my body were loosened in my flesh, for there ran two kos of raging water between the village of Pateera and the trees of the far bank, and, in the middle, the piers of the Barhwi Bridge showed like broken teeth in the jaw of an old man. Nor was there any life upon the waters—neither birds nor boats, but only an army of drowned things-bullocks and horses and men -and the river was redder than blood from the clay of the foot-hills. Never had I seen such a flood-never since that year have I seen the like—and, O Sahib, no man living had done what I had done. There was no return for me that day. Not for all the lands of the headman would I venture a second time without the shield of darkness that cloaks danger. I went a kos up the river to the house of a blacksmith, saying that the flood had swept me from my hut, and they gave me food. Seven days I stayed with the blacksmith, till a boat came and I returned to my house. There was no trace of wall, or roof, or floor-naught but a patch of slimy mud. Judge, therefore, Sahib, how far the river must have risen.

It was written that I should not die either in my house, or in the heart of the Barhwi, or under the wreck of the Barhwi Bridge, for God sent down Hirnam Singh two days dead, though I know not how the man died, to be my buoy and support. Hirnam Singh has been in Hell these twenty years, and the thought of that night must be the flower of his tor

ment.

Listen, Sahib! The river has changed its voice. It is going to sleep before the dawn, to which there is yet one hour. With the light it will come down afresh. How do I know? Have I been here thirty years without knowing the voice of the river as a father knows the voice of his son? Every moment it is talking less angrily. I swear that there will be no danger for one hour or, perhaps, two. I cannot answer for the morning. Be quick, Sahib! I will call Ram Pershad, and he will not turn back this time. Is the paulin tightly corded upon all the baggage? Ohe, mahout with a mud head,

the elephant for the Sahib, and tell them on the far side that there will be no crossing after daylight.

Money? Nay, Sahib. I am not of that kind. No, not even to give sweetmeats to the baby-folk. My house, look you, is empty, and I am an old man.

Dutt, Ram Pershad! Dutt! Dutt! Dutt! Good-luck go with you, Sahib.

THE SENDING OF DANA DA.

"WHEN the Devil rides on your chest remember the chamar.”— Native Proverb.

ONCE upon a time, some people in India made a new Heaven and a new Earth out of broken tea-cups, a missing brooch or two, and a hair-brush. 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 airline postal dak, and orchestral effects in order to keep abreast of the times, and stall off competition.

This Religion was too elastic for ordinary use. It stretched itself and embraced pieces of everything that medicine-men of all ages have manufactured. It approved of and stole from Freemasonry; looted the Latterday Rosicrucians of half their pet words; took any fragnents 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-kernelled 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 in vented 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 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 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 whiskey; 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 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 whiskey 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 find 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, 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