Kitobni o'qish: «Vikram and the Vampire»

PREFACE

‘The genius of Eastern nations,’ says an established and respectable authority, ‘was, from the earliest times, much turned towards invention and the love of fiction. The Indians, the Persians, and the Arabians, were all famous for their fables. Amongst the ancient Greeks we hear of the Ionian and Milesian tales, but they have now perished, and, from every account that we hear of them, appear to have been loose and indelicate.’ Similarly, the classical dictionaries define ‘Milesiæ fabulæ’ to be ‘licentious themes,’ ‘stories of an amatory or mirthful nature,’ or ‘ludicrous and indecent plays.’ M. Deriége seems indeed to confound them with the ‘Mœurs du Temps’ illustrated with artistic gouaches, when he says, ‘une de ces fables milésiennes, rehaussées 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 (Carrhæ?) 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,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, Athenæus, and the scholiasts.

I do not, therefore, agree with Blair, with the dictionaries, or with M. Deriége. Miletus, the great maritime city of Asiatic Ionia, was of old the meeting place of the East and the West. Here the Phœnician 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 Æthiop. Here was produced and published for the use of the then civilised 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 Rabelais. As regards the licentiousness of the Milesian fables, this sign of semi-civilisation 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 comparative 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.’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, “Bless me, what a musical voice!” In that wedding, however, the bride and the bridegroom were equal; but in this marriage, that such a bride should have such a bridegroom is truly wonderful.’

Other Brahmans then present said:

‘O king, at the marriage hour, in sign of joy the sacred shell is blown, but thou hast no need of that’ (alluding to the donkey’s braying).

The women all cried out:

‘O my mother!³ what is this? at the time of marriage to have an ass! What a miserable thing! What! will he give that angelic girl in wedlock to a donkey?’

At length Gandharba-Sena, addressing the king in Sanskrit, urged him to perform his promise. He reminded his future father-in-law that there is no act more meritorious than speaking truth; that the mortal frame is a mere dress, and that wise men never estimate the value of a person by his clothes. He added that he was in that shape from the curse of his sire, and that during the night he had the body of a man. Of his being the son of Indra there could be no doubt.

Hearing the donkey thus speak Sanskrit, for it was never known that an ass could discourse in that classical tongue, the minds of the people were changed, and they confessed that, although he had an asinine form, he was unquestionably the son of Indra. The king, therefore, gave him his daughter in marriage.⁴ The metamorphosis brings with it many misfortunes and strange occurrences, and it lasts till Fate in the author’s hand restores the hero to his former shape and honours.

Gandharba-Sena is a quasi-historical personage, who lived in the century preceding the Christian era. The story had, therefore, ample time to reach the ears of the learned African Apuleius, who was born A.D. 130.

The Baital-Pachisi, or Twenty-five (tales of a) Baital⁵– a Vampire or evil spirit which animates dead bodies – is an old and thoroughly Hindu repertory. It is the rude beginning of that fictitious history which ripened to the Arabian Nights’ Entertainments, and which, fostered by the genius of Boccaccio, produced the romance of the chivalrous days, and its last development, the novel – that prose-epic of modern Europe.

Composed in Sanskrit, ‘the language of the gods,’ alias the Latin of India, it has been translated into all the Prakrit or vernacular and modern dialects of the great peninsula. The reason why it has not found favour with the Moslems is doubtless the highly polytheistic spirit which pervades it; moreover, the Faithful had already a specimen of that style of composition. This was the Hitopadesa, or Advice of a Friend, which, as a line in its introduction informs us, was borrowed from an older book, the Panchatantra, or Five Chapters. It is a collection of apologues recited by a learned Brahman, Vishnu Sharma by name, for the edification of his pupils, the sons of an Indian Raja. They have been adapted to or translated into a number of languages, notably into Pehlvi and Persian, Syriac and Turkish, Greek and Latin, Hebrew and Arabic. And as the Fables of Pilpay,⁶ they are generally known, by name at least, to European littérateurs. Voltaire remarks,⁷ ‘Quand on fait réflexion que presque toute la terre a été infatuée de pareils contes, et qu’ils ont fait l’éducation du genre humain, on trouve les fables de Pilpay, Lokman, d’Ésope bien raisonnables.’

These tales, detached, but strung together by artificial means – pearls with a thread drawn through them – are manifest precursors of the Decamerone, or Ten Days. A modern Italian critic describes the now classical fiction as a collection of one hundred of those novels which Boccaccio is believed to have read out at the court of Queen Joanna of Naples, and which later in life were by him assorted together by a most simple and ingenious contrivance. But the great Florentine invented neither his stories nor his ‘plot,’ if we may so call it. He wrote in the middle of the fourteenth century (1344-8) when the West had borrowed many things from the East, rhymes⁸ and romance, lutes and drums, alchemy and knight-errantry. Many of the ‘Novelle’ are, as Orientalists well know, to this day sung and recited almost textually by the wandering tale-tellers, bards, and rhapsodists of Persia and Central Asia.

The great kshatriya (soldier) king Vikramaditya,⁹ or Vikramarka, meaning the ‘Sun of Heroism,’ plays in India the part of King Arthur, and of Harun El Rashid further West. He is a semi-historical personage. The son of Gandharba-Sena the donkey and the daughter of the King of Dhara, he was promised by his father the strength of a thousand male elephants. When his sire died, his grandfather, the deity Indra, resolved that the babe should not be born, upon which his mother stabbed herself. But the tragic event duly happening during the ninth month, Vikram came into the world by himself, and was carried to Indra, who pitied and adopted him, and gave him a good education.

The circumstances of his accession to the throne, as will presently appear, are differently told. Once, however, made King of Malaya, the modern Malwa, a province of Western Upper India, he so distinguished himself that the Hindu fabulists, with their usual brave kind of speaking, have made him ‘bring the whole earth under the shadow of one umbrella.’

The last ruler of the race of Mayúra, which reigned 318 years, was Rája-pál. He reigned 25 years, but giving himself up to effeminacy, his country was invaded by Shakáditya, a king from the highlands of Kumaon. Vikramaditya, in the fourteenth year of his reign, pretended to espouse the cause of Rája-pál, attacked and destroyed Shakáditya, and ascended the throne of Delhi. His capital was Avanti, or Ujjayani, the modern Ujjain. It was 13 kos (26 miles) long by 18 miles wide, an area of 468 square miles, but a trifle in Indian history. He obtained the title of Shakári, ‘foe of the Shakas,’ the Sacæ or Scythians, by his victories over that redoubtable race. In the Kali Yug, or Iron Age, he stands highest amongst the Hindu kings as the patron of learning. Nine persons under his patronage, popularly known as the ‘Nine Gems of Science,’ hold in India the honourable position of the Seven Wise Men of Greece.

These learned persons wrote works in the eighteen original dialects from which, say the Hindus, all the languages of the earth have been derived.¹⁰ Dhanwantari enlightened the world upon the subjects of medicine and incantations. Kshapanaka treated the primary elements. Amara-Singha compiled a Sanskrit dictionary and a philosophical treatise. Shankubetálabhatta composed comments and Ghatakarpara, a poetical work of no great merit. The books of Mihira are not mentioned. Varáha produced two works on astrology and one on arithmetic. And Bararúchí introduced certain improvements in grammar, commented upon the incantations, and wrote a poem in praise of King Mádhava.

But the most celebrated of all the patronised ones was Kalidása. His two dramas, Sakuntala,¹¹ and Vikram and Urvasi,¹² have descended to our day; besides which he produced a poem on the seasons, a work on astronomy, a poetical history of the gods, and many other books.¹³

Vikramaditya established the Sambat era, dating from A.C. 56. After a long, happy, and glorious reign, he lost his life in a war with Shalivahana, King of Pratisthana. That monarch also left behind him an era called the ‘Shaka,’ beginning with A.D. 78. It is employed, even now, by the Hindus in recording their births, marriages, and similar occasions.

King Vikramaditya was succeeded by his infant son Vikrama-Sena, and father and son reigned over a period of 93 years. At last the latter was supplanted by a devotee named Samudra-pála, who entered into his body by miraculous means. The usurper reigned 24 years and 2 months, and the throne of Delhi continued in the hands of his sixteen successors, who reigned 641 years and three months. Vikrama-pála, the last, was slain in battle by Tilaka-chandra, King of Vaharannah.¹⁴

It is not pretended that the words of these Hindu tales are preserved to the letter. The question about the metamorphosis of cats into tigers, for instance, proceeded from a Gem of Learning in a university much nearer home than Gaur. Similarly the learned and still living Mgr. Gaume (Traité du Saint-Esprit, p. 81) joins Camerarius in the belief that serpents bite women rather than men. And he quotes (p. 192) Cornelius à Lapide, who informs us that the leopard is the produce of a lioness with a hyæna or a pard.

The merit of the old stories lies in their suggestiveness and their general applicability. I have ventured to remedy the conciseness of their language, and to clothe the skeleton with flesh and blood.

INTRODUCTION

The sage Bhavabhuti – Eastern teller of these tales – after making his initiatory and propitiatory congé to Ganesha, Lord of Incepts, informs the reader that this book is a string of fine pearls to be hung round the neck of human intelligence; a fragrant flower to be borne on the turban of mental wisdom; a jewel of pure gold, which becomes the brow of all supreme minds; and a handful of powdered rubies, whose tonic effects will appear palpably upon the mental digestion of every patient. Finally, that by aid of the lessons inculcated in the following pages, man will pass happily through this world into the state of absorption, where fables will be no longer required.

He then teaches us how Vikramaditya the Brave became King of Ujjayani.

Some nineteen centuries ago, the renowned city of Ujjayani witnessed the birth of a prince to whom was given the gigantic name Vikramaditya. Even the Sanskrit-speaking people, who are not usually pressed for time, shortened it to ‘Vikram,’ and a little further West it would infallibly have been docked down to ‘Vik.’

Vikram was the second son of an old king Gandharba-Sena, concerning whom little favourable has reached posterity, except that he became an ass, married four queens, and had by them six sons, each of whom was more learned and powerful than the other. It so happened that in course of time the father died. Thereupon his eldest heir, who was known as Shank, succeeded to the carpet of Rajaship, and was instantly murdered by Vikram, his ‘scorpion,’ the hero of the following pages.¹⁵

By this act of vigour and manly decision, which all younger-brother princes should devoutly imitate, Vikram having obtained the title of Bir, or the Brave, made himself Raja. He began to rule well, and the gods so favoured him that day by day his dominions increased. At length he became lord of all India, and having firmly established his government, he instituted an era – an uncommon feat for a mere monarch, especially when hereditary.

The steps,¹⁶ says the historian, which he took to arrive at that pinnacle of grandeur, were these:

The old King calling his two grandsons Bhartari-hari and Vikramaditya, gave them good counsel respecting their future learning. They were told to master everything, a certain way not to succeed in anything. They were diligently to learn grammar, the scriptures, and all the religious sciences. They were to become familiar with military tactics, international law, and music, the riding of horses and elephants – especially the latter – the driving of chariots, and the use of the broadsword, the bow, and the mogdars or Indian clubs. They were ordered to be skilful in all kinds of games, in leaping and running, in besieging forts, in forming and breaking bodies of troops; they were to endeavour to excel in every princely quality, to be cunning in ascertaining the power of an enemy, how to make war, to perform journeys, to sit in the presence of the nobles, to separate the different sides of a question, to form alliances, to distinguish between the innocent and the guilty, to assign proper punishments to the wicked, to exercise authority with perfect justice, and to be liberal. The boys were then sent to school, and were placed under the care of excellent teachers, where they became truly famous. Whilst under pupilage, the eldest was allowed all the power necessary to obtain a knowledge of royal affairs, and he was not invested with the regal office till in these preparatory steps he had given full satisfaction to his subjects, who expressed high approval of his conduct.

The two brothers often conversed on the duties of kings, when the great Vikramaditya gave the great Bhartari-hari the following valuable advice:¹⁷

‘As Indra, during the four rainy months, fills the earth with water, so a king should replenish his treasury with money. As Surya the sun, in warming the earth eight months, does not scorch it, so a king, in drawing revenues from his people, ought not to oppress them. As Vayu, the wind, surrounds and fills everything, so the king by his officers and spies should become acquainted with the affairs and circumstances of his whole people. As Yama judges men without partiality or prejudice, and punishes the guilty, so should a king chastise, without favour, all offenders. As Varuna, the regent of water, binds with his pasha or divine noose his enemies, so let a king bind every malefactor safely in prison. As Chandra,¹⁸ the moon, by his cheering light gives pleasure to all, thus should a king, by gifts and generosity, make his people happy. And as Prithwi, the earth, sustains all alike, so should a king feel an equal affection and forbearance towards every one.’

Become a monarch, Vikram meditated deeply upon what is said of monarchs: – ‘A king is fire and air; he is both sun and moon; he is the god of criminal justice; he is the genius of wealth; he is the regent of water; he is the lord of the firmament; he is a powerful divinity who appears in human shape.’ He reflected with some satisfaction that the scriptures had made him absolute, had left the lives and properties of all his subjects to his arbitrary will, had pronounced him to be an incarnate deity, and had threatened to punish with death even ideas derogatory to his honour.

He punctually observed all the ordinances laid down by the author of the Niti, or institutes of government. His night and day were divided into sixteen pahars or portions, each one hour and a half, and they were disposed of as follows:

Before dawn Vikram was awakened by a servant appointed to this special duty. He swallowed – a thing allowed only to a khshatriya or warrior – a Mithridatic every morning on the saliva,¹⁹ and he made the cooks taste every dish before he ate of it. As soon as he had risen, the pages in waiting repeated his splendid qualities, and as he left his sleeping-room in full dress, several Brahmans rehearsed the praises of the gods. Presently he bathed, worshipped his guardian deity, again heard hymns, drank a little water, and saw alms distributed to the poor. He ended this watch by auditing his accounts.

Next, entering his court, he placed himself amidst the assembly. He was always armed when he received strangers, and he caused even women to be searched for concealed weapons. He was surrounded by so many spies and so artful, that, of a thousand, no two ever told the same tale. At the levée, on his right sat his relations, the Brahmans, and men of distinguished birth. The other castes were on the left, and close to him stood the ministers and those whom he delighted to consult. Afar in front gathered the bards chanting the praises of the gods and of the king; also the charioteers, elephanteers, horsemen, and soldiers of valour. Amongst the learned men in those assemblies there were ever some who were well instructed in all the scriptures, and others who had studied in one particular school of philosophy, and were acquainted only with the works on divine wisdom, or with those on justice, civil and criminal, on the arts, mineralogy or the practice of physic; also persons cunning in all kinds of customs; riding masters, dancing-masters, teachers of good behaviour, examiners, tasters, mimics, mountebanks, and others, who all attended the court and awaited the king’s commands. He here pronounced judgment in suits of appeal. His poets wrote about him:

 
The lord of lone splendour an instant suspends
His course at mid-noon, ere he westward descends;
And brief are the moments our young monarch knows,
Devoted to pleasure or paid to repose!
 

Before the second sandhya,²⁰ or noon, about the beginning of the third watch, he recited the names of the gods, bathed, and broke his fast in his private room; then rising from food, he was amused by singers and dancing girls. The labours of the day now became lighter. After eating he retired, repeating the name of his guardian deity, visited the temples, saluted the gods, conversed with the priests, and proceeded to receive and to distribute presents. Fifthly, he discussed political questions with his ministers and councillors.

On the announcement of the herald that it was the sixth watch – about 2 or 3 P.M. – Vikram allowed himself to follow his own inclinations, to regulate his family, and to transact business of a private and personal nature.

After gaining strength by rest, he proceeded to review his troops, examining the men, saluting the officers, and holding military councils. At sunset he bathed a third time and performed the five sacraments of listening to a prelection of the Veda; making oblations to the manes; sacrificing to Fire in honour of the deities; giving rice to dumb creatures; and receiving guests with due ceremonies. He spent the evening amidst a select company of wise, learned, and pious men, conversing on different subjects, and reviewing the business of the day.

The night was distributed with equal care. During the first portion Vikram received the reports which his spies and envoys, dressed in every disguise, brought to him about his enemies. Against the latter he ceased not to use the five arts, namely – dividing the kingdom, bribes, mischief-making, negotiations, and brute-force – especially preferring the two first and the last. His forethought and prudence taught him to regard all his nearest neighbours and their allies as hostile. The powers beyond those natural enemies he considered friendly because they were the foes of his foes. And all the remoter nations he looked upon as neutrals, in a transitional or provisional state as it were, till they became either his neighbours’ neighbours, or his own neighbours, that is to say, his friends or his foes.

This important duty finished he supped, and at the end of the third watch he retired to sleep, which was not allowed to last beyond three hours. In the sixth watch he arose and purified himself. The seventh was devoted to holding private consultations with his ministers, and to furnishing the officers of government with requisite instructions. The eighth or last watch was spent with the Purohita or priest, and with Brahmans, hailing the dawn with its appropriate rites; he then bathed, made the customary offerings, and prayed in some unfrequented place near pure water.

And throughout these occupations he bore in mind the duty of kings, namely – to pursue every object till it be accomplished; to succour all dependants, and hospitably to receive guests, however numerous. He was generous to his subjects respecting taxes, and kind of speech; yet he was inexorable as death in the punishment of offences. He rarely hunted, and he visited his pleasure gardens only on stated days. He acted in his own dominions with justice; he chastised foreign foes with rigour; he behaved generously to Brahmans, and he avoided favouritism amongst his friends. In war he never slew a suppliant, a spectator, a person asleep or undressed, or anyone that showed fear. Whatever country he conquered, offerings were presented to its gods, and effects and money were given to the reverends. But what benefited him most was his attention to the creature comforts of the Nine Gems of Science: those eminent men ate and drank themselves into fits of enthusiasm, and ended by immortalising their patron’s name.

Become Vikram the Great he established his court at a delightful and beautiful location rich in the best of water. The country was difficult of access, and artificially made incapable of supporting a host of invaders, but four great roads met near the city. The capital was surrounded with durable ramparts, having gates of defence, and near it was a mountain fortress, under the especial charge of a great captain.

The metropolis was well garrisoned and provisioned, and it surrounded the royal palace, a noble building without as well as within. Grandeur seemed embodied there, and Prosperity had made it her own. The nearer ground, viewed from the terraces and pleasure pavilions, was a lovely mingling of rock and mountain, plain and valley, field and fallow, crystal lake and glittering stream. The banks of the winding Lavana were fringed with meads whose herbage, pearly with morning dew, afforded choicest grazing for the sacred cow, and were dotted with perfumed clumps of Bo-trees, tamarinds, and holy figs: in one place Vikram planted 100,000 in a single orchard and gave them to his spiritual advisers. The river valley separated the stream from a belt of forest growth which extended to a hill range, dark with impervious jungle, and cleared here and there for the cultivator’s village. Behind it, rose another subrange, wooded with a lower bush and already blue with air, whilst in the background towered range upon range, here rising abruptly into points and peaks, there ramp-shaped or wall-formed, with sheer descents, and all of light azure hue adorned with glories of silver and gold.

After reigning for some years, Vikram the Brave found himself, at the age of thirty, a staid and sober middle-aged man. He had several sons – daughters are naught in India – by his several wives, and he had some paternal affection for nearly all – except, of course, for his eldest son, a youth who seemed to conduct himself as though he had a claim to the succession. In fact, the king seemed to have taken up his abode for life at Ujjayani, when suddenly he bethought himself, ‘I must visit those countries of whose names I am ever hearing.’ The fact is, he had determined to spy out in disguise the lands of all his foes, and to find the best means of bringing against them his formidable army.

* * * * *

We now learn how Bhartari Raja becomes Regent of Ujjayani.

Having thus resolved, Vikram the Brave gave the government into the charge of a younger brother, Bhartari Raja, and in the garb of a religious mendicant, accompanied by Dharma Dhwaj, his second son, a youth bordering on the age of puberty, he began to travel from city to city, and from forest to forest.

The Regent was of a settled melancholic turn of mind, having lost in early youth a very peculiar wife. One day, whilst out hunting, he happened to pass a funeral pyre, upon which a Brahman’s widow had just become Sati (a holy woman) with the greatest fortitude. On his return home he related the adventure to Sita Rani, his spouse, and she at once made reply that virtuous women die with their husbands, killed by the fire of grief, not by the flames of the pile. To prove her truth the prince, after an affectionate farewell, rode forth to the chase, and presently sent back the suite with his robes torn and stained, to report his accidental death. Sita perished upon the spot, and the widower remained inconsolable – for a time.

He led the dullest of lives, and took to himself sundry spouses, all equally distinguished for birth, beauty, and modesty. Like his brother, he performed all the proper devoirs of a Raja, rising before the day to finish his ablutions, to worship the gods, and to do due obeisance to the Brahmans. He then ascended the throne, to judge his people according to the Shastra, carefully keeping in subjection lust, anger, avarice, folly, drunkenness, and pride; preserving himself from being seduced by the love of gaming and of the chase; restraining his desire for dancing, singing, and playing on musical instruments, and refraining from sleep during daytime, from wine, from molesting men of worth, from dice, from putting human beings to death by artful means, from useless travelling, and from holding any one guilty without the commission of a crime. His levées were in a hall decently splendid, and he was distinguished only by an umbrella of peacock’s feathers; he received all complainants, petitioners, and presenters of offences with kind looks and soft words. He united to himself the seven or eight wise councillors, and the sober and virtuous secretary that formed the high cabinet of his royal brother, and they met in some secret lonely spot, as a mountain, a terrace, a bower or a forest, whence women, parrots, and other talkative birds were carefully excluded.

And at the end of this useful and somewhat laborious day, he retired to his private apartments, and, after listening to spiritual songs and to soft music, he fell asleep. Sometimes he would summon his brother’s ‘Nine Gems of Science,’ and give ear to their learned discourses. But it was observed that the viceroy reserved this exercise for nights when he was troubled with insomnia – the words of wisdom being to him an infallible remedy for that disorder.