Bubbles of the Foam Part 2

A DAPPLED DAWN

I

A DAPPLED DAWN

I

Now in the meanwhile Bimba, when his cousin drove him off his throne, had fled away to the eastern quarter, taking his daughter with him. And he took up his home in the forest, and there he lived, in a little hut on the side of a hill, just where the desert ended, and the trees of the wood began, having fallen from the state of a King to that of a fugitive and a hunter, living by the chase and the fruits of the forest trees, and drinking streams instead of wine. And so he continued to live, year by year, mourning for his wife, and bitterly hating his cousin, disgusted with the world, with no companion but his daughter. And gradually, as time went on, he utterly forgot his kingdom and all his former life, growing ever fonder of the forest that he lived in, and saying to himself: Now is the wood become my wife, since my other wife is gone.[24] And the only thing that matters now is the daughter that she left behind, as if to keep my memory green of what she was herself.

So now, then, I will change her name, lest some day in the future it should betray her to my cousin: for her name would be a clue, leading to her destruction. And as a rule, to lose a name is the same thing as to disappear, and die, and be forgotten. So she shall die, as Alipriya, to be reborn as Aranyani. And what does the t.i.tle matter? For the bees will love her just as well, by one name as the other.[25]

[Footnote 24: An untranslateable play on _dari_, wood, and _sundari_, a beautiful woman.]

[Footnote 25: _Alipriya_, "beloved of the bees," a name of the trumpet flower, _Bignonia suaveolens_. _Aranyani_, a forest G.o.ddess, nymph, or dryad. p.r.o.nounce Urrun-nyani.]

So then Aranyani grew up alone with her father in the forest, with her ident.i.ty disguised, turned as it were from a queen into a woodman's daughter, and lying hidden and unknown, like a pearl in an ocean sh.e.l.l.

And yet she resembled fire, that refuses to be concealed, betraying its true nature through no matter what envelops it, and s.h.i.+ning through, by c.h.i.n.ks and holes, the wrapping that would hide it, even when it does not burn. For brought up in the forest though she was, and half alone, since her father often left her by herself, all day long, yet strange to say!

the rudeness of her wild condition ran over her, leaving her soul untouched, like the water running in crystal drops that beautify but do not wet the neck of a royal swan. And one day she was discovered like a treasure in the wood by a band of hermits' daughters, that were roaming at a distance from the hermitage, away in the forest's heart. And those daughters of the sages all fell suddenly in love with her at once, not only for her eyes, that reminded them of the deer that were their playmates in their home, but still more for the strange and wild sweetness of her soul, that resembled absolutely nothing but itself. And every now and then, they used to come and play with her, when they rambled in the wood, telling her innumerable stories which they heard from their fathers, those mines of sacred wisdom. And then, very soon, those daughters of the hermits found, to their amazement, that they resembled fools, pouring water into a well. For she remembered everything when she had only heard it once,[26] and meditating over it alone, not only squeezed out of its mango all the juice which it contained, but planted its kernel like a seed of heavenly wisdom in her heart, and watering it with her own imagination, turned it presently into a new and strange tree, loaded with peculiar flowers and fruits of its own: so that as she grew gradually up, she resembled a receptacle of the essence of old lore, mixed with a native and original savour of herself. Ha! very wonderful indeed are the influences that rise up out of a former birth, since even in this lower form of a hunter's daughter the nature of that incomparable G.o.ddess overflowed, like a holy sap in the dark heart of a forest tree, and welled out abundantly, till it covered the coa.r.s.e bark with fragrant buds and shoots, and flowers of immortal scent and hue. For her body kept pace with the progress of her soul, as if out of rivalry and jealousy unwilling to lag behind it, in the acquisition of ornaments and graces. And having no other models, it found itself obliged to imitate the objects that made up the atmosphere and soil in which it grew: till at last the deer and the blue lotuses gazed upon her eyes, and the red fruits and _gunja_ berries at her lips, and the creepers at her arms, with envy and amazement: and the _tamala_ shadows turned pale when they looked at her hair, and the trunks of the _nyagrodha_ trees despaired, gazing at the curve of her waist as it sank into the outline of her heavy hips, and the swans and the elephants blushed with shame to see her walk, and the gourds swelled till they burst with jealousy, unable to rival the protuberance of those two disdainful sisters, her inimitable b.r.e.a.s.t.s, and the bees grew mad, as if intoxicated with honey sweeter than their own, at the fragrance that floated from the flower of her mouth.

[Footnote 26: _Ekashrutadhara._ This word exhibits the opinion entertained by the Hindoos as to the close connection existing between a powerful intellect and a retentive memory. Such a quality indicates the highest kind of pundit: and it should be recollected that Saraswati is the divinity of wisdom, the pundit _par excellence_.]

And then strange! just at the very moment when she turned from a child into a woman, there came over her a change, that resembled the presence of a single overhanging cloud in the ruby crystal of a clear pale dawn.

For though her father told her something of her story and his own, yet he never told her all, whetting all the more her curiosity by what he did not tell, which like a hidden secret she strove to discover for herself by means of the careless hints that fell every now and then from his mouth unawares, like clues. And the thought that she was the daughter of a King flitted in her mind, and appeared to disappear continually, coming and going, as often as she sat musing in the twilight, like the bats in the shadows of the surrounding dusk. And she mixed this conviction with the rosy hope of the dawn of her own maidenhood, and with visions which she would blush like that dawn to avow even to herself, and with fictions of her own imagination that was filled with old legends and stories, and she brooded over a future that was suggested by the past till it turned into a dream, half pleasant and half melancholy for want of its unlikelihood, that haunted her, and never left her, resembling the colour of the blue shadow that hovers on the pure snow of thy father's[27] western slopes, just before the coming of the early sun. For though she was unaware of it herself, she was plunged in the loneliness of s.e.x, arising from the dim yearning of her as yet untouched affection, and longing for the thing that every maiden waits for, like the night, in the form of a lover, to burst out suddenly into red emotion and an ecstasy of joy. And sometimes, as she sat alone dreaming, and gazing as she loved to do out into the desert, that stretched away below the hill she lived on towards the setting sun, visions of the kings and princes and lovers of her stories a.s.sembling in crowds at her own _Swayamwara_,[28] floated with indistinct and unimaginable beauty in the blue haze of the sand, with an intoxicating fascination that almost took away her breath, till she was amazed and even frightened to find her own heart furiously beating, and shaking into agitation the wave of that bosom which there was n.o.body to see, as if it was ashamed of her and angry with itself.

[Footnote 27: Sc. the Himalaya.]

[Footnote 28: The old epics are full of stories of these gatherings, held to enable the daughters of Kings to choose their own husbands. The story of the marriage in Herodotus, about which Hippocleides did not care, is one of the few parallels in the west.]

And yet, with the exception of her father, she had never seen any man but one, who entered into her forest life merely like one of its trees, for she had been accustomed to see him, every now and then, ever since she was a child. And this was a young woodman, who lived a long way off in the wood. And he used to go hunting with her father, who had found him in the forest: and he came every now and then to see them, since her father was pleased with him, for his good nature and simplicity, resembling as it did the clearness of a stream. And he was as tall as a _shala_ tree, and very strong, and very brown and hairy, and though his name was Babhru,[29] yet her father always called him Bruin,[30] and Aranyani knew him first only by the nickname: for when she was a child, he used to play with her, as often as he came. And so as she grew up, she looked upon him always with the eyes of a child, never even dreaming that her own alteration might produce any alteration in himself: as it did. For little by little, as her beauty grew, so did his affection; till at last it turned into a pa.s.sionate devotion, that remained notwithstanding absolutely pure, and free from any taint of evil, like the soil in which it grew. And finally, he could not keep away from her.

And he came oftener and oftener to see them, till her father was on the very point of forbidding him to come. And then, suddenly, Babhru asked him, to give Aranyani to him as a wife.

[Footnote 29: Tawny: reddish brown. p.r.o.nounce Bub-bhroo.]

[Footnote 30: _Achcha_, a corruption of _Riksha_, just as we say "Bruin"

instead of "Bear."]

And Bimba looked at him, as if struck by the very thunderbolt of astonishment, for though he was fond of Babhru, yet the idea of such a son-in-law was so outrageous that it had never even occurred to him at all. And like a flash of lightning, he suddenly became aware of his daughter's own attraction, and the danger of the proximity of b.u.t.ter to the fire. And though utterly despising Babhru for a son-in-law, he could not tell him why. Therefore he banished him altogether, and not only would not give him Aranyani, but actually forbad him to see her any more: as it were returning upon Babhru the thunderbolt that had fallen on himself: so that that unhappy son-in-law came within a little of abandoning the body, for grief and amazement, and remorse, at ever having asked a question that had produced so terrible a consequence, the very opposite of that at which it aimed. For even to forsake the society of Bimba was a grief to him, since he loved him and looked up to him as a dog does to his master. But the thought of losing that of Aranyani was exactly like a sword driven through the very middle of his heart. And leaving it behind him, as it were, together with his reason that abandoned him, he went away hanging down his head, alone.

But unable to endure separation, yet unwilling to disobey Bimba, he used to come stealthily and lie lurking in the bushes, watching, to catch sight of Aranyani. And sometimes, seizing his opportunity, when he knew that her father was away, he would creep out, trembling like a coward, and speak to her. And Aranyani, displeased at him for coming to see her without her father's knowledge or permission, and not reciprocating his pa.s.sion in the least, yet partly out of pity, and partly out of kindness arising from recollection of his playing with her in the past, and it may be, partly just a very little pleased with his honest admiration, and willing to waste a little of her time in teasing him, for want of a better lover, would sometimes talk to him a little, and laugh at him and tell him stories, and send him away more utterly infatuated, and more happy, and more miserable than ever, after making him promise never to come again. And every time he promised, and went away only to return again immediately, simply because he could not help it: dreading her reproof every time he dared to come, yet ready for all that to risk his life a hundred times over, only to bask once more in the nectar of the suns.h.i.+ne of that reproof. For the words of the straw, promising not to answer to the call of the amber that attracts it, are void of meaning, and perish in the very moment of their utterance, like pictures drawn on the surface of a running stream.

II

So, then, there came a day, when Bimba went away to hunt in the forest, leaving Aranyani alone at home. And on that morning, she was sitting by herself in her customary seat, on the trunk of a fallen tree, gazing, with her chin resting on her hand, away over the desert, that lay before her like an incarnation of the colour of vague youth-longing, ending in a blue dream. And wholly intent on her own thoughts, she remained sitting absolutely still, totally unconscious of all around her, as if her soul, in imitation of what it gazed at, had become the exact mirror of the silent desert's inarticulate and incommunicable dream. And yet, from time to time, a smile stole into her lips of its own accord, as if betraying against her will some sweet and secret h.o.a.rd of delicious joy within, that she strove in vain to hide. And every now and then her eyes grew a little brighter, and there came a flush over her face, and a little tremor ran as it were all over her, like the ripple that comes and goes upon the bosom of a lake, stirred by a play of wind.

So as she sat, it happened, that Babhru came slowly through the wood, looking for her, and knowing her customary haunts. And suddenly catching sight of her sitting, he hesitated for a moment, and then came quietly and stood behind her, a little way off: half-pleased that she did not see him, and a little bit afraid of the moment when she should. And there he remained silent, yet with a heart beating so violently that it shook him till he trembled, gazing with ecstasy and adoration at the outline of her throat and her chin, and the corner of her lips, which he could only just see, round the curve of her cheek. And after a little while, longing to see more of those lips, he leaned eagerly forward, and put out one foot without looking where it fell; and stepping on a dry twig, it broke with a snap.

And at the sound, instantly she started up, and looked round, as if in terror. And strange! when she saw him, there came into her face surprise and displeasure, that were mingled with relief, and even disappointment, as if she had expected, and hoped, and yet even feared, to see someone else. And while she gazed silently at him in confusion, Babhru said sadly: Aranyani, of what or of whom didst thou think, so intently, as to be unaware of my approach? For thy lips seemed to me to be smiling, as if with antic.i.p.ation, and very sure I am that it was not at the thought of me or my coming that they smiled.

And Aranyani blushed, and instantly frowned, at her own involuntary blush. And she said, as if haughtily: O Babhru, what are my thoughts to thee? And are they thy servants? And what right hast thou to be jealous of my thoughts, who hast not even the t.i.tle or permission to be here at all? Didst thou not promise not to come again? and yet here thou art for all that, watching to surprise my very thoughts, while all the while I do not think of thee at all. Yet even so, here there is certainly no rival to thyself. And Babhru said bitterly: Rivals could not make the matter worse, since by thy own confession thou dost not think of me at all. Even without rivals, I am utterly rejected and despised, by thee and by thy father. Then she said kindly: Nay, Babhru, not by me. Thou art for me, just what thou always wert, before. And Babhru said: Alas!

that is my very grief. For I would have thee not the same, but something more. Then said Aranyani: What more, O Babhru? And he looked at her sadly, and said: Dear Aranyani, couldst thou not love me just a very little? And she laughed, and said: Poor Bruin, do I then not love thee very well? And Babhru said with emphasis: Love! Thou dost not so much as understand the meaning of the word.

And she looked at him for a moment, with eyes whose expression he could not comprehend, and she drew a deep breath, and turned away. And she said lightly: Do I not? then thou shalt tell me all about it: for I will allow thee to stay with me, for a very little while, just to show thee, that I love thee a very little. Sit down, then, beside me, and look not so melancholy, or I shall begin to think, to love is to be wretched: whereas I had imagined, in my innocence, the very contrary. And Babhru said: Thou art utterly deceived: for love is misery. And she laughed, and exclaimed: Why, then, I am better as I am, without it. What!

wouldst thou have me miserable? And he said: Well can I tell thee from experience, that every lover must be miserable, when, like myself, he cannot gain his object. And now I could almost wish evil to thy father, since he it is who stands, like a cloud, between me and the moon of my desire. And she said: What is this much-desired moon? And he said: Thou knowest very well, it is thyself: and I long to have thee for my wife, and live with thee alone, for ever and ever, in the wood.

Then said Aranyani: O Bruin, it may be, the attainment of thy desire might sorely disappoint thy expectation, after all: since many times, those who have risen to the very summit of the mountain of their hopes have found themselves miserably deceived, and fallen suddenly to the very bottom of despair with a crash, like Chandana. And Babhru said: Who was Chandana? And he said within himself: Let her tell me about Chandana or anybody else, so only that I can cheat her into allowing me to sit here, and watch her lips moving, and look into her eyes.

And Aranyani said: Babhru, thou art so simple, and thy soul is like crystal, so that I can see into thy secret thoughts without needing to be enlightened by thy voice. Didst thou not say to thyself: I care absolutely nothing for Chandana, so only that I may listen while she talks? And Babhru hung his head, with a blush. And Aranyani clapped her hands in triumph, and exclaimed: See! O Bruin, thou art guilty. Yet despair not, for thou shalt hear all about Chandana, just the same.

Know, that long ago, there was a King, who had innumerable wives, and fifty sons, of whom this very Chandana was one. Now all these sons lived in anxiety, saying to themselves: Which of us all will be the heir to the throne, and succeed our father when he dies? So they remained, rivals, and each had his eyes fixed upon the others, fearing to be supplanted. So Chandana's case was worse than thine, O Bruin, since thou art without a rival. And then, after a while, that old King, out of all his fifty sons, chose this very Chandana for his heir; and appointed him _yuwaraja_,[31] with all the proper ceremonies. So when they were completed, that overjoyed _yuwaraja_ ran, fresh from the installation, to the _awarodha_,[32] to tell his mother of his triumph, and increase it by her praises. But he found her, to his amazement, all in tears, and as dismal as if he had come only to tell her of his death. So he said: Mother, what is the reason of such misery, on such a day of exultation? Should the gloom continue, while the sun is rising? But his mother looked sourly at him, and she said: Fool! thy rising sun is setting: thou art out, in thy quarters, and mistakest west for east: and soon enough, it will be night for thee. And Chandana said: I do not understand thee. Then said his mother: The King thy father discovered, long ago, the elixir of life: and even now he has been living for fifteen hundred years. And this is a jest that he plays, now and then, for his own amus.e.m.e.nt, making one of his innumerable sons his heir. For all his heirs die before him, as thou wilt also, never even reaching so much as the very first step of that throne that lures them on and hangs always just before them, like a bundle of _hariali_ gra.s.s held by a crafty rider on a stick before the nose of the deluded beast of burden that carries him along. Thine is only the phantom of a sun that will presently go down and disappear, leaving the true sun, thy father, still in the very blaze of noon.

[Footnote 31: _i.e._ "little king," Prince of Wales or Dauphin. The story is a piece of old folklore, and one version may be found in Somadewa.]

[Footnote 32: The women's apartments, or _gynaeceum_.]

So as he listened, the face of that unhappy Chandana fell. And he went away, and sank, just as his mother told him, into the night of melancholy; and abandoning his royal condition, he became a pilgrim, and died after many years at a very holy bathing-place, at last. But his father went on reigning, making his sons, one after another, _yuwaraja_, exactly as before.

III

So, then, when Aranyani ended, Babhru said with a smile: Aranyani, thy story is foolish, and altogether wide of the mark, and it brings me consolation rather than reproof. For very certainly thy father is not a King, and has not an elixir, and will not live for ever. And when he dies, thou wilt no longer be able to escape me, for we shall be alone together in the wood.

Then said Aranyani: Babhru, thy confidence is very positive; and yet, who knows? Who knows what may happen in the future? Count not, O Bruin, with such ignorant presumption on finding me for ever at thy mercy in the wood: even after the disaster, which ought not to have occurred to thee, even in a dream. And even if my father be, as thou sayest, not a King, I say, who knows? And all at once, she turned half round, facing him directly as he sat beside her, with malice and provocation in her eyes. And she said: Babhru, how if a King's son were suddenly to come into the wood, and carry me away, as many stories tell of others? Did not Dushmanta discover Shakuntala, in exactly such a wood? But thou wilt say, she was more beautiful than I. And Babhru said gloomily: I will say nothing of the kind: for thou art far more beautiful than Shakuntala or anybody else. Then said Aranyani: Thou seest. So nothing is wanted to make my case tally with her own, save only the King's son. And is not the world full to the very brim, of Kings and their sons? And Babhru exclaimed with a groan: Alas! Aranyani, thou art wounding my very heart, and this is the very thing of which I am afraid. For thy only preservation is, that this is a wood, into which n.o.body ever comes. And all day long I tremble, lest in very truth some stranger should come into the wood and see thee, and spread abroad the news of thy existence, like the wind which carries everywhere the scent of a lotus, till at length the bees come to plunder it of the honey it contains. Then, indeed, all would be over, for thee as for me.

And Aranyani said, with mischief: O Bruin, what then? Wilt thou deny his flower to the bee, and is not the true and proper place of every flower either the wilderness, its origin, or the head of a King, its destiny and end?

And once again, Babhru uttered a groan, and he exclaimed: Aranyani, thy words are torture, and nothing whatever but the echo of my own fears.

But this much I will tell thee, on my own part: that the King who shall come to carry thee away will do well to beware. For if I know it, and find him in the wood, he will never leave it, either with thee or without. And he looked away, with ferocity in his eyes and in his teeth, not perceiving that Aranyani turned paler as he spoke. And presently she said, in a low voice: Surely this love must be an evil thing, if these are its results. And now for the very first time, I see, that thou art well named, O Bruin, and in very truth, a bear. What! wouldst thou actually slay the poor King's son who had never done thee any harm, simply for seeking me? And Babhru said sternly: What harm could he do me greater than robbing me of thee? But let him only come, and see!

And Aranyani said slowly: O thou rude, and fierce, and love-bewildered Babhru, dost thou not know, that only he is virtuous, who is so far from revenging an injury that he returns it, on the contrary, by a benefit, as Bhrigu did: whose story would be a lesson to thee, of which thou standest in sore need. And Babhru said: I care not a straw, either for Bhrigu or anybody else: and if, in this matter, he could be of any other opinion than my own, I tell thee beforehand, that thy Bhrigu is a fool.

And Aranyani laid her hand upon his arm, and said very gently: On the contrary, he was a sage: sit still, and listen, while I tell thee all about him. Long ago there arose among the sages a dispute, as to which was the greatest of the G.o.ds. And some said, the Grandfather, and others, the Moony-crested, and others, the husband of Shri.[33] And finding that they could not agree, for all their disputing, they came to the conclusion, to settle the matter by experiment. And they chose from among them Bhrigu, and sent him away, to put the G.o.ds to the test. So Bhrigu went accordingly, and after a while, he fell in with Brahma. And drawing near that four-faced G.o.d, he neither saluted him, nor performed a _pradaks.h.i.+na_,[34] but went up without ceremony and accosted him, with rude familiarity. Thereupon Brahma, in great wrath at his insolence, and on the very point of cursing that deliberately ill-mannered sage, was nevertheless appeased by him, by means of excuses and apologies. And so, leaving him appeased, Bhrigu proceeded further on, and coming to Kailas, enquired for Maheshwara. But the Moony-crested G.o.d, informed of his arrival, sent him out a message, bidding him go away again, and saying: I have no leisure, since I am at this very moment busy playing with my other half, the Daughter of the Snow. And going away accordingly, Bhrigu came upon the Lord Wishnu, lying fast asleep. And instantly he awoke him, by giving him a kick upon the breast, so hard, that he injured his own foot. Then that husband of Shri, rising up politely, said to him with concern and compa.s.sion in his voice: O Bhrigu, surely thou hast hurt thy own foot: for the kick was very severe. And as a rule, a blow hurts the giver more than the receiver.

And sitting down beside him, that compa.s.sionate deity took the foot upon his lap, and began very gently to shampoo it, continuing till all the pain was gone. Then said Bhrigu: What G.o.d is greater than this G.o.d? For who but a G.o.d, and the very highest, would requite an unprovoked a.s.sault by tenderness, and pity, and oblivion of his own wrong? Surely this is the badge of Deity in its very essence, that, like sky-crystal, is pure, and absolutely transparent, and utterly without a flaw[35]?

[Footnote 33: _i.e._ Brahma, s.h.i.+wa, and Wishnu respectively.]

[Footnote 34: By moving round him, keeping him on the right: an established form of adoration.]

[Footnote 35: This curious and very beautiful legend may be found in the Puranas.]

IV

And Babhru listened in silence, and when she ended, he said slowly: Aranyani, dost thou then imagine, that the deity, so tolerant of injury to himself, would have been equally long-suffering and indifferent, had Bhrigu or any other, fool or sage, attempted to rob him of Shri, and deprive him of his wife?

And Aranyani laughed and said: But I am not thy wife, O Babhru, yet.