Life's Handicap E-Book

Rudyard Kipling

• Herausgeber: Kipling Press
• Kategorie: Gesellschafts- und Liebesromane
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

Subtitled 'Being Stories of Mine Own People', Kipling wrote that these tales are 'from all places and all sorts of people'.Kipling's works of fiction include The Jungle Book (1894), Kim (1901), and many short stories, including "The Man Who Would Be King" (1888). His poems include "Mandalay" (1890), "Gunga Din" (1890), "The Gods of the Copybook Headings" (1919), "The White Man's Burden" (1899), and "If—" (1910). He is regarded as a major innovator in the art of the short story; his children's books are classics of children's literature; and one critic described his work as exhibiting "a versatile and luminous narrative gift".Kipling was one of the most popular writers in England, in both prose and verse, in the late 19th and early 20th centuries. Henry James said: "Kipling strikes me personally as the most complete man of genius (as distinct from fine intelligence) that I have ever known." In 1907, he was awarded the Nobel Prize in Literature, making him the first English-language writer to receive the prize, and its youngest recipient to date Among other honours, he was sounded out for the British Poet Laureateship and on several occasions for a knighthood, all of which he declined.

Leseprobe

LIFE’S HANDICAP: BEING STORIES OF MINE OWN PEOPLE

Rudyard Kipling

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This book is a work of fiction; its contents are wholly imagined.

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TABLE OF CONTENTS

PREFACE

THE LANG MEN O’ LARUT

REINGELDER AND THE GERMAN FLAG

THE WANDERING JEW

THROUGH THE FIRE

THE FINANCES OF THE GODS

THE AMIR’S HOMILY

JEWS IN SHUSHAN

THE LIMITATIONS OF PAMBE SERANG

LITTLE TOBRAH

BUBBLING WELL ROAD

‘THE CITY OF DREADFUL NIGHT’

GEORGIE PORGIE

NABOTH

THE DREAM OF DUNCAN PARRENNESS

THE INCARNATION OF KRISHNA MULVANEY

THE COURTING OF DINAH SHADD

ON GREENHOW HILL

THE MAN WHO WAS

THE HEAD OF THE DISTRICT

I

II

III

IV

V

WITHOUT BENEFIT OF CLERGY

I

II

III

AT THE END OF THE PASSAGE

THE MUTINY OF THE MAVERICKS

THE MARK OF THE BEAST

THE RETURN OF IMRAY

NAMGAY DOOLA

BURTRAN AND BIMI

MOTI GUJ—MUTINEER

L’ENVOI

PREFACE

~

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.”