Complete Works of Rudyard Kipling (Illustrated)

by Rudyard Kipling

  “But — but — but,” said Mowgli, turning to Baloo, “why did not the First of the Tigers continue to eat grass and leaves and trees? He did but break the buck’s neck. He did not EAT. What led him to the hot meat?”

  “The trees and the creepers marked him, Little Brother, and made him the striped thing that we see. Never again would he eat their fruit; but from that day he revenged himself upon the deer, and the others, the Eaters of Grass,” said Baloo.

  “Then THOU knowest the tale. Heh? Why have I never heard?”

  “Because the Jungle is full of such tales. If I made a beginning there would never be an end to them. Let go my ear, Little Brother.”

  THE LAW OF THE JUNGLE

  Just to give you an idea of the immense variety of the Jungle Law, I have translated into verse (Baloo always recited them in a sort of sing-song) a few of the laws that apply to the wolves. There are, of course, hundreds and hundreds more, but these will do for specimens of the simpler rulings.

  Now this is the Law of the Jungle — as old and as true as

  the sky;

  And the Wolf that shall keep it may prosper, but the Wolf

  that shall break it must die.

  As the creeper that girdles the tree-trunk the Law runneth

  forward and back —

  For the strength of the Pack is the Wolf, and the strength

  of the Wolf is the Pack.

  Wash daily from nose-tip to tail-tip; drink deeply, but

  never too deep;

  And remember the night is for hunting, and forget not

  the day is for sleep.

  The jackal may follow the Tiger, but, Cub, when thy

  whiskers are grown,

  Remember the Wolf is a hunter — go forth and get food

  of thine own.

  Keep peace with the Lords of the Jungle — the Tiger, the

  Panther, the Bear;

  And trouble not Hathi the Silent, and mock not the Boar

  in his lair.

  When Pack meets with Pack in the Jungle, and neither

  will go from the trail,

  Lie down till the leaders have spoken — it may be fair

  words shall prevail.

  When ye fight with a Wolf of the Pack, ye must

  fight him alone and afar,

  Lest others take part in the quarrel, and the Pack be

  diminished by war.

  The Lair of the Wolf is his refuge, and where he has

  made him his home,

  Not even the Head Wolf may enter, not even the Council

  may come.

  The Lair of the Wolf is his refuge, but where he has

  digged it too plain,

  The Council shall send him a message, and so he shall

  change it again.

  If ye kill before midnight, be silent, and wake not the

  woods with your bay,

  Lest ye frighten the deer from the crops, and the brothers

  go empty away.

  Ye may kill for yourselves, and your mates, and your cubs

  as they need, and ye can;

  But kill not for pleasure of killing, and SEVEN TIMES NEVER

  KILL MAN.

  If ye plunder his Kill from a weaker, devour not all in

  thy pride;

  Pack-Right is the right of the meanest; so leave him the

  head and the hide.

  The Kill of the Pack is the meat of the Pack. Ye must

  eat where it lies;

  And no one may carry away of that meat to his lair, or

  he dies.

  The Kill of the Wolf is the meat of the Wolf. He may

  do what he will,

  But, till he has given permission, the Pack may not eat

  of that Kill.

  Cub-Right is the right of the Yearling. From all of his

  Pack he may claim

  Full-gorge when the killer has eaten; and none may

  refuse him the same.

  Lair-Right is the right of the Mother. From all of her

  year she may claim

  One haunch of each kill for her litter, and none may

  deny her the same.

  Cave-Right is the right of the Father — to hunt by himself

  for his own.

  He is freed of all calls to the Pack; he is judged by the

  Council alone.

  Because of his age and his cunning, because of his gripe

  and his paw,

  In all that the Law leaveth open, the word of the Head

  Wolf is Law.

  Now these are the Laws of the Jungle, and many and

  mighty are they;

  But the head and the hoof of the Law and the haunch

  and the hump is — Obey!

  THE MIRACLE OF PURUN BHAGAT

  The night we felt the earth would move

  We stole and plucked him by the hand,

  Because we loved him with the love

  That knows but cannot understand.

  And when the roaring hillside broke,

  And all our world fell down in rain,

  We saved him, we the Little Folk;

  But lo! he does not come again!

  Mourn now, we saved him for the sake

  Of such poor love as wild ones may.

  Mourn ye! Our brother will not wake,

  And his own kind drive us away!

  Dirge of the Langurs.

  There was once a man in India who was Prime Minister of one of the semi-independent native States in the north-western part of the country. He was a Brahmin, so high-caste that caste ceased to have any particular meaning for him; and his father had been an important official in the gay-coloured tag-rag and bobtail of an old-fashioned Hindu Court. But as Purun Dass grew up he felt that the old order of things was changing, and that if any one wished to get on in the world he must stand well with the English, and imitate all that the English believed to be good. At the same time a native official must keep his own master’s favour. This was a difficult game, but the quiet, close-mouthed young Brahmin, helped by a good English education at a Bombay University, played it coolly, and rose, step by step, to be Prime Minister of the kingdom. That is to say, he held more real power than his master the Maharajah.

  When the old king — who was suspicious of the English, their railways and telegraphs — died, Purun Dass stood high with his young successor, who had been tutored by an Englishman; and between them, though he always took care that his master should have the credit, they established schools for little girls, made roads, and started State dispensaries and shows of agricultural implements, and published a yearly blue-book on the “Moral and Material Progress of the State,” and the Foreign Office and the Government of India were delighted. Very few native States take up English progress altogether, for they will not believe, as Purun Dass showed he did, that what was good for the Englishman must be twice as good for the Asiatic. The Prime Minister became the honoured friend of Viceroys, and Governors, and Lieutenant-Governors, and medical missionaries, and common missionaries, and hard-riding English officers who came to shoot in the State preserves, as well as of whole hosts of tourists who travelled up and down India in the cold weather, showing how things ought to be managed. In his spare time he would endow scholarships for the study of medicine and manufactures on strictly English lines, and write letters to the “Pioneer”, the greatest Indian daily paper, explaining his master’s aims and objects.

  At last he went to England on a visit, and had to pay enormous sums to the priests when he came back; for even so high-caste a Brahmin as Purun Dass lost caste by crossing the black sea. In London he met and talked with every one worth knowing — men whose names go all over the world — and saw a great deal more than he said. He was given honorary degrees by learned universities, and he made speeches and talked of Hindu social reform to English ladies in evening dress, till all London cried, “This is the most fascinating man we have ever met at dinner since cloths were first laid.”

&nb
sp; When he returned to India there was a blaze of glory, for the Viceroy himself made a special visit to confer upon the Maharajah the Grand Cross of the Star of India — all diamonds and ribbons and enamel; and at the same ceremony, while the cannon boomed, Purun Dass was made a Knight Commander of the Order of the Indian Empire; so that his name stood Sir Purun Dass, K.C.I.E.

  That evening, at dinner in the big Viceregal tent, he stood up with the badge and the collar of the Order on his breast, and replying to the toast of his master’s health, made a speech few Englishmen could have bettered.

  Next month, when the city had returned to its sun-baked quiet, he did a thing no Englishman would have dreamed of doing; for, so far as the world’s affairs went, he died. The jewelled order of his knighthood went back to the Indian Government, and a new Prime Minister was appointed to the charge of affairs, and a great game of General Post began in all the subordinate appointments. The priests knew what had happened, and the people guessed; but India is the one place in the world where a man can do as he pleases and nobody asks why; and the fact that Dewan Sir Purun Dass, K.C.I.E., had resigned position, palace, and power, and taken up the begging-bowl and ochre-coloured dress of a Sunnyasi, or holy man, was considered nothing extraordinary. He had been, as the Old Law recommends, twenty years a youth, twenty years a fighter, — though he had never carried a weapon in his life, — and twenty years head of a household. He had used his wealth and his power for what he knew both to be worth; he had taken honour when it came his way; he had seen men and cities far and near, and men and cities had stood up and honoured him. Now he would let those things go, as a man drops the cloak he no longer needs.

  Behind him, as he walked through the city gates, an antelope skin and brass-handled crutch under his arm, and a begging-bowl of polished brown coco-de-mer in his hand, barefoot, alone, with eyes cast on the ground — behind him they were firing salutes from the bastions in honour of his happy successor. Purun Dass nodded. All that life was ended; and he bore it no more ill-will or good-will than a man bears to a colourless dream of the night. He was a Sunnyasi — a houseless, wandering mendicant, depending on his neighbours for his daily bread; and so long as there is a morsel to divide in India, neither priest nor beggar starves. He had never in his life tasted meat, and very seldom eaten even fish. A five-pound note would have covered his personal expenses for food through any one of the many years in which he had been absolute master of millions of money. Even when he was being lionised in London he had held before him his dream of peace and quiet — the long, white, dusty Indian road, printed all over with bare feet, the incessant, slow-moving traffic, and the sharp-smelling wood smoke curling up under the fig-trees in the twilight, where the wayfarers sit at their evening meal.

  When the time came to make that dream true the Prime Minister took the proper steps, and in three days you might more easily have found a bubble in the trough of the long Atlantic seas, than Purun Dass among the roving, gathering, separating millions of India.

  At night his antelope skin was spread where the darkness overtook him — sometimes in a Sunnyasi monastery by the roadside; sometimes by a mud-pillar shrine of Kala Pir, where the Jogis, who are another misty division of holy men, would receive him as they do those who know what castes and divisions are worth; sometimes on the outskirts of a little Hindu village, where the children would steal up with the food their parents had prepared; and sometimes on the pitch of the bare grazing-grounds, where the flame of his stick fire waked the drowsy camels. It was all one to Purun Dass — or Purun Bhagat, as he called himself now. Earth, people, and food were all one. But unconsciously his feet drew him away northward and eastward; from the south to Rohtak; from Rohtak to Kurnool; from Kurnool to ruined Samanah, and then up-stream along the dried bed of the Gugger river that fills only when the rain falls in the hills, till one day he saw the far line of the great Himalayas.

  Then Purun Bhagat smiled, for he remembered that his mother was of Rajput Brahmin birth, from Kulu way — a Hill-woman, always home-sick for the snows — and that the least touch of Hill blood draws a man in the end back to where he belongs.

  “Yonder,” said Purun Bhagat, breasting the lower slopes of the Sewaliks, where the cacti stand up like seven-branched candlesticks-”yonder I shall sit down and get knowledge”; and the cool wind of the Himalayas whistled about his ears as he trod the road that led to Simla.

  The last time he had come that way it had been in state, with a clattering cavalry escort, to visit the gentlest and most affable of Viceroys; and the two had talked for an hour together about mutual friends in London, and what the Indian common folk really thought of things. This time Purun Bhagat paid no calls, but leaned on the rail of the Mall, watching that glorious view of the Plains spread out forty miles below, till a native Mohammedan policeman told him he was obstructing traffic; and Purun Bhagat salaamed reverently to the Law, because he knew the value of it, and was seeking for a Law of his own. Then he moved on, and slept that night in an empty hut at Chota Simla, which looks like the very last end of the earth, but it was only the beginning of his journey. He followed the Himalaya-Thibet road, the little ten-foot track that is blasted out of solid rock, or strutted out on timbers over gulfs a thousand feet deep; that dips into warm, wet, shut-in valleys, and climbs out across bare, grassy hill-shoulders where the sun strikes like a burning-glass; or turns through dripping, dark forests where the tree-ferns dress the trunks from head to heel, and the pheasant calls to his mate. And he met Thibetan herdsmen with their dogs and flocks of sheep, each sheep with a little bag of borax on his back, and wandering wood-cutters, and cloaked and blanketed Lamas from Thibet, coming into India on pilgrimage, and envoys of little solitary Hill-states, posting furiously on ring-streaked and piebald ponies, or the cavalcade of a Rajah paying a visit; or else for a long, clear day he would see nothing more than a black bear grunting and rooting below in the valley. When he first started, the roar of the world he had left still rang in his ears, as the roar of a tunnel rings long after the train has passed through; but when he had put the Mutteeanee Pass behind him that was all done, and Purun Bhagat was alone with himself, walking, wondering, and thinking, his eyes on the ground, and his thoughts with the clouds.

  One evening he crossed the highest pass he had met till then — it had been a two-day’s climb — and came out on a line of snow-peaks that banded all the horizon — mountains from fifteen to twenty thousand feet high, looking almost near enough to hit with a stone, though they were fifty or sixty miles away. The pass was crowned with dense, dark forest — deodar, walnut, wild cherry, wild olive, and wild pear, but mostly deodar, which is the Himalayan cedar; and under the shadow of the deodars stood a deserted shrine to Kali — who is Durga, who is Sitala, who is sometimes worshipped against the smallpox.

  Purun Dass swept the stone floor clean, smiled at the grinning statue, made himself a little mud fireplace at the back of the shrine, spread his antelope skin on a bed of fresh pine-needles, tucked his bairagi — his brass-handled crutch — under his armpit, and sat down to rest.

  Immediately below him the hillside fell away, clean and cleared for fifteen hundred feet, where a little village of stone-walled houses, with roofs of beaten earth, clung to the steep tilt. All round it the tiny terraced fields lay out like aprons of patchwork on the knees of the mountain, and cows no bigger than beetles grazed between the smooth stone circles of the threshing-floors. Looking across the valley, the eye was deceived by the size of things, and could not at first realise that what seemed to be low scrub, on the opposite mountain-flank, was in truth a forest of hundred-foot pines. Purun Bhagat saw an eagle swoop across the gigantic hollow, but the great bird dwindled to a dot ere it was half-way over. A few bands of scattered clouds strung up and down the valley, catching on a shoulder of the hills, or rising up and dying out when they were level with the head of the pass. And “Here shall I find peace,” said Purun Bhagat.

  Now, a Hill-man makes nothing of a few hundred feet up or down, and
as soon as the villagers saw the smoke in the deserted shrine, the village priest climbed up the terraced hillside to welcome the stranger.

  When he met Purun Bhagat’s eyes — the eyes of a man used to control thousands — he bowed to the earth, took the begging-bowl without a word, and returned to the village, saying, “We have at last a holy man. Never have I seen such a man. He is of the Plains — but pale-coloured — a Brahmin of the Brahmins.” Then all the housewives of the village said, “Think you he will stay with us?” and each did her best to cook the most savoury meal for the Bhagat. Hill-food is very simple, but with buckwheat and Indian corn, and rice and red pepper, and little fish out of the stream in the valley, and honey from the flue-like hives built in the stone walls, and dried apricots, and turmeric, and wild ginger, and bannocks of flour, a devout woman can make good things, and it was a full bowl that the priest carried to the Bhagat. Was he going to stay? asked the priest. Would he need a chela — a disciple — to beg for him? Had he a blanket against the cold weather? Was the food good?

  Purun Bhagat ate, and thanked the giver. It was in his mind to stay. That was sufficient, said the priest. Let the begging-bowl be placed outside the shrine, in the hollow made by those two twisted roots, and daily should the Bhagat be fed; for the village felt honoured that such a man — he looked timidly into the Bhagat’s face — should tarry among them.

  That day saw the end of Purun Bhagat’s wanderings. He had come to the place appointed for him — the silence and the space. After this, time stopped, and he, sitting at the mouth of the shrine, could not tell whether he were alive or dead; a man with control of his limbs, or a part of the hills, and the clouds, and the shifting rain and sunlight. He would repeat a Name softly to himself a hundred hundred times, till, at each repetition, he seemed to move more and more out of his body, sweeping up to the doors of some tremendous discovery; but, just as the door was opening, his body would drag him back, and, with grief, he felt he was locked up again in the flesh and bones of Purun Bhagat.