The Wish House and Other Stories (12 page)

I hope I may never see another man like that seal-cutter. He was stripped to the waist, with a wreath of white jasmine as thick as my wrist round his forehead, a salmon coloured loin-cloth round his middle, and a steel bangle on each ankle. This was not awe-inspiring. It was the face of the man that turned me cold. It was blue-grey in the first place. In the second, the eyes were rolled back till you could only see the whites of them; and, in the third, the face was the face of a demon – a ghoul – anything you please except of the sleek, oily old ruffian who sat in the daytime over his turning-lathe downstairs. He was lying on his stomach with his arms turned and crossed behind him, as if he had been thrown down pinioned. His head and neck were the only parts of him off the floor. They were nearly at right angles to the body, like the head of a cobra at spring. It was ghastly. In the centre of the room, on the bare earth floor, stood a big, deep, brass basin, with a pale blue-green light floating in the centre like a night-light. Round that basin the man on the floor wriggled himself three times. How he did it I do not know. I could see the muscles ripple along his spine and fall smooth again; but I could not see any other motion. The head seemed the only thing alive about him, except that slow curl and uncurl of the labouring back-muscles. Janoo from the bed was breathing seventy to the minute; Azizun held her hands before her eyes; and old Suddhoo, fingering at the dirt that had got into his white beard, was crying to himself. The horror of it was that the creeping, crawly thing made no sound – only crawled! And, remember, this lasted for ten minutes, while the terrier whined, and Azizun shuddered, and Janoo gasped, and Suddhoo cried.

I felt the hair lift at the back of my head, and my heart thump like a thermantidote paddle. Luckily, the seal-cutter betrayed himself by his most impressive trick and made me calm again. After he had finished that unspeakable triple crawl, he stretched his head away from the floor as high as he could, and sent out a jet of fire from his nostrils. Now I knew how fire-spouting is done – I can do it myself – so I felt at ease. The business was a fraud. If he had only kept to that crawl without trying to raise the effect, goodness knows what I might not have thought. Both the girls shrieked at the jet of fire and the head dropped, chin-down on the floor, with a thud; the whole body lying there like a corpse with its arms trussed. There was a pause of five full minutes after this, and the blue-green flame died down. Janoo stooped to settle one of her anklets, while Azizun turned her face to the wall and took the terrier in her arms. Suddhoo put out an arm mechanically to Janoo’s
huqa
, and she slid it across
the floor with her foot. Directly above the body and on the wall were a couple of flaming portraits, in stamped-paper frames, of the Queen and the Prince of Wales. They looked down on the performance, and to my thinking, seemed to heighten the grotesqueness of it all.

Just when the silence was getting unendurable, the body turned over and rolled away from the basin to the side of the room, where it lay stomach-up. There was a faint ‘plop’ from the basin – exactly like the noise a fish makes when it takes a fly – and the green light in the centre revived.

I looked at the basin, and saw, bobbing in the water, the dried, shrivelled, black head of a native baby – open eyes, open mouth, and shaved scalp. It was worse, being so very sudden, than the crawling exhibition. We had no time to say anything before it began to speak.

Read Poe’s account of the voice that came from the mesmerized dying man, and you will realize less than one-half of the horror of that head’s voice.

There was an interval of a second or two between each word, and a sort of ‘ring, ring, ring,’ in the note of the voice, like the timbre of a bell. It pealed slowly, as if talking to itself, for several minutes before I got rid of my cold sweat. Then the blessed solution struck me. I looked at the body lying near the doorway, and saw, just where the hollow of the throat joins on the shoulders, a muscle that had nothing to do with any man’s regular breathing twitching away steadily. The whole thing was a careful reproduction of the Egyptian teraphim that one reads about sometimes; and the voice was as clever and as appalling a piece of ventriloquism as one could wish to hear. All this time the head was ‘lip-lip-lapping’ against the side of the basin, and speaking. It told Suddhoo, on his face again whining, of his son’s illness and of the state of the illness up to the evening of that very night. I always shall respect the seal-cutter for keeping so faithfully to the time of the Peshawar telegrams. It went on to say that skilled doctors were night and day watching over the man’s life; and that he would eventually recover if the fee to the potent sorcerer, whose servant was the head in the basin, were doubled.

Here the mistake from the artistic point of view came in. To ask for twice your stipulated fee in a voice that Lazarus might have used when he rose from the dead, is absurd. Janoo, who is really a woman of masculine intellect, saw this as quickly as I did. I heard her say
‘Asli nahin! Fareib!’
scornfully under her breath; and just as she said so the light in the basin died out, the head stopped talking, and we heard the room door creak on its hinges. Then Janoo struck a match, lit the lamp, and we saw that head, basin, and seal-cutter were gone.
Suddhoo was wringing his hands, and explaining to any one who cared to listen, that, if his chances of eternal salvation depended on it, he could not raise another two hundred rupees. Azizun was nearly in hysterics in the corner; while Janoo sat down composedly on one of the beds to discuss the probabilities of the whole thing being a
bunao
, or ‘make-up’.

I explained as much as I knew of the seal-cutter’s way of
jadoo;
but her argument was much more simple – ‘The magic that is always demanding gifts is no true magic,’ said she. ‘My mother told me that the only potent love-spells are those which are told you for love. This seal-cutter man is a liar and a devil. I dare not tell, do anything, or get anything done, because I am in debt to Bhagwan Dass the
bunnia
for two gold rings and a heavy anklet. I must get my food from his shop. The seal-cutter is the friend of Bhagwan Dass, and he would poison my food. A fool’s
jadoo
has been going on for ten days, and has cost Suddhoo many rupees each night. The seal-cutter used black hens and lemons and mantras before. He never showed us anything like this till tonight. Azizun is a fool, and will be a
purdahnashin
soon. Suddhoo has lost his strength and his wits. See now! I had hoped to get from Suddhoo many rupees while he lived, and many more after his death; and behold, he is spending everything on that offspring of a devil and a she-ass, the seal-cutter!’

Here I said, ‘But what induced Suddhoo to drag me into the business? Of course I can speak to the seal-cutter, and he shall refund. The whole thing is child’s talk – shame – and senseless.’

‘Suddhoo
is
an old child,’ said Janoo. ‘He has lived on the roofs these seventy years and is as senseless as a milch-goat. He brought you here to assure himself that he was not breaking any law of the
Sirkar
, whose salt he ate many years ago. He worships the dust off the feet of the seal-cutter, and that cow-devourer has forbidden him to go and see his son. What does Suddhoo know of your laws or the lightning-post? I have to watch his money going day by day to that lying beast below.’

Janoo stamped her foot on the floor and nearly cried with vexation; while Suddhoo was whimpering under a blanket in the corner, and Azizun was trying to guide the pipe-stem to his foolish old mouth.

Now, the case stands thus. Unthinkingly, I have laid myself open to the charge of aiding and abetting the seal-cutter in obtaining money under false pretences, which is forbidden by Section 420 of the Indian Penal Code. I am helpless in the matter for these reasons. I
cannot inform the police. What witnesses would support my statements? Janoo refuses flatly, and Azizun is a veiled woman somewhere near Bareilly – lost in this big India of ours. I dare not again take the law into my own hands, and speak to the seal-cutter; for certain am I that, not only would Suddhoo disbelieve me, but this step would end in the poisoning of Janoo, who is bound hand and foot by her debt to the
bunnia.
Suddhoo is an old dotard; and whenever we meet mumbles my idiotic joke that the
Sirkar
rather patronizes the Black Art than otherwise. His son is well now; but Suddhoo is completely under the influence of the seal-cutter, by whose advice he regulates the affairs of his life. Janoo watches daily the money that she hoped to wheedle out of Suddhoo taken by the seal-cutter, and becomes daily more furious and sullen.

She will never tell, because she dare not; but, unless something happens to prevent her, I am afraid that the seal-cutter will die of cholera – the white arsenic kind – about the middle of May. And thus I shall be privy to a murder in the House of Suddhoo.

A
MAN
should, whatever happens, keep to his own caste, race, and breed. Let the white go to the white and the black to the black. Then, whatever trouble falls is in the ordinary course of things – neither sudden, alien, nor unexpected.

This is the story of a man who wilfully stepped beyond the safe limits of decent everyday society, and paid for it heavily.

He knew too much in the first instance; and he saw too much in the second. He took too deep an interest in native life; but he will never do so again.

Deep away in the heart of the City, behind Jitha Megji’s
bustee
, lies Amir Nath’s Gully, which ends in a dead-wall pierced by one grated window. At the head of the gully is a big cowbyre, and the walls on either side of the gully are without windows. Neither Suchet Singh nor Gaur Chand approve of their women-folk looking into the world. If Durga Charan had been of their opinion he would have been a happier man today, and little Bisesa would have been able to knead her own bread. Her room looked out through the grated window into the narrow dark gully where the sun never came and where the buffaloes wallowed in the blue slime. She was a widow, about fifteen years old, and she prayed the gods, day and night, to send her a lover; for she did not approve of living alone.

One day, the man – Trejago his name was – came into Amir Nath’s Gully on an aimless wandering; and, after he had passed the buffaloes, stumbled over a big heap of cattle-food.

Then he saw that the Gully ended in a trap, and heard a little laugh from behind the grated window. It was a pretty little laugh, and Trejago, knowing that, for all practical purposes, the old
Arabian Nights
are good guides, went forward to the window, and whispered that verse of ‘The Love Song of Har Dyal’ which begins:

There came the faint
tchink
of a woman’s bracelets from behind the grating, and a little voice went on with the song at the fifth verse:

The voice stopped suddenly, and Trejago walked out of Amir Nath’s Gully, wondering who in the world could have capped ‘The Love Song of Har Dyal’ so neatly.

Next morning, as he was driving to office, an old woman threw a packet into his dogcart. In the packet was the half of a broken glass-bangle, one flower of the blood-red
dhak
, a pinch of
bhusa
or cattle-food, and eleven cardamoms. That packet was a letter – not a clumsy compromising letter, but an innocent unintelligible lover’s epistle.

Trejago knew far too much about these things, as I have said. No Englishman should be able to translate object-letters. But Trejago spread all the trifles on the lid of his office-box and began to puzzle them out.

A broken glass-bangle stands for a Hindu widow all India over; because, when her husband dies, a woman’s bracelets are broken on her wrists. Trejago saw the meaning of the little bit of glass. The flower of the
dhak
means diversely ‘desire’, ‘come’, ‘write’, or ‘danger’, according to the other things with it. One cardamom means ‘jealousy’; but when any article is duplicated in an object-letter, it loses its symbolic meaning and stands merely for one of a number indicating time, or, if incense, curds, or saffron be sent also, place. The message ran then – ‘A widow –
dhak
flower and
bhusa
, – at eleven o’clock.’ The pinch of
bhusa
enlightened Trejago. He saw-this kind of letter leaves much to instinctive knowledge – that the
bhusa
referred to the big heap of cattle-food over which he had fallen in Amir Nath’s Gully, and that the message must come from the person behind the grating; she being a widow. So the message ran then – ‘A widow, in the gully in which is the heap of
bhusa
, desires you to come at eleven o’clock.’

Trejago threw all the rubbish into the fireplace and laughed. He
knew that men in the East do not make love under windows at eleven in the forenoon, nor do women fix appointments a week in advance. So he went, that very night at eleven, into Amir Nath’s Gully, clad in a
boorka
, which cloaks a man as well as a woman. Directly the gongs of the city made the hour, the little voice behind the grating took up ‘The Love Song of Har Dyal’ at the verse where the Pathan girl calls upon Har Dyal to return. The song is really pretty in the vernacular. In English you miss the wail of it. It runs something like this: