Arcadian Adventures With the Idle Rich (12 page)

As a first step to all this, Mr. Snoop explained, each neophyte or candidate for holiness must, after searching his own heart, send ten dollars to Mr. Yahi-Bahi. Gold, it appeared,
was recognised in the cult of Boohooism as typifying the three chief virtues, whereas silver or paper money did not; even national bank-notes were only regarded as
dô
, or a half-way palliation; and outside currencies such as Canadian or Mexican bills were looked upon as entirely
boo
, or contemptible. The Oriental view of money, said Mr. Snoop, was far superior to our own, but it also might be attained by deep thought, and, as a beginning, by sending ten dollars to Mr. Yahi-Bahi.

After this Mr. Snoop, in conclusion, read a very beautiful Hindu poem, translating it as he went along. It began, “O cow, standing beside the Ganges, and apparently without visible occupation,” and it was voted exquisite by all who heard it. The absence of rhyme and the entire removal of ideas marked it as far beyond anything reached as yet by Occidental culture.

When Mr. Snoop had concluded the president called upon Judge Longerstill for a few words of thanks, which he gave, followed by a brief talk on the constitution of the United States.

After this the society was declared constituted, Mr. Yahi-Bahi made four salaams, one to each point of the compass, and the meeting dispersed.

And that evening, over fifty dinner tables, everybody discussed the nature of Bahee, and tried in vain to explain it to men too stupid to understand.

Now it so happened that on the very afternoon of this meeting at Mrs. Rasselyer-Brown’s, the Philippine chauffeur did a strange and peculiar thing. He first asked Mr. Rasselyer-Brown for a few hours’ leave of absence to attend the funeral of his mother-in-law. This was a request which Mr. Rasselyer-Brown, on principle, never refused to a manservant.

Whereupon, the Philippine chauffeur, no longer attired as one, visited the residence of Mr. Yahi-Bahi. He let himself in with a marvellous little key which he produced from a very wonderful bunch of such. He was in the house for nearly half an hour, and when he emerged the notebook in his breast pocket, had there been an eye to read it, would have been seen to be filled with stranger details in regard to Oriental mysticism than even Mr. Yahi-Bahi had given to the world. So strange were they that before the Philippine chauffeur returned to the Rasselyer-Brown residence he telegraphed certain and sundry parts of them to New York. But why he should have addressed them to the head of a detective bureau instead of to a college of Oriental research it passes the imagination to conceive. But as the chauffeur duly reappeared at motor-time in the evening the incident passed unnoticed.

It is beyond the scope of the present narrative to trace the progress of Boohooism during the splendid but brief career of the Yahi-Bahi Oriental Society. There could be no doubt of its success. Its principles appealed with great strength to all the more cultivated among the ladies of Plutoria Avenue. There was something in the Oriental mysticism of its doctrines which rendered previous belief stale and puerile. The practice of the sacred rites began at once. The ladies’ counters of the Plutorian banks were inundated with requests for ten-dollar pieces in exchange for bank-notes. At dinner in the best houses nothing was eaten except a thin soup (or brû), followed by fish, succeeded by meat or by game, especially such birds as are particularly pleasing to Buddha, as the partridge, the pheasant, and the woodcock. After this, except for fruits and wine, the principle of Swaraj, or denial of self, was rigidly
imposed. Special Oriental dinners of this sort were given, followed by listening to the reading of Oriental poetry, with closed eyes and with the mind as far as possible in a state of Stoj, or Negation of Thought.

By this means the general doctrine of Boohooism spread rapidly. Indeed, a great many of the members of the society soon attained to a stage of Bahee, or the Higher Indifference, that it would have been hard to equal outside of Juggapore or Jumbumbabad. For example, when Mrs. Buncomhearst learned of the remarriage of her second husband – she had lost him three years before, owing to a difference of opinion on the emancipation of women – she shewed the most complete Bahee possible. And when Miss Snagg learned that her brother in Venezuela had died – a very sudden death brought on by drinking rum for seventeen years – and had left her ten thousand dollars, the Bahee which she exhibited almost amounted to Nirvana.

In fact, the very general dissemination of the Oriental idea became more and more noticeable with each week that passed. Some members attained to so complete a Bahee, or Higher Indifference, that they even ceased to attend the meetings of the society; others reached a Swaraj, or Control of Self, so great that they no longer read its pamphlets; while others again actually passed into Nirvana, to a Complete Negation of Self, so rapidly that they did not even pay their subscriptions.

But features of this sort, of course, are familiar wherever a successful occult creed makes its way against the prejudices of the multitude.

The really notable part of the whole experience was the marvellous demonstration of occult power which attended the final séance of the society, the true nature of which is still wrapped in mystery.

For some weeks it had been rumoured that a very special feat or demonstration of power by Mr. Yahi-Bahi was under contemplation. In fact, the rapid spread of Swaraj and of Nirvana among the members rendered such a feat highly desirable. Just what form the demonstration would take was for some time a matter of doubt. It was whispered at first that Mr. Yahi-Bahi would attempt the mysterious eastern rite of burying Ram Spudd alive in the garden of the Rasselyer-Brown residence and leaving him there in a state of Stoj, or Suspended Inanition, for eight days. But this project was abandoned, owing to some doubt, apparently, in the mind of Mr. Ram Spudd as to his astral fitness for the high state of Stoj necessitated by the experiment.

At last it became known to the members of the Poosh, or Inner Circle, under the seal of confidence, that Mr. Yahi-Bahi would attempt nothing less than the supreme feat of occultism, namely, a reincarnation, or more correctly a reastralisation of Buddha.

The members of the Inner Circle shivered with a luxurious sense of mystery when they heard of it.

“Has it ever been done before?” they asked of Mr. Snoop.

“Only a few times,” he said; “once, I believe, by Jam-bum, the famous Yogi of the Carnatic; once, perhaps twice, by Boohoo, the founder of the sect. But it is looked upon as extremely rare. Mr. Yahi tells me that the great danger is that, if the slightest part of the formula is incorrectly observed, the person attempting the astralisation is swallowed up into nothingness. However, he declares himself willing to try.”

The séance was to take place at Mrs. Rasselyer-Brown’s residence, and was to be at midnight.

“At midnight!” said each member in surprise. And the answer was, “Yes, at midnight. You see, midnight here is exactly midday in Allahabad in India.”

This explanation was, of course, ample. “Midnight,” repeated everybody to everybody else, “is exactly midday in Allahabad.” That made things perfectly clear. Whereas if midnight had been midday in Timbuctoo the whole situation would have been different.

Each of the ladies was requested to bring to the séance some ornament of gold; but it must be plain gold, without any setting of stones.

It was known already that, according to the cult of Boohooism, gold, plain gold, is the seat of the three virtues – beauty, wisdom, and grace. Therefore, according to the creed of Boohooism, anyone who has enough gold, plain gold, is endowed with these virtues and is all right. All that is needed is to have enough of it; the virtues follow as a consequence.

But for the great experiment the gold used must not be set with stones, with the one exception of rubies, which are known to be endowed with the three attributes of Hindu worship – modesty, loquacity, and pomposity.

In the present case it was found that as a number of ladies had nothing but gold ornaments set with diamonds, a second exception was made; especially as Mr. Yahi-Bahi, on appeal, decided that diamonds, though less pleasing to Buddha than rubies, possessed the secondary Hindu virtues of divisibility, movability, and disposability.

On the evening in question the residence of Mrs. Rasselyer-Brown might have been observed at midnight wrapped in utter darkness. No lights were shown. A single taper, brought by Ram Spudd from the Taj Mohal, and resembling in its outer texture those sold at the five-and-ten store near
Mr. Spudd’s residence, burned on a small table in the vast dining-room. The servants had been sent upstairs and expressly enjoined to retire at half past ten. Moreover, Mr. Rasselyer-Brown had had to attend that evening, at the Mausoleum Club, a meeting of the trustees of the Church of St. Asaph, and he had come home at eleven o’clock, as he always did after diocesan work of this sort, quite used up; in fact, so fatigued that he had gone upstairs to his own suite of rooms sideways, his knees bending under him. So utterly used up was he with his church work that, as far as any interest in what might be going on in his own residence, he had attained to a state of Bahee, or Higher Indifference, that even Buddha might have envied.

The guests, as had been arranged, arrived noiselessly and on foot. All motors were left at least a block away. They made their way up the steps of the darkened house, and were admitted without ringing, the door opening silently in front of them. Mr. Yahi-Bahi and Mr. Ram Spudd, who had arrived on foot carrying a large parcel, were already there, and were behind a screen in the darkened room, reported to be in meditation.

At a whispered word from Mr. Snoop, who did duty at the door, all furs and wraps were discarded in the hall and laid in a pile. Then the guests passed silently into the great dining-room. There was no light in it except the dim taper which stood on a little table. On this table each guest, as instructed, laid on ornament of gold, and at the same time was uttered in a low voice the word “Ksvoo.” This means, “O Buddha, I herewith lay my unworthy offering at thy feet; take it and keep it for ever.” It was explained that this was only a form.

“What is he doing?” whispered the assembled guests as they saw Mr. Yahi-Bahi pass across the darkened room and stand in front of the sideboard.

“Hush!” said Mr. Snoop; “he’s laying the propitiatory offering for Buddha.”

“It’s an Indian rite,” whispered Mrs. Rasselyer-Brown.

Mr. Yahi-Bahi could be seen dimly moving to and fro in front of the sideboard. There was a faint clinking of glass.

“He has to set out a glass of Burmese brandy, powdered over with nutmeg and aromatics,” whispered Mrs. Rasselyer-Brown. “I had the greatest hunt to get it all for him. He said that nothing but Burmese brandy would do, because in the Hindu religion the god can only be invoked with Burmese brandy, or, failing that, Hennessy’s with three stars, which is not entirely displeasing to Buddha.”

“The aromatics,” whispered Mr. Snoop, “are supposed to waft a perfume or incense to reach the nostrils of the god. The glass of propitiatory wine and the aromatic spices are mentioned in the Vishnu-Buddayat.”

Mr. Yahi-Bahi, his preparations completed, was now seen to stand in front of the sideboard bowing deeply four times in an Oriental salaam. The light of the single taper had by this time burned so dim that his movements were vague and uncertain. His body cast great flickering shadows on the half-seen wall. From his throat there issued a low wail in which the word wah! wah! could be distinguished.

The excitement was intense.

“What does ‘wah’ mean?” whispered Mr. Spillikins.

“Hush!” said Mr. Snoop; “it means, ‘O Buddha, wherever thou art in thy lofty Nirvana, descend yet once in astral form before our eyes!’”

Mr. Yahi-Bahi rose. He was seen to place one finger on his lips and then, silently moving across the room, he disappeared behind the screen. Of what Mr. Ram Spudd was doing
during this period there is no record. It was presumed that he was still praying.

The stillness was now absolute.

“We must wait in perfect silence,” whispered Mr. Snoop from the extreme tips of his lips.

Everybody sat in strained intensity, silent, looking towards the vague outline of the sideboard.

The minutes passed. No one moved. All were spellbound in expectancy.

Still the minutes passed. The taper had flickered down till the great room was almost in darkness.

Could it be that by some neglect in the preparations, the substitution perhaps of the wrong brandy, the astralisation could not be effected?

But no.

Quite suddenly, it seemed, everybody in the darkened room was aware of a
presence
. That was the word as afterwards repeated in a hundred confidential discussions. A
presence
. One couldn’t call it a body. It wasn’t. It was a figure, an astral form, a presence.

“Buddha!” they gasped as they looked at it.

Just how the figure entered the room, the spectators could never afterwards agree. Some thought it appeared through the wall, deliberately astralising itself as it passed through the bricks. Others seemed to have seen it pass in at the further door of the room, as if it had astralised itself at the foot of the stairs in the back of the hall outside.

Be that as it may, there it stood before them, the astralised shape of the Indian deity, so that to every lip there rose the half-articulated word, “Buddha;” or at least to every lip except that of Mrs. Rasselyer-Brown. From her there came no sound.

The figure as afterwards described was attired in a long
shirâk
, such as is worn by the Grand Llama of Tibet, and resembling, if the comparison were not profane, a modern dressing-gown. The legs, if one might so call them, of the apparition were enwrapped in loose punjahamas, a word which is said to be the origin of the modern pyjamas; while the feet, if they were feet, were encased in loose slippers.

Buddha moved slowly across the room. Arrived at the sideboard the astral figure paused, and even in the uncertain light Buddha was seen to raise and drink the propitiatory offering. That much was perfectly clear. Whether Buddha spoke or not is doubtful. Certain of the spectators thought that he said, “
Must a fagotnit
,” which is Hindustanee for “Blessings on this house.” To Mrs. Rasselyer-Brown’s distracted mind it seemed as if Buddha said, “I must have forgotten it.” But this wild fancy she never breathed to a soul.