THE
LOCK AND KEY
LIBRARY

CLASSIC MYSTERY AND
DETECTIVE STORIES

_EDITED BY_
JULIAN HAWTHORNE

MODERN ENGLISH

    Rudyard Kipling          A. Conan Doyle

                 Egerton Castle

    Stanley J. Weyman        Wilkie Collins

            Robert Louis Stevenson


    NEW YORK
    THE REVIEW OF REVIEWS CO.
    1909

[Illustration: "And Sent out a Jet of Fire from His Nostrils"

Drawing by Power O'Malley. To illustrate "In the House of Suddhoo," by
Rudyard Kipling]




Rudyard Kipling




_My Own True Ghost Story_

    As I came through the Desert thus it was--
    As I came through the Desert.
            _The City of Dreadful Night._


Somewhere in the Other World, where there are books and pictures and plays
and shop windows to look at, and thousands of men who spend their lives in
building up all four, lives a gentleman who writes real stories about the
real insides of people; and his name is Mr. Walter Besant. But he will
insist upon treating his ghosts--he has published half a workshopful of
them--with levity. He makes his ghost-seers talk familiarly, and, in some
cases, flirt outrageously, with the phantoms. You may treat anything, from
a Viceroy to a Vernacular Paper, with levity; but you must behave
reverently toward a ghost, and particularly an Indian one.

There are, in this land, ghosts who take the form of fat, cold, pobby
corpses, and hide in trees near the roadside till a traveler passes. Then
they drop upon his neck and remain. There are also terrible ghosts of
women who have died in child-bed. These wander along the pathways at dusk,
or hide in the crops near a village, and call seductively. But to answer
their call is death in this world and the next. Their feet are turned
backward that all sober men may recognize them. There are ghosts of little
children who have been thrown into wells. These haunt well curbs and the
fringes of jungles, and wail under the stars, or catch women by the wrist
and beg to be taken up and carried. These and the corpse ghosts, however,
are only vernacular articles and do not attack Sahibs. No native ghost has
yet been authentically reported to have frightened an Englishman; but
many English ghosts have scared the life out of both white and black.

Nearly every other Station owns a ghost. There are said to be two at
Simla, not counting the woman who blows the bellows at Syree dâk-bungalow
on the Old Road; Mussoorie has a house haunted of a very lively Thing; a
White Lady is supposed to do night-watchman round a house in Lahore;
Dalhousie says that one of her houses "repeats" on autumn evenings all the
incidents of a horrible horse-and-precipice accident; Murree has a merry
ghost, and, now that she has been swept by cholera, will have room for a
sorrowful one; there are Officers' Quarters in Mian Mir whose doors open
without reason, and whose furniture is guaranteed to creak, not with the
heat of June but with the weight of Invisibles who come to lounge in the
chairs; Peshawur possesses houses that none will willingly rent; and there
is something--not fever--wrong with a big bungalow in Allahabad. The older
Provinces simply bristle with haunted houses, and march phantom armies
along their main thoroughfares.

Some of the dâk-bungalows on the Grand Trunk Road have handy little
cemeteries in their compound--witnesses to the "changes and chances of
this mortal life" in the days when men drove from Calcutta to the
Northwest. These bungalows are objectionable places to put up in. They are
generally very old, always dirty, while the _khansamah_ is as ancient as
the bungalow. He either chatters senilely, or falls into the long trances
of age. In both moods he is useless. If you get angry with him, he refers
to some Sahib dead and buried these thirty years, and says that when he
was in that Sahib's service not a _khansamah_ in the Province could touch
him. Then he jabbers and mows and trembles and fidgets among the dishes,
and you repent of your irritation.

In these dâk-bungalows, ghosts are most likely to be found, and when
found, they should be made a note of. Not long ago it was my business to
live in dâk-bungalows. I never inhabited the same house for three nights
running, and grew to be learned in the breed. I lived in Government-built
ones with red brick walls and rail ceilings, an inventory of the furniture
posted in every room, and an excited snake at the threshold to give
welcome. I lived in "converted" ones--old houses officiating as
dâk-bungalows--where nothing was in its proper place and there wasn't even
a fowl for dinner. I lived in second-hand palaces where the wind blew
through open-work marble tracery just as uncomfortably as through a broken
pane. I lived in dâk-bungalows where the last entry in the visitors' book
was fifteen months old, and where they slashed off the curry-kid's head
with a sword. It was my good luck to meet all sorts of men, from sober
traveling missionaries and deserters flying from British Regiments, to
drunken loafers who threw whisky bottles at all who passed; and my still
greater good fortune just to escape a maternity case. Seeing that a fair
proportion of the tragedy of our lives out here acted itself in
dâk-bungalows, I wondered that I had met no ghosts. A ghost that would
voluntarily hang about a dâk-bungalow would be mad of course; but so many
men have died mad in dâk-bungalows that there must be a fair percentage of
lunatic ghosts.

In due time I found my ghost, or ghosts rather, for there were two of
them. Up till that hour I had sympathized with Mr. Besant's method of
handling them, as shown in "The Strange Case of Mr. Lucraft and Other
Stories." I am now in the Opposition.

We will call the bungalow Katmal dâk-bungalow. But _that_ was the smallest
part of the horror. A man with a sensitive hide has no right to sleep in
dâk-bungalows. He should marry. Katmal dâk-bungalow was old and rotten and
unrepaired. The floor was of worn brick, the walls were filthy, and the
windows were nearly black with grime. It stood on a bypath largely used by
native Sub-Deputy Assistants of all kinds, from Finance to Forests; but
real Sahibs were rare. The _khansamah_, who was nearly bent double with
old age, said so.

When I arrived, there was a fitful, undecided rain on the face of the
land, accompanied by a restless wind, and every gust made a noise like the
rattling of dry bones in the stiff toddy palms outside. The _khansamah_
completely lost his head on my arrival. He had served a Sahib once. Did I
know that Sahib? He gave me the name of a well-known man who has been
buried for more than a quarter of a century, and showed me an ancient
daguerreotype of that man in his prehistoric youth. I had seen a steel
engraving of him at the head of a double volume of Memoirs a month before,
and I felt ancient beyond telling.

The day shut in and the _khansamah_ went to get me food. He did not go
through the, pretense of calling it "_khana_"--man's victuals. He said
"_ratub_," and that means, among other things, "grub"--dog's rations.
There was no insult in his choice of the term. He had forgotten the other
word, I suppose.

While he was cutting up the dead bodies of animals, I settled myself down,
after exploring the dâk-bungalow. There were three rooms, beside my own,
which was a corner kennel, each giving into the other through dingy white
doors fastened with long iron bars. The bungalow was a very solid one, but
the partition walls of the rooms were almost jerry-built in their
flimsiness. Every step or bang of a trunk echoed from my room down the
other three, and every footfall came back tremulously from the far walls.
For this reason I shut the door. There were no lamps--only candles in long
glass shades. An oil wick was set in the bathroom.

For bleak, unadulterated misery that dâk-bungalow was the worst of the
many that I had ever set foot in. There was no fireplace, and the windows
would not open; so a brazier of charcoal would have been useless. The rain
and the wind splashed and gurgled and moaned round the house, and the
toddy palms rattled and roared. Half a dozen jackals went through the
compound singing, and a hyena stood afar off and mocked them. A hyena
would convince a Sadducee of the Resurrection of the Dead--the worst sort
of Dead. Then came the _ratub_--a curious meal, half native and half
English in composition--with the old _khansamah_ babbling behind my chair
about dead and gone English people, and the wind-blown candles playing
shadow-bo-peep with the bed and the mosquito-curtains. It was just the
sort of dinner and evening to make a man think of every single one of his
past sins, and of all the others that he intended to commit if he lived.

Sleep, for several hundred reasons, was not easy. The lamp in the bathroom
threw the most absurd shadows into the room, and the wind was beginning to
talk nonsense.

Just when the reasons were drowsy with blood-sucking I heard the
regular--"Let-us-take-and-heave-him-over" grunt of doolie-bearers in the
compound. First one doolie came in, then a second, and then a third. I
heard the doolies dumped on the ground, and the shutter in front of my
door shook. "That's some one trying to come in," I said. But no one spoke,
and I persuaded myself that it was the gusty wind. The shutter of the room
next to mine was attacked, flung back, and the inner door opened. "That's
some Sub-Deputy Assistant," I said, "and he has brought his friends with
him. Now they'll talk and spit and smoke for an hour."

But there were no voices and no footsteps. No one was putting his luggage
into the next room. The door shut, and I thanked Providence that I was to
be left in peace. But I was curious to know where the doolies had gone. I
got out of bed and looked into the darkness. There was never a sign of a
doolie. Just as I was getting into bed again, I heard, in the next room,
the sound that no man in his senses can possibly mistake--the whir of a
billiard ball down the length of the slates when the striker is stringing
for break. No other sound is like it. A minute afterwards there was
another whir, and I got into bed. I was not frightened--indeed I was not.
I was very curious to know what had become of the doolies. I jumped into
bed for that reason.

Next minute I heard the double click of a cannon and my hair sat up. It is
a mistake to say that hair stands up. The skin of the head tightens and
you can feel a faint, prickly, bristling all over the scalp. That is the
hair sitting up.

There was a whir and a click, and both sounds could only have been made by
one thing--a billiard ball. I argued the matter out at great length with
myself; and the more I argued the less probable it seemed that one bed,
one table, and two chairs--all the furniture of the room next to
mine--could so exactly duplicate the sounds of a game of billiards. After
another cannon, a three-cushion one to judge by the whir, I argued no
more. I had found my ghost and would have given worlds to have escaped
from that dâk-bungalow. I listened, and with each listen the game grew
clearer. There was whir on whir and click on click. Sometimes there was a
double click and a whir and another click. Beyond any sort of doubt,
people were playing billiards in the next room. And the next room was not
big enough to hold a billiard table!

Between the pauses of the wind I heard the game go forward--stroke after
stroke. I tried to believe that I could not hear voices; but that attempt
was a failure.

Do you know what fear is? Not ordinary fear of insult, injury or death,
but abject, quivering dread of something that you cannot see--fear that
dries the inside of the mouth and half of the throat--fear that makes you
sweat on the palms of the hands, and gulp in order to keep the uvula at
work? This is a fine Fear--a great cowardice, and must be felt to be
appreciated. The very improbability of billiards in a dâk-bungalow proved
the reality of the thing. No man--drunk or sober--could imagine a game at
billiards, or invent the spitting crack of a "screw-cannon."

A severe course of dâk-bungalows has this disadvantage--it breeds infinite
credulity. If a man said to a confirmed dâk-bungalow-haunter:--"There is a
corpse in the next room, and there's a mad girl in the next but one, and
the woman and man on that camel have just eloped from a place sixty miles
away," the hearer would not disbelieve because he would know that nothing
is too wild, grotesque, or horrible to happen in a dâk-bungalow.

This credulity, unfortunately, extends to ghosts. A rational person fresh
from his own house would have turned on his side and slept. I did not. So
surely as I was given up as a bad carcass by the scores of things in the
bed because the bulk of my blood was in my heart, so surely did I hear
every stroke of a long game at billiards played in the echoing room behind
the iron-barred door. My dominant fear was that the players might want a
marker. It was an absurd fear; because creatures who could play in the
dark would be above such superfluities. I only know that that was my
terror; and it was real.

After a long, long while the game stopped, and the door banged. I slept
because I was dead tired. Otherwise I should have preferred to have kept
awake. Not for everything in Asia would I have dropped the door-bar and
peered into the dark of the next room.

When the morning came, I considered that I had done well and wisely, and
inquired for the means of departure.

"By the way, _khansamah_," I said, "what were those three doolies doing in
my compound in the night?"

"There were no doolies," said the _khansamah_.

I went into the next room and the daylight streamed through the open door.
I was immensely brave. I would, at that hour, have played Black Pool with
the owner of the big Black Pool down below.

"Has this place always been a dâk-bungalow?" I asked.

"No," said the _khansamah_. "Ten or twenty years ago, I have forgotten how
long, it was a billiard room."

"A how much?"

"A billiard room for the Sahibs who built the Railway. I was _khansamah_
then in the big house where all the Railway-Sahibs lived, and I used to
come across with brandy-_shrab_. These three rooms were all one, and they
held a big table on which the Sahibs played every evening. But the Sahibs
are all dead now, and the Railway runs, you say, nearly to Kabul."

"Do you remember anything about the Sahibs?"

"It is long ago, but I remember that one Sahib, a fat man and always
angry, was playing here one night, and he said to me:--'Mangal Khan,
brandy-_pani do_,' and I filled the glass, and he bent over the table to
strike, and his head fell lower and lower till it hit the table, and his
spectacles came off, and when we--the Sahibs and I myself--ran to lift him
he was dead. I helped to carry him out. Aha, he was a strong Sahib! But he
is dead and I, old Mangal Khan, am still living, by your favor."

That was more than enough! I had my ghost--a first-hand, authenticated
article. I would write to the Society for Psychical Research--I would
paralyze the Empire with the news! But I would, first of all, put eighty
miles of assessed crop land between myself and that dâk-bungalow before
nightfall. The Society might send their regular agent to investigate later
on.

I went into my own room and prepared to pack after noting down the facts
of the case. As I smoked I heard the game begin again,--with a miss in
balk this time, for the whir was a short one.

The door was open and I could see into the room. _Click--click!_ That was
a cannon. I entered the room without fear, for there was sunlight within
and a fresh breeze without. The unseen game was going on at a tremendous
rate. And well it might, when a restless little rat was running to and fro
inside the dingy ceiling-cloth, and a piece of loose window-sash was
making fifty breaks off the window-bolt as it shook in the breeze!

Impossible to mistake the sound of billiard balls! Impossible to mistake
the whir of a ball over the slate! But I was to be excused. Even when I
shut my enlightened eyes the sound was marvelously like that of a fast
game.

Entered angrily the faithful partner of my sorrows, Kadir Baksh.

"This bungalow is very bad and low-caste! No wonder the Presence was
disturbed and is speckled. Three sets of doolie-bearers came to the
bungalow late last night when I was sleeping outside, and said that it was
their custom to rest in the rooms set apart for the English people! What
honor has the _khansamah_? They tried to enter, but I told them to go. No
wonder, if these _Oorias_ have been here, that the Presence is sorely
spotted. It is shame, and the work of a dirty man!"

Kadir Baksh did not say that he had taken from each gang two annas for
rent in advance, and then, beyond my earshot, had beaten them with the big
green umbrella whose use I could never before divine. But Kadir Baksh has
no notions of morality.

There was an interview with the _khansamah_, but as he promptly lost his
head, wrath gave place to pity, and pity led to a long conversation, in
the course of which he put the fat Engineer-Sahib's tragic death in three
separate stations--two of them fifty miles away. The third shift was to
Calcutta, and there the Sahib died while driving a dog-cart.

If I had encouraged him the _khansamah_ would have wandered all through
Bengal with his corpse.

I did not go away as soon as I intended. I stayed for the night, while the
wind and the rat and the sash and the window-bolt played a ding-dong
"hundred and fifty up." Then the wind ran out and the billiards stopped,
and I felt that I had ruined my one genuine, hall-marked ghost story.

Had I only stopped at the proper time, I could have made _anything_ out of
it.

That was the bitterest thought of all!




_The Sending of Dana Da_

    When the Devil rides on your chest, remember the _chamar_.
                         _--Native Proverb._


Once upon a time some people in India made a new heaven and a new earth
out of broken teacups, a missing brooch or two, and a hair brush. These
were hidden under bushes, or stuffed into holes in the hillside, and an
entire civil service of subordinate gods used to find or mend them again;
and everyone said: "There are more things in heaven and earth than are
dreamed of in our philosophy." Several other things happened also, but the
religion never seemed to get much beyond its first manifestations; though
it added an air-line postal _dak_, and orchestral effects in order to keep
abreast of the times, and stall off competition.

This religion was too elastic for ordinary use. It stretched itself and
embraced pieces of everything that medicine men of all ages have
manufactured. It approved and stole from Freemasonry; looted the
Latter-day Rosicrucians of half their pet words; took any fragments of
Egyptian philosophy that it found in the Encyclopædia Britannica; annexed
as many of the Vedas as had been translated into French or English, and
talked of all the rest; built in the German versions of what is left of
the Zend Avesta; encouraged white, gray, and black magic, including
Spiritualism, palmistry, fortune-telling by cards, hot chestnuts,
double-kerneled nuts and tallow droppings; would have adopted Voodoo and
Oboe had it known anything about them, and showed itself, in every way,
one of the most accommodating arrangements that had ever been invented
since the birth of the sea.

When it was in thorough working order, with all the machinery down to the
subscriptions complete, Dana Da came from nowhere, with nothing in his
hands, and wrote a chapter in its history which has hitherto been
unpublished. He said that his first name was Dana, and his second was Da.
Now, setting aside Dana of the New York _Sun_, Dana is a Bhil name, and Da
fits no native of India unless you accept the Bengali Dé as the original
spelling. Da is Lap or Finnish; and Dana Da was neither Finn, Chin, Bhil,
Bengali, Lap, Nair, Gond, Romaney, Magh, Bokhariot, Kurd, Armenian,
Levantine, Jew, Persian, Punjabi, Madrasi, Parsee, nor anything else known
to ethnologists. He was simply Dana Da, and declined to give further
information. For the sake of brevity, and as roughly indicating his
origin, he was called "The Native." He might have been the original Old
Man of the Mountains, who is said to be the only authorized head of the
Teacup Creed. Some people said that he was; but Dana Da used to smile and
deny any connection with the cult; explaining that he was an "independent
experimenter."

As I have said, he came from nowhere, with his hands behind his back, and
studied the creed for three weeks; sitting at the feet of those best
competent to explain its mysteries. Then he laughed aloud and went away,
but the laugh might have been either of devotion or derision.

When he returned he was without money, but his pride was unabated. He
declared that he knew more about the things in heaven and earth than those
who taught him, and for this contumacy was abandoned altogether.

His next appearance in public life was at a big cantonment in Upper India,
and he was then telling fortunes with the help of three leaden dice, a
very dirty old cloth, and a little tin box of opium pills. He told better
fortunes when he was allowed half a bottle of whisky; but the things which
he invented on the opium were quite worth the money. He was in reduced
circumstances. Among other people's he told the fortune of an Englishman
who had once been interested in the Simla creed, but who, later on, had
married and forgotten all his old knowledge in the study of babies and
Exchange. The Englishman allowed Dana Da to tell a fortune for charity's
sake, and, gave him five rupees, a dinner, and some old clothes. When he
had eaten, Dana Da professed gratitude, and asked if there were anything
he could do for his host--in the esoteric line.

"Is there anyone that you love?" said Dana Da. The Englishman loved his
wife, but had no desire to drag her name into the conversation. He
therefore shook his head.

"Is there anyone that you hate?" said Dana Da. The Englishman said that
there were several men whom he hated deeply.

"Very good," said Dana Da, upon whom the whisky and the opium were
beginning to tell. "Only give me their names, and I will dispatch a
Sending to them and kill them."

Now a Sending is a horrible arrangement, first invented, they say, in
Iceland. It is a thing sent by a wizard, and may take any form, but most
generally wanders about the land in the shape of a little purple cloud
till it finds the sendee, and him it kills by changing into the form of a
horse, or a cat, or a man without a face. It is not strictly a native
patent, though _chamars_ can, if irritated, dispatch a Sending which sits
on the breast of their enemy by night and nearly kills him. Very few
natives care to irritate _chamars_ for this reason.

"Let me dispatch a Sending," said Dana Da; "I am nearly dead now with
want, and drink, and opium; but I should like to kill a man before I die.
I can send a Sending anywhere you choose, and in any form except in the
shape of a man."

The Englishman had no friends that he wished to kill, but partly to soothe
Dana Da, whose eyes were rolling, and partly to see what would be done, he
asked whether a modified Sending could not be arranged for--such a Sending
as should make a man's life a burden to him, and yet do him no harm. If
this were possible, he notified his willingness to give Dana Da ten rupees
for the job.

"I am not what I was once," said Dana Da, "and I must take the money
because I am poor. To what Englishman shall I send it?"

"Send a Sending to Lone Sahib," said the Englishman, naming a man who had
been most bitter in rebuking him for his apostasy from the Teacup Creed.
Dana Da laughed and nodded.

"I could have chosen no better man myself," said he. "I will see that he
finds the Sending about his path and about his bed."

He lay down on the hearthrug, turned up the whites of his eyes, shivered
all over, and began to snort. This was magic, or opium, or the Sending, or
all three. When he opened his eyes he vowed that the Sending had started
upon the warpath, and was at that moment flying up to the town where Lone
Sahib lives.

"Give me my ten rupees," said Dana Da, wearily, "and write a letter to
Lone Sahib, telling him, and all who believe with him, that you and a
friend are using a power greater than theirs. They will see that you are
speaking the truth."

He departed unsteadily, with the promise of some more rupees if anything
came of the Sending.

The Englishman sent a letter to Lone Sahib, couched in what he remembered
of the terminology of the creed. He wrote: "I also, in the days of what
you held to be my backsliding, have obtained enlightenment, and with
enlightenment has come power." Then he grew so deeply mysterious that the
recipient of the letter could make neither head nor tail of it, and was
proportionately impressed; for he fancied that his friend had become a
"fifth rounder." When a man is a "fifth rounder" he can do more than Slade
and Houdin combined.

Lone Sahib read the letter in five different fashions, and was beginning a
sixth interpretation, when his bearer dashed in with the news that there
was a cat on the bed. Now, if there was one thing that Lone Sahib hated
more than another it was a cat. He rated the bearer for not turning it out
of the house. The bearer said that he was afraid. All the doors of the
bedroom had been shut throughout the morning, and no real cat could
possibly have entered the room. He would prefer not to meddle with the
creature.

Lone Sahib entered the room gingerly, and there, on the pillow of his bed,
sprawled and whimpered a wee white kitten, not a jumpsome, frisky little
beast, but a sluglike crawler with its eyes barely opened and its paws
lacking strength or direction--a kitten that ought to have been in a
basket with its mamma. Lone Sahib caught it by the scruff of its neck,
handed it over to the sweeper to be drowned, and fined the bearer four
annas.

That evening, as he was reading in his room, he fancied that he saw
something moving about on the hearthrug, outside the circle of light from
his reading lamp. When the thing began to myowl, he realized that it was a
kitten--a wee white kitten, nearly blind and very miserable. He was
seriously angry, and spoke bitterly to his bearer, who said that there was
no kitten in the room when he brought in the lamp, and real kittens of
tender age generally had mother cats in attendance.

"If the Presence will go out into the veranda and listen," said the
bearer, "he will hear no cats. How, therefore, can the kitten on the bed
and the kitten on the hearthrug be real kittens?"

Lone Sahib went out to listen, and the bearer followed him, but there was
no sound of Rachel mewing for her children. He returned to his room,
having hurled the kitten down the hillside, and wrote out the incidents of
the day for the benefit of his coreligionists. Those people were so
absolutely free from superstition that they ascribed anything a little out
of the common to agencies. As it was their business to know all about the
agencies, they were on terms of almost indecent familiarity with
manifestations of every kind. Their letters dropped from the
ceiling--unstamped--and spirits used to squatter up and down their
staircases all night. But they had never come into contact with kittens.
Lone Sahib wrote out the facts, noting the hour and the minute, as every
psychical observer is bound to do, and appending the Englishman's letter
because it was the most mysterious document and might have had a bearing
upon anything in this world or the next. An outsider would have
translated all the tangle thus: "Look out! You laughed at me once, and now
I am going to make you sit up."

Lone Sahib's coreligionists found that meaning in it; but their
translation was refined and full of four-syllable words. They held a
sederunt, and were filled with tremulous joy, for, in spite of their
familiarity with all the other worlds and cycles, they had a very human
awe of things sent from ghostland. They met in Lone Sahib's room in
shrouded and sepulchral gloom, and their conclave was broken up by a
clinking among the photo frames on the mantelpiece. A wee white kitten,
nearly blind, was looping and writhing itself between the clock and the
candlesticks. That stopped all investigations or doubtings. Here was the
manifestation in the flesh. It was, so far as could be seen, devoid of
purpose, but it was a manifestation of undoubted authenticity.

They drafted a round robin to the Englishman, the backslider of old days,
adjuring him in the interests of the creed to explain whether there was
any connection between the embodiment of some Egyptian god or other (I
have forgotten the name) and his communication. They called the kitten Ra,
or Toth, or Shem, or Noah, or something; and when Lone Sahib confessed
that the first one had, at his most misguided instance, been drowned by
the sweeper, they said consolingly that in his next life he would be a
"bounder," and not even a "rounder" of the lowest grade. These words may
not be quite correct, but they express the sense of the house accurately.

When the Englishman received the round robin--it came by post--he was
startled and bewildered. He sent into the bazaar for Dana Da, who read the
letter and laughed. "That is my Sending," said he. "I told you I would
work well. Now give me another ten rupees."

"But what in the world is this gibberish about Egyptian gods?" asked the
Englishman.

"Cats," said Dana Da, with a hiccough, for he had discovered the
Englishman's whisky bottle. "Cats and cats and cats! Never was such a
Sending. A hundred of cats. Now give me ten more rupees and write as I
dictate."

Dana Da's letter was a curiosity. It bore the Englishman's signature, and
hinted at cats--at a Sending of cats. The mere words on paper were creepy
and uncanny to behold.

"What have you done, though?" said the Englishman; "I am as much in the
dark as ever. Do you mean to say that you can actually send this absurd
Sending you talk about?"

"Judge for yourself," said Dana Da. "What does that letter mean? In a
little time they will all be at my feet and yours, and I, oh, glory! will
be drugged or drunk all day long."

Dana Da knew his people.

When a man who hates cats wakes up in the morning and finds a little
squirming kitten on his breast, or puts his hand into his ulster pocket
and finds a little half-dead kitten where his gloves should be, or opens
his trunk and finds a vile kitten among his dress shirts, or goes for a
long ride with his mackintosh strapped on his saddle-bow and shakes a
little sprawling kitten from its folds when he opens it, or goes out to
dinner and finds a little blind kitten under his chair, or stays at home
and finds a writhing kitten under the quilt, or wriggling among his boots,
or hanging, head downward, in his tobacco jar, or being mangled by his
terrier in the veranda--when such a man finds one kitten, neither more nor
less, once a day in a place where no kitten rightly could or should be, he
is naturally upset. When he dare not murder his daily trove because he
believes it to be a manifestation, an emissary, an embodiment, and half a
dozen other things all out of the regular course of nature, he is more
than upset. He is actually distressed. Some of Lone Sahib's coreligionists
thought that he was a highly favored individual; but many said that if he
had treated the first kitten with proper respect--as suited a Toth-Ra
Tum-Sennacherib Embodiment--all his trouble would have been averted. They
compared him to the Ancient Mariner, but none the less they were proud of
him and proud of the Englishman who had sent the manifestation. They did
not call it a Sending because Icelandic magic was not in their programme.

After sixteen kittens--that is to say, after one fortnight, for there were
three kittens on the first day to impress the fact of the Sending, the
whole camp was uplifted by a letter--it came flying through a window--from
the Old Man of the Mountains--the head of all the creed--explaining the
manifestation in the most beautiful language and soaking up all the credit
of it for himself. The Englishman, said the letter, was not there at all.
He was a backslider without power or asceticism, who couldn't even raise a
table by force of volition, much less project an army of kittens through
space. The entire arrangement, said the letter, was strictly orthodox,
worked and sanctioned by the highest authorities within the pale of the
creed. There was great joy at this, for some of the weaker brethren seeing
that an outsider who had been working on independent lines could create
kittens, whereas their own rulers had never gone beyond crockery--and
broken at that--were showing a desire to break line on their own trail. In
fact, there was the promise of a schism. A second round robin was drafted
to the Englishman, beginning: "Oh, Scoffer," and ending with a selection
of curses from the rites of Mizraim and Memphis and the Commination of
Jugana; who was a "fifth rounder," upon whose name an upstart "third
rounder" once traded. A papal excommunication is a _billet-doux_ compared
to the Commination of Jugana. The Englishman had been proved under the
hand and seal of the Old Man of the Mountains to have appropriated virtue
and pretended to have power which, in reality, belonged only to the
supreme head. Naturally the round robin did not spare him.

He handed the letter to Dana Da to translate into decent English. The
effect on Dana Da was curious. At first he was furiously angry, and then
he laughed for five minutes.

"I had thought," he said, "that they would have come to me. In another
week I would have shown that I sent the Sending, and they would have
discrowned the Old Man of the Mountains who has sent this Sending of mine.
Do you do nothing. The time has come for me to act. Write as I dictate,
and I will put them to shame. But give me ten more rupees."

At Dana Da's dictation the Englishman wrote nothing less than a formal
challenge to the Old Man of the Mountains. It wound up: "And if this
manifestation be from your hand, then let it go forward; but if it be from
my hand, I will that the Sending shall cease in two days' time. On that
day there shall be twelve kittens and thenceforward none at all. The
people shall judge between us." This was signed by Dana Da, who added
pentacles and pentagrams, and a _crux ansata_, and half a dozen
_swastikas_, and a Triple Tau to his name, just to show that he was all he
laid claim to be.

The challenge was read out to the gentlemen and ladies, and they
remembered then that Dana Da had laughed at them some years ago. It was
officially announced that the Old Man of the Mountains would treat the
matter with contempt; Dana Da being an independent investigator without a
single "round" at the back of him. But this did not soothe his people.
They wanted to see a fight. They were very human for all their
spirituality. Lone Sahib, who was really being worn out with kittens,
submitted meekly to his fate. He felt that he was being "kittened to prove
the power of Dana Da," as the poet says.

When the stated day dawned, the shower of kittens began. Some were white
and some were tabby, and all were about the same loathsome age. Three were
on his hearthrug, three in his bathroom, and the other six turned up at
intervals among the visitors who came to see the prophecy break down.
Never was a more satisfactory Sending. On the next day there were no
kittens, and the next day and all the other days were kittenless and
quiet. The people murmured and looked to the Old Man of the Mountains for
an explanation. A letter, written on a palm leaf, dropped from the
ceiling, but everyone except Lone Sahib felt that letters were not what
the occasion demanded. There should have been cats, there should have been
cats--full-grown ones. The letter proved conclusively that there had been
a hitch in the psychic current which, colliding with a dual identity, had
interfered with the percipient activity all along the main line. The
kittens were still going on, but owing to some failure in the developing
fluid, they were not materialized. The air was thick with letters for a
few days afterwards. Unseen hands played Glück and Beethoven on
finger-bowls and clock shades; but all men felt that psychic life was a
mockery without materialized kittens. Even Lone Sahib shouted with the
majority on this head. Dana Da's letters were very insulting, and if he
had then offered to lead a new departure, there is no knowing what might
not have happened.

But Dana Da was dying of whisky and opium in the Englishman's go-down, and
had small heart for new creeds.

"They have been put to shame," said he. "Never was such a Sending. It has
killed me."

"Nonsense," said the Englishman, "you are going to die, Dana Da, and that
sort of stuff must be left behind. I'll admit that you have made some
queer things come about. Tell me honestly, now, how was it done?"

"Give me ten more rupees," said Dana Da, faintly, "and if I die before I
spend them, bury them with me." The silver was counted out while Dana Da
was fighting with death. His hand closed upon the money and he smiled a
grim smile.

"Bend low," he whispered. The Englishman bent.

"_Bunnia_--mission school--expelled--_box-wallah_ (peddler)--Ceylon pearl
merchant--all mine English education--outcasted, and made up name Dana
Da--England with American thought-reading man and--and--you gave me ten
rupees several times--I gave the Sahib's bearer two-eight a month for
cats--little, little cats. I wrote, and he put them about--very clever
man. Very few kittens now in the bazaar. Ask Lone Sahib's sweeper's wife."

So saying, Dana Da gasped and passed away into a land where, if all be
true, there are no materializations and the making of new creeds is
discouraged.

But consider the gorgeous simplicity of it all!




_In the House of Suddhoo_

    A stone's throw out on either hand
    From that well-ordered road we tread,
      And all the world is wild and strange;
    _Churel_ and ghoul and _Djinn_ and sprite
    Shall bear us company to-night,
    For we have reached the Oldest Land
      Wherein the Powers of Darkness range.

                        _--From the Dusk to the Dawn._


The house of Suddhoo, near the Taksali Gate, is two storied, with four
carved windows of old brown wood, and a flat roof. You may recognize it by
five red handprints arranged like the Five of Diamonds on the whitewash
between the upper windows. Bhagwan Dass, the bunnia, and a man who says he
gets his living by seal-cutting live in the lower story with a troop of
wives, servants, friends, and retainers. The two upper rooms used to be
occupied by Janoo and Azizun and a little black-and-tan terrier that was
stolen from an Englishman's house and given to Janoo by a soldier. To-day,
only Janoo lives in the upper rooms. Suddhoo sleeps on the roof generally,
except when he sleeps in the street. He used to go to Peshawar in the cold
weather to visit his son, who sells curiosities near the Edwardes' Gate,
and then he slept under a real mud roof. Suddhoo is a great friend of
mine, because his cousin had a son who secured, thanks to my
recommendation, the post of head messenger to a big firm in the Station.
Suddhoo says that God will make me a Lieutenant-Governor one of these
days. I daresay his prophecy will come true. He is very, very old, with
white hair and no teeth worth showing, and he has outlived his
wits--outlived nearly everything except his fondness for his son at
Peshawar. Janoo and Azizun are Kashmiris, Ladies of the City, and theirs
was an ancient and more or less honorable profession; but Azizun has since
married a medical student from the Northwest and has settled down to a
most respectable life somewhere near Bareilly. Bhagwan Dass is an
extortionate and an adulterator. He is very rich. The man who is supposed
to get his living by seal cutting pretends to be very poor. This lets you
know as much as is necessary of the four principal tenants in the house of
Suddhoo. Then there is Me, of course; but I am only the chorus that comes
in at the end to explain things. So I do not count.

Suddhoo was not clever. The man who pretended to cut seals was the
cleverest of them all--Bhagwan Dass only knew how to lie--except Janoo.
She was also beautiful, but that was her own affair.

Suddhoo's son at Peshawar was attacked by pleurisy, and old Suddhoo was
troubled. The seal-cutter man heard of Suddhoo's anxiety and made capital
out of it. He was abreast of the times. He got a friend in Peshawar to
telegraph daily accounts of the son's health. And here the story begins.

Suddhoo's cousin's son told me, one evening, that Suddhoo wanted to see
me; that he was too old and feeble to come personally, and that I should
be conferring an everlasting honor on the House of Suddhoo if I went to
him. I went; but I think, seeing how well off Suddhoo was then, that he
might have sent something better than an _ekka_, which jolted fearfully,
to haul out a future Lieutenant-Governor to the City on a muggy April
evening. The _ekka_ did not run quickly. It was full dark when we pulled
up opposite the door of Ranjit Singh's Tomb near the main gate of the
Fort. Here was Suddhoo and he said that by reason of my condescension, it
was absolutely certain that I should become a Lieutenant-Governor while
my hair was yet black. Then we talked about the weather and the state of
my health, and the wheat crops, for fifteen minutes, in the Huzuri Bagh,
under the stars.

Suddhoo came to the point at last. He said that Janoo had told him that
there was an order of the _Sirkar_ against magic, because it was feared
that magic might one day kill the Empress of India. I didn't know anything
about the state of the law; but I fancied that something interesting was
going to happen. I said that so far from magic being discouraged by the
Government it was highly commended. The greatest officials of the State
practiced it themselves. (If the Financial Statement isn't magic, I don't
know what is.) Then, to encourage him further, I said that, if there was
any _jadoo_ afoot, I had not the least objection to giving it my
countenance and sanction, and to seeing that it was clean _jadoo_--white
magic, as distinguished from the unclean _jadoo_ which kills folk. It took
a long time before Suddhoo admitted that this was just what he had asked
me to come for. Then he told me, in jerks and quavers, that the man who
said he cut seals was a sorcerer of the cleanest kind; that every day he
gave Suddhoo news of his sick son in Peshawar more quickly than the
lightning could fly, and that this news was always corroborated by the
letters. Further, that he had told Suddhoo how a great danger was
threatening his son, which could be removed by clean _jadoo_; and, of
course, heavy payment. I began to see exactly how the land lay, and told
Suddhoo that _I_ also understood a little _jadoo_ in the Western line, and
would go to his house to see that everything was done decently and in
order. We set off together; and on the way Suddhoo told me that he had
paid the seal cutter between one hundred and two hundred rupees already;
and the _jadoo_ of that night would cost two hundred more. Which was
cheap, he said, considering the greatness of his son's danger; but I do
not think he meant it.

The lights were all cloaked in the front of the house when we arrived. I
could hear awful noises from behind the seal cutter's shop front, as if
some one were groaning his soul out. Suddhoo shook all over, and while we
groped our way upstairs told me that the _jadoo_ had begun. Janoo and
Azizun met us at the stair head, and told us that the _jadoo_ work was
coming off in their rooms, because there was more space there. Janoo is a
lady of a freethinking turn of mind. She whispered that the _jadoo_ was an
invention to get money out of Suddhoo, and that the seal cutter would go
to a hot place when he died. Suddhoo was nearly crying with fear and old
age. He kept walking up and down the room in the half light, repeating his
son's name over and over again, and asking Azizun if the seal cutter ought
not to make a reduction in the case of his own landlord. Janoo pulled me
over to the shadow in the recess of the carved bow-windows. The boards
were up, and the rooms were only lit by one tiny oil lamp. There was no
chance of my being seen if I stayed still.

Presently, the groans below ceased, and we heard steps on the staircase.
That was the seal cutter. He stopped outside the door as the terrier
barked and Azizun fumbled at the chain, and he told Suddhoo to blow out
the lamp. This left the place in jet darkness, except for the red glow
from the two _huqas_ that belonged to Janoo and Azizun. The seal cutter
came in, and I heard Suddhoo throw himself down on the floor and groan.
Azizun caught her breath, and Janoo backed on to one of the beds with a
shudder. There was a clink of something metallic, and then shot up a pale
blue-green flame near the ground. The light was just enough to show
Azizun, pressed against one corner of the room with the terrier between
her knees; Janoo, with her hands clasped, leaning forward as she sat on
the bed; Suddhoo, face down, quivering, and the seal cutter.

I hope I may never see another man like that seal cutter. He was stripped
to the waist, with a wreath of white jasmine as thick as my wrist round
his forehead, a salmon-colored loin-cloth round his middle, and a steel
bangle on each ankle. This was not awe-inspiring. It was the face of the
man that turned me cold. It was blue-gray in the first place. In the
second, the eyes were rolled back till you could only see the whites of
them; and, in the third, the face was the face of a demon--a
ghoul--anything you please except of the sleek, oily old ruffian who sat
in the daytime over his turning-lathe downstairs. He was lying on his
stomach with his arms turned and crossed behind him, as if he had been
thrown down pinioned. His head and neck were the only parts of him off the
floor. They were nearly at right angles to the body, like the head of a
cobra at spring. It was ghastly. In the center of the room, on the bare
earth floor, stood a big, deep, brass basin, with a pale blue-green light
floating in the center like a night-light. Round that basin the man on the
floor wriggled himself three times. How he did it I do not know. I could
see the muscles ripple along his spine and fall smooth again; but I could
not see any other motion. The head seemed the only thing alive about him,
except that slow curl and uncurl of the laboring back muscles. Janoo from
the bed was breathing seventy to the minute; Azizun held her hands before
her eyes; and old Suddhoo, fingering at the dirt that had got into his
white beard, was crying to himself. The horror of it was that the
creeping, crawly thing made no sound--only crawled! And, remember, this
lasted for ten minutes, while the terrier whined, and Azizun shuddered,
and Janoo gasped and Suddhoo cried.

I felt the hair lift at the back of my head, and my heart thump like a
thermantidote paddle. Luckily, the seal cutter betrayed himself by his
most impressive trick and made me calm again. After he had finished that
unspeakable crawl, he stretched his head away from the floor as high as he
could, and sent out a jet of fire from his nostrils. Now I knew how
fire--spouting is done--I can do it myself--so I felt at ease. The
business was a fraud. If he had only kept to that crawl without trying to
raise the effect, goodness knows what I might not have thought. Both the
girls shrieked at the jet of fire, and the head dropped, chin down on the
floor, with a thud; the whole body lying then like a corpse with its arms
trussed. There was a pause of five full minutes after this, and the
blue-green flame died down. Janoo stooped to settle one of her anklets,
while Azizun turned her face to the wall and took the terrier in her arms.
Suddhoo put out an arm mechanically to Janoo's _huqa_, and she slid it
across the floor with her foot. Directly above the body and on the wall
were a couple of flaming portraits, in stamped paper frames, of the Queen
and the Prince of Wales. They looked down on the performance, and, to my
thinking, seemed to heighten the grotesqueness of it all.

Just when the silence was getting unendurable, the body turned over and
rolled away from the basin to the side of the room, where it lay stomach
up. There was a faint "plop" from the basin--exactly like the noise a fish
makes when it takes a fly--and the green light in the center revived.

I looked at the basin, and saw, bobbing in the water the dried, shriveled,
black head of a native baby--open eyes, open mouth and shaved scalp. It
was worse, being so very sudden, than the crawling exhibition. We had no
time to say anything before it began to speak.

Read Poe's account of the voice that came from the mesmerized dying man,
and you will realize less than one half of the horror of that head's
voice.

There was an interval of a second or two between each word, and a sort of
"ring, ring, ring," in the note of the voice like the timbre of a bell. It
pealed slowly, as if talking to itself, for several minutes before I got
rid of my cold sweat. Then the blessed solution struck me. I looked at the
body lying near the doorway, and saw, just where the hollow of the throat
joins on the shoulders, a muscle that had nothing to do with any man's
regular breathing, twitching away steadily. The whole thing was a careful
reproduction of the Egyptian teraphin that one reads about sometimes; and
the voice was as clever and as appalling a piece of ventriloquism as one
could wish to hear. All this time the head was "lip-lip-lapping" against
the side of the basin, and speaking. It told Suddhoo, on his face again
whining, of his son's illness and of the state of the illness up to the
evening of that very night. I always shall respect the seal cutter for
keeping so faithfully to the time of the Peshawar telegrams. It went on to
say that skilled doctors were night and day watching over the man's life;
and that he would eventually recover if the fee to the potent sorcerer,
whose servant was the head in the basin, were doubled.