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  “The sun being up, all was life, and the life in me spoke of a most capacious appetite. So I cast about for a shop where I might buy a little food with my few coppers, and seeing a confectioner spreading out his wares, I went near and took stock of the queer balls of flour and sugar, and strange oily-looking sweetmeats. Having selected what I thought would be within my modest means, I addressed the shopkeeper to call his attention, though I knew he would not understand me, and I touched with my hand the article I wanted, showing with the other some of the small coins I had. As soon as I touched the sweetmeats the man became very angry, and bounding from his seat called his neighbours together, and they all shouted and screamed at me, and called a man I thought to be a soldier, though he looked more like an ape in his long loose trousers of dirty black, and his untidy red turban, under which cumbrous garments his thin and stunted frame seemed even blacker and more contemptible than nature had made them. I afterwards discovered him to be one of the Bombay police. He seized me by the arm, and I, knowing I had done no wrong, and curious to discover, if possible, what the trouble was, accompanied him whither he led me. After waiting many hours in a kind of little shed where there were more policemen, I was brought before an Englishman. Of course all attempts at explanation were useless. I could speak not a word of anything but Arabic and Persian, and no one present understood either. At last, when I was in despair, trying to muster a few words of Greek I had learned in Istamboul, and failing signally therein, an old man with a long beard looked curiously in at the door of the crowded court. Some instinct told me to appeal to him, and I addressed him in Arabic. To my infinite relief he replied in that tongue, and volunteered to be interpreter. In a few moments I learned that my crime was that I had touched the sweetmeats on the counter.

  “In India, as you who have lived here doubtless know, it is a criminal offence, punishable by fine or imprisonment, for a non-Hindu person to defile the food of even the lowest caste man. To touch one sweetmeat in a trayful defiles the whole baking, rendering it all unfit for the use of any Hindu, no matter how mean. Knowing nothing of caste and its prejudices, it was with the greatest difficulty that the moolah, who was trying to help me out of my trouble, could make me comprehend wherein my wrong-doing lay, and that the English courts, being obliged in their own interest to uphold and protect the caste practices of the Hindus, at the risk of another mutiny, could not make any exception in favour of a stranger unacquainted with Indian customs. So the Englishman who presided said he would have to inflict a fine, but being a very young man, not yet hardened to the despotic ways of Eastern life, he generously paid the fine himself, and gave me a rupee as a present into the bargain. It was only two shillings, but as I had not had so much money for months I was as grateful as though it had been a hundred. If I ever meet him I will requite him, for I owe him all I now possess.

  “My case being dismissed, I left the court with the old moolah, who took me to his house and inquired of my story, having first given me a good meal of rice and sweetmeats, and that greatest of luxuries, a little pot of fragrant Mocha coffee; he sat in silence while I ate, ministering to my wants, and evidently pleased with the good he was doing. Then he brought out a package of birris, those little cigarettes rolled in leaves that they smoke in Bombay, and I told him what had happened to me. I implored him to put me in the way of obtaining some work by which I could at least support life, and he promised to do so, begging me to stay with him until I should be independent. The day following I was engaged to pull a punkah in the house of an English lawyer connected with an immense lawsuit involving one of the Mohammedan principalities. For this irksome work I was to receive six rupees — twelve shillings — monthly, but before the month was up I was transferred, by the kindness of the English lawyer and the good offices of my co-religionist the moolah, to the retinue of the Nizam of Haiderabad, then in Bombay. Since that time I have never known want.

  “I soon mastered enough of the dialects to suit my needs, and applied myself to the study of English, for which opportunities were not lacking. At the end of two years I could speak the language enough to be understood, and my accent from the first was a matter of surprise to all; I had also saved out of my gratuities about one hundred rupees. Having been conversant with the qualities of many kinds of precious stones from my youth up, I determined to invest my economies in a diamond or a pearl. Before long I struck a bargain with an old marwarri over a small stone, of which I thought he misjudged the value, owing to the rough cutting. The fellow was cunning and hard in his dealings, but my superior knowledge of diamonds gave me the advantage. I paid him ninety-three rupees for the little gem, and sold it again in a month for two hundred to a young English ‘collector and magistrate,’ who wanted to make his wife a present. I bought a larger stone, and again made nearly a hundred per cent on the money. Then I bought two, and so on, until having accumulated sufficient capital, I bade farewell to the Court of the Nizam, where my salary never exceeded sixteen rupees a month as scribe and Arabic interpreter, and I went my way with about two thousand rupees in cash and precious stones. I came northwards, and finally settled in Delhi, where I set up as a dealer in gems and objects of intrinsic value. It is now twelve years since I landed in Bombay. I have never soiled my hands with usury, though I have twice advanced large sums at legal interest for purposes I am not at liberty to disclose; I have never cheated a customer or underrated a gem I bought of a poor man, and my wealth, as you may judge from what you have seen, is considerable. Moreover, though in constant intercourse with Hindus and English, I have not forfeited my title to be called a true believer and a follower of the prophet, whose name be blessed.”

  Isaacs ceased speaking, and presently the waning moon rose pathetically over the crest of the mountains with that curiously doleful look she wears after the full is past, as if weeping over the loss of her better half. The wind rose and soughed drearily through the rhododendrons and the pines; and Kiramat Ali, the pipe-bearer, shivered audibly as he drew his long cloth uniform around him. We rose and entered my friend’s rooms, where the warmth of the lights, the soft rugs and downy cushions, invited us temptingly to sit down and continue our conversation. But it was late, for Isaacs, like a true Oriental, had not hurried himself over his narrative, and it had been nine o’clock when we sat down to smoke. So I bade him good-night, and, musing on all I had heard and seen, retired to my own apartments, glancing at Sirius and at the unhappy-looking moon before I turned in from the verandah.

  CHAPTER II.

  IN INDIA — in the plains — people rise before dawn, and it is not till after some weeks’ residence in the cooler atmosphere of the mountains that they return to the pernicious habit of allowing the sun to be before them. The hours of early morning, when one either mopes about in loose flannel clothes, or goes for a gallop on the green maidán, are without exception the most delicious of the day. I shall have occasion hereafter to describe the morning’s proceedings in the plains. On the day after the events recorded in the last chapter I awoke as usual at five o’clock, and meandered out on to the verandah to have a look at the hills, so novel and delicious a sight after the endless flats of the northwest provinces. It was still nearly dark, but there was a faint light in the east, which rapidly grew as I watched it, till, turning the angle of the house, I distinguished a snow-peak over the tops of the dark rhododendrons, and, while I gazed, the first tinge of distant dawning caught the summit, and the beautiful hill blushed, as a fair woman, at the kiss of the awakening sun. The old story, the heaven wooing the earth with a wondrous shower of gold.

  “Prati ‘shya sunarî janî” — the exquisite lines of the old Vedic hymn to the dawn maiden, rose to my lips. I had never appreciated or felt their truth down in the dusty plains, but here, on the free hills, the glad welcoming of the morning light seemed to run through every fibre, as thousands of years ago the same joyful thrill of returning life inspired the pilgrim fathers of the Aryan race. Almost unconsciously, I softly intoned the hymn, as I had heard my old
Brahmin teacher in Allahabad when he came and sat under the porch at daybreak, until I was ready for him —

  The lissome heavenly maiden here,

  Forth flashing from her sister’s arms,

  High heaven’s daughter, now is come.

  In rosy garments, shining like

  A swift bay mare; the twin knights’ friend,

  Mother of all our herds of kine.

  Yea, thou art she, the horseman’s friend;

  Of grazing cattle mother thou,

  All wealth is thine, thou blushing dawn.

  Thou who hast driven the foeman back,

  With praise we call on thee to wake

  In tender reverence, beauteous one.

  The spreading beams of morning light

  Are countless as our hosts of kine,

  They fill the atmosphere of space.

  Filling the sky, thou openedst wide

  The gates of night, thou glorious dawn —

  Rejoicing-run thy daily race!

  The heaven above thy rays have filled,

  The broad belovèd room of air,

  O splendid, brightest maid of morn!

  I went indoors again to attend to my correspondence, and presently a gorgeously liveried white-bearded chuprassie appeared at the door, and bending low as he touched his hand to his forehead, intimated that “if the great lord of the earth, the protector of the poor, would turn his ear to the humblest of his servants, he would hear of something to his advantage.”

  So saying, he presented a letter from the official with whom I had to do, an answer to my note of the previous afternoon, requesting an interview. In due course, therefore, the day wore on, and I transacted my business, returned to “tiffin,” and then went up to my rooms for a little quiet. I might have been there an hour, smoking and dreaming over a book, when the servant announced a sahib who wanted to see me, and Isaacs walked in, redolent of the sunshine without, his luminous eyes shining brightly in the darkened room. I was delighted, for I felt my wits stagnating in the unwonted idleness of the autumn afternoon, and the book I had taken up was not conducive to wakefulness or brilliancy. It was a pleasant surprise too. It is not often that an hotel acquaintance pushes an intimacy much, and besides I had feared my silence during the previous evening might have produced the impression of indifference, on which reflection I had resolved to make myself agreeable at our next meeting.

  Truly, had I asked myself the cause of a certain attraction I felt for Mr. Isaacs, it would have been hard to find an answer. I am generally extremely shy of persons who begin an acquaintance by making confidences, and, in spite of Isaacs’ charm of manner, I had certainly speculated on his reasons for suddenly telling an entire stranger his whole story. My southern birth had not modified the northern character born in me, though it gave me the more urbane veneer of the Italian; and the early study of Larochefoucauld and his school had not predisposed me to an unlimited belief in the disinterestedness of mankind. Still there was something about the man which seemed to sweep away unbelief and cynicism and petty distrust, as the bright mountain freshet sweeps away the wretched little mud puddles and the dust and impurities from the bed of a half dry stream. It was a new sensation and a novel era in my experience of humanity, and the desire to get behind that noble forehead, and see its inmost workings, was strong beyond the strength of puny doubts and preconceived prejudice. Therefore, when Isaacs appeared, looking like the sun-god for all his quiet dress of gray and his unobtrusive manner, I felt the “little thrill of pleasure” so aptly compared by Swinburne to the soft touch of a hand stroking the outer hair.

  “What a glorious day after all that detestable rain!” were his first words. “Three mortal months of water, mud, and Mackintoshes, not to mention the agreeable sensation of being glued to a wet saddle with your feet in water-buckets, and mountain torrents running up and down the inside of your sleeves, in defiance of the laws of gravitation; such is life in the monsoon. Pah!” And he threw himself down on a cane chair and stretched out his dainty feet, so that the sunlight through the crack of the half-closed door might fall comfortingly on his toes, and remind him that it was fine outside.

  “What have you been doing all day?” I asked, for lack of a better question, not having yet recovered from the mental stagnation induced by the last number of the serial story I had been reading.

  “Oh — I don’t know. Are you married?” he asked irrelevantly.

  “God forbid!” I answered reverently, and with some show of feeling.

  “Amen,” was the answer. “As for me — I am, and my wives have been quarreling.”

  “Your wives! Did I understand you to use the plural number?”

  “Why, yes. I have three; that is the worst of it. If there were only two, they might get on better. You know ‘two are company and three are none,’ as your proverb has it.” He said this reflectively, as if meditating a reduction in the number.

  The application of the proverb to such a case was quite new in my recollection. As for the plurality of my friend’s conjugal relations, I remembered he was a Mohammedan, and my surprise vanished. Isaacs was lost in meditation. Suddenly he rose to his feet, and took a cigarette from the table.

  “I wonder” — the match would not light, and he struggled a moment with another. Then he blew a great cloud of smoke, and sat down in a different chair— “I wonder whether a fourth would act as a fly-wheel,” and he looked straight at me, as if asking my opinion.

  I had never been in direct relations with a Mussulman of education and position. To be asked point-blank whether I thought four wives better than three on general principles, and quite independently of the contemplated spouse, was a little embarrassing. He seemed perfectly capable of marrying another before dinner for the sake of peace, and I do not believe he would have considered it by any means a bad move.

  “Diamond cut diamond,” I said. “You too have proverbs, and one of them is that a man is better sitting than standing; better lying than sitting; better dead than lying down. Now I should apply that same proverb to marriage. A man is, by a similar successive reasoning, better with no wife at all than with three.”

  His subtle mind caught the flaw instantly. “To be without a wife at all would be about as conducive to happiness as to be dead. Negative happiness, very negative.”

  “Negative happiness is better than positive discomfort.”

  “Come, come,” he answered, “we are bandying terms and words, as if empty breath amounted to anything but inanity. Do you really doubt the value of the institution of marriage?”

  “No. Marriage is a very good thing when two people are so poor that they depend on each other, mutually, for daily bread, or if they are rich enough to live apart. For a man in my own position marriage would be the height of folly; an act of rashness only second to deliberate suicide. Now, you are rich, and if you had but one wife, she living in Delhi and you in Simla, you would doubtless be very happy.”

  “There is something in that,” said Isaacs. “She might mope and beat the servants, but she could not quarrel if she were alone. Besides, it is so much easier to look after one camel than three. I think I must try it.”

  There was a pause, during which he seemed settling the destiny of the two who were to be shelved in favour of a monogamic experiment. Presently he asked if I had brought any horses, and hearing I had not, offered me a mount, and proposed we should ride round Jako, and perhaps, if there were time, take a look at Annandale in the valley, where there was polo, and a racing-ground. I gladly accepted, and Isaacs despatched one of my servants, the faithful Kiramat Ali, to order the horses. Meantime the conversation turned on the expedition to Kabul to avenge the death of Cavagnari. I found Isaacs held the same view that I did in regard to the whole business. He thought the sending of four Englishmen, with a handful of native soldiers of the guide regiment to protect them, a piece of unparalleled folly, on a par with the whole English policy in regard to Afghanistan.

  “You English — pardon me, I for
got you did not belong to them — the English, then, have performed most of their great acts of valour as a direct consequence of having wantonly exposed themselves in situations where no sane man would have placed himself. Look at Balaclava; think of the things they did in the mutiny, and in the first Afghan war; look at the mutiny itself, the result of a hair-brained idea that a country like India could be held for ever with no better defences than the trustworthiness of native officers, and the gratitude of the people for the ‘kindly British rule.’ Poor Cavagnari! when he was here last summer, before leaving on his mission, he said several times he should never came back. And yet no better man could have been chosen, whether for politics or fighting; if only they had had the sense to protect him.”