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In Flood Time
by [?]

Tweed said tae Till:
“What gars ye rin sae Still?”
Till said tae Tweed:
“Though ye rin wi’ speed
An’ I rin slaw–
Yet where ye droon ae man
I droon twa.”

There is no getting over the river to-night, Sahib. They say that a bullock-cart has been washed down already, and the ekka that went over a half hour before you came, has not yet reached the far side. Is the Sahib in haste? I will drive the ford-elephant in to show him. Ohe, mahout there in the shed! Bring out Ram Pershad, and if he will face the current, good. An elephant never lies, Sahib, and Ram Pershad is separated from his friend Kala Nag. He, too, wishes to cross to the far side. Well done! Well done! my King! Go half way across, mahoutji, and see what the river says. Well done, Ram Pershad! Pearl among elephants, go into the river! Hit him on the head, fool! Was the goad made only to scratch thy own fat back with, bastard? Strike! Strike! What are the boulders to thee, Ram Pershad, my Rustum, my mountain of strength? Go in! Go in!

No, Sahib! It is useless. You can hear him trumpet. He is telling Kala Nag that he cannot come over. See! He has swung round and is shaking his head. He is no fool. He knows what the Barhwi means when it is angry. Aha! Indeed, thou art no fool, my child! Salaam, Ram Pershad, Bahadur! Take him under the trees, mahout, and see that he gets his spices. Well done, thou chiefest among tuskers. Salaam to the Sirkar and go to sleep.

What is to be done? The Sahib must wait till the river goes down. It will shrink to-morrow morning, if God pleases, or the day after at the latest. Now why does the Sahib get so angry? I am his servant. Before God, I did not create this stream! What can I do? My hut and all that is therein is at the service of the Sahib, and it is beginning to rain. Come away, my Lord, How will the river go down for your throwing abuse at it? In the old days the English people were not thus. The fire-carriage has made them soft. In the old days, when they drave behind horses by day or by night, they said naught if a river barred the way, or a carriage sat down in the mud. It was the will of God–not like a fire-carriage which goes and goes and goes, and would go though all the devils in the land hung on to its tail. The fire-carriage hath spoiled the English people. After all, what is a day lost, or, for that matter, what are two days? Is the Sahib going to his own wedding, that he is so mad with haste? Ho! Ho! Ho! I am an old man and see few Sahibs. Forgive me if I have forgotten the respect that is due to them. The Sahib is not angry?

His own wedding! Ho! Ho! Ho! The mind of an old man is like the numah-tree. Fruit, bud, blossom, and the dead leaves of all the years of the past flourish together. Old and new and that which is gone out of remembrance, all three are there! Sit on the bedstead, Sahib, and drink milk. Or–would the Sahib in truth care to drink my tobacco? It is good. It is the tobacco of Nuklao. My son, who is in service there sent it to me. Drink, then, Sahib, if you know how to handle the tube. The Sahib takes it like a Musalman. Wah! Wah! Where did he learn that? His own wedding! Ho! Ho! Ho! The Sahib says that there is no wedding in the matter at all? Now is it likely that the Sahib would speak true talk to me who am only a black man? Small wonder, then, that he is in haste. Thirty years have I beaten the gong at this ford, but never have I seen a Sahib in such haste. Thirty years, Sahib! That is a very long time. Thirty years ago this ford was on the track of the bunjaras, and I have seen two thousand pack-bullocks cross in one night. Now the rail has come, and the fire-carriage says buz-buz-buz, and a hundred lakhs of maunds slide across that big bridge. It is very wonderful; but the ford is lonely now that there are no bunjaras to camp under the trees.