the Pandavas." And the Maharaja granted the request of his son, and messengers were sent to bring back the brethren; and the Pandavas obeyed the commands of their uncle, and returned to his presence; and it was agreed upon that Yudhishthira should play one game more with Sakuni, and that if Yudhishthira won the Kauravas were to go into exile, and that if Sakuni won, the Pandavas were to go into exile; and the exile was to be for twelve years, and one year more; and during that thirteenth year those who were in exile were to dwell in any city they pleased, but to keep themselves so concealed that the others should never discover them; and if the others did discover them before the thirteenth year was over, then those who were in exile were to continue so for another thirteen years. So they sat down again to play, and Sakuni had a set of cheating dice as before, and with them he won the game.

`When Duhsasana saw that Sakuni had won the game, he danced about for joy; and he cried out:--"Now is established the Raj of Duryodhana." But Bhima said, "Be not elated with joy, but remember my words: The day will come when I will drink your blood, or I am not the son of Kunti." And the Pandavas, seeing that they had lost, threw off their garments and put on deer- skins, and prepared to depart into the forest with their wife and mother, and their priest Dhaumya; but Vidura said to Yudhishthira:--"Your mother is old and unfitted to travel, so leave her under my care;" and the Pandavas did so. And the brethren went out from the assembly hanging down their heads with shame, and covering their faces with their garments; but Bhima threw out his long arms and looked at the Kauravas furiously, and Draupadi spread her long black hair over her face and wept bitterly. And Draupadi vowed a vow, saying:--

` "My hair shall remain dishevelled from this day, until Bhima shall have slain Duhsasana and drank his blood; and then he shall tie up my hair again whilst his hands are dripping with the blood of Duhsasana." '

Such was the great gambling match at Hastinapur in the heroic age of India. It appears there can be little doubt of the truth of the incident, although the verisimilitude would have been more complete without the perpetual winning of the cheat Sakuni--which would be calculated to arouse the suspicion of Yudhishthira, and which could scarcely be indulged in by a professional cheat, mindful of the suspicion it would excite.

Throughout the narrative, however, there is a truthfulness to human nature, and a truthfulness to that particular phase of human nature which is pre-eminently manifested by a high-minded race in its primitive stage of civilization.

To our modern minds the main interest of the story begins from the moment that Draupadi was lost; but it must be remembered that among that ancient people, where women were chiefly prized on sensual grounds, such stakes were evidently recognized.

The conduct of Draupadi herself on the occasion shows that she was by no means unfamiliar with the idea: she protested--not on the ground of sentiment or matrimonial obligation--but solely on what may be called a technical point of law, namely, `Had Yudhishthira become a slave before he staked his wife upon the last game?' For, of course, having ceased to be a freeman, he had no right to stake her liberty.

The concluding scene of the drama forms an impressive figure in the mind of the Hindoo. The terrible figure of Draupadi, as she dishevels her long black hair, is the very impersonation of revenge; and a Hindoo audience never fails to shudder at her fearful vow--that the straggling tresses shall never again be tied up until the day when Bhima shall have fulfilled his vow, and shall then bind them up whilst his fingers are still dripping with the blood of Duhsasana.

The avenging battle subsequently ensued. Bhima struck down