Complete Works of Rudyard Kipling (Illustrated) (184 page)

He looked across the river to where the converts were still wallowing and wailing in the shallows, and the laughter died out of his eyes, for he saw that the Tubingen Mission to the Buria Kol was dead.

Never again, though they hung mournfully round the deserted school for three months, could Lotta or Justus coax back even the most promising of their flock. No! The end of conversion was the fire of the Bad Place — fire that ran through the limbs and gnawed into the bones. Who dare a second time tempt the anger of Dungara? Let the little man and his wife go elsewhere. The Buria Kol would have none of them. An unofficial message to Athon Daze that if a hair of their heads were touched, Athon Daze and the priests of Dungara would be hanged by Gallio at the temple shrine, protected Justus and Lotta from the stumpy poisoned arrows of the Buria Kol, but neither fish nor fowl, honeycomb, salt nor young pig were brought to their doors any more. And, alas! man cannot live by grace alone if meat be wanting.

‘Let us go, mine wife,’ said Justus; ‘there is no good here, and the Lord has willed that some other man shall the work take — in good time — in His own good time. We will go away, and I will — yes — some botany bestudy.’

If any one is anxious to convert the Buria Kol afresh, there lies at least the core of a mission-house under the hill of Panth. But the chapel and school have long since fallen back into jungle.

AT HOWLI THANA

His own shoe, his own head. —
Native Proverb
.

As a messenger, if the heart of the Presence be moved to so great favour. And on six rupees. Yes, Sahib, for I have three little children whose stomachs are always empty, and corn is now but forty pounds to the rupee. I will make so clever a messenger that you shall all day long be pleased with me, and, at the end of the year, bestow a turban. I know all the roads of the Station and many other things. Aha, Sahib! I am clever. Give me service. I was aforetime in the Police. A bad character? Now without doubt an enemy has told this tale. Never was I a scamp. I am a man of clean heart, and all my words are true. They knew this when I was in the Police. They said: ‘Afzal Khan is a true speaker in whose words men may trust.’ I am a Delhi Pathan, Sahib — all Delhi Pathans are good men. You have seen Delhi? Yes, it is true that there be many scamps among the Delhi Pathans. How wise is the Sahib! Nothing is hid from his eyes, and he will make me his messenger, and I will take all his notes secretly and without ostentation. Nay, Sahib, God is my witness that I meant no evil. I have long desired to serve under a true Sahib — a virtuous Sahib. Many young Sahibs are as devils unchained. With these Sahibs I would take no service — not though all the stomachs of my little children were crying for bread.

Why am I not still in the Police? I will speak true talk. An evil came to the Thana — to Ram Baksh, the Havildar, and Maula Baksh, and Juggut Ram and Bhim Singh and Suruj Bul. Ram Baksh is in the jail for a space, and so also is Maula Baksh.

It was at the Thana of Howli, on the road that leads to Gokral-Seetarun wherein are many dacoits. We were all brave men — Rustums. Wherefore we were sent to that Thana which was eight miles from the next Thana. All day and all night we watched for dacoits. Why does the Sahib laugh? Nay, I will make a confession. The dacoits were too clever, and, seeing this, we made no further trouble. It was in the hot weather. What can a man do in the hot days? Is the Sahib who is so strong — is he, even, vigorous in that hour? We made an arrangement with the dacoits for the sake of peace. That was the work of the Havildar who was fat. Ho! Ho! Sahib, he is now getting thin in the jail among the carpets. The Havildar said:’ Give us no trouble, and we will give you no trouble. At the end of the reaping send us a man to lead before the judge, a man of infirm mind against whom the trumped-up case will break down, Thus we shall save our honour.’ To this talk the dacoits agreed, and we had no trouble at the Thana, and could eat melons in peace, sitting upon our charpoys all day long. Sweet as sugar-cane are the melons of Howli.

Now there was an assistant commissioner — a Stunt Sahib, in that district, called Yunkum Sahib. Aha! He was hard-hard even as is the Sahib who, without doubt, will give me the shadow of his protection. Many eyes had Yunkum Sahib, and moved quickly through his district. Men called him The Tiger of Gokral-Seetarun, because he would arrive unannounced and make his kill, and, before sunset, would be giving trouble to the Tehsildars thirty miles away. No one knew the comings or the goings of Yunkum Sahib. He had no camp, and when his horse was weary he rode upon a devil-carriage. I do not know its name, but the Sahib sat in the midst of three silver wheels that made no creaking, and drave them with his legs, prancing like a bean-fed horse — thus. A shadow of a hawk upon the fields was not more without noise than the devil-carriage of Yunkum Sahib. It was here: it was there: it was gone: and the rapport was made, and there was trouble. Ask the Tehsildar of Rohestri how the hen-stealing came to be known, Sahib.

It fell upon a night that we of the Thana slept according to custom upon our charpoys, having eaten the evening meal and drunk tobacco. When we awoke in the morning, behold, of our six rifles not one remained! Also, the big Police-book that was in the Havildar’s charge was gone. Seeing these things, we were very much afraid, thinking on our parts that the dacoits, regardless of honour, had come by night, and put us to shame. Then said Ram Baksh, the Havildar:’ Be silent! The business is an evil business, but it may yet go well. Let us make the case complete. Bring a kid and my tulwar. See you not now, O fools? A kick for a horse, but a word is enough for a man.’

We of the Thana, perceiving quickly what was in the mind of the Havildar, and greatly fearing that the service would be lost, made haste to take the kid into the inner room, and attended to the words of the Havildar. ‘Twenty dacoits came,’ said the Havildar, and we, taking his words, repeated after him according to custom. ‘There was a great fight,’ said the Havildar, ‘and of us no man escaped unhurt. The bars of the window were broken. Suruj Bul, see thou to that; and, O men, put speed into your work, for a runner must go with the news to The Tiger of Gokral-Seetarun.’ Thereon, Suruj Bul, leaning with his shoulder, brake in the bars of the window, and I, beating her with a whip, made the Havildar’s mare skip among the melon-beds till they were much trodden with hoof-prints.

These things being made, I returned to the Thana, and the goat was slain, and certain portions of the walls were blackened with fire, and each man dipped his clothes a little into the blood of the goat. Know, O Sahib, that a wound made by man upon his own body can, by those skilled, be easily discerned from a wound wrought by another man. Therefore, the Havildar, taking his tulwar, smote one of us lightly on the forearm in the fat, and another on the leg, and a third on the back of the hand. Thus dealt he with all of us till the blood came; and Suruj Bul, more eager than the others, took out much hair. O Sahib, never was so perfect an arrangement. Yea, even I would have sworn that the Thana had been treated as we said. There was smoke and breaking and blood and trampled earth.

‘Ride now, Maula Baksh,’ said the Havildar,’to the house of the Stunt Sahib, and carry the news of the dacoity. Do you also, O Afzal Khan, run there, and take heed that you are mired with sweat and dust on your incoming. The blood will be dry on the clothes. I will stay and send a straight report to the Dipty Sahib, and we will catch certain that ye know of, villagers, so that all may be ready against the Dipty Sahib’s arrival.’

Thus Maula Baksh rode and I ran hanging on the stirrup, and together we came in an evil plight before The Tiger of Gokral-Seetarun in the Rohestri tehsil. Our tale was long and correct, Sahib, for we gave even the names of the dacoits and the issue of the fight and besought him to come. But The Tiger made no sign, and only smiled after the manner of Sahibs when they have a wickedness in their hearts. ‘Swear ye to the rapport?’ said he, and we said: ‘Thy servants swear. The blood of the fight is but newly dry upon us. Judge thou if it be the blood of the servants of the Presence, or not.’ And he said: ‘I see. Ye have done well.’ But he did not call for his horse or his devil-carriage, and scour the land as was his custom. He said: ‘Rest now and eat bread, for ye be wearied men. I will wait the coming of the Dipty Sahib.’

Now it is the order that the Havildar of the Thana should send a straight report of all dacoities to the Dipty Sahib. At noon came he, a fat man and an old, and overbearing withal, but we of the Thana had no fear of his anger; dreading more the silences of The Tiger of Gokral-Seetarun. With him came Ram Baksh, the Havildar, and the others, guarding ten men of the village of Howli — all men evil affected towards the Police of the Sirkar. As prisoners they came, the irons upon their hands, crying for mercy — Imam Baksh, the farmer, who had denied his wife to the Havildar, and others, ill-conditioned rascals against whom we of the Thane bore spite. It was well done, and the Havildar was proud. But the Dipty Sahib was angry with the Stunt for lack of zeal, and said ‘Dam-Dam’ after the custom of the English people, and extolled the Havildar. Yunkum Sahib lay still in his long chair. ‘Have the men sworn?’ said Yunkum Sahib. ‘Aye, and captured ten evildoers,’ said the Dipty Sahib. ‘There be more abroad in
your
charge. Take horse — ride, and go in the name of the Sirkar!’ ‘Truly there be more evil-doers abroad,’ said Yunkum Sahib, ‘but there is no need of a horse. Come all men with me.’

I saw the mark of a string on the temples of Imam Baksh. Does the Presence know the torture of the Cold Draw? I saw also the face of The Tiger of Gokral-Seeta-run, the evil smile was upon it, and I stood back ready for what might befall. Well it was, Sahib, that I did this thing. Yunkum Sahib unlocked the door of his bath-room, and smiled anew. Within lay the six rifles and the big Police-book of the Thana of Howli! He had come by night in the devil-carriage that is noiseless as a ghoul, and moving among us asleep, had taken away both the guns and the book! Twice had he come to the Thana, taking each time three rifles. The liver of the Havildar was turned to water, and he fell scrabbling in the dirt about the boots of Yunkum Sahib, crying — ’Have mercy!’

And I? Sahib, I am a Delhi Pathan, and a young man with little children. The Havildar’s mare was in the compound. I ran to her and rode: the black wrath of the Sirkar was behind me, and I knew not whither to go. Till she dropped and died I rode the red mare; and by the blessing of God, who is without doubt on the side of all just men, I escaped. But the Havildar and the rest are now in jail.

I am a scamp? It is as the Presence pleases. God will make the Presence a Lord, and give him a rich
Mem-sahib
as fair as a Peri to wife, and many strong sons, if he makes me his orderly. The Mercy of Heaven be upon the Sahib! Yes, I will only go to the bazar and bring my children to these so-palace-like quarters, and then — the Presence is my Father and my Mother, and I, Afzal Khan, am his slave.

Ohe,
Sirdar-ji!
I also am of the household of the Sahib.

GEMINI

Great is the justice of the White Man — greater the power of a lie. —
Native Proverb
.

This is your English Justice, Protector of the Poor. Look at my back and loins which are beaten with sticks — heavy sticks! I am a poor man, and there is no justice in Courts.

There were two of us, and we were born of one birth, but I swear to you that I was born the first, and Ram Dass is the younger by three full breaths. The astrologer said so, and it is written in my horoscope — the horoscope of Durga Dass.

But we were alike — I and my brother who is a beast without honour — so alike that none knew, together or apart, which was Durga Dass. I am a Mahajun of Pali in Marwar, and an honest man. This is true talk. When we were men, we left our father’s house in Pali, and went to the Punjab, where all the people are mud-heads and sons of asses. We took shop together in Isser Jang — I and my brother — near the big well where the Governor’s camp draws water. But Ram Dass, who is without truth, made quarrel with me, and we were divided. He took his books, and his pots, and his Mark, and became a
bunnia
— a money-lender — in the long street of Isser Jang, near the gateway of the road that goes to Montgomery. It was not my fault that we pulled each other’s turbans. I am a Mahajun of Pali, and I
always
speak true talk. Ram Dass was the thief and the liar.

Now no man, not even the little children, could at one glance see which was Ram Dass and which was Durga Dass. But all the people of Isser Jang — may they die without sons! — said that we were thieves. They used much bad talk, but I took money on their bedsteads and their cooking-pots and the standing crop and the calf unborn, from the well in the big square to the gate of the Montgomery road. They were fools, these people — unfit to cut the toe-nails of a Marwari from Pali. I lent money to them all. A little, very little only — here a pice and there a pice. God is my witness that I am a poor man! The money is all with Ram Dass — may his sons turn Christian, and his daughter be a burning fire and a shame in the house from generation to generation! May she die unwed, and be the mother of a multitude of bastards! Let the light go out in the house of Ram Dass, my brother. This I pray daily twice — with offerings and charms.

Thus the trouble began. We divided the town of Isser Jang between us — I and my brother. There was a landholder beyond the gates, living but one short mile out, on the road that leads to Montgomery, and his name was Muhammad Shah, son of a Nawab. He was a great devil and drank wine. So long as there were women in his house, and wine and money for the marriage-feasts, he was merry and wiped his mouth. Ram Dass lent him the money, a lakh or half a lakh — how do I know? — and so long as the money was lent, the landholder cared not what he signed.

The People of Isser Jang were my portion, and the landholder and the out-town was the portion of Ram Dass; for so we had arranged. I was the poor man, for the people of Isser Jang were without wealth. I did what I could, but Ram Dass had only to wait without the door of the landholder’s garden-court, and to lend him the money; taking the bonds from the hand of the steward.