(a short tale)

AS a messenger, if the heart of the Presence be moved to so great favour. And on six rupees. Yes, Sahib, for I have three little, little children whose stomachs are always empty, and corn is now but forty pounds to the rupee. I will make so clever a messenger that you shall all day long be pleased with me, and, at the end of the year, shall bestow a turban. I know all the roads of the station and many other things. Aha, Sahib! I am clever. Give me service. I was aforetime in the Police. A bad character? Now without doubt an enemy has told this tale. Never was I a scamp. I am a man of clean heart, and all my words are true. They knew this when I was in the Police. They said: ‘Afzal Khan is a true speaker in whose words men may trust.’ I am a Delhi Pathan, Sahib. All Delhi Pathans are good men. You have seen Delhi? Yes, it is true that there be many scamps among the Delhi Pathans. How wise is the Sahib! Nothing is hid from his eyes, and he will make me his messenger, and I will take all his notes secretly and without ostentation. Nay, Sahib, God is my witness that I meant no evil. I have long desired to serve under a true Sahib—a virtuous Sahib. Many young Sahibs are as devils unchained. With these Sahibs I would take no service—not though all the stomachs of my little children were crying for bread.Why am I not still in the Police? I will speak true talk. An evil came to the Thana—to Ram Baksh, the Havildar, and Maula Baksh, and Juggut Ram, and Bhim Singh, and Suruj Bul. Ram Baksh is in the jail for a space, and so also is Maula Baksh.

It was at the Thana of Howli, on the road that leads to Gokral-Seetarun wherein are many dacoits. We were all brave men — Rustums. Wherefore we were sent to that Thana, which was eight miles from the next Thana. All day and all night we watched for dacoits. Why does the Sahib laugh? Nay, I will make a confession. The dacoits were too clever, and, seeing this, we made no further trouble. It was in the hot weather. What can a man do in the hot days? Is the Sahib who is so strong—is he, even, vigorous in that hour? We made an arrangement with the dacoits for the sake of peace. That was the work of the Havildar, who was fat. Ho! ho! Sahib, he is now getting thin in the jail among the carpets. The Havildar said: ‘Give us no trouble, and we will give you no trouble. At the end of the reaping send us a man to lead before the judge, a man of infirm mind against whom the trumped-up case will break down. Thus we shall save our honour.’ To this talk the dacoits agreed, and we had no trouble at the Thana, and could eat melons in peace, sitting upon our charpoys all day long. Sweet as sugar-cane are the melons of Howli!

Now there was an Assistant Commissioner—a Stunt Sahib, in that district, called Yunkum Sahib. Aha! He was hard—hard even as is the Sahib who, without doubt, will give me the shadow of his protection. Many eyes had Yunkum Sahib, and moved quickly through his District. Men called him The Tiger of Gokral-Seetarun, because he would arrive unannounced and make his kill, and, before sunset, would be giving trouble to the Tehsildars thirty miles away. No one knew the comings or the goings of Yunkum Sahib. He had no camp, and when his horse was weary he rode upon a devil-carriage. I do not know its name, but the Sahib sat in the midst of three silver wheels that made no creaking, and drove them with his legs, prancing like a bean-fed horse—thus. A shadow of a hawk upon the fields was not more without noise than the devil-carriage of Yunkum Sahib. It was here: it was there: it was gone: and the rapport was made, and there was trouble. Ask the Tehsildar of Rohestri how the hen-stealings came to be known, Sahib.

It fell upon a night that we of the Thana slept according to custom upon our charpoys, having eaten the evening meal and drunk tobacco. When we awoke in the morning, behold, of our six rifles not one remained! Also, the big Police-book that was in the Havildar’s charge was gone. Seeing these things, we were very much afraid, thinking on our parts that the dacoits, regardless of honour, had come by night, and put us to shame. Then said Ram Baksh, the Havildar: ‘Be silent! The business is an evil business, but it may yet go well. Let us make the case complete. Bring a kid and my tulwar. See you not now, O fools? A kick for a horse, but for a man a word is enough.’

We of the Thana, perceiving quickly what was in the mind of the Havildar, and greatly fearing that the service would be lost, made haste to take the kid into the inner room, and attended to the words of the Havildar. ‘Twenty dacoits came,’ said the Havildar, and we, taking his words, repeated after him according to custom. ‘There was a great fight,’ said the Havildar, ‘and of us no man escaped unhurt. The bars of the window were broken. Suruj Bul, see thou to that; and, O men, put speed into your work, for a runner must go with the news to The Tiger of Gokral-Seetarun.’ Thereon, Suruj Bul, leaning with his shoulder, brake in the bars of the window, and I, beating her with a whip, made the Havildar’s mare skip among the melon-beds till they were much trodden with hoof-prints.

These things being made, I returned to the Thana, and the goat was slain, and certain portions of the walls were blackened with fire, and each man dipped his clothes a little into the blood of the goat. Know, O Sahib, that a wound made by man upon his own body can, by those skilled, be easily discerned from a wound wrought by another man. Therefore, the Havildar, taking his tulwar, smote one of us lightly on the forearm in the fat, and another on the leg, and a third on the back of the hand. Thus dealt he with all of us till the blood came; and Suruj Bul, more eager than the others, took out much hair. O Sahib, never was so perfect an arrangement. Yea, even I would have sworn that the Thana had been treated as we said. There was smoke and breaking and blood and trampled earth.

‘Ride now, Maula Baksh,’ said the Havildar, ‘to the house of the Stunt Sahib, and carry the news of the dacoity. Do you also, O Afzal Khan, run there, and take heed that you are mired with sweat and dust on your incoming. The blood will be dry on the clothes. I will stay and send a straight rapport to the Dipty Sahib, and we will catch certain that ye know of, villagers, so that all may be ready against the Dipty Sahib’s arrival.’

Thus Maula Baksh rode, and I ran hanging on the stirrup, and together we came in an evil plight before The Tiger of Gokral-Seetarun in the Rohestri tehsil. Our tale was long and correct, Sahib, for we gave even the names of the dacoits and the issue of the fight, and besought him to come. But The Tiger made no sign, and only smiled after the manner of Sahibs when they have a wickedness in their hearts. ‘Swear ye to the rapport?’ said he, and we said: ‘Thy servants swear. The blood of the fight is but newly dry upon us. Judge thou if it be the blood of the servants of the Presence, or not.’ And he said ‘I see. Ye have done well.’ But he did not call for his horse or his devil-carriage, and scour the land as was his custom. He said: ‘Rest now and eat bread, for ye be wearied men. I will wait the coming of the Dipty Sahib.’

Now it is the order that the Havildar of the Thana should send a straight rapport of all dacoities to the Dipty Sahib. At noon came he, a fat man and an old, and overbearing withal, but we of the Thana had no fear of his anger, dreading more the silences of The Tiger of Gokral-Seetarun. With him came Ram Baksh, the Havildar, and the others, guarding ten men of the village of Howli—all men evil affected towards the Police of the Sirkar. As prisoners they came, the irons upon their hands, crying for mercy—Imam Baksh, the farmer, who had denied his wife to the Havildar, and others, ill-conditioned rascals against whom we of the Thana bore spite. It was well done, and the Havildar was proud. But the Dipty Sahib was angry with the Stunt Sahib for lack of zeal, and said ‘Dam-Dam’ after the custom of the English people, and extolled the Havildar. Yunkum Sahib lay still in his long chair. ‘Have the men sworn?’ said Yunkum Sahib. ‘Ay, and captured ten evildoers,’ said the Dipty Sahib. ‘There be more abroad in your charge. Take horse-ride, and go in the name of the Sirkar!’ ‘Truly there be more evildoers abroad,’ said Yunkum Sahib, ‘but there is no need of a horse. Come all men with me.’

I saw the mark of a string on the temples of Imam Baksh. Does the Presence know the torture of the Cold Draw? I saw also the face of The Tiger of Gokral-Seetarun, the evil smile was upon it, and I stood back ready for what might befall. Well it was, Sahib, that I did this thing. Yunkum Sahib unlocked the door of his bathroom, and smiled anew. Within lay the six rifles and the big Police-book of the Thana of Howli! He had come by night in the devil-carriage that is noiseless as a ghoul, and, moving among us asleep, had taken away both the guns and the book! Twice had he come to the Thana, taking each time three rifles. The liver of the Havildar was turned to water, and he fell scrabbling in the dirt about the boots of Yunkum Sahib, crying ‘Have mercy! ‘

And I? Sahib, I am a Delhi Pathan, and a young man with little children. The Havildar’s mare was in the compound. I ran to her and rode. The black wrath of the Sirkar was behind me, and I knew not whither to go. Till she dropped and died I rode the red mare; and by the blessing of God, Who is without doubt on the side of all just men, I escaped. But the Havildar and the rest are now in jail.

I am a scamp? It is as the Presence pleases. God will make the Presence a Lord, and give him a rich Memsahib as fair as a Peri to wife, and many strong sons, if he makes me his orderly. The Mercy of Heaven be upon the Sahib! Yes, I will only go to the Bazar and bring my children to these so-palace-like quarters, and then—the Presence is my Father and my Mother, and I, Afzal Khan, am his slave.

Ohé, Sirdar-ji! I also am of the household of the Sahib.

page 1 of 4

‘A WEAVER went out to reap but stayed to unravel the corn-stalks. Ha! ha! ha! Is there any sense in a weaver?’ Janki Meah glared at Kundoo, but, as Janki Meah was blind, Kundoo was not impressed. He had come to argue with Janki Meah, and, if chance favoured, to make love to the old man’s pretty young wife.

This was Kundoo’s grievance, and he spoke in the name of all the five men who, with Janki Meah, composed the gang in Number Seven gallery of Twenty-Two. Janki Meah had been blind for the thirty years during which he had served the Jimahari Colliery with pick and crowbar. All through those thirty years he had regularly, every morning before going down, drawn from the overseer his allowance of lamp-oil—just as if he had been an eyed miner. What Kundoo’s gang resented, as hundreds of gangs had resented before, was Janki Meah’s selfishness.

He would not add the oil to the common stock of his gang, but would save and sell it.

‘I knew these workings before you were born,’ Janki Meah used to reply. ‘I don’t want the light to get my coal out by, and I am not going to help you. The oil is mine, and I intend to keep it.’

A strange man in many ways was Janki Meah, the white-haired, hot-tempered, sightless weaver who had turned pitman. All day long—except on Sundays and Mondays when he was usually drunk—he worked in the Twenty-Two shaft of the Jimahari Colliery as cleverly as a man with all the senses. At evening he went up in the great steam-hauled cage to the pit-bank, and there called for his pony—a rusty, coal-dusty beast, nearly as old as Janki Meah. The pony would come to his side, and Janki Meah would clamber on to its back and be taken at once to the plot of land which he, like the other miners, received from the Jimahari Company. The pony knew that place, and when, after six years, the Company changed all the allotments to prevent the miners from acquiring proprietary rights, Janki Meah represented, with tears in his eyes, that were his holding shifted he would never be able to find his way to the new one. ‘My horse only knows that place,’ pleaded Janki Meah, and so he was allowed to keep his land.

On the strength of this concession and his accumulated oil-savings, Janki Meah took a second wife—a girl of the Jolaha main stock of the Meahs, and singularly beautiful. Janki Meah could not see her beauty; wherefore he took her on trust, and forbade her to go down the pit. He had not worked for thirty years in the dark without knowing that the pit was no place for pretty women. He loaded her with ornaments—not brass or pewter, but real silver ones—and she rewarded him by flirting outrageously with Kundoo of Number Seven gallery gang. Kundoo was really the head of the gang, but Janki Meah insisted upon all the work being entered in his own name, and chose the men that he worked with. Custom—stronger even than the Jimahari Company—dictated that Janki, by right of his years, should manage these things, and should, also, work despite his blindness. In Indian mines, where they cut into the solid coal with the pick and clear it out from floor to ceiling, he could come to no great harm. At Home, where they undercut the coal and bring it down in crashing avalanches from the roof, he would never have been allowed to set foot in a pit. He was not a popular man because of his oil-savings; but all the gangs admitted that Janki knew all the khads, or workings, that had ever been sunk or worked since the Jimahari Company first started operations on the Tarachunda fields.

Pretty little Unda only knew that her old husband was a fool who could be managed. She took no interest in the colliery except in so far as it swallowed up Kundoo five days out of the seven, and covered him with coal-dust. Kundoo was a great workman, and did his best not to get drunk, because, when he had saved forty rupees, Unda was to steal everything that she could find in Janki’s house and run with Kundoo to a land where there were no mines, and every one kept three fat bullocks and a milch-buffalo. While this scheme ripened it was his custom to drop in upon Janki and worry him about the oil-savings. Unda sat in a corner and nodded approval. On the night when Kundoo had quoted that objectionable proverb about weavers, Janki grew angry.

‘Listen, you pig,’ said he. ‘Blind I am, and old I am, but, before ever you were born, I was grey among the coal. Even in the days when the Twenty-Two khad was unsunk, and there were not two thousand men here, I was known to have all knowledge of the pits. What khad is there that I do not know, from the bottom of the shaft to the end of the last drive? Is it the Baromba khad, the oldest, or the Twenty-Twos where Tibu’s gallery runs up to Number Five?’

‘Hear the old fool talk!’ said Kundoo, nodding to Unda. ‘No gallery of Twenty-Two will cut into Five before the end of the Rains. We have a month’s solid coal before us. The Babuji says so.’

‘Babuji! Pigji! Dogji! What do these fat slugs from Calcutta know? He draws and draws and draws, and talks and talks and talks, and his maps are all wrong. I, Janki, know that this is so. When a man has been shut up in the dark for thirty years God gives him knowledge. The old gallery that Tibu’s gang made is not six feet from Number Five.’

‘Without doubt God gives the blind knowledge,’ said Kundoo, with a look at Unda. ‘Let it be as you say. I, for my part, do not know where lies the gallery of Tibu’s gang, but I am not a withered monkey who needs oil to grease his joints with.’

Kundoo swung out of the hut laughing, and Unda giggled. Janki turned his sightless eyes towards his wife and swore. ‘ I have land, and I have sold a great deal of lamp-oil,’ mused Janki, ‘but I was a fool to marry this child.’

A week later the Rains set in with a vengeance, and the gangs paddled about in coal-slush at the pit-banks. Then the big mine-pumps were made ready, and the Manager of the Colliery ploughed through the wet towards the Tarachunda River swelling between its soppy banks. ‘Lord send that this beastly beck doesn’t misbehave,’ said the Manager piously, and he went to take counsel with his Assistant about the pumps.

But the Tarachunda misbehaved very much indeed. After a fall of three inches of rain in an hour it was obliged to do something. It topped its bank and joined the flood-water that was hemmed between two low hills just where the embankment of the Colliery main line crossed. When a large part of a rain-fed river, and a few acres of flood-water, make a dead set for a ninefoot culvert, the culvert may spout its finest, but the water cannot all get out. The Manager pranced upon one leg with excitement, and his language was improper.

He had reason to swear, because he knew that one inch of water on land meant a pressure of one hundred tons to the acre; and here was about five feet of water forming, behind the railway embankment, over the shallower workings of Twenty-Two. You must understand that, in a coal-mine, the coal nearest the surface is worked first from the central shaft. That is to say, the miners may clear out the stuff to within ten, twenty, or thirty feet of the surface, and, when all is worked out, leave only a skin of earth upheld by some few pillars of coal. In a deep mine, where they know that they have any amount of material at hand, men prefer to get all their mineral out at one shaft, rather than make a number of little holes to tap the comparatively unimportant surface-coal.

page 2

And the Manager watched the flood.

The culvert spouted a nine-foot gush; but the water still formed, and word was sent to clear the men out of Twenty-Two. The cages came up crammed and crammed again with the men nearest the pit’s-eye, as they call the place where you can see daylight from the bottom of the main shaft. All away and away up the long black galleries the flare-lamps were winking and dancing like so many fireflies, and the men and the women waited for the clanking, rattling, thundering cages to come down and fly up again. But the outworkings were very far off, and word could not be passed quickly, though the heads of the gangs and the Assistant shouted and swore and tramped and stumbled. The Manager kept one eye on the great troubled pool behind the embankment, and prayed that the culvert would give way and let the water through in time. With the other eye he watched the cages come up and saw the headman counting the roll of the gangs. With all his heart and soul he swore at the winder who controlled the iron drum that wound up the wire rope on which hung the cages.

In a little time there was a down-draw in the water behind the embankment—a sucking whirlpool, all yellow and yeasty. The water had smashed through the skin of the earth and was pouring into the old shallow workings of TwentyTwo.

Deep down below, a rush of black water caught the last gang waiting for the cage, and as they clambered in, the whirl was about their waists. The cage reached the pit-bank, and the Manager called the roll. The gangs were all safe except Gang Janki, Gang Mogul, and Gang Rahim, eighteen men, with perhaps ten basket-women who loaded the coal into the little iron carriages that ran on the tramways of the main galleries. These gangs were in the out-workings, threequarters of a mile away, on the extreme fringe of the mine. Once more the cage went down, but with only two Englishmen in it, and dropped into a swirling, roaring current that had almost touched the roof of some of the lower side-galleries. One of the wooden balks with which they had propped the old workings shot past on the current, just missing the cage.

‘If we don’t want our ribs knocked out, we’d better go,’ said the Manager. ‘ We can’t even save the Company’s props.’

The cage drew out of the water with a splash, and a few minutes later it was officially reported that there was at least ten feet of water in the pit’seye. Now ten feet of water there meant that all other places in the mine were flooded except such galleries as were more than ten feet above the level of the bottom of the shaft. The deep workings would be full, the main galleries would be full, but in the high workings reached by inclines from the main roads there would be a certain amount of air cut off, so to speak, by the water and squeezed up by it. The little science-primers explain how water behaves when you pour it down test-tubes. The flooding of Twenty-Two was an illustration on a large scale.

‘By the Holy Grove, what has happened to the air?’ It was a Sonthal gangman of Gang Mogul in Number Nine gallery, and he was driving a six-foot way through the coal. Then there was a rush from the other galleries, and Gang Janki and Gang Rahim stumbled up with their basket-women.‘Water has come in the mine,’ they said, ‘and there is no way of getting out.’

‘I went down,’ said Janki—‘down the slope of my gallery, and I felt the water.’

‘There has been no water in the cutting in our time,’ clamoured the women. ‘Why cannot we go away.’

‘Be silent!’ said Janki. ‘Long ago, when my father was here, water came to Ten—no, Eleven—cutting, and there was great trouble. Let us get away to where the air is better.’

The three gangs and the basket-women left Number Nine gallery and went farther up Number Sixteen. At one turn of the road they could see the pitchy black water lapping on the coal. It had touched the roof of a gallery that they knew well—a gallery where they used to smoke their pipes and manage their flirtations. Seeing this, they called aloud upon their Gods, and the Mehas, who are thrice bastard Mohammedans, strove to recollect the name of the Prophet. They came to a great open square whence nearly all the coal had been extracted. It was the end of the outworkings, and the end of the mine.

Far away down the gallery a small pumping-engine, used for keeping dry a deep working and fed with steam from above, was throbbing faithfully. They heard it cease.

‘They have cut off the steam,’ said Kundoo hopefully. ‘They have given the order to use all the steam for the pit-bank pumps. They will clear out the water.’

‘If the water has reached the smoking-gallery,’ said Janki, ‘all the Company’s pumps can do nothing for three days.’

‘It is very hot,’ moaned Jasoda, the Meah basket-woman. ‘There is a very bad air here because of the lamps.’

‘Put them out,’ said Janki. ‘Why do you want lamps?’ The lamps were put out, and the company sat still in the utter dark. Somebody rose quietly and began walking over the coals. It was Janki, who was touching the walls with his hands. ‘Where is the ledge?’ he murmured to himself.

‘Sit, sit!’ said Kundoo. ‘If we die, we die. The air is very bad.’

But Janki still stumbled and crept and tapped with his pick upon the walls. The women rose to their feet.

‘Stay all where you are. Without the lamps you cannot see, and I—I am always seeing,’ said Janki. Then he paused, and called out: ‘O you who have been in the cutting more than ten years, what is the name of this open place? I am an old man and I have forgotten.’

‘Bullia’s Room,’ answered the Sonthal who had complained of the vileness of the air.

‘Again,’ said Janki.

‘Bullia’s Room.’

‘Then I have found it,’ said Janki. ‘The name only had slipped my memory. Tibu’s gang’s gallery is here.’

‘A lie,’ said Kundoo. ‘There have been no galleries in this place since my day.’

‘Three paces was the depth of the ledge,’ muttered Janki without heeding—‘and—oh, my poor bones!—I have found it! It is here, up this ledge. Come all you, one by one, to the place of my voice, and I will count you.’

page 3

There was a rush in the dark, and Janki felt the first man’s face hit his knees as the Sonthal scrambled up the ledge.

‘Who?’ cried Janki.

‘I, Sunua Manji.’

‘Sit you down,’ said Janki. ‘Who next?’

One by one the women and the men crawled up the ledge which ran along one side of ‘Bullia’s Room.’ Degraded Mohammedan, pig-eating Musahr, and wild Sonthal, Janki ran his hand over them all.

‘Now follow after,’ said he, ‘catching hold of my heel, and the women catching the men’s clothes.’ He did not ask whether the men had brought their picks with them. A miner, black or white, does not drop his pick. One by one, Janki leading, they crept into the old gallery—a six-foot way with a scant four feet from thill to roof.

‘The air is better here,’ said Jasoda. They could hear her heart beating in thick, sick bumps.

‘Slowly, slowly,’ said Janki. ‘I am an old man, and I forget many things. This is Tibu’s gallery, but where are the four bricks where they used to put their hookah fire on when the Sahibs never saw? Slowly, slowly, O you people behind.’

They heard his hands disturbing the small coal on the floor of the gallery and then a dull sound. ‘This is one unbaked brick, and this is another and another. Kundoo is a young man—let him come forward. Put a knee upon this brick and strike here. When Tibu’s gang were at dinner on the last day before the good coal ended, they heard the men of Five on the other side, and Five worked their gallery two Sundays later—or it may have been one. Strike there, Kundoo, but give me room to go back.’

Kundoo, doubting, drove the pick, but the first soft crush of the coal was a call to him. He was fighting for his life and for Unda—pretty little Unda with rings on all her toes—for Unda and the forty rupees. The women sang the Song of the Pick—the terrible, slow, swinging melody with the muttered chorus that repeats the sliding of the loosened coal, and, to each cadence, Kundoo smote in the black dark. When he could do no more, Sunua Manji took the pick, and struck for his life and his wife, and his village beyond the blue hills over the Tarachunda River. An hour the men worked, and then the women cleared away the coal.

‘It is farther than I thought,’ said Janki. ‘The air is very bad; but strike, Kundoo, strike hard.’

For the fifth time Kundoo took up the pick as the Sonthal crawled back. The song had scarcely recommenced when it was broken by a yell from Kundoo that echoed down the gallery: ‘Par hua! Par hua! We are through, we are through!’ The imprisoned air in the mine shot through the opening, and the women at the far end of the gallery heard the water rush through the pillars of ‘Bullia’s Room’ and roar against the ledge. Having fulfilled the law under which it worked, it rose no farther. The women screamed and pressed forward. ‘The water has come—we shall be killed! Let us go.’

Kundoo crawled through the gap and found himself in a propped gallery by the simple process of hitting his head against a beam.

‘Do I know the pits or do I not?’ chuckled Janki. ‘This is the Number Five; go you out slowly, giving me your names. Ho, Rahim! count your gang! Now let us go forward, each catching hold of the other as before.’

They formed line in the darkness and Janki led them—for a pitman in a strange pit is only one degree less liable to err than an ordinary mortal underground for the first time. At last they saw a flare-lamp, and Gangs Janki, Mogul, and Rahim of Twenty-two stumbled dazed into the glare of the draught-furnace at the bottom of Five: Janki feeling his way and the rest behind.

‘Water has come into Twenty-Two. God knows where are the others. I have brought these men from Tibu’s gallery in our cutting, making connection through the north side of the gallery. Take us to the cage,’ said Janki Meah.

At the pit-bank of Twenty-Two some thousand people clamoured and wept and shouted. ‘One hundred men—one thousand men—had been drowned in the cutting.’ They would all go to their homes to-morrow. ‘Where were their men?’ Little Unda, her cloth drenched with the rain, stood at the pit-mouth calling down the shaft for Kundoo. They had swung the cages clear of the mouth, and her only answer was the murmur of the flood in the pit’s-eye two hundred and sixty feet below.‘Look after that woman! She’ll chuck herself down the shaft in a minute,’ shouted the Manager.

But he need not have troubled; Unda was afraid of death. She wanted Kundoo. The Assistant was watching the flood and seeing how far he could wade into it. There was a lull in the water, and the whirlpool had slackened. The mine was full, and the people at the pit-bank howled.

‘My faith, we shall be lucky if we have five hundred hands on the place to-morrow!’ said the Manager. ‘There’s some chance yet of running a temporary dam across that water. Shove in anything – tubs and bullock-carts if you haven’t enough bricks. Make them work now if they never worked before. Hi! you gangers! make them work.’

Little by little the crowd was broken into detachments, and pushed towards the water with promises of overtime. The dam-making began, and when it was fairly under way, the Manager thought that the hour had come for the pumps. There was no fresh inrush into the mine. The tall, red, iron-clamped pump-beam rose and fell, and the pumps snored and guttered and shrieked as the first water poured out of the pipe.

‘We must run her all to-night,’ said the Manager wearily, ‘ but there’s no hope for the poor devils down below. Look here, Gur Sahai, if you are proud of your engines, show me what they can do now.’

Gur Sahai grinned and nodded, with his right hand upon the lever and an oil-can in his left. He could do no more than he was doing, but he could keep that up till the dawn. Were the Company’s pumps to be beaten by the vagaries of that troublesome Tarachunda River? Never, never! And the pumps sobbed and panted: ‘Never, never!’ The Manager sat in the shelter of the pit-bank roofing, trying to dry himself by the pump-boiler fire, and, in the dreary dusk, he saw the crowds on the dam scatter and fly.

page 4

‘That’s the end,’ he groaned. ‘ ’Twill take us six weeks to persuade ’em that we haven’t tried to drown their mates on purpose. Oh for a decent, rational Geordie!’

But the flight had no panic in it. Men had run over from Five with astounding news, and the foremen could not hold their gangs together. Presently, surrounded by a clamorous crew, Gangs Rahim, Mogul, and Janki, and ten basket-women, walked up to report themselves, and pretty little Unda stole away to Janki’s hut to prepare his evening meal.

‘Alone I found the way,’ explained Janki Meah, ‘and now will the Company give me pension?’

The simple pit-folk shouted and leaped and went back to the dam, reassured in their old belief that, whatever happened, so great was the power of the Company whose salt they ate, none of them could be killed. But Gur Sahai only bared his white teeth, and kept his hand upon the lever and proved his pumps to the uttermost.

‘I say,’ said the Assistant to the Manager, a week later, ‘do you recollect Germinal?’ ‘Yes. Queer thing. I thought of it in the cage when that balk went by. Why?’

‘Oh, this business seems to be Germinal upsidedown. Janki was in my veranda all this morning, telling me that Kundoo had eloped with his wife—Unda or Anda, I think her name was.’

‘Hillo! And those were the cattle you risked your life for to clear out of Twenty-Two!’

‘No—I was thinking of the Company’s props, not the Company’s men.’

‘Sounds better to say so now; but I don’t believe you, old fellow.’

(a short tale)

Love heeds not caste nor sleep a broken bed.
I went in search of love and lost myself.
—Hindu Proverb

A MAN should, whatever happens, keep to his own caste, race, and breed. Let the White go to the White and the Black to the Black. Then, whatever trouble falls is in the ordinary course of things—neither sudden, alien, nor unexpected. This is the story of a man who wilfully stepped beyond the safe limits of decent everyday society, and paid for it heavily. He knew too much in the first instance; and he saw too much in the second. He took too deep an interest in native life; but he will never do so again.

Deep away in the heart of the City, behind Jitha Megji’s bustee, lies Amir Nath’s Gully, which ends in a dead-wall pierced by one grated window. At the head of the Gully is a big cowbyre, and the walls on either side of the Gully are without windows. Neither Suchet Singh nor Gaur Chand approve of their women-folk looking into the world. If Durga Charan had been of their opinion he would have been a happier man today, and little Bisesa would have been able to knead her own bread. Her room looked out through the grated window into the narrow dark Gully where the sun never came and where the buffaloes wallowed in the blue slime. She was a widow, about fifteen years old, and she prayed the Gods, day and night, to send her a lover; for she did not approve of living alone.

One day, the man—Trejago his name was—came into Amir Nath’s Gully on an aimless wandering; and, after he had passed the buffaloes, stumbled over a big heap of cattle-food.

Then he saw that the Gully ended in a trap, and heard a little laugh from behind the grated window. It was a pretty little laugh, and Trejago, knowing that, for all practical purposes, the old Arabian Nights are good guides, went forward to the window, and whispered that verse of ‘The Love Song of Har Dyal’ which begins:—

Can a man stand upright in the face of the naked Sun; or a Lover in the Presence of his Beloved?
If my feet fail me, O Heart of my Heart, am I to blame, being blinded by the glimpse of your beauty?

There came the faint tchink of a woman’s bracelets from behind the grating, and a little voice went on with the song at the fifth verse :

Alas! alas! Can the Moon tell the Lotus of her love when the Gate of Heaven is shut
and the clouds gather for the rains?
They have taken my Beloved, and driven her with the pack-horses to the North.
There are iron chains on the feet that were set on my heart.
Call to the bowmen to make ready——

The voice stopped suddenly, and Trejago walked out of Amir Nath’s Gully, wondering who in the world could have capped ‘The Love Song of Har Dyal’ so neatly.

Next morning, as he was driving to office, an old woman threw a packet into his dogcart. In the packet was the half of a broken glass-bangle, one flower of the blood-red dhak, a pinch of bhusa or cattle-food, and eleven cardamoms. That packet was a letter—not a clumpsy compromising letter, but an innocent unintelligible lover’s epistle.

Trejago knew far too much about these things, as I have said. No Englishman should be able to translate object-letters. But Trejago spread all the trifles on the lid of his office-box and began to puzzle them out.

A broken glass-bangle stands for a Hindu widow all India over; because, when her husband dies, a woman’s bracelets are broken on her wrists. Trejago saw the meaning of the little bit of glass. The flower of the dhak means diversely ‘desire,’ ‘I come,’ ‘write,’ or ‘danger,’ according to the other things with it. One cardamom means ‘jealousy’; but when any article is duplicated in an object-letter, it loses its symbolic meaning and stands merely for one of a number indicating time, or, if incense, curds, or saffron be sent also, place. The message ran then—‘A widow—dhak flower and bhusa,—at eleven o’clock.’ The pinch of bhusa enlightened Trejago. He saw—this kind of letter leaves much to instinctive knowledge that the bhusa referred to the big heap of cattlefood over which he had fallen in Amir Nath’s Gully, and that the message must come from the person behind the grating; she being a widow. So the message ran then, ‘A widow, in the Gully in which is the heap of bhusa, desires you to come at eleven o’clock.’

Trejago threw all the rubbish into the fireplace and laughed. He knew that men in the East do not make love under windows at eleven in the forenoon, nor do women fix appointments a week in advance. So he went, that very night at eleven, into Amir Nath’s Gully, clad in a boorka, which cloaks a man as well as a woman. Directly the gongs of the City made the hour, the little voice behind the grating took up ‘The Love Song of Har Dyal’ at the verse where the Pathan girl calls upon Har Dyal to return. The song is really pretty in the vernacular. In English you miss the wail of it. It runs something like this—

Alone upon the housetops, to the North
I turn and watch the lightning in the sky,—
The glamour of thy footsteps in the North.
Come back to me, Beloved, or I die!
Below my feet the still bazar is laid—
Far, far, below the weary camels lie,
The camels and the captives of thy raid.
Come back to me, Beloved, or I die!
My father’s wife is old and harsh with years,
And drudge of all my father’s house am I.—
My bread is sorrow and my drink is tears,
Come back to me, Beloved, or I die!

As the song stopped, Trejago stepped up under the grating and whispered—‘I am here.’

Bisesa was good to look upon.

That night was the beginning of many strange things, and of a double life so wild that Trejago to-day sometimes wonders if it were not all a dream. Bisesa, or her old handmaiden who had thrown the object-letter, had detached the heavy grating from the brick-work of the wall; so that the window slid inside, leaving only a square of raw masonry into which an active man might climb.

In the day-time, Trejago drove through his routine of office-work, or put on his calling-clothes and called on the ladies of the Station, wondering how long they would know him if they knew of poor little Bisesa. At night, when all the City was still, came the walk under the evil-smelling boorka, the patrol through Jitha Megji’s bustee, the quick turn into Amir Nath’s Gully between the sleeping cattle and the dead walls, and then, last of all, Bisesa, and the deep, even breathing of the old woman who slept outside the door of the bare little room that Durga Charan allotted to his sister’s daughter. Who or what Durga Charan was, Trejago never inquired; and why in the world he was not discovered and knifed never occurred to him till his madness was over, and Bisesa . . . . But this comes later.

Bisesa was an endless delight to Trejago. She was as ignorant as a bird; and her distorted versions of the rumours from the outside world, that had reached her in her room, amused Trejago almost as much as her lisping attempts to pronounce his name—‘Christopher.’ The first syllable was always more than she could manage, and she made funny little gestures with her roseleaf hands, as one throwing the name away, and then, kneeling before Trejago, asked him, exactly as an Englishwoman would do, if he were sure he loved her. Trejago swore that he loved her more than any one else in the world. Which was true.

After a month of this folly, the exigencies of his other life compelled Trejago to be especially attentive to a lady of his acquaintance. You may take it for a fact that anything of this kind is not only noticed and discussed by a man’s own race, but by some hundred and fifty natives as well. Trejago had to walk with this lady and talk to her at the Band-stand, and once or twice to drive with her; never for an instant dreaming that this would affect his dearer, out-of-the-way life. But the news flew, in the usual mysterious fashion, from mouth to mouth, till Bisesa’s duenna heard of it and told Bisesa. The child was so troubled that she did the household work evilly, and was beaten by Durga Charan’s wife in consequence.

A week later Bisesa taxed Trejago with the flirtation. She understood no gradations and spoke openly. Trejago laughed, and Bisesa stamped her little feet—little feet, light as marigold flowers, that could lie in the palm of a man’s one hand.

Much that is written about Oriental passion and impulsiveness is exaggerated and compiled at second-hand, but a little of it is true; and when an Englishman finds that little, it is quite as startling as any passion in his own proper life. Bisesa raged and stormed, and finally threatened to kill herself if Trejago did not at once drop the alien Memsahib who had come between them. Trejago tried to explain, and to show her that she did not understand these things from a Western standpoint. Bisesa drew herself up, and said simply—

‘I do not. I know only this—it is not good that I should have made you dearer than my own heart to me, Sahib. You are an Englishman. I am only a black girl’—she was fairer than bar-gold in the Mint,—‘and the widow of a black man.’

Then she sobbed and said—‘But on my soul and my Mother’s soul, I love you. There shall no harm come to you, whatever happens to me.’

Trejago argued with the child, and tried to soothe her, but she seemed quite unreasonably disturbed. Nothing would satisfy her save that all relations between them should end. He was to go away at once. And he went. As he dropped out of the window she kissed his forehead twice, and he walked home wondering.

A week, and then three weeks, passed without a sign from Bisesa. Trejago, thinking that the rupture had lasted quite long enough, went down to Amir Nath’s Gully for the fifth time in the three weeks, hoping that his rap at the sill of the shifting grating would be answered. He was not disappointed.

There was a young moon, and one stream of light fell down into Amir Nath’s Gully, and struck the grating which was drawn away as he knocked. From the black dark, Bisesa held out her arms into the moonlight. Both hands had been cut off at the wrists, and the stumps were nearly healed.

Then, as Bisesa bowed her head between her arms and sobbed, some one in the room grunted like a wild beast, and something sharp – knife, sword, or spear, thrust at Trejago in his boorka. The stroke missed his body, but cut into one of the muscles of the groin, and he limped slightly from the wound for the rest of his days.

The grating went into its place. There was no sign whatever from inside the house,—nothing but the moonlight strip on the high wall, and the blackness of Amir Nath’s Gully behind.

The next thing Trejago remembers, after raging and shouting like a madman between those pitiless walls, is that he found himself near the river as the dawn was breaking, threw away his boorka and went home bareheaded.

What was the tragedy—whether Bisesa had, in a fit of causeless despair, told everything, or the intrigue had been discovered and she tortured to tell; whether Durga Charan knew his name and what became of Bisesa—Trejago does not know to this day. Something horrible had happened, and the thought of what it must have been comes upon Trejago in the night now and again, and keeps him company till the morning. One special feature of the case is that he does not know where lies the front of Durga Charan’s house. It may open on to a courtyard common to two or more houses, or it may lie behind any one of the gates of Jitha Megji’s bustee. Trejago cannot tell. He cannot get Bisesa—poor little Bisesa—back again. He has lost her in the City where each man’s house is as guarded and as unknowable as the grave; and the grating that opens into Amir Nath’s Gully has been walled up.

But Trejago pays his calls regularly, and is reckoned a very decent sort of man.

There is nothing peculiar about him, except a slight stiffness, caused by a riding-strain, in the right leg.

(a short tale)

LOOK out on a large scale map the place where the Chenab river falls into the Indus fifteen miles or so above the hamlet of Chachuran. Five miles west of Chachuran lies Bubbling Well Road, and the house of the gosain or priest of Arti-goth. It was the priest who showed me the road, but it is no thanks to him that I am able to tell this story.

Five miles west of Chachuran is a patch of the plumed jungle-grass, that turns over in silver when the wind blows, from ten to twenty feet high and from three to four miles square. In the heart of the patch hides the gosain of Bubbling Well Road. The villagers stone him when he peers into the daylight, although he is a priest, and he runs back again as a strayed wolf turns into tall crops. He is a one-eyed man and carries, burnt between his brows, the impress of two copper coins. Some say that he was tortured by a native prince in the old days; for he is so old that he must have been capable of mischief in the days of Runjit Singh. His most pressing need at present is a halter, and the care of the British Government.

These things happened when the jungle-grass was tall, and the villagers of Chachuran told me that a sounder of pig had gone into the Arti-goth patch. To enter jungle-grass is always an unwise proceeding, but I went, partly because I knew nothing of pig-hunting, and partly because the villagers said that the big boar of the sounder owned foot long tushes. Therefore I wished to shoot him, in order to produce the tushes in after years, and say that I had ridden him down in fair chase. I took a gun and went into the hot, close patch, believing that it would be an easy thing to unearth one pig in ten square miles of jungle. Mr. Wardle, the terrier, went with me because he believed that I was incapable of existing for an hour without his advice and countenance. He managed to slip in and out between the grass clumps, but I had to force my way, and in twenty minutes was as completely lost as though I had been in the heart of Central Africa. I did not notice this at first till I had grown wearied of stumbling and pushing through the grass, and Mr. Wardle was beginning to sit down very often and hang out his tongue very far. There was nothing but grass everywhere, and it was impossible to see two yards in any direction. The grass stems held the heat exactly as boiler-tubes do.

In half an hour, when I was devoutly wishing that I had left the big boar alone, I came to a narrow path which seemed to be a compromise between a native foot-path and a pig-run. It was barely six inches wide, but I could sidle along it in comfort. The grass was extremely thick here, and where the path was ill defined it was necessary to crush into the tussocks either with both hands before the face, or to back into it, leaving both hands free to manage the rifle. None the less it was a path, and valuable because it might lead to a place.

At the end of nearly fifty yards of fair way, just when I was preparing to back into an unusually stiff tussock, I missed Mr. Wardle, who for his girth is an unusually frivolous dog and never keeps to heel. I called him three times and said aloud, ‘Where has the little beast gone to?’ Then I stepped backwards several paces, for almost under my feet a deep voice repeated, ‘Where has the little beast gone?’ To appreciate an unseen voice thoroughly you should hear it when you are lost in stifling jungle grass. I called Mr. Wardle again and the underground echo assisted me. At that I ceased calling and listened very attentively, because I thought I heard a man laughing in a peculiarly offensive manner. The heat made me sweat, but the laughter made me shake. There is no earthly need for laughter in high grass. It is indecent, as well as impolite. The chuckling stopped, and I took courage and continued to call till I thought that I had located the echo somewhere behind and below the tussock into which I was preparing to back just before I lost Mr. Wardle. I drove my rifle up to the triggers between the grass-stems in a downward and forward direction. Then I waggled it to and fro, but it did not seem to touch ground on the far side of the tussock as it should have done. Every time that I grunted with the exertion of driving a heavy rifle through thick grass, the grunt was faithfully repeated from below, and when I stopped to wipe my face the sound of low laughter was distinct beyond doubting.

I went into the tussock, face first, an inch at a time, my mouth open and my eyes fine, full, and prominent. When I had overcome the resistance of the grass I found that I was looking straight across a black gap in the ground. That I was actually lying on my chest leaning over the mouth of a well so deep I could scarcely see the water in it.

There were things in the water,—black things,—and the water was as black as pitch with blue scum atop. The laughing sound came from the noise of a little spring, spouting half-way down one side of the well. Sometimes as the black things circled round, the trickle from the spring fell upon their tightly-stretched skins, and then the laughter changed into a sputter of mirth. One thing turned over on its back, as I watched, and drifted round and round the circle of the mossy brickwork with a hand and half an arm held clear of the water in a stiff and horrible flourish, as though it were a very wearied guide paid to exhibit the beauties of the place.

I did not spend more than half-an-hour in creeping round that well and finding the path on the other side. The remainder of the journey I accomplished by feeling every foot of ground in front of me, and crawling like a snail through every tussock. I carried Mr. Wardle in my arms and he licked my nose. He was not frightened in the least, nor was I, but we wished to reach open ground in order to enjoy the view. My knees were loose, and the apple in my throat refused to slide up and down. The path on the far side of the well was a very good one, though boxed in on all sides by grass, and it led me in time to a priest’s hut in the centre of a little clearing. When that priest saw my very white face coming through the grass he howled with terror and embraced my boots; but when I reached the bedstead set outside his door I sat down quickly and Mr. Wardle mounted guard over me. I was not in a condition to take care of myself.

When I awoke I told the priest to lead me into the open, out of the Arti-goth patch and to walk slowly in front of me. Mr. Wardle hates natives, and the priest was more afraid of Mr. Wardle than of me, though we were both angry. He walked very slowly down a narrow little path from his hut. That path crossed three paths, such as the one I had come by in the first instance, and every one of the three headed towards the Bubbling Well. Once when we stopped to draw breath, I heard the Well laughing to itself alone in the thick grass, and only my need for his services prevented my firing both barrels into the priest’s back.

When we came to the open the priest crashed back into cover, and I went to the village of Arti-goth for a drink. It was pleasant to be able to see the horizon all round, as well as the ground underfoot.

The villagers told me that the patch of grass was full of devils and ghosts, all in the service of the priest, and that men and women and children had entered it and had never returned. They said the priest used their livers for purposes of witchcraft. When I asked why they had not told me of this at the outset, they said that they were afraid they would lose their reward for bringing news of the pig.

Before I left I did my best to set the patch alight, but the grass was too green. Some fine summer day, however, if the wind is favourable, a file of old newspapers and a box of matches will make clear the mystery of Bubbling Well Road.

[a short tale]

ALMONDS and raisins, Sahib? Grapes from Kabul? Or a pony of the rarest if the Sahib will only come with me. He is thirteen-three, Sahib, plays polo, goes in a cart, carries a lady and—Holy Kurshed and the Blessed Imams, it is the Sahib himself! My heart is made fat and my eye glad. May you never be tired! As is cold water in the Tirah, so is the sight of a friend in a far place And what do you in this accursed land? South of Delhi, Sahib, you know the saying—‘Rats are the men and trulls the women.’ It was an order? Ahoo! An order is an order till one is strong enough to disobey. O my brother, O my friend, we have met in an auspicious hour! Is all well in the heart and the body and the house? In a lucky day have we two come together again.I am to go with you? Your favour is great. Will there be picket-room in the compound? I have three horses and the bundles and the horseboy. Moreover, remember that the police here hold me a horse-thief. What do these Lowland bastards know of horse-thieves? Do you remember that time in Peshawur when Kamal hammered on the gates of Jumrud—mountebank that he was—and lifted the Colonel’s horses all in one night? Kamal is dead now, but his nephew has taken up the matter, and there will be more horses a-missing if the Khyber Levies do not look to it.

The Peace of God and the favour of His Prophet be upon this house and all that is in it I Shafiz Ullah, rope the mottled mare under the tree and draw water. The horses can stand in the sun, but double the felts over the loins. Nay, my friend, do not trouble to look them over. They are to sell to the Officer-fools who know so many things of the horse. The mare is heavy in foal; the grey is a devil unlicked; and the dun—but you know the trick of the peg. When they are sold I go back to Pubbi, or, it may be, the Valley of Peshawur.

O friend of my heart, it is good to see you again. I have been bowing and lying all day to the Officer-Sahibs in respect to those horses; and my mouth is dry for straight talk. Auggrh! Before a meal tobacco is good. Do not join me, for we are not in our own country. Sit in the veranda and I will spread my cloth here. But first I will drink. In the name of God returning thanks, thrice! This is sweet water, indeed—sweet as the water of Sheoran when it comes from the snows.

They are all well and pleased in the North—Khoda Baksh and the others. Yar Khan has come down with the horses from Kurdistan—six-and thirty head only, and a full half pack-ponies—and has said openly in the Kashmir Serai that you English should send guns and blow the Amir into Hell. There are fifteen tolls now on the Kabul road; and at Dakka, when he thought he was clear, Yar Khan was stripped of all his Balkh stallions by the Governor! This is a great injustice, and Yar Khan is hot with rage. And of the others: Mahbub Ali is still at Pubbi, writing God knows what. Tugluq Khan is in jail for the business of the Kohat Police Post. Faiz Beg came down from Ismail-ki-Dhera with a Bokhariot belt for thee, my brother, at the closing of the year, but none knew whither thou hadst gone: there was no news left behind. The Cousins have taken a new run near Pakpattan to breed mules for the Government carts, and there is a story in the Bazar of a priest. Oho! Such a salt tale! Listen——

Sahib, why do you ask that? My clothes are fouled because of the dust on the road. My eyes are sad because of the glare of the sun. My feet are swollen because I have washed them in bitter water, and my cheeks are hollow because the food here is bad. Fire burn your money! What do I want with it? I am rich. I thought you were my friend. But you are like the others—a Sahib. Is a man sad? Give him money, say the Sahibs. Is he dishonoured? Give him money, say the Sahibs. Hath he a wrong upon his head? Give him money, say the Sahibs. Such are the Sahibs, and such art thou—even thou.

Nay, do not look at the feet of the dun. Pity it is that I ever taught you to know the legs of a horse. Footsore? Be it so. What of that? The roads are hard. And the mare footsore? She bears a double burden, Sahib.

And now, I pray you, give me permission to depart. Great favour and honour has the Sahib done me, and graciously has he shown his belief that the horses are stolen. Will it please him to send me to the Thana? To call a sweeper and have me led away by one of these lizard-men? I am the Sahib’s friend. I have drunk water in the shadow of his house, and he has blackened my face. Remains there anything more to do? Will the Sahib give me eight annas to make smooth the injury and—complete the insult——?

Forgive me, my brother. I knew not—I know not now—what I say. Yes, I lied to you! I will put dust on my head—and I am an Afridi! The horses have been marched footsore from the Valley to this place, and my eyes are dim, and my body aches for the want of sleep, and my heart is dried up with sorrow and shame. But as it was my shame, so by God the Dispenser of Justice—by Allah-al-Mumit!—it shall be my own revenge

We have spoken together with naked hearts before this, and our hands have dipped into the same dish, and thou hast been to me as a brother. Therefore I pay thee back with lies and ingratitude—as a Pathan. Listen now! When the grief of the soul is too heavy for endurance it may be a little eased by speech; and, moreover, the mind of a true man is as a well, and the pebble of confession dropped therein sinks and is no more seen. From the Valley have I come on foot, league by league, with a fire in my chest like the fire of the Pit. And why? Hast thou, then, so quickly forgotten our customs, among this folk who sell their wives and their daughters for silver? Come back with me to the North and be among men once more. Come back, when this matter is accomplished and I call for thee! The bloom of the peach-orchards is upon all the Valley, and here is only dust and a great stink. There is a pleasant wind among the mulberry trees, and the streams are bright with snow-water, and the caravans go up and the caravans go down, and a hundred fires sparkle in the gut of the Pass, and tent-peg answers hammer-nose, and pack-horse squeals to pack-horse across the drift-smoke of the evening. It is good in the North now. Come back with me. Let us return to our own people! Come

Whence is my sorrow? Does a man tear out his heart and make fritters thereof over a slow fire for aught other than a woman? Do not laugh, friend of mine, for your time will also be. A woman of the Abazai was she, and I took her to wife to staunch the feud between our village and the men of Ghor. I am no longer young? The lime has touched my beard? True. I had no need of the wedding? Nay, but I loved her. What saith Rahman? ‘Into whose heart Love enters, there is Folly and naught else. By a glance of the eye she hath blinded thee; and by the eyelids and the fringe of the eyelids taken thee into the captivity without ransom, and naught else.’ Dost thou remember that song at the sheep-roasting in the Pindi camp among the Uzbegs of the Amir?

The Abazai are dogs and their women the servants of sin. There was a lover of her own people, but of that her father told me naught. My friend, curse for me in your prayers, as I curse at each praying from the Fakr to the Isha, the name of Daoud Shah, Abazai, whose head is still upon his neck, whose hands are still upon his wrists, who has done me dishonour, who has made my name a laughing-stock among the women of Little Malikand.

I went into Hindustan at the end of two months—to Cherat. I was gone twelve days only; but I had said that I would be fifteen days absent. This I did to try her, for it is written: ‘Trust not the incapable.’ Coming up the gorge alone in the falling of the light, I heard the voice of a man singing at the door of my house; and it was the voice of Daoud Shah, and the song that he sang was ‘Dray wara yow dee’—‘All three are one.’ It was as though a heel-rope had been slipped round my heart and all the Devils were drawing it tight past endurance. I crept silently up the hill-road, but the fuse of my matchlock was wetted with the rain, and I could not slay Daoud Shah from afar. Moreover, it was in my mind to kill the woman also. Thus he sang, sitting outside my house, and, anon, the woman opened the door, and I came nearer, crawling on my belly among the rocks. I had only my to my hand. But a stone slipped under my foot, and the two looked down the hillside, and he, leaving his matchlock, fled from my anger, because he was afraid for the life that was in him. But the woman moved not till I stood in front of her, crying: ‘O woman, what is this that thou hast done?’ And she, void of fear, though she knew my thought, laughed, saying: ‘It is a little thing. I loved him, and thou art a dog and cattlethief coming by night. Strike!’ And I, being still blinded by her beauty, for, O my friend, the women of the Abazai are very fair, said: ‘Hast thou no fear?’ And she answered: ‘None—but only the fear that I do not die.’ Then said I ‘Have no fear.’ And she bowed her head, and I smote it off at the neck-bone so that it leaped between my feet. Thereafter the rage of our people came upon me, and I hacked off the breasts, that the men of Little Malikand might know the crime, and cast the body into the watercourse that flows to the Kabul River. Dray wara yow dee! Dray wara yow dee! The body without the head, the soul without light, and my own darkling heart—all three are one—all three are one!

That night, making no halt, I went to Ghor and demanded news of Daoud Shah. Men said ‘He is gone to Pubbi for horses. What wouldst thou of him? There is peace between the villages.’ I made answer: ‘Ay! The peace of treachery and the love that the Devil Atala bore to Gurel.’ So I fired thrice into the tower-gate and laughed and went my way.

In those hours, brother and friend of my heart’s heart, the moon and the stars were as blood above me, and in my mouth was the taste of dry earth. Also, I broke no bread, and my drink was the rain of the valley of Ghor upon my face.

At Pubbi I found Mahbub Ali, the writer, sitting upon his charpoy, and gave up my arms according to your Law. But I was not grieved, for it was in my heart that I should kill Daoud Shah with my bare hands thus—as a man strips a bunch of raisins. Mahbub Ali said: ‘Daoud Shah has even now gone hot-foot to Peshawur, and he will pick up his horses upon the road to Delhi, for it is said that the Bombay Tramway Company are buying horses there by the truckload; eight horses to the truck.’ And that was a true saying.

Then I saw that the hunting would be no little thing, for the man was gone into your borders to save himself against my wrath. And shall he save himself so? Am I not alive? Though he run northward to the Dora and the snow, or southerly to the Black Water, I will follow him, as a lover follows the footsteps of his mistress, and coming upon him I will take him tenderly—Aho! so tenderly!—in my arms, saying: ‘Well hast thou done and well shalt thou be repaid.’ And out of that embrace Daoud Shah shall not go forth with the breath in his nostrils. Auggrh! Where is the pitcher? I am as thirsty as a mother mare in the first month.

Your Law! What is your Law to me? When the horses fight on the runs do they regard the boundary pillars; or do the kites of Ali Musjid forbear because the carrion lies under the shadow of the Ghor Kuttri? The matter began across the Border. It shall finish where God pleases. Here; in my own country; or in Hell. All three are one.

Listen now, sharer of the sorrow of my heart, and I will tell of the hunting. I followed to Peshawur from Pubbi, and I went to and fro about the streets of Peshawur like a houseless dog, seeking for my enemy. Once I thought that I saw him washing his mouth in the conduit in the big square, but when I came up he was gone. It may be that it was he, and, seeing my face, he had fled.

A girl of the bazar said that he would go to Nowshera. I said: ‘O heart’s heart, does Daoud Shah visit thee?’ And she said: ‘Even so.’ I said: ‘I would fain see him, for we be friends parted for two years. Hide me, I pray, here in the shadow of the window-shutter, and I will wait for his coming.’ And the girl said: ‘O Pathan, look into my eyes! ‘ And I turned, leaning upon her breast, and looked into her eyes, swearing that I spoke the very Truth of God. But she answered ‘Never friend waited friend with such eyes. Lie to God and the Prophet, but to a woman ye cannot lie. Get hence! There shall no harm befall Daoud Shah by cause of me.’

I would have strangled that girl but for the fear of your Police; and thus the hunting would have come to naught. Therefore I only laughed and departed, and she leaned over the window-bar in the night and mocked me down the street. Her name is Jamun. When I have made my account with the man I will return to Peshawur and—her lovers shall desire her no more for her beauty’s sake. She shall not be Jamun, but Ak, the cripple among trees. Ho! ho! Ak shall she be!

At Peshawur I bought the horses and grapes, and the almonds and dried fruits, that the reason of my wanderings might be open to the Government, and that there might be no hindrance upon the road. But when I came to Nowshera he was gone; and I knew not where to go. I stayed one day at Nowshera, and in the night a Voice spoke in my ears as I slept among the horses. All night it flew round my head and would not cease from whispering. I was upon my belly, sleeping as the Devils sleep, and it may have been that the Voice was the voice of a Devil. It said: ‘Go south, and thou shalt come upon Daoud Shah.’ Listen, my brother and chiefest among friends—listen! Is the tale a long one? Think how it was long to me. I have trodden every league of the road from Pubbi to this place; and from Nowshera my guide was only the Voice and the lust of vengeance.

To the Uttock I went, but that was no hindrance to me. Ho! ho! A man may turn the word twice, even in his trouble. The Uttock was no uttock [obstacle] to me; and I heard the Voice above the noise of the waters beating on the big rock, saying: ‘Go to the right.’ So I went to Pindigheb, and in those days my sleep was taken from me utterly, and the head of the woman of the Abazai was before me night and day, even as it had fallen between my feet. Dray wara yow dee! Dray wara yow dee! Fire, ashes, and my couch, all three are one—all three are one!

Now I was far from the winter path of the dealers who had gone to Sialkot, and so south by the rail and the Big Road to the line of cantonments; but there was a Sahib in camp at Pindigheb who bought from me a white mare at a good price, and told me that one Daoud Shah had passed to Shahpur with horses. Then I saw that the warning of the Voice was true, and made swift to come to the Salt Hills. The Jhelum was in flood, but I could not wait, and, in the crossing, a bay stallion was washed down and drowned. Herein was God hard to me—not in respect of the beast, of that I had no care—but in this snatching. While I was upon the right bank urging the horses into the water, Daoud Shah was upon the left; for—Alghias! Alghias!—the hoofs of my mare scattered the hot ashes of his fires when we came up the hither bank in the light of morning. But he had fled. His feet were made swift by the terror of Death. And I went south from Shahpur as the kite flies. I dared not turn aside lest I should miss my vengeance—which is my right. From Shahpur I skirted by the Jhelum, for I thought that he would avoid the Desert of the Rechna. But, presently, at Sahiwal, I turned away upon the road to Jhang, Samundri, and Gugera, till, upon a night, the mottled mare breasted the fence of the rail that runs to Montgomery. And that place was Okara, and the head of the woman of the Abazai lay upon the sand between my feet.

Thence I went to Fazilka, and they said that I was mad to bring starved horses there. The Voice was with me, and I was not mad, but only wearied, because I could not find Daoud Shah. It was written that I should not find him at Rania nor Bahadurgarh, and I came into Delhi from the west, and there also I found him not. My friend, I have seen many strange things in my wanderings. I have seen the Devils rioting across the Rechna as the stallions riot in spring. I have heard the Djinns calling to each other from holes in the sand, and I have seen them pass before my face. There are no Devils, say the Sahibs? They are very wise, but they do not know all things about Devils or—horses. Ho! ho! I say to you who are laughing at my misery, that I have seen the Devils at high noon whooping and leaping on the shoals of the Chenab. And was I afraid? My brother, when the desire of a man is set upon one thing alone, he fears neither God nor Man nor Devil. If my vengeance failed, I would splinter the Gates of Paradise with the butt of my gun, or I would cut my way into Hell with my knife, and I would call upon Those who Govern there for the body of Daoud Shah. What love so deep as hate?

Do not speak. I know the thought in your heart. Is the white of this eye clouded? How does the blood beat at the wrist? There is no madness in my flesh, but only the vehemence of the desire that has eaten me up. Listen!

South of Delhi I knew not the country at all. Therefore I cannot say where I went, but I passed through many cities. I knew only that it was laid upon me to go south. When the horses could march no more, I threw myself upon the earth and waited till the day. There was no sleep with me in that journeying; and that was a heavy burden. Dost thou know, brother of mine, the evil of wakefulness that cannot break—when the bones are sore for lack of sleep, and the skin of the temples twitches with weariness, and yet—there is no sleep—there is no sleep? Dray wara yow dee! Dray wara yow dee! The eye of the Sun, the eye of the Moon, and my own unrestful eyes—all three are one—all three are one!

There was a city the name whereof I have forgotten, and there the Voice called all night. That was ten days ago. It has cheated me afresh.

I have come hither from a place called Hamirpur, and, behold, it is my Fate that I should meet with thee to my comfort, and the increase of friendship. This is a good omen. By the joy of looking upon thy face the weariness has gone from my feet, and the sorrow of my so long travel is forgotten. Also my heart is peaceful; for I know that the end is near.

It may be that I shall find Daoud Shah in this city going northward, since a Hillman will ever head back to his Hills when the spring warns. And shall he see those hills of our country? Surely I shall overtake him! Surely my vengeance is safe! Surely God hath him in the hollow of His hand against my claiming! There shall no harm befall Daoud Shah till I come; for I would fain kill him quick and whole with the life sticking firm in his body. A pomegranate is sweetest when the cloves break away unwilling from the rind. Let it be in the daytime, that I may see his face, and my delight may be crowned.

And when I have accomplished the matter and my Honour is made clean, I shall return thanks unto God, the Holder of the Scales of the Law, and I shall sleep. From the night, through the day, and into the night again I shall sleep; and no dream shall trouble me.

And now, O my brother, the tale is all told. Ahi! Ahi! Alghias! Ahi!

[a short tale]

THIS is your English Justice, Protector of the Poor. Look at my back and loins which are beaten with sticks—heavy sticks! I am a poor man, and there is no justice in Courts. There were two of us, and we were born of one birth, but I swear to you that I was born the first, and Ram Dass is the younger by three full breaths. The astrologer said so, and it is written in my horoscope—the horoscope of Durga Dass.

But we were alike—I and my brother, who is a beast without honour—so alike that none knew, together or apart, which was Durga Dass. I am a Mahajun of Pali in Marwar, and an honest man. This is true talk. When we were men, we left our father’s house in Pali, and went to the Punjab, where all the people are mud-heads and sons of asses. We took shop together in Isser Jang—I and my brother—near the big well where the Governor’s camp draws water. But Ram Dass, who is without truth, made quarrel with me, and we were divided. He took his books, and his pots, and his Mark, and became a bunnia—a money-lender—in the long street of Isser Jang, near the gateway of the road that goes to Montgomery. It was not my fault that we pulled each other’s turban. I am a Mahajun of Pali, and I always speak true talk. Ram Dass was the thief and the liar.

Now no man, not even the little children, could at one glance see which was Ram Dass and which was Durga Dass. But all the people of Isser Jang—may they die without sons!—said that we were thieves. They used much bad talk, but I took money on their bedsteads and their cooking-pots, and the standing crop and the calf unborn, from the well in the big square to the gate of the Montgomery road. They were fools, these people—unfit to cut the toe-nails of a Marwari from Pali. I lent money to them all. A little, very little only—here a pice and there a pice. God is my witness that I am a poor man! The money is all with Ram Dass—may his sons turn Christian, and his daughter be a burning fire and a shame in the house from generation to generation! May she die unwed, and be the mother of a multitude of bastards! Let the light go out in the house of Ram Dass, my brother. This I pray daily twice—with offerings and charms.

Thus the trouble began. We divided the town of Isser Jang between us—I and my brother. There was a landholder beyond the gates, living but one short mile out, on the road that leads to Montgomery, and his name was Mohammed Shah, son of a Nawab. He was a great devil and drank wine. So long as there were women in his house, and wine and money for the marriage-feasts, he was merry and wiped his mouth. Ram Dass lent him the money, a lakh or half a lakh—how do I know?—and so long as the money was lent, the landholder cared not what he signed.

The people of Isser Jang were my portion, and the landholder and the out-town were the portion of Ram Dass; for so we had arranged. I was the poor man, for the people of Isser Jang were without wealth. I did what I could, but Ram Dass had only to wait without the door of the landholder’s garden-court, and to lend him the money, taking the bonds from the hand of the steward.

In the autumn of the year after the lending, Ram Dass said to the landholder: ‘Pay me my money,’ but the landholder gave him abuse. But Ram Dass went into the Courts with the papers and the bonds—all correct—and took out decrees against the landholder; and the name of the Government was across the stamps of the decrees. Ram Dass took field by field, and mango-tree by mango-tree, and well by well; putting in his own men—debtors of the out-town of Isser Jang—to cultivate the crops. So he crept up across the land, for he had the papers, and the name of the Government was across the stamps, till his men held the crops for him on all sides of the big white house of the landholder. It was well done; but when the landholder saw these things he was very angry and cursed Ram Dass after the manner of the Mohammedans.

And thus the landholder was angry, but Ram Dass laughed and claimed more fields, as was written upon the bonds. This was in the month of Phagun. I took my horse and went out to speak to the man who makes lac-bangles upon the road that leads to Montgomery, because he owed me a debt. There was in front of me, upon his horse, my brother Ram Dass. And when he saw me he turned aside into the high crops, because there was hatred between us. And I went forward till I came to the orange-bushes by the landholder’s house. The bats were flying, and the evening smoke was low down upon the land. Here met me four men—swashbucklers and Mohammedans—with their faces bound up, laying hold of my horse’s bridle and crying out: ‘This is Ram Dass! Beat!’ Me they beat with their staves—heavy staves bound about with wire at the end, such weapons as those swine of Punjabis use—till, having cried for mercy, I fell down senseless. But these shameless ones still beat me, saying: ‘O Ram Dass, this is your interest—well-weighed and counted into your hand, Ram Dass.’ I cried aloud that I was not Ram Dass, but Durga Dass, his brother, yet they only beat me the more, and when I could make no more outcry they left me. But I saw their faces. There was Elahi Baksh who runs by the side of the landholder’s white horse, and Nur Ali the keeper of the door, and Wajib Ali the very strong cook, and Abdul Latif the messenger—all of the household of the landholder. These things I can swear on the Cow’s Tail if need be, but—Ahi! Ahi!—they have been already sworn, and I am a poor man whose honour is lost.

When these four had gone away laughing, my brother Ram Dass came out of the crops and mourned over me as one dead. But I opened my eyes, and prayed him to get me water. When I had drunk, he carried me on his back, and by byways brought me into the town of Isser Jang. My heart was turned to Ram Dass, my brother, in that hour because of his kindness, and I lost my enmity.

But a snake is a snake till it is dead; and a liar is a liar till the judgment of the Gods takes hold of his heel. I was wrong in that I trusted my brother—the son of my mother.

When we had come to his house and I was a little restored, I told him my tale, and he said ‘Without doubt, it is me whom they would have beaten. But the Law Courts are open, and there is the justice of the Sirkar above all; and to the Law Courts do thou go when this sickness is overpast.’

Now when we two had left Pali in the old years, there fell a famine that ran from Jeysulmir to Gurgaon and touched Gogunda in the south. At that time the sister of my father came away and lived with us in Isser Jang; for a man must above all see that his folk do not die of want. When the quarrel between us twain came about, the sister of my father—a lean she-dog without teeth—said that Ram Dass had the right, and went with him. Into her hands—because she knew medicines and many cures—Ram Dass, my brother, put me faint with the beating, and much bruised even to the pouring of blood from the mouth. When I had two days’ sickness the fever came upon me; and I set aside the fever to the account written in my mind against the landholder.

The Punjabis of Isser Jang are all the sons of Belial and a she-ass, but they are very good witnesses, bearing testimony unshakenly whatever the pleaders may say. I would purchase witnesses by the score, and each man should give evidence, not only against Nur Ali, Wajib Ali, Abdul Latif, and Elahi Baksh, but against the landholder, saying that he upon his white horse had called his men to beat me; and, further, that they had robbed me of two hundred rupees. For the latter testimony, I would remit a little of the debt of the man who sold the lac-bangles, and he should say that he had put the money into my hands, and had seen the robbery from afar, but, being afraid, had run away. This plan I told to my brother Ram Dass; and he said that the arrangement was good, and bade me take comfort and make swift work to be abroad again. My heart was opened to my brother in my sickness, and I told him the names of those whom I would call as witnesses—all men in my debt, but of that the Magistrate Sahib could have no knowledge, nor the landholder. The fever stayed with me, and after the fever I was taken with colic and gripings very terrible. In that day I thought that my end was at hand, but I know now that she who gave me the medicines, the sister of my father—a widow with a widow’s heart—had brought about my second sickness. Ram Dass, my brother, said that my house was shut and locked, and brought me the big door-key and my books, together with all the moneys that were in my house—even the money that was buried under the floor; for I was in great fear lest thieves should break in and dig. I speak true talk; there was but very little money in my house. Perhaps ten rupees—perhaps twenty. How can I tell? God is my witness that I am a poor man.

One night, when I had told Ram Dass all that was in my heart of the lawsuit that I would bring against the landholder, and Ram Dass had said that he had made the arrangements with the witnesses, giving me their names written, I was taken with a new great sickness, and they put me on the bed. When I was a little recovered—I cannot tell how many days afterwards—I made inquiry for Ram Dass, and the sister of my father said that he had gone to Montgomery upon a lawsuit. I took medicine and slept very heavily without waking. When my eyes were opened there was a great stillness in the house of Ram Dass, and none answered when I called—not even the sister of my father. This filled me with fear, for I knew not what had happened.

Taking a stick in my hand, I went out slowly, till I came to the great square by the well, and my heart was hot in me against the landholder because of the pain of every step I took.

I called for Jowar Singh, the carpenter, whose name was first upon the list of those who should bear evidence against the landholder, saying: ‘Are all things ready, and do you know what should be said?’

Jowar Singh answered: ‘What is this, and whence do you come, Durga Dass?’

I said: ‘From my bed, where I have so long lain sick because of the landholder. Where is Ram Dass, my brother, who was to have made the arrangement for the witnesses? Surely you and yours know these things!’

Then Jowar Singh said: ‘What has this to do with us, O Liar? I have borne witness and I have been paid, and the landholder has, by the order of the Court, paid both the five hundred rupees that he robbed from Ram Dass and yet other five hundred because of the great injury he did to your brother.’

The well and the jujube-tree above it and the square of Isser Jang became dark in my eyes, but I leaned on my stick and said: ‘Nay! This is child’s talk and senseless. It was I who suffered at the hands of the landholder, and I am come to make ready the case. Where is my brother Ram Dass?’

But Jowar Singh shook his head, and a woman cried: ‘What lie is here? What quarrel had the landholder with you, bunnia? It is only a shameless one and one without faith who profits by his brother’s smarts. Have these bunnias no bowels?’

I cried again, saying: ‘By the Cow—by the Oath of the Cow, by the Temple of the Blue-throated Mahadeo, I and I only was beaten—beaten to the death! Let your talk be straight, O people of Isser Jang, and I will pay for the witnesses.’ And I tottered where I stood, for the sickness and the pain of the beating were heavy upon me.

Then Ram Narain, who has his carpet spread under the jujube-tree by the well, and writes all letters for the men of the town, came up and said: ‘To-day is the one-and-fortieth day since the beating, and since these six days the case has been judged in the Court, and the Assistant Commissioner Sahib has given it for your brother Ram Dass, allowing the robbery, to which, too, I bore witness, and all things else as the witnesses said. There were many witnesses, and twice Ram Dass became senseless in the Court because of his wounds, and the Stunt Sahib—the baba Stunt Sahib—gave him a chair before all the pleaders. Why do you howl, Durga Dass? These things fell as I have said. Was it not so?’

And Jowar Singh said: ‘That is truth. I was there, and there was a red cushion in the chair.’

And Ram Narain said: ‘Great shame has come upon the landholder because of this judgment, and, fearing his anger, Ram Dass and all his house have gone back to Pali. Ram Dass told us that you also had gone first, the enmity being healed between you, to open a shop in Pali. Indeed, it were well for you that you go even now, for the landholder has sworn that if he catch any one of your house, he will hang him by the heels from the well-beam, and, swinging him to and fro, will beat him with staves till the blood runs from his ears. What I have said in respect to the case is true, as these men here can testify—even to the five hundred rupees.’

I said: ‘Was it five hundred?’ And Kirpa Ram, the Jat, said: ‘Five hundred; for I bore witness also.’

And I groaned, for it had been in my heart to have said two hundred only.

Then a new fear came upon me and my bowels turned to water, and, running swiftly to the house of Ram Dass, I sought for my books and my money in the great wooden chest under my bedstead. There remained nothing—not even a cowrie’s value. All had been taken by the devil who said he was my brother. I went to my own house also and opened the boards of the shutters; but there also was nothing save the rats among the grain-baskets. In that hour my senses left me, and, tearing my clothes, I ran to the well-place, crying out for the justice of the English on my brother Ram Dass, and, in my madness, telling all that the books were lost. When men saw that I would have jumped down the well they believed the truth of my talk, more especially because upon my back and bosom were still the marks of the staves of the landholder.

Jowar Singh the carpenter withstood me, and turning me in his hands—for he is a very strong man—showed the scars upon my body, and bowed down with laughter upon the well-curb. He cried aloud so that all heard him, from the well-square to the Caravanserai of the Pilgrims ‘Oho! The jackals have quarrelled, and the grey one has been caught in the trap. In truth, this man has been grievously beaten, and his brother has taken the money which the Court decreed! Oh, bunnia, this shall be told for years against you! The jackals have quarrelled, and, moreover, the books are burned. O people indebted to Durga Dass—and I know that ye be many—the books are burned!’

Then all Isser Jang took up the cry that the books were burned—Ahi! Ahi! that in my folly I had let that escape my mouth—and they laughed throughout the city. They gave me the abuse of the Punjabi, which is a terrible abuse and very hot; pelting me also with sticks and cow-dung till I fell down and cried for mercy.

Ram Narain, the letter-writer, bade the people cease, for fear that the news should get into Montgomery, and the Policemen might come down to inquire. He said, using many bad words ‘This much mercy will I do to you, Durga Dass, though there was no mercy in your dealings with my sister’s son over the matter of the dun heifer. Has any man a pony on which he sets no store, that this fellow may escape? If the landholder hears that one of the twain (and God knows whether he beat one or both, but this man is certainly beaten) be in the city, there will be a murder done, and then will come the Police, making inquisition into each man’s house and eating the sweet-seller’s stuff all day long.’

Kirpa Ram, the Jat, said: ‘I have a pony very sick. But with beating he can be made to walk for two miles. If he dies, the hide-sellers will have the body.’

Then Chumbo, the hide-seller, said: ‘I will pay three annas for the body, and will walk by this man’s side till such time as the pony dies. If it be more than two miles, I will pay two annas only.’

Kirpa Ram said: ‘Be it so.’ Men brought out the pony, and I asked leave to draw a little water from the well, because I was dried up with fear.

Then Ram Narain said: ‘Here be four annas. God has brought you very low, Durga Dass, and I would not send you away empty, even though the matter of my sister’s son’s dun heifer be an open sore between us. It is a long way to your own country. Go, and if it be so willed, live; but, above all, do not take the pony’s bridle, for that is mine.’

And I went out of Isser Jang amid the laughing of the huge-thighed Jats, and the hide-seller walked by my side waiting for the pony to fall dead. In one mile it died, and being full of fear of the landholder, I ran till I could run no more, and came to this place.

But I swear by the Cow, I swear by all things whereon Hindus and Mohammedans, and even the Sahibs swear, that I, and not my brother, was beaten by the landholder. But the case is shut, and the doors of the Law Courts are shut, and God knows where the baba Stunt Sahib—the mother’s milk is not dry upon his hairless lip—is gone. Ahi! Ahi! I have no witnesses, and the scars will heal, and I am a poor man. But, on my Father’s Soul, on the oath of a Mahajun from Pali, I, and not my brother, I was beaten by the landholder!

What can I do? The Justice of the English is as a great river. Having gone forward, it does not return. Howbeit, do you, Sahib, take a pen and write clearly what I have said, that the Dipty Sahib may see, and reprove the Stunt Sahib, who is a colt yet unlicked by the mare, so young is he. I, and not my brother, was beaten, and he is gone to the west—I do not know where.

But, above all things, write—so that the Sahibs may read, and his disgrace be accomplished—that Ram Dass, my brother, son of Purun Dass, Mahajun of Pali, is a swine and a night-thief, a taker of life, an eater of flesh, a jackal-spawn without beauty, or faith, or cleanliness, or honour!

[a short tale]

IF you will admit that a man has no right to enter his drawing-room early in the morning, when the housemaid is setting things right and clearing away the dust, you will concede that civilised people who eat out of China and own card-cases have no right to apply their standard of right and wrong to an unsettled land. When the place is made fit for their reception, by those men who are told off to the work, they can come up, bringing in their trunks their own society and the Decalogue, and all the other apparatus. Where the Queen’s Law does not carry, it is irrational to expect an observance of other and weaker rules. The men who run ahead of the cars of Decency and Propriety, and make the jungle ways straight, cannot be judged in the same manner as the stay-at-home folk of the ranks of the regular Tchin.Not many months ago the Queen’s Law stopped a few miles north of Thayetmyo on the Irrawaddy. There was no very strong Public Opinion up to that limit, but it existed to keep men in order. When the Government said that the Queen’s Law must carry up to Bhamo and the Chinese border the order was given, and some men whose desire was to be ever a little in advance of the rush of Respectability flocked forward with the troops. These were the men who could never pass examinations, and would have been too pronounced in their ideas for the administration of bureau-worked Provinces. The Supreme Government stepped in as soon as might be, with codes and regulations, and all but reduced New Burma to the dead Indian level; but there was a short time during which strong men were necessary and ploughed a field for themselves.

Among the forerunners of Civilisation was Georgie Porgie, reckoned by all who knew him a strong man. He held an appointment in Lower Burma when the order came to break the Frontier, and his friends called him Georgie Porgie because of the singularly Burmese-like manner in which he sang a song whose first line is something like the words ‘Georgie Porgie.’ Most men who have been in Burma will know the song. It means: ‘Puff, puff, puff, puff, great steamboat!’ Georgie sang it to his banjo, and his friends shouted with delight, so that you could hear them far away in the teak-forest.

When he went to Upper Burma he had no special regard for God or Man, but he knew how to make himself respected, and to carry out the mixed Military-Civil duties that fell to most men’s share in those months. He did his office work and entertained, now and again, the detachments of fever-shaken soldiers who blundered through his part of the world in search of a flying party of dacoits. Sometimes he turned out and dressed down dacoits on his own account; for the country was still smouldering and would blaze when least expected. He enjoyed these charivaris, but the dacoits were not so amused. All the officials who came in contact with him departed with the idea that Georgie Porgie was a valuable person, well able to take care of himself, and, on that belief, he was left to his own devices.

At the end of a few months he wearied of his solitude, and cast about for company and refinement. The Queen’s Law had hardly begun to be felt in the country, and Public Opinion, which is more powerful than the Queen’s Law, had yet to come. Also, there was a custom in the country which allowed a white man to take to himself a wife of the Daughters of Heth upon due payment. The marriage was not quite so binding as is the nikkah ceremony among Mahomedans, but the wife was very pleasant.

When all our troops are back from Burma there will be a proverb in their mouths, ‘As thrifty as a Burmese wife,’ and pretty English ladies will wonder what in the world it means.

The headman of the village next to Georgie Porgie’s post had a fair daughter who had seen Georgie Porgie and loved him from afar. When news went abroad that the Englishman with the heavy hand who lived in the stockade was looking for a housekeeper, the headman came in and explained that, for five hundred rupees down, he would entrust his daughter to Georgie Porgie’s keeping, to be maintained in all honour, respect, and comfort, with pretty dresses, according to the custom of the country. This thing was done, and Georgie Porgie never repented it.

He found his rough-and-tumble house put straight and made comfortable, his hitherto unchecked expenses cut down by one-half, and himself petted and made much of by his new acquisition, who sat at the head of his table and sang songs to him and ordered his Madrassee servants about, and was in every way as sweet and merry and honest and winning a little woman as the most exacting of bachelors could have desired. No race, men say who know, produces such good wives and heads of households as the Burmese. When the next detachment tramped by on the war-path the Subaltern in command found at Georgie Porgie’s table a hostess to be deferential to, a woman to be treated in every way as one occupying an assured position. When he gathered his men together next dawn and replunged into the jungle he thought regretfully of the nice little dinner and the pretty face, and envied Georgie Porgie from the bottom of his heart. Yet he was engaged to a girl at Home, and that is how some men are constructed.

The Burmese girl’s name was not a pretty one; but as she was promptly christened Georgina by Georgie Porgie, the blemish did not matter. Georgie Porgie thought well of the petting and the general comfort, and vowed that he had never spent five hundred rupees to a better end.

After three months of domestic life a great idea struck him. Matrimony—English matrimony—could not be such a bad thing after all. If he were so thoroughly comfortable at the Back of Beyond with this Burmese girl who smoked cheroots, how much more comfortable would he be with a sweet English maiden who would not smoke cheroots, and would play upon a piano instead of a banjo? Also he had a desire to return to his kind, to hear a Band once more, and to feel how it felt to wear a dress-suit again. Decidedly, Matrimony would be a very good thing. He thought the matter out at length of evenings, while Georgina sang to him, or asked him why he was so silent, and whether she had done anything to offend him. As he thought, he smoked, and as he smoked he looked at Georgina, and in his fancy turned her into a fair, thrifty, amusing, merry, little English girl, with hair coming low down on her forehead, and perhaps a cigarette between her lips. Certainly, not a big, thick, Burma cheroot, of the brand that Georgina smoked. He would wed a girl with Georgina’s eyes and most of her ways. But not all. She could be improved upon. Then he blew thick smoke-wreaths through his nostrils and stretched himself. He would taste marriage. Georgina had helped him to save money, and there were six months’ leave due to him.

‘See here, little woman,’ he said, ‘we must put by more money for these next three months. I want it.’ That was a direct slur on Georgina’s housekeeping; for she prided herself on her thrift; but since her God wanted money she would do her best.

‘You want money?’ she said with a little laugh. ‘I have money. Look!’ She ran to her own room and fetched out a small bag of rupees. ‘Of all that you give me, I keep back some. See! One hundred and seven rupees. Can you want more money than that? Take it. It is my pleasure if you use it.’ She spread out the money on the table and pushed it towards him with her quick, little, pale yellow fingers.

Georgie Porgie never referred to economy in the household again.

Three months later, after the dispatch and receipt of several mysterious letters which Georgina could not understand, and hated for that reason, Georgie Porgie said that he was going away, and she must return to her father’s house and stay there.

Georgina wept. She would go with her God from the world’s end to the world’s end. Why should she leave him? She loved him.

‘I am only going to Rangoon,’ said Georgie Porgie. ‘I shall be back in a month, but it is safer to stay with your father. I will leave you two hundred rupees.’

‘If you go for a month, what need of two hundred? Fifty are more than enough. There is some evil here. Do not go, or at least let me go with you.’

Georgie Porgie does not like to remember that scene even at this date. In the end he got rid of Georgina by a compromise of seventy-five rupees. She would not take more. Then he went by steamer and rail to Rangoon.

The mysterious letters had granted him six months’ leave. The actual flight and an idea that he might have been treacherous hurt severely at the time, but as soon as the big steamer was well out into the blue, things were easier, and Georgina’s face, and the queer little stockaded house, and the memory of the rushes of shouting dacoits by night, the cry and struggle of the first man that he had ever killed with his own hand, and a hundred other more intimate things, faded and faded out of Georgie Porgie’s heart, and the vision of approaching England took its place. The steamer was full of men on leave, all rampantly jovial souls who had shaken off the dust and sweat of Upper Burma and were as merry as schoolboys. They helped Georgie Porgie to forget.

Then came England with its luxuries and decencies and comforts, and Georgie Porgie walked in a pleasant dream upon pavements of which he had nearly forgotten the ring, wondering why men in their senses ever left Town. He accepted his keen delight in his furlough as the reward of his services. Providence further arranged for him another and greater delight—all the pleasures of a quiet English wooing, quite different from the brazen businesses of the East, when half the community stand back and bet on the result, and the other half wonder what Mrs. So-and-So will say to it.

It was a pleasant girl and a perfect summer, and a big country-house near Petworth where there are acres and acres of purple heather and high-grassed water-meadows to wander through. Georgie Porgie felt that he had at last found something worth the living for, and naturally assumed that the next thing to do was to ask the girl to share his life in India. She, in her ignorance, was willing to go. On this occasion there was no bartering with a village headman. There was a fine middle-class wedding in the country, with a stout Papa and a weeping Mamma, and a best-man in purple and fine linen, and six snub-nosed girls from the Sunday School to throw roses on the path between the tombstones up to the Church door. The local paper described the affair at great length, even down to giving the hymns in full. But that was because the Direction were starving for want of material.

Then came a honeymoon at Arundel, and the Mamma wept copiously before she allowed her one daughter to sail away to India under the care of Georgie Porgie the Bridegroom. Beyond any question, Georgie Porgie was immensely fond of his wife, and she was devoted to him as the best and greatest man in the world. When he reported himself at Bombay he felt justified in demanding a good station for his wife’s sake; and, because he had made a little mark in Burma and was beginning to be appreciated, they allowed him nearly all that he asked for, and posted him to a station which we will call Sutrain. It stood upon several hills, and was styled officially a ‘Sanitarium,’ for the good reason that the drainage was utterly neglected. Here Georgie Porgie settled down, and found married life come very naturally to him. He did not rave, as do many bridegrooms, over the strangeness and delight of seeing his own true love sitting down to breakfast with him every morning ‘as though it were the most natural thing in the world.’ ‘He had been there before,’ as the Americans say, and, checking the merits of his own present Grace by those of Georgina, he was more and more inclined to think that he had done well.

But there was no peace or comfort across the Bay of Bengal, under the teak-trees where Georgina lived with her father, waiting for Georgie Porgie to return. The headman was old, and remembered the war of ’51. He had been to Rangoon, and knew something of the ways of the Kullahs. Sitting in front of his door in the evenings, he taught Georgina a dry philosophy which did not console her in the least.

The trouble was that she loved Georgie Porgie just as much as the French girl in the English History books loved the priest whose head was broken by the King’s bullies. One day she disappeared from the village, with all the rupees that Georgie Porgie had given her, and a very small smattering of English—also gained from Georgie Porgie.

The headman was angry at first, but lit a fresh cheroot and said something uncomplimentary about the sex in general. Georgina had started on a search for Georgie Porgie, who might be in Rangoon, or across the Black Water, or dead, for aught that she knew. Chance favoured her. An old Sikh policeman told her that Georgie Porgie had crossed the Black Water. She took a steerage-passage from Rangoon and went to Calcutta, keeping the secret of her search to herself.

In India every trace of her was lost for six weeks, and no one knows what trouble of heart she must have undergone.

She reappeared, four hundred miles north of Calcutta, steadily heading northwards, very worn and haggard, but very fixed in her determination to find Georgie Porgie. She could not understand the language of the people; but India is infinitely charitable, and the women-folk along the Grand Trunk gave her food. Something made her believe that Georgie Porgie was to be found at the end of that pitiless road. She may have seen a sepoy who knew him in Burma, but of this no one can be certain. At last, she found a regiment on the line of march, and met there one of the many subalterns whom Georgie Porgie had invited to dinner in the far off, old days of the dacoit-hunting. There was a certain amount of amusement among the tents when Georgina threw herself at the man’s feet and began to cry. There was no amusement when her story was told; but a collection was made, and that was more to the point. One of the subalterns knew of Georgie Porgie’s where-abouts, but not of his marriage. So he told Georgina and she went her way joyfully to the north, in a railway carriage where there was rest for tired feet and shade for a dusty little head. The marches from the train through the hills into Sutrain were trying, but Georgina had money, and families journeying in bullock-carts gave her help. It was an almost miraculous journey, and Georgina felt sure that the good spirits of Burma were looking after her. The hill-road to Sutrain is a chilly stretch, and Georgina caught a bad cold. Still there was Georgie Porgie at the end of all the trouble to take her up in his arms and pet her, as he used to do in the old days when the stockade was shut for the night and he had approved of the evening meal. Georgina went forward as fast as she could; and her good spirits did her one last favour.

An Englishman stopped her, in the twilight, just at the turn of the road into Sutrain, saying, ‘Good Heavens! What are you doing here?’

He was Gillis, the man who had been Georgie Porgie’s assistant in Upper Burma, and who occupied the next post to Georgie Porgie’s in the jungle. Georgie Porgie had applied to have him to work with at Sutrain because he liked him.

‘I have come,’ said Georgina simply. ‘It was such a long way, and I have been months in coming. Where is his house?’

Gillis gasped. He had seen enough of Georgina in the old times to know that explanations would be useless. You cannot explain things to the Oriental. You must show.

‘I’ll take you there,’ said Gillis, and he led Georgina off the road, up the cliff, by a little pathway, to the back of a house set on a platform cut into the hillside.

The lamps were just lit, but the curtains were not drawn. ‘Now look,’ said Gillis, stopping in front of the drawing-room window. Georgina looked and saw Georgie Porgie and the Bride.

She put her hand up to her hair, which had come out of its top-knot and was straggling about her face. She tried to set her ragged dress in order, but the dress was past pulling straight, and she coughed a queer little cough, for she really had taken a very bad cold. Gillis looked, too, but while Georgina only looked at the Bride once, turning her eyes always on Georgie Porgie, Gillis looked at the Bride all the time.

‘What are you going to do?’ said Gillis, who held Georgina by the wrist, in case of any unexpected rush into the lamplight. ‘Will you go in and tell that English woman that you lived with her husband?’

‘No,’ said Georgina faintly. ‘Let me go. I am going away. I swear that I am going away.’ She twisted herself free and ran off into the dark.

‘Poor little beast!’ said Gillis, dropping on to the main road. ‘I’d ha’ given her something to get back to Burma with. What a narrow shave though! And that angel would never have forgiven it.’

This seems to prove that the devotion of Gillis was not entirely due to his affection for Georgie Porgie.

The Bride and the Bridegroom came out into the verandah after dinner, in order that the smoke of Georgie Porgie’s cheroots might not hang in the new drawing-room curtains.

‘What is that noise down there?’ said the Bride. Both listened

‘Oh,’ said Georgie Porgie, ‘I suppose some brute of a hillman has been beating his wife.’

‘Beating—his—wife! How ghastly!’ said the Bride. ‘Fancy your beating me!’ She slipped an arm round her husband’s waist, and, leaning her head against his shoulder, looked out across the cloud-filled valley in deep content and security.

But it was Georgina crying, all by herself, down the hillside, among the stones of the watercourse where the washermen wash the clothes.

[a short tale]

IF you go straight away from Levées and Government House Lists, past Trades’ Balls—far beyond everything and everybody you ever knew in your respectable life—you cross, in time, the Borderline where the last drop of White blood ends and the full tide of Black sets in. It would be easier to talk to a new-made Duchess on the spur of the moment than to the Borderline folk without violating some of their conventions or hurting their feelings. The Black and the White mix very quaintly in their ways. Sometimes the White shows in spurts of fierce, childish pride—which is Pride of Race run crooked—and sometimes the Black in still fiercer abasement and humility, half-heathenish customs and strange, unaccountable impulses to crime. One of these days, this people—understand they are far lower than the class whence Derozio, the man who imitated Byron, sprung—will turn out a writer or a poet; and then we shall know how they live and what they feel. In the meantime, any stories about them cannot be absolutely correct in fact or inference.

Miss Vezzis came from across the Borderline to look after some children who belonged to a lady until a regularly ordained nurse could come out. The lady said Miss Vezzis was a bad, dirty nurse and inattentive. It never struck her that Miss Vezzis had her own life to lead and her own affairs to worry over, and that these affairs were the most important things in the world to Miss Vezzis. Very few mistresses admit this sort of reasoning. Miss Vezzis was as black as a boot, and, to our standard of taste, hideously ugly. She wore cotton-print gowns and bulgy shoes; and when she lost her temper with the children, she abused them in the language of the Borderline—which is part English, part Portuguese, and part Native. She was not attractive ; but she had her pride, and she preferred being called ‘Miss Vezzis.’

Every Sunday she dressed herself wonderfully and went to see her Mamma, who lived, for the most part, on an old cane chair in a greasy tussur-silk dressing-gown and a big rabbit-warren of a house full of Vezzises, Pereiras, Ribieras, Lisboas, and Gonsalveses, and a floating population of loafers ; besides fragments of the day’s market, garlic, stale incense, clothes thrown on the floor, petticoats hung on strings for screens, old bottles, pewter crucifixes, dried immortelles, pariah puppies, plaster images of the Virgin, and hats without crowns. Miss Vezzis drew twenty rupees a month for acting as nurse, and she squabbled weekly with her Mamma as to the percentage to be given towards housekeeping. When the quarrel was over, Michele D’Cruze used to shamble across the low mud wall of the compound and make love to Miss Vezzis after the fashion of the Borderline, which is hedged about with much ceremony. Michele was a poor, sickly weed and very black; but he had his pride. He would not be seen smoking a huqa for anything ; and he looked down on natives as only a man with seven-eighths native blood in his veins can. The Vezzis Family had their pride too. They traced their descent from a mythical platelayer who had worked on the Sone Bridge when railways were new in India, and they valued their English origin. Michele was a Telegraph Signaller on Rs.35 a month. The fact that he was in Government employ made Mrs. Vezzis lenient to the shortcomings of his ancestors.

There was a compromising legend—Dom Anna the tailor brought it from Poonani—that a black Jew of Cochin had once married into the D’Cruze family; while it was an open secret that an uncle of Mrs. D’Cruze was, at that very time, doing menial work, connected with cooking, for a Club in Southern India! He sent Mrs. D’Cruze seven rupees eight annas a month ; but she felt the disgrace to the family very keenly all the same.

However, in the course of a few Sundays, Mrs. Vezzis brought herself to overlook these blemishes, and gave her consent to the marriage of her daughter with Michele, on condition that Michele should have at least fifty rupees a month to start married life upon. This wonderful prudence must have been a lingering touch of the mythical platelayer’s Yorkshire blood; for across the Borderline people take a pride in marrying when they please—not when they can.

Having regard to his departmental prospects, Mrs. Vezzis might as well have asked Michele to go away and come back with the Moon in his pocket. But Michele was deeply in love with Miss Vezzis, and that helped him to endure. He accompanied Miss Vezzis to Mass one Sunday, and after Mass, walking home through the hot stale dust with her hand in his, he swore by several Saints, whose names would not interest you, never to forget Miss Vezzis; and she swore by her Honour and the Saints—the oath runs rather curiously; ‘In nomine Sanctissimæ—’ (whatever the name of the she-Saint is) and so forth, ending with a kiss on the forehead, a kiss on the left cheek, and a kiss on the mouth—never to forget Michele.

Next week Michele was transferred, and Miss Vezzis dropped tears upon the window-sash of the ‘Intermediate’ compartment as he left the Station.

If you look at the telegraph-map of India you will see a long line skirting the coast from Backergunge to Madras. Michele was ordered to Tibasu, a little Suboffice one-third down this line, to send messages on from Berhampur to Chicacola, and to think of Miss Vezzis and his chances of getting fifty rupees a month out of office-hours. He had the noise of the Bay of Bengal and a Bengali Babu for company; nothing more. He sent foolish letters, with crosses tucked inside the flaps of the envelopes, to Miss Vezzis.

When he had been at Tibasu for nearly three weeks his chance came.

Never forget that unless the outward and visible signs of Our Authority are always before a native he is as incapable as a child of understanding what authority means, or where is the danger of disobeying it. Tibasu was a forgotten little place with a few Orissa Mahommedans in it. These, hearing nothing of the Collector-Sahib for some time, and heartily despising the Hindu Sub-Judge, arranged to start a little Mohurrum riot of their own. But the Hindus turned out and broke their heads; when, finding lawlessness pleasant, Hindus and Mahommedans together raised an aimless sort of Donnybrook just to see how far they could go. They looted each other’s shops, and paid off private grudges in the regular way. It was a nasty little riot, but not worth putting in the newspapers.

Michele was working in his office when he heard the sound that a man never forgets all his life—the ‘ah yah’ of an angry crowd. [When that sound drops about three tones, and changes to a thick, droning ut, the man who hears it had better go away if he is alone.] The Native Police Inspector ran in and told Michele that the town was in an uproar and coming to wreck the Telegraph Office. The Babu put on his cap and quietly dropped out of the window; while the Police Inspector, afraid, but obeying the old race-instinct which recognises a drop of White blood as far as it can be diluted, said, ‘What orders does the Sahib give?’

The ‘Sahib‘ decided Michele. Though horribly frightened, he felt that, for the hour, he, the man with the Cochin Jew and the menial uncle in his pedigree, was the only representative of English authority in the place. Then he thought of Miss Vezzis and the fifty rupees, and took the situation on himself. There were seven native policemen in Tibasu, and four crazy smooth-bore muskets among them. All the men were gray with fear, but not beyond leading. Michele dropped the key of the telegraph instrument, and went out, at the head of his army, to meet the mob. As the shouting crew came round a corner of the road, he dropped and fired; the men behind him loosing off instinctively at the same time.

The whole crowd—curs to the backbone—yelled and ran, leaving one man dead, and another dying in the road. Michele was sweating with fear ; but he kept his weakness under, and went down into the town, past the house where the Sub-Judge had barricaded himself. The streets were empty. Tibasu was more frightened than Michele, for the mob had been taken at the right time.

Michele returned to the Telegraph-Office, and sent a message to Chicacola asking for help. Before an answer came, he received a deputation of the elders of Tibasu, telling him that the Sub-Judge said his actions generally were ‘unconstitutional,’ and trying to bully him. But the heart of Michele D’Cruze was big and white in his breast, because of his love for Miss Vezzis, the nurse-girl, and because he had tasted for the first time Responsibility and Success. Those two make an intoxicating drink, and have ruined more men than ever has Whisky. Michele answered that the Sub-Judge might say what he pleased, but, until the Assistant Collector came, the Telegraph Signaller was the Government of India in Tibasu, and the elders of the town would be held accountable for further rioting. Then they bowed their heads and said, ‘Show mercy!’ or words to that effect, and went back in great fear; each accusing the other of having begun the rioting.

Early in the dawn, after a night’s patrol with his seven policemen, Michele went down the road, musket in hand, to meet the Assistant Collector who had ridden in to quell Tibasu. But, in the presence of this young Englishman, Michele felt himself slipping back more and more into the native; and the tale of the Tibasu Riots ended, with the strain on the teller, in an hysterical outburst of tears, bred by sorrow that he had killed a man, shame that he could not feel as uplifted as he had felt through the night, and childish anger that his tongue could not do justice to his great deeds. It was the White drop in Michele’s veins dying out, though he did not know it.

But the Englishman understood; and, after he had schooled those men of Tibasu, and had conferred with the Sub-Judge till that excellent official turned green, he found time to draft an official letter describing the conduct of Michele. Which letter filtered through the Proper Channels, and ended in the transfer of Michele up-country once more, on the Imperial salary of sixty-six rupees a month.

So he and Miss Vezzis were married with great state and ancientry; and now there are several little D’Cruzes sprawling about the verandahs of the Central Telegraph Office.

But, if the whole revenue of the Department he serves were to be his reward, Michele could never, never repeat what he did at Tibasu for the sake of Miss Vezzis the nurse-girl.

Which proves that, when a man does good work out of all proportion to his pay, in seven cases out of nine there is a woman at the back of the virtue.

The two exceptions must have suffered from sunstroke.