Vikram and the Vampire | Page 4

the Ionian and Milesian tales, but they have now perished, and, from every account we hear of them, appear to have been loose and indelicate." Similarly, the classical dictionaries define "Milesiae fabulae" to be "licentious themes," "stories of an amatory or mirthful nature," or "ludicrous and indecent plays." M. Deriege seems indeed to confound them with the "Moeurs du Temps" illustrated with artistic gouaches, when he says, "une de ces fables milesiennes, rehaussees de peintures, que la corruption romaine recherchait alors avec une folle ardeur."
My friend, Mr. Richard Charnock, F.A.S.L., more correctly defines Milesian fables to have been originally " certain tales or novels, composed by Aristides of Miletus "; gay in matter and graceful in manner. "They were translated into Latin by the historian Sisenna, the friend of Atticus, and they had a great success at Rome. Plutarch, in his life of Crassus, tells us that after the defeat of Carhes (Carrhae?) some Milesiacs were found in the baggage of the Roman prisoners. The Greek text; and the Latin translation have long been lost. The only surviving fable is the tale of Cupid and Psyche,[FN#1] which Apuleius calls 'Milesius sermo,' and it makes us deeply regret the disappearance of the others." Besides this there are the remains of Apollodorus and Conon, and a few traces to be found in Pausanias, Athenaeus, and the scholiasts.
I do not, therefore, agree with Blair, with the dictionaries, or with M. Deriege. Miletus, the great maritime city of Asiatic Ionia, was of old the meeting-place of the East and the West. Here the Phoenician trader from the Baltic would meet the Hindu wandering to Intra, from Extra, Gangem; and the Hyperborean would step on shore side by side with the Nubian and the Aethiop. Here was produced and published for the use of the then civilized world, the genuine Oriental apologue, myth and tale combined, which, by amusing narrative and romantic adventure, insinuates a lesson in morals or in humanity, of which we often in our days must fail to perceive the drift. The book of Apuleius, before quoted, is subject to as many discoveries of recondite meaning as is Rabelais. As regards the licentiousness of the Milesian fables, this sign of semi-civilization is still inherent in most Eastern books of the description which we call "light literature," and the ancestral tale-teller never collects a larger purse of coppers than when he relates the worst of his "aurei." But this looseness, resulting from the separation of the sexes, is accidental, not necessary. The following collection will show that it can be dispensed with, and that there is such a thing as camparative purity in Hindu literature. The author, indeed, almost always takes the trouble to marry his hero and his heroine, and if he cannot find a priest, he generally adopts an exceedingly left-hand and Caledonian but legal rite called "gandharbavivaha.[FN#2]"
The work of Apuleius, as ample internal evidence shows, is borrowed from the East. The groundwork of the tale is the metamorphosis of Lucius of Corinth into an ass, and the strange accidents which precede his recovering the human form.
Another old Hindu story-book relates, in the popular fairy-book style, the wondrous adventures of the hero and demigod, the great Gandharba-Sena. That son of Indra, who was also the father of Vikramajit, the subject of this and another collection, offended the ruler of the firmament by his fondness for a certain nymph, and was doomed to wander over earth under the form of a donkey. Through the interposition of the gods, however, he was permitted to become a man during the hours of darkness, thus comparing with the English legend -
Amundeville is lord by day, But the monk is lord by night.
Whilst labouring under this curse, Gandharba-Sena persuaded the King of Dhara to give him a daughter in marriage, but it unfortunately so happened that at the wedding hour he was unable to show himself in any but asinine shape. After bathing, however, he proceeded to the assembly, and, hearing songs and music, he resolved to give them a specimen of his voice.
The guests were filled with sorrow that so beautiful a virgin should be married to a donkey. They were afraid to express their feelings to the king, but they could not refrain from smiling, covering their mouths with their garments. At length some one interrupted the general silence and said:
"O king, is this the son of Indra? You have found a fine bridegroom; you are indeed happy; don't delay the marriage; delay is improper in doing good; we never saw so glorious a wedding! It is true that we once heard of a camel being married to a jenny-ass; when the ass, looking up to the camel, said, 'Bless me, what a bridegroom!' and the camel, hearing the voice of the ass, exclaimed,