direction—a kitten that ought to have been in a basket with its mamma. Lone Sahib caught it by the scruff of its neck, handed it over to the sweeper to be drowned, and fined the bearer four annas.

That evening, as he was reading in his room, he fancied that he saw something moving about on the hearthrug, outside the circle of light from his reading lamp. When the thing began to myowl, he realized that it was a kitten—a wee white kitten, nearly blind and very miserable. He was seriously angry, and spoke bitterly to his bearer, who said that there was no kitten in the room when he brought in the lamp, and real kittens of tender age generally had mother cats in attendance.

"If the Presence will go out into the veranda and listen," said the bearer, "he will hear no cats. How, therefore, can the kitten on the bed and the kitten on the hearthrug be real kittens?"

Lone Sahib went out to listen, and the bearer followed him, but there was no sound of Rachel mewing for her children. He returned to his room, having hurled the kitten down the hillside, and wrote out the incidents of the day for the benefit of his coreligionists. Those people were so absolutely free from superstition that they ascribed anything a little out of the common to agencies. As it was their business to know all about the agencies, they were on terms of almost indecent familiarity with manifestations of every kind. Their letters dropped from the ceiling—unstamped—and spirits used to squatter up and down their staircases all night. But they had never come into contact with kittens. Lone Sahib wrote out the facts, noting the hour and the minute, as every psychical observer is bound to do, and appending the Englishman's letter because it was the most mysterious document and might have had a bearing upon anything in this world or the next. An outsider would have translated all the tangle thus: "Look out! You laughed at me once, and now I am going to make you sit up."

Lone Sahib's coreligionists found that meaning in it; but their translation was refined and full of four-syllable words. They held a sederunt, and were filled with tremulous joy, for, in spite of their familiarity with all the other worlds and cycles, they had a very human awe of things sent from ghostland. They met in Lone Sahib's room in shrouded and sepulchral gloom, and their conclave was broken up by a clinking among the photo frames on the mantelpiece. A wee white kitten, nearly blind, was looping and writhing itself between the clock and the candlesticks. That stopped all investigations or doubtings. Here was the manifestation in the flesh. It was, so far as could be seen, devoid of purpose, but it was a manifestation of undoubted authenticity.

They drafted a round robin to the Englishman, the backslider of old days, adjuring him in the interests of the creed to explain whether there was any connection between the embodiment of some Egyptian god or other (I have forgotten the name) and his communication. They called the kitten Ra, or Toth, or Shem, or Noah, or something; and when Lone Sahib confessed that the first one had, at his most misguided instance, been drowned by the sweeper, they said consolingly that in his next life he would be a "bounder," and not even a "rounder" of the lowest grade. These words may not be quite correct, but they express the sense of the house accurately.

When the Englishman received the round robin—it came by post—he was startled and bewildered. He sent into the bazaar for Dana Da, who read the letter and laughed. "That is my Sending," said he. "I told you I would work well. Now give me another ten rupees."

"But what in the world is this gibberish about Egyptian gods?" asked the Englishman.

"Cats," said Dana Da, with a hiccough, for he had discovered the Englishman's whisky bottle. "Cats and cats and cats! Never was such a Sending. A hundred of cats. Now give me ten more rupees and write as I dictate."

Dana Da's letter was a curiosity. It bore the Englishman's signature, and hinted at cats—at a Sending of cats. The mere words on paper were creepy and uncanny to behold.

"What have you done, though?" said the Englishman; "I am as much in the dark as ever. Do you mean to say that you can actually send this absurd Sending you talk about?"

"Judge for yourself," said Dana Da. "What does that letter mean? In a little time they will all be at my feet and yours, and I, oh, glory! will be drugged or drunk all day long."

Dana Da knew his people.

When a man who hates cats wakes up in the morning and finds a little squirming kitten on his breast, or puts his hand into his ulster pocket and finds a little half-dead kitten where his gloves should be, or opens his trunk and finds a vile kitten among his dress shirts, or goes for a long ride with his mackintosh strapped on his saddle-bow and shakes a little sprawling kitten from its folds when he opens it, or goes out to dinner and finds a little blind kitten under his chair, or stays at home and finds a writhing kitten under the quilt, or wriggling among his boots, or hanging, head downward, in his tobacco jar, or being mangled by his terrier in the veranda—when such a man finds one kitten, neither more nor less, once a day in a place where no kitten rightly could or should be, he is naturally upset. When he dare not murder his daily trove because he believes it to be a manifestation, an emissary, an embodiment, and half a dozen other things all out of the regular course of nature, he is more than upset. He is actually distressed. Some of Lone Sahib's coreligionists thought that he was a highly favored individual; but many said that if he had treated the first kitten with proper respect—as suited a Toth-Ra Tum-Sennacherib Embodiment—all his trouble would have been averted. They compared him to the Ancient Mariner, but none the less they were proud of him and proud of the Englishman who had sent the manifestation. They did not call it a Sending because Icelandic magic was not in their programme.

After sixteen kittens—that is to say, after one fortnight, for there were three kittens on the first day to impress the fact of the Sending, the whole camp was uplifted by a letter—it came flying through a window—from the Old Man of the Mountains—the head of all the creed—explaining the manifestation in the most beautiful language and soaking up all the credit of it for himself. The Englishman, said the letter, was not there at all. He was a backslider without power or asceticism, who couldn't even raise a table by force of volition, much less project an army of kittens through space. The entire arrangement, said the letter, was strictly orthodox, worked and sanctioned by the highest authorities within the pale of the creed. There was great joy at this, for some of the weaker brethren seeing that an outsider who had been working on independent lines could create kittens, whereas their own rulers had never gone beyond crockery—and broken at that—were showing a desire to break line on their own trail. In fact, there was the promise of a schism. A second round robin was drafted to the Englishman, beginning: "Oh, Scoffer," and ending with a selection of curses from the rites of Mizraim and Memphis and the Commination of Jugana; who was a "fifth rounder," upon whose name an upstart "third rounder" once traded. A papal excommunication is a billet-doux compared to the Commination of Jugana. The Englishman had been proved under the hand and seal of the Old Man of the Mountains to have appropriated virtue and pretended to have power which, in reality, belonged only to the supreme head. Naturally the round robin did not spare him.

He handed the letter to Dana Da to translate into decent English. The effect on Dana Da was curious. At first he was furiously angry, and then he laughed for five minutes.

"I had thought," he said, "that they would have come to me. In another week I would have shown that I sent the Sending, and they would have discrowned the Old Man of the Mountains who has sent this Sending of mine. Do