The Little Clay Cart by Sudraka (summer beach reads .txt) 📖

consistent and ingenious plot; while the remainder of act i. might be combined with acts iii. to v. to make a pleasing comedy of lighter tone. The second act, clever as it is, has little real connection either with the main plot or with the story of the gems. The breadth of treatment which is observable in this play is found in many other specimens of the Sanskrit drama, which has set itself an ideal different from that of our own drama. The lack of dramatic unity and consistency is often compensated, indeed, by lyrical beauty and charms of style; but it suggests the question whether we might not more justly speak of the Sanskrit plays as dramatic poems than as dramas. In The Little Clay Cart, at any rate, we could ill afford to spare a single scene, even though the very richness and variety of the play remove it from the class of the world's greatest dramas.

II. THE TRANSLATION

The following translation is sufficiently different from previous translations of Indian plays to require a word of explanation. The difference consists chiefly in the manner in which I have endeavored to preserve the form of the original. The Indian plays are written in mingled prose and verse; and the verse portion forms so large a part of the whole that the manner in which it is rendered is of much importance. Now this verse is not analogous to the iambic trimeter of Sophocles or the blank verse of Shakspere, but roughly corresponds to the Greek choruses or the occasional rhymed songs of the Elizabethan stage. In other words, the verse portion of a Sanskrit drama is not narrative; it is sometimes descriptive, but more commonly lyrical: each stanza sums up the emotional impression which the preceding action or dialogue has made upon one of the actors. Such matter is in English cast into the form of the rhymed stanza; and so, although rhymed verse is very rarely employed in classical Sanskrit, it seems the most appropriate vehicle for the translation of the stanzas of a Sanskrit drama. It is true that we occasionally find stanzas which might fitly be rendered in English blank verse, and, more frequently, stanzas which are so prosaic as not to deserve a rendering in English verse at all.[26] But, as the present translation may be regarded as in some sort an experiment, I have preferred to hold rigidly to the distinction found in the original between simple prose and types of stanza which seem to me to correspond to English rhymed verse.

It is obvious that a translation into verse, and especially into rhymed verse, cannot be as literal as a translation into prose; this disadvantage I have used my best pains to minimize. I hope it may be said that nothing of real moment has been omitted from the verses; and where lack of metrical skill has compelled expansion, I have striven to make the additions as insignificant as possible.

There is another point, however, in which it is hardly feasible to imitate the original; this is the difference in the dialects used by the various characters. In The Little Clay Cart, as in other Indian dramas, some of the characters speak Sanskrit, others Prākrit. Now Prākrit is the generic name for a number of dialects derived from the Sanskrit and closely akin to it. The inferior personages of an Indian play, and, with rare exceptions, all the women, speak one or another of these Prākrits. Of the thirty characters of this play, for example, only five (Chārudatta, the courtier, Aryaka, Sharvilaka, and the judge) speak Sanskrit;[27] the others speak various Prākrit dialects. Only in the case of Sansthānaka have I made a rude attempt to suggest the dialect by substituting sh for s as he does. And the grandiloquence of Sharvilaka's Sanskrit in the satirical portion of the third act I have endeavored to imitate.

Whenever the language of the original is at all technical, the translator labors under peculiar difficulty. Thus the legal terms found in the ninth act are inadequately rendered, and, to some extent at least, inevitably so; for the legal forms, or lack of forms, pictured there were never contemplated by the makers of the English legal vocabulary. It may be added here that in rendering from a literature so artificial as the Sanskrit, one must lose not only the sensuous beauty of the verse, but also many plays on words.

In regard to the not infrequent repetitions found in the text, I have used my best judgment. Such repetitions have been given in full where it seemed to me that the force or unity of the passage gained by such treatment, or where the original repeats in full, as in the case of v. 7, which is identical with iii. 29. Elsewhere, I have merely indicated the repetition after the manner of the original.

The reader will notice that there was little effort to attain realism in the presentation of an Indian play. He need not be surprised therefore to find (page 145) that Vīraka leaves the court-room, mounts a horse, rides to the suburbs, makes an investigation and returns—all within the limits of a stage-direction. The simplicity of presentation also makes possible sudden shifts of scene. In the first act, for example, there are six scenes, which take place alternately in Chārudatta's house and in the street outside. In those cases where a character enters "seated" or "asleep," I have substituted the verb "appear" for the verb "enter"; yet I am not sure that this concession to realism is wise.

The system of transliteration which I have adopted is intended to render the pronunciation of proper names as simple as may be to the English reader. The consonants are to be pronounced as in English,[28] the vowels as in Italian. Diacritical marks have been avoided, with the exception of the macron. This sign has been used consistently[29] to mark long vowels except e and o, which are always long. Three rules suffice for the placing of the accent. A long penult is accented: Maitréya, Chārudatta. If the penult is short, the antepenult is accented provided it be long: Sansthā́naka. If both penult and antepenult of a four-syllabled word are short, the pre-antepenultimate receives the accent: Mádanikā, Sthā́varaka.

III. AN OUTLINE OF THE PLOT

Act I., entitled The Gems are left Behind. Evening of the first day.—After the prologue, Chārudatta, who is within his house, converses with his friend Maitreya, and deplores his poverty. While they are speaking, Vasantasenā appears in the street outside. She is pursued by the courtier and Sansthānaka; the latter makes her degrading offers of his love, which she indignantly rejects. Chārudatta sends Maitreya from the house to offer sacrifice, and through the open door Vasantasenā slips unobserved into the house. Maitreya returns after an altercation with Sansthānaka, and recognizes Vasantasenā. Vasantasenā leaves a casket of gems in the house for safe keeping and returns to her home.

Act II., entitled The Shampooer who Gambled. Second day.—The act opens in Vasantasenā's house. Vasantasenā confesses to her maid Madanikā her love for Chārudatta. Then a shampooer appears in the street, pursued by the gambling-master and a gambler, who demand of him ten gold-pieces which he has lost in the gambling-house. At this point Darduraka enters, and engages the gambling-master and the gambler in an angry discussion, during which the shampooer escapes into Vasantasenā's house. When Vasantasenā learns that the shampooer had once served Chārudatta, she pays his debt; the grateful shampooer resolves to turn monk. As he leaves the house he is attacked by a runaway elephant, and saved by Karnapūraka, a servant of Vasantasenā.

Act III., entitled The Hole in the Wall. The night following the second day.—Chārudatta and Maitreya return home after midnight from a concert, and go to sleep. Maitreya has in his hand the gem-casket which Vasantasenā has left behind. Sharvilaka enters. He is in love with Madanikā, a maid of Vasantasenā's, and is resolved to acquire by theft the means of buying her freedom. He makes a hole in the wall of the house, enters, and steals the casket of gems which Vasantasenā had left. Chārudatta wakes to find casket and thief gone. His wife gives him her pearl necklace with which to make restitution.

Act IV., entitled Madanikā and Sharvilaka. Third day.—Sharvilaka comes to Vasantasenā's house to buy Madanikā's freedom. Vasantasenā overhears the facts concerning the theft of her gem-casket from Chārudatta's house, but accepts the casket, and gives Madanikā her freedom. As Sharvilaka leaves the house, he hears that his friend Aryaka, who had been imprisoned by the king, has escaped and is being pursued. Sharvilaka departs to help him. Maitreya comes from Chārudatta with the pearl necklace, to repay Vasantasenā for the gem-casket. She accepts the necklace also, as giving her an excuse for a visit to Chārudatta.

Act V., entitled The Storm. Evening of the third day.—Chārudatta appears in the garden of his house. Here he receives a servant of Vasantasenā, who announces that Vasantasenā is on her way to visit him. Vasantasenā then appears in the street with the courtier; the two describe alternately the violence and beauty of the storm which has suddenly arisen. Vasantasenā dismisses the courtier, enters the garden, and explains to Chārudatta how she has again come into possession of the gem-casket. Meanwhile, the storm has so increased in violence that she is compelled to spend the night at Chārudatta's house.

Act VI., entitled The Swapping of the Bullock-carts. Morning of the fourth day.—Here she meets Chārudatta's little son, Rohasena. The boy is peevish because he can now have only a little clay cart to play with, instead of finer toys. Vasantasenā gives him her gems to buy a toy cart of gold. Chārudatta's servant drives up to take Vasantasenā in Chārudatta's bullock-cart to the park, where she is to meet Chārudatta; but while Vasantasenā is making ready, he drives away to get a cushion. Then Sansthānaka's servant drives up with his master's cart, which Vasantasenā enters by mistake. Soon after, Chārudatta's servant returns with his cart. Then the escaped prisoner Aryaka appears and enters Chārudatta's cart. Two policemen come on the scene; they are searching for Aryaka. One of them looks into the cart and discovers Aryaka, but agrees to protect him. This he does by deceiving and finally maltreating his companion.

Act VII., entitled Aryaka's Escape. Fourth day.—Chārudatta is awaiting Vasantasenā in the park. His cart, in which Aryaka lies hidden, appears. Chārudatta discovers the fugitive, removes his fetters, lends him the cart, and leaves the park.

Act VIII., entitled The Strangling of Vasantasenā. Fourth day.—A Buddhist monk, the shampooer of the second act, enters the park. He has difficulty in escaping from Sansthānaka, who appears with the courtier. Sansthānaka's servant drives in with the cart which Vasantasenā had entered by mistake. She is discovered by Sansthānaka, who pursues her with insulting offers of love. When she repulses him, Sansthānaka gets rid of all witnesses, strangles her, and leaves her for dead. The Buddhist monk enters again, revives Vasantasenā, and conducts her to a monastery.

Act IX., entitled The Trial. Fifth day.—Sansthānaka accuses Chārudatta of murdering Vasantasenā for her money. In the course of the trial, it appears that Vasantasenā had spent the night of the storm at Chārudatta's house; that she had left the house the next morning to meet Chārudatta in the park; that there had been a struggle in the park, which apparently ended in the murder of a woman. Chārudatta's friend, Maitreya, enters with the gems which Vasantasenā had left to buy Chārudatta's son a toy cart of gold. These gems fall to the floor during a scuffle between Maitreya and Sansthānaka.