hookah, and when it was dark dismissed his servants, and went to bed – or seemed to do so.
When the distant hum of the village was entirely hushed, and no sound but the usual howling of the jackals met his ear, he rose, pulled aside the canvas opening of the tent, and made a curious sort of barely audible noise like the "chup, chup" of the stag-beetle. His syce, who was lying beside the horse, swathed in a huge blanket, which covered his head as well as his feet, rose, and with noiseless footfall entered his master's tent. In three minutes he re-appeared, or seemed to do so, and again wrapping himself in his great blanket, lay down to sleep by the horse's side, or seemed to do so.
In about two hours from that time a hideous form appeared to rise from the earth. Its figure was human, but the dark brown flesh glistened as no human flesh ever glistened naturally, while the head was indeed fearsome to behold. It was surmounted by an enormous pair of horns, had two glaring eyes, and a mouth full of frightful teeth, from which protruded a tongue forked like a barbed arrow.
The weird figure stooped and advanced its right hand, wrapped in a white cloth, toward the head of the prostrate syce. Like a flash of lightning that prostrate form sprang up. Ressaldar Nubbee Bux (for he was his own syce on this occasion) dealt his assailant such a slash with his tulwar as would have cleft the head of any mortal man in halves, and which, as it was, stretched the horse-thief senseless on the ground.
As Nubbee Bux, bare blade in hand, bent over his foe, a strange sight met his view.
The blow had split a head-covering composed of buffalo-skin with the hair on, stretched over an iron mask, something like a diver's helmet, with eyes of transparent horn ingeniously illuminated by means of minute lamps concealed in the balls, the real eyes of the wearer having sight beneath. The false teeth and forked tongue were knocked out, and lay on the ground with the horns.
The Ressaldar summoned his syce, who had remained in the tent, and a light being brought, found that the prisoner who had fallen into his hands was a fine athletic young Beloochee, about twenty-two years of age. He was quickly bound, and by direction of his captor carried into the tent.
He was only stunned, and soon recovered to find himself helpless, and the first words that fell upon his ear were spoken in his own language, by a stern-looking man of some five-and-forty years, whose right hand coquetted with the hilt of a tulwar, while his left hand ominously handled a pistol.
They were few but expressive: "Rascal! can you give me any reason that I should not blow your brains out?"
The prisoner remained silent. Nubbee Bux continued: "If I took you to yonder village you would, as you know, be torn to pieces. If I give you up to justice you will certainly be hanged. If, however, you obey my orders implicitly, I may deal with you myself. Tell me instantly how you managed all these robberies, and how you became possessed of that ugly mask you frightened all the poor fools with."
Then raising the pistol, he added, "I give you one minute to commence speaking, or I fire – and, mind, no lies, or it will be worse for you!"
The prisoner inclined his head, and said, in a firm voice, and with no sign of trepidation, "Sirdar, I will speak the truth."
"You had better," replied Nubbee Bux, grimly, toying with his weapons.
"My name is Jumāl. I come from Mittree, a small village about fifty miles from here, on the banks of the Indus. My father is a very poor man; but some two years ago he and I hid and sheltered an English deserter from one of the European regiments at Kurrachee. He was much inquired after by the police, but no one suspected us of harboring him. He had rupees, and gave some to my father; but had it not been so, the Sirdar is aware that the Beloochees, whatever else we may do, would never turn from our door a hunted fugitive in distress."
Nubbee Bux nodded.
"We finally got him away up the river to Mooltan, where he said he would be safe, as no one thereabouts knew him, and he had grown a long black beard since his desertion, which, together with his hair, my father dyed red for him. He was a clever fellow; he and I became friends, and he made the mask which you destroyed to-night, to assist me in horse-stealing, which I had already practiced on a small scale. He also showed me the use of chloroform – an English medicine – and instructed me how to procure it from Kurrachee. I used to pour some of it on the cloth you saw on my hand, and used it to stupefy the syce after I had frightened him. I then let the horse smell it sufficiently to render him quiet. Before making my appearances I always dropped, a few yards off, a small sack containing four little bags of moist sand, one of which I tied round each foot of the horse, so that on leading him away his feet, thus incased, hardly made any track, and the little impression there was upon the dry loose sand far more resembled the footprint of a camel than that of a horse, and even this was generally obliterated by the first drifting of the sand in the morning breeze. The peculiar appearance of my skin is due to the profuse application of cocoa-nut oil and sulphur. When I had got the horse to a convenient distance I uncased his feet, and stowing the coverings and my disguise in the sack, I mounted and rode him straight across country, avoiding all roads, to a hiding-place we had in the thick jungle. There my father and some friends who were used to the business soon so altered his appearance by well-known means that his late owner would hardly have known him. I never stole but one horse at a time, and they were all sent up the river to Mooltan, thence to be sold at various places remote from this."
After this Jumāl, the young horse-thief, gave up his evil ways, and enlisted in the Sind Horse, becoming in a short time one of the most valued members of the company commanded by his captor, old Nubbee Bux.
This is one method of obtaining horses. Among certain tribes of Indians in this country another method is practiced that is equally curious, but far more honest. It is the custom called by the Indians of the plains "smoking horses." If a tribe, or a band belonging to that tribe, decides to send out a war party, one of the first and most important things to be thought of is whether there are enough horses on hand to mount the warriors. If, as is often the case, the horses of the tribe have been stolen by other Indians, they decide to "smoke" enough horses for present needs, and to steal a supply from their enemies at the first opportunity.
In order to "smoke horses" a runner is dispatched to the nearest friendly tribe with the message that on a certain day they will be visited by a number of young men, forming a war party from his tribe, who require horses.
On the appointed day the young warriors appear stripped to the waist, march silently to the village of their friends, seat themselves in a circle, light their pipes, and begin to smoke, at the same time making their wishes known in a sort of droning chant.
Presently there is seen far out on the plain a band of horsemen, riding gayly caparisoned steeds fully equipped for war. These horsemen dash up to the village, and wheel about the band of beggars sitting on the ground, in circles that constantly grow smaller, until at last they are as close as they can get to the smokers without riding over them. Then each rider selects the man to whom he intends to present his pony, and as he circles around, singing and yelling, he lashes the bare back of his victim with his heavy rawhide whip, repeating the stroke each time he passes, until the blood is seen to trickle down. During this performance the smokers take no notice of what is going on, but sit immovable, calmly smoking and singing. If one of them flinched under the cruel blows, he would not get his horse, but would be sent home on foot and in disgrace.
At last, when the horsemen think their friends have been made to pay enough in suffering for their ponies, each dismounts, places the bridle of his pony in the hand of the smoker whom he has selected, and at the same time handing him the whip, says, "Here, beggar, is a pony for you to ride, for which I have left my mark."
After all the ponies have been presented, the "beggars" are invited to a grand feast, during which they are treated with every consideration by their hosts, who also load them with food sufficient
