Lorik had been betrothed to a girl named Satmanâin, who was not of age and had not joined her husband. Lorik had an adopted brother named Semru. Lorik and Chandanî, after killing the gambler, went on to Hardoi, near Mongir, where Lorik defeated a Râja and conquered his country. Lorik was finally seized and put into a dungeon, whence he was released by the aid of the goddess Durgâ.
He again conquered the Râja, recovered Chandanî, had a son born to him, and gained considerable wealth. So they determined to return to their native land.
Meanwhile Semru, Lorik’s brother by adoption, had been killed by the Kols and all his cattle and property were plundered. Lorik’s real wife, Satmanâin, had grown into a handsome woman, but still remained in her father’s house. Lorik was anxious to test her fidelity; so when she came to sell milk in his camp, not knowing her husband, he stretched a loin cloth across the entrance. All the other women stepped over it, but the delicacy of Satmanâin was so excessive that she would not put her foot across it. Lorik was pleased, and filling her basket with jewels, covered them with rice. When she returned, her sister saw the jewellery and charged her with obtaining them as the price of her dishonour. She indignantly denied the accusation, and her nephew, Semru’s son, prepared to fight Lorik to avenge the dishonour of his aunt. Next day the matter was cleared up to the satisfaction of all parties.
Lorik then reigned with justice, and incurred the displeasure of Indra, who sought to destroy him. So the goddess Durgâ took the form of his mistress Chandanî and tempted him. He succumbed to her wiles, and she struck him so that his face turned completely round. Overcome by grief and shame, he went to Benares, and there he and his friends were turned into stone and sleep the sleep of magic at Manikarnika Ghât.
The Mirzapur Version.
The Mirzapur version is interesting from its association with fetishism. As you descend the Mârkundi Pass into the valley of the Son, you observe a large isolated boulder split into two parts, with a narrow fissure between them. Further on in the bed of the Son is a curious water-worn rock, which, to the eye of faith, suggests a rude resemblance to a headless elephant. On this foundation has been localized the legend of Lorik, which takes us back to the time when the Aryan and the aboriginal Dasyu contended for mastery in the wild borderland. There was once, so the tale runs, a barbarian king who reigned at the fort of Agori, the frontier fortress on the Son. Among his dependents was a cowherd maiden, named Manjanî, who was loved by her clansman Lorik. He, with his brother Sânwar, came to claim her as his bride. The Râja insisted on enforcing the Jus primae noctis. The heroic brethren, in order to escape this infamy, carried off the maiden. The Râja pursued on his famous wild elephant, which Lorik decapitated with a single blow.
When they reached in their flight the Mârkundi Pass, the wise Manjanî advised Lorik to use her father’s sword, which, with admirable forethought, she had brought with her. He preferred his own weapon, but she warned him to test both. His own sword broke to pieces against the huge boulder of the Pass, but Manjanî’s weapon clave it in twain. So Lorik and his brother, with the aid of the magic brand, defeated the infidel hosts with enormous slaughter, and carried off the maiden in triumph.
If you doubt the story, there are the cloven boulder and the petrified elephant to witness to its truth, and both are worshipped to this day in the name of Lorik and his bride with offerings of milk and grain.
This tale embodies a number of incidents which constantly appear in the folk-tales. We have the gambling match in the Mahâbhârata and in the tale of Nala and Damayantî, as well as in the Celtic legend of the young king of Easaidh Ruadh.[42] The magic sword and the various fidelity tests appear both in the folk-tales of the East and West.