Kim (42 page)

‘Well said. I had a fear he might mount Mohammed’s Horse and fly away.’

‘Nay—he must go forth as a teacher.’

‘Aha! Now I see! That is the right gait for the colt. Certainly he must go forth as a teacher. He is somewhat urgently needed as a scribe by the State, for instance.’

‘To that end he was prepared. I acquired merit in that I gave alms for his sake. A good deed does not die. He aided me in my Search. I aided him in his. Just is the Wheel, O horse-seller from the North. Let him be a teacher; let him be a scribe—what matter? He will have attained Freedom at the end. The rest is illusion.’

‘What matter? When I must have him with me beyond Balkh in six months! I come up with ten lame horses and three strong-backed men—thanks to that chicken of a Babu—to break a sick boy by force out of an old trot’s house. It seems that I stand by while a young Sahib is hoisted into Allah knows what of an idolater’s Heaven by means of old Red Hat. And I am reckoned something of a player of the Game myself! But the madman is fond of the boy; and I must be very reasonably mad too.’

‘What is the prayer?’ said the lama, as the rough Pushtu rumbled into the red beard.

‘No matter at all; but now I understand that the boy, sure of Paradise, can yet enter Government service, my mind is easier. I must get to my horses. It grows dark. Do not wake him. I have no wish to hear him call thee master.’

‘But he
is
my disciple. What else?’

‘He has told me.’ Mahbub choked down his touch of spleen and rose laughing. ‘I am not altogether of thy faith, Red Hat—if so small a matter concern thee.’

‘It is nothing,’ said the lama.

‘I thought not. Therefore it will not move thee, sinless, new-washed and three parts drowned to boot, when I call thee a good man—a very good man. We have talked together some four or five evenings now, and for all I am a horse-coper I can still, as the saying is, see holiness beyond the legs of a horse. Yea, can see, too, how our Friend of all the World put his hand in thine at the first. Use him well, and suffer him to return to the world as a teacher, when thou hast—bathed his legs, if that be the proper medicine for the colt.’

‘Why not follow the Way thyself, and so accompany the boy?’

Mahbub stared stupefied at the magnificent insolence of the demand, which across the Border he would have paid with more than a blow. Then the humour of it touched his worldly soul.

‘Softly—softly—one foot at a time, as the lame gelding went over the Umballa jumps. I may come to Paradise later—I have workings that way—great motions—and I owe them to thy simplicity. Thou hast never lied?’

‘What need?’

‘O Allah, hear him! “What need” in this Thy world! Nor ever harmed a man?’

‘Once—with a pencase—before I was wise.’

‘So? I think the better of thee. Thy teachings are good. Thou hast turned one man that I know from the path of strife.’ He laughed immensely. ‘He came here open-minded to commit a
dacoity
(a house-robbery with violence). Yes, to cut, rob, kill, and carry off what he desired.’

‘A great foolishness!’

‘Oh! black shame too. So he thought after he had seen thee—and a few others, male and female. So he abandoned it; and now he goes to beat a big fat Babu man.’

‘I do not understand.’

‘Allah forbid it! Some men are strong in knowledge, Red Hat. Thy strength is stronger still. Keep it—I think thou wilt. If the boy be not a good servant, pull his ears off.’

With a hitch of his broad Bokhariot belt the Pathan swaggered off into the gloaming, and the lama came down from his clouds so far as to look at the broad back.

‘That person lacks courtesy, and is deceived by the shadow of appearances. But he spoke well of my
chela
, who now enters upon his reward. Let me make the prayer! . . . Wake, O fortunate above all born of women. Wake! It is found!’

Kim came up from those deep wells, and the lama attended his yawning pleasure; duly snapping fingers to head off evil spirits.

‘I have slept a hundred years. Where——? Holy One, hast
thou
been here long? I went out to look for thee, but’—he laughed drowsily—‘I slept by the way. I am all well now. Hast thou eaten? Let us go to the house. It is many days since I tended thee. And the Sahiba fed thee well? Who shampooed thy legs? What of the weaknesses—the belly and the neck, and the beating in the ears?’

‘Gone—all gone. Dost thou not know?’

‘I know nothing, but that I have not seen thee in a monkey’s age. Know what?’

‘Strange the knowledge did not reach out to thee, when all my thoughts were theeward.’

‘I cannot see the face, but the voice is like a gong. Has the Sahiba made a young man of thee by her cookery?’

He peered at the cross-legged figure, outlined jet-black against the lemon-coloured drift of light. So does the stone Bodhisat sit who looks down upon the patent self-registering turnstiles of the Lahore Museum.

The lama held his peace. Except for the click of the rosary and a faint
clop-clop
of Mahbub’s retreating feet, the soft, smoky silence of evening in India wrapped them close.

‘Hear me! I bring news.’

‘But let us——’

Out shot the long yellow hand compelling silence. Kim tucked his feet under his robe-edge obediently.

‘Hear me! I bring news! The Search is finished. Comes now the Reward. . . . Thus. When we were among the Hills, I lived on thy strength till the young branch bowed and nigh broke. When we came out of the Hills, I was troubled for thee and for other matters which I held in my heart. The boat of my soul lacked direction; I could not see into the Cause of Things. So I gave thee over to the virtuous woman altogether. I took no food. I drank no water. Still I saw not the Way. They pressed food upon me and cried at my shut door. So I removed myself to a hollow under a tree. I took no food. I took no water. I sat in meditation two days and two nights, abstracting my mind; inbreathing and outbreathing in the required manner. . . . Upon the second night—so great was my reward—the wise Soul loosed itself from the silly Body and went free. This I have never before attained, though I have stood on the threshold of it. Consider, for it is a marvel!’

‘A marvel indeed. Two days and two nights without food! Where was the Sahiba?’ said Kim under his breath.

‘Yea, my Soul went free, and, wheeling like an eagle, saw indeed that there was no Teshoo Lama nor any other soul. As a drop draws to water, so my Soul drew near to the Great Soul which is beyond all things. At that point, exalted in contemplation, I saw all Hind, from Ceylon in the sea to the Hills, and my own Painted Rocks at Such-zen; I saw every camp and village, to the least, where we have ever rested. I saw them at one time and in one place; for they were within the Soul. By this I knew the Soul had passed beyond the illusion of Time and Space and of Things. By this I knew that I was free. I saw thee lying in thy cot, and I saw thee falling downhill under the idolater—at one time, in one place, in my Soul, which, as I say, had touched the Great Soul. Also I saw the stupid body of Teshoo Lama lying down, and the
hakim
from Dacca kneeled beside, shouting in its ear. Then my Soul was all alone, and I saw nothing, for I was all things, having reached the Great Soul. And I meditated a thousand thousand years, passionless, well aware of the Causes of all Things. Then a voice cried: “What shall come to the boy if thou art dead?” and I was shaken back and forth in myself with pity for thee; and I said: “I will return to my
chela
, lest he miss the Way.” Upon this my Soul, which is the Soul of Teshoo Lama, withdrew itself from the Great Soul with strivings and yearnings and retchings and agonies not to be told. As the egg from the fish, as the fish from the water, as the water from the cloud, as the cloud from the thick air, so put forth, so leaped out, so drew away, so fumed up the Soul of Teshoo Lama from the Great Soul. Then a voice cried: “The River! Take heed to the River!” and I looked down upon all the world, which was as I had seen it before—one in time, one in place—and I saw plainly the River of the Arrow at my feet. At that hour my Soul was hampered by some evil or other whereof I was not wholly cleansed, and it lay upon my arms and coiled round my waist; but I put it aside, and I cast forth as an eagle in my flight for the very place of the River. I pushed aside world upon world for thy sake. I saw the River below me—the River of the Arrow—and, descending, the waters of it closed over me; and behold I was again in the body of Teshoo Lama, but free from sin, and the
hakim
from Decca bore up my head in the waters of the River. It is here! It is behind the mango-tope here—even here!’

‘
Allah kerim!
Oh, well that the Babu was by! Wast thou very wet?’

‘Why should I regard? I remember the
hakim
was concerned for the body of Teshoo Lama. He haled it out of the holy water in his hands, and there came afterwards thy horse-seller from the North with a cot and men, and they put the body on the cot and bore it up to the Sahiba’s house.’

‘What said the Sahiba?’

‘I was meditating in that body, and did not hear. So thus the Search is ended. For the merit that I have acquired, the River of the Arrow is here. It broke forth at our feet, as I have said. I have found it. Son of my Soul, I have wrenched my Soul back from the Threshold of Freedom to free thee from all sin—as I am free, and sinless! Just is the Wheel! Certain is our deliverance! Come!’

He crossed his hands on his lap and smiled, as a man may who has won salvation for himself and his beloved.

First published as a serial in
McClure’s Magazine
from December 1900 to October 1901. First published in book form by MacMillan & Co. Ltd, in October 1901.

This free ebook edition published by Durrant Publishing, 2010.

This text of this edition has been carefully proofed against several different editions, but is chiefly based on the British ‘Sussex’ edition of 1937. In cases where the editions differed, the wording of the later edition has been used, unless it was clearly a mis-print. The illustrations and title page are taken from the 1912 printing of the 1908 Macmillan pocket edition. The frontispiece photograph is from the Kipling Archive at the University of Sussex.

The text is by Rudyard Kipling (1865–1936), and the illustrations are photographs of clay reliefs by J. Lockwood Kipling (1837–1911), Rudyard Kipling's father. The frontispiece photograph is of Rudyard Kipling and J. Lockwood Kipling, taken around 1880.

The text, illustrations, frontispiece photograph and the original glossary entries are public domain in the United States of America, European Union, Canada, Australia, New Zealand, and most of the rest of the world.

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ePub ISBN 978-1-905946-14-3

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