ornaments as belonging to her mistress. She then reproaches her lover, who is forced to con fess how they came into his possession, and to explain that they were stolen entirely out of love for her. The altercation which ensues leads him to make some very disparaging remarks on the female sex generally. Here is a specimen of his asperities, which are somewhat softened down in the translation : —
A woman will for money smile or weep
According to your will ; she makes a man
Put trust in her, but trusts him not herself.
Women are as inconstant as the waves
Of ocean, their affection is as fugitive
As streak of sunset glow upon a cloud.
They cling with eager fondness to the man
Who yields them wealth, which they squeeze out like sap Out of a juicy plant, and then they leave him.
Therefore are men thought foolish who confide
In women and in fortune, for their windings
Are like the coils of serpent nymphs, insidious.
Well is it said, you cannot alter nature ;
The lotus grows not on the mountain top,
Asses refuse to bear a horse's burden,
He who sows barley reaps not fields of rice :
Do what you will, a woman will be a woman.
After other still more caustic aspersions, the thief Sarvilaka and his lover make up their differences, and it is agreed be tween them that the only way out of the difficulty is for him to take the casket to Vasanta-sena, as if he were a messenger from Caru-datta, sent to restore her property. This he does : and Vasanta-sena, who, unknown to the lovers, has overheard
292 THE CLAY CART.
their conversation, astonishes Sarvilaka by setting her slave girl free and permitting her to become his wife, thus affording a practical refutation of his charge against women of selfish ness and want of generosity.
Soon after the departure of the lovers, an attendant an nounces the arrival of a Brahman from Caru-datta. This turns out to be Maitreya, who is honored by an introduction into the private garden attached to the inner apartments of Vasanta- sena's house. His passage through the courts of the mansion, no less than seven in number, is made an occasion for describ ing the interior of the splendid residence which a Hindu lady of wealth and fashion might be supposed, allowing for a little play of the imagination, to occupy.
The description affords a striking picture of Indian life and manners, which to this day are not greatly changed. The account of the courtyards will remind those who have seen Pompeii of some of the houses there, and will illustrate the now universally received opinion of the common origin of Hindus, Greeks, and Romans. Of course the object of Maitreya's visit to Vasanta-sena is to confess the loss of the casket, and to request her acceptance of the string of jewels from Caru-datta as a compensation. The good man in his simplicity expects that she will politely decline the costly present tendered by Caru-datta as a substitute for her far less valuable casket of ornaments ; but to his surprise and disgust she eagerly accepts the proffered compensation, and dismisses him with a few com plimentary words, — intending however, as it afterwards appears, to make the acceptance of Caru-datta's compensation an excuse for going in person to his house, that she may see him once again and restore to him with her own hand both the necklace and casket.
The fifth act opens with a scene in Caru-datta's garden. A heavy thunderstorm is supposed to be gathering, when Maitreya enters, salutes Caru-datta, and informs him of the particulars of his interview with Vasanta-sena. The rain now begins to descend in torrents, when a servant arrives to announce that Vasanta-sena is waiting outside. On hearing this, Maitreya says : —
What can she have come for ? Oh ! I know what she wants. She considers the casket worth more than the necklace of jewels, and so she wants to get the balance out of you.
Caru-datta — Then she shall go away satisfied.
THE CLAY CART. 293
Meanwhile some delay occurs in admitting Vasanta-sena, which is made an occasion for introducing a dialogue between her and her attendant, in the course of which they are made to describe very poetically the grandeur of the approaching storm : the sudden accumulation of dense masses of threatening clouds, the increasing gloom followed by portentous darkness, the ter rific rolling of thunder, the blaze of blinding lightning, the sud den outburst of rain, as if the very clouds themselves were falling, and the effect of all this upon the animals, — some of which, such as the peacocks and storks, welcome the strife of elements with their shrillest cries. In her descriptions of the scene, Vasanta-sena speaks Sanskrit, which is quite an unusual circumstance, and an evidence of her superior education (no good sign, however, according to Eastern ideas), — the female characters in Indian dramas being supposed to be incapable of speaking anything but the ordinary provincial Prakrit. Vasanta-sena is ultimately admitted to the presence of Caru- datta, and before returning the necklace practices a little play ful deception upon him as a set-off against that tried upon herself. She pretends that the string of pearls sent to her by Caru-datta has been accidentally lost by her ; she therefore pro duces a casket which she begs him to accept in its place. This, of course, turns out to be the identical casket which the thief had carried off from Caru-datta's house. In the end the whole matter is explained, and both casket and necklace are given over to Caru-datta ; and the storm, having now increased in violence, Vasanta-sena, to her great delight, is obliged to accept the shelter of his roof and is conducted to his private apartments. This brings five acts of the drama to a close.
At the commencement of the sixth act, Vasanta-sena is sup posed to be at Caru-datta's house, waiting for a covered car riage which is to convey her away. While the vehicle is preparing, Caru-datta's child, a little boy, comes into the room with a toy cart made of clay. He appears to be crying, and an attendant explains that his tears are caused by certain childish troubles connected with his clay cart, which has ceased to please him since his happening to see one made of gold belonging to a neighbor's child. Upon this Vasanta-sena takes off her jeweled ornaments, places them in the clay cart, and tells the child to purchase a golden cart with the value of the jewels, as a present from herself. While this is going on, the carriage which is to convey her away is brought up to the door, but is
294 THE CLAY CART.
driven off again to fetch some cushions accidentally forgotten by the driver. Meanwhile an empty carriage belonging to Samsthanaka, — the worthless brother-in-law of the king, — which is on its way to meet him at an appointed place in a cer tain garden called Pushpa-karandaka, happens to stop for a moment, impeded by some obstruction in the road close to the door of Caru-datta's house. Vasanta-sena, having been told that Caru-datta's carriage is ready and waiting for her, goes suddenly out and jumps by mistake into the carriage of the man who is most hateful to her, and the very man who is rep resented as persecuting her by his attentions in the first act. The driver of the empty vehicle, quite unaware of the passen ger he has suddenly received, and finding the road now clear before him, drives on to meet his master. Soon afterwards the empty carriage of Caru-datta is brought to the door, and in con nection with this incident an important part of the under plot of the drama is then introduced.
The seventh act continues this underplot, which, although ingeniously interwoven with the main action of the drama, is not sufficiently interesting to be worth following out in this epitome.
The eighth act commences with a scene in the Pushpa- karandaka garden. Our old friend, the gambler of the second act, who has abjured his evil ways, and is now converted into a Sramana, or Buddhist mendicant, appears with a wet garment in his hand. He begins his soliloquy with some verses, of which the following is a slightly amplified translation : —
Hear me, ye foolish, I implore —
Make sanctity your only store ;
Be satisfied with meager fare ;
Of greed and gluttony beware ;
Shun slumber, practice lucubration, Sound the deep gong of meditation, Restrain your appetite with zeal,
Let not these thieves your merit steal ; Be ever storing it anew,
And keep eternity in view.
Live ever thus, like me, austerely, And be the home of Virtue merely. Kill your five senses, murder then Women and all immoral men : Whoever has slain these evils seven
THE CLAY CART. 295
Has saved himself, and goes to heaven. Nor think by shaven face and head
To prove your appetites are dead :
Who shears his head and not his heart Is an ascetic but in part ;
But he whose heart is closely lopped Has also head and visage cropped.
He then proceeds with his soliloquy thus : —
My tattered garment is now properly dyed of a reddish-yellow color. I will just slip into this garden belonging to the king's brother-in-law, wash my clothes in the lake, and then make off as fast as I can. —
A Voice behind stop.
Hollo there ! you wretch of a mendicant, stop,
Mendicant — Woe's me! Here is the king's brother himself coming. A poor mendicant once offended him, so now whenever he sees another like me, he slits his nose and drags him away like an ox. Where shall I take refuge ? None but the venerated Buddha can be my protector.
Samsthanaka, the king's brother-in-law, now enters the garden, and laying hold of the luckless mendicant, commences beating him. A companion of Samsthanaka, however, here interposes, and begs that the mendicant be released.
Samsthanaka then says : —
I will let him go on one condition, namely, that he removes all the mud from this pool without disturbing the water, or else collects all the clear water in a heap and then throws the mud away.
After some wrangling, and a good deal of nonsense of this sort, spoken by the king's brother, the mendicant is allowed to make off. Nevertheless, he still hangs about the precincts of the garden. In the mean time the carriage containing Vasanta- sena approaches.
Samsthanaka [to his companion] — What o'clock is it? That driver of mine, Sthavaraka, was ordered to be here sharp with the
carriage, and has not yet arrived. I
midday, and one cannot stir a step on foot; the sun is in mid sky, and can no more be looked at than an angry ape ; the ground is as parched as the face of Gandhari when her hundred sons were slain ; the birds seek shelter in the branches ; men panting with heat hide themselves from the sun's rays as well as they can in the recesses of their houses. Shall I give you a song to while away the time ? My
am dying with hunger ; it is
296 THE CLAY CART.
voice is in first-rate condition, for I keep it so with asafetida, cumin seed, cyperus,*orris root, treacle, and ginger. [Sings. ]
The driver Sthavaraka now enters with the carriage con taining Vasanta-sena.
Samsthanaka — Oh ! here is the carriage at last.
On seeing he about to jump into the vehicle, but starts back in alarm, declaring that either thief or witch inside. In the end he recognizes Vasanta-sena, and in his delight at having secured the object of his affection, kneels at her feet in the attitude of lover. She at first terrified at the mistake she has made then in her anger and scorn, spurns him with her foot. This disdainful treatment so enrages the king's brother- in-law that he resolves to kill her on the spot. He tries first to induce his companion to put her to death, but he will not listen to so scandalous proposal. Stopping his ears, he says —
What kill woman, innocent and young,
Our city's ornament! Were to perpetrate
A deed so foul, who could transport my soul Across the stream that bounds the other world
Samsthanaka —Never fear. I'll make you a raft to carry you across.
To this his companion replies, quoting with little altera
—
The heavens and all the quarters of the sky, The moon, the light-creating sun, the winds, This earth, the spirits of the dead, the god Of Justice, and the inner soul itself,
Witness man's actions, be they good or bad.
Samsthanaka — Conceal her under cloth, then, and kill her
under cover.
His associate remaining firm in his indignant refusal to have any hand in the crime, Samsthanaka next tries, first by bribes and then by threats, to force the driver Sthavaraka to do the deed for him.
Samsthanaka — Sthavaraka, my good fellow, will give you golden bracelets will place you on golden seat you shall eat all the dainties from my table you shall be chief of all my servants, — only do as bid you.
Sthavaraka — What are your commands
tion from Manu
I
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a ?
I
is
a
;
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a
a
a
?
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:
is
him. "] —
Sthavaraka Beat me or kill me,
I will not commit such a
THE CLAY CART.
297 Sthavaraka — Nay, sir; forgive her, sir: her coming hither was
Samsthanaka — Kill Vasanta-sena.
I brought her here in the carriage by mistake.
my fault ;
Samsthanaka — Do as I command you. Am I not your master ? Sthavaraka — You are master of my body, but not of my
morality. Pardon me, sir, I dare not commit such a crime. Samsthanaka — Why ? What are you afraid of ? Sthavaraka — Of futurity.
Samsthanaka — Futurity ? Who is he ?
Sthavaraka — The certain issue of our good and evil deeds. Samsthanaka — Then you won't murder her? [Begins beating
crime.
Samsthanaka's companion now interferes and says : —
Sthavaraka says well : he, now a slave,
Is poor and lowly in condition, but
Hopes for reward hereafter ; not so those — Who prosper in their wicked actions here, Destruction waits them in another sphere. Unequal fortune makes you here the lord
And him the slave, but there 't may be inverted, He to a lord and you to slave converted.
Samsthanaka — What a pair of cowards ! One of them is afraid of Injustice and the other of Futurity. Well, I'm a king's brother- in-law, and fear no one. Be off out of my way, you son of a slave.
The slave Sthavaraka then retreats. The king's brother, by pretending that the proposal to kill Vasanta-sena was only a joke, and by putting on a show of great affection for her, rids himself next of his companion, who would otherwise have defended her. He then strangles Vasanta-sena. Soon after wards his companion and the driver of the carriage, unable to repress their fears for her safety, return and find her apparently dead. The king's brother-in-law horrifies them by confessing that he has murdered her. After much angry altercation they leave him. He then covers up the body with some leaves, and resolves to go before a judge and accuse Caru-datta of having murdered Vasanta-sena for the sake of her costly ornaments. Meanwhile the Buddhist mendicant, having washed his gar ments, returns into the garden and finds the body under a heap of leaves. He sprinkles water on the face, and Vasanta-sena
298 THE CLAY CART.
revives. He is delighted to have the power of making some return to his benefactress, who formerly delivered him from the rapacity of the gaming-house keeper. He therefore does all he can to restore animation, and having at last succeeded, places her in a neighboring convent to recover.
The ninth act opens with a scene in a court of justice. The judge before taking his seat soliloquizes thus : —
How difficult our task ! to search the heart, To sift false charges, and elicit truth !
A judge must be well read in books of law, Well skilled in tracking crime, able to speak With eloquence, not easily made angry, Holding the scales impartially between Friends, kindred, and opponents ; a protector Of weak and feeble men, a punisher
Of knaves ; not covetous, having a heart
Intent on truth and justice ; not pronouncing Judgment in any case until the facts
Are duly weighed, then shielding the condemned From the king's wrath, and loving clemency.
Samsthanaka, the king's brother, now enters in a sumptu ous dress and makes his accusation against Caru-datta of hav ing murdered Vasanta-sena. It is proved that Vasanta-sena was last seen at Caru-datta's house. It is also discovered that some portions of her hair and the marks of her feet remain in the Pushpa-karandaka garden, which leads to the conclusion that her body may have been carried off by beasts of prey. Caru-datta is therefore summoned, and as he enters the court says to himself : —
The courthouse looks imposing ; it is like
A sea whose waters are the advocates
Deep in sagacious thought, whose waves are messengers In constant movement hurrying to and fro,
Whose fish and screaming birds are vile informers, Whose serpents are attorneys' clerks, whose banks
Are worn by constant course of legal action.
The king's brother now repeats his accusation ; but the judge is not inclined to believe in the guilt of Caru-datta, who indeed makes his innocence clear to the whole court. Unhap pily, however, just at this moment his friend Maitreya, who by
THE CLAY CART.
299
Caru-datta's request is seeking for Vasanta-sena, that he may restore to her the jewels she had placed in his little son's clay cart, hears on his road of the accusation brought against his friend, hurries into the court of justice, and is so enraged with the king's brother for accusing his friend that he strikes him, and in the struggle which ensues lets fall Vasanta-sena's jewels. It is admitted that these ornaments are being brought from Caru-datta's house, and this is thought to be conclusive evi dence of his guilt. As a Brahman he cannot legally be put to death ; but the king is a tyrant, and although the judge recommends banishment as the proper punishment under the circumstances, the king pronounces his sentence thus : —
Let Vasanta-sena's ornaments be hung round Caru-datta's neck ; let him be led by the beat of drums to the southern cemetery, bear ing his own stake, and there let him be put to death [crucified].
The tenth act introduces the road leading to the place of execution. Caru-datta enters bearing the stake, and attended by two Candalas or low outcasts, who are sent to act as execu tioners.
One of the executioners calls out: —
Out of the way ! out of the way I Make room for Caru-datta. Crowned with a garland of oleander flowers, and attended by execu tioners, he approaches his end like a lamp which has little oil left. Now then, halt! beat the drum! Hark ye, good people all! stop and listen to the proclamation of the sentence : " This is Caru-datta, son of Sagara-datta, who strangled Vasanta-sena in the Pushpa- karandaka garden for the sake of her ornaments, and was caught with the stolen property in his possession ; we have orders to put him to death, that others may be deterred from committing a crime which both worlds forbid to be perpetrated. "
Carvrdata —
Alas ! alas I
Even my friends and intimate compeers Pass coldly by, their faces turned aside Or hidden in their vestments ; thus it is That in prosperity our enemies
Appear like friends, but in adversity
Those we thought friends behave like very foes.
The proclamation is repeated at intervals on the road to the place of execution, and some delay is thus occasioned. Mean
300 THE CLAY CART.
while an affecting scene takes place. Caru-datta's little son is brought by Maitreya to bid his father farewell, and the exe cutioner permits him to approach. The boy can only say, " Father ! Father ! " [and after being embraced by Caru-datta, turns to the executioner, berates him, and asks to be killed in stead of his father. The executioner says, " Rather for such a speech live long, my boy. " Caru-datta bursts into tears and embraces him again, exclaiming over the wealth of having such a child. ]
The child is of course removed, but another delay is caused by Sthavaraka, who drove Vasanta-sena to the garden, and who, as cognizant of the real facts, had been shut up by his guilty master, the king's brother-in-law. Sthavaraka, on hear ing the noise of the procession on its way to the place of execu tion, contrives to escape from his prison, and, rushing towards the executioners, proclaims Caru-datta's innocence and his master's guilt. Unhappily, however, just at this juncture his master appears on the scene, and declares that his servant Sthavaraka, having been imprisoned for thieving, is unworthy of credit, and has made up this accusation out of spite and desire for revenge. Notwithstanding, therefore, the servant's repeated asseverations, his statements are disbelieved, and his efforts to save Caru-datta prove ineffectual. The procession and crowd now move on to the cemetery, and Caru-datta's condition seems altogether hopeless, when just as he is led to the stake, and the executioners are about to perform their office,
the Buddhist mendicant is seen forcing his way through the
crowd, leading a woman, who cries out, " Hold ! hold !
the miserable creature for whose sake you are putting him to death. " This, to the astonishment of every one, proves to be Vasanta-sena herself, resuscitated and restored to health, through the instrumentality of the mendicant.
The execu tioners immediately release Caru-datta ; and as the king's brother-in-law, in utter confusion and terror, is observed to be making off, they attempt to seize him. He appears likely to be torn to pieces by the infuriated crowd ; but here Caru-datta
gives a crowning evidence of the generosity of his character, by protecting the villain who had come to feast his eyes on the dying agonies of his victim. He is actually, at Caru-datta's intercession, permitted to make his escape. The play ends in the elevation of Caru-datta to rank and honor, in the happiness of both hero and heroine, and in the promotion of the mendicant to the headship of all the Viharas or Buddhist monasteries.
I am
THE LOST RING. 301
THE LOST RING. By KALTDASA.
(Translated by Sir William Jones. )
[Kalidasa, the greatest poet and playwright of India, is of uncertain date. He has been placed before Christ and at a. d. 150, but probably belongs in the sixth century. His chief works are "Sakuntala" (French form, adopted by Sir William Jones, "Sacontala"), "Meghaduta" (or "The Cloud Messenger"), and " Vikramurvasi. "]
Scene. — A lawn before the cottage.
Anuf&yd — O my Priyamvada, though our sweet friend has been happily married, according to the rites of Gandharvas, to a bridegroom equal in rank and accomplishments, yet my af fectionate heart is not wholly free from care ; and one doubt gives me particular uneasiness.
Anuftiyd — This morning the pious prince was dismissed with gratitude by our hermits, who had then completed their mystic rites: he is now gone to his capital, Hastinapura, where, surrounded by a hundred women in the recesses of his palace, it may be doubted whether he will remember his charming bride.
Priyamvadd — What doubt, my Anuf uya ?
Priyamvadd —In that respect you may be quite easy. Men so well informed and well educated as he, can never be utterly destitute of honor. We have another thing to con sider. When our father Canna shall return from his pilgrim age, and shall hear what has passed, I cannot tell how he may receive the intelligence.
Anuftiyd — If you ask my opinion, he will, I think, approve of the marriage. —
Priyamvadd Why do you think so ?
Anuftiyd — Because he could desire nothing better than that a husband so accomplished and so exalted should take Sacontala by the hand. It was, you know, the declared object of his heart, that she might be suitably married ; and, since heaven has done for him what he most wished to do, how can he possibly be dissatisfied ?
Priyamvadd —You reason well ; but [looking at her basket], my friend, we have plucked a sufficient store of flowers to scatter over the place of sacrifice.
302 THE L08T RENO.
Anuftiyd — Let us gather more to decorate the temples of the goddesses who have procured for Sacontala so much good fortune. [ They both gather more flowers.
[Behind the scenes] — It is I — Hola !
Anufuyd [listening] — I hear the voice, as it seems, of a
guest arrived in the hermitage.
Priyamvadd — Let us hasten thither. Sacontala is now
reposing ; but though we may, when she wakes, enjoy her presence, yet her mind will all day be absent with her departed
thou art meditating, on whom alone thy heart is now fixed, while thou neglectest a pure gem of devotion who demands hospitality, shall forget thee, when thou seest him next, as a man restored to sobriety forgets the words which he uttered in a state of intoxication. "
[Both damsels look at each other with affliction. Priyamvadd — Woe is me ! Dreadful calamity ! Our be
loved friend has, through mere absence of mind, provoked, by her neglect, some holy man who expected reverence.
lord. — Anuf&yd
Be it so ; but we have occasion, you know, for all these flowers. — [They advance. [Again behind the scenes] How ! dost thou show no atten tion to a guest ? Then hear my imprecations. " He on whom
Anuf&yd [looking] — It must be so ; for the choleric Dur- vasas is going hastily back.
Priyamvadd — Who else has power to consume, like raging fire, whatever offends him ? Go, my Anufuya ; fall at his feet, and persuade him, if possible, to return : in the meantime I will prepare water and refreshments for him.
Anufuyd — I go with eagerness. [She goes out.
Priyamvadd [advancing hastily, her foot slips] — Ah ! through my eager haste I have let the basket fall ; and my
religious duties must not be postponed.
[She gathers fresh flowers.
ANTJFUYA reenters.
Anufiiyd — His wrath, my beloved, passes all bounds. Who living could now appease him by the humblest prostra tions or entreaties ? yet at last he a little relented.
Priyamvadd — That little is a great deal for him. But in form me how you soothed him in any degree.
THE LOST RING. 303
AnufHyd — When he positively refused to come back, I threw myself at his feet, and thus addressed him, " Holy sage, forgive, I entreat, the offense of an amiable girl, who has the highest veneration for you, but was ignorant, through distrac tion of mind, how exalted a personage was calling to her. "
Anuf&yd — He answered thus, " My word must not be recalled ; but the spell which it has raised shall be wholly removed when her lord shall see his ring. " Saying this he disappeared. —
Priyamvadd — What then ? What said he ?
We may now have confidence ; for before the monarch departed, he fixed with his own hand on the finger of Sacontala the ring, on which we saw the name Dush- manta engraved, and which we will instantly recognize. On
him, therefore, alone will depend the remedy for our mis fortune.
Anuftiyd — Come, let us now proceed to the shrines of the goddesses, and implore their succor. [Both advance.
Priyamvadd
Priyamvadd [looking'] — See ! my Anufuya, where our be loved friend sits, motionless as a picture, supporting her lan guid head with her left hand. With a mind so intent on one object, she can pay no attention to herself, much less to a stranger. —
*******
Let the horrid imprecation, Priyamvada, remain a secret between us two ; we must spare the feelings of our beloved, who is naturally susceptible of quick emotions.
Anuf&yd
Chamberlain [advancing humbly] —May our sovereign be victorious ! Two religious men, with some women, are come from their abode in a forest near the Snowy Mountains, and bring a message from Canna. The king will command.
Dushmanta [surprised] — What ! are pious hermits arrived in the company of women ?
Chamberlain — It is even so.
Dushmanta — Order the priest Somarata, in my name, to
show them due reverence in the form appointed by the Veda ; and bid him attend me. I shall wait for my holy guests in a place fit for their reception.
Chamberlain — I obey. [He goes out. Dushmanta — Warder, point the way to the hearth of the
consecrated fire.
304 THE LOST RING.
Warder — This, O king, this is the way. [He walks be
Here is the entrance of the hallowed inclosure ; and there stands the venerable cow to be milked for the sacrifice, looking bright from the recent sprinkling of mystic water. Let the king ascend.
[Dushmanta is raised to the place of sacrifice on the shoulders of his Warders. ]
fore. ]
Dushmanta — What message can the pious Canna have sent me ? Has the devotion of his pupils been impeded by evil spirits, or by what other calamity? Or has any harm, alas! befallen the poor herds who graze in the hallowed forest ? Or have the sins of the king tainted the flowers and fruits of the creepers planted by female hermits ? My mind is entangled in a labyrinth of confused apprehensions.
Warder —What our sovereign imagines, cannot possibly have happened ; since the hermitage has been rendered secure from evil by the mere sound of his bowstring. The pious men, whom the king's benevolence has made happy, are come, I pre sume, to do him homage.
[Enter Sarngarava, Saradwata, and GuatamI, leading Sacontala by the hand ; and before them the old Cham berlain and the Priest. ]
Chamberlain — This way, respectable strangers ; come this
fire.
Sdradwata — I was not less confounded than yourself on entering the populous city ; but now I look on it, as a man just bathed in pure water, on a man smeared with oil and dust, as the pure on the impure, as the waking on the sleeping, as the free man on the captive, as the independent on the slave.
way. — Sdrngarava
My friend Saradwata, there sits the king of men, who has felicity at command, yet shows equal respect to all : here no subject, even of the lowest class, is received with contempt. Nevertheless, my soul having ever been free from
attachment to worldly things, I consider this hearth, although a crowd now surround it, as the station merely of consecrated
Priest — Thence it is, that men, like you two, are so ele vated above other mortals.
Sacontald [perceiving a bad omen] — Venerable mother, I feel my right eye throb. What means this involuntary motion ?
THE LOST RING. 806
Gautami — Heaven avert the omen, my Sweet child ! May every delight attend thee ! — [ They all advance. Priest [showing the king to them] There, holy men, is the
protector of the people, who has taken his seat, and expects you. Sdrngarava — This is what we wished ; yet we have no private interest in the business. It is ever thus; trees are bent by the abundance of their fruit ; clouds are brought low,
when they teem with salubrious rain ; and the real benefactors of mankind are not elated by riches.
Warder — O king, the holy guests appear before you with placid looks, indicating their affection. —
Dushmanta [gazing at Sacontald] Ah ! what damsel is that whose mantle conceals the far greater part of her beau tiful form? She looks, among the hermits, like a fresh green bud among faded and yellow leaves.
Warder — This, at least, O king, is apparent ; that she has a form which deserves to be seen more distinctly.
Dushmanta — Let her still be covered, she seems pregnant ; and the wife of another must not be seen even by me.
Sacontald [aside, with her hand to her bosom] — O my heart, why dost thou palpitate? Remember the beginning of the lord's affection, and be tranquil.
Priest — May the king prosper ! The respectable guests have been honored as the law ordains ; and they have now a message to deliver from their spiritual guide : let the king deign to hear it. —
I am attentive.
Both Misras [extending their hands] — Victory attend thy
Dushmanta [with reverence]
banners !
Dushmanta — I respectfully greet you both.
Both — Blessings on our sovereign !
Dushmanta — Has your devotion been uninterrupted? Sdrngarava — How should our rites be disturbed, when thou
art the preserver of all creatures ? How, when the bright sun blazes, should darkness cover the world?
Dushmanta [aside] — The name of royalty produces, I sup pose, all worldly advantages. [Aloud. ] Does the holy Canna then prosper? —
Sdrngarava O king, they who gather the fruits of devo tion may command prosperity. He first inquires affectionately whether thy arms are successful, and then addresses thee in these words : —
VOL. yh. — 20
306 THE LOST RING.
Dushmanta — What are his orders?
Sdrngarava — " The contract of marriage, reciprocally made between thee and this girl, my daughter, I confirm with tender regard ; since thou art celebrated as the most honorable of men, and my Sacontala is Virtue herself in a human form, no blas phemous complaint will henceforth be made against Brahma for suffering discordant matches : he has now united a bride and bridegroom with qualities equally transcendant. Since, there fore, she is pregnant by thee, receive her in thy palace, that she may perform, in conjunction with thee, the duties prescribed by religion. "
Q-autami — Great king, thou hast a mild aspect ; and I wish to address thee in few words.
Dushmanta [smiling] — Speak, venerable matron.
Q-autami — She waited not the return of her spiritual father ; nor were thy kindred consulted by thee. You two only were
present, when your nuptials were solemnized; now, therefore, converse freely together in the absence of all others.
Sacontald [aside] — What will my lord say ?
Dushmanta [aside, perplexed] — How strange an adventure ! Sacontald [aside] — Ah me, how disdainfully he seems to
receive the message !
Sdrngarava [aside] — What means that phrase which I over
heard, "How strange an adventure"? [Aloud. ] Monarch, thou knowest the hearts of men. Let a wife behave ever so discreetly, the world will think ill of her, if she live only with her paternal kinsmen ; and a lawful wife now requests, as her kindred also humbly entreat, that whether she be loved or not, she may pass her days in the mansion of her husband.
Sacontald [aside with anguish] — O my heart, thy fears have proved just.
Dushmanta — What sayest thou ? Am I the lady's husband ?
Sdrngarava — Does it become a magnificent prince to depart from the rules of religion and honor, merely because he repents of his engagements ?
Dushmanta — With what hope of success could this ground less fable have been invented ?
Sdrngarava [angrily] — The minds of those whom power intoxicates are perpetually changing.
Dushmanta — I am reproved with too great severity. Qautami [to Sacontald] — Be not ashamed, my sweet child ; let me take off thy mantle, that the king may recollect thee.
[She unveils her. ]
THE LOST RING. 307
Dushmanta [aside, looking at Sacontald] — While I am doubtful whether this unblemished beauty which is displayed before me has not been possessed by another, I resemble a bee fluttering at the close of night over a blossom filled with dew ; and in this state of mind I neither can enjoy nor forsake her.
Warder [aside to Dushmanta] — The king best knows his rights and his duties; but who would hesitate when a woman, bright as a gem, brings luster to the apartments of his palace? —
Sdrngarava What, O king, does thy strange silence im port ?
Dushmanta — Holy man, I have been meditating again and again, but have no recollection of my marriage with this lady. How then can I lay aside all consideration of my military tribe, and admit into my palace a young woman who is preg nant by another husband?
Sacontald [aside] — Ah ! woe is me. Can there be a doubt even of our nuptials ? The tree of my hope, which had risen so luxuriantly, is at once broken down.
Sdrngarava — Beware, lest the godlike sage, who would have bestowed on thee, as a free gift, his inestimable treasure, which thou hadst taken, like a base robber, should now cease to think of thee, who art lawfully married to his daughter, and should confine all his thoughts to her whom thy perfidy disgraces.
Sdradwata — Rest a while, my Sarngarava ; and thou, Sa contald, take thy turn to speak ; since thy lord has declared his forgetfulness.
Sacontald [aside] — If his affection has ceased, of what use will it be to recall his remembrance of me. Yet, if my soul
must endure torment, be it so ;
to Dushmanta. ] O my husband ! [Pausing. ] Or (if the just application of that sacred word be still doubted by thee), 0 son of Puru, is it becoming that, having been once enamored of me in the consecrated forest, and having shown the excess of thy passion, thou shouldst this day deny me with bitter expressions? —
Be the crime removed from my soul ! Thou hast been instructed for some base purpose to vilify me, and make me fall from the dignity which 1 have hitherto supported : as a river which has burst its banks and altered its placid current overthrows the trees that had
risen aloft on them.
Dushmanta [covering his ears]
I will speak to him.
[Aloud
308 THE LOST RING.
Sacontald — If thou sayest this merely from want of recol- leotion, I will restore thy memory by producing thy own ring, with thy name engraved on it.
Dushmanta A capital invention !
I have no ring. — [She fixes her eyes with anguish on GAtTTAMf.
Qautaml The fatal ring must have dropped, my child, from thy hand, when thou tookest up water to pour on thy head in the pool of Sachitirt'ha, near the station of Sacra vatara.
Sacontald [looking at her finger] — Ah me !
Dushmanta [smiling'] —So skillful are women in finding ready excuses ! I will yet
Sacontald — The power of Brahma must prevail ; mention one oircumstance.
Dushmanta — I must submit to hear the tale.
Sacontald — One day, in a grove of Vetasas, thou tookest water in thy hand from its natural vase of lotos leaves —
Dushmanta — What followed ?
Sacontald •— At that instant a little fawn, which I had reared as my own child, approached thee ; and thou saidst with be nevolence, "Drink thou first, gentle fawn. " He would not drink from the hand of a stranger, but received water eagerly from mine 5 when thou saidst, with increasing affection, " Thus every creature loves its companions ; you are both foresters alike, and both alike amiable. "
Dushmanta — By such interested and honeyed falsehoods are the bouIb of voluptuaries insnared.
Q-autami — Forbear, illustrious prince, to speak harshly. She was bred in a sacred grove where she learned no guile. Dushmanta — Pious matron, the dexterity of females, even when they are untaught, appears in those of a species different
from our own. What would it be if they were duly instructed ! The female Cocilas, before they fly towards the firmament, leave their eggs to be hatched, and their young fed, by birds who have no relation to them.
Sacontald [with anger] — Oh ! void of honor, thou meas- urest all the world by thy own bad heart. What prince ever resembled or ever will resemble thee, who wearest the garb of religion and virtue, but in truth art a base deceiver ; like a deep well whose mouth is covered with smiling plants !
VOL. VII. — 19
290 THE CLAY CART.
of a dancing master ; I had better be off.
Maitreya here calls out in his sleep : —
protrude beyond the bed. What have we here ? Here are tabors, a lute, flutes, and books ; why, I must have broken into the house
an old bathing dress. Very good !
I took it for the mansion of a man of rank.
Master, I am afraid some thief is breaking into the house ; take you charge of the golden casket.
Sarvilaka — What! does he see me? Shall I have to kill him? No, no, it's all right, — he's only dreaming and talking in his sleep. But sure enough, he has hold of a casket of jewels wrapped up in
I will relieve him of his burden ; — but no, it's a shame to take the only thing the poor creature seems
to possess ; so I'll be off without more ado.
Maitreya — My good friend, if you won't take the casket, may
you incur the curse of disappointing the wishes of a cow and of a Brahman.
Sarvilaka — The wishes of a cow and a Brahman! These are much too sacred to be opposed ; so take the casket I must.
Accordingly he helps himself to the casket, and proceeds to make good his escape.
The noise he makes in going out rouses its inmates, and they discover that the house has been robbed. Caru-datta is greatly shocked at the loss of Vasanta-sena's casket, which had been deposited with him in trust. He has only one valuable thing left, — a necklace or string of jewels, forming part of the private property of his wife. This he sends by Maitreya to Vasanta-sena as a substitute for the casket.
The fourth act commences with a scene in Vasanta-sena's house. The burglar Sarvilaka is seen to approach, but this time with no burglarious designs. It appears that he is in love with Vasanta-sena's slave girl, and hopes to purchase her freedom by offering as a ransom the stolen casket of jewels, being of course ignorant that he is offering it to its owner. —
As he advances towards the house, he thus soliloquizes :
I have brought blame and censure on the night, I've triumphed over slumber, and defied
The vigilance of royal watchmen ; now
I imitate the moon, who, when the night
Is closing, quickly pales beneath the rays Of the ascending sun, and hides himself. I tremble, or I run, or stand aside,
THE CLAY CART. 291
Or seek deliverance by a hundred shifts,
If haply from behind some hurried step Appears to track me, or a passer-by
Casts but a glance upon me ; every one
Is viewed by me suspiciously, for thus
A guilty conscience makes a man a coward, Affrighting him with his unrighteous deeds.
On reaching the house, he sees the object of his affections, the female slave of Vasanta-sena. He presents her with the casket, and begs her to take it to her mistress, and request in return freedom from further service. The servant girl, on see ing the casket, recognizes the ornaments as belonging to her mistress. She then reproaches her lover, who is forced to con fess how they came into his possession, and to explain that they were stolen entirely out of love for her. The altercation which ensues leads him to make some very disparaging remarks on the female sex generally. Here is a specimen of his asperities, which are somewhat softened down in the translation : —
A woman will for money smile or weep
According to your will ; she makes a man
Put trust in her, but trusts him not herself.
Women are as inconstant as the waves
Of ocean, their affection is as fugitive
As streak of sunset glow upon a cloud.
They cling with eager fondness to the man
Who yields them wealth, which they squeeze out like sap Out of a juicy plant, and then they leave him.
Therefore are men thought foolish who confide
In women and in fortune, for their windings
Are like the coils of serpent nymphs, insidious.
Well is it said, you cannot alter nature ;
The lotus grows not on the mountain top,
Asses refuse to bear a horse's burden,
He who sows barley reaps not fields of rice :
Do what you will, a woman will be a woman.
After other still more caustic aspersions, the thief Sarvilaka and his lover make up their differences, and it is agreed be tween them that the only way out of the difficulty is for him to take the casket to Vasanta-sena, as if he were a messenger from Caru-datta, sent to restore her property. This he does : and Vasanta-sena, who, unknown to the lovers, has overheard
292 THE CLAY CART.
their conversation, astonishes Sarvilaka by setting her slave girl free and permitting her to become his wife, thus affording a practical refutation of his charge against women of selfish ness and want of generosity.
Soon after the departure of the lovers, an attendant an nounces the arrival of a Brahman from Caru-datta. This turns out to be Maitreya, who is honored by an introduction into the private garden attached to the inner apartments of Vasanta- sena's house. His passage through the courts of the mansion, no less than seven in number, is made an occasion for describ ing the interior of the splendid residence which a Hindu lady of wealth and fashion might be supposed, allowing for a little play of the imagination, to occupy.
The description affords a striking picture of Indian life and manners, which to this day are not greatly changed. The account of the courtyards will remind those who have seen Pompeii of some of the houses there, and will illustrate the now universally received opinion of the common origin of Hindus, Greeks, and Romans. Of course the object of Maitreya's visit to Vasanta-sena is to confess the loss of the casket, and to request her acceptance of the string of jewels from Caru-datta as a compensation. The good man in his simplicity expects that she will politely decline the costly present tendered by Caru-datta as a substitute for her far less valuable casket of ornaments ; but to his surprise and disgust she eagerly accepts the proffered compensation, and dismisses him with a few com plimentary words, — intending however, as it afterwards appears, to make the acceptance of Caru-datta's compensation an excuse for going in person to his house, that she may see him once again and restore to him with her own hand both the necklace and casket.
The fifth act opens with a scene in Caru-datta's garden. A heavy thunderstorm is supposed to be gathering, when Maitreya enters, salutes Caru-datta, and informs him of the particulars of his interview with Vasanta-sena. The rain now begins to descend in torrents, when a servant arrives to announce that Vasanta-sena is waiting outside. On hearing this, Maitreya says : —
What can she have come for ? Oh ! I know what she wants. She considers the casket worth more than the necklace of jewels, and so she wants to get the balance out of you.
Caru-datta — Then she shall go away satisfied.
THE CLAY CART. 293
Meanwhile some delay occurs in admitting Vasanta-sena, which is made an occasion for introducing a dialogue between her and her attendant, in the course of which they are made to describe very poetically the grandeur of the approaching storm : the sudden accumulation of dense masses of threatening clouds, the increasing gloom followed by portentous darkness, the ter rific rolling of thunder, the blaze of blinding lightning, the sud den outburst of rain, as if the very clouds themselves were falling, and the effect of all this upon the animals, — some of which, such as the peacocks and storks, welcome the strife of elements with their shrillest cries. In her descriptions of the scene, Vasanta-sena speaks Sanskrit, which is quite an unusual circumstance, and an evidence of her superior education (no good sign, however, according to Eastern ideas), — the female characters in Indian dramas being supposed to be incapable of speaking anything but the ordinary provincial Prakrit. Vasanta-sena is ultimately admitted to the presence of Caru- datta, and before returning the necklace practices a little play ful deception upon him as a set-off against that tried upon herself. She pretends that the string of pearls sent to her by Caru-datta has been accidentally lost by her ; she therefore pro duces a casket which she begs him to accept in its place. This, of course, turns out to be the identical casket which the thief had carried off from Caru-datta's house. In the end the whole matter is explained, and both casket and necklace are given over to Caru-datta ; and the storm, having now increased in violence, Vasanta-sena, to her great delight, is obliged to accept the shelter of his roof and is conducted to his private apartments. This brings five acts of the drama to a close.
At the commencement of the sixth act, Vasanta-sena is sup posed to be at Caru-datta's house, waiting for a covered car riage which is to convey her away. While the vehicle is preparing, Caru-datta's child, a little boy, comes into the room with a toy cart made of clay. He appears to be crying, and an attendant explains that his tears are caused by certain childish troubles connected with his clay cart, which has ceased to please him since his happening to see one made of gold belonging to a neighbor's child. Upon this Vasanta-sena takes off her jeweled ornaments, places them in the clay cart, and tells the child to purchase a golden cart with the value of the jewels, as a present from herself. While this is going on, the carriage which is to convey her away is brought up to the door, but is
294 THE CLAY CART.
driven off again to fetch some cushions accidentally forgotten by the driver. Meanwhile an empty carriage belonging to Samsthanaka, — the worthless brother-in-law of the king, — which is on its way to meet him at an appointed place in a cer tain garden called Pushpa-karandaka, happens to stop for a moment, impeded by some obstruction in the road close to the door of Caru-datta's house. Vasanta-sena, having been told that Caru-datta's carriage is ready and waiting for her, goes suddenly out and jumps by mistake into the carriage of the man who is most hateful to her, and the very man who is rep resented as persecuting her by his attentions in the first act. The driver of the empty vehicle, quite unaware of the passen ger he has suddenly received, and finding the road now clear before him, drives on to meet his master. Soon afterwards the empty carriage of Caru-datta is brought to the door, and in con nection with this incident an important part of the under plot of the drama is then introduced.
The seventh act continues this underplot, which, although ingeniously interwoven with the main action of the drama, is not sufficiently interesting to be worth following out in this epitome.
The eighth act commences with a scene in the Pushpa- karandaka garden. Our old friend, the gambler of the second act, who has abjured his evil ways, and is now converted into a Sramana, or Buddhist mendicant, appears with a wet garment in his hand. He begins his soliloquy with some verses, of which the following is a slightly amplified translation : —
Hear me, ye foolish, I implore —
Make sanctity your only store ;
Be satisfied with meager fare ;
Of greed and gluttony beware ;
Shun slumber, practice lucubration, Sound the deep gong of meditation, Restrain your appetite with zeal,
Let not these thieves your merit steal ; Be ever storing it anew,
And keep eternity in view.
Live ever thus, like me, austerely, And be the home of Virtue merely. Kill your five senses, murder then Women and all immoral men : Whoever has slain these evils seven
THE CLAY CART. 295
Has saved himself, and goes to heaven. Nor think by shaven face and head
To prove your appetites are dead :
Who shears his head and not his heart Is an ascetic but in part ;
But he whose heart is closely lopped Has also head and visage cropped.
He then proceeds with his soliloquy thus : —
My tattered garment is now properly dyed of a reddish-yellow color. I will just slip into this garden belonging to the king's brother-in-law, wash my clothes in the lake, and then make off as fast as I can. —
A Voice behind stop.
Hollo there ! you wretch of a mendicant, stop,
Mendicant — Woe's me! Here is the king's brother himself coming. A poor mendicant once offended him, so now whenever he sees another like me, he slits his nose and drags him away like an ox. Where shall I take refuge ? None but the venerated Buddha can be my protector.
Samsthanaka, the king's brother-in-law, now enters the garden, and laying hold of the luckless mendicant, commences beating him. A companion of Samsthanaka, however, here interposes, and begs that the mendicant be released.
Samsthanaka then says : —
I will let him go on one condition, namely, that he removes all the mud from this pool without disturbing the water, or else collects all the clear water in a heap and then throws the mud away.
After some wrangling, and a good deal of nonsense of this sort, spoken by the king's brother, the mendicant is allowed to make off. Nevertheless, he still hangs about the precincts of the garden. In the mean time the carriage containing Vasanta- sena approaches.
Samsthanaka [to his companion] — What o'clock is it? That driver of mine, Sthavaraka, was ordered to be here sharp with the
carriage, and has not yet arrived. I
midday, and one cannot stir a step on foot; the sun is in mid sky, and can no more be looked at than an angry ape ; the ground is as parched as the face of Gandhari when her hundred sons were slain ; the birds seek shelter in the branches ; men panting with heat hide themselves from the sun's rays as well as they can in the recesses of their houses. Shall I give you a song to while away the time ? My
am dying with hunger ; it is
296 THE CLAY CART.
voice is in first-rate condition, for I keep it so with asafetida, cumin seed, cyperus,*orris root, treacle, and ginger. [Sings. ]
The driver Sthavaraka now enters with the carriage con taining Vasanta-sena.
Samsthanaka — Oh ! here is the carriage at last.
On seeing he about to jump into the vehicle, but starts back in alarm, declaring that either thief or witch inside. In the end he recognizes Vasanta-sena, and in his delight at having secured the object of his affection, kneels at her feet in the attitude of lover. She at first terrified at the mistake she has made then in her anger and scorn, spurns him with her foot. This disdainful treatment so enrages the king's brother- in-law that he resolves to kill her on the spot. He tries first to induce his companion to put her to death, but he will not listen to so scandalous proposal. Stopping his ears, he says —
What kill woman, innocent and young,
Our city's ornament! Were to perpetrate
A deed so foul, who could transport my soul Across the stream that bounds the other world
Samsthanaka —Never fear. I'll make you a raft to carry you across.
To this his companion replies, quoting with little altera
—
The heavens and all the quarters of the sky, The moon, the light-creating sun, the winds, This earth, the spirits of the dead, the god Of Justice, and the inner soul itself,
Witness man's actions, be they good or bad.
Samsthanaka — Conceal her under cloth, then, and kill her
under cover.
His associate remaining firm in his indignant refusal to have any hand in the crime, Samsthanaka next tries, first by bribes and then by threats, to force the driver Sthavaraka to do the deed for him.
Samsthanaka — Sthavaraka, my good fellow, will give you golden bracelets will place you on golden seat you shall eat all the dainties from my table you shall be chief of all my servants, — only do as bid you.
Sthavaraka — What are your commands
tion from Manu
I
; ! ; it, I:aa
a ?
I
is
a
;
;I
a
a
a
?
a
is
:
is
him. "] —
Sthavaraka Beat me or kill me,
I will not commit such a
THE CLAY CART.
297 Sthavaraka — Nay, sir; forgive her, sir: her coming hither was
Samsthanaka — Kill Vasanta-sena.
I brought her here in the carriage by mistake.
my fault ;
Samsthanaka — Do as I command you. Am I not your master ? Sthavaraka — You are master of my body, but not of my
morality. Pardon me, sir, I dare not commit such a crime. Samsthanaka — Why ? What are you afraid of ? Sthavaraka — Of futurity.
Samsthanaka — Futurity ? Who is he ?
Sthavaraka — The certain issue of our good and evil deeds. Samsthanaka — Then you won't murder her? [Begins beating
crime.
Samsthanaka's companion now interferes and says : —
Sthavaraka says well : he, now a slave,
Is poor and lowly in condition, but
Hopes for reward hereafter ; not so those — Who prosper in their wicked actions here, Destruction waits them in another sphere. Unequal fortune makes you here the lord
And him the slave, but there 't may be inverted, He to a lord and you to slave converted.
Samsthanaka — What a pair of cowards ! One of them is afraid of Injustice and the other of Futurity. Well, I'm a king's brother- in-law, and fear no one. Be off out of my way, you son of a slave.
The slave Sthavaraka then retreats. The king's brother, by pretending that the proposal to kill Vasanta-sena was only a joke, and by putting on a show of great affection for her, rids himself next of his companion, who would otherwise have defended her. He then strangles Vasanta-sena. Soon after wards his companion and the driver of the carriage, unable to repress their fears for her safety, return and find her apparently dead. The king's brother-in-law horrifies them by confessing that he has murdered her. After much angry altercation they leave him. He then covers up the body with some leaves, and resolves to go before a judge and accuse Caru-datta of having murdered Vasanta-sena for the sake of her costly ornaments. Meanwhile the Buddhist mendicant, having washed his gar ments, returns into the garden and finds the body under a heap of leaves. He sprinkles water on the face, and Vasanta-sena
298 THE CLAY CART.
revives. He is delighted to have the power of making some return to his benefactress, who formerly delivered him from the rapacity of the gaming-house keeper. He therefore does all he can to restore animation, and having at last succeeded, places her in a neighboring convent to recover.
The ninth act opens with a scene in a court of justice. The judge before taking his seat soliloquizes thus : —
How difficult our task ! to search the heart, To sift false charges, and elicit truth !
A judge must be well read in books of law, Well skilled in tracking crime, able to speak With eloquence, not easily made angry, Holding the scales impartially between Friends, kindred, and opponents ; a protector Of weak and feeble men, a punisher
Of knaves ; not covetous, having a heart
Intent on truth and justice ; not pronouncing Judgment in any case until the facts
Are duly weighed, then shielding the condemned From the king's wrath, and loving clemency.
Samsthanaka, the king's brother, now enters in a sumptu ous dress and makes his accusation against Caru-datta of hav ing murdered Vasanta-sena. It is proved that Vasanta-sena was last seen at Caru-datta's house. It is also discovered that some portions of her hair and the marks of her feet remain in the Pushpa-karandaka garden, which leads to the conclusion that her body may have been carried off by beasts of prey. Caru-datta is therefore summoned, and as he enters the court says to himself : —
The courthouse looks imposing ; it is like
A sea whose waters are the advocates
Deep in sagacious thought, whose waves are messengers In constant movement hurrying to and fro,
Whose fish and screaming birds are vile informers, Whose serpents are attorneys' clerks, whose banks
Are worn by constant course of legal action.
The king's brother now repeats his accusation ; but the judge is not inclined to believe in the guilt of Caru-datta, who indeed makes his innocence clear to the whole court. Unhap pily, however, just at this moment his friend Maitreya, who by
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299
Caru-datta's request is seeking for Vasanta-sena, that he may restore to her the jewels she had placed in his little son's clay cart, hears on his road of the accusation brought against his friend, hurries into the court of justice, and is so enraged with the king's brother for accusing his friend that he strikes him, and in the struggle which ensues lets fall Vasanta-sena's jewels. It is admitted that these ornaments are being brought from Caru-datta's house, and this is thought to be conclusive evi dence of his guilt. As a Brahman he cannot legally be put to death ; but the king is a tyrant, and although the judge recommends banishment as the proper punishment under the circumstances, the king pronounces his sentence thus : —
Let Vasanta-sena's ornaments be hung round Caru-datta's neck ; let him be led by the beat of drums to the southern cemetery, bear ing his own stake, and there let him be put to death [crucified].
The tenth act introduces the road leading to the place of execution. Caru-datta enters bearing the stake, and attended by two Candalas or low outcasts, who are sent to act as execu tioners.
One of the executioners calls out: —
Out of the way ! out of the way I Make room for Caru-datta. Crowned with a garland of oleander flowers, and attended by execu tioners, he approaches his end like a lamp which has little oil left. Now then, halt! beat the drum! Hark ye, good people all! stop and listen to the proclamation of the sentence : " This is Caru-datta, son of Sagara-datta, who strangled Vasanta-sena in the Pushpa- karandaka garden for the sake of her ornaments, and was caught with the stolen property in his possession ; we have orders to put him to death, that others may be deterred from committing a crime which both worlds forbid to be perpetrated. "
Carvrdata —
Alas ! alas I
Even my friends and intimate compeers Pass coldly by, their faces turned aside Or hidden in their vestments ; thus it is That in prosperity our enemies
Appear like friends, but in adversity
Those we thought friends behave like very foes.
The proclamation is repeated at intervals on the road to the place of execution, and some delay is thus occasioned. Mean
300 THE CLAY CART.
while an affecting scene takes place. Caru-datta's little son is brought by Maitreya to bid his father farewell, and the exe cutioner permits him to approach. The boy can only say, " Father ! Father ! " [and after being embraced by Caru-datta, turns to the executioner, berates him, and asks to be killed in stead of his father. The executioner says, " Rather for such a speech live long, my boy. " Caru-datta bursts into tears and embraces him again, exclaiming over the wealth of having such a child. ]
The child is of course removed, but another delay is caused by Sthavaraka, who drove Vasanta-sena to the garden, and who, as cognizant of the real facts, had been shut up by his guilty master, the king's brother-in-law. Sthavaraka, on hear ing the noise of the procession on its way to the place of execu tion, contrives to escape from his prison, and, rushing towards the executioners, proclaims Caru-datta's innocence and his master's guilt. Unhappily, however, just at this juncture his master appears on the scene, and declares that his servant Sthavaraka, having been imprisoned for thieving, is unworthy of credit, and has made up this accusation out of spite and desire for revenge. Notwithstanding, therefore, the servant's repeated asseverations, his statements are disbelieved, and his efforts to save Caru-datta prove ineffectual. The procession and crowd now move on to the cemetery, and Caru-datta's condition seems altogether hopeless, when just as he is led to the stake, and the executioners are about to perform their office,
the Buddhist mendicant is seen forcing his way through the
crowd, leading a woman, who cries out, " Hold ! hold !
the miserable creature for whose sake you are putting him to death. " This, to the astonishment of every one, proves to be Vasanta-sena herself, resuscitated and restored to health, through the instrumentality of the mendicant.
The execu tioners immediately release Caru-datta ; and as the king's brother-in-law, in utter confusion and terror, is observed to be making off, they attempt to seize him. He appears likely to be torn to pieces by the infuriated crowd ; but here Caru-datta
gives a crowning evidence of the generosity of his character, by protecting the villain who had come to feast his eyes on the dying agonies of his victim. He is actually, at Caru-datta's intercession, permitted to make his escape. The play ends in the elevation of Caru-datta to rank and honor, in the happiness of both hero and heroine, and in the promotion of the mendicant to the headship of all the Viharas or Buddhist monasteries.
I am
THE LOST RING. 301
THE LOST RING. By KALTDASA.
(Translated by Sir William Jones. )
[Kalidasa, the greatest poet and playwright of India, is of uncertain date. He has been placed before Christ and at a. d. 150, but probably belongs in the sixth century. His chief works are "Sakuntala" (French form, adopted by Sir William Jones, "Sacontala"), "Meghaduta" (or "The Cloud Messenger"), and " Vikramurvasi. "]
Scene. — A lawn before the cottage.
Anuf&yd — O my Priyamvada, though our sweet friend has been happily married, according to the rites of Gandharvas, to a bridegroom equal in rank and accomplishments, yet my af fectionate heart is not wholly free from care ; and one doubt gives me particular uneasiness.
Anuftiyd — This morning the pious prince was dismissed with gratitude by our hermits, who had then completed their mystic rites: he is now gone to his capital, Hastinapura, where, surrounded by a hundred women in the recesses of his palace, it may be doubted whether he will remember his charming bride.
Priyamvadd — What doubt, my Anuf uya ?
Priyamvadd —In that respect you may be quite easy. Men so well informed and well educated as he, can never be utterly destitute of honor. We have another thing to con sider. When our father Canna shall return from his pilgrim age, and shall hear what has passed, I cannot tell how he may receive the intelligence.
Anuftiyd — If you ask my opinion, he will, I think, approve of the marriage. —
Priyamvadd Why do you think so ?
Anuftiyd — Because he could desire nothing better than that a husband so accomplished and so exalted should take Sacontala by the hand. It was, you know, the declared object of his heart, that she might be suitably married ; and, since heaven has done for him what he most wished to do, how can he possibly be dissatisfied ?
Priyamvadd —You reason well ; but [looking at her basket], my friend, we have plucked a sufficient store of flowers to scatter over the place of sacrifice.
302 THE L08T RENO.
Anuftiyd — Let us gather more to decorate the temples of the goddesses who have procured for Sacontala so much good fortune. [ They both gather more flowers.
[Behind the scenes] — It is I — Hola !
Anufuyd [listening] — I hear the voice, as it seems, of a
guest arrived in the hermitage.
Priyamvadd — Let us hasten thither. Sacontala is now
reposing ; but though we may, when she wakes, enjoy her presence, yet her mind will all day be absent with her departed
thou art meditating, on whom alone thy heart is now fixed, while thou neglectest a pure gem of devotion who demands hospitality, shall forget thee, when thou seest him next, as a man restored to sobriety forgets the words which he uttered in a state of intoxication. "
[Both damsels look at each other with affliction. Priyamvadd — Woe is me ! Dreadful calamity ! Our be
loved friend has, through mere absence of mind, provoked, by her neglect, some holy man who expected reverence.
lord. — Anuf&yd
Be it so ; but we have occasion, you know, for all these flowers. — [They advance. [Again behind the scenes] How ! dost thou show no atten tion to a guest ? Then hear my imprecations. " He on whom
Anuf&yd [looking] — It must be so ; for the choleric Dur- vasas is going hastily back.
Priyamvadd — Who else has power to consume, like raging fire, whatever offends him ? Go, my Anufuya ; fall at his feet, and persuade him, if possible, to return : in the meantime I will prepare water and refreshments for him.
Anufuyd — I go with eagerness. [She goes out.
Priyamvadd [advancing hastily, her foot slips] — Ah ! through my eager haste I have let the basket fall ; and my
religious duties must not be postponed.
[She gathers fresh flowers.
ANTJFUYA reenters.
Anufiiyd — His wrath, my beloved, passes all bounds. Who living could now appease him by the humblest prostra tions or entreaties ? yet at last he a little relented.
Priyamvadd — That little is a great deal for him. But in form me how you soothed him in any degree.
THE LOST RING. 303
AnufHyd — When he positively refused to come back, I threw myself at his feet, and thus addressed him, " Holy sage, forgive, I entreat, the offense of an amiable girl, who has the highest veneration for you, but was ignorant, through distrac tion of mind, how exalted a personage was calling to her. "
Anuf&yd — He answered thus, " My word must not be recalled ; but the spell which it has raised shall be wholly removed when her lord shall see his ring. " Saying this he disappeared. —
Priyamvadd — What then ? What said he ?
We may now have confidence ; for before the monarch departed, he fixed with his own hand on the finger of Sacontala the ring, on which we saw the name Dush- manta engraved, and which we will instantly recognize. On
him, therefore, alone will depend the remedy for our mis fortune.
Anuftiyd — Come, let us now proceed to the shrines of the goddesses, and implore their succor. [Both advance.
Priyamvadd
Priyamvadd [looking'] — See ! my Anufuya, where our be loved friend sits, motionless as a picture, supporting her lan guid head with her left hand. With a mind so intent on one object, she can pay no attention to herself, much less to a stranger. —
*******
Let the horrid imprecation, Priyamvada, remain a secret between us two ; we must spare the feelings of our beloved, who is naturally susceptible of quick emotions.
Anuf&yd
Chamberlain [advancing humbly] —May our sovereign be victorious ! Two religious men, with some women, are come from their abode in a forest near the Snowy Mountains, and bring a message from Canna. The king will command.
Dushmanta [surprised] — What ! are pious hermits arrived in the company of women ?
Chamberlain — It is even so.
Dushmanta — Order the priest Somarata, in my name, to
show them due reverence in the form appointed by the Veda ; and bid him attend me. I shall wait for my holy guests in a place fit for their reception.
Chamberlain — I obey. [He goes out. Dushmanta — Warder, point the way to the hearth of the
consecrated fire.
304 THE LOST RING.
Warder — This, O king, this is the way. [He walks be
Here is the entrance of the hallowed inclosure ; and there stands the venerable cow to be milked for the sacrifice, looking bright from the recent sprinkling of mystic water. Let the king ascend.
[Dushmanta is raised to the place of sacrifice on the shoulders of his Warders. ]
fore. ]
Dushmanta — What message can the pious Canna have sent me ? Has the devotion of his pupils been impeded by evil spirits, or by what other calamity? Or has any harm, alas! befallen the poor herds who graze in the hallowed forest ? Or have the sins of the king tainted the flowers and fruits of the creepers planted by female hermits ? My mind is entangled in a labyrinth of confused apprehensions.
Warder —What our sovereign imagines, cannot possibly have happened ; since the hermitage has been rendered secure from evil by the mere sound of his bowstring. The pious men, whom the king's benevolence has made happy, are come, I pre sume, to do him homage.
[Enter Sarngarava, Saradwata, and GuatamI, leading Sacontala by the hand ; and before them the old Cham berlain and the Priest. ]
Chamberlain — This way, respectable strangers ; come this
fire.
Sdradwata — I was not less confounded than yourself on entering the populous city ; but now I look on it, as a man just bathed in pure water, on a man smeared with oil and dust, as the pure on the impure, as the waking on the sleeping, as the free man on the captive, as the independent on the slave.
way. — Sdrngarava
My friend Saradwata, there sits the king of men, who has felicity at command, yet shows equal respect to all : here no subject, even of the lowest class, is received with contempt. Nevertheless, my soul having ever been free from
attachment to worldly things, I consider this hearth, although a crowd now surround it, as the station merely of consecrated
Priest — Thence it is, that men, like you two, are so ele vated above other mortals.
Sacontald [perceiving a bad omen] — Venerable mother, I feel my right eye throb. What means this involuntary motion ?
THE LOST RING. 806
Gautami — Heaven avert the omen, my Sweet child ! May every delight attend thee ! — [ They all advance. Priest [showing the king to them] There, holy men, is the
protector of the people, who has taken his seat, and expects you. Sdrngarava — This is what we wished ; yet we have no private interest in the business. It is ever thus; trees are bent by the abundance of their fruit ; clouds are brought low,
when they teem with salubrious rain ; and the real benefactors of mankind are not elated by riches.
Warder — O king, the holy guests appear before you with placid looks, indicating their affection. —
Dushmanta [gazing at Sacontald] Ah ! what damsel is that whose mantle conceals the far greater part of her beau tiful form? She looks, among the hermits, like a fresh green bud among faded and yellow leaves.
Warder — This, at least, O king, is apparent ; that she has a form which deserves to be seen more distinctly.
Dushmanta — Let her still be covered, she seems pregnant ; and the wife of another must not be seen even by me.
Sacontald [aside, with her hand to her bosom] — O my heart, why dost thou palpitate? Remember the beginning of the lord's affection, and be tranquil.
Priest — May the king prosper ! The respectable guests have been honored as the law ordains ; and they have now a message to deliver from their spiritual guide : let the king deign to hear it. —
I am attentive.
Both Misras [extending their hands] — Victory attend thy
Dushmanta [with reverence]
banners !
Dushmanta — I respectfully greet you both.
Both — Blessings on our sovereign !
Dushmanta — Has your devotion been uninterrupted? Sdrngarava — How should our rites be disturbed, when thou
art the preserver of all creatures ? How, when the bright sun blazes, should darkness cover the world?
Dushmanta [aside] — The name of royalty produces, I sup pose, all worldly advantages. [Aloud. ] Does the holy Canna then prosper? —
Sdrngarava O king, they who gather the fruits of devo tion may command prosperity. He first inquires affectionately whether thy arms are successful, and then addresses thee in these words : —
VOL. yh. — 20
306 THE LOST RING.
Dushmanta — What are his orders?
Sdrngarava — " The contract of marriage, reciprocally made between thee and this girl, my daughter, I confirm with tender regard ; since thou art celebrated as the most honorable of men, and my Sacontala is Virtue herself in a human form, no blas phemous complaint will henceforth be made against Brahma for suffering discordant matches : he has now united a bride and bridegroom with qualities equally transcendant. Since, there fore, she is pregnant by thee, receive her in thy palace, that she may perform, in conjunction with thee, the duties prescribed by religion. "
Q-autami — Great king, thou hast a mild aspect ; and I wish to address thee in few words.
Dushmanta [smiling] — Speak, venerable matron.
Q-autami — She waited not the return of her spiritual father ; nor were thy kindred consulted by thee. You two only were
present, when your nuptials were solemnized; now, therefore, converse freely together in the absence of all others.
Sacontald [aside] — What will my lord say ?
Dushmanta [aside, perplexed] — How strange an adventure ! Sacontald [aside] — Ah me, how disdainfully he seems to
receive the message !
Sdrngarava [aside] — What means that phrase which I over
heard, "How strange an adventure"? [Aloud. ] Monarch, thou knowest the hearts of men. Let a wife behave ever so discreetly, the world will think ill of her, if she live only with her paternal kinsmen ; and a lawful wife now requests, as her kindred also humbly entreat, that whether she be loved or not, she may pass her days in the mansion of her husband.
Sacontald [aside with anguish] — O my heart, thy fears have proved just.
Dushmanta — What sayest thou ? Am I the lady's husband ?
Sdrngarava — Does it become a magnificent prince to depart from the rules of religion and honor, merely because he repents of his engagements ?
Dushmanta — With what hope of success could this ground less fable have been invented ?
Sdrngarava [angrily] — The minds of those whom power intoxicates are perpetually changing.
Dushmanta — I am reproved with too great severity. Qautami [to Sacontald] — Be not ashamed, my sweet child ; let me take off thy mantle, that the king may recollect thee.
[She unveils her. ]
THE LOST RING. 307
Dushmanta [aside, looking at Sacontald] — While I am doubtful whether this unblemished beauty which is displayed before me has not been possessed by another, I resemble a bee fluttering at the close of night over a blossom filled with dew ; and in this state of mind I neither can enjoy nor forsake her.
Warder [aside to Dushmanta] — The king best knows his rights and his duties; but who would hesitate when a woman, bright as a gem, brings luster to the apartments of his palace? —
Sdrngarava What, O king, does thy strange silence im port ?
Dushmanta — Holy man, I have been meditating again and again, but have no recollection of my marriage with this lady. How then can I lay aside all consideration of my military tribe, and admit into my palace a young woman who is preg nant by another husband?
Sacontald [aside] — Ah ! woe is me. Can there be a doubt even of our nuptials ? The tree of my hope, which had risen so luxuriantly, is at once broken down.
Sdrngarava — Beware, lest the godlike sage, who would have bestowed on thee, as a free gift, his inestimable treasure, which thou hadst taken, like a base robber, should now cease to think of thee, who art lawfully married to his daughter, and should confine all his thoughts to her whom thy perfidy disgraces.
Sdradwata — Rest a while, my Sarngarava ; and thou, Sa contald, take thy turn to speak ; since thy lord has declared his forgetfulness.
Sacontald [aside] — If his affection has ceased, of what use will it be to recall his remembrance of me. Yet, if my soul
must endure torment, be it so ;
to Dushmanta. ] O my husband ! [Pausing. ] Or (if the just application of that sacred word be still doubted by thee), 0 son of Puru, is it becoming that, having been once enamored of me in the consecrated forest, and having shown the excess of thy passion, thou shouldst this day deny me with bitter expressions? —
Be the crime removed from my soul ! Thou hast been instructed for some base purpose to vilify me, and make me fall from the dignity which 1 have hitherto supported : as a river which has burst its banks and altered its placid current overthrows the trees that had
risen aloft on them.
Dushmanta [covering his ears]
I will speak to him.
[Aloud
308 THE LOST RING.
Sacontald — If thou sayest this merely from want of recol- leotion, I will restore thy memory by producing thy own ring, with thy name engraved on it.
Dushmanta A capital invention !
I have no ring. — [She fixes her eyes with anguish on GAtTTAMf.
Qautaml The fatal ring must have dropped, my child, from thy hand, when thou tookest up water to pour on thy head in the pool of Sachitirt'ha, near the station of Sacra vatara.
Sacontald [looking at her finger] — Ah me !
Dushmanta [smiling'] —So skillful are women in finding ready excuses ! I will yet
Sacontald — The power of Brahma must prevail ; mention one oircumstance.
Dushmanta — I must submit to hear the tale.
Sacontald — One day, in a grove of Vetasas, thou tookest water in thy hand from its natural vase of lotos leaves —
Dushmanta — What followed ?
Sacontald •— At that instant a little fawn, which I had reared as my own child, approached thee ; and thou saidst with be nevolence, "Drink thou first, gentle fawn. " He would not drink from the hand of a stranger, but received water eagerly from mine 5 when thou saidst, with increasing affection, " Thus every creature loves its companions ; you are both foresters alike, and both alike amiable. "
Dushmanta — By such interested and honeyed falsehoods are the bouIb of voluptuaries insnared.
Q-autami — Forbear, illustrious prince, to speak harshly. She was bred in a sacred grove where she learned no guile. Dushmanta — Pious matron, the dexterity of females, even when they are untaught, appears in those of a species different
from our own. What would it be if they were duly instructed ! The female Cocilas, before they fly towards the firmament, leave their eggs to be hatched, and their young fed, by birds who have no relation to them.
Sacontald [with anger] — Oh ! void of honor, thou meas- urest all the world by thy own bad heart. What prince ever resembled or ever will resemble thee, who wearest the garb of religion and virtue, but in truth art a base deceiver ; like a deep well whose mouth is covered with smiling plants !
