Life's Handicap
by Rudyard Kipling
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Being Stories of Mine Own People

By Rudyard Kipling


TO E.K.R. FROM R.K. 1887-89 C.M.G.


In Northern India stood a monastery called The Chubara of Dhunni Bhagat. No one remembered who or what Dhunni Bhagat had been. He had lived his life, made a little money and spent it all, as every good Hindu should do, on a work of piety—the Chubara. That was full of brick cells, gaily painted with the figures of Gods and kings and elephants, where worn-out priests could sit and meditate on the latter end of things; the paths were brick paved, and the naked feet of thousands had worn them into gutters. Clumps of mangoes sprouted from between the bricks; great pipal trees overhung the well-windlass that whined all day; and hosts of parrots tore through the trees. Crows and squirrels were tame in that place, for they knew that never a priest would touch them.

The wandering mendicants, charm-sellers, and holy vagabonds for a hundred miles round used to make the Chubara their place of call and rest. Mahomedan, Sikh, and Hindu mixed equally under the trees. They were old men, and when man has come to the turnstiles of Night all the creeds in the world seem to him wonderfully alike and colourless.

Gobind the one-eyed told me this. He was a holy man who lived on an island in the middle of a river and fed the fishes with little bread pellets twice a day. In flood-time, when swollen corpses stranded themselves at the foot of the island, Gobind would cause them to be piously burned, for the sake of the honour of mankind, and having regard to his own account with God hereafter. But when two-thirds of the island was torn away in a spate, Gobind came across the river to Dhunni Bhagat's Chubara, he and his brass drinking vessel with the well-cord round the neck, his short arm-rest crutch studded with brass nails, his roll of bedding, his big pipe, his umbrella, and his tall sugar-loaf hat with the nodding peacock feathers in it. He wrapped himself up in his patched quilt made of every colour and material in the world, sat down in a sunny corner of the very quiet Chubara, and, resting his arm on his short-handled crutch, waited for death. The people brought him food and little clumps of marigold flowers, and he gave his blessing in return. He was nearly blind, and his face was seamed and lined and wrinkled beyond belief, for he had lived in his time which was before the English came within five hundred miles of Dhunni Bhagat's Chubara.

When we grew to know each other well, Gobind would tell me tales in a voice most like the rumbling of heavy guns over a wooden bridge. His tales were true, but not one in twenty could be printed in an English book, because the English do not think as natives do. They brood over matters that a native would dismiss till a fitting occasion; and what they would not think twice about a native will brood over till a fitting occasion: then native and English stare at each other hopelessly across great gulfs of miscomprehension.

'And what,' said Gobind one Sunday evening, 'is your honoured craft, and by what manner of means earn you your daily bread?'

'I am,' said I, 'a kerani—one who writes with a pen upon paper, not being in the service of the Government.'

'Then what do you write?' said Gobind. 'Come nearer, for I cannot see your countenance, and the light fails.'

'I write of all matters that lie within my understanding, and of many that do not. But chiefly I write of Life and Death, and men and women, and Love and Fate according to the measure of my ability, telling the tale through the mouths of one, two, or more people. Then by the favour of God the tales are sold and money accrues to me that I may keep alive.'

'Even so,' said Gobind. 'That is the work of the bazar story-teller; but he speaks straight to men and women and does not write anything at all. Only when the tale has aroused expectation, and calamities are about to befall the virtuous, he stops suddenly and demands payment ere he continues the narration. Is it so in your craft, my son?'

'I have heard of such things when a tale is of great length, and is sold as a cucumber, in small pieces.'

'Ay, I was once a famed teller of stories when I was begging on the road between Koshin and Etra; before the last pilgrimage that ever I took to Orissa. I told many tales and heard many more at the rest-houses in the evening when we were merry at the end of the march. It is in my heart that grown men are but as little children in the matter of tales, and the oldest tale is the most beloved.'

'With your people that is truth,' said I. 'But in regard to our people they desire new tales, and when all is written they rise up and declare that the tale were better told in such and such a manner, and doubt either the truth or the invention thereof.'

'But what folly is theirs!' said Gobind, throwing out his knotted hand. 'A tale that is told is a true tale as long as the telling lasts. And of their talk upon it—you know how Bilas Khan, that was the prince of tale-tellers, said to one who mocked him in the great rest-house on the Jhelum road: "Go on, my brother, and finish that I have begun," and he who mocked took up the tale, but having neither voice nor manner for the task came to a standstill, and the pilgrims at supper made him eat abuse and stick half that night.'

'Nay, but with our people, money having passed, it is their right; as we should turn against a shoeseller in regard to shoes if those wore out. If ever I make a book you shall see and judge.'

'And the parrot said to the falling tree, Wait, brother, till I fetch a prop!' said Gobind with a grim chuckle. 'God has given me eighty years, and it may be some over. I cannot look for more than day granted by day and as a favour at this tide. Be swift.'

'In what manner is it best to set about the task.' said I, 'O chiefest of those who string pearls with their tongue?'

'How do I know? Yet'—he thought for a little—'how should I not know? God has made very many heads, but there is only one heart in all the world among your people or my people. They are children in the matter of tales.'

'But none are so terrible as the little ones, if a man misplace a word, or in a second telling vary events by so much as one small devil.'

'Ay, I also have told tales to the little ones, but do thou this—' His old eyes fell on the gaudy paintings of the wall, the blue and red dome, and the flames of the poinsettias beyond. 'Tell them first of those things that thou hast seen and they have seen together. Thus their knowledge will piece out thy imperfections. Tell them of what thou alone hast seen, then what thou hast heard, and since they be children tell them of battles and kings, horses, devils, elephants, and angels, but omit not to tell them of love and suchlike. All the earth is full of tales to him who listens and does not drive away the poor from his door. The poor are the best of tale-tellers; for they must lay their ear to the ground every night.'

After this conversation the idea grew in my head, and Gobind was pressing in his inquiries as to the health of the book.

Later, when we had been parted for months, it happened that I was to go away and far off, and I came to bid Gobind good-bye.

'It is farewell between us now, for I go a very long journey,' I said.

'And I also. A longer one than thou. But what of the book?' said he.

'It will be born in due season if it is so ordained.'

'I would I could see it,' said the old man, huddling beneath his quilt. 'But that will not be. I die three days hence, in the night, a little before the dawn. The term of my years is accomplished.'

In nine cases out of ten a native makes no miscalculation as to the day of his death. He has the foreknowledge of the beasts in this respect.

'Then thou wilt depart in peace, and it is good talk, for thou hast said that life is no delight to thee.'

'But it is a pity that our book is not born. How shall I know that there is any record of my name?'

'Because I promise, in the forepart of the book, preceding everything else, that it shall be written, Gobind, sadhu, of the island in the river and awaiting God in Dhunni Bhagat's Chubara, first spoke of the book,' said I.

'And gave counsel—an old man's counsel. Gobind, son of Gobind of the Chumi village in the Karaon tehsil, in the district of Mooltan. Will that be written also?'

'That will be written also.'

'And the book will go across the Black Water to the houses of your people, and all the Sahibs will know of me who am eighty years old?'

'All who read the book shall know. I cannot promise for the rest.'

'That is good talk. Call aloud to all who are in the monastery, and I will tell them this thing.'

They trooped up, faquirs, sadhus, sunnyasis, byragis, nihangs, and mullahs, priests of all faiths and every degree of raggedness, and Gobind, leaning upon his crutch, spoke so that they were visibly filled with envy, and a white-haired senior bade Gobind think of his latter end instead of transitory repute in the mouths of strangers. Then Gobind gave me his blessing and I came away.

These tales have been collected from all places, and all sorts of people, from priests in the Chubara, from Ala Yar the carver, Jiwun Singh the carpenter, nameless men on steamers and trains round the world, women spinning outside their cottages in the twilight, officers and gentlemen now dead and buried, and a few, but these are the very best, my father gave me. The greater part of them have been published in magazines and newspapers, to whose editors I am indebted; but some are new on this side of the water, and some have not seen the light before.

The most remarkable stories are, of course, those which do not appear— for obvious reasons.





























THE LANG MEN O' LARUT [Footnote: Copyright, 1891, by MACMILLAN & CO.]

The Chief Engineer's sleeping suit was of yellow striped with blue, and his speech was the speech of Aberdeen. They sluiced the deck under him, and he hopped on to the ornamental capstan, a black pipe between his teeth, though the hour was not seven of the morn.

'Did you ever hear o' the Lang Men o' Larut?' he asked when the Man from Orizava had finished a story of an aboriginal giant discovered in the wilds of Brazil. There was never story yet passed the lips of teller, but the Man from Orizava could cap it.

'No, we never did,' we responded with one voice. The Man from Orizava watched the Chief keenly, as a possible rival.

'I'm not telling the story for the sake of talking merely,' said the Chief, 'but as a warning against betting, unless you bet on a perrfect certainty. The Lang Men o' Larut were just a certainty. I have had talk wi' them. Now Larut, you will understand, is a dependency, or it may be an outlying possession, o' the island o' Penang, and there they will get you tin and manganese, an' it mayhap mica, and all manner o' meenerals. Larut is a great place.'

'But what about the population?' said the Man from Orizava.

'The population,' said the Chief slowly, 'were few but enorrmous. You must understand that, exceptin' the tin-mines, there is no special inducement to Europeans to reside in Larut. The climate is warm and remarkably like the climate o' Calcutta; and in regard to Calcutta, it cannot have escaped your obsairvation that—'

'Calcutta isn't Larut; and we've only just come from it,' protested the Man from Orizava. 'There's a meteorological department in Calcutta, too.'

'Ay, but there's no meteorological department in Larut. Each man is a law to himself. Some drink whisky, and some drink brandipanee, and some drink cocktails—vara bad for the coats o' the stomach is a cocktail— and some drink sangaree, so I have been credibly informed; but one and all they sweat like the packing of piston-head on a fourrteen-days' voyage with the screw racing half her time. But, as I was saying, the population o' Larut was five all told of English—that is to say, Scotch—an' I'm Scotch, ye know,' said the Chief.

The Man from Orizava lit another cigarette, and waited patiently. It was hopeless to hurry the Chief Engineer.

'I am not pretending to account for the population o' Larut being laid down according to such fabulous dimensions. O' the five white men engaged upon the extraction o' tin ore and mercantile pursuits, there were three o' the sons o' Anak. Wait while I remember. Lammitter was the first by two inches—a giant in the land, an' a terreefic man to cross in his ways. From heel to head he was six feet nine inches, and proportionately built across and through the thickness of his body. Six good feet nine inches—an overbearin' man. Next to him, and I have forgotten his precise business, was Sandy Vowle. And he was six feet seven, but lean and lathy, and it was more in the elasteecity of his neck that the height lay than in any honesty o' bone and sinew. Five feet and a few odd inches may have been his real height. The remainder came out when he held up his head, and six feet seven he was upon the door-sills. I took his measure in chalk standin' on a chair. And next to him, but a proportionately made man, ruddy and of a fair countenance, was Jock Coan—that they called the Fir Cone. He was but six feet five, and a child beside Lammitter and Vowle. When the three walked out together, they made a scunner run through the colony o' Larut. The Malays ran round them as though they had been the giant trees in the Yosemite Valley—these three Lang Men o' Larut. It was perfectly ridiculous—a lusus naturae—that one little place should have contained maybe the three tallest ordinar' men upon the face o' the earth.

'Obsairve now the order o' things. For it led to the finest big drink in Larut, and six sore heads the morn that endured for a week. I am against immoderate liquor, but the event to follow was a justification. You must understand that many coasting steamers call at Larut wi' strangers o' the mercantile profession. In the spring time, when the young cocoanuts were ripening, and the trees o' the forests were putting forth their leaves, there came an American man to Larut, and he was six foot three, or it may have been four, in his stockings. He came on business from Sacramento, but he stayed for pleasure wi' the Lang Men o' Larut. Less than, a half o' the population were ordinar' in their girth and stature, ye will understand—Howson and Nailor, merchants, five feet nine or thereabouts. He had business with those two, and he stood above them from the six feet threedom o' his height till they went to drink. In the course o' conversation he said, as tall men will, things about his height, and the trouble of it to him. That was his pride o' the flesh.

'"As the longest man in the island—" he said, but there they took him up and asked if he were sure.

'"I say I am the longest man in the island," he said, "and on that I'll bet my substance."

'They laid down the bed-plates of a big drink then and there, and put it aside while they called Jock Coan from his house, near by among the fireflies' winking.

'"How's a' wi' you?" said Jock, and came in by the side o' the Sacramento profligate, two inches, or it may have been one, taller than he.

'"You're long," said the man, opening his eyes. "But I am longer." An' they sent a whistle through the night an' howkit out Sandy Vowle from his bit bungalow, and he came in an' stood by the side o' Jock, an' the pair just fillit the room to the ceiling-cloth.

'The Sacramento man was a euchre-player and a most profane sweerer. "You hold both Bowers," he said, "but the Joker is with me."

'"Fair an' softly," says Nailor. "Jock, whaur's Lang Lammitter?"

'"Here," says that man, putting his leg through the window and coming in like an anaconda o' the desert furlong by furlong, one foot in Penang and one in Batavia, and a hand in North Borneo it may be.

'"Are you suited?" said Nailor, when the hinder end o' Lang Lammitter was slidden through the sill an' the head of Lammitter was lost in the smoke away above.

'The American man took out his card and put it on the table. "Esdras B. Longer is my name, America is my nation, 'Frisco is my resting-place, but this here beats Creation," said he. "Boys, giants—side-show giants— I minded to slide out of my bet if I had been overtopped, on the strength of the riddle on this paste-board. I would have done it if you had topped me even by three inches, but when it comes to feet—yards— miles, I am not the man to shirk the biggest drink that ever made the travellers'-joy palm blush with virginal indignation, or the orang- outang and the perambulating dyak howl with envy. Set them up and continue till the final conclusion."

'O mon, I tell you 'twas an awful sight to see those four giants threshing about the house and the island, and tearin' down the pillars thereof an' throwing palm-trees broadcast, and currling their long legs round the hills o' Larut. An awfu' sight! I was there. I did not mean to tell you, but it's out now. I was not overcome, for I e'en sat me down under the pieces o' the table at four the morn an' meditated upon the strangeness of things.

'Losh, yon's the breakfast-bell!'

REINGELDER AND THE GERMAN FLAG [Footnote: Copyright, 1891, by MACMILLAN & CO.]

Hans Breitmann paddled across the deck in his pink pyjamas, a cup of tea in one hand and a cheroot in the other, when the steamer was sweltering down the coast on her way to Singapur. He drank beer all day and all night, and played a game called 'Scairt' with three compatriots.

'I haf washed,' said he in a voice of thunder, 'but dere is no use washing on these hell-seas. Look at me—I am still all wet and schweatin'. It is der tea dot makes me so. Boy, bring me Bilsener on ice.'

'You will die if you drink beer before breakfast,' said one man. 'Beer is the worst thing in the world for—'

'Ya, I know—der liver. I haf no liver, und I shall not die. At least I will not die obon dese benny sdeamers dot haf no beer fit to trink. If I should haf died, I will haf don so a hoondert dimes before now—in Shermany, in New York, in Japon, in Assam, und all over der inside bans of South Amerique. Also in Shamaica should I hat died or in Siam, but I am here; und der are my orchits dot I have drafelled all the vorld round to find.'

He pointed towards the wheel, where, in two rough wooden boxes, lay a mass of shrivelled vegetation, supposed by all the ship to represent Assam orchids of fabulous value.

Now, orchids do not grow in the main streets of towns, and Hans Breitmann had gone far to get his. There was nothing that he had not collected that year, from king-crabs to white kangaroos.

'Lisden now,' said he, after he had been speaking for not much more than ten minutes without a pause; 'Lisden und I will dell you a sdory to show how bad und worse it is to go gollectin' und belief vot anoder fool haf said. Dis was in Uraguay which was in Amerique—North or Sout' you would not know—und I was hoontin' orchits und aferydings else dot I could back in my kanasters—dot is drafelling sbecimen-gaces. Dere vas den mit me anoder man—Reingelder, dot vas his name—und he vas hoontin' also but only coral-snakes—joost Uraguay coral-snakes—aferykind you could imagine. I dell you a coral-snake is a peauty—all red und white like coral dot has been gestrung in bands upon der neck of a girl. Dere is one snake howefer dot we who gollect know ash der Sherman Flag, pecause id is red und plack und white, joost like a sausage mit druffles. Reingelder he was naturalist—goot man—goot trinker—better as me! "By Gott," said Reingelder, "I will get a Sherman Flag snake or I will die." Und we toorned all Uraguay upside-behint all pecause of dot Sherman Flag.

'Von day when we was in none knows where—shwingin' in our hummocks among der woods, oop comes a natif woman mit a Sherman Flag in a bickle- bottle—my bickle-bottle—und we both fell from our hummocks flat ubon our pot—what you call stomach—mit shoy at dis thing. Now I was gollectin' orchits also, und I knowed dot der idee of life to Reingelder vas dis Sherman Flag. Derefore I bicked myselfs oop und I said, "Reingelder, dot is YOUR find."—"Heart's true friend, dou art a goot man," said Reingelder, und mit dot he obens der bickle-bottle, und der natif woman she shqueals: "Herr Gott! It will bite." I said—pecause in Uraguay a man must be careful of der insects—"Reingelder, shpifligate her in der alcohol und den she will be all right."—"Nein," said Reingelder, "I will der shnake alife examine. Dere is no fear. Der coral-shnakes are mitout shting-apparatus brofided." Boot I looked at her het, und she vas der het of a boison-shnake—der true viper cranium, narrow und contract. "It is not goot," said I, "she may bite und den—we are tree hoondert mile from aferywheres. Broduce der alcohol und bickle him alife." Reingelder he had him in his hand—grawlin' und grawlin' as slow as a woorm und dwice as guiet. "Nonsense," says Reingelder. "Yates haf said dot not von of der coral-shnakes haf der sack of boison." Yates vas der crate authorite ubon der reptilia of Sout' Amerique. He haf written a book. You do not know, of course, but he vas a crate authorite.

'I gum my eye upon der Sherman Flag, grawlin' und grawlin' in Reingelder's fist, und der het vas not der het of innocence. "Mein Gott," I said. "It is you dot will get der sack—der sack from dis life here pelow!"

'"Den you may haf der shnake," says Reingelder, pattin' it ubon her het. "See now, I will show you vat Yates haf written!"

'Uud mit dot he went indo his dent, unt brung out his big book of Yates; der Sherman Flag grawlin' in his fist. "Yates haf said," said Reingelder, und he throwed oben der book in der fork of his fist und read der passage, proofin' conglusivement dot nefer coral-shnake bite vas boison. Den he shut der book mit a bang, und dot shqueeze der Sherman Flag, und she nip once und dwice.

'"Der liddle fool he haf bit me," says Reingelder.

'Dese things was before we know apout der permanganat-potash injection. I was discomfordable.

'"Die oop der arm, Reingelder," said I, "und trink whisky ontil you can no more trink."

'"Trink ten tousand tevils! I will go to dinner," said Reingelder, und he put her afay und it vas very red mit emotion.

'We lifed upon soup, horse-flesh, und beans for dinner, but before we vas eaten der soup, Reingelder he haf hold of his arm und cry, "It is genumben to der clavicle. I am a dead man; und Yates he haf lied in brint!"

'I dell you it vas most sad, for der symbtoms dot came vas all dose of strychnine. He vas doubled into big knots, und den undoubled, und den redoubled mooch worse dan pefore, und he frothed. I vas mit him, saying, "Reingelder, dost dou know me?" but he himself, der inward gonsciousness part, was peyond knowledge, und so I know he vas not in bain. Den he wrop himself oop in von dremendous knot und den he died—all alone mit me in Uraguay. I was sorry, for I lofed Reingelder, und I puried him, und den I took der coral-shnake—dot Sherman Flag—so bad und dreacherous und I bickled him alife.

'So I got him: und so I lost Reingelder.'

THE WANDERING JEW [Footnote: Copyright, 1891, by Macmillan & Co.]

'If you go once round the world in an easterly direction, you gain one day,' said the men of science to John Hay. In after years John Hay went east, west, north, and south, transacted business, made love, and begat a family, as have done many men, and the scientific information above recorded lay neglected in the deeps of his mind with a thousand other matters of equal importance.

When a rich relative died, he found himself wealthy beyond any reasonable expectation that he had entertained in his previous career, which had been a chequered and evil one. Indeed, long before the legacy came to him, there existed in the brain of John Hay a little cloud-a momentary obscuration of thought that came and went almost before he could realize that there was any solution of continuity. So do the bats flit round the eaves of a house to show that the darkness is falling. He entered upon great possessions, in money, land, and houses; but behind his delight stood a ghost that cried out that his enjoyment of these things should not be of long duration. It was the ghost of the rich relative, who had been permitted to return to earth to torture his nephew into the grave. Wherefore, under the spur of this constant reminder, John Hay, always preserving the air of heavy business-like stolidity that hid the shadow on his mind, turned investments, houses, and lands into sovereigns—-rich, round, red, English sovereigns, each one worth twenty shillings. Lands may become valueless, and houses fly heavenward on the wings of red flame, but till the Day of Judgment a sovereign will always be a sovereign—that is to say, a king of pleasures.

Possessed of his sovereigns, John Hay would fain have spent them one by one on such coarse amusements as his soul loved; but he was haunted by the instant fear of Death; for the ghost of his relative stood in the hall of his house close to the hat-rack, shouting up the stairway that life was short, that there was no hope of increase of days, and that the undertakers were already roughing out his nephew's coffin. John Hay was generally alone in the house, and even when he had company, his friends could not hear the clamorous uncle. The shadow inside his brain grew larger and blacker. His fear of death was driving John Hay mad.

Then, from the deeps of his mind, where he had stowed away all his discarded information, rose to light the scientific fact of the Easterly journey. On the next occasion that his uncle shouted up the stairway urging him to make haste and live, a shriller voice cried, 'Who goes round the world once easterly, gains one day.'

His growing diffidence and distrust of mankind made John Hay unwilling to give this precious message of hope to his friends. They might take it up and analyse it. He was sure it was true, but it would pain him acutely were rough hands to examine it too closely. To him alone of all the toiling generations of mankind had the secret of immortality been vouchsafed. It would be impious—against all the designs of the Creator— to set mankind hurrying eastward. Besides, this would crowd the steamers inconveniently, and John Hay wished of all things to be alone. If he could get round the world in two months—some one of whom he had read, he could not remember the name, had covered the passage in eighty days—he would gain a clear day; and by steadily continuing to do it for thirty years, would gain one hundred and eighty days, or nearly the half of a year. It would not be much, but in course of time, as civilisation advanced, and the Euphrates Valley Railway was opened, he could improve the pace.

Armed with many sovereigns, John Hay, in the thirty-fifth year of his age, set forth on his travels, two voices bearing him company from Dover as he sailed to Calais. Fortune favoured him. The Euphrates Valley Railway was newly opened, and he was the first man who took ticket direct from Calais to Calcutta—thirteen days in the train. Thirteen days in the train are not good for the nerves; but he covered the world and returned to Calais from America in twelve days over the two months, and started afresh with four and twenty hours of precious time to his credit. Three years passed, and John Hay religiously went round this earth seeking for more time wherein to enjoy the remainder of his sovereigns. He became known on many lines as the man who wanted to go on; when people asked him what he was and what he did, he answered—

'I'm the person who intends to live, and I am trying to do it now.'

His days were divided between watching the white wake spinning behind the stern of the swiftest steamers, or the brown earth flashing past the windows of the fastest trains; and he noted in a pocket-book every minute that he had railed or screwed out of remorseless eternity.

'This is better than praying for long life,' quoth John Hay as he turned his face eastward for his twentieth trip. The years had done more for him than he dared to hope.

By the extension of the Brahmaputra Valley line to meet the newly- developed China Midland, the Calais railway ticket held good via Karachi and Calcutta to Hongkong. The round trip could be managed in a fraction over forty-seven days, and, filled with fatal exultation, John Hay told the secret of his longevity to his only friend, the house-keeper of his rooms in London. He spoke and passed; but the woman was one of resource, and immediately took counsel with the lawyers who had first informed John Hay of his golden legacy. Very many sovereigns still remained, and another Hay longed to spend them on things more sensible than railway tickets and steamer accommodation.

The chase was long, for when a man is journeying literally for the dear life, he does not tarry upon the road. Round the world Hay swept anew, and overtook the wearied Doctor, who had been sent out to look for him, in Madras. It was there that he found the reward of his toil and the assurance of a blessed immortality. In half an hour the Doctor, watching always the parched lips, the shaking hands, and the eye that turned eternally to the east, won John Hay to rest in a little house close to the Madras surf. All that Hay need do was to hang by ropes from the roof of the room and let the round earth swing free beneath him. This was better than steamer or train, for he gained a day in a day, and was thus the equal of the undying sun. The other Hay would pay his expenses throughout eternity.

It is true that we cannot yet take tickets from Calais to Hongkong, though that will come about in fifteen years; but men say that if you wander along the southern coast of India you shall find in a neatly whitewashed little bungalow, sitting in a chair swung from the roof, over a sheet of thin steel which he knows so well destroys the attraction of the earth, an old and worn man who for ever faces the rising sun, a stop-watch in his hand, racing against eternity. He cannot drink, he does not smoke, and his living expenses amount to perhaps twenty-five rupees a month, but he is John Hay, the Immortal. Without, he hears the thunder of the wheeling world with which he is careful to explain he has no connection whatever; but if you say that it is only the noise of the surf, he will cry bitterly, for the shadow on his brain is passing away as the brain ceases to work, and he doubts sometimes whether the doctor spoke the truth.

'Why does not the sun always remain over my head?' asks John Hay.

THROUGH THE FIRE [Footnote: Copyright, 1891, by MACMILLAN & Co.]

The Policeman rode through the Himalayan forest, under the moss-draped oaks, and his orderly trotted after him.

'It's an ugly business, Bhere Singh,' said the Policeman. 'Where are they?'

'It is a very ugly business,' said Bhere Singh; 'and as for THEM, they are, doubtless, now frying in a hotter fire than was ever made of spruce-branches.'

'Let us hope not,' said the Policeman, 'for, allowing for the difference between race and race, it's the story of Francesca da Rimini, Bhere Singh.'

Bhere Singh knew nothing about Francesca da Rimini, so he held his peace until they came to the charcoal-burners' clearing where the dying flames said 'whit, whit, whit' as they fluttered and whispered over the white ashes. It must have been a great fire when at full height. Men had seen it at Donga Pa across the valley winking and blazing through the night, and said that the charcoal-burners of Kodru were getting drunk. But it was only Suket Singh, Sepoy of the load Punjab Native Infantry, and Athira, a woman, burning—burning—burning.

This was how things befell; and the Policeman's Diary will bear me out.

Athira was the wife of Madu, who was a charcoal-burner, one-eyed and of a malignant disposition. A week after their marriage, he beat Athira with a heavy stick. A month later, Suket Singh, Sepoy, came that way to the cool hills on leave from his regiment, and electrified the villagers of Kodru with tales of service and glory under the Government, and the honour in which he, Suket Singh, was held by the Colonel Sahib Bahadur. And Desdemona listened to Othello as Desdemonas have done all the world over, and, as she listened, she loved.

'I've a wife of my own,' said Suket Singh, 'though that is no matter when you come to think of it. I am also due to return to my regiment after a time, and I cannot be a deserter—I who intend to be Havildar.' There is no Himalayan version of 'I could not love thee, dear, as much, Loved I not Honour more;' but Suket Singh came near to making one.

'Never mind,' said Athira, 'stay with me, and, if Madu tries to beat me, you beat him.'

'Very good,' said Suket Singh; and he beat Madu severely, to the delight of all the charcoal-burners of Kodru.

'That is enough,' said Suket Singh, as he rolled Madu down the hillside. 'Now we shall have peace.' But Madu crawled up the grass slope again, and hovered round his hut with angry eyes.

'He'll kill me dead,' said Athira to Suket Singh. 'You must take me away.'

'There'll be a trouble in the Lines. My wife will pull out my beard; but never mind,' said Suket Singh, 'I will take you.'

There was loud trouble in the Lines, and Suket Singh's beard was pulled, and Suket Singh's wife went to live with her mother and took away the children. 'That's all right,' said Athira; and Suket Singh said, 'Yes, that's all right.'

So there was only Madu left in the hut that looks across the valley to Donga Pa; and, since the beginning of time, no one has had any sympathy for husbands so unfortunate as Madu.

He went to Juseen Daze, the wizard-man who keeps the Talking Monkey's Head.

'Get me back my wife,' said Madu.

'I can't,' said Juseen Daze, 'until you have made the Sutlej in the valley run up the Donga Pa.'

'No riddles,' said Madu, and he shook his hatchet above Juseen Daze's white head.

'Give all your money to the headmen of the village,' said Juseen Daze; 'and they will hold a communal Council, and the Council will send a message that your wife must come back.'

So Madu gave up all his worldly wealth, amounting to twenty-seven rupees, eight annas, three pice, and a silver chain, to the Council of Kodru. And it fell as Juseen Daze foretold.

They sent Athira's brother down into Suket Singh's regiment to call Athira home. Suket Singh kicked him once round the Lines, and then handed him over to the Havildar, who beat him with a belt.

'Come back,' yelled Athira's brother.

'Where to?' said Athira.

'To Madu,' said he.

'Never,' said she.

'Then Juseen Daze will send a curse, and you will wither away like a barked tree in the springtime,' said Athira's brother. Athira slept over these things.

Next morning she had rheumatism. 'I am beginning to wither away like a barked tree in the springtime,' she said. 'That is the curse of Juseen Daze.'

And she really began to wither away because her heart was dried up with fear, and those who believe in curses die from curses. Suket Singh, too, was afraid because he loved Athira better than his very life. Two months passed, and Athira's brother stood outside the regimental Lines again and yelped, 'Aha! You are withering away. Come back.'

'I will come back,' said Athira.

'Say rather that WE will come back,' said Suket Singh.

'Ai; but when?' said Athira's brother.

'Upon a day very early in the morning,' said Suket Singh; and he tramped off to apply to the Colonel Sahib Bahadur for one week's leave.

'I am withering away like a barked tree in the spring,' moaned Athira.

'You will be better soon,' said Suket Singh; and he told her what was in his heart, and the two laughed together softly, for they loved each other. But Athira grew better from that hour.

They went away together, travelling third-class by train as the regulations provided, and then in a cart to the low hills, and on foot to the high ones. Athira sniffed the scent of the pines of her own hills, the wet Himalayan hills. 'It is good to be alive,' said Athira.

'Hah!' said Suket Singh. 'Where is the Kodru road and where is the Forest Ranger's house?'...

'It cost forty rupees twelve years ago,' said the Forest Ranger, handing the gun.

'Here are twenty,' said Suket Singh, 'and you must give me the best bullets.'

'It is very good to be alive,' said Athira wistfully, sniffing the scent of the pine-mould; and they waited till the night had fallen upon Kodru and the Donga Pa. Madu had stacked the dry wood for the next day's charcoal-burning on the spur above his house. 'It is courteous in Madu to save us this trouble,' said Suket Singh as he stumbled on the pile, which was twelve foot square and four high. 'We must wait till the moon rises.'

When the moon rose, Athira knelt upon the pile. 'If it were only a Government Snider,' said Suket Singh ruefully, squinting down the wire- bound barrel of the Forest Ranger's gun.

'Be quick,' said Athira; and Suket Singh was quick; but Athira was quick no longer. Then he lit the pile at the four corners and climbed on to it, re-loading the gun.

The little flames began to peer up between the big logs atop of the brushwood. 'The Government should teach us to pull the triggers with our toes,' said Suket Singh grimly to the moon. That was the last public observation of Sepoy Suket Singh.

Upon a day, early in the morning, Madu came to the pyre and shrieked very grievously, and ran away to catch the Policeman who was on tour in the district.

'The base-born has ruined four rupees' worth of charcoal wood,' Madu gasped. 'He has also killed my wife, and he has left a letter which I cannot read, tied to a pine bough.'

In the stiff, formal hand taught in the regimental school, Sepoy Suket Singh had written—

'Let us be burned together, if anything remain over, for we have made the necessary prayers. We have also cursed Madu, and Malak the brother of Athira—both evil men. Send my service to the Colonel Sahib Bahadur.'

The Policeman looked long and curiously at the marriage bed of red and white ashes on which lay, dull black, the barrel of the Ranger's gun. He drove his spurred heel absently into a half-charred log, and the chattering sparks flew upwards. 'Most extraordinary people,' said the Policeman.

'WHE-W, WHEW, OUIOU,' said the little flames.

The Policeman entered the dry bones of the case, for the Punjab Government does not approve of romancing, in his Diary.

'But who will pay me those four rupees?' said Madu.

THE FINANCES OF THE GODS [Footnote: Copyright, 1891, by MACMILLAN & Co.]

The evening meal was ended in Dhunni Bhagat's Chubara and the old priests were smoking or counting their beads. A little naked child pattered in, with its mouth wide open, a handful of marigold flowers in one hand, and a lump of conserved tobacco in the other. It tried to kneel and make obeisance to Gobind, but it was so fat that it fell forward on its shaven head, and rolled on its side, kicking and gasping, while the marigolds tumbled one way and the tobacco the other. Gobind laughed, set it up again, and blessed the marigold flowers as he received the tobacco.

'From my father,' said the child. 'He has the fever, and cannot come. Wilt thou pray for him, father?'

'Surely, littlest; but the smoke is on the ground, and the night-chill is in the airs, and it is not good to go abroad naked in the autumn.'

'I have no clothes,' said the child, 'and all to-day I have been carrying cow-dung cakes to the bazar. It was very hot, and I am very tired.' It shivered a little, for the twilight was cool.

Gobind lifted an arm under his vast tattered quilt of many colours, and made an inviting little nest by his side. The child crept in, and Gobind filled his brass-studded leather waterpipe with the new tobacco. When I came to the Chubara the shaven head with the tuft atop, and the beady black eyes looked out of the folds of the quilt as a squirrel looks out from his nest, and Gobind was smiling while the child played with his beard.

I would have said something friendly, but remembered in time that if the child fell ill afterwards I should be credited with the Evil Eye, and that is a horrible possession.

'Sit thou still, Thumbling,' I said as it made to get up and run away. 'Where is thy slate, and why has the teacher let such an evil character loose on the streets when there are no police to protect us weaklings? In which ward dost thou try to break thy neck with flying kites from the house-tops?'

'Nay, Sahib, nay,' said the child, burrowing its face into Gobind's beard, and twisting uneasily. 'There was a holiday to-day among the schools, and I do not always fly kites. I play ker-li-kit like the rest.'

Cricket is the national game among the schoolboys of the Punjab, from the naked hedge-school children, who use an old kerosene-tin for wicket, to the B.A.'s of the University, who compete for the Championship belt.

'Thou play kerlikit! Thou art half the height of the bat!' I said.

The child nodded resolutely. 'Yea, I DO play. PERLAYBALL OW-AT! RAN, RAN, RAN! I know it all.'

'But thou must not forget with all this to pray to the Gods according to custom,' said Gobind, who did not altogether approve of cricket and western innovations.

'I do not forget,' said the child in a hushed voice.

'Also to give reverence to thy teacher, and'—Gobind's voice softened—' to abstain from pulling holy men by the beard, little badling. Eh, eh, eh?'

The child's face was altogether hidden in the great white beard, and it began to whimper till Gobind soothed it as children are soothed all the world over, with the promise of a story.

'I did not think to frighten thee, senseless little one. Look up! Am I angry? Are, are, are! Shall I weep too, and of our tears make a great pond and drown us both, and then thy father will never get well, lacking thee to pull his beard? Peace, peace, and I will tell thee of the Gods. Thou hast heard many tales?'

'Very many, father.'

'Now, this is a new one which thou hast not heard. Long and long ago when the Gods walked with men as they do to-day, but that we have not faith to see, Shiv, the greatest of Gods, and Parbati his wife, were walking in the garden of a temple.'

'Which temple? That in the Nandgaon ward?' said the child.

'Nay, very far away. Maybe at Trimbak or Hurdwar, whither thou must make pilgrimage when thou art a man. Now, there was sitting in the garden under the jujube trees, a mendicant that had worshipped Shiv for forty years, and he lived on the offerings of the pious, and meditated holiness night and day.'

'Oh father, was it thou?' said the child, looking up with large eyes.

'Nay, I have said it was long ago, and, moreover, this mendicant was married.'

'Did they put him on a horse with flowers on his head, and forbid him to go to sleep all night long? Thus they did to me when they made my wedding,' said the child, who had been married a few months before.

'And what didst thou do?' said I.

'I wept, and they called me evil names, and then I smote HER, and we wept together.'

'Thus did not the mendicant,' said Gobind; 'for he was a holy man, and very poor. Parbati perceived him sitting naked by the temple steps where all went up and down, and she said to Shiv, "What shall men think of the Gods when the Gods thus scorn their worshippers? For forty years yonder man has prayed to us, and yet there be only a few grains of rice and some broken cowries before him after all. Men's hearts will be hardened by this thing." And Shiv said, "It shall be looked to," and so he called to the temple which was the temple of his son, Ganesh of the elephant head, saying, "Son, there is a mendicant without who is very poor. What wilt thou do for him?" Then that great elephant-headed One awoke in the dark and answered, "In three days, if it be thy will, he shall have one lakh of rupees." Then Shiv and Parbati went away.

'But there was a money-lender in the garden hidden among the marigolds'— the child looked at the ball of crumpled blossoms in its hands—'ay, among the yellow marigolds, and he heard the Gods talking. He was a covetous man, and of a black heart, and he desired that lakh of rupees for himself. So he went to the mendicant and said, "O brother, how much do the pious give thee daily?" The mendicant said, "I cannot tell. Sometimes a little rice, sometimes a little pulse, and a few cowries and, it has been, pickled mangoes, and dried fish."'

'That is good,' said the child, smacking its lips.

'Then said the money-lender, "Because I have long watched thee, and learned to love thee and thy patience, I will give thee now five rupees for all thy earnings of the three days to come. There is only a bond to sign on the matter." But the mendicant said, "Thou art mad. In two months I do not receive the worth of five rupees," and he told the thing to his wife that evening. She, being a woman, said, "When did money- lender ever make a bad bargain? The wolf runs through the corn for the sake of the fat deer. Our fate is in the hands of the Gods. Pledge it not even for three days."

'So the mendicant returned to the money-lender, and would not sell. Then that wicked man sat all day before him offering more and more for those three days' earnings. First, ten, fifty, and a hundred rupees; and then, for he did not know when the Gods would pour down their gifts, rupees by the thousand, till he had offered half a lakh of rupees. Upon this sum the mendicant's wife shifted her counsel, and the mendicant signed the bond, and the money was paid in silver; great white bullocks bringing it by the cartload. But saving only all that money, the mendicant received nothing from the Gods at all, and the heart of the money-lender was uneasy on account of expectation. Therefore at noon of the third day the money-lender went into the temple to spy upon the councils of the Gods, and to learn in what manner that gift might arrive. Even as he was making his prayers, a crack between the stones of the floor gaped, and, closing, caught him by the heel. Then he heard the Gods walking in the temple in the darkness of the columns, and Shiv called to his son Ganesh, saying, "Son, what hast thou done in regard to the lakh of rupees for the mendicant?" And Ganesh woke, for the money-lender heard the dry rustle of his trunk uncoiling, and he answered, "Father, one half of the money has been paid, and the debtor for the other half I hold here fast by the heel."'

The child bubbled with laughter. 'And the moneylender paid the mendicant?' it said.

'Surely, for he whom the Gods hold by the heel must pay to the uttermost. The money was paid at evening, all silver, in great carts, and thus Ganesh did his work.'

'Nathu! Ohe Nathu!'

A woman was calling in the dusk by the door of the courtyard.

The child began to wriggle. 'That is my mother,' it said.

'Go then, littlest,' answered Gobind; 'but stay a moment.'

He ripped a generous yard from his patchwork-quilt, put it over the child's shoulders, and the child ran away.

THE AMIR'S HOMILY [Footnote: Copyright, 1891, by MacMillan & Co.]

His Royal Highness Abdur Rahman, Amir of Afghanistan, G.C.S.I., and trusted ally of Her Imperial Majesty the Queen of England and Empress of India, is a gentleman for whom all right-thinking people should have a profound regard. Like most other rulers, he governs not as he would but as he can, and the mantle of his authority covers the most turbulent race under the stars. To the Afghan neither life, property, law, nor kingship are sacred when his own lusts prompt him to rebel. He is a thief by instinct, a murderer by heredity and training, and frankly and bestially immoral by all three. None the less he has his own crooked notions of honour, and his character is fascinating to study. On occasion he will fight without reason given till he is hacked in pieces; on other occasions he will refuse to show fight till he is driven into a corner. Herein he is as unaccountable as the gray wolf, who is his blood-brother.

And these men His Highness rules by the only weapon that they understand—the fear of death, which among some Orientals is the beginning of wisdom. Some say that the Amir's authority reaches no farther than a rifle bullet can range; but as none are quite certain when their king may be in their midst, and as he alone holds every one of the threads of Government, his respect is increased among men. Gholam Hyder, the Commander-in-chief of the Afghan army, is feared reasonably, for he can impale; all Kabul city fears the Governor of Kabul, who has power of life and death through all the wards; but the Amir of Afghanistan, though outlying tribes pretend otherwise when his back is turned, is dreaded beyond chief and governor together. His word is red law; by the gust of his passion falls the leaf of man's life, and his favour is terrible. He has suffered many things, and been a hunted fugitive before he came to the throne, and he understands all the classes of his people. By the custom of the East any man or woman having a complaint to make, or an enemy against whom to be avenged, has the right of speaking face to face with the king at the daily public audience. This is personal government, as it was in the days of Harun al Raschid of blessed memory, whose times exist still and will exist long after the English have passed away.

The privilege of open speech is of course exercised at certain personal risk. The king may be pleased, and raise the speaker to honour for that very bluntness of speech which three minutes later brings a too imitative petitioner to the edge of the ever ready blade. And the people love to have it so, for it is their right.

It happened upon a day in Kabul that the Amir chose to do his day's work in the Baber Gardens, which lie a short distance from the city of Kabul. A light table stood before him, and round the table in the open air were grouped generals and finance ministers according to their degree. The Court and the long tail of feudal chiefs—men of blood, fed and cowed by blood—stood in an irregular semicircle round the table, and the wind from the Kabul orchards blew among them. All day long sweating couriers dashed in with letters from the outlying districts with rumours of rebellion, intrigue, famine, failure of payments, or announcements of treasure on the road; and all day long the Amir would read the dockets, and pass such of these as were less private to the officials whom they directly concerned, or call up a waiting chief for a word of explanation. It is well to speak clearly to the ruler of Afghanistan. Then the grim head, under the black astrachan cap with the diamond star in front, would nod gravely, and that chief would return to his fellows. Once that afternoon a woman clamoured for divorce against her husband, who was bald, and the Amir, hearing both sides of the case, bade her pour curds over the bare scalp, and lick them off, that the hair might grown again, and she be contented. Here the Court laughed, and the woman withdrew, cursing her king under her breath.

But when twilight was falling, and the order of the Court was a little relaxed, there came before the king, in custody, a trembling haggard wretch, sore with much buffeting, but of stout enough build, who had stolen three rupees—of such small matters does His Highness take cognisance.

'Why did you steal?' said he; and when the king asks questions they do themselves service who answer directly.

'I was poor, and no one gave. Hungry, and there was no food.'

'Why did you not work?'

'I could find no work, Protector of the Poor, and I was starving.'

'You lie. You stole for drink, for lust, for idleness, for anything but hunger, since any man who will may find work and daily bread.'

The prisoner dropped his eyes. He had attended the Court before, and he knew the ring of the death-tone.

'Any man may get work. Who knows this so well as I do? for I too have been hungered—not like you, bastard scum, but as any honest man may be, by the turn of Fate and the will of God.'

Growing warm, the Amir turned to his nobles all arow and thrust the hilt of his sabre aside with his elbow.

'You have heard this Son of Lies? Hear me tell a true tale. I also was once starved, and tightened my belt on the sharp belly-pinch. Nor was I alone, for with me was another, who did not fail me in my evil days, when I was hunted, before ever I came to this throne. And wandering like a houseless dog by Kandahar, my money melted, melted, melted till—' He flung out a bare palm before the audience. 'And day upon day, faint and sick, I went back to that one who waited, and God knows how we lived, till on a day I took our best lihaf—silk it was, fine work of Iran, such as no needle now works, warm, and a coverlet for two, and all that we had. I brought it to a money-lender in a bylane, and I asked for three rupees upon it. He said to me, who am now the King, "You are a thief. This is worth three hundred." "I am no thief," I answered, "but a prince of good blood, and I am hungry."—"Prince of wandering beggars," said that money-lender, "I have no money with me, but go to my house with my clerk and he will give you two rupees eight annas, for that is all I will lend." So I went with the clerk to the house, and we talked on the way, and he gave me the money. We lived on it till it was spent, and we fared hard. And then that clerk said, being a young man of a good heart, "Surely the money-lender will lend yet more on that lihaf," and he offered me two rupees. These I refused, saying, "Nay; but get me some work." And he got me work, and I, even I, Abdur Rahman, Amir of Afghanistan, wrought day by day as a coolie, bearing burdens, and labouring of my hands, receiving four annas wage a day for my sweat and backache. But he, this bastard son of naught, must steal! For a year and four months I worked, and none dare say that I lie, for I have a witness, even that clerk who is now my friend.'

Then there rose in his place among the Sirdars and the nobles one clad in silk, who folded his hands and said, 'This is the truth of God, for I, who, by the favour of God and the Amir, am such as you know, was once clerk to that money-lender.'

There was a pause, and the Amir cried hoarsely to the prisoner, throwing scorn upon him, till he ended with the dread 'Dar arid,' which clinches justice.

So they led the thief away, and the whole of him was seen no more together; and the Court rustled out of its silence, whispering, 'Before God and the Prophet, but this is a man!'

JEWS IN SHUSHAN [Footnote: Copyright, 1981, by Macmillan & Co.]

My newly purchased house furniture was, at the least, insecure; the legs parted from the chairs, and the tops from the tables, on the slightest provocation. But such as it was, it was to be paid for, and Ephraim, agent and collector for the local auctioneer, waited in the verandah with the receipt. He was announced by the Mahomedan servant as 'Ephraim, Yahudi'—Ephraim the Jew. He who believes in the Brotherhood of Man should hear my Elahi Bukhsh grinding the second word through his white teeth with all the scorn he dare show before his master. Ephraim was, personally, meek in manner—so meek indeed that one could not understand how he had fallen into the profession of bill-collecting. He resembled an over-fed sheep, and his voice suited his figure. There was a fixed, unvarying mask of childish wonder upon his face. If you paid him, he was as one marvelling at your wealth; if you sent him away, he seemed puzzled at your hard-heartedness. Never was Jew more unlike his dread breed. Ephraim wore list slippers and coats of duster-cloth, so preposterously patterned that the most brazen of British subalterns would have shied from them in fear. Very slow and deliberate was his speech, and carefully guarded to give offence to no one. After many weeks, Ephraim was induced to speak to me of his friends.

'There be eight of us in Shushan, and we are waiting till there are ten. Then we shall apply for a synagogue, and get leave from Calcutta. To-day we have no synagogue; and I, only I, am Priest and Butcher to our people. I am of the tribe of Judah—I think, but I am not sure. My father was of the tribe of Judah, and we wish much to get our synagogue. I shall be a priest of that synagogue.'

Shushan is a big city in the North of India, counting its dwellers by the ten thousand; and these eight of the Chosen People were shut up in its midst, waiting till time or chance sent them their full congregation.

Miriam the wife of Ephraim, two little children, an orphan boy of their people, Epraim's uncle Jackrael Israel, a white-haired old man, his wife Hester, a Jew from Cutch, one Hyem Benjamin, and Ephraim, Priest and Butcher, made up the list of the Jews in Shushan. They lived in one house, on the outskirts of the great city, amid heaps of saltpetre, rotten bricks, herds of kine, and a fixed pillar of dust caused by the incessant passing of the beasts to the river to drink. In the evening the children of the City came to the waste place to fly their kites, and Ephraim's sons held aloof, watching the sport from the roof, but never descending to take part in them. At the back of the house stood a small brick enclosure, in which Ephraim prepared the daily meat for his people after the custom of the Jews. Once the rude door of the square was suddenly smashed open by a struggle from inside, and showed the meek bill-collector at his work, nostrils dilated, lips drawn back over his teeth, and his hands upon a half-maddened sheep. He was attired in strange raiment, having no relation whatever to duster coats or list slippers, and a knife was in his mouth. As he struggled with the animal between the walls, the breath came from him in thick sobs, and the nature of the man seemed changed. When the ordained slaughter was ended, he saw that the door was open and shut it hastily, his hand leaving a red mark on the timber, while his children from the neighbouring house- top looked down awe-stricken and open-eyed. A glimpse of Ephraim busied in one of his religious capacities was no thing to be desired twice.

Summer came upon Shushan, turning the trodden waste-ground to iron, and bringing sickness to the city.

'It will not touch us,' said Ephraim confidently. 'Before the winter we shall have our synagogue. My brother and his wife and children are coming up from Calcutta, and THEN I shall be the priest of the synagogue.'

Jackrael Israel, the old man, would crawl out in the stifling evenings to sit on the rubbish-heap and watch the corpses being borne down to the river.

'It will not come near us,' said Jackrael Israel feebly, 'for we are the People of God, and my nephew will be priest of our synagogue. Let them die.' He crept back to his house again and barred the door to shut himself off from the world of the Gentile.

But Miriam, the wife of Ephraim, looked out of the window at the dead as the biers passed and said that she was afraid. Ephraim comforted her with hopes of the synagogue to be, and collected bills as was his custom.

In one night, the two children died and were buried early in the morning by Ephraim. The deaths never appeared in the City returns. 'The sorrow is my sorrow,' said Ephraim; and this to him seemed a sufficient reason for setting at naught the sanitary regulations of a large, flourishing, and remarkably well-governed Empire.

The orphan boy, dependent on the charity of Ephraim and his wife, could have felt no gratitude, and must have been a ruffian. He begged for whatever money his protectors would give him, and with that fled down- country for his life. A week after the death of her children Miriam left her bed at night and wandered over the country to find them. She heard them crying behind every bush, or drowning in every pool of water in the fields, and she begged the cartmen on the Grand Trunk Road not to steal her little ones from her. In the morning the sun rose and beat upon her bare head, and she turned into the cool wet crops to lie down and never came back; though Hyem Benjamin and Ephraim sought her for two nights.

The look of patient wonder on Ephraim's face deepened, but he presently found an explanation. 'There are so few of us here, and these people are so many,' said he, 'that, it may be, our God has forgotten us.'

In the house on the outskirts of the city old Jackrael Israel and Hester grumbled that there was no one to wait on them, and that Miriam had been untrue to her race. Ephraim went out and collected bills, and in the evenings smoked with Hyem Benjamin till, one dawning, Hyem Benjamin died, having first paid all his debts to Ephraim. Jackrael Israel and Hester sat alone in the empty house all day, and, when Ephraim returned, wept the easy tears of age till they cried themselves asleep.

A week later Ephraim, staggering under a huge bundle of clothes and cooking-pots, led the old man and woman to the railway station, where the bustle and confusion made them whimper.

'We are going back to Calcutta,' said Ephraim, to whose sleeve Hester was clinging. 'There are more of us there, and here my house is empty.'

He helped Hester into the carriage and, turning back, said to me, 'I should have been priest of the synagogue if there had been ten of us. Surely we must have been forgotten by our God.'

The remnant of the broken colony passed out of the station on their journey south; while a subaltern, turning over the books on the bookstall, was whistling to himself 'The Ten Little Nigger Boys.'

But the tune sounded as solemn as the Dead March.

It was the dirge of the Jews in Shushan.

THE LIMITATIONS OF PAMBE SERANG [Footnote: Copyright, 1891, by MACMILLAN & Co.]

If you consider the circumstances of the case, it was the only thing that he could do. But Pambe Serang has been hanged by the neck till he is dead, and Nurkeed is dead also.

Three years ago, when the Elsass-Lothringen steamer Saarbruck was coaling at Aden and the weather was very hot indeed, Nurkeed, the big fat Zanzibar stoker who fed the second right furnace thirty feet down in the hold, got leave to go ashore. He departed a 'Seedee boy,' as they call the stokers; he returned the full-blooded Sultan of Zanzibar—His Highness Sayyid Burgash, with a bottle in each hand. Then he sat on the fore-hatch grating, eating salt fish and onions, and singing the songs of a far country. The food belonged to Pambe, the Serang or head man of the lascar sailors. He had just cooked it for himself, turned to borrow some salt, and when he came back Nurkeed's dirty black fingers were spading into the rice.

A serang is a person of importance, far above a stoker, though the stoker draws better pay. He sets the chorus of 'Hya! Hulla! Hee-ah! Heh!' when the captain's gig is pulled up to the davits; he heaves the lead too; and sometimes, when all the ship is lazy, he puts on his whitest muslin and a big red sash, and plays with the passengers' children on the quarter-deck. Then the passengers give him money, and he saves it all up for an orgie at Bombay or Calcutta, or Pulu Penang. 'Ho! you fat black barrel, you're eating my food!' said Pambe, in the Other Lingua Franca that begins where the Levant tongue stops, and runs from Port Said eastward till east is west, and the sealing-brigs of the Kurile Islands gossip with the strayed Hakodate junks.

'Son of Eblis, monkey-face, dried shark's liver, pigman, I am the Sultan Sayyid Burgash, and the commander of all this ship. Take away your garbage;' and Nurkeed thrust the empty pewter rice-plate into Pambe's hand.

Pambe beat it into a basin over Nurkeed's woolly head. Nurkeed drew HIS sheath-knife and stabbed Pambe in the leg. Pambe drew his sheath-knife; but Nurkeed dropped down into the darkness of the hold and spat through the grating at Pambe, who was staining the clean fore-deck with his blood.

Only the white moon saw these things; for the officers were looking after the coaling, and the passengers were tossing in their close cabins. 'All right,' said Pambe—and went forward to tie up his leg—'we will settle the account later on.'

He was a Malay born in India: married once in Burma, where his wife had a cigar-shop on the Shwe Dagon road; once in Singapore, to a Chinese girl; and once in Madras, to a Mahomedan woman who sold fowls. The English sailor cannot, owing to postal and telegraph facilities, marry as profusely as he used to do; but native sailors can, being uninfluenced by the barbarous inventions of the Western savage. Pambe was a good husband when he happened to remember the existence of a wife; but he was also a very good Malay; and it is not wise to offend a Malay, because he does not forget anything. Moreover, in Pambe's case blood had been drawn and food spoiled.

Next morning Nurkeed rose with a blank mind. He was no longer Sultan of Zanzibar, but a very hot stoker. So he went on deck and opened his jacket to the morning breeze, till a sheath-knife came like a flying- fish and stuck into the woodwork of the cook's galley half an inch from his right armpit. He ran down below before his time, trying to remember what he could have said to the owner of the weapon. At noon, when all the ship's lascars were feeding, Nurkeed advanced into their midst, and, being a placid man with a large regard for his own skin, he opened negotiations, saying, 'Men of the ship, last night I was drunk, and this morning I know that I behaved unseemly to some one or another of you. Who was that man, that I may meet him face to face and say that I was drunk?'

Pambe measured the distance to Nurkeed's naked breast. If he sprang at him he might be tripped up, and a blind blow at the chest sometimes only means a gash on the breast-bone. Ribs are difficult to thrust between unless the subject be asleep. So he said nothing; nor did the other lascars. Their faces immediately dropped all expression, as is the custom of the Oriental when there is killing on the carpet or any chance of trouble. Nurkeed looked long at the white eyeballs. He was only an African, and could not read characters. A big sigh—almost a groan— broke from him, and he went back to the furnaces. The lascars took up the conversation where he had interrupted it. They talked of the best methods of cooking rice.

Nurkeed suffered considerably from lack of fresh air during the run to Bombay. He only came on deck to breathe when all the world was about; and even then a heavy block once dropped from a derrick within a foot of his head, and an apparently firm-lashed grating on which he set his foot, began to turn over with the intention of dropping him on the cased cargo fifteen feet below; and one insupportable night the sheath-knife dropped from the fo'c's'le, and this time it drew blood. So Nurkeed made complaint; and, when the Saarbruck reached Bombay, fled and buried himself among eight hundred thousand people, and did not sign articles till the ship had been a month gone from the port. Pambe waited too; but his Bombay wife grew clamorous, and he was forced to sign in the Spicheren to Hongkong, because he realised that all play and no work gives Jack a ragged shirt. In the foggy China seas he thought a great deal of Nurkeed, and, when Elsass-Lothringen steamers lay in port with the Spicheren, inquired after him and found he had gone to England via the Cape, on the Gravelotte. Pambe came to England on the Worth. The Spicheren met her by the Nore Light. Nurkeed was going out with the Spicheren to the Calicut coast.

'Want to find a friend, my trap-mouthed coal-scuttle?' said a gentleman in the mercantile service. 'Nothing easier. Wait at the Nyanza Docks till he comes. Every one comes to the Nyanza Docks. Wait, you poor heathen.' The gentleman spoke truth. There are three great doors in the world where, if you stand long enough, you shall meet any one you wish. The head of the Suez Canal is one, but there Death comes also; Charing Cross Station is the second—for inland work; and the Nyanza Docks is the third. At each of these places are men and women looking eternally for those who will surely come. So Pambe waited at the docks. Time was no object to him; and the wives could wait, as he did from day to day, week to week, and month to month, by the Blue Diamond funnels, the Red Dot smoke-stacks, the Yellow Streaks, and the nameless dingy gypsies of the sea that loaded and unloaded, jostled, whistled, and roared in the everlasting fog. When money failed, a kind gentleman told Pambe to become a Christian; and Pambe became one with great speed, getting his religious teachings between ship and ship's arrival, and six or seven shillings a week for distributing tracts to mariners. What the faith was Pambe did not in the least care; but he knew if he said 'Native Ki-lis- ti-an, Sar' to men with long black coats he might get a few coppers; and the tracts were vendible at a little public-house that sold shag by the 'dottel,' which is even smaller weight than the 'half-screw,' which is less than the half-ounce, and a most profitable retail trade.

But after eight months Pambe fell sick with pneumonia, contracted from long standing still in slush; and much against his will he was forced to lie down in his two-and-sixpenny room raging against Fate.

The kind gentleman sat by his bedside, and grieved to find that Pambe talked in strange tongues, instead of listening to good books, and almost seemed to become a benighted heathen again—till one day he was roused from semi-stupor by a voice in the street by the dock-head. 'My friend—he,' whispered Pambe. 'Call now—call Nurkeed. Quick! God has sent him!'

'He wanted one of his own race,' said the kind gentleman; and, going out, he called 'Nurkeed!' at the top of his voice. An excessively coloured man in a rasping white shirt and brand-new slops, a shining hat, and a breastpin, turned round. Many voyages had taught Nurkeed how to spend his money and made him a citizen of the world.

'Hi! Yes!' said he, when the situation was explained. 'Command him— black nigger—when I was in the Saarbruck. Ole Pambe, good ole Pambe. Dam lascar. Show him up, Sar;' and he followed into the room. One glance told the stoker what the kind gentleman had overlooked. Pambe was desperately poor. Nurkeed drove his hands deep into his pockets, then advanced with clenched fists on the sick, shouting, 'Hya, Pambe. Hya! Hee-ah! Hulla! Heh! Takilo! Takilo! Make fast aft, Pambe. You know, Pambe. You know me. Dekho, jee! Look! Dam big fat lazy lascar!'

Pambe beckoned with his left hand. His right was under his pillow. Nurkeed removed his gorgeous hat and stooped over Pambe till he could catch a faint whisper. 'How beautiful!' said the kind gentleman. 'How these Orientals love like children!'

'Spit him out,' said Nurkeed, leaning over Pambe yet more closely.

'Touching the matter of that fish and onions—' said Pambe—and sent the knife home under the edge of the rib-bone upwards and forwards.

There was a thick sick cough, and the body of the African slid slowly from the bed, his clutching hands letting fall a shower of silver pieces that ran across the room.

'Now I can die!' said Pambe.

But he did not die. He was nursed back to life with all the skill that money could buy, for the Law wanted him; and in the end he grew sufficiently healthy to be hanged in due and proper form.

Pambe did not care particularly; but it was a sad blow to the kind gentleman.

LITTLE TOBRAH [Footnote: Copyright, 1891, by MACMILLAN & Co.]

'Prisoner's head did not reach to the top of the dock,' as the English newspapers say. This case, however, was not reported because nobody cared by so much as a hempen rope for the life or death of Little Tobrah. The assessors in the red court-house sat upon him all through the long hot afternoon, and whenever they asked him a question he salaamed and whined. Their verdict was that the evidence was inconclusive, and the Judge concurred. It was true that the dead body of Little Tobrah's sister had been found at the bottom of the well, and Little Tobrah was the only human being within a half mile radius at the time; but the child might have fallen in by accident. Therefore Little Tobrah was acquitted, and told to go where he pleased. This permission was not so generous as it sounds, for he had nowhere to go to, nothing in particular to eat, and nothing whatever to wear.

He trotted into the court-compound, and sat upon the well-kerb, wondering whether an unsuccessful dive into the black water below would end in a forced voyage across the other Black Water. A groom put down an emptied nose-bag on the bricks, and Little Tobrah, being hungry, set himself to scrape out what wet grain the horse had overlooked.

'O Thief—and but newly set free from the terror of the Law! Come along!' said the groom, and Little Tobrah was led by the ear to a large and fat Englishman, who heard the tale of the theft.

'Hah!' said the Englishman three times (only he said a stronger word). 'Put him into the net and take him home.' So Little Tobrah was thrown into the net of the cart, and, nothing doubting that he should be stuck like a pig, was driven to the Englishman's house. 'Hah!' said the Englishman as before. 'Wet grain, by Jove! Feed the little beggar, some of you, and we'll make a riding-boy of him! See? Wet grain, good Lord!'

'Give an account of yourself,' said the Head of the Grooms, to Little Tobrah after the meal had been eaten, and the servants lay at ease in their quarters behind the house. 'You are not of the groom caste, unless it be for the stomach's sake. How came you into the court, and why? Answer, little devil's spawn!'

'There was not enough to eat,' said Little Tobrah calmly. 'This is a good place.'

'Talk straight talk,' said the Head Groom, 'or I will make you clean out the stable of that large red stallion who bites like a camel.'

'We be Telis, oil-pressers,' said Little Tobrah, scratching his toes in the dust. 'We were Telis—my father, my mother, my brother, the elder by four years, myself, and the sister.'

'She who was found dead in the well?' said one who had heard something of the trial.

'Even so,' said Little Tobrah gravely. 'She who was found dead in the well. It befel upon a time, which is not in my memory, that the sickness came to the village where our oil-press stood, and first my sister was smitten as to her eyes, and went without sight, for it was mata—the smallpox. Thereafter, my father and my mother died of that same sickness, so we were alone—my brother who had twelve years, I who had eight, and the sister who could not see. Yet were there the bullock and the oil-press remaining, and we made shift to press the oil as before. But Surjun Dass, the grain-seller, cheated us in his dealings; and it was always a stubborn bullock to drive. We put marigold flowers for the Gods upon the neck of the bullock, and upon the great grinding-beam that rose through the roof; but we gained nothing thereby, and Surjun Dass was a hard man.'

'Bapri-bap,' muttered the grooms' wives, 'to cheat a child so! But WE know what the bunnia-folk are, sisters.'

'The press was an old press, and we were not strong men—my brother and I; nor could we fix the neck of the beam firmly in the shackle.'

'Nay, indeed,' said the gorgeously-clad wife of the Head Groom, joining the circle. 'That is a strong man's work. When I was a maid in my father's house——'

'Peace, woman,' said the Head Groom. 'Go on, boy.'

'It is nothing,' said Little Tobrah. 'The big beam tore down the roof upon a day which is not in my memory, and with the roof fell much of the hinder wall, and both together upon our bullock, whose back was broken. Thus we had neither home, nor press, nor bullock—my brother, myself, and the sister who was blind. We went crying away from that place, hand- in-hand, across the fields; and our money was seven annas and six pie. There was a famine in the land. I do not know the name of the land. So, on a night when we were sleeping, my brother took the five annas that remained to us and ran away. I do not know whither he went. The curse of my father be upon him. But I and the sister begged food in the villages, and there was none to give. Only all men said—"Go to the Englishmen and they will give." I did not know what the Englishmen were; but they said that they were white, living in tents. I went forward; but I cannot say whither I went, and there was no more food for myself or the sister. And upon a hot night, she weeping and calling for food, we came to a well, and I bade her sit upon the kerb, and thrust her in, for, in truth, she could not see; and it is better to die than to starve.'

'Ai! Ahi!' wailed the grooms' wives in chorus; 'he thrust her in, for it is better to die than to starve!'

'I would have thrown myself in also, but that she was not dead and called to me from the bottom of the well, and I was afraid and ran. And one came out of the crops saying that I had killed her and defiled the well, and they took me before an Englishman, white and terrible, living in a tent, and me he sent here. But there were no witnesses, and it is better to die than to starve. She, furthermore, could not see with her eyes, and was but a little child.'

'Was but a little child,' echoed the Head Groom's wife. 'But who art thou, weak as a fowl and small as a day-old colt, what art THOU?'

'I who was empty am now full,' said Little Tobrah, stretching himself upon the dust. 'And I would sleep.'

The groom's wife spread a cloth over him while Little Tobrah slept the sleep of the just.

BUBBLING WELL ROAD [Footnote: Copyright, 1891, by MACMILLAN & Co.]

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.

'THE CITY OF DREADFUL NIGHT' [Footnote: Copyright, 1891, by MACMILLAN & Co.]

The dense wet heat that hung over the face of land, like a blanket, prevented all hope of sleep in the first instance. The cicalas helped the heat; and the yelling jackals the cicalas. It was impossible to sit still in the dark, empty, echoing house and watch the punkah beat the dead air. So, at ten o'clock of the night, I set my walking-stick on end in the middle of the garden, and waited to see how it would fall. It pointed directly down the moonlit road that leads to the City of Dreadful Night. The sound of its fall disturbed a hare. She limped from her form and ran across to a disused Mahomedan burial-ground, where the jawless skulls and rough-butted shank-bones, heartlessly exposed by the July rains, glimmered like mother o' pearl on the rain-channelled soil. The heated air and the heavy earth had driven the very dead upward for coolness' sake. The hare limped on; snuffed curiously at a fragment of a smoke-stained lamp-shard, and died out, in the shadow of a clump of tamarisk trees.

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