Then she sobbed and said: ‘But on my soul and my Mother’s soul, I love you. There shall no harm come to you, whatever happens to me.’
Trejago argued with the child, and tried to soothe her, but she seemed quite unreasonably disturbed. Nothing would satisfy her save that all relations between them should end. He was to go away at once. And he went. As he dropped out of the window, she kissed his forehead twice, and he walked home wondering.
A week, and then three weeks, passed without a sign from Bisesa. Trejago, thinking that the rupture had lasted quite long enough, went down to Amir Nath’s Gully for the fifth time in the three weeks, hoping that his rap at the sill of the shifting grating would be answered. He was not disappointed.
There was a young moon, and one stream of light fell down into Amir Nath’s Gully, and struck the grating, which was drawn away as he knocked. From the black dark, Bisesa held out her arms into the moonlight. Both hands had been cut off at the wrists, and the stumps were nearly healed.
Then, as Bisesa bowed her head between her arms and sobbed, some one in the room grunted like a wild beast, and something sharp – knife, sword, or spear, – thrust at Trejago in his boorka. The stroke missed his body, but cut into one of the muscles of the groin, find he limped slightly from the wound for the rest of his days.
The grating went into its place. There was no sign whatever from inside the house, – nothing but the moonlight strip on the high wall, and the blackness of Amir Nath’s Gully behind.
The next thing Trejago remembers, after raging and shouting like a madman between those pitiless walls, is that he found himself near the river as the dawn was breaking, threw away his boorka and went home bareheaded.
What was the tragedy – whether Bisesa had, in a fit of causeless despair, told everything, or the intrigue had been discovered and she tortured to tell; whether Durga Charan knew his name, and what became of Bisesa – Trejago does not know to this day. Something horrible had happened, and the thought of what it must have been comes upon Trejago in the night now and again, and keeps him company till the morning. One special feature of the case is that he does not know where lies the front of Durga Charan’s house. It may open on to a courtyard common to two or more houses, or it may lie behind any one of the gates of Jitha Megji’s bustee. Trejago cannot tell. He cannot get Bisesa – poor little Bisesa – back again. He has lost her in the City where each man’s house is as guarded and as unknowable as the grave; and the grating that opens into Amir Nath’s Gully has been walled up.
But Trejago pays his calls regularly, and is reckoned a very decent sort of man.
There is nothing peculiar about him, except a slight stiffness, caused by a riding-strain, in the right leg.
DRAY WARA YOW DEE
For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.
Proverbs vi. 34
Almonds and raisins, Sahib? Grapes from Kabul? Or a pony of the rarest if the Sahib will only come with me. He is thirteen-three, Sahib, plays polo, goes in a cart, carries a lady and – Holy Kurshed and the Blessed Imams, it is the Sahib himself! My heart is made fat and my eye glad. May you never be tired! As is cold water in the Tirah,1 so is the sight of a friend in a far place. And what do you in this accursed land? South of Delhi, Sahib, you know the saying – ‘Rats are the men and trulls2 the women.’ It was an order? Ahoo! An order is an order till one is strong enough to disobey. O my brother, O my friend, we have met in an auspicious hour! Is all well in the heart and the body and the house? In a lucky day have we two come together again.
I am to go with you? Your favour is great. Will there be picket-room in the compound? I have three horses and the bundles and the horse-boy. Moreover, remember that the police here hold me a horse-thief. What do these Lowland bastards know of horse-thieves? Do you remember that time in Peshawur when Kamal hammered on the gates of Jumrud – mountebank that he was – and lifted the Colonel’s horses all in one night? Kamal is dead now, but his nephew has taken up the matter, and there will be more horses a-missing if the Khyber Levies do not look to it.
The Peace of God and the favour of His Prophet be upon this house and all that is in it! Shafiz Ullah, rope the mottled mare under the tree and draw water. The horses can stand in the sun, but double the felts over the loins. Nay, my friend, do not trouble to look them over. They are to sell to the Officer-fools who know so many things of the horse. The mare is heavy in foal; the grey is a devil unlicked; and the dun – but you know the trick of the peg. When they are sold I go back to Pubbi, or, it may be, the Valley of Peshawur.3
O friend of my heart, it is good to see you again. I have been bowing and lying all day to the Officer-Sahibs in respect to those horses; and my mouth is dry for straight talk. Auggrh! Before a meal tobacco is good. Do not join me, for we are not in our own country. Sit in the veranda and I will spread my cloth here. But first I will drink. In the name of God returning thanks, thrice! This is sweet water, indeed – sweet as the water of Sheoran when it comes from the snows.
They are all well and pleased in the North – Khoda Baksh and the others. Yar Khan has come down with the horses from Kurdistan – six-and-thirty head only, and a full half pack-ponies – and has said openly in the Kashmir Serai that you English should send guns and blow the Amir4 into Hell. There are fifteen tolls now on the Kabul road; and at Dakka, when he thought he was clear, Yar Khan was stripped of all his Balkh stallions by the Governor! This is a great injustice, and Yar Khan is hot with rage. And of the others: Mahbub Ali is still at Pubbi,5 writing God knows what. Tugluq Khan is in jail for the business of the Kohat Police Post. Faiz Beg came down from Ismail-ki-Dhera with a Bokhariot belt6 for thee, my brother, at the closing of the year, but none knew whither thou hadst gone: there was no news left behind. The Cousins have taken a new run near Pakpattan to breed mules for the Government carts, and there is a story in the Bazar of a priest. Oho! Such a salt tale! Listen –
Sahib, why do you ask that? My clothes are fouled because of the dust on the road. My eyes are sad because of the glare of the sun. My feet are swollen because I have washed them in bitter water, and my cheeks are hollow because the food here is bad. Fire burn your money! What do I want with it? I am rich. I thought you were my friend. But you are like the others – a Sahib. Is a man sad? Give him money, say the Sahibs. Is he dishonoured? Give him money, say the Sahibs. Hath he a wrong upon his head? Give him money, say the Sahibs. Such are the Sahibs, and such art thou – even thou.
Nay, do not look at the feet of the dun. Pity it is that I ever taught you to know the legs of a horse. Footsore? Be it so. What of that? The roads are hard. And the mare footsore? She bears a double burden, Sahib.
And now, I pray you, give me permission to depart. Great favour and honour has the Sahib done me, and graciously has he shown his belief that the horses are stolen. Will it please him to send me to the Thana?7 To call a sweeper and have me led away by one of these lizard-men?8 I am the Sahib’s friend. I have drunk water in the shadow of his house, and he has blackened my face. Remains there anything more to do? Will the Sahib give me eight annas9 to make smooth the injury and – complete the insult – ?
Forgive me, my brother. I knew not – I know not now – what I say. Yes, I lied to you! I will put dust on my head – and I am an Afridi!10 The horses have been marched footsore from the Valley to this place, and my eyes are dim, and my body aches for the want of sleep, and my heart is dried up with sorrow and shame. But as it was my shame, so by God the Dispenser of Justice – by Allah-al-Mumit! – it shall be my own revenge!
We have spoken together with naked hearts before this, and our hands have dipped into the same dish, and thou hast been to me as a brother. Therefore I pay thee back with lies and ingratitude – as a Pathan. Listen now! When the grief of the soul is too heavy for endurance it may be a little eased by speech; and, moreover, the mind of a true man is as a well, and the pebble of confession dropped therein sinks and is no more seen. From the Valley have I come on
foot, league by league, with a fire in my chest like the fire of the Pit. And why? Hast thou, then, so quickly forgotten our customs, among this folk who sell their wives and their daughters for silver? Come back with me to the North and be among men once more. Come back, when this matter is accomplished and I call for thee! The bloom of the peach-orchards is upon all the Valley, and here is only dust and a great stink. There is a pleasant wind among the mulberry trees, and the streams are bright with snow-water, and the caravans go up and the caravans go down, and a hundred fires sparkle in the gut of the Pass, and tent-peg answers hammer-nose, and pack-horse squeals to pack-horse across the drift-smoke of the evening. It is good in the North now. Come back with me. Let us return to our own people! Come!
Whence is my sorrow? Does a man tear out his heart and make fritters thereof over a slow fire for aught other than a woman? Do not laugh, friend of mine, for your time will also be. A woman of the Abazai11 was she, and I took her to wife to staunch the feud between our village and the men of Ghor. I am no longer young? The lime has touched my beard? True. I had no need of the wedding? Nay, but I loved her. What saith Rahman?12 ‘Into whose heart Love enters, there is Folly and naught else. By a glance of the eye she hath blinded thee; and by the eyelids and the fringe of the eyelids taken thee into the captivity without ransom, and naught else.’ Dost thou remember that song at the sheep-roasting in the Pindi camp among the Uzbegs13 of the Amir?
The Abazai are dogs and their women the servants of sin. There was a lover of her own people, but of that her father told me naught. My friend, curse for me in your prayers, as I curse at each praying from the Fakr to the Isha,14 the name of Daoud Shah, Abazai, whose head is still upon his neck, whose hands are still upon his wrists, who has done me dishonour, who has made my name a laughing-stock among the women of Little Malikand.
I went into Hindustan at the end of two months – to Cherat.15 I was gone twelve days only; but I had said that I would be fifteen days absent. This I did to try her, for it is written: ‘Trust not the incapable.’ Coming up the gorge alone in the falling of the light, I heard the voice of a man singing at the door of my house; and it was the voice of Daoud Shah, and the song that he sang was ‘Dray wara yow dee’ – ‘All three are one.’ It was as though a heel-rope had been slipped round my heart and all the Devils were drawing it tight past endurance. I crept silently up the hill-road, but the fuse of my matchlock16 was wetted with the rain, and I could not slay Daoud Shah from afar. Moreover, it was in my mind to kill the woman also. Thus he sang, sitting outside my house, and, anon, the woman opened the door, and I came nearer, crawling on my belly among the rocks. I had only my knife to my hand. But a stone slipped under my foot, and the two looked down the hillside, and he, leaving his matchlock, fled from my anger, because he was afraid for the life that was in him. But the woman moved not till I stood in front of her, crying: ‘O woman, what is this that thou hast done?’ And she, void of fear, though she knew my thought, laughed, saying: ‘It is a little thing. I loved him, and thou art a dog and cattle-thief coming by night. Strike!’ And I, being still blinded by her beauty, for, O my friend, the women of the Abazai are very fair, said: ‘Hast thou no fear?’ And she answered: ‘None – but only the fear that I do not die.’ Then said I: ‘Have no fear.’ And she bowed her head, and I smote it off at the neck-bone so that it leaped between my feet. Thereafter the rage of our people came upon me, and I hacked off the breasts, that the men of Little Malikand might know the crime, and cast the body into the watercourse that flows to the Kabul river.17 Dray wara yow dee! Dray wara yow dee! The body without the head, the soul without light, and my own darkling heart – all three are one – all three are one!
That night, making no halt, I went to Ghor and demanded news of Daoud Shah. Men said: ‘He is gone to Pubbi for horses. What wouldst thou of him? There is peace between the villages.’ I made answer: ‘Ay! The peace of treachery and the love that the Devil Atala bore to Gurel.’ So I fired thrice into the tower-gate and laughed and went my way.
In those hours, brother and friend of my heart’s heart, the moon and the stars were as blood above me, and in my mouth was the taste of dry earth. Also, I broke no bread, and my drink was the rain of the valley of Ghor upon my face.
At Pubbi I found Mahbub Ali, the writer, sitting upon his charpoy,18 and gave up my arms according to your Law. But I was not grieved, for it was in my heart that I should kill Daoud Shah with my bare hands thus – as a man strips a bunch of raisins. Mahbub Ali said: ‘Daoud Shah has even now gone hot-foot to Peshawur, and he will pick up his horses upon the road to Delhi, for it is said that the Bombay Tramway Company are buying horses there by the truck-load; eight horses to the truck.’ And that was a true saying.
Then I saw that the hunting would be no little thing, for the man was gone into your borders to save himself against my wrath. And shall he save himself so? Am I not alive? Though he run northward to the Dora19 and the snow, or southerly to the Black Water,20 I will follow him, as a lover follows the footsteps of his mistress, and coming upon him I will take him tenderly – Aho! so tenderly! – in my arms, saying: ‘Well hast thou done and well shalt thou be repaid.’ And out of that embrace Daoud Shah shall not go forth with the breath in his nostrils. Auggrh! Where is the pitcher? I am as thirsty as a mother mare in the first month.
Your Law! What is your Law to me? When the horses fight on the runs do they regard the boundary pillars; or do the kites of Ali Musjid forbear because the carrion lies under the shadow of the Ghor Kuttri? The matter began across the Border. It shall finish where God pleases. Here; in my own country; or in Hell. All three are one.
Listen now, sharer of the sorrow of my heart, and I will tell of the hunting. I followed to Peshawur from Pubbi, and I went to and fro about the streets of Peshawur like a houseless dog, seeking for my enemy. Once I thought that I saw him washing his mouth in the conduit in the big square, but when I came up he was gone. It may be that it was he, and, seeing my face, he had fled.
A girl of the bazar said that he would go to Nowshera. I said: ‘O heart’s heart, does Daoud Shah visit thee?’ And she said: ‘Even so.’ I said: ‘I would fain see him, for we be friends parted for two years. Hide me, I pray, here in the shadow of the window-shutter, and I will wait for his coming.’ And the girl said: ‘O Pathan, look into my eyes!’ And I turned, leaning upon her breast, and looked into her eyes, swearing that I spoke the very Truth of God. But she answered: ‘Never friend waited friend with such eyes. Lie to God and the Prophet, but to a woman ye cannot lie. Get hence! There shall no harm befall Daoud Shah by cause of me.’
I would have strangled that girl but for the fear of your Police; and thus the hunting would have come to naught. Therefore I only laughed and departed, and she leaned over the window-bar in the night and mocked me down the street. Her name is Jamun.21 When I have made my account with the man I will return to Peshawur and – her lovers shall desire her no more for her beauty’s sake. She shall not be Jamun, but Ak,22 the cripple among trees. Ho! ho! Ak shall she be!
At Peshawur I bought the horses and grapes, and the almonds and dried fruits, that the reason of my wanderings might be open to the Government, and that there might be no hindrance upon the road. But when I came to Nowshera he was gone; and I knew not where to go. I stayed one day at Nowshera, and in the night a Voice spoke in my ears as I slept among the horses. All night it flew round my head and would not cease from whispering. I was upon my belly, sleeping as the Devils sleep, and it may have been that the Voice was the voice of a Devil. It said: ‘Go south, and thou shalt come upon Daoud Shah.’ Listen, my brother and chiefest among friends – listen! Is the tale a long one? Think how it was long to me. I have trodden every league of the road from Pubbi to this place; and from Nowshera my guide was only the Voice and the lust of vengeance.
To the Uttock I went, but that was no hindrance to me. Ho! ho! A man may turn the word twice, even in his trouble. The Uttock was no uttock [obstacle] to me; and I heard the Voice above the nois
e of the waters beating on the big rock, saying: ‘Go to the right.’ So I went to Pindigheb, and in those days my sleep was taken from me utterly, and the head of the woman of the Abazai was before me night and day, even as it had fallen between my feet. Dray wara yow dee! Dray wara yow dee! Fire, ashes, and my couch, all three are one – all three are one!
Now I was far from the winter path of the dealers who had gone to Sialkot, and so south by the rail and the Big Road to the line of cantonments; but there was a Sahib in camp at Pindigheb who bought from me a white mare at a good price, and told me that one Daoud Shah had passed to Shahpur with horses. Then I saw that the warning of the Voice was true, and made swift to come to the Salt Hills. The Jhelum was in flood, but I could not wait, and, in the crossing, a bay stallion was washed down and drowned. Herein was God hard to me – not in respect of the beast, of that I had no care – but in this snatching. While I was upon the right bank urging the horses into the water, Daoud Shah was upon the left; for – Alghias! Alghias!23 – the hoofs of my mare scattered the hot ashes of his fires when we came up the hither bank in the light of morning. But he had fled. His feet were made swift by the terror of Death. And I went south from Shahpur as the kite flies. I dared not turn aside lest I should miss my vengeance – which is my right. From Shahpur I skirted by the Jhelum, for I thought that he would avoid the Desert of the Rechna. But, presently, at Sahiwal, I turned away upon the road to Jhang, Samundri, and Gugera, till, upon a night, the mottled mare breasted the fence of the rail that runs to Montgomery. And that place was Okara, and the head of the woman of the Abazai lay upon the sand between my feet.
Thence I went to Fazilka, and they said that I was mad to bring starved horses there. The Voice was with me, and I was not mad, but only wearied, because I could not find Daoud Shah. It was written that I should not find him at Rania nor Bahadurgarh, and I came into Delhi from the west, and there also I found him not. My friend, I have seen many strange things in my wanderings. I have seen the Devils rioting across the Rechna as the stallions riot in spring. I have heard the Djinns24 calling to each other from holes in the sand, and I have seen them pass before my face. There are no Devils, say the Sahibs? They are very wise, but they do not know all things about Devils or – horses. Ho! ho! I say to you who are laughing at my misery, that I have seen the Devils at high noon whooping and leaping on the shoals of the Chenab. And was I afraid? My brother, when the desire of a man is set upon one thing alone, he fears neither God nor Man nor Devil. If my vengeance failed, I would splinter the Gates of Paradise with the butt of my gun, or I would cut my way into Hell with my knife, and I would call upon Those who Govern there for the body of Daoud Shah. What love so deep as hate?