Bubbles of the Foam Part 3

Thou art antic.i.p.ating. And Babhru said: Alas! no. But at least, if thou art not yet my wife, thou art not any other man's: nor, if I can prevent it, shalt ever be. And she said: Babhru, thou art utterly intolerable, and a tyrant: and at this rate, I shall without a doubt die unmarried, if all the sons of Kings who may come to seek me in the wood are to be slain by thee. And much I fear, that the wood will come to rival even Kurukshetra,[36] with all its heroes lying dead in heaps, except thyself.

[Footnote 36: The scene of the great battle in the Mahabharata, where all the heroes killed each other.]

And Babhru said without a smile: Aranyani, thou art laughing at a thing which, for all that, is very solemn, and very simple: for very sure it is, that whoever would deprive me of thyself must either slay me first, or die himself. And she said: Poor Bruin, this alone is very sure, that love must be a very demon, since he has filled thee with such a raging thirst for the slaughter of the sons of Kings. But come now, I will tell thee a better way: and that is, to kill me: for so wilt thou effectually circ.u.mvent and cheat all these love-sick and imaginary Kings, at a single blow: if, as it seems, I am to be a cause of strife and bloodshed, as long as I am alive.

And he looked at her fixedly, and said: Jest not with my devotion, for it may be, thou art nearer the truth than thou imaginest. Will any King whatever love thee half as well as I do? Yet thou wilt not love me, and as I think, it is because I am not on the level of thy thoughts, and not a King.[37] Then she laughed, and exclaimed: Alas! poor Bruin, thou art mad: for all these Kings are only dreams, yet art thou as savage as if they were actually before thee in a row. And he said: Aye! only dreams: and yet the dreams are earnest, and are thine. Kings are the very matter of thy dreams. Is not this the subject of thy reveries as thou gazest at the sand? Ha! am I right? Dost thou never long for some King's son to come and fill thy life with joy, and deliver thee from the monotony of this wood, and thy father, and myself? Am I not below thee, in thy estimation? Then for what canst thou long, but for thy peer?

[Footnote 37: It should be remembered by the English reader that "sons of Kings" are more numerous, in India, than in the West. All Rajpoots are sons of Kings: and Aranyani herself a Rajpootni. To marry a King's son would be for her, not merely a desire, but a duty: an affair of caste. All this flavour evaporates in a translation.]

And he looked keenly at Aranyani, and as her eyes met his, she wavered, a very little, and looked away, and said: Alas! poor Babhru, thy love is jealousy, which makes thee so sharp-sighted, that thou seest things that are not there. So trouble not thy foolish head about anything so slight and insignificant as the subject of my dreams, otherwise thou wilt place thyself on the level of the zanies of Chincholi. And he said: Thou speakest the very truth: I am the very type of a fool, striving to reach what is above him and beyond his reach, even when he stands on tiptoe: and that is, the level of thy thoughts. And Aranyani said: See now, I said well, thou art the very fellow of the sages of Chincholi: a city, into which on a day there came a certain sanctimonious ascetic, called Pinga, from the colour of his hair. And arriving at the square before the palace of the King, he sat down in its middle, and spreading out his left hand open before him, he looked intently at its palm. And so he continued, wrapt in the contemplation of his hand, paying absolutely no regard to anything around him, till night. And this he did every day, all day long, till at length he became the very target of the curiosity of the people of the town, who crowded round him in a throng, disputing as to the meaning of his singular behaviour, and all maintaining opposite opinions. And one said: This ascetic is undoubtedly pondering on the Panchatantra.[38] And another: Beyond a doubt, the holy man is meditating on Death. And yet another: Is not this an ascetic? And of what should he meditate but the five fires? But a pundit pa.s.sing by, said: His meditation can be of nothing but the syllogism and its members. Thereupon another said: Is it not the left hand?[39] Then his thoughts are of the Shakti. And a wag among them said: Aye! For of what do all these holy men perpetually think, but of the five arrows of the G.o.d of Love? And a Brahman said: Thou art altogether out in thy conjecture, for he meditates on nothing but the sheaths of the soul.

And a Gawali shouted: The sage is considering devoutly the parts of the cow. For what is holier than a cow? And there arose such an uproar in the city that the citizens all came to blows, dividing into factions, around him, while all the time he sat peacefully just as if n.o.body was there, gazing at his hand. And finally the King sent officers to say to him: Depart quickly from the city, for thy presence is a cause of sedition. Thereupon Pinga said: Interrupt my meditation, and I will curse the city, so as to deprive it of both sun and rain. So fearing his curse, the King had recourse to diplomacy. And he sent his _purohita_ at night, who secretly induced that obstinate ascetic to go away, of his own accord, by giving him a _lakh_. And as he slowly went out of the city, his _chela_ said to him aside: Master, what _was_ the subject of thy meditation: for I am curious to know? Then that crafty ascetic suddenly laughed like a hyaena. And he said: I meditated about absolutely nothing but my own hand. And now, this is a lesson to thee. For such is the nature of fools, who comprehend least of all what is absolutely simple, and see last of all what is lying before their nose. And whoever knows this possesses treasure inexhaustible, and is master of the world.

[Footnote 38: The point of these interpretations depends on the number five, which enters into all of them.]

[Footnote 39: There is a play here on _wama_, which means the _left hand_ and _a beautiful woman_.]

V

And Babhru watched her intently, as she spoke, and when she ended, he said suddenly and abruptly: Aranyani, thou art deceiving me. And she said: How, O Babhru? And he said: Thou art this morning totally unlike thyself: for thy customary melancholy is absent, and thou art strange, and elated, and agitated, and as it seems to me, thou art telling me idle stories, like one that listens all the while to something else, as it were in a hurry merely to throw me off the scent, and hide from me a secret, and amuse me like a child. And somehow or other, I feel as if there were a wall between us, this morning, which was never there before. Aye! I am sure, I know not how, thou art playing as it were a part, to cast a mist before my eyes, and hide from me some agitation in thy soul.

And Aranyani laughed, and blushed, and frowned, and finally she said: Babhru, thy love is a disease, which fills thy head with nightmare, and thy eyes with phantoms born of suspicion in thy soul. And he said: Alas!

thy own behaviour gives the lie to thee. Thou art not like thyself, and I am right. And now, then, I will tell thee, in return for thy stories, one myself; but unlike them, mine shall be very sad, and very true.

And Aranyani turned, and looked at him with anxiety in her eyes: and she said: O Babhru, a story, and from thee! what is it? And he said: Dost thou remember, a little while ago, when we wandered, the last time I saw thee, in the wood? And she said: Yes. Then he said: Dost thou recollect, how all at once I stopped thee, and turned back with thee, and left thee so abruptly? And shall I tell thee, why? And Aranyani gazed at him, turning a little paler, without speaking. Then he said: Know, that as we went, I looked, and suddenly I saw before me in the bushes, what was unseen by thee, the face of a man. And as I saw it, I shuddered, for his eyes were fixed on thee, with astonishment, and evil admiration. And instantly I turned, and took thee home, and left thee, and hurried back to find him: but he was gone. I hunted everywhere, but he was gone. And ever since, I cannot even sleep, for thinking of this man, and of his eyes, which haunt me, as they gloated on thee, like a terror, bidding me beware, and saying as it were: Ha! Ha! thy treasure is discovered. And I resemble one, whose buried h.o.a.rd of gold has been seen by other eyes; and hardly do I dare to be away from thee, not as before, merely for love of thee, but for fear, lest, on returning, I should find my treasure gone.

And all at once, he burst into a sob; and he rose, and took a step or two away from her. And Aranyani rose also, and she said with agitation: O Babhru, what was he like, this man? Was he tall and powerful, like thee? And Babhru said: Nay, he was a little ugly man, with weasel eyes.

And Aranyani laughed, as if with relief. And she exclaimed: O Babhru, what is this? Is this a man of whom to be afraid? What! shall I fall a victim to this little man with weasel eyes, who hides in bushes? Be under no concern, for so much I will tell thee, that not even a hundred such pigmies shall ever carry me away.

And Babhru said sadly: Alas! Aranyani, thou dost not understand: and like the flower in thy hair, thou art utterly ignorant of thy own attraction. And exactly such a man as this, whom thou despisest, is the most dangerous of all. Dost thou think, if once through his agency the world should suddenly become aware of what this wood contains, it would long remain unvisited by others? It was not the face of the intruder that I feared, but his tongue, which, could I but have caught him, I would have cut out of his throat, to keep it from betraying thy existence to the world outside.

And as he looked towards her, with tears in his eyes, all at once Aranyani changed colour, turning suddenly paler, as if her heart, appalled by the apparition of some menace in his words, had summoned to its a.s.sistance all the blood in her face. And after a while she said: Babhru, thou art ill, and thy unfortunate affection not only makes thee overestimate my value, but even leads thee to alarm thyself and me, by creating imaginary fears. And moreover, come what may, the mischief, if any mischief is, is done, and the tongue that is thy bugbear is safe and at a distance in its owner's head, talking, very probably, of anything but me. But now, while we ourselves are talking, time has fled, and it is nearly noon; for the shadows are at shortest; and now, I dare not let thee stay here any longer; as indeed, I was to blame, in allowing thee to stay at all; and better had it been for both of us, it may be, hadst thou never come. And should my father suddenly return, and find thee, it would be worse. Why need I tell thee what thou knowest very well? And what good can come to thee, by longing for what is forbidden? Thou dost only add fuel to the flame of thy fever, which I, did I do my duty, ought rather to quench, by pouring over it the cold water of distance and separation. But my compa.s.sion for thee fights with my obedience to my father, for I am only a woman after all, and very weak; and it may be, I love thee just a very little. So be content with all that I can give thee, and do not come again, but recover from thy fears, and forget me. I cannot be thy wife, but I wish thee well. And now goodbye, and go away.

So as she stood, dismissing him, Babhru turned without a word, and went away into the wood, very slowly, while she watched him go. And she put both her hands behind her head, and stood looking after him, absolutely still. And as fate would have it, he turned round, just before he pa.s.sed out of sight, and looked back, and saw her standing, gazing after him with a smile, with every outline of her round and slender woman's form standing out sharp as the moon's rim, as if on purpose to intoxicate his eye, against the background of the distant sand, like a threefold incarnation of his inaccessible desire, and his disappearing happiness, and his irrevocable farewell, in a feminine shape. And all at once he came back to her with hurried steps. And he reached her, and fell down before her, and seized a corner of her red garment that was loose, and kissed it. And then he started up. And he said, in a voice that shook, with tears stealing from his eyes: Well I understand that I am looking at thee, for the very last time.

And then he turned, and went away very quickly, without looking round: while she stood in agitation, looking after him, till he disappeared among the trees.

II

A GLAMOUR OF NOON

II

A GLAMOUR OF NOON

I

So she stood, a long while, gazing in the direction of his departure, touched by his emotion into an emotion, that was more than half compa.s.sion, of her own, and sorry, yet fearing above all things to see him return. And then at last, as if satisfied that he was actually gone, she turned away. And she murmured to herself: Alas! poor Babhru, hadst thou but known how near thy fear came to the very truth, I doubt whether I could ever have got thee to go away at all. And even as it is, it is a wonder that he has not actually discovered what his jealousy prompted him to guess: and all the while I trembled, feeling a very culprit, so accurately did he probe my soul, and see into my heart. And wonderful exceedingly is the sagacity of love, that discerns, from the very faintest indications, what would escape all other eyes! And yet, for all his acuteness, how little did he dream, that I knew, by experience, what love is, better, far better, than himself. He knew that I deceived him, but did not know, how far. And after all, what shadow of a right has he, to claim my affection for himself? But now he has had his turn, and all that I could give him: and now, then, it is my turn, and it is time, and it is noon.

And then, all at once, Babhru, and everything concerning him, vanished clean out of her mind. And strange! she changed, as if by magic, in an instant, into another woman. For as she stood, unconsciously she smiled, and the smile ran, as it were, over her whole body with a sudden wave of delicious agitation, and from a woman that she was, lording it, as if with a sense of superiority, she turned into a child, trembling all over with the excitement of antic.i.p.ation. And she looked very carefully all round her, as if to make sure of being un.o.bserved; and all at once, she ran very quickly away into the wood, turning her back on Babhru, down the hill towards the sand. And coming at length to a little clump of trees, she stopped abruptly, and clapped her hands. And at that very instant, as if he had been waiting for the signal, Atirupa issued from the trees. And Aranyani ran towards him, breathless, half with running, and half with the agitation of the joy of reunion, and threw herself into his arms, with a cry.

And then, for a while, that pair of lovers did nothing but kiss each other all over, with kisses that followed one another like raindrops in a storm. And after a while, he said: Dear Aranyani, thou art very late, and like the little rogue thou art, hast kept me waiting, as I think, on purpose, to make thy value greater, and increase my thirst, till I had almost determined, in despair, to go away. And Aranyani said, playfully: What! couldst thou not wait for me a little while, and am I not worth waiting for, at all? And he kissed her very carefully on both eyes, and he said: Indeed thou art. Then she said softly: And dost thou then imagine that delay is any easier to me than to thyself? Know, that I had difficulty, in coming even when I did. For I had first to get rid of someone else, in order to come at all. And Atirupa said: Thy old lover, of whom thou hast told me? Then she said: Thou sayest well, my old lover, who loves me, as I think, far better than thou dost, and almost as much as I love thee. But alas! for him, since I love him not again; and well will it be, for me, if in thy case also, love is not wholly on one side. Say, dost thou love me, even half as much as I love thee? And Atirupa said, with a smile: Nay, if I must believe thee, it is impossible.

And she gazed at him with insatiable eyes, and she said with a sigh: Yes, it is impossible. And yet, strange! it is not yet a week, since I came upon thee in the wood for the very first time, thinking, as I saw thee, that the very G.o.d of love had, somehow or other, dropped out of heaven, and wandering about on earth, had lost his way in our wood, only for my destruction; to consume me, like lightning irresistible, only by a look: and turn me suddenly from free into a slave, the property of another, who is master of her body and her soul. And yet, only this very morning did I learn, how nearly I had lost thee: since thy servant that saw me in the wood, and was the cause of thy coming, came within an ace of peris.h.i.+ng himself, before he ever got away to tell. And Atirupa said: How? And Aranyani told him. And then she said: And now I fear for thee also: for should Babhru chance to see thee, his reason will desert him.

And I tremble to think of thy encounter, with such a giant as is he. And yet I know not what to do. For he will surely come across thee, sooner or later, as indeed it is marvellous that he has not done already: since thou comest daily to me in the wood.

And Atirupa laughed, and he said: Fear nothing, O thou with the eyes of a gazelle: for it may be he himself, that would suffer most by our meeting. Then said Aranyani: It is exactly this I fear. For I would not have thee harm him, even though my fear is all for thee. And Atirupa said: There is a very easy way to solve this difficulty, and deprive thee of all cause of fear, which has not yet occurred to thee. And Aranyani said: What is that? And Atirupa said: It is only in this wood that we could ever meet each other. But what if thou shouldst come away with me, O thou delicious little slave, leaving the wood behind thee, to a place he cannot reach?

II

And then, Aranyani started, and looked at him with eyes that were filled with timidity and dismay, as if she hardly understood. And after a while, she said: What! come away with thee! it is impossible. And she gazed at him in terror, while Atirupa looked at her steadily, with caressing impenetrable eyes. And he murmured to himself: Now, then, I have startled my beautiful and timid fawn, but the seed is for all that sown in her beating heart. And now, then, we shall see, whether I can get her, by persuasion and caresses and cajolery, to come away of her own accord; or whether, as I do not wish, I shall have to carry her off by force. For she will be far sweeter if she yields herself, even though reluctant, than if I have to make her come away, whether she will or no.

And presently he said gently: Dear Aranyani, dost thou imagine that either I can live without thee, or remain for ever in thy wood? For even as it is, I have been living in the wood, on thy account, for many days, at a distance from my capital, neglecting all my state affairs; and long ago my ministers must have wondered, what can have become of me. So of two things, one is absolutely necessary: and either thou must come away, or we must part.

And Aranyani looked at him steadily, turning very pale. And she murmured in bewilderment: Part! Thou and I! And Atirupa said: Dear, thou seest, the very notion makes thee pale. Then what will it be to part, in reality? Couldst thou endure to live without me? Or can I live for ever in the wood? Then what remains but this alone, to leave the wood thyself, and come with me, since there is absolutely no other way?

And Aranyani drew herself away, out of his arms; and she stood, looking down upon the ground, silent, and very pale: while Atirupa watched her, standing still, with eyes that never left her for an instant. And after a while, he said again: Dear Aranyani, couldst thou actually think, it could continue thus for ever, or that I could remain for ever, as I am doing now, camping in the wood, and coming every day to see thee?

And Aranyani sighed, and she said very slowly, still looking at the ground: I know not, for I have thought of absolutely nothing, since I saw thee, but thyself; and that was enough for me, and more; since my soul was so full that it had room for nothing else. And all the past had vanished, and the future did not matter, swallowed up in the present which was ecstasy, and intoxication, and thou. How could I think of anything at all? And now thou hast suddenly awaked me from a dream, which in my folly I had imagined would never have an end, but last for ever. And lo! it is gone, and all is over, and finished, almost before it has begun.

And Atirupa said in a whisper: Say rather, O Aranyani, that the dream is only just beginning.

And she answered angrily: Dost thou think it then so easy for a flower to consent to be torn up by the roots, and carried from its home no matter where? For like a flower I am rooted in this wood, where I have lived and grown since the beginning, with my father and the trees, and the creepers, and the deer. And now thou hast placed thyself, with a sudden flash of lightning, in opposition to it all; and thou wouldst make me choose, threatening to go away and leave me, unless I sacrifice it all, to go into the darkness, I know not where, with thee. Dost thou think the choice is easy which will utterly destroy me, whichever way it falls? Thou art the cause of all, and resemblest a knife, that bids me to consent and rejoice, while it cuts my heart in two, possessing absolutely no heart whatever of its own.

And Atirupa said gently: Alas! Aranyani, thou art utterly unjust, and this was my very fear, that when I offered thee to choose between the wood, which is thy past, and myself, who am thy future, I should seem to thee utterly of no account, and light in the balance, weighed against what I asked thee to resign. I say, thou blamest me unjustly, when I am absolutely blameless, unless indeed it be a fault, to love thee, for which not I, but thyself, or rather the Creator is to blame, for making thee exactly what thou art. Who can blame the b.u.t.ter for melting in the flame, or make it a crime in the ocean, for rising in tumult and agitation at the sight of the tender digit of the moon? Is it my fault, if I must go away, since after all my kingdom is in need of me, and even as it is, I have remained here too long, and all on thy account? And what can I do but ask thee to come with me, since unless we are to part, there is absolutely nothing else to do? And does not every maiden do the same? Did not Shakuntala abandon her home and her relations in the forest, to follow King Dushmanta? And did not even the Daughter of the Snow abandon, not only her father, but even her own body, for the sake of the Moony-crested G.o.d? And art thou fearful, O thou intoxicating child, to go into the dark? But what will darkness matter? nay, will not the dark itself become nectar, provided I am there? Or rather, will not the darkness be still darker, and gloomier, and blacker, if I go away and leave thee by thyself?

III

And Aranyani stood for a moment, when he ended; and then all at once she sank down upon the ground, and hid her face in her two hands, and began to sob. And after a while she said in agitation: What hast thou done to me? For till I saw thee, I was happy; and now I am torn by thee utterly in two. For I cannot bear to part either with thee, or with my father and my home. And now I could wish never to have seen thee, and well had it been, if thy servant never had set eyes on me, to tell thee, and bring thee to the wood. Why hast thou come hither to destroy me? For all has come about exactly as Babhru said and feared, when he foretold that thy coming would be my utter ruin.

And Atirupa listened, and he murmured to himself: She has fallen into the snare, by avowing her vacillation, and allowing herself to debate, instead of repudiating my proposal: and now it will be my own fault, if I cannot turn the scale in my own favour, by playing on her agitated heart. And he said coldly: Ha! then, as I thought, it is Babhru who causes all the trouble; and he it is, whom thou art so unwilling to resign.

And instantly Aranyani started up, and exclaimed with vehemence and indignation: What! dost thou taunt me, dost thou actually dare to taunt me, with Babhru, whom I have sacrificed without a thought to thee? Alas!

poor Babhru. Little does he resemble thee, for so far from taking me away, he would live at my bidding even in a desert, and give up a hundred kingdoms, if he had them, for my sake. And Atirupa said: Then be it as thou wilt, for I will not be his rival. Go with him to thy desert, and I will go to mine.

And he turned, as if to go away in anger. But as he went, Aranyani sprang towards him with a shriek. And she seized him by the arm, and shook it pa.s.sionately, exclaiming: Away with Babhru! O forgive me, for I am mad, and I know not what I say or do. What is Babhru in comparison with thee? Only be not angry, and do not go, do not leave me, for thy going is my death. And she clutched him, and caught him by the neck, and drawing his face violently down to her, she began to kiss him without ceasing, mingling the rain of her kisses with the shower of her tears.

And after a while, she drew back, and holding his neck very tightly with her left arm, she gazed intently at his face, as if in meditation, drawing her finger slowly all around it, and over each eyebrow, and round and round his mouth, over and over again. And then all at once she threw her right arm also round his neck, and hid her face upon his breast, exclaiming, while her own breast beat like a wave upon his heart: Either thou never shouldst have come, or shouldst never go away.

And Atirupa stood quietly, supporting her in his arms, and allowing her to do with him exactly as she pleased. And finally, he stroked her hair gently with his hand, and murmured to himself: Now very soon, I think, she will consent, as it were without consenting, to come away, after a little coaxing. And he said aloud: Dear Aranyani, it is not I that am tearing thee in two, as thou sayest: but it is rather thou thyself that art pulling thy soul to pieces, utterly without a cause. Truly wonderful is love, that fills his victims with fears that are absurd, and makes them see before them dangers that do not exist at all!

And all at once Aranyani raised her head, and began to laugh, looking at him strangely, and saying to herself: These were my very words to Babhru, only an hour ago. And Atirupa said: Now, then, thou art laughing, equally without a cause: but why? And she said: It is nothing.