The Little Clay Cart | Page 4

the story, with a breadth truly Shaksperian. Here we have philosophy:
The lack of money is the root of all evil. (i. 14)
And pathos:
My body wet by tear-drops falling, falling; My limbs polluted by the clinging mud; Flowers from the graveyard torn, my wreath appalling; For ghastly sacrifice hoarse ravens calling, And for the fragrant incense of my blood. (x. 3)
And nature description:
But mistress, do not scold the lightning. She is your friend, This golden cord that trembles on the breast Of great Airavata; upon the crest Of rocky hills this banner all ablaze; This lamp tn Indra's palace; but most blest As telling where your most belovèd stays. (v. 33)
And genuine bitterness:
Pride and tricks and lies and fraud Are in your face; False playground of the lustful god, Such is your face; The wench's stock in trade, in fine, Epitome of joys divine, I mean your face-- For sale! the price is courtesy. I trust you'll find a man to buy Your face. (v. 36)
It is natural that Shudraka should choose for the expression of matters so diverse that type of drama which gives the greatest scope to the author's creative power. This type is the so-called "drama of invention,"[9] a category curiously subordinated in India to the heroic drama, the plot of which is drawn from history or mythology. Indeed, The Little Clay Cart is the only extant drama which fulfils the spirit of the drama of invention, as defined by the Sanskrit canons of dramaturgy. The plot of the "Malati and Madhava," or of the "Mallika and Maruta," is in no true sense the invention of the author; and The Little Clay Cart is the only drama of invention which is "full of rascals."[10]
But a spirit so powerful as that of King Shudraka could not be confined within the strait-jacket of the minute, and sometimes puerile, rules of the technical works. In the very title of the drama, he has disregarded the rule[11] that the name of a drama of invention should be formed by compounding the names of heroine and hero.[12] Again, the books prescribe[13] that the hero shall appear in every act; yet Charudatta does not appear in acts ii., iv., vi., and viii. And further, various characters, Vasantasena, Maitreya, the courtier, and others, have vastly gained because they do not conform too closely to the technical definitions.
The characters of The Little Clay Cart are living men and women. Even when the type makes no strong appeal to Western minds, as in the case of Charudatta, the character lives, in a sense in which Dushyanta[14] or even Rama[15] can hardly be said to live. Shudraka's men are better individualized than his women; this fact alone differentiates him sharply from other Indian dramatists. He draws on every class of society, from the high-souled Brahman to the executioner and the housemaid.
His greatest character is unquestionably Sansthanaka, this combination of ignorant conceit, brutal lust, and cunning, this greater than Cloten, who, after strangling an innocent woman, can say:[16] "Oh, come! Let's go and play in the pond." Most attractive characters are the five[17] conspirators, men whose home is "east of Suez and the ten commandments." They live from hand to mouth, ready at any moment to steal a gem-casket or to take part in a revolution, and preserving through it all their character as gentlemen and their irresistible conceit. And side by side with them moves the hero Charudatta, the Buddhist beau-ideal of manhood,
A tree of life to them whose sorrows grow, Beneath its fruit of virtue bending low. (i. 48)
To him, life itself is not dear, but only honor.[18] He values wealth only as it supplies him with the means of serving others. We may, with some justice, compare him with Antonio in The Merchant of Venice. There is some inconsistency, from our point of view, in making such a character the hero of a love-drama; and indeed, it is Vasantasena who does most of the love-making.[19]
Vasantasena is a character with neither the girlish charm of Shakuntala[20] nor the mature womanly dignity of Sita.[21] She is more admirable than lovable. Witty and wise she is, and in her love as true as steel; this too, in a social position which makes such constancy difficult. Yet she cannot be called a great character; she does not seem so true to life as her clever maid, Madanika. In making the heroine of his play a courtezan, Shudraka follows a suggestion of the technical works on the drama; he does not thereby cast any imputation of ill on Vasantasena's character. The courtezan class in India corresponded roughly to the het?r? of ancient Greece or the geishas of Japan; it was possible to be a courtezan and retain one's self-respect. Yet the inherited[22] way of life proves distasteful to Vasantasena; her one