Стивен Ликок
Arcadian Adventures with the Idle Rich
Now as Mrs. Rasselyer-Brown was always a leader in everything that was done in the best circles on Plutoria Avenue, she was naturally among the first to visit Mr. Yahi-Bahi.
"My dear," she said, in describing afterwards her experience to her bosom friend, Miss Snagg, "it was most interesting. We drove away down to the queerest part of the City, and went to the strangest little house imaginable, up the narrowest stairs one ever saw—quite Eastern, in fact, just like a scene out of the Koran."
"How fascinating!" said Miss Snagg. But as a matter of fact, if Mr. Yahi-Bahi's house had been inhabited, as it might have been, by a streetcar conductor or a railway brakesman, Mrs. Rasselyer-Brown wouldn't have thought it in any way peculiar or fascinating.
"It was all hung with curtains inside," she went on, "with figures of snakes and Indian gods, perfectly weird."
"And did you see Mr. Yahi-Bahi?" asked Miss Snagg.
"Oh no, my dear. I only saw his assistant Mr. Ram Spudd; such a queer little round man, a Bengalee, I believe. He put his back against a curtain and spread out his arms sideways and wouldn't let me pass. He said that Mr. Yahi-Bahi was in meditation and mustn't be disturbed."
"How delightful!" echoed Miss Snagg.
But in reality Mr. Yahi-Bahi was sitting behind the curtain eating a ten-cent can of pork and beans.
"What I like most about eastern people," went on Mrs. Rasselyer-Brown, "is their wonderful delicacy of feeling. After I had explained about my invitation to Mr. Yahi-Bahi to come and speak to us on Boohooism, and was going away, I took a dollar bill out of my purse and laid it on the table. You should have seen the way Mr. Ram Spudd took it. He made the deepest salaam and said, 'Isis guard you, beautiful lady.' Such perfect courtesy, and yet with the air of scorning the money. As I passed out I couldn't help slipping another dollar into his hand, and he took it as if utterly unaware of it, and muttered, 'Osiris keep you, O flower of women!' And as I got into the motor I gave him another dollar and he said, 'Osis and Osiris both prolong your existence, O lily of the ricefield,' and after he had said it he stood beside the door of the motor and waited without moving till I left. He had such a strange, rapt look, as if he were still expecting something!"
"How exquisite!" murmured Miss Snagg. It was her business in life to murmur such things as this for Mrs. Rasselyer-Brown. On the whole, reckoning Grand Opera tickets and dinners, she did very well out of it.
"Is it not?" said Mrs. Rasselyer-Brown. "So different from our men. I felt so ashamed of my chauffeur, our new man, you know; he seemed such a contrast beside Ram Spudd. The rude way in which the opened the door, and the rude way in which he climbed on to his own seat, and the rudeness with which he turned on the power—I felt positively ashamed. And he so managed it—I am sure he did it on purpose—that the car splashed a lot of mud over Mr. Spudd as it started."
Yet, oddly enough, the opinion of other people on this new chauffeur, that of Miss Dulphemia Rasselyer-Brown herself, for example, to whose service he was specially attached, was very different.
The great recommendation of him in the eyes of Miss Dulphemia and her friends, and the thing that gave him a touch of mystery was—and what higher qualification can a chauffeur want?—that he didn't look like a chauffeur at all.
"My dear Dulphie," whispered Miss Philippa Furlong, the rector's sister (who was at that moment Dulphemia's second self), as they sat behind the new chauffeur, "don't tell me that he is a chauffeur, because he isn't. He can chauffe, of course, but that's nothing."
For the new chauffeur had a bronzed face, hard as metal, and a stern eye; and when he put on a chauffeur's overcoat some how it seemed to turn into a military greatcoat; and even when he put on the round cloth cap of his profession it was converted straightway into a military shako. And by Miss Dulphemia and her friends it was presently reported—or was invented?—that he had served in the Philippines; which explained at once the scar upon his forehead, which must have been received at Iloilo, or Huila-Huila, or some other suitable place.
But what affected Miss Dulphemia Brown herself was the splendid rudeness of the chauffeur's manner. It was so different from that of the young men of the salon. Thus, when Mr. Sikleigh Snoop handed her into the car at any time he would dance about saying, "Allow me," and "Permit me," and would dive forward to arrange the robes. But the Philippine chauffeur merely swung the door open and said to Dulphemia, "Get in," and then slammed it.
This, of course, sent a thrill up the spine and through the imagination of Miss Dulphemia Rasselyer-Brown, because it showed that the chauffeur was a gentleman in disguise. She thought it very probable that he was a British nobleman, a younger son, very wild, of a ducal family; and she had her own theories as to why he had entered the service of the Rasselyer-Browns. To be quite candid about it, she expected that the Philippine chauffeur meant to elope with her, and every time he drove her from a dinner or a dance she sat back luxuriously, wishing and expecting the elopement to begin.
But for the time being the interest of Dulphemia, as of everybody else that was anybody at all, centred round Mr. Yahi-Bahi and the new cult of Boohooism.
After the visit of Mrs. Rasselyer-Brown a great number of ladies, also in motors, drove down to the house of Mr. Yahi-Bahi. And all of them, whether they saw Mr. Yahi-Bahi himself or his Bengalee assistant, Mr. Ram Spudd, came back delighted.
"Such exquisite tact!" said one. "Such delicacy! As I was about to go I laid a five dollar gold piece on the edge of the little table. Mr. Spudd scarcely seemed to see it. He murmured, 'Osiris help you!' and pointed to the ceiling. I raised my eyes instinctively, and when I lowered them the money had disappeared. I think he must have caused it to vanish."
"Oh, I'm sure he did," said the listener.
Others came back with wonderful stories of Mr. Yahi-Bahi's occult powers, especially his marvellous gift of reading the future.
Mrs. Buncomhearst, who had just lost her third husband—by divorce—had received from Mr. Yahi-Bahi a glimpse into the future that was almost uncanny in its exactness. She had asked for a divination, and Mr. Yahi-Bahi had effected one by causing her to lay six ten-dollar pieces on the table arranged in the form of a mystic serpent. Over these he had bent and peered deeply, as if seeking to unravel their meaning, and finally he had given her the prophecy, "Many things are yet to happen before others begin."
"How does he do it?" asked everybody.
As a result of all this it naturally came about that Mr. Yahi-Bahi and Mr. Ram Spudd were invited to appear at the residence of Mrs. Rasselyer-Brown; and it was understood that steps would be taken to form a special society, to be known as the Yahi-Bahi Oriental Society.
Mr. Sikleigh Snoop, the sex-poet, was the leading spirit in the organization. He had a special fitness for the task: he had actually resided in India. In fact, he had spent six weeks there on a stop-over ticket of a round-the-world 635 dollar steamship pilgrimage; and he knew the whole country from Jehumbapore in Bhootal to Jehumbalabad in the Carnatic. So he was looked upon as a great authority on India, China, Mongolia, and all such places, by the ladies of Plutoria Avenue.
Next in importance was Mrs. Buncomhearst, who became later, by a perfectly natural process, the president of the society. She was already president of the Daughters of the Revolution, a society confined exclusively to the descendants of Washington's officers and others; she was also president of the Sisters of England, an organization limited exclusively to women born in England and elsewhere; of the Daughters of Kossuth, made up solely of Hungarians and friends of Hungary and other nations; and of the Circle of Franz Joseph, which was composed exclusively of the partisans, and others, of Austria. In fact, ever since she had lost her third husband, Mrs. Buncomhearst had thrown herself—that was her phrase—into outside activities. Her one wish was, on her own statement, to lose herself. So very naturally Mrs. Rasselyer-Brown looked at once to Mrs. Buncomhearst to preside over the meetings of the new society.
The large dining-room at the Rasselyer-Browns' had been cleared out as a sort of auditorium, and in it some fifty or sixty of Mrs. Rasselyer-Brown's more intimate friends had gathered. The whole meeting was composed of ladies, except for the presence of one or two men who represented special cases. There was, of course, little Mr. Spillikins, with his vacuous face and football hair, who was there, as everybody knew, on account of Dulphemia; and there was old Judge Longerstill, who sat leaning on a gold-headed stick with his head sideways, trying to hear some fraction of what was being said. He came to the gathering in the hope that it would prove a likely place for seconding a vote of thanks and saying a few words—half an hour's talk, perhaps—on the constitution of the United States. Failing that, he felt sure that at least someone would call him "this eminent old gentleman," and even that was better than staying at home.
But for the most part the audience was composed of women, and they sat in a little buzz of conversation waiting for Mr. Yahi-Bahi.
"I wonder," called Mrs. Buncomhearst from the chair, "if some lady would be good enough to write minutes? Miss Snagg, I wonder if you would be kind enough to write minutes? Could you?"
"I shall be delighted," said Miss Snagg, "but I'm afraid there's hardly time to write them before we begin, is there?"
"Oh, but it would be all right to write them afterwards," chorussed several ladies who understood such things; "it's quite often done that way."
"And I should like to move that we vote a constitution," said a stout lady with a double eye-glass.
"Is that carried?" said Mrs. Buncomhearst. "All those in favour please signify."
Nobody stirred.
"Carried," said the president. "And perhaps you would be good enough, Mrs. Fyshe," she said, turning towards the stout lady, "to write the constitution."
"Do you think it necessary to write it?" said Mrs. Fyshe. "I should like to move, if I may, that I almost wonder whether it is necessary to write the constitution—unless, of course, anybody thinks that we really ought to."
"Ladies," said the president, "you have heard the motion. All those against it—"
There was no sign.
"All those in favour of it—"
There was still no sign.
"Lost," she said.
Then, looking across at the clock on the mantel-piece, and realizing that Mr. Yahi-Bahi must have been delayed and that something must be done, she said:
"And now, ladies, as we have in our midst a most eminent gentleman who probably has thought more deeply about constitutions than—"
All eyes turned at once towards Judge Longerstill, but as fortune had it at this very moment Mr. Sikleigh Snoop entered, followed by Mr. Yahi-Bahi and Mr. Ram Spudd.
Mr. Yahi-Bahi was tall. His drooping Oriental costume made him taller still. He had a long brown face and liquid brown eyes of such depth that when he turned them full upon the ladies before him a shiver of interest and apprehension followed in the track of his glance.
"My dear," said Miss Snagg afterwards, "he seemed simply to see right through us."
This was correct. He did.
Mr. Ram Spudd presented a contrast to his superior. He was short and round, with a dimpled mahogany face and eyes that twinkled in it like little puddles of molasses. His head was bound in a turban and his body was swathed in so many bands and sashes that he looked almost circular. The clothes of both Mr. Yahi-Bahi and Ram Spudd were covered with the mystic signs of Buddha and the seven serpents of Vishnu.
It was impossible, of course, for Mr. Yahi-Bahi or Mr. Ram Spudd to address the audience. Their knowledge of English was known to be too slight for that. Their communications were expressed entirely through the medium of Mr. Snoop, and even he explained afterwards that it was very difficult. The only languages of India which he was able to speak, he said, with any fluency were Gargamic and Gumaic both of these being old Dravidian dialects with only two hundred and three words in each, and hence in themselves very difficult to converse in. Mr. Yahi-Bahi answered in what Mr. Snoop understood to be the Iramic of the Vedas, a very rich language, but one which unfortunately he did not understand. The dilemma is one familiar to all Oriental scholars.
All of this Mr. Snoop explained in the opening speech which he proceeded to make. And after this he went on to disclose, amid deep interest, the general nature of the cult of Boohooism. He said that they could best understand it if he told them that its central doctrine was that of Bahee. Indeed, the first aim of all followers of the cult was to attain to Bahee. Anybody who could spend a certain number of hours each day, say sixteen, in silent meditation on Boohooism would find his mind gradually reaching a condition of Bahee. The chief aim of Bahee itself was sacrifice: a true follower of the cult must be willing to sacrifice his friends, or his relatives, and even strangers, in order to reach Bahee. In this way one was able fully to realize oneself and enter into the Higher Indifference. Beyond this, further meditation and fasting—by which was meant living solely on fish, fruit, wine, and meat—one presently attained to complete Swaraj or Control of Self, and might in time pass into the absolute Nirvana, or the Negation of Emptiness, the supreme goal of Boohooism.
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 recognized in the cult of Boohooism as typifying the three chief virtues, whereas silver or paper money did not; even national banknotes were only regarded as do or, a halfway 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 man-servant.
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 banknotes. At dinner in the best houses nothing was eaten except a thin soup (or bru), 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 showed 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 seance 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 reastralization 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 astralization is swallowed up into nothingness. However, he declares himself willing to try."
The seance 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 seance 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 an 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 astralization 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 astralizing itself as it passed through the bricks. Others seemed to have seen it pass in at the farther door of the room, as if it had astralized 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 astralized 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 shirak, 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.
Silently Buddha recrossed the room, slowly wiping one arm across his mouth after the Hindu gesture of farewell.
For perhaps a full minute after the disappearance of Buddha not a soul moved. Then quite suddenly Mrs. Rasselyer-Brown, unable to stand the tension any longer, pressed an electric switch and the whole room was flooded with light.
There sat the affrighted guests staring at one another with pale faces.
But, to the amazement and horror of all, the little table in the centre stood empty—not a single gem, not a fraction of the gold that had lain upon it was left. All had disappeared.
The truth seemed to burst upon everyone at once. There was no doubt of what had happened.
The gold and the jewels had been deastralized. Under the occult power of the vision they had been demonetized, engulfed into the astral plane along with the vanishing Buddha.
Filled with the sense of horror still to come, somebody pulled aside the little screen. They fully expected to find the lifeless bodies of Mr. Yahi-Bahi and the faithful Ram Spudd. What they saw before them was more dreadful still. The outer Oriental garments of the two devotees lay strewn upon the floor. The long sash of Yahi-Bahi and the thick turban of Ram Spudd were side by side near them; almost sickening in its repulsive realism was the thick black head of hair of the junior devotee, apparently torn from his scalp as if by lightning and bearing a horrible resemblance to the cast-off wig of an actor.
The truth was too plain.
"They are engulfed!" cried a dozen voices at once.
