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Из книги "Вишакхадатта. Мудраракшаса или Перстень Ракшасы" (изд. Литературные памятники, 1959 г.):
(стр. 143-144) Патриотическая идея, лежащая в основе творчества Вишакхадатты, очевидно еще яснее выражена во второй его пьесе — «Царица и Чандрагупта» (Devicandragupta), — к сожалению, дошедшей до нас только в отрывках. Это, так же как и «Перстень Ракшасы», историческая пьеса. На этот раз драматург выбирает более близкую ему эпоху; но характерно, что это опять — эпоха расцвета могущества индийского государства и объединения страны под одной властью. Речь идет о времени высшего расцвета империи Гупта, крушение которой, очевидно, произошло за сто лет до написания пьесы. Героем драмы является Чандрагупта II, царь династии Гупта, при котором империя достигла наибольшего могущества. В отличие от «Перстня Ракшасы», в этой драме Вишакхадатты политическая интрига переплетается с любовной.
Содержание драмы вкратце следующее:
Царь Рамагупта 15 <15 Любопытно отметить, что о царе Рамагупте из династии Гупта не сохранилось никаких исторических сведений; так же как и относительно Ракшасы,трудно решить, является ли это лицо историческим или вымышленным.> побежден скифами (saka); скифский царь диктует ему условия позорного мира, по которому он должен отдать победителю свою жену Дхрувадеви. Рамагупта вынужден принять условия, побуждаемый к тому своими советниками.
Положение спасает царевич Чандрагупта, младший брат Рамагупты. Переодевшись в женское платье, он проникает во вражеский лагерь под видом Дхрувадеви со своими соратниками, переодетыми, как женская свита царицы. Он убивает скифского царя, спасая тем страну от вражеского нашествия и царицу — от бесчестия.
Восхищенная мужеством Чандрагупты Дхрувадеви влюбилась в него. Рамагупта, жестокий и трусливый деспот, ненавидит брата, завоевавшего своим подвигом популярность в народе и любовь царицы. Чтобы отвести подозрения, Чандрагупта в 6-м и 7-м актах пьесы притворяется сумасшедшим (любопытная сюжетная деталь, напоминающая европейскому читателю о «Гамлете» Шекспира). Драма кончается тем, что Чандрагупта убивает Рамагупту, сам становится царем и женится на Дхрувадеви.
По сохранившимся немногим отрывкам пьесы мы угадываем в ней те же характерные для Вишакхадатты черты: суровый и воинственный тон произведения, яркую драматичность действия, пренебрежение канонами утонченной аристократической драмы, а главное — ту же основную идею, что и в «Перстне Ракшасы»: идею могущества и независимости Индии, победоносной борьбы с иноземными завоевателями. В лице Чандрагупты II драматург рисует образ идеального государя, очевидно развивая идею, намеченную им в «Перстне Ракшасы» в образе Чандрагупты Маурья. Проблема идеального государя представлялась весьма важной и актуальной в ту эпоху, когда независимость Индии могла поддержать лишь сильная централизованная царская власть; неудивительно, что она занимает важное место в творчестве Вишакхадатты.
В книге приведен и перевод сохранившихся отрывков пьесы, их не много. Интересно, как переодетый Чандрагупта убил скифского царя? Наверно, как Юдифь Олоферна? В англ. википедии приводят подробность о том, что сакскому правителю Западных Кшатрапов/Сатрапов Рудрасимхе III взамен царицы Дхрувадеви хотели послать куртизанку Мадхавасену, одетую под царицу. Это напоминает историю из Геродота, когда по требованию Камбиса ему послали не дочь Амасиса, а дочь прежнего царя Априя Нитетис под видом дочери Амасиса. Согласно ФиН, Нитетис - это Есфирь = Елена Волошанка.
http://en.wikipedia.org/wiki/Chandragupta_II#Early_life_and_coronation
Chandragupta II's mother, Datta Devi, was the chief queen of Samudragupta the Great. After Samudragupta's death his elder son, Ramagupta, took over the throne and married Chandragupta II's fiance Dhruvadevi by force. The fragment from Vishakadatta's "Natya-darpana" mentions the king Ramagupta, the elder brother of Chandragupta II, deciding to surrender his queen Dhruvadevi to the Saka ruler of the Western Kshatrapas Rudrasimha III (r. 388 - 395 CE), after a defeat at the Saka ruler's hands. To avoid the ignominy the Guptas decide to send Madhavasena, a courtesan and a beloved of Chandragupta II, disguised as the queen Dhruvadevi. Chandragupta II changes the plan and himself goes to Rudrasimha III disguised as the queen. He then assassinates Rudrasimha III and later his brother Ramagupta. Dhruvadevi is then married to Chandragupta II.
В книге якобы 11 или 12 века Моджмал аль-Таварих ("Собрание историй") есть история с похожим сюжетом, сравнением с которой реконструируют недостающие части сюжета пьесы Вишакхадатты. Сжатое изложение ее на англ. языке из книги англ. историка Г.М. Эллиота (1808-1853):
http://www.academia.edu/4751622/Bhartrihari_Part_1 Raja Bhartrihari, part 1 by Yoga Nath
..Although the fragments of Devicandraguptam not allow us to reconstruct the complete outline of the drama, since its end was lost, it has been restored by historians on the basis of comparing it with another similar story found in the book Mojmal al-Tawarikh wa al-Qasas, written in Persia in 1126 CE by an unknown author. The title of the book means ‘The Collection of histories and Tales’. The book is written mostly as a chronicle of Persian Kings, but amongst its other stories, there is found a story titled as ‘Rawwal and Barkamaris’. The story closely follows the outline traced from the fragments of Devicandraguptam, and the name Barkamaris is nothing else but the Persian interpretation of the name Vikrama. It is much probable that the story mentioned in it is a concise translation from Sanskrit into Persian of Devicandraguptam. Below is the outline of the complete story as it appeared in book ‘The history of India: as told by its own historians7’ by Sir Henry Miers Elliot, with some adding from:
When Rasal died his eldest son, Rawwal, assumed the sovereignty. It happened that a certain king had a daughter of great intelligence. Wise and learned men had declared that the man who should marry this girl should become king of the four quarters of the world. All the kings and princes of the Hindus sought her, but no one pleased her except Barkamaris, who was very handsome. When Barkamaris brought her home his brother said, ‘as she pleased you so does she please me.’ Then he took the girl with her handmaids. Barkamaris said to himself, ‘The damsel chose me for my wisdom and there is nothing better than wisdom.’ So he gave himself up to study, and associated with the learned and the Brahmins, till he reached such perfection that he had no equal. When the rebel who had expelled their father (Rasal) heard the story of the damsel, he said, ‘Can they who do such things occupy such a position?’ So he led an army and put Rawwal to flight. Rawwal with his brothers and nobles all went to the top of a mountain where a strong fortress had been built. Then they set guards on the summit and felt secure. But the enemy got possession of the mountain by stratagem, and besieged the fort, and was near upon taking it. Rawwal then sent to sue for peace, and his enemy said, ‘Give me the girl, and let every one of your chiefs send a girl. I will give these girls to my officers,—then I will withdraw.’ Rawwal was dejected, but he had a wazir, blind of both eyes, named Safar, of whom, he enquired what was to be done. He advised him to give up the women and save his life. He might then take measures against his enemy, but if he lost his life what would be the good of children and wife, and riches. They resolved upon this course, but just at this juncture, Barkamaris came in, and after making his salutation, said, ‘I and the king are sons of the same father; if he will acquaint me with his opinion, it may be that I may be able to suggest something,—do not take my youth into consideration.’ The King, his brother, informed him of the facts. He then said, ‘It seems proper that I should stake my life for your Majesty: let an order be given me to be dressed like a woman, and let all the officers dress their sons in like manner as damsels, and let us each conceal a knife in our hair, and carry a trumpet also concealed: then send us all to the hostile King. When we are brought before him, he will be told that I am the damsel; he will keep me for himself, and give the others to his officers. Finding my opportunity, I shall not fail to rip up his belly with the knife, and sound the trumpet. When our youths hear this, they will know that I have done my work, and they must also do theirs. All the officers of the army will thus be slain. You must be prepared, when you hear the trumpet, to sally forth with your soldiers, and we will exterminate the foe.'' Rawwal was delighted, and did as was proposed. It succeeded, and not one of the enemy's horsemen escaped.
Later on, Rama Gupta being instigated by his wazir, has made a plot to kill Barkamaris. The second became aware of the plot, and imitated madness on the spot, in order to save himself. Since then, Barkamaris was living a live of runaway, and he was hiding himself under the disguise of an ascetic. The previous love existed between two brothers came to an end, and both have their own reasons to be worst enemies to each other. In the same way as Rama Gupta was looking for a chance to get rid of his main rival Barkamaris, the second was looking for a chance to put off his older brother.
One day in the hot season, Barkamaris was wandering barefoot about the city, and came to the gate of the king's palace. Meeting no hindrance he entered, and found his brother and the damsel sitting on a throne sucking sugar cane. When Rawwal saw him he observed that there could be no porters at the gate, otherwise the poor mendicant would never have got in. Taking pity on him, he gave him a bit of sugar cane. The mendicant took it, and picked up a piece of the shell of the cane to scrape and clean it with. When the king saw that he wanted to clean the cane, he told the damsel to give him a knife. She rose and gave the knife to Barkamaris, who cleaned the sugar cane with it, and craftily watched until the king was off his guard. Then he sprung upon him, and plunging the knife into his navel, ripped him up. After that, he seized his feet and dragged him from the throne. He next called the wazir and the people, and seated himself on the throne amid the plaudits of the people. He burnt the body of the king, took back the damsel and married her, and restored order. Then he called the wazir and said, ‘I know that it was you who counseled my brother in his dealings with me, but this was no fault nor is it blamable. It was God's will that I should be king, so continue to govern the kingdom as you did for my brother.’ Safar replied, ‘You have spoken the truth, all that I did was for the good and advantage of your brother, not out of hostility to you. Nevertheless, I have now resolved upon burning myself, and cannot do as you desire. I was with your brother in life, and I will be with him in death.’ Barkamaris told him that he wanted him to write a book on the duties of kings, on government and justice. Safar consented, and wrote the book, which is called ‘Instruction of Kings’. I have1 transcribed it in this book, for I have written an abstract of it. When it was finished he took it to Barkamaris and read it, and all the nobles admired and praised it. Then he burnt himself. The power of Barkamaris and his kingdom spread, until at length all India submitted to him. Such was Barkamaris. I have related all the facts just as I found them.
Notes on the above-mentioned story: Since some inscriptions mention Chandragupta II as the lawful heir on the throne, it is could be possible that his older brother Rama Gupta usurped his rights, under circumstances that Chandragupta II was too young to ascend to the throne at the time of the demise of his father. This assertion is backed up by the mention of the young age of Chandragupta II, found in Devicandraguptam. Probably at first, Rama Gupta took over as the regent on the behave of his younger brother.
Эта же история в самой книге Эллиота:
https://archive.org/stream/cu31924024066593#page/n147/mode/2up ‘The history of India: as told by its own historians’ by H. M. Elliot, (1867), London, Trübner & Co. p. 110-112
http://en.wikipedia.org/wiki/The_History_of_India,_as_Told_by_Its_Own_Historians
Баркамарис с воинами, переодетые под женщин, зарезали вражеских воинов, эта расправа напоминает историю Данаид, зарезавших сыновей Египта. ("Труд Данаид" напоминает труд Пенелопы, а также дочери и служанки (ставшей матерью Ромула и Рема) царя альбанов Тархетия, когда сотканная ткань снова распускалась). Дальнейшим поведением Баркамарис напоминает Одиссея (возможно хитрость Баркамариса с переодеванием соответствует хитрости Одиссея с Троянским конем?) или Гамлета - он симулирует безумие, чтобы усыпить бдительность царя-узурпатора, приходит нищим во дворец (то же делает император Иовиан в "Римских деяниях", 22(59)) и убивает Раввала, возвращает себе жену.
Убийство скифского царя через женщину - возможно та же история Юдифи и Олоферна, т.е., согласно ФиН, отражение неудач Ливонской войны Ивана Грозного и истории Есфири = Елены Волошанки? Безумие Чандрагупты и Баркамариса - это безумие Ивана Грозного? Считают, что имена Раввала и Баркамариса - это искаженные имена Рамагупты и Чандрагупты, он же Викрамадитья или Викрам.
Также вопрос, в какой степени Чандрагупта и Баркамарис могут быть отражениями Андроника-Христа. «Чандра» на санскрите значит Месяц. М.б. Ч+Андрей? Гупты - копты? готы?
Переодевание Чандрагупты возможно аналогично переодеванию Геракла у Омфалы, или Ахилла, выдававшего себя за женщину (параллель с евнухом Нарзесом, указанная ФиН).
Статья о некой Моджмал аль-Таварих, та ли это книга?:
http://www.iranicaonline.org/articles/mojmal-al-tawarik MOJMAL AL-TAWĀRIḴ WA’L-QEṢAṢ – an anonymous chronicle from the 12th century in the Persian tradition of literary historiography. The work concentrates on the Persian rulers before the advent of Islam, the Muslim conquests, and events related to Hamadān, indicating that the work probably originated there.
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