Open thine ears while I whisper my wish —
Bring me a lover, thou little Blind Fish.
The Charm of the Bisara.
Some natives say that it came from the other side of Kulu, where the eleven-inch Temple Sapphire is. Others that it was made at the Devil-Shrine of Ao-Chung in Thibet, was stolen by a Kafir, from him by a Gurkha, from him again by a Lahouli, from him by a khitmatgar, and by this latter sold to an Englishman, so all its virtue was lost: because, to work properly, the Bisara of Pooree must be stolen — with bloodshed if possible, but, at any rate, stolen.
These stories of the coming into India are all false. It was made at Pooree ages since — the manner of its making would fill a small book — was stolen by one of the Temple dancing-girls there, for her own purposes, and then passed on from hand to hand, steadily northward, till it reached Hanla: always bearing the same name — the Bisara of Pooree. In shape it is a tiny, square box of silver, studded outside with eight small balas-rubies. Inside the box, which opens with a spring, is a little eyeless fish, carved from some sort of dark, shiny nut and wrapped in a shred of faded gold-cloth. That is the Bisara of Pooree, and it were better for a man to take a king cobra in his hand than to touch the Bisara of Pooree.
All kinds of magic are out of date and done away with except in India where nothing changes in spite of the shiny, toy-scum stuff that people call “civilization.” Any man who knows about the Bisara of Pooree will tell you what its powers are — always supposing that it has been honestly stolen. It is the only regularly working, trustworthy love-charm in the country, with one exception.
[The other charm is in the hands of a trooper of the Nizam’s Horse, at a place called Tuprani, due north of Hyderabad.] This can be depended upon for a fact. Some one else may explain it.
If the Bisara be not stolen, but given or bought or found, it turns against its owner in three years, and leads to ruin or death. This is another fact which you may explain when you have time. Meanwhile, you can laugh at it. At present, the Bisara is safe on an ekka-pony’s neck, inside the blue bead-necklace that keeps off the Evil-eye. If the ekka-driver ever finds it, and wears it, or gives it to his wife, I am sorry for him.
A very dirty hill-cooly woman, with goitre, owned it at Theog in 1884. It came into Simla from the north before Churton’s khitmatgar bought it, and sold it, for three times its silver-value, to Churton, who collected curiosities. The servant knew no more what he had bought than the master; but a man looking over Churton’s collection of curiosities — Churton was an Assistant Commissioner by the way — saw and held his tongue. He was an Englishman; but knew how to believe. Which shows that he was different from most Englishmen. He knew that it was dangerous to have any share in the little box when working or dormant; for unsought Love is a terrible gift.
Pack — ”Grubby” Pack, as we used to call him — was, in every way, a nasty little man who must have crawled into the Army by mistake. He was three inches taller than his sword, but not half so strong. And the sword was a fifty-shilling, tailor-made one. Nobody liked him, and, I suppose, it was his wizenedness and worthlessness that made him fall so hopelessly in love with Miss Hollis, who was good and sweet, and five foot seven in her tennis shoes. He was not content with falling in love quietly, but brought all the strength of his miserable little nature into the business. If he had not been so objectionable, one might have pitied him. He vapored, and fretted, and fumed, and trotted up and down, and tried to make himself pleasing in Miss Hollis’s big, quiet, gray eyes, and failed. It was one of the cases that you sometimes meet, even in this country where we marry by Code, of a really blind attachment all on one side, without the faintest possibility of return. Miss Hollis looked on Pack as some sort of vermin running about the road. He had no prospects beyond Captain’s pay, and no wits to help that out by one anna. In a large-sized man, love like his would have been touching. In a good man it would have been grand. He being what he was, it was only a nuisance.
You will believe this much. What you will not believe, is what follows: Churton, and The Man who Knew that the Bisara was, were lunching at the Simla Club together. Churton was complaining of life in general. His best mare had rolled out of stable down the hill and had broken her back; his decisions were being reversed by the upper Courts, more than an Assistant Commissioner of eight years’ standing has a right to expect; he knew liver and fever, and, for weeks past, had felt out of sorts. Altogether, he was disgusted and disheartened.
Simla Club dining-room is built, as all the world knows, in two sections, with an arch-arrangement dividing them. Come in, turn to your own left, take the table under the window, and you cannot see any one who has come in, turning to the right, and taken a table on the right side of the arch. Curiously enough, every word that you say can be heard, not only by the other diner, but by the servants beyond the screen through which they bring dinner. This is worth knowing: an echoing-room is a trap to be forewarned against.
Half in fun, and half hoping to be believed, The Man who Knew told Churton the story of the Bisara of Pooree at rather greater length than I have told it to you in this place; winding up with the suggestion that Churton might as well throw the little box down the hill and see whether all his troubles would go with it. In ordinary ears, English ears, the tale was only an interesting bit of folk-lore. Churton laughed, said that he felt better for his tiffin, and went out. Pack had been tiffining by himself to the right of the arch, and had heard everything. He was nearly mad with his absurd infatuation for Miss Hollis that all Simla had been laughing about.
It is a curious thing that, when a man hates or loves beyond reason, he is ready to go beyond reason to gratify his feelings. Which he would not do for money or power merely. Depend upon it, Solomon would never have built altars to Ashtaroth and all those ladies with queer names, if there had not been trouble of some kind in his zenana, and nowhere else. But this is beside the story. The facts of the case are these: Pack called on Churton next day when Churton was out, left his card, and STOLE the Bisara of Pooree from its place under the clock on the mantelpiece! Stole it like the thief he was by nature. Three days later, all Simla was electrified by the news that Miss Hollis had accepted Pack — the shrivelled rat, Pack! Do you desire clearer evidence than this? The Bisara of Pooree had been stolen, and it worked as it had always done when won by foul means.
There are three or four times in a man’s life-when he is justified in meddling with other people’s affairs to play Providence.
The Man who Knew felt that he WAS justified; but believing and acting on a belief are quite different things. The insolent satisfaction of Pack as he ambled by the side of Miss Hollis, and Churton’s striking release from liver, as soon as the Bisara of Pooree had gone, decided the Man. He explained to Churton and Churton laughed, because he was not brought up to believe that men on the Government House List steal — at least little things. But the miraculous acceptance by Miss Hollis of that tailor, Pack, decided him to take steps on suspicion. He vowed that he only wanted to find out where his ruby-studded silver box had vanished to. You cannot accuse a man on the Government House List of stealing. And if you rifle his room you are a thief yourself. Churton, prompted by The Man who Knew, decided on burglary. If he found nothing in Pack’s room.... but it is not nice to think of what would have happened in that case.
Pack went to a dance at Benmore — Benmore WAS Benmore in those days, and not an office — and danced fifteen waltzes out of twenty-two with Miss Hollis. Churton and The Man took all the keys that they could lay hands on, and went to Pack’s room in the hotel, certain that his servants would be away. Pack was a cheap soul. He had not purchased a decent cash-box to keep his papers in, but one of those native imitations that you buy for ten rupees. It opened to any sort of key, and there at the bottom, under Pack’s Insurance Policy, lay the Bisara of Pooree!
Churton called Pack names, put the Bisara of Pooree in his pocket, and went to the dance with The Man. At least, he came in time for supp
er, and saw the beginning of the end in Miss Hollis’s eyes. She was hysterical after supper, and was taken away by her Mamma.
At the dance, with the abominable Bisara in his pocket, Churton twisted his foot on one of the steps leading down to the old Rink, and had to be sent home in a rickshaw, grumbling. He did not believe in the Bisara of Pooree any the more for this manifestation, but he sought out Pack and called him some ugly names; and “thief” was the mildest of them. Pack took the names with the nervous smile of a little man who wants both soul and body to resent an insult, and went his way. There was no public scandal.
A week later, Pack got his definite dismissal from Miss Hollis. There had been a mistake in the placing of her affections, she said. So he went away to Madras, where he can do no great harm even if he lives to be a Colonel.
Churton insisted upon The Man who Knew taking the Bisara of Pooree as a gift. The Man took it, went down to the Cart Road at once, found an ekka pony with a blue head-necklace, fastened the Bisara of Pooree inside the necklace with a piece of shoe-string and thanked Heaven that he was rid of a danger. Remember, in case you ever find it, that you must not destroy the Bisara of Pooree. I have not time to explain why just now, but the power lies in the little wooden fish. Mister Gubernatis or Max Muller could tell you more about it than I.
You will say that all this story is made up. Very well. If ever you come across a little silver, ruby-studded box, seven-eighths of an inch long by three-quarters wide, with a dark-brown wooden fish, wrapped in gold cloth, inside it, keep it. Keep it for three years, and then you will discover for yourself whether my story is true or false.
Better still, steal it as Pack did, and you will be sorry that you had not killed yourself in the beginning.
THE GATE OF A HUNDRED SORROWS.
“If I can attain Heaven for a pice, why should you be envious?”
Opium Smoker’s Proverb.
This is no work of mine. My friend, Gabral Misquitta, the half-caste, spoke it all, between moonset and morning, six weeks before he died; and I took it down from his mouth as he answered my questions so: —
It lies between the Copper-smith’s Gully and the pipe-stem sellers’ quarter, within a hundred yards, too, as the crow flies, of the Mosque of Wazir Khan. I don’t mind telling any one this much, but I defy him to find the Gate, however well he may think he knows the City. You might even go through the very gully it stands in a hundred times, and be none the wiser. We used to call the gully, “the Gully of the Black Smoke,” but its native name is altogether different of course. A loaded donkey couldn’t pass between the walls; and, at one point, just before you reach the Gate, a bulged house-front makes people go along all sideways.
It isn’t really a gate though. It’s a house. Old Fung-Tching had it first five years ago. He was a boot-maker in Calcutta. They say that he murdered his wife there when he was drunk. That was why he dropped bazar-rum and took to the Black Smoke instead. Later on, he came up north and opened the Gate as a house where you could get your smoke in peace and quiet. Mind you, it was a pukka, respectable opium-house, and not one of those stifling, sweltering chandoo-khanas, that you can find all over the City. No; the old man knew his business thoroughly, and he was most clean for a Chinaman. He was a one-eyed little chap, not much more than five feet high, and both his middle fingers were gone. All the same, he was the handiest man at rolling black pills I have ever seen. Never seemed to be touched by the Smoke, either; and what he took day and night, night and day, was a caution. I’ve been at it five years, and I can do my fair share of the Smoke with any one; but I was a child to Fung-Tching that way. All the same, the old man was keen on his money, very keen; and that’s what I can’t understand. I heard he saved a good deal before he died, but his nephew has got all that now; and the old man’s gone back to China to be buried.
He kept the big upper room, where his best customers gathered, as neat as a new pin. In one corner used to stand Fung-Tching’s Joss — almost as ugly as Fung-Tching — and there were always sticks burning under his nose; but you never smelt ‘em when the pipes were going thick. Opposite the Joss was Fung-Tching’s coffin. He had spent a good deal of his savings on that, and whenever a new man came to the Gate he was always introduced to it. It was lacquered black, with red and gold writings on it, and I’ve heard that Fung-Tching brought it out all the way from China. I don’t know whether that’s true or not, but I know that, if I came first in the evening, I used to spread my mat just at the foot of it. It was a quiet corner you see, and a sort of breeze from the gully came in at the window now and then. Besides the mats, there was no other furniture in the room — only the coffin, and the old Joss all green and blue and purple with age and polish.
Fung-Tching never told us why he called the place “The Gate of a Hundred Sorrows.” (He was the only Chinaman I know who used bad-sounding fancy names. Most of them are flowery. As you’ll see in Calcutta.) We used to find that out for ourselves. Nothing grows on you so much, if you’re white, as the Black Smoke. A yellow man is made different. Opium doesn’t tell on him scarcely at all; but white and black suffer a good deal. Of course, there are some people that the Smoke doesn’t touch any more than tobacco would at first. They just doze a bit, as one would fall asleep naturally, and next morning they are almost fit for work. Now, I was one of that sort when I began, but I’ve been at it for five years pretty steadily, and its different now. There was an old aunt of mine, down Agra way, and she left me a little at her death. About sixty rupees a month secured. Sixty isn’t much. I can recollect a time, seems hundreds and hundreds of years ago, that I was getting my three hundred a month, and pickings, when I was working on a big timber contract in Calcutta.
I didn’t stick to that work for long. The Black Smoke does not allow of much other business; and even though I am very little affected by it, as men go, I couldn’t do a day’s work now to save my life. After all, sixty rupees is what I want. When old Fung-Tching was alive he used to draw the money for me, give me about half of it to live on (I eat very little), and the rest he kept himself. I was free of the Gate at any time of the day and night, and could smoke and sleep there when I liked, so I didn’t care. I know the old man made a good thing out of it; but that’s no matter. Nothing matters, much to me; and, besides, the money always came fresh and fresh each month.
There was ten of us met at the Gate when the place was first opened. Me, and two Baboos from a Government Office somewhere in Anarkulli, but they got the sack and couldn’t pay (no man who has to work in the daylight can do the Black Smoke for any length of time straight on); a Chinaman that was Fung-Tching’s nephew; a bazar-woman that had got a lot of money somehow; an English loafer — Mac-Somebody I think, but I have forgotten — that smoked heaps, but never seemed to pay anything (they said he had saved Fung-Tching’s life at some trial in Calcutta when he was a barrister): another Eurasian, like myself, from Madras; a half-caste woman, and a couple of men who said they had come from the North. I think they must have been Persians or Afghans or something. There are not more than five of us living now, but we come regular. I don’t know what happened to the Baboos; but the bazar-woman she died after six months of the Gate, and I think Fung-Tching took her bangles and nose-ring for himself. But I’m not certain. The Englishman, he drank as well as smoked, and he dropped off. One of the Persians got killed in a row at night by the big well near the mosque a long time ago, and the Police shut up the well, because they said it was full of foul air. They found him dead at the bottom of it. So, you see, there is only me, the Chinaman, the half-caste woman that we call the Memsahib (she used to live with Fung-Tching), the other Eurasian, and one of the Persians. The Memsahib looks very old now. I think she was a young woman when the Gate was opened; but we are all old for the matter of that. Hundreds and hundreds of years old. It is very hard to keep count of time in the Gate, and besides, time doesn’t matter to me. I draw my sixty rupees fresh and fresh every month. A very, very long while ago, when I used to be getting three hundr
ed and fifty rupees a month, and pickings, on a big timber-contract at Calcutta, I had a wife of sorts. But she’s dead now. People said that I killed her by taking to the Black Smoke. Perhaps I did, but it’s so long since it doesn’t matter. Sometimes when I first came to the Gate, I used to feel sorry for it; but that’s all over and done with long ago, and I draw my sixty rupees fresh and fresh every month, and am quite happy. Not DRUNK happy, you know, but always quiet and soothed and contented.
How did I take to it? It began at Calcutta. I used to try it in my own house, just to see what it was like. I never went very far, but I think my wife must have died then. Anyhow, I found myself here, and got to know Fung-Tching. I don’t remember rightly how that came about; but he told me of the Gate and I used to go there, and, somehow, I have never got away from it since. Mind you, though, the Gate was a respectable place in Fung-Tching’s time where you could be comfortable, and not at all like the chandoo-khanas where the niggers go. No; it was clean and quiet, and not crowded. Of course, there were others beside us ten and the man; but we always had a mat apiece with a wadded woollen head-piece, all covered with black and red dragons and things; just like a coffin in the corner.
At the end of one’s third pipe the dragons used to move about and fight. I’ve watched ‘em, many and many a night through. I used to regulate my Smoke that way, and now it takes a dozen pipes to make ‘em stir. Besides, they are all torn and dirty, like the mats, and old Fung-Tching is dead. He died a couple of years ago, and gave me the pipe I always use now — a silver one, with queer beasts crawling up and down the receiver-bottle below the cup. Before that, I think, I used a big bamboo stem with a copper cup, a very small one, and a green jade mouthpiece. It was a little thicker than a walking-stick stem, and smoked sweet, very sweet. The bamboo seemed to suck up the smoke. Silver doesn’t, and I’ve got to clean it out now and then, that’s a great deal of trouble, but I smoke it for the old man’s sake. He must have made a good thing out of me, but he always gave me clean mats and pillows, and the best stuff you could get anywhere.
Complete Works of Rudyard Kipling (Illustrated) Page 120