Kitabı oku: «Vikram and the Vampire», sayfa 10

‘To Baman, the man who kept her ashes, fellow!’ exclaimed the hero, not a little offended by the free remarks of the fiend.

‘Yet,’ rejoined the Baital impudently, ‘if Tribikram had not preserved her bones how could she have been restored to life? And if Madhusadan had not learned the science of restoring the dead to life how could she have been revivified? At least, so it seems to me. But perhaps your royal wisdom may explain.’

‘Devil!’ said the king angrily, ‘Tribikram, who preserved her bones, by that act placed himself in the position of her son; therefore he could not marry her. Madhusadan, who, restoring her to life, gave her life, was evidently a father to her; he could not, then, become her husband. Therefore she was the wife of Baman, who had collected her ashes.’

‘I am happy to see, O king,’ exclaimed the Vampire, ‘that, in spite of my presentiments, we are not to part company just yet. These little trips I hold to be, like lovers’ quarrels, the prelude to closer union. With your leave we will still practise a little suspension.’

And so saying, the Baital again ascended the tree, and was suspended there.

‘Would it not be better,’ thought the monarch, after recapturing and shouldering the fugitive, ‘for me to sit down this time and listen to the fellow’s story? Perhaps the double exercise of walking and thinking confuses me.’

With this idea Vikram placed his bundle upon the ground, well tied up with turban and waistband; then he seated himself cross-legged before it, and bade his son do the same.

The Vampire strongly objected to this measure, as it was contrary, he asserted, to the covenant between him and the Raja. Vikram replied by citing the very words of the agreement, proving that there was no allusion to walking or sitting.

Then the Baital became sulky, and swore that he would not utter another word. But he, too, was bound by the chain of destiny. Presently he opened his lips, with the normal prelude that he was about to tell a true tale.

THE VAMPIRE’S SEVENTH STORY.
SHOWING THE EXCEEDING FOLLY OF MANY WISE FOOLS

The Baital resumed.

Of all the learned Brahmans in the learnedest university of Gaur (Bengal) none was so celebrated as Vishnu Swami. He could write verse as well as prose in dead languages, not very correctly, but still, better than all his fellows – which constituted him a distinguished writer. He had history, theosophy, and the four Vedas or Scriptures at his fingers’ ends, he was skilled in the argute science of Nyasa or Disputation, his mind was a mine of Pauranic or cosmogonico-traditional lore, handed down from the ancient fathers to the modern fathers: and he had written bulky commentaries, exhausting all that tongue of man has to say, upon the obscure text of some old philosopher whose works upon ethics, poetry, and rhetoric were supposed by the sages of Gaur to contain the germs of everything knowable. His fame went over all the country; yea, from country to country. He was a sea of excellent qualities, the father and mother of Brahmans, cows, and women, and the horror of loose persons, cut-throats, courtiers, and courtesans. As a benefactor he was equal to Karna, most liberal of heroes. In regard to truth he was equal to the veracious king Yudhishtira.

True, he was sometimes at a loss to spell a common word in his mother tongue, and whilst he knew to a fingerbreadth how many palms and paces the sun, the moon, and all the stars are distant from the earth, he would have been puzzled to tell you where the region called Yavana¹¹⁹ lies. Whilst he could enumerate, in strict chronological succession, every important event that happened five or six million years before he was born, he was profoundly ignorant of those that occurred in his own day. And once he asked a friend seriously, if a cat let loose in the jungle would not in time become a tiger.

Yet did all the members of alma mater Kasi, Pandits¹²⁰ as well as students, look with awe upon Vishnu Swami’s livid cheeks, and lack-lustre eyes, grimed hands and soiled cottons.

Now it so happened that this wise and pious Brahmanic peer had four sons, whom he brought up in the strictest and most serious way. They were taught to repeat their prayers long before they understood a word of them, and when they reached the age of four¹²¹ they had read a variety of hymns and spiritual songs. Then they were set to learn by heart precepts that inculcate sacred duties, and arguments relating to theology, abstract and concrete.

Their father, who was also their tutor, sedulously cultivated, as all the best works upon education advise, their implicit obedience, humble respect, warm attachment, and the virtues and sentiments generally. He praised them secretly and reprehended them openly, to exercise their humility. He derided their looks, and dressed them coarsely, to preserve them from vanity and conceit. Whenever they anticipated a ‘treat,’ he punctually disappointed them, to teach them self-denial. Often when he had promised them a present, he would revoke, not break his word, in order that discipline might have a name and habitat in his household. And knowing by experience how much stronger than love is fear, he frequently threatened, browbeat, and overawed them with the rod and the tongue, with the terrors of this world, and with the horrors of the next, that they might be kept in the right way by dread of falling into the bottomless pits that bound it on both sides.

At the age of six they were transferred to the Chatushpati,¹²² or school. Every morning the teacher and his pupils assembled in the hut where the different classes were called up by turns. They laboured till noon, and were allowed only two hours, a moiety of the usual time, for bathing, eating, sleep, and worship, which took up half the period. At 3 P.M. they resumed their labours, repeating to the tutor what they had learned by heart, and listening to the meaning of it: this lasted till twilight. They then worshipped, ate and drank for an hour: after which came a return of study, repeating the day’s lessons, till 10 P.M.

In their rare days of ease – for the learned priest, mindful of the words of the wise, did not wish to dull them by everlasting work – they were enjoined to disport themselves with the gravity and the decorum that befit young Samditats, not to engage in night frolics, not to use free jests or light expressions, not to draw pictures on the walls, not to eat honey, flesh, and sweet substances turned acid, not to talk to little girls at the well-side, on no account to wear sandals, carry an umbrella, or handle a die even for love, and by no means to steal their neighbours’ mangos.

As they advanced in years their attention during work time was unremittingly directed to the Vedas. Worldly studies were almost excluded, or to speak more correctly, whenever worldly studies were brought upon the carpet, they were so evil entreated, that they well nigh lost all form and feature. History became ‘The Annals of India on Brahminical Principles,’ opposed to the Buddhistical; geography ‘The Lands of the Vedas,’ none other being deemed worthy of notice; and law, ‘The Institutes of Manu,’ then almost obsolete, despite their exceeding sanctity.

But Jatu-harini¹²³ had evidently changed these children before they were born; and Shani¹²⁴ must have been in the ninth mansion when they came to light.

Each youth as he attained the mature age of twelve was formally entered at the University of Kasi, where, without loss of time, the first became a gambler, the second a confirmed libertine, the third a thief, and the fourth a high Buddhist, or in other words an utter atheist.

Here King Vikram frowned at his son, a hint that he had better not behave himself as the children of highly moral and religious parents usually do. The young prince understood him, and briefly remarking that such things were common in distinguished Brahman families, asked the Baital what he meant by the word ‘Atheist?’

Of a truth (answered the Vampire) it is most difficult to explain. The sages assign to it three or four several meanings: first, one who denies that the gods exist; secondly, one who owns that the gods exist but denies that they busy themselves with human affairs; and thirdly, one who believes in the gods and in their providence, but also believes that they are easily to be set aside. Similarly some atheists derive all things from dead and unintelligent matter; others from matter living and energetic but without sense or will; others from matter with forms and qualities generable and conceptible; and others from a plastic and methodical nature. Thus the Vishnu Swamis of the world have invested the subject with some confusion. The simple, that is to say, the mass of mortality, have confounded that confusion by reproachfully applying the word atheist to those whose opinions differ materially from their own.

But I being at present, perhaps happily for myself, a Vampire, and having, just now, none of these human or inhuman ideas, meant simply to say that the pious priest’s fourth son being great at second and small in the matter of first causes, adopted to their fullest extent the doctrines of the philosophical Bauddhas.¹²⁵ Nothing according to him exists but the five elements, earth, water, fire, air (or wind), and vacuum, and from the last proceeded the penultimate, and so forth. With the sage Patanjali, he held the universe to have the power of perpetual progression.¹²⁶ He called that Matra (matter), which is an eternal and infinite principle, beginningless and endless. Organisation, intelligence, and design, he opined are inherent in matter as growth is in a tree. He did not believe in soul or spirit, because it could not be detected in the body, and because it was a departure from physiological analogy. The idea ‘I am,’ according to him, was not the identification of spirit with matter, but a product of the mutation of matter in this cloud-like, error-formed world. He believed in Substance (Sat) and scoffed at Unsubstance (Asat). He asserted the subtlety and globularity of atoms which are uncreate. He made mind and intellect a mere secretion of the brain, or rather words expressing not a thing, but a state of things. Reason was to him developed instinct, and life an element of the atmosphere affecting certain organisms. He held good and evil to be merely geographical and chronological expressions, and he opined that what is called Evil is mostly an active and transitive form of Good. Law was his great Creator of all things, but he refused a creator of law, because such a creator would require another creator, and so on in a quasi-interminable series up to absurdity. This reduced his law to a manner of haphazard. To those who, arguing against it, asked him their favourite question, How often might a man after he had jumbled a set of letters in a bag fling them out upon the ground before they would fall into an exact poem? he replied that the calculation was beyond his arithmetic, but that the man had only to jumble and fling long enough inevitably to arrive at that end. He rejected the necessity as well as the existence of revelation, and he did not credit the miracles of Krishna, because, according to him, nature never suspends her laws, and, moreover, he had never seen aught supernatural. He ridiculed the idea of Mahapralaya, or the great destruction, for as the world had no beginning, so it will have no end. He objected to absorption, facetiously observing with the sage Jamadagni, that it was pleasant to eat sweetmeats, but that for his part he did not wish to become the sweetmeat itself. He would not believe that Vishnu had formed the universe out of the wax in his ears. He positively asserted that trees are not bodies in which the consequences of merit and demerit are received. Nor would he conclude that to men were attached rewards and punishments from all eternity. He made light of the Sanskara, or sacrament. He admitted Satwa, Raja, and Tama,¹²⁷ but only as properties of matter. He acknowledged gross matter (Sthula-sharir), and atomic matter (Shukshma-sharir), but not Linga-sharir, or the archetype of bodies. To doubt all things was the foundation of his theory, and to scoff at all who would not doubt was the cornerstone of his practice. In debate he preferred logical and mathematical grounds, requiring a categorical ‘because’ in answer to his ‘why?’ He was full of morality and natural religion, which some say is no religion at all. He gained the name of atheist by declaring with Gotama that there are innumerable worlds, that the earth has nothing beneath it but the circumambient air, and that the core of the globe is incandescent. And he was called a practical atheist – a worse form, apparently – for supporting the following dogma: ‘that though creation may attest that a creator has been, it supplies no evidence to prove that a creator still exists.’ On which occasion, Shiromani, a nonplussed theologian, asked him, ‘By whom and for what purpose wast thou sent on earth?’ The youth scoffed at the word ‘sent,’ and replied, ‘Not being thy Supreme Intelligence, or Infinite Nihility, I am unable to explain the phenomenon.’ Upon which he quoted —

 
How sunk in darkness Gaur must be
Whose guide is blind Shiromani!
 

At length it so happened that the four young men, having frequently been surprised in flagrant delict, were summoned to the dread presence of the university Gurus,¹²⁸ who addressed them as follows: —

‘There are four different characters in the world: he who perfectly obeys the commands; he who practises the commands, but follows evil; he who does neither good nor evil; and he who does nothing but evil. The third character, it is observed, is also an offender, for he neglects that which he ought to observe. But ye all belong to the fourth category.’

Then turning to the elder they said:

‘In works written upon the subject of government it is advised, “Cut off the gambler’s nose and ears, hold up his name to public contempt, and drive him out of the country, that he may thus become an example to others. For they who play must more often lose than win; and losing, they must either pay or not pay. In the latter case they forfeit caste, in the former they utterly reduce themselves. And though a gambler’s wife and children are in the house, do not consider them to be so, since it is not known when they will be lost.¹²⁹ Thus he is left in a state of perfect not-twoness (solitude), and he will be reborn in hell.” O young man! thou hast set a bad example to others, therefore shalt thou immediately exchange this university for a country life.’

Then they spoke to the second offender thus: —

‘The wise shun woman, who can fascinate a man in the twinkling of an eye; but the foolish, conceiving an affection for her, forfeit in the pursuit of pleasure their truthfulness, reputation, and good disposition, their way of life and mode of thought, their vows and their religion. And to such the advice of their spiritual teachers comes amiss, whilst they make others as bad as themselves. For it is said, “He who has lost all sense of shame, fears not to disgrace another;” and there is the proverb, “A wild cat that devours its own young is not likely to let a rat escape;” therefore must thou too, O young man! quit this seat of learning with all possible expedition.’

The young man proceeded to justify himself by quotations from the Lila-shastra, his text-book, by citing such lines as —

 
Fortune favours folly and force,
 

and by advising the elderly professors to improve their skill in the peace and war of love. But they drove him out with execrations.

As sagely and as solemnly did the Pandits and the Gurus reprove the thief and the atheist, but they did not dispense the words of wisdom in equal proportions. They warned the former that petty larceny is punishable with fine, theft on a larger scale with mutilation of the hand, and robbery, when detected in the act, with loss of life;¹³⁰ that for cutting purses, or for snatching them out of a man’s waistcloth,¹³¹ the first penalty is chopping off the fingers, the second is the loss of the hand, and the third is death. Then they called him a dishonour to the college, and they said, ‘Thou art as a woman, the greatest of plunderers; other robbers purloin property which is worthless, thou stealest the best; they plunder in the night, thou in the day,’ and so forth. They told him that he was a fellow who had read his Chauriya Vidya to more purpose than his ritual.¹³² And they drove him from the door as he in his shamelessness began to quote texts about the four approved ways of housebreaking, namely, picking out burnt bricks, cutting through unbaked bricks, throwing water on a mud wall, and boring one of wood with a centre-bit.

But they spent six mortal hours in convicting the atheist, whose abominations they refuted by every possible argumentation: by inference, by comparison, and by sounds, by Sruti and Smriti, i.e. revelational and traditional, rational and evidential, physical and metaphysical, analytical and synthetical, philosophical and philological, historical, and so forth. But they found all their endeavours vain. ‘For,’ it is said, ‘a man who has lost all shame, who can talk without sense, and who tries to cheat his opponent, will never get tired, and will never be put down.’ He declared that a non-ad was far more probable than a monad (the active principle), or the duad (the passive principle or matter). He compared their faith with a bubble in the water, of which we can never predicate that it does exist or it does not. It is, he said, unreal, as when the thirsty mistakes the meadow mist for a pool of water. He proved the eternity of sound.¹³³ He impudently recounted and justified all the villanies of the Vamachari or left-handed sects. He told them that they had taken up an ass’s load of religion, and had better apply to honest industry. He fell foul of the gods; accused Yama of kicking his own mother, Indra of tempting the wife of his spiritual guide, and Shiva of associating with low women. Thus, he said, no one can respect them. Do not we say when it thunders awfully, ‘the rascally gods are dying!’ And when it is too wet, ‘these villain gods are sending too much rain?’ Briefly, the young Brahman replied to and harangued them all so impertinently, if not pertinently, that they, waxing angry, fell upon him with their staves, and drove him out of assembly.

Then the four thriftless youths returned home to their father, who in his just indignation had urged their disgrace upon the Pandits and Gurus, otherwise these dignitaries would never have resorted to such extreme measures with so distinguished a house. He took the opportunity of turning them out upon the world, until such time as they might be able to show substantial signs of reform. ‘For,’ he said, ‘those who have read science in their boyhood, and who in youth, agitated by evil passions, have remained in the insolence of ignorance, feel regret in their old age, and are consumed by the fire of avarice.’ In order to supply them with a motive for the task proposed, he stopped their monthly allowance. But he added, if they would repair to the neighbouring university of Jayasthal, and there show themselves something better than a disgrace to their family, he would direct their maternal uncle to supply them with all the necessaries of food and raiment.

In vain the youths attempted, with sighs and tears and threats of suicide, to soften the paternal heart. He was inexorable, for two reasons. In the first place, after wondering away the wonder with which he regarded his own failure, he felt that a stigma now attached to the name of the pious and learned Vishnu Swami, whose lectures upon ‘Management during Teens,’ and whose ‘Brahman Young Man’s Own Book,’ had become standard works. Secondly, from a sense of duty, he determined to omit nothing that might tend to reclaim the reprobates. As regards the monthly allowance being stopped, the reverend man had become every year a little fonder of his purse; he had hoped that his sons would have qualified themselves to take pupils, and thus achieve for themselves, as he phrased it, ‘a genteel independence;’ whilst they openly derided the career, calling it ‘an admirable provision for the more indigent members of the middle classes.’ For which reason he referred them to their maternal uncle, a man of known and remarkable penuriousness.

The four ne’er-do-weels, foreseeing what awaited them at Jayasthal, deferred it as a last resource; determining first to see a little life, and to push their way in the world, before condemning themselves to the tribulations of reform.

They tried to live without a monthly allowance, and notably they failed; it was squeezing, as men say, oil from sand. The gambler, having no capital, and, worse still, no credit, lost two or three suvernas¹³⁴ at play, and could not pay them; in consequence of which he was soundly beaten with iron-shod staves, and was nearly compelled by the keeper of the hell to sell himself into slavery. Thus he became disgusted; and telling his brethren that they would find him at Jayasthal, he departed, with the intention of studying wisdom.

A month afterwards came the libertine’s turn to be disappointed. He could no longer afford fine new clothes; even a well-washed coat was beyond his means. He had reckoned upon his handsome face, and he had matured a plan for laying various elderly conquests under contribution. Judge, therefore, his disgust when all the women – high and low, rich and poor, old and young, ugly and beautiful – seeing the end of his waistcloth thrown empty over his shoulder, passed him in the streets without even deigning a look. The very shopkeepers’ wives, who once had adored his mustachio and had never ceased talking of his ‘elegant’ gait, despised him; and the wealthy old person who formerly supplied his small feet with the choicest slippers, left him to starve. Upon which he also, in a state of repentance, followed his brother to acquire knowledge.

‘Am I not,’ quoth the thief to himself, ‘a cat in climbing, a deer in running, a snake in twisting, a hawk in pouncing, a dog in scenting? – keen as a hare, tenacious as a wolf, strong as a lion? – a lamp in the night, a horse on a plain, a mule on a stony path, a boat in the water, a rock on land?’¹³⁵ The reply to his own questions was of course affirmative. But despite all these fine qualities, and notwithstanding his scrupulous strictness in invocating the housebreaking tool and in devoting a due portion of his gains to the gods of plunder,¹³⁶ he was caught in a store-room by the proprietor, who inexorably handed him over to justice. As he belonged to the priestly caste,¹³⁷ the fine imposed upon him was heavy. He could not pay it, and therefore he was thrown into a dungeon, where he remained for some time. But at last he escaped from jail, when he made his parting bow to Kartikeya,¹³⁸ stole a blanket from one of the guards, and set out for Jayasthal, cursing his old profession.

The atheist also found himself in a position that deprived him of all his pleasures. He delighted in after-dinner controversies, and in bringing the light troops of his wit to bear upon the unwieldy masses of lore and logic opposed to him by polemical Brahmans who, out of respect for his father, did not lay an action against him for overpowering them in theological disputation.¹³⁹ In the strange city to which he had removed no one knew the son of Vishnu Swami, and no one cared to invite him to the house. Once he attempted his usual trick upon a knot of sages who, sitting round a tank, were recreating themselves with quoting mystical Sanskrit shlokas¹⁴⁰ of abominable long-windedness. The result was his being obliged to ply his heels vigorously in flight from the justly incensed literati, to whom he had said ‘tush’ and ‘pish,’ at least a dozen times in as many minutes. He therefore also followed the example of his brethren, and started for Jayasthal with all possible expedition.

Arrived at the house of their maternal uncle, the young men, as by one assent, began to attempt the unloosening of his purse-strings. Signally failing in this and in other notable schemes, they determined to lay in that stock of facts and useful knowledge which might reconcile them with their father, and restore them to that happy life at Gaur which they then despised, and which now brought tears into their eyes.

Then they debated with one another what they should study.

* * * * *

That branch of the preternatural, popularly called ‘white magic,’ found with them favour.

* * * * *

They chose a Guru or teacher strictly according to the orders of their faith, a wise man of honourable family and affable demeanour, who was not a glutton nor leprous, nor blind of one eye, nor blind of both eyes, nor very short, nor suffering from whitlows,¹⁴¹ asthma, or other disease, nor noisy and talkative, nor with any defect about the fingers and toes, nor subject to his wife.

* * * * *

A grand discovery had been lately made by a certain physiologico-philosophico-psychologico-materialist, a Jayasthalian. In investigating the vestiges of creation, the cause of causes, the effect of effects, and the original origin of that Matra (matter) which some regard as an entity, others as a nonentity, others self-existent, others merely specious and therefore unexistent, he became convinced that the fundamental form of organic being is a globule having another globule within itself. After inhabiting a garret and diving into the depths of his self-consciousness for a few score of years, he was able to produce such complex globule in triturated and roasted flint by means of – I will not say what. Happily for creation in general, the discovery died a natural death some centuries ago. An edifying spectacle, indeed, for the world to see; a cross old man sitting amongst his gallipots and crucibles, creating animalculæ, providing the corpses of birds, beasts, and fishes with what is vulgarly called life, and supplying to epigenesis all the latest improvements!

In those days the invention, being a novelty, engrossed the thoughts of the universal learned, who were in a fever of excitement about it. Some believed in it so implicitly that they saw in every experiment a hundred things which they did not see. Others were so sceptical and contradictory that they would not perceive what they did see. Those blended with each fact their own deductions, whilst these span round every reality the web of their own prejudices. Curious to say, the Jayasthalians, amongst whom the luminous science arose, hailed it with delight, whilst the Gaurians derided its claim to be considered an important addition to human knowledge.

Let me try to remember a few of their words.

‘Unfortunate human nature,’ wrote the wise of Gaur against the wise of Jayasthal, ‘wanted no crowning indignity but this! You had already proved that the body is made of the basest element – earth. You had argued away the immovability, the ubiquity, the permanency, the eternity, and the divinity of the soul, for is not your favourite axiom, “It is the nature of limbs which thinketh in man?” The immortal mind is, according to you, an ignoble viscus; the god-like gift of reason is the instinct of a dog somewhat highly developed. Still you left us something to hope. Still you allowed us one boast. Still life was a thread connecting us with the Giver of Life. But now, with an impious hand, in blasphemous rage ye have rent asunder that last frail tie.’ And so forth.

‘Welcome! thrice welcome! this latest and most admirable development of human wisdom,’ wrote the sage Jayasthalians against the sage Gaurians, ‘which has assigned to man his proper state and status and station in the magnificent scale of being. We have not created the facts which we have investigated, and which we now proudly publish. We have proved materialism to be nature’s own system. But our philosophy of matter cannot overturn any truth, because, if erroneous, it will necessarily sink into oblivion; if real, it will tend only to instruct and to enlighten the world. Wise are ye in your generation, O ye sages of Gaur, yet withal wondrous illogical.’ And much of this kind.

Concerning all which, mighty king! I, as a Vampire, have only to remark that those two learned bodies, like your Rajaship’s Nine Gems of Science, were in the habit of talking most about what they least understood.

The four young men applied the whole force of their talents to mastering the difficulties of the life-giving process; and, in due time, their industry obtained its reward.

* * * * *

Then they determined to return home. As with beating hearts they approached the old city, their birthplace, and gazed with moistened eyes upon its tall spires and grim pagodas, its verdant meads and venerable groves, they saw a Kanjar,¹⁴² who, having tied up in a bundle the skin and bones of a tiger which he had found dead, was about to go on his way. Then said the thief to the gambler, ‘Take we these remains with us, and by means of them prove the truth of our science before the people of Gaur, to the offence of their noses.’¹⁴³ Being now possessed of knowledge, they resolved to apply it to its proper purpose, namely, power over the property of others. Accordingly, the wencher, the gambler, and the atheist kept the Kanjar in conversation whilst the thief vivified a shank bone; and the bone thereupon stood upright, and hopped about in so grotesque and wonderful a way that the man, being frightened, fled as if I had been close behind him.

Vishnu Swami had lately written a very learned commentary on the mystical words of Lokakshi:

‘The Scriptures are at variance – the tradition is at variance. He who gives a meaning of his own, quoting the Vedas, is no philosopher.

‘True philosophy, through ignorance, is concealed as in the fissures of a rock.

‘But the way of the Great One – that is to be followed.’

And the success of his book had quite effaced from the Brahman mind the holy man’s failure in bringing up his children. He followed up this by adding to his essay on education a twentieth tome, containing recipes for the ‘Reformation of Prodigals.’