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.
