LITMIR.BIZ

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of being. We have not created the facts which we have investigated, and which we now proudly publish. We have proved materialism to be nature’s own system. But our philosophy of matter cannot overturn any truth, because, if erroneous, it will necessarily sink into oblivion; if real, it will tend only to instruct and to enlighten the world. Wise are ye in your generation, O ye sages of Gaur, yet withal wondrous illogical.” And much of this kind.

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

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

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

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

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

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

      “But the way of the Great One—that is to be followed.”

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

      The learned and reverend father received his sons with open arms. He had heard from his brother-in-law that the youths were qualified to support themselves, and when informed that they wished to make a public experiment of their science, he exerted himself, despite his disbelief in it, to forward their views.

      The Pandits and Gurus were long before they would consent to attend what they considered dealings with Yama (the Devil). In consequence, however, of Vishnu Swami’s name and importunity, at length, on a certain day, all the pious, learned, and reverend tutors, teachers, professors, prolocutors, pastors, spiritual fathers, poets, philosophers, mathematicians, schoolmasters, pedagogues, bear-leaders, institutors, gerund-grinders, preceptors, dominies, brushers, coryphaei, dry-nurses, coaches, mentors, monitors, lecturers, prelectors, fellows, and heads of houses at the university at Gaur, met together in a large garden, where they usually diverted themselves out of hours with ball-tossing, pigeon-tumbling, and kite-flying.

      Presently the four young men, carrying their bundle of bones and the other requisites, stepped forward, walking slowly with eyes downcast, like shrinking cattle: for it is said, the Brahman must not run, even when it rains.

      After pronouncing an impromptu speech, composed for them by their father, and so stuffed with erudition that even the writer hardly understood it, they announced their wish to prove, by ocular demonstration, the truth of a science upon which their short-sighted rivals of Jayasthal had cast cold water, but which, they remarked in the eloquent peroration of their discourse, the sages of Gaur had welcomed with that wise and catholic spirit of inquiry which had ever characterized their distinguished body.

      Huge words, involved sentences, and the high-flown compliment, exceedingly undeserved, obscured, I suppose, the bright wits of the intellectual convocation, which really began to think that their liberality of opinion deserved all praise.

      None objected to what was being prepared, except one of the heads of houses; his appeal was generally scouted, because his Sanskrit style was vulgarly intelligible, and he had the bad name of being a practical man. The metaphysician Rashik Lall sneered to Vaiswata the poet, who passed on the look to the theo-philosopher Vardhaman. Haridatt the antiquarian whispered the metaphysician Vasudeva, who burst into a loud laugh; whilst Narayan, Jagasharma, and Devaswami, all very learned in the Vedas, opened their eyes and stared at him with well-simulated astonishment. So he, being offended, said nothing more, but arose and walked home.

      A great crowd gathered round the four young men and their father, as opening the bundle that contained the tiger’s remains, they prepared for their task.

      One of the operators spread the bones upon the ground and fixed each one into its proper socket, not forgetting even the teeth and tusks.

      The second connected, by means of a marvellous unguent, the skeleton with the muscles and heart of an elephant, which he had procured for the purpose.

      The third drew from his pouch the brain and eyes of a large tom-cat, which he carefully fitted into the animal’s skull, and then covered the body with the hide of a young rhinoceros.

      Then the fourth—the atheist—who had been directing the operation, produced a globule having another globule within itself. And as the crowd pressed on them, craning their necks, breathless with anxiety, he placed the Principle of Organic Life in the tiger’s body with such effect that the monster immediately heaved its chest, breathed, agitated its limbs, opened its eyes, jumped to its feet, shook itself, glared around, and began to gnash its teeth and lick its chops, lashing the while its ribs with its tail.

The sages sprang back, and the beast sprang forward. With a roar like thunder during Elephanta-time,[144] it flew at the nearest of the spectators, flung Vishnu Swami to the ground and clawed his four sons. Then, not even stopping to drink their blood, it hurried after the flying herd of wise men. Jostling and tumbling, stumbling and catching at one another’s long robes, they rushed in hottest haste towards the garden gate. But the beast, having the muscles of an elephant as well as the bones of a tiger, made a few bounds of eighty or ninety feet each, easily distanced them, and took away all chance of escape. To be brief: as the monster was frightfully hungry after its long fast, and as the imprudent young men had furnished it with admirable implements of destruction, it did not cease its work till one hundred and twenty-one learned and highly distinguished Pandits and Gurus lay upon the ground chawed, clawed, sucked dry, and in most cases stone-dead. Amongst them, I need hardly say, were the sage Vishnu Swami and his four sons.

      Having told this story the Vampire hung silent for a time. Presently he resumed—

      “Now, heed my words, Raja Vikram! I am about to ask thee, Which of all those learned men was the most finished fool? The answer is easily found, yet it must be distasteful to thee. Therefore mortify thy vanity, as soon as possible, or I shall be talking, and thou wilt be walking through this livelong night, to scanty purpose. Remember! science without understanding is of little use; indeed, understanding is superior to science, and those devoid of understanding perish as did the persons who revivified the tiger. Before this, I warned thee to beware of thyself, and of thine own conceit. Here, then, is an opportunity for self-discipline—which of all those learned men was the greatest fool?”

      The warrior king mistook the kind of mortification imposed upon him, and pondered over the uncomfortable nature of the reply—in the presence of his son.

      Again the Baital taunted him.

      “The greatest fool of all,” at last said Vikram, in slow and by no means willing accents, “was the father. Is it not said, ‘There is no fool like an old fool’?”

      “Gramercy!”

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