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.”
‘So the mendicant returned to the money-lender, and would not sell. Then that wicked man sat all day before him offering more and more for those three days’ earnings. First, ten, fifty, and a hundred rupees; and then, for he did not know when the Gods would pour down their gifts, rupees by the thousand, till he had offered half a lakh of rupees. Upon this sum the mendicant’s wife shifted her counsel, and the mendicant signed the bond, and the money was paid in silver; great white bullocks bringing it by the cartload. But saving only all that money, the mendicant received nothing from the Gods at all, and the heart of the money-lender was uneasy on account of expectation. Therefore at noon of the third day the money-lender went into the temple to spy upon the councils of the Gods, and to learn in what manner that gift might arrive. Even as he was making his prayers, a crack between the stones of the floor gaped, and, closing, caught him by the heel. Then he heard the Gods walking in the temple in the darkness of the columns, and Shiv called to his son Ganesh, saying, “Son, what hast thou done in regard to the lakh of rupees for the mendicant?” And Ganesh woke, for the money-lender heard the dry rustle of his trunk uncoiling, and he answered, “Father, one half of the money has been paid, and the debtor for the other half I hold here fast by the heel.” ’
The child bubbled with laughter. ‘And the moneylender paid the mendicant?’ it said.
‘Surely, for he whom the Gods hold by the heel must pay to the uttermost. The money was paid at evening, all silver, in great carts, and thus Ganesh did his work.’
‘Nathu! Ohe Nathu!’
A woman was calling in the dusk by the door of the courtyard.
The child began to wriggle. ‘That is my mother,’ it said.
‘Go then, littlest,’ answered Gobind; ‘but stay a moment.’
He ripped a generous yard from his patchwork-quilt, put it over the child’s shoulders, and the child ran away.
THE AMIR’S HOMILY
[Footnote: Copyright, 1891, by MacMillan & Co.]
His Royal Highness Abdur Rahman, Amir of Afghanistan, G.C.S.I., and trusted ally of Her Imperial Majesty the Queen of England and Empress of India, is a gentleman for whom all right-thinking people should have a profound regard. Like most other rulers, he governs not as he would but as he can, and the mantle of his authority covers the most turbulent race under the stars. To the Afghan neither life, property, law, nor kingship are sacred when his own lusts prompt him to rebel. He is a thief by instinct, a murderer by heredity and training, and frankly and bestially immoral by all three. None the less he has his own crooked notions of honour, and his character is fascinating to study. On occasion he will fight without reason given till he is hacked in pieces; on other occasions he will refuse to show fight till he is driven into a corner. Herein he is as unaccountable as the gray wolf, who is his blood-brother.
And these men His Highness rules by the only weapon that they understand—the fear of death, which among some Orientals is the beginning of wisdom. Some say that the Amir’s authority reaches no farther than a rifle bullet can range; but as none are quite certain when their king may be in their midst, and as he alone holds every one of the threads of Government, his respect is increased among men. Gholam Hyder, the Commander-in-chief of the Afghan army, is feared reasonably, for he can impale; all Kabul city fears the Governor of Kabul, who has power of life and death through all the wards; but the Amir of Afghanistan, though outlying tribes pretend otherwise when his back is turned, is dreaded beyond chief and governor together. His word is red law; by the gust of his passion falls the leaf of man’s life, and his favour is terrible. He has suffered many things, and been a hunted fugitive before he came to the throne, and he understands all the classes of his people. By the custom of the East any man or woman having a complaint to make, or an enemy against whom to be avenged, has the right of speaking face to face with the king at the daily public audience. This is personal government, as it was in the days of Harun al Raschid of blessed memory, whose times exist still and will exist long after the English have passed away.
The privilege of open speech is of course exercised at certain personal risk. The king may be pleased, and raise the speaker to honour for that very bluntness of speech which three minutes later brings a too imitative petitioner to the edge of the ever ready blade. And the people love to have it so, for it is their right.
It happened upon a day in Kabul that the Amir chose to do his day’s work in the Baber Gardens, which lie a short distance from the city of Kabul. A light table stood before him, and round the table in the open air were grouped generals and finance ministers according to their degree. The Court and the long tail of feudal chiefs—men of blood, fed and cowed by blood—stood in an irregular semicircle round the table, and the wind from the Kabul orchards blew among them. All day long sweating couriers dashed in with letters from the outlying districts with rumours of rebellion, intrigue, famine, failure of payments, or announcements of treasure on the road; and all day long the Amir would read the dockets, and pass such of these as were less private to the officials whom they directly concerned, or call up a waiting chief for a word of explanation. It is well to speak clearly to the ruler of Afghanistan. Then the grim head, under the black astrachan cap with the diamond star in front, would nod gravely, and that chief would return to his fellows. Once that afternoon a woman clamoured for divorce against her husband, who was bald, and the Amir, hearing both sides of the case, bade her pour curds over the bare scalp, and lick them off, that the hair might grown again, and she be contented. Here the Court laughed, and the woman withdrew, cursing her king under her breath.
But when twilight was falling, and the order of the Court was a little relaxed, there came before the king, in custody, a trembling haggard wretch, sore with much buffeting, but of stout enough build, who had stolen three rupees—of such small matters does His Highness take cognisance.
‘Why did you steal?’ said he; and when the king asks questions they do themselves service who answer directly.
‘I was poor, and no one gave. Hungry, and there was no food.’
‘Why did you not work?’
‘I could find no work, Protector of the Poor, and I was starving.’
‘You lie. You stole for drink, for lust, for idleness, for anything but hunger, since any man who will may find work and daily bread.’
The prisoner dropped his eyes. He had attended the Court before, and he knew the ring of the death-tone.
‘Any man may get work. Who knows this so well as I do? for I too have been hungered—not like you, bastard scum, but as any honest man may be, by the turn of Fate and the will
