Rudyard Kipling's Tales of Horror and Fantasy

by Rudyard Kipling

  In half an hour, when I was devoutly wishing that I had left the big boar alone, I came to a narrow path which seemed to be a compromise between a native foot-path and a pig-run. It was barely six inches wide, but I could sidle along it in comfort. The grass was extremely thick here, and where the path was ill defined it was necessary to crush into the tussocks either with both hands before the face, or to back into it, leaving both hands free to manage the rifle. None the less it was a path, and valuable because it might lead to a place.

  At the end of nearly fifty yards of fair way, just when I was preparing to back into an unusually stiff tussock, I missed Mr Wardle, who for his girth is an unusually frivolous dog and never keeps to heel. I called him three times and said aloud, ‘Where has the little beast gone to?’ Then I stepped backwards several paces, for almost under my feet a deep voice repeated, ‘Where has the little beast gone?’ To appreciate an unseen voice thoroughly you should hear it when you are lost in stifling jungle grass. I called Mr Wardle again and the underground echo assisted me. At that I ceased calling and listened very attentively, because I thought I heard a man laughing in a peculiarly offensive manner. The heat made me sweat, but the laughter made me shake. There is no earthly need for laughter in high grass. It is indecent, as well as impolite. The chuckling stopped, and I took courage and continued to call till I thought that I had located the echo somewhere behind and below the tussock into which I was preparing to back just before I lost Mr Wardle. I drove my rifle up to the triggers between thegrass-stems in a downward and forward direction. Then I waggled it to and fro, but it did not seem to touch ground on the far side of the tussock as it should have done. Every time that I grunted with the exertion of driving a heavy rifle through thick grass, the grunt was faithfully repeated from below, and when I stopped to wipe my face the sound of low laughter was distinct beyond doubting.

  I went into the tussock, face first, an inch at a time, my mouth open and my eyes fine, full, and prominent. When I had overcome the resistance of the grass I found that I was looking straight across a black gap in the ground. That I was actually lying on my chest leaning over the mouth of a well so deep I could scarcely see the water in it.

  There were things in the water, – black things, – and the water was as black as pitch with blue scum atop. The laughing sound came from the noise of a little spring, spouting halfway down one side of the well. Sometimes as the black things circled round, the trickle from the spring fell upon their tightly-stretched skins, and then the laughter changed into a sputter of mirth. One thing turned over on its back, as I watched,and drifted round and round the circle of the mossy brickwork with a hand and half an arm held clear of the water in a stiff and horrible flourish, as though it were a very wearied guide paid to exhibit the beauties of the place.

  I did not spend more than half-an-hour in creeping round that well and finding the path on the other side. The remainder of the journey I accomplished by feeling every foot of ground in front of me, and crawling like a snail through every tussock. I carried Mr Wardle in my arms and he licked my nose. He was not frightened in the least, nor was I, but we wished to reach open ground in order to enjoy the view. My knees were loose, and the apple in my throat refused to slide up and down. The path on the far side of the well was a very good one, though boxed in on all sides by grass, and it led me in time to a priest’s hut in the centre of a little clearing. When that priest saw my very white face coming through the grass he howled with terror and embraced my boots; but when I reached the bedstead set outside his door I sat down quicklyand Mr Wardle mounted guard over me. I was not in a condition to take care of myself.

  When I awoke I told the priest to lead me into the open, out of the Arti-goth patch and to walk slowly in front of me. Mr Wardle hates natives, and the priest was more afraid of Mr Wardle than of me, though we were both angry. He walked very slowly down a narrow little path from his hut. That path crossed three paths, such as the one I had come by in the first instance, and every one of the three headed towards the Bubbling Well. Once when we stopped to draw breath, I heard the Well laughing to itself alone in the thick grass, and only my need for his services prevented my firing both barrels into the priest’s back.

  When we came to the open the priest crashed back into cover, and I went to the village of Arti-goth for a drink. It was pleasant to be able to see the horizon all round, as well as the ground underfoot.

  The villagers told me that the patch of grass was full of devils and ghosts, all in the service of the priest, and that men and women and children had entered it and had never returned. They said the priest used their livers for purposes of witchcraft. When I asked why they had not told me of this at the outset, they said that they were afraid they would lose their reward for bringing news of the pig.

  Before I left I did my best to set the patch alight, but the grass was too green. Some fine summer day, however, if the wind is favourable, a file of old newspapers and a box of matches will make clear the mystery of Bubbling Well Road.

  THE SENDING OF DANA DA

  When the Devil rides on your chest remember the low-caste man.

  Native Proverb

  Once upon a time, some people in India made a new Heaven and a new Earth out of broken teacups, a missing brooch or two, and a hairbrush. These were hidden under bushes, or stuffed into holes in the hillside, and an entire Civil Service of subordinate Gods used to find or mend them again; and every one said: ‘There are more things in Heaven and Earth than are dreamt of in our philosophy.’ Several other things happened also, but the Religion never seemed to get much beyond its first manifestations; though it added an air-line postal service and orchestral effects in order to keep abreast of the times and choke off competition.

  This Religion was too elastic for ordinary use. It stretched itself and embraced pieces of everything that the medicine-men of all ages have manufactured. It approved of and stole from Freemasonry; looted the Latter-day Rosicrucians of half their pet words; took any fragments of Egyptian philosophy that it found in the Encyclopaedia Britannica; annexed as many of the Vedas as had been translated into French or English, and talked of all the rest; built in the German versions of what is left of the Zend Avesta; encouraged White, Grey, and Black Magic, including spiritualism, palmistry, fortune-telling by cards, hot chestnuts, double-kernelled nuts, and tallow droppings; would have adopted Voodoo and Obeah had it known anything about them, and showed itself, in every way, one of the most accommodating arrangements that had ever been invented since the birth of the Sea.

  When it was in thorough working order, with all the machinery, down to the subscriptions, complete, Dana Dacame from nowhere, with nothing in his hands, and wrote a chapter in its history which has hitherto been unpublished. He said that his first name was Dana, and his second was Da. Now, setting aside Dana of the New York Sun,Dana is a Bhil name, and Da fits no native of India unless you accept the Bengali De as theoriginal spelling. Da is Lap or Finnish; and Dana Da was neither Finn, Chin, Bhil, Bengali, Lap, Nair, Gond, Romany, Magh, Bokhariot, Kurd, Armenian, Levantine, Jew, Persian, Punjabi, Madrasi, Parsee, nor anything else known to ethnologists. He was simply Dana Da, and declined to give further information. For the sake of brevity and as roughly indicating his origin, he was called ‘The Native’. He might have been the original Old Man of the Mountains, who is said to be the only authorised Head of the Tea-cup Creed. Some people said that he was; but Dana Da used to smile and deny any connection with the cult, explaining that he was an ‘Independent Experimenter’.

  As I have said, he came from nowhere, with his hands behind his back, and studied the Creed for three weeks, sitting at the feet of those best competent to explain its mysteries. Then he laughed aloud and went away, but the laugh might have been either of devotion or derision.

  When he returned he was without money, but his pride wasunabated. He declaredthat he knew more about the Things inHeaven and Earth than those who taught him, and for this contumacy was abandoned altogether.
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br />   His next appearance in public life was at a big cantonment in Upper India, and he was then telling fortunes with the help of three leaden dice, a very dirty old cloth, and a little tin box of opium pills. He told better fortunes when he was allowed half a bottle of whisky; but the things which he invented on the opium were quite worth the money. He was in reduced circumstances. Among other people’s he told the fortune of an Englishman who had once been interested in the Simla Creed, but who, later on, had married and forgotten all his old knowledge in the study of babies and things. The Englishman allowed Dana Da to tell a fortune for charity’s sake, and gave him five rupees, a dinner, and some old clothes. When he hadeaten, Dana Da professed gratitude, and asked if there were anything he could do for his host – in the esoteric line.

  ‘Is there any one that you love?’ said Dana Da. The Englishman loved his wife, but had no desire to drag her name into the conversation. He therefore shook his head.

  ‘Is there any one that you hate?’ said Dana Da. The Englishman said that there were several men whom he hated deeply.

  ‘Very good,’ said Dana Da, upon whom the whisky and the opium were beginning to tell. ‘Only give me their names, and I will despatch a Sending to them and kill them.’

  Now a Sending is a horrible arrangement, first invented, they say, in Iceland. It is a Thing sent by a wizard, and may take any form, but, most generally, wanders about the land in the shape of a little purple cloud till it finds the Sendee, and him it kills by changing into the form of a horse, or a cat, or a man without a face. It is not strictly a native patent, though chamars of the skin and hide castes can, if irritated, despatch a Sending which sits on the breast of their enemy by night and nearly kills him. Very few natives care to irritate chamars for this reason.

  ‘Let me despatch a Sending,’ said Dana Da. ‘I am nearly dead now with want, and drink, and opium; but I should like to kill a man before I die. I can send a Sending anywhere you choose, and in any form except in the shape of a man.’

  The Englishman had no friends that he wished to kill, but partly to soothe Dana Da, whose eyes were rolling, and partly to see what would be done, he asked whether a modified Sending could not be arranged for – such a Sending as should make a man’s life a burden to him, and yet do him no harm. If this were possible, he notified his willingness to give Dana Da ten rupees for the job.

  ‘I am not what I was once,’ said Dana Da, ‘and I must take the money because I am poor. To what Englishman shall I send it?’

  ‘Send a Sending to Lone Sahib,’ said the Englishman, naming a man who had been most bitter in rebuking him for his apostasy from the Tea-cup Creed. Dana Da laughed and nodded.

  ‘I could have chosen no better man myself,’ said he. ‘I will see that he finds the Sending about his path and about his bed.’

  He lay down on the hearth-rug, turned up the whites of his eyes, shivered all over, and began to snort. This was Magic, or Opium, or the Sending, or all three. When he opened his eyes he vowed that the Sending had started upon the war-path, and was at that moment flying up to the town where Lone Sahib lived.

  ‘Give me my ten rupees,’ said Dana Da wearily, ‘and write a letter to Lone Sahib, telling him, and all who believe with him, that you and a friend are using a power greater than theirs. They will see that you are speaking the truth.’

  He departed unsteadily, with the promise of some more rupees if anything came of the Sending.

  The Englishman sent a letter to Lone Sahib, couched in what he remembered of the terminology of the Creed. He wrote: ‘I also, in the days of what you held to be my backsliding have obtained Enlightenment, and with Enlightenment has come Power,’ Then he grew so deeply mysterious that the recipient of the letter could make neither head nor tail of it, and was proportionately impressed; for he fancied that his friend had become a ‘fifth-rounder’. When a man is a ‘fifth-rounder’ he can do more than Slade and Houdini combined.

  Lone Sahib read the letter in five different fashions, and was beginning a sixth interpretation when his bearer dashed in with the news that there was a cat on the bed. Now if there was one thing that Lone Sahib hated more than another, it was a cat. He scolded the bearer for not turning it out of the house. The bearer said that he was afraid. All the doors of the bedroom had been shut throughout the morning, and no real cat could possibly have entered the room. He would prefer not to meddle with the creature.

  Lone Sahib entered the room gingerly, and there, on the pillow of his bed, sprawled and whimpered a wee white kitten; not a jumpsome, frisky little beast, but a slug-like crawler with its eyes barely opened and its paws lacking strength or direction – a kitten that ought to have been in a basket with its mamma. Lone Sahib caught it by the scruff of its neck, handedit over to the sweeper to be drowned, and fined the bearer four annas.

  That evening, as he was reading in his room, he fancied that he saw something moving about on the hearth-rug, outside the circle of light from his reading-lamp. When the thing began to myowl he realized that it was a kitten – a wee white kitten, nearly blind and very miserable. He was seriously angry, and spoke bitterly to his bearer, who said that there was no kitten in the room when he brought in the lamp, and real kittens of tender age generally had mother-cats in attendance.

  ‘If the Presence will go out into the veranda and listen,’ said the bearer, ‘he will hear no cats. How, therefore, can the kitten on the bed and the kitten on the hearth-rug be real kittens?’

  Lone Sahib went out to listen, and the bearer followed him, but there was no sound of any one mewing for her children. He returned to his room, having hurled the kitten down the hillside, and wrote out the incidents of the day for the benefit of his co-religionists. Those people were so absolutely free from superstition that they ascribed anything a little out of the common to Agencies. As it was their business to know all about the Agencies, they were on terms of almost indecent familiarity with Manifestations of every kind. Their letters dropped from the ceiling – unstamped – and Spirits used to squatter up and down their staircases all night; but they had never come into contact with kittens. Lone Sahib wrote out the facts, noting the hour and the minute, as every Psychical Observer is bound to do, and appending the Englishman’s letter, because it was the most mysterious document and might have had a bearing upon anything in this world or the next. An outsider would have translated all the tangle thus. ‘Look out! You laughed at me once, and now I am going to make you sit up.’

  Lone Sahib’s co-religionists found that meaning in it; but their translation was refined and full of four-syllable words. They held a sederunt, and were filled with tremulous joy, for, in spite of their familiarity with all the other worlds and cycles, they had a very human awe of things sent from Ghostland. They met in Lone Sahib’s room in shrouded and sepulchralgloom, and their conclave was broken up by a clinking among the photo-frames on the mantelpiece. A wee white kitten, nearly blind, was looping and writhing itself between the clock and the candlesticks. That stopped all investigations or doublings. Here was the Manifestation in the flesh. It was, so far as could be seen, devoid of purpose, but it was a Manifestation of undoubted authenticity.

  They drafted a Round Robin to the Englishman, the backslider of old days, adjuring him in the interests of the Creed to explain whether there was any connection between the embodiment of some Egyptian God or other (I have forgotten the name) and his communication. They called the kitten Ra, or Thoth, or Tum, or something; and when Lone Sahib confessed that the first one had, at his most misguided instance, been drowned by the sweeper, they said consolingly that in his next life he would be a ‘bounder’, and not even a ‘rounder’ of the lowest grade. These words may not be quite correct, but they accurately express the sense of the house.

  When the Englishman received the Round Robin – it came by post – he was startled and bewildered. He sent into the bazar for Dana Da, who read the letter and laughed. ‘That is my Sending,’ said he. ‘I told you I would work well. Now give me another te
n rupees.’

  ‘But what in the world is this gibberish about Egyptian Gods?’ asked the Englishman.

  ‘Cats,’ said Dana Da with a hiccough, for he had discovered the Englishman’s whisky-bottle. ‘Cats, and cats, and cats! Never was such a Sending. A hundred of cats. Now give me ten more rupees and write as I dictate.’

  Dana Da’s letter was a curiosity. It bore the Englishman’s signature, and hinted at cats – at a Sending of Cats. The mere words on paper were creepy and uncanny to behold.

  ‘What have you done, though?’ said the Englishman. ‘I am as much in the dark as ever. Do you mean to say that you can actually send this absurd Sending you talk about?’

  ‘Judge for yourself,’ said Dana Da. ‘What does that letter mean? In a little time they will all be at my feet and yours, and I – oh, glory! – will be drugged or drunk all day long.’

  Dana Da knew his people.

  When a man who hates cats wakes up in the morning and finds a little squirming kitten on his breast, or puts his hand into his ulster-pocket and finds a little half-dead kitten where his gloves should be, or opens his trunk and finds a vile kitten among his dress-shirts, or goes for a long ride with his mackintosh strapped on his saddle-bow and shakes a little squawling kitten from its folds when he opens it, or goes out to dinner and finds a little blind kitten under his chair, or stays at home and finds a writhing kitten under the quilt, or wriggling among his boots, or hanging, head downwards, in his tobacco-jar, or being mangled by his terrier in the veranda – when such a man finds one kitten, neither more nor less, once a day in a place where no kitten rightly could or should be, he is naturally upset. When he dare not murder his daily trove because he believes it to be a Manifestation, an Emissary, an Embodiment, and half-a-dozen other things all out of the regular course of nature, he is more than upset. He is actually distressed. Some of Lone Sahib’s co-religionists thought that he was a highly-favoured individual; but many said that if he had treated the first kitten with proper respect – as suited a Thoth-Ra-Tum-Sennacherib Embodiment – all this trouble would have been averted. They compared him to the Ancient Mariner, but none the less they were proud of him and proud of the Englishman who had sent the Manifestation. They did not call it a Sending because Icelandic magic was not in their programme.