The Lock and Key Library: Classic Mystery and Detective Stories: Modern English. Various
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for ordinary use. It stretched itself and embraced pieces of everything that medicine men of all ages have manufactured. It approved 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 Encyclopædia 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, gray, and black magic, including Spiritualism, palmistry, fortune-telling by cards, hot chestnuts, double-kerneled nuts and tallow droppings; would have adopted Voodoo and Oboe 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Dana Da came from nowhere, with nothing in his hands, and wrote a chapter in its history which has hitherto been unpublished.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 Dé as the original spelling. Da is Lap or Finnish; and Dana Da was neither Finn, Chin, Bhil, Bengali, Lap, Nair, Gond, Romaney, 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 authorized head of the Teacup 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 was unabated. He declared that he knew more about the things in heaven and earth than those who taught him, and for this contumacy was abandoned altogether.
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 Exchange. 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 had eaten, Dana Da professed gratitude, and asked if there were anything he could do for his host—in the esoteric line.
"Is there anyone 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 anyone 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 dispatch 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 can, if irritated, dispatch 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 dispatch 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 Teacup 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 hearthrug, 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 warpath, and was at that moment flying up to the town where Lone Sahib lives.
"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 Houdin 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 rated 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 sluglike 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, handed it 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 hearthrug, 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 hearthrug be real kittens?"
Lone Sahib went out to listen, and the bearer followed him, but there was no sound of Rachel 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 coreligionists. 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