diff options
Diffstat (limited to 'old/69647-0.txt')
| -rw-r--r-- | old/69647-0.txt | 1897 |
1 files changed, 0 insertions, 1897 deletions
diff --git a/old/69647-0.txt b/old/69647-0.txt deleted file mode 100644 index e1cfbb8..0000000 --- a/old/69647-0.txt +++ /dev/null @@ -1,1897 +0,0 @@ -The Project Gutenberg eBook of Indian tales of the great ones, by -Cornelia Sorabji - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Indian tales of the great ones - Among men, women, and bird-people - -Author: Cornelia Sorabji - -Illustrator: Warwick Goble - -Release Date: December 28, 2022 [eBook #69647] - -Language: English - -Produced by: The Online Distributed Proofreading Team at - https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK INDIAN TALES OF THE GREAT -ONES *** - - - - [Illustration: - - C 797 - - NAILA - - (See page 64)] - - - - - INDIAN TALES - OF THE GREAT ONES - - _Among Men, Women, - and Bird-people_ - - - By Cornelia Sorabji - - - _With Illustrations by Warwick Goble_ - - - BLACKIE AND SON LIMITED - WARWICK HOUSE, BOMBAY - LONDON AND GLASGOW - - - - - _To - my Baby-Friends - in - all Worlds_ - - - - - CONTENTS - - - Page - - THE EAGLE BROTHERS 5 - - THE THRONE OF JUSTICE 10 - - SAMYUKTA, OR THE STORY OF THE OWN-CHOOSING 16 - - THE MAN WHO MADE HIMSELF AN ARCHER 23 - - THE BLUE BIRD AND THE ARCHER 27 - - DRAUPADI AND THE GREAT GAME 30 - - THE SELF-BLINDING 33 - - THE STORY OF THE MAIDEN-KNIGHT 34 - - THE WAY OF FRIENDSHIP 39 - - SIBI RANA AND THE GREY DOVE 42 - - THE CROW AND THE BELL OF JUSTICE 46 - - RAZIYA, QUEEN OF DELHI 48 - - BABER THE TIGER 54 - - THE KING WHO KEPT HIS WORD 62 - - NAILA 64 - - THE LOTUS-LADY 66 - - THE PERFECT HOST 75 - - THE DOVE-GIRL AND THE PRINCE 79 - - THE BOY WHO WAS ALWAYS THIRTEEN 85 - - - - - INDIAN TALES - - OF THE GREAT ONES - - - - - The Eagle Brothers - - -There were once two great brother-eagles--Jattayu and Sanpati. And -Jattayu was King of all the Eagle Tribes; and among the birds of the -air there was none more powerful than Jattayu. - -The brothers lived together on a crag of the mountains called the Home -of Snow, which stretch across the north-east boundary of India. - -They lived there because there was no higher spot in all the world that -could be found for their home. And day after day Jattayu ranged the -air, marshalling his bird-armies, or settling disputes, or swooping -down on the things which he sought for food--for all the bird-people -belonged to Jattayu, and owed him allegiance even with their lives, if -so he should desire. - -And Jattayu was strong and took what he willed, without making excuse. - -And Jattayu was feared, even though there were those among the -bird-people who could tell how Jattayu could be gentle to the weak. - -And of these was his brother Sanpati. - -When Jattayu ranged the air, he was a king; but when he flew back on -strong outspread wing to his home in the snow mountains, he was only -the big brother of Little-Eagle Sanpati. - -And together as children they shared the day’s meal, and together as -children they talked of the wonders of the heavens. And always and -always in their talk Little-Eagle Sanpati noticed one yearning in the -big brother whom he loved and admired. - - [Illustration: The Eagle Brothers] - -“I want to get to the sun. Oh, as near as I can!” said Big-Brother -Jattayu. - -And day after day Little-Eagle Sanpati kept wondering how this could be -managed. - -And his love for Jattayu was so great that it found a way. - -“If one should fly between him and the sun to protect him,” he said, -“it could be done.” - -So, one day he made the little-eagle heart of him very brave, and made -Jattayu believe that he too was wanting to see the sun; but that he was -afraid of falling back upon the earth in terror, when he got near the -sun’s brilliance. So he begged Jattayu to fly just under him to protect -him. - -And Jattayu consented; and they circled, Little-Eagle Sanpati and -Big-Brother Jattayu, higher and higher, till they got so near to the -sun that even Jattayu had had enough, and turned to fly back to the -safe quiet nest in the white earth mountains, taking Little-Eagle -Sanpati with him. - -“It is wonderful,” he kept saying, “that I got so near, and yet was -not struck or burnt by the Sun-God and the fierceness of his rays. -It is a tale of wonder for all the bird-people to hear. Well was it, -Little-Eagle Sanpati, that I was there when you fell on my back in -terror.” - -And in Little-Eagle Sanpati’s heart was a great gladness that Jattayu -had had his desire. Nor did Jattayu, nor anyone in all the bird-world, -know the reason why Little-Eagle Sanpati from that day forward remained -the home-stay eagle who could not fly. - -It was because in protecting Big-Brother Jattayu whom he loved, from -the rays of the sun, poor Little-Eagle Sanpati’s wings had all been -scorched away. - - - - - The Throne of Justice - - -Long before time as we count it, there lived in India a great and just -King whose name was Vikramaditya. When he died, his beautiful palace -and city of marble fell into ruins: and people remembered nothing but -his name, and that he was great and good, and wise and gentle. - -One day, some boys who were minding cows led them near a green mound -among the ruins: and while the cows cropped the grass, the boys played. - -And one of them invented this game. - -“I shall be the Judge,” he said, “and you shall bring your quarrels to -me. I will do justice.” - -So he sat on the mound; and the boys ran away and whispered, and made a -tale of wrong, and brought it to the boy on the mound, who did justice. - -But the odd thing was, that the “justice” was such wisdom, that even -through their play, the boys felt that something wonderful had happened -to their playfellow. - -“He is a real Judge, not a play Judge,” was what they said. - -And they told their parents; and soon all the village got into the -habit of coming to the boy on the mound to settle disputes. And -everyone was always sure that his judgment was right. - -Now there lived close to the ruined city, a King great and powerful: -and to his ears also came the story of the boy doing justice on the -green mound. And the King laughed and said, “Why, he is sitting on the -seat of Vikramaditya; that is why he is wise.” - -Then the King began to wish the throne for himself. And he sent men -with pickaxes and shovels, who dug away the boy’s green mound. Deeper -and deeper they went, till they came to a throne of black marble, -resting on the backs of twenty-four beautiful carved eagles of marble. -And the throne was taken to the palace of the King, and a great day of -rejoicing was proclaimed, when the King would mount the throne. - -On the great day the King came in state, with his mace bearers, and the -men who called his titles, and the men who carried the State jewels, -and the men who fanned him with great fans made of the green-blue eyes -of a peacock’s tail. - -But when the King would have mounted the throne, one of the carven -eagles which bore the throne on its back, came alive and spoke to -the King. - - [Illustration: One of the carven eagles came alive] - -“Stop!” he said. “Have you never wanted for yourself the kingdom of -another?” - -And the King had to own that he had. - -“Then fast and pray for three days,” said the eagle, “and come back -again.” - -And the eagle flew away. - -And after three days the King returned; but the second eagle stopped -him. - -“Have you never”, he said, “done harm to another, to rob him of his -riches?” - -And the King said, “Yes--often.” - -“Then fast and pray for three days,” said the eagle, “and come again.” - -And so each time that the King returned to mount the throne, an eagle -spoke and showed some evil of his life, and the King went away -sorrowful to his three days’ fasting. - -And last of all there was only one eagle left; and the King came -walking slowly: “This time I must sit on the throne,” was his thought. - -But “Stop!” said likewise this eagle also, “unless you can tell me that -your heart is as pure as the heart of a child.” - -And the King looked within, and found his heart not as the heart of a -child. - -“I am not worthy,” said the King. - -But he knew that the last eagle had solved the mystery of the green -mound of grass. The throne of Vikramaditya, where the shepherd boy did -justice, was denied to him, the great and mighty King. - -For he who would be perfectly just, must have the heart of a little -child. - - - - - Samyukta, or The Story of the Own-choosing. - - -Samyukta, daughter of the King of Kanauj, was the most beautiful -Princess in all India. And Prithi Raja, the King of Delhi, wanted to -marry her. - -He knew that it would not be easy, because her father was his enemy. -However, always and always he liked best to do what was not easy to do. -So he meant to try. - -First he sought out her old nurse, who lived not far from the palace. -Touching her feet with his forehead, as is the way of saluting -mother-people, he asked her advice. The old woman loved Prithi Raja -very dearly, and found a way of helping him. - -“Give me”, she said, “that picture which the great painter at Delhi -has made of you, on ivory, in green and gold: and the rest I will tell -you when I come again from my journey.” - -And the nurse who loved Prithi Raja, went a long way till she came to -the gates of the palace of Kanauj. She asked to see the Queen. Now it -happened that at that moment, the Queen wanted a new waiting-woman for -the Princess. So she took the nurse, and gave her to the household of -the Princess. - -Samyukta, the Princess, was indeed beautiful. Good was she also, and of -a true heart. And as the old woman brushed her hair, or sat out with -her on the roof-balcony on the still, hot nights when the Princess was -sleepless, she told her tales of Prithi Raja, King of Delhi, and of his -great love for Samyukta. - -And she showed Samyukta his picture painted on ivory in green and gold. -And as the Princess looked on his face, her heart went out to meet the -heart of the King who loved her. - -And presently the King of Kanauj said: “It is time for the -Swayamvara”--that is the choosing of her husband by a Princess-Lady. -And he sent his heralds to all parts of India, to call the princes of -India to the great choosing. - -But to his enemy, Prithi Raja, the King of Delhi, he sent no message. -Nevertheless the King of Delhi came to the choosing, he and his friend, -disguised as minstrels. - -And the palace courtyard was gay and ready for the choosing. Garlands -of roses and jasmine hung from the pillars, and garlands of yellow -marigolds. The King and Queen sat on golden thrones on a marble -balcony: and down below were the thrones of the princes who sought the -hand of Samyukta. - -[Illustration: Lightly she held the garland] - -Each prince had his men-at-arms and his heralds; and all were dressed -in jewels and cloth of gold. And the musicians sat in a watch-tower at -the gate: and all who came and went, and all that happened, they saw -best of all. And with the musicians sat Prithi Raja, the great prince. - -And now the bugles sounded: and Samyukta came from the inner courtyard. -She wore a sari that flowed about her like golden water, and the golden -anklets on her feet and the golden bracelets on her arms tinkled music. -Her eyes were on the ground as she walked, and lightly she held the -garland of fresh jasmine flowers, which she would place on the neck of -him whom she chose to be her husband. - -As she reached the outer courtyard, she raised her eyes, and then she -saw a wooden figure of Prithi Raja standing in the place of the King’s -door-keeper. And she knew that her father had done this thing to hurt -Prithi Raja, the true knight of her heart. - -From that moment her choice was made. Proudly she walked past one -prince after another. Proudly and patiently she heard the long tale -of his greatness sounded by the heralds: and silently and proudly she -passed on. - -There was but one prince left, he who sat near the door-keeper. What -would she do? The King and Queen leaned out of their marble balcony, -and all the great crowd watched breathless. - -But the last prince also did Samyukta reject, and turning to the wooden -image of Prithi Raja, who had had no invitation to the Great-Choosing, -she placed on its neck the garland, kept for her true knight alone. - -Then was there a clash of steel, as the King and all the princes rose -in wrath. Surely for this insult Samyukta would now be bound in chains -and sent to the deepest dungeon of the palace. - -But quicker than wrath was love. Prithi Raja the Minstrel, mounted on -Prithi Raja the King’s swiftest charger, was at her side, and stooping -lifted her to his saddle, and rode away swiftly to the gates of Delhi. - -And this was in the days long ago, when men were knights and fought for -their ladies, and did with their own hand the thing which was not easy -to do. - - - - - The Man who made himself an Archer - - -There was a Master-Archer whose name was Drona: and it was he who -taught all the princes of India to shoot, so that none could conquer -them. - -Now he was jealous for the honour of the princes. And there came to him -one named Ekalavya, the king of a caste that was not the soldier-caste, -who said: “Teach me to shoot.” - -But Drona made answer: “You are not of the knightly caste. I cannot -teach you.” For he was afraid that the low-caste man might become the -equal of the high-born princes. - -Then Ekalavya went away very sadly to the forest, and built a shrine -to Drona, the Master-Archer. And he thought about him, and fasted -and prayed night and day for skill in shooting: and night and day he -practised ceaselessly, shooting arrows into the distance--shooting and -shooting. And he forgot the riches of his palace and all the pleasures -of the world, in reaching out to his great desire. - -One day Drona and the high-born princes were out shooting in the -forest, and they had with them a dog. And the dog strayed from the -princes and lost his way, barking in the darkness for his masters, not -far from the shrine of Ekalavya. - -And Ekalavya heard, and shot an arrow in the direction of the sound; -and the arrow went straight into the dog’s mouth. - -And the dog ran howling to his masters. And they were very angry; for -said they, “Someone who can shoot has sent this arrow into the dog’s -mouth.” And they made the dog show them the way to the shrine, and -there was Ekalavya shooting ceaselessly. - - [Illustration: Ekalavya at the shrine] - -“Who are you,” said the princes, “who have skill in shooting even as -ourselves?” - -“I am Ekalavya,” said he, “a pupil of the great Master-Archer Drona.” - -So the princes went and told Drona, and he came back with them to the -shrine in the forest. - -“How say you,” said Drona, “that you are my pupil?” - -“Because I have taught myself to shoot, thinking only of you and your -great skill in shooting.” - -Then said Drona, “If you are my pupil, give me the fee due to a Master.” - -“Most gladly,” said Ekalavya, a great joy in his face. “Ask what you -will. I have nothing I would not give with all my heart.” - -“Is that true?” said Drona. “Well then, I ask the thumb of your right -hand.” - -And Ekalavya, allowing no look of sadness to spoil his gift, cut -off his thumb, without a word, and laid it at the feet of the -Master-Archer. But Drona spurned it, and walked away. - -Then Ekalavya turned again to his shooting. But he found that, with the -loss of his thumb, his skill had gone for ever. - -So were the great ones left without a rival. - -But in Heaven the Gods said, “Ekalavya is truly of the knightly caste: -and men knew it not.” - - - - - The Blue Bird and the Archer - - -One day Drona, the Master-Archer, made trial of the skill of the -princes his pupils. He had them all out before him together. - -“Take your bows and arrows,” said he, “and be ready to shoot, when I -tell you, at the blue bird in yonder tree.” - -Prince Yudhisthira, being the eldest, was called first. - -“Be ready to shoot,” said Drona. “But tell me first what you see. Do -you see the bird?” - -“Yes,” said Yudhisthira. - -“What else do you see? Myself, your brothers, or the tree?” - -“I see yourself, my brothers, the tree, and the bird.” - -Three times Drona asked this question, and three times was he thus -answered. Then very sorrowfully he turned from Yudhisthira. Not by him -was the bird to be shot. - -Prince after prince, he questioned on this wise; and all alike made -answer: “I see you, my brothers, the tree, and the bird.” - -And now there was but one prince left, Arjun, the master’s favourite -pupil. - -“Tell me, Arjun, with bow bent, what do you see?” - -“I see a bird.” - -“Do you not see myself, your brothers, the tree?” - -“I see the bird alone,” said Arjun, “not you, nor the tree, nor my -brothers.” - -“Of what colour is the bird?” - -“I see only a bird’s head.” - -“Then shoot,” said Drona joyfully; and even as he expected, as soon as -the arrow sped from the bow, the bird was headless. - - [Illustration] - - - - - Draupadi and the Great Game - - -When Arjun grew to be a man, one of his first battles was against -a King called Drupada. He and his four brothers, the Pandavas as -they were called, put their soldiers in a ring round King Drupada’s -fortress, and let no one pass out or go in. - -In a week all the King’s servants were dead: and the brothers marched -into the palace and took all that they wanted of gold and emeralds, -of horses and chariots. The lady Draupadi also, the King’s daughter, -became theirs by the rules of war. - -And Draupadi lived happily with her mother-in-law and the princes. - -And all went well, till an enemy of the brothers, jealous of their -happiness and their power, tempted Yudhisthira, the eldest of the five. -He challenged him to a game of chance in which he put down all he -possessed, to lose or win. And Yudhisthira lost. He lost his palace, -his chariots and horses, and his whole kingdom. He lost his brothers -and himself, and last of all he lost Draupadi also. - -Draupadi was the most beautiful of women, and Yudhisthira’s enemy was -glad indeed when she was brought captive before him. But he was also -afraid; for there was something so free in the spirit of Draupadi, that -he knew it would not be well with the man who made her a slave. - -So, thinking it were wiser to be content with the kingdom and let -Draupadi go-- - -“Ask,” he said, “a boon, and it shall be granted.” - -“I ask then,” said Draupadi, “for the freedom of Yudhisthira.” - -“Granted,” said the enemy, for he did not dare break his word. But he -marvelled that she did not ask for herself; so, “Ask again” he said. - - [Illustration: “Ask”, he said, “a boon, and it shall be granted”] - -“And for the freedom of his brothers with their weapons and chariots of -war.” - -“It is granted: but I give you a third boon. Will you not ask for your -own freedom?” - -“By no means,” said Draupadi. “The Pandavas, armed and free, can -conquer the world. It is they who will rescue me. They need owe nothing -to a boon; nor, with the Pandavas free, need I either, any longer.” - - - - - The Self-Blinding - - -Everyone knows the name of Dhritarashtra, the uncle of the five great -soldier-men, the Pandavas. - -Dhritarashtra was blind; and Dhritarashtra was alone in his blindness. - -And when Gandhari, his bride, saw the hurt of his loneliness--“Let me -in to him behind his bars of darkness,” she said to the gods. - -And she bound her eyes tightly; and day and night were alike to -her for ever. But Dhritarashtra was no more lonely in his night of -sightlessness. - - - - - The Story of the Maiden-Knight - - -Drupada, the King of the Panchalas, had prayed for a son, that he might -destroy his enemy the Master-Archer. - -But his wife was childless. Then as he still prayed and prayed, Shiva -appeared to him and told him that he should have a son who should first -be a daughter. - -And in due time a daughter was born to him. But the Queen said, “She is -a son;” and so great was her faith that she prevailed on the King to -proclaim the child a son, and to perform the son-ceremonies. - -And the child was called Shikhandi. And she grew strong and beautiful: -but was seen of none save her parents and her faithful nurse. - -All too soon it was time for her to be married. And again by the advice -of the Queen, they sought for her the most beautiful princess in all -India. “We must believe the word of the gods,” said the Queen. - -But at last the secret was known, and the King whose daughter was -sought in marriage was very angry. “I have”, he said, “been insulted;” -and he prepared to make war on the Panchalas. - -And Shikhandi’s father felt that he had done wrong, and had been -deceitful: and he was afraid. - -But Shikhandi’s mother said, “We only relied on the word of the gods. -Be unafraid as I am unafraid: and prepare to defend the kingdom. She -shall be a son.” - -And Shikhandi, sad at heart that she was the cause of all this -trouble, wandered forth to lose herself. “If I am not here any longer, -the King and my father will make peace,” was what she said in her heart. - -And, wandering, she came to a great forest, and to a great house the -doors of which were open. And the house smelt of smoke and incense, -and yet no one was there: and it seemed to have a host, and yet was -hostless. - -And Shikhandi sat down in the house, and brooded, heeding not time nor -self, in her great desire to save her people. - -And to her presently came the kind Yakshas, whose the palace was, and -he asked her what she wished. - -“Make me a man,” said she, “a perfect man. My father is about to be -destroyed: and if I were a man this would not happen. Make me, oh, -Yakshas! a man: and let me keep that manhood till my father - is saved.” - - [Illustration: She came to a great house] - -And the Yakshas was moved with pity: and gave her his manhood and his -mighty form, till she should fulfil her object. So she went forth a -warrior, in the form of Sthuna, the Yakshas. - -And the King of Wealth, coming that way, found Sthuna the woman sitting -alone in the palace: and between laughter and disgust--“You shall -remain a woman,” he said. But later he was sorry, and he added--“Till -Shikhandi’s death.” - -So was fulfilled the promise of Shiva--“She shall be first a daughter: -and then a son, Shikhandi, Maiden-Knight.” - -And the mother of Shikhandi was full of a great gladness, that she had -believed the word of the gods. - - - - - The Way of Friendship - - -Simple is the way of friendship. - -Make a fire of two sticks, or twenty, or two hundred--any number will -do: and if you walk round the fire sunwise, with that one whom you -would have for a friend, the gods themselves will not take back the -gift. - -And this was the lesson which Drona tried to teach King Drupada. -Drona was the Master-Archer as we know, and Drupada was King of the -Panchalas. Now Drupada was not worthy of friendship, for he did not -believe that two sticks would do for the lighting of the Fire of -Friendship. - -“They must be two hundred,” said Drupada, “and of the most costly wood.” - -And Drona was sad: for he was a poor man, and two sticks gathered in a -wood were all that he could bring to the lighting. - -“And you will bring one of the two,” he had said to Drupada; “for all -that matters is that we should bring the same.” - -But Drupada shook his head. - -And Drona journeyed to a far country, and for many years the River of -Time flowed between him and the man whom he wanted for friend. - -And at last they were once again on the same bank of the river. And -Drona’s pupils, Arjun and his brother princes, took Drupada captive and -brought him to Drona. - -And Drona said: “I will teach Drupada the way of friendship. Since my -two sticks, to one of which he is welcome, will not do for the lighting -of the fire, he shall give me half his two hundred sticks of the -costliest wood.” - - [Illustration: Drona and the Fire of Friendship] - -And of all Drupada’s riches--treasure of gold and emeralds and diamonds -and pearls, strings of camels and horses and elephants, chariots of -war and houses and slaves--he made two equal parts; and one part he -gave to Drupada and one part he kept for himself, that he might begin -the teaching of the way of friendship to the man who was not worthy to -learn the way. - - - - - Sibi Rana and the Grey Dove - - -Long and long ago there lived a King called Sibi Rana. He was known -to all the world as a man who protected the weak, but who yet did not -withhold that which might belong to the strong. - -So nearly perfect was he that the gods asked the greatest God to test -his goodness. - -And this was the way of the testing. - -One day as the King sat in his great Hall of Justice, there came in at -the window a poor frightened grey dove, nearly spent with flight, and -flew straight against the heart of the King. Looking up, the King saw -an eagle in pursuit, and without a moment’s hesitation he opened his -white robes to shelter the dove. - -The eagle turned its piercing eye upon the King. “So this, then, -is your justice,” he said. “You rob me of my food.” - - [Illustration: Sibi Rana and the Dove] - -“Nay,” said the King, “on the contrary, food equal in weight to the -bird shall be given to you.” - -“Whatever food I desire?” - -“Yes, whatever you desire.” - -“But if I desire your own flesh?” - -“My flesh shall be given,” said the King. - -“Then I wish the weight of the bird to be taken from your right side, -and in the presence of the Queen and your small son,” demanded the -eagle. - -“Beseech the Queen to come hither,” said the King, “with my son.” - -And to the horror of all the Court, the scales were brought; and in the -presence of the Queen they prepared to slice off the weight of the bird -from the King’s right side. - -The King sat steadfast: but alas! the bird seemed to grow heavier, with -each fresh gift of the King’s flesh. - -And the eagle watched from the foot of the throne: and the eagle -laughed aloud. - -Then from the left eye of the King fell a single tear. - -“Stay,” said the eagle, “I want no unwilling sacrifice.” - -“Nay, but,” said the King, “willing enough is this. My left eye but -weeps because to the right side of the King alone is it given to -protect the weak and defenceless.” - -Upon which, says the old story, the miracle happened. For even the -eagle saw the beauty of giving: and he flew away hungry to his -mountains, and neither was the King really hurt, nor the dove without a -home. - - - - - The Crow and the Bell of Justice - - -This story is told of one Anangapal, who ruled in Delhi, and who loved -justice. - -He caused two great lions of stone to be placed near his palace gates, -where all could see them. A bell hung from the bar between the lions. -Whoever struck that bell claimed justice, and got justice of Anangapal -the King. - -One day a crow swung in the breeze on the tongue of the bell, and the -cry for justice clanged forth, reaching the ear of the King. - -“Who strikes the bell?” he asked. - -“My lord, it is a crow.” - -“Let justice be done,” said Anangapal. - -“What asks the crow?” - -But no one could tell. So the King himself read the message. - -“The crow strikes my bell, between the mouths of my stone lions. See -you not? The crow came as is its habit, to pick morsels of food out of -the mouth of the lion. And the lions were not lions. I deceived the -crow. Let a sheep be killed: and place some meat in the lions’ mouths, -that the crow may find its meal.” - - * * * * * - -So did even the least of his subjects get justice and bounty at the -hands of Anangapal the Just. - - [Illustration] - - - - - Raziya, Queen of Delhi - - -Raziya was the daughter of Altamish, one of the Moghul slave-kings -of Delhi who lived in the thirteenth century. She is the only woman -besides our own Queen Victoria who has ruled Delhi. - -Altamish had sons also; but when he was dying he said: “You will find -no one better fitted to rule the kingdom than my daughter Raziya.” - -And after his nobles had suffered for some time the cruelty and -injustice of Raziya’s half-brother, they began to see that the King was -right. - -And Raziya herself helped them. - -The King had given order that anyone who had a petition to make should -appear at the great Mosque in Delhi, on a Friday morning, wearing a -coloured garment, and his petition would be heard forthwith. - -Now, on a Friday morning when all the men worshippers, in their -beautiful white garments, had assembled at the Mosque for the weekly -prayer, Raziya made herself brave to go among them dressed in a veil of -the Prophet’s green--a figure whom none could miss. - -And the people remembered the custom of the good King who had denied -a hearing to no one; and they said: “The King’s daughter is herself -to-day a beggar.” So they listened, making it easy for Raziya to speak. - -And Raziya said: “My brother has killed his brother, and now he would -slay me.” - -And all the people, as one man, vowed to help her. And Raziya was put -upon the throne of Delhi. - - [Illustration: Raziya and the Peasant] - -And Raziya ruled as few men have ruled in Delhi. She loved justice -and mercy, and she gave both to her people. She led them to battle, -pitching her own tent in the place of greatest danger: she was generous -and wise, and entirely forgetful of her woman’s self. All this her -people knew of her; and all this historians have said of her. - -But one old man, who wrote the longest tale of her gifts and virtues, -tells us the reason of her failure to rule India: “She was a great -monarch; but she was a woman, and she ruled as a man.” - -The Moslem people of those days could not forgive her that. They could -not forgive her that, being a woman, she came before them with face -unveiled; that, being a woman, she did successfully the work of a man, -and asked no woman’s reward. And so, though they took her love and -protection for so long that they forgot the cruelty of her brother who -had reigned before, they turned against her in the end and dethroned -her, and put her in prison. - -From prison later, she escaped, and led an army to regain her kingdom. -And perhaps she might some day have won it back, but for a sad thing -that befell her. - -In the battle which she waged she was defeated, and fled alone to the -jungles. - -Passing through a field, she saw an old peasant at work, and begged for -some food, for she was starving. - -The man gave her a piece of bread, which she ate gladly; and then being -worn out, she tied her horse to a tree and lay down in the field to -take a short rest. She wore the dress of a man; but the peasant saw -her jewels gleaming, as she slept unprotected in that lonely spot. He -knew that she was a woman; and no more afraid of her, he killed her -and buried her there, in a corner of a field outside the walls of that -Delhi which she had ruled. - -So Raziya lost her kingdom because she was not enough of a woman to -make her people love a woman ruler; and she died, because she was a -woman, and without protection. - -And her story is told here, for the reason that we know now that the -old historian was wrong; and that a woman need not fail even in the -great work of a sovereign, only because she is a woman. Raziya failed -because she thought that for success she must put aside her womanhood. -Our Queen Victoria succeeded. And one of the things which we know that -she gave to her people was that same great heart of a woman and a -mother, which poor Raziya believed that she must slay. - - [Illustration] - - - - - Baber the Tiger - - -There was a Moghul boy-king, who fought his first battle when he was -twelve years of age, and he won it, as he says himself, “thanks to the -distinguished valour of my young soldiers”. - -But like the boys in fairy tales, he had wicked uncles, who made -trouble for him; and before he was seventeen years old, he had won and -lost two of his kingdoms. - -This is the boy whom all the world knows by his nickname of “Baber the -Tiger”. And the most wonderful thing we know about him is his great -spirit, which nothing could subdue. Success could not spoil him, and -defeat could not make him hang his head. - -Always did he find something in which to take pleasure. - -Driven away from one of his early attempts to take Delhi, he has a race -with two of his officers; and he writes of the first meal which he ate -in hiding as of a royal banquet--“such peace and plenty, nice fat meat, -bread of fine flour well baked, sweet melons, excellent grapes”. - -Again: “I could not, on account of one or two defeats, sit down and -look idly around me”, he tells us; and we find him getting to work -again immediately. - -Many years of wandering were before him. He had only two tents and -less than three hundred followers. They had to bear thirst and hunger, -pain and poverty; but the joyous spirit of the Tiger-boy carried them -through all. And his tenderness and love and thoughtfulness were as his -courage and good cheer. - -He gave his own tent to his mother, who shared his wanderings; and for -her, as for his followers, he gathered brightness from every smallest -thing--from tulips and grasses, from animals and birds and insects. - -Kabul fell to him when he was eighteen; and here for ten years he -lived peacefully, caring for his mother and grandmother, his aunts and -sisters, and all his people who had been faithful to him. Here also he -married the lady whom he called “Maham”--“my Moon”--of whom we know -only because of Baber’s great love for her. It was the “Moon-Lady” who -was the mother of Humayun. - -But the land beyond the hills was calling Baber; and soon there came a -chance to try once more for the throne of Delhi. - -The people of Hindustan were fighting among themselves, and asked -Baber’s help. Of the great battle that Baber won on the field of -Paniput near Delhi, there are many stories. - - [Illustration: Baber’s Vow] - -“Battle was joined at the time of early morning prayers”; and by -midday Baber the Tiger was lord of Delhi and Agra. There are wonderful -tales of the presents which he sent after this victory, to his -family and people in Kabul--forgetting no one. Ladies and nurses of -the zenana, officers, clerks, traders, even “all who pray for me”, -were remembered; and so great was the list, that it was three days -before the presents were divided. To his daughters and aunts and the -princesses of the zenana were given gold plates full of gems, trays of -coins, and nine different kinds of stuff chosen for each lady by Baber -himself--“uplifting us with pride”, says his daughter. - -His last great campaign was against the Rajputs; and that was a fight -worthy of the warrior who was now about forty-four years of age, and -who had begun fighting when he was twelve. It was before this fight -that he made “the Great Repentance”. - -When Baber was in Kabul he had learnt to drink wine, and had grown to -be fond of this indulgence. Walking round his outposts, however, before -the Rajput battle, the thought came to Baber that it would be good to -mend his life now in this matter, so that he might have something to -give in penitence to God. - -And he sent immediately for his great goblets of gold and silver -studded with precious stones; and there on the battle-field he had them -broken to pieces and given to the poor, vowing that he would never -drink wine again. - -That night and the next, three hundred of his nobles did likewise, -pouring upon the ground the wine which they had brought with them. So, -“having knocked on the door of Penitence”, did they join battle. And -once more victory was theirs. - -The last tale which the books tell of Baber is beautiful. - -He loved Humayun, the son of his Moon-Lady, as we know, with all his -heart. And Humayun was ill. - -Everything that the doctors could do, was done; but Humayun was sick -unto death. Then a holy man said to Baber: “If some precious thing were -given to God in exchange for Humayun, God might let him live.” - -And the holy man talked of the Kohinor, which Baber had got from -Gwalior, and which is now in the crown of our King-Emperor of Britain. - -But Baber, who more than anyone we know had loved being alive, said: -“No, that is not the most precious thing I have to give. There is my -life.” - -And he walked three times round Humayun’s bed, saying: “Oh, God! if a -life may be given for a life, I, who am Baber, I give my life and my -being for Humayun.” And he went away and prayed and fasted, saying many -times: “I have borne it away. I have prevailed.” - -That night Baber fell ill, and Humayun began to get better. Then -Baber called his nobles together, and charged them to serve Humayun -faithfully, for he himself would rule no more. - -And three days later he did indeed pass out from the life which he had -loved so well, and had laid down so lovingly. - - - - - [Illustration: The Water-carrier claims his reward] - - The King who kept his Word - - -There is one story told of Humayun, the Moon-Lady’s son, which is worth -remembering. - -Sher Khan, the Afghan, turned traitor, and the King was compelled to -fly for his life. But there was no escape except across a river in -flood; and his horse sank exhausted in mid-stream. Then the King would -have died; but a water-carrier on the opposite bank saw the King’s -trouble, and brought him his own skin-bags, on which Humayun floated -safely to land. - -“I have nothing to give thee now,” said the King; “but come to me in -Agra, and if I live thou shalt sit on my throne for a whole day.” The -King did live, and got back his kingdom; and the water-carrier came to -claim his reward. - -Humayun kept his word, like the King that he was. - -For one whole day the water-carrier sat on the throne; and the skin -that had saved the King’s life was cut into little pieces and stamped -into money by the Royal Mint. - - - - - Naila - - -Ghyas-ud-din Tughlak, the Moghul, had heard of the beauty of the -daughters of Rana-Mal-Bhatti, the Rajput: and he wished a Rajput -princess for the wife of his brother Rajab. - -But when he sent to ask this, Rana Mal made a haughty answer--“No -daughter of the Moon could wed with a slayer of cows.” - -Then Tughlak demanded at once, and in cash, a whole year’s tribute to -be paid to Delhi. And Rana Mal was sad, for though the people stripped -themselves bare, it would not be easy. - -And the sound of the people’s crying reached the ears of Rana Mal’s -old mother, who came to her son’s house weeping, with unbound hair, -to plead for the people. And as she came Naila, the most beautiful of -Rana Mal’s daughters, saw her and ran to open the door to her. - -“Why weeps my grandmother?” asked Naila. - -“Because of you,” said the old woman. “The Turk is taxing our people, -because your father will not give you in marriage to the Turk as he -desires.” - -“If to give me to the Turk will save our people,” said Naila, “send me -at once, grandmother. Think only that the robber Turks have carried off -one of your jewels.” So did Naila give herself for her country. - -And afterwards her only son Firoz Shah served his people in the same -spirit. He was loved by them all. Cruelty gave place to kindness, -taking to giving, hating to loving--and for thirty-seven years there -was peace and prosperity and goodwill in Delhi. - - - - - The Lotus-Lady - - -In the days when Ala-ud-din, the Moslem, ruled at Delhi, the beautiful -rock-fortress Chittore was the capital of Rajputana, and brave Prince -Bhimsi was regent for his nephew the Baby-King. - -Now Bhimsi had a most beautiful wife, the Lotus-Lady, the fame of whose -beauty had gone forth all over India. And in the old days men thought -it not wrong to try and snatch away from others anything which they -wished to possess--be this thing what it might, rich city or lovely -lady or priceless jewel. - -So Ala-ud-din waged war on Chittore in order to capture the lovely -Lotus-Lady. But the Rajput warriors laughed him to scorn, and defeated -him, and kept safe their beauteous Lady of the Lotus. - -Then Ala-ud-din pretended to be very much ashamed that he had ever even -imagined that Prince Bhimsi would let the Princess be taken captive by -an enemy. - -“But,” he added, “I have come a long way and have fought hard, and you -have conquered. Therefore before I go, let me look, I pray, but for one -minute on the beauty of which I have heard so much. - -“Let me see the face of the Princess Lady, just for a breathing-space, -not openly, but in a mirror--so that I may have in my soul a vision of -the Perfectly Beautiful, to help me in the days that remain.” - -And Bhimsi was so noble a knight that he was moved by these words to -grant his enemy his desire. - -Ala-ud-din pretended to be very grateful, and the courteous knight -Bhimsi was sorry for the enemy whom he had defeated. Thinking him -to be also a knight and bound by knightly courtesies and honour, he -accompanied him alone outside the gates of the city, to set him on his -way. - -But when Ala-ud-din got Bhimsi alone and at his mercy, he carried him -captive to his own camp. Only in exchange for the Lotus-Lady herself, -he declared, would he release the Rajput Prince-Regent. - -Then all the knights and warriors of Chittore took counsel with the -Princess as to what should be done. And the Lotus-Lady was brave: for -she loved her lord very dearly. - -So in concert with her nobles, she arranged that word should be sent to -Ala-ud-din that she was coming, as he commanded, to release her lord: -but that she craved a few minutes’ speech of her lord, before parting -with him for ever. And Ala-ud-din granted her request. - - [Illustration: The Lotus-Lady at the prisoner’s tent] - -So, for the camp of the enemy set forth a great procession of -palanquins and mace-bearers; and Ala-ud-din was not afraid, for he knew -that so great a lady might not be abroad without her waiting-women and -her mistresses of the robes, and her mace-bearers and the slaves who -did her bidding--one slave for each separate little duty of the care of -her lovely person. - -And now the Lotus-Lady was at the prisoner’s tent of her lord; and now -she had bid him farewell, and the long line of palanquins had turned -once more towards Chittore. - -And Ala-ud-din said: “Ha! now will I have both the Prince and his -bride!” and he ordered the palanquins to stop, thinking to make an -easy capture of the prisoner whom he had just exchanged, among the -palanquins of the women-folk. - -But the warriors of Chittore had prepared a surprise for Ala-ud-din, -the traitor. Forth from every palanquin streamed the bravest of -Chittore’s Rajput knights--the very palanquin-bearers were warriors: -and they fought and routed Ala-ud-din and his hosts, and carried their -Prince and his lady safely to the palace of their fortress home. - -And Ala-ud-din fled in haste to Delhi. - -But Ala-ud-din never forgot this second disgrace. Nor, it is said, -could he forget the face of the Lotus-Lady. - -He must have been a bad man indeed, and no knight at all, in that even -the vision of Perfect Beauty had not the power to kill in him that -which was base and self-seeking. So yet once more, he sallied forth -against Chittore long years afterwards, when the Baby-King was full -grown, and with his twelve brave sons, and Bhimsi, and the other brave -Rajput princes, kept faithful guard over the honour of knighthood in -Rajputana. - -And Ala-ud-din took with him mighty armies and great engines of war, -and by sheer force of numbers and deadly weapons he bore down the brave -little body of knights fighting on the walls of their beloved city. - -Then again the knights sat in council. “Our weak and defenceless ones -shall not,” they said, “fall into the hands of a coward enemy.” - -And they took their women down into the vaults beneath the city, where -the Rajput woman was wont to go through fire to meet her lord who -had died in battle. And they left them enough wood and fire for the -sacrifice. - -And the women wore their most beautiful garments, to walk down to the -vaults, a long line of beauty and courage led by the queen of beauty, -the Lotus-Lady herself. - -And now it was the turn of the men. And the King and his sons and -his brave knights all strove as to who should be first to meet -single-handed the enemy at the gates. And they cast lots: and went one -by one clad in the Rajput saffron robe of conquest: and single-handed -each hewed his way through the gates, strewing the moat and outworks -with the bodies of the slain. - -But Ayeshi, his beloved son, had the King sent secretly beforehand to -a place of safety, that the race of warriors might still continue. -And when night fell, the last of the Rajputs had left the city, having -laid, each man, at the feet of the true knight and champion of the -defenceless, a full sheaf of the unknightly ones. - -And Ala-ud-din came walking carefully across this carpet of the dead, -into a fortress of which the gates were wide. But no man nor woman nor -child found he anywhere in Chittore. All was emptiness--palace and hut, -and bathing-ghat, and council chamber, and garden and marble-latticed -roof--empty, all empty. - -Then at last did he realize that what was in his hands was not victory -but defeat; and that the beauty and goodness of which we are not -worthy, may not, in this life or the next, be taken by violence. - - - - - The Perfect Host - - -Rasmal Rana of Marwar had three sons--Sanga, Prithi Raj, and Jismal. -And Prithi Raj was ambitious, and would boast that Fate meant him to -lead the sons of Marwar. - -One day when he was boasting on this wise his eldest brother Sanga said: - -“Let the gods decide between us, brother. Although I am the eldest, you -are welcome to my birthright, if so it is written. At the Tiger’s Mount -lives the priestess who sees the future. Let us ask her who is to lead -the ten thousand towns of Marwar when our father is dead.” - -So they rode on together to the Tiger’s Mount. The cave was empty, and -they sat down to await the priestess. - -The cave was simply furnished--a bed, a panther’s skin, a beggar’s bowl -of water. Prithi Raj made for the bed, but Sanga sought the hearth-rug. - -And the priestess entered and looked at Sanga. - -“In olden times,” she said, “the panther’s skin was the seat of -princes. As now you sit on this skin, so one day shall you sit on the -throne of Marwar.” - -At this Prithi Raj drew his sword and would have slain his brother, but -their uncle stepped between, and Sanga escaped. - -He rode hard, his horse bleeding from sword-thrusts, for Jismal, his -younger brother, was after him, while the uncle engaged Prithi Raj. - -A long way from the mount he came upon a very holy sanctuary. At its -gates stood Rahtore Beeda, the perfect host: his horse stood beside -him ready for a journey. - -[Illustration: “Nay--not while he is my guest”] - -“I am Sanga, son of Rasmal Rana: my brothers seek to kill me,” said -Sanga. - -“Have no fear,” said Rahtore Beeda. “I will defend the sanctuary while -you get away. See, there is my horse.” - -And even as he spoke his eyes travelled to the speck of dust on the -horizon. - -And now Jismal and his men had come up. But Rahtore Beeda stood alone -at the door of the sanctuary. - -“We want Sanga.” - -“He is my guest.” - -“Then let us seek for him.” - -“Nay--not while he is my guest,” said Rahtore Beeda, the perfect host, -drawing his sword. - -Alone he stood against them. And when at last they forced their way -into the sanctuary over his dead body, Sanga was far away in safety. - -And the perfect host had kept his tradition of hospitality. - - - - - The Dove-Girl and the Prince - - -There was once a Persian Prince of noble birth who lost all his money: -so he left his country and came to India, bringing with him his wife -and three children. - -“It will not”, he said, “be so hard to be poor in a strange country.” - -He travelled with a great many other people, all coming through the -snow mountains and passes, and wild bleak places of Afghanistan. The -women rode on camels, slung in cages on either side of the driver; and -most of their luggage also was carried in this way. The men walked, and -the journey took a weary long time for man and beast. The travellers -halted to cook their food, and they halted again to sleep by great -watch-fires, till the dawn-star told them that it was time to go on -once more. - -One day a baby was born to the wife of the Persian, and he was very -cross. “It is only a girl,” he said, “and no use at all.” So when no -one was looking he laid it on the grass by the roadside, and meant to -go away and leave it there to die. - -Now it happened that a great man known at the Court of the Emperor -Akbar, was also travelling with the pilgrims for safety; for there were -many robbers in those days, and only if a man travelled with a crowd of -people in what was called a Caravan, could he be safe. - -And the great man saw the poor little baby lying alone on the grass, -and, as it seemed to belong to no one, he said he would take it for his -own. And he looked about among the women in the Caravan for a nurse. - -[Illustration: The second dove also flew happily away] - -And the baby’s mother came forward and said: “Please let me be nurse.” -So the baby had its own mother after all to care for it. - -Now the great man from Akbar’s Court was so kind that the woman told -him all her story, and he asked to see her husband and her sons, and -sent them all to the Emperor himself for protection. So it came to pass -that the man from Persia got work and honour at the Emperor’s Court. - -And the baby born by the roadside grew very beautiful, and was called -_Mihr-un-Nisa_, which means “the Sun of Womankind”. She lived -near the Palace, and would go with the women into the Palace gardens, -whenever the great Fairs took place, where the zenana women sold their -lovely work and embroideries. - -And at one of these Fairs, Prince Salim, the Emperor’s son, lost his -way in an empty part of the garden, where he could see no one but a -small girl at play. He had in his hands his two favourite doves, and, -wanting to fly kites with the boys at the fair, he told the little -girl, who was our “Sun of Womankind”, to hold the doves till he should -return. “Take care,” he said; “don’t let them fly.” - -When he came back _Mihr-un-Nisa_ had only one dove in her hands. - -“Where is the other?” said Prince Salim. - -“I let it fly,” said _Mihr-un-Nisa_. - -And, “How did you do that, stupid-one?” said the Prince angrily. - -“Just so, my Prince,” said _Mihr-un-Nisa_, opening her other hand, -from which the second dove also flew happily away. - -She looked so beautiful in her naughtiness that the Prince fell in -love with her that minute. And many years afterwards, when he became -Emperor, he married her, and changed her name to _Nŭr Mahal_, “the -Light of the Palace”. And again, for she seemed more beautiful still -to him every day, he changed it to _Nŭr Jehan_, “the Light of the -World”. - - * * * * * - -And her lovely face is still to be seen painted on ivory and vellum -among the treasures of the ancient city of Delhi. - - [Illustration] - - - - - The Boy who was Always Thirteen - - -There were once a man and woman so truly good that the great god said -he would reward them with whatever they wished to ask. “We want a son,” -said the man and his wife. - -“You shall have a son,” said Shiva, the great god. “But you must now -choose the kind of son you want. Will you have him perfect in every -way, beautiful and good and clever, and loved by all the world, but -doomed to be no older than his thirteenth year? Or will you have him -just an ordinary boy, but living as long as the ordinary man, so that -you may even see his children’s children? Choose: that which you wish -shall be given.” - -And the man and his wife were sorrowful; for to choose was not easy. -How could they bear their son to die when he was thirteen. Yet how -could they bear to have him just an ordinary boy, like any other that -came into the world, and had trouble, and made mistakes, and died at -last, leaving no name behind him? And the puzzle was too hard for the -man. - -“I cannot choose,” he said to his wife. “You must decide. It is your -business.” - -And the woman said: “We will have the perfect son that Shiva has -offered us. And the rest we will leave to the gods.” - -So Kamil, the perfect one, was born, and grew from happy baby to happy -boy. And he was beautiful to look upon; and clever was he, and strong, -and gentle, and kind. Everyone loved him, and to all gave he love also, -making happiness wherever he went. - -And his father and mother, and all the people of his village, alike -forgot that there could be any end to this happiness. But the King of -Death did not forget. “No older than his thirteenth year,” had said -Shiva, the great god. And Kamil, the perfect boy, was in his thirteenth -year. - -So, on his birthday, the King of Death sent his messengers, to bring -Kamil away to the Kingdom of Death. “It is only another kind of life,” -said the messengers; “do not be afraid, come with us. The King himself -is waiting to receive you.” - -But the boy said: “Why should I come? I want no other kind of life. -This life I love. Why should I come? I will not come with you.” - -“No one has ever disobeyed the King of Death,” said the messengers. -“Come, you must.” - -“I will not come,” said the boy. “Go back to the King of Death and say: -‘The boy who loves the life he knows, says that he cannot come to the -new life which he does not know.’” - -And the messengers went trembling back to the King with this message. - -Now the King of Death is very old, and very kind and gentle, and he has -the wisdom of Peace and of Forgetfulness. And the journey back to the -life which the boy loved was for him a very long journey. “But I must -see,” he said, “the one person who has disobeyed me.” So he sent for -his black buffalo, and he rode the long and painful journey back to -Life and Youth in the world of the-things-that-pass. - -And it was spring-time, and the leaves of the pipal tree were shining -after a shower of rain, which had made all the world smell sweet with -the good earth-smell. And the birds were singing. And under the pipal -tree stood the perfect boy beside the shrine of Shiva, the great god, -playing a little tune of the gladness of the-things-that-pass. - - [Illustration: “I am Death, who sent to fetch you”] - -He played on a slender reed of bamboo, blowing with his mouth; and he -called the cattle to come home to rest, for it was the cow-dust hour, -and the sun was setting. - -When the King of Death was close by the perfect boy stopped playing, -and looked at him riding on the long, long back of his slow-moving -grey-black buffalo. - -“What an old, old man you are!” said the perfect boy; “never have I -seen you before. Who are you?” - -“You have seen my messengers,” said the King. “I am Death, who sent to -fetch you to my kingdom. Why did you not come?” - -“I told your messengers,” said the boy. “It was quite true. It is very -kind of you to want to take me to your kingdom; but I do not wish any -other life. I love this life very much, and I am so happy. I love -my father and my mother, and all the men-and-women people, and the -children-people, and the beast-people, and bird-people in this good -life that I know. You stay with us too. See, I will ask my mother to -make room for you in our own little hut.” But the King of Death shook -his head. - -“I have a kingdom, and I come to take you to it. Come, make no trouble. -Get up behind me on the buffalo; we must be back before to-morrow’s -day.” - -“And I say again, I will not come,” said the boy, standing firm. “See, -I appeal to Shiva to protect me;” and he put out his hand to the large -pebble of black stone, Shiva’s symbol, which had been brought to the -shrine from the great sacred river of the West Country. - -Then the King of Death was angry, and he laid hands on the boy to take -him by force; and he dragged him away, so that the symbol of Shiva fell -to the ground. - -And now Shiva himself, the great god, was angered, and his voice -thundered forth, ordering the King of Death back to the Kingdom of -Death. “And you shall not return to the world of the-things-that-pass, -till I bid you,” said Shiva. - -So back went the old king on his slow-moving, grey-black buffalo. And -the boy was happy, and life was again full of love and goodness as -before, in his world of the-things-that-pass. - -But the King of Death could no more send his messengers to the Earth; -so everything lived forever--the men and women and beasts and birds and -flower-people all lived; and yet new men and women and beasts and birds -and flower-people were always coming to the Earth, as before. So that -the Earth was fuller than it could hold. - -And the men and women and beasts and birds and flower-people went to -the great god and said: “We are weary, and there is no room for us on -the Earth; we are the things that must pass. Send the King of Death to -take us to the Kingdom of Peace and Forgetfulness and Quiet Sleep.” - -And the great god said: “I will not; I have spoken.” - -Then the tired Earth-people went to Parvati, the wife of Shiva, and, -“Please help us,” they said. “See how full the Earth is. There is no -room for us all, and some of us are weary and would sleep.” - -So Parvati went to the great god. “The Earth is very full,” she said. -“Will you not let the King of Death send his slow-moving grey-black -buffalo for the tired Earth-people?” - -“No,” said Shiva; “he insulted my symbol: he may not return to the -Earth. I have spoken.” - -“But you know you did say that the perfect boy was to be no older than -his thirteenth year,” said Parvati. “That was why the King of Death -came to fetch him.” - -And Shiva was silent, not knowing what to answer. - -“But when you said that, you only meant that he should never look -older than his thirteenth year, though he might live and live as long -as he liked,” said clever goddess Parvati. - -And Shiva waited, for surely here was a way out of a difficulty. - -“And poor old King Death was not clever enough to understand this, and -thought that you meant him to take the boy away. It was only stupidity. -Forgive him.” - -And Shiva said: “It shall be as you ask.” - -“Then give the message,” said Goddess Parvati. - -And, “Let the old tired leaves fall from the trees,” said Shiva the -god, and turned to other business. - -But his messengers were so full of gladness that good King Death might -return to the Earth once more, riding on his grey-black buffalo--for -that was the meaning of Shiva’s message--that they were drunk with -joy, and said the words wrongly. - -“Let the old leaves, and the middle-aged leaves, and the little baby -leaves fall from the trees,” was what they said, when they flew back to -the Earth on the wings of the morning. - -And that is why to this day, old and young, boys and babies, all alike, -ride, when the great god wills, upon the grey-black buffalo, as it -makes its slow-moving way to the quiet Kingdom of Death. - -But Kamil, the perfect boy, lived in the world that he loved, and was -always and always just thirteen years old, and no more. - -And, “It was well,” said the man, his father, “that I left the -Son-puzzle to you, O Mother of Kamil.” - -*** END OF THE PROJECT GUTENBERG EBOOK INDIAN TALES OF THE GREAT -ONES *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's website -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. |