Ancient Indian Tales

In the first section, "The superpower and the Corpse," a number of tales argon told to the nance in uncertainty by a Vampire, who sues each tier as a test of the ability of the powerfulness to discern meaning in these tales. The king is acting at the behest of a mendi placet who inevitably a brave man to support him perform a magic bandage, and the king fits the bill and willingly sets out to help the man. The corpse the king is to retrieve, however, is occupied by the Vampire who tells the king stories to dissuade him.

These stories represent the fond order of the time. Different cities atomic number 18 described, each with a king who constitutes the authority further who may delegate that authority, as does the king in "The Man Who Changed Sexes," for it is the council member who is given the task of governing. This creates a special problem for the king given that the Councillor might die. The king's ministers tell him the proper federal agency of the king:

The duty of the king, so has it been ordained, is to protect the virtue of his subjects. The radix of this protection is the prudence vested in the councillors. When the Councillor dies, the foundation succumbs and the clangoring of virtue inevitably follows (29).

The hierarchy also gives highschool show up to the brahmin, and a number of these stories center around locales with a high concentration of brahmins, freehanded the kingdom a particular brilliance because so many have attained a aim of religious an

d social importance and perfection. The aforementioned Councillor is a brahmin and so requires special protection. Respect for the social hierarchy is valued, as can be seen from the statement made in one business relationship about how elevated a society is that shows respect for the polar social circles. The story refers to a city that translates as vivid Peak and that does justice to that name. It is stated that in that city "the demarcations of caste were never trespassed upon" (43). The brahmins atomic number 18 the highest caste, but they are not needfully of royal blood, which is a separate issue.

Some brahmins are flush(p), but not all--the brahmin Lohajangha in one story tells the fancy man who desires him that he has no money, while brahmins in other stories are clearly wealthy. The brahmins have special powers because of their superior knowledge and their righteousness--a wealthy merchant wanted a son and asked the brahmins to help; they are identified here as priests and tell him that "the brahmins can consume about everything on earth by means of the biblical sacrifices" (107). Brahmins are said to know "the higher and the lower cognition" (55).

Religion is not the focus of these stories because the translator has omitted many such tales, but the brahmins clearly have a religious pass because they know the "higher and lower wisdom" and because they can install things happen by making "scriptural sacrifices." Priests are consulted whenever someone wants something done or wants an analysis of what actions should be taken. There is a hierarchy within the religious community, or in the large community in terms of religious attainment. In the story "The Brahmin Who Knew a Spell," for instance, a bodhisattva comes to the brahmin to learn a craft, for the bodhisattva has not reached the level of attainment of the brahmin. This brahmin knows a spell that can make seven jewels rain down from the sky, giving him an aura of greater power than other religious leaders (1
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