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
