LITMIR.BIZ

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ascertained the secret of where his father’s money was, but it appeared that Achmet had as blank a face as anybody when his patient, who was striving to make some communication to him, went out into the great silence, and the suspicion that he knew where the money was gave way, in the minds, of those who were competent to form an estimate of his character, to a but dubious regret that he had Just failed to learn that very important fact.

      So Abdul died and was buried, and we all went to the funeral feast, at which we ate more roast meat than one naturally cares about at five in the afternoon on a June day, in consequence of which Weston and I, not requiring dinner, stopped at home after our return from the ride into the desert, and talked to Mohamed, Abdul’s son, and Hussein, Abdul’s youngest grandson, a boy of about twenty, who is also our valet, cook and housemaid, and they together woefully narrated of the money that had been and was not, and told us scandalous tales about Achmet concerning his weakness for cemeteries. They drank coffee and smoked, for though Hussein was our servant, we had been that day the guests of his father, and shortly after they had gone, up came Machmout.

      Machmout, who says he thinks he is twelve, but does not know for certain, is kitchen-maid, groom and gardener, and has to an extraordinary degree some occult power resembling clairvoyance. Weston, who is a member of the Society for Psychical Research, and the tragedy of whose life has been the detection of the fraudulent medium Mrs. Blunt, says that it is all thought-reading, and has made notes of many of Machmout’s performances, which may subsequently turn out to be of interest. Thought-reading, however, does not seem to me to fully explain the experience which followed Abdul’s funeral, and with Machmout I have to put it down to White Magic, which should be a very inclusive term, or to Pure Coincidence, which is even more inclusive, and will cover all the inexplicable phenomena of the world, taken singly. Machmout’s method of unloosing the forces of White Magic is simple, being the ink-mirror known by name to many, and it is as follows.

      A little black ink is poured into the palm of Machmout’s hand, or, as ink has been at a premium lately owing to the last post-boat from Cairo which contained stationery for us having stuck on a sand-bank, a small piece of black American cloth about an inch in diameter is found to be a perfect substitute. Upon this he gazes. After five or ten minutes his shrewd monkey-like expression is struck from his face, his eyes, wide open, remain fixed on the cloth, a complete rigidity sets in over his muscles, and he tells us of the curious things he sees. In whatever position he is, in that position he remains without the deflection of a hair’s breadth until the ink is washed off or the cloth removed. Then he looks up and says “Khahás,” which means, “It is finished.”

      We only engaged Machmout’s services as second general domestic a fortnight ago, but the first evening he was with us he came upstairs when he had finished his work, and said, “I will show you White Magic; give me ink,” and proceeded to describe the front hall of our house in London, saying that there were two horses at the door, and that a man and woman soon came out, gave the horses each a piece of bread and mounted. The thing was so probable that by the next mail I wrote asking my mother to write down exactly what she was doing and where at half-past five (English time) on the evening of June 12. At the corresponding time in Egypt Machmout was describing speaking to us of a “sitt” (lady) having tea in a room which he described with some minuteness, and I am waiting anxiously for her letter. The explanation which Weston gives us of all these phenomena is that a certain picture of people I know is present in my mind, though I may not be aware of it,—present to my subliminal self, I think, he says,—and that I give an unspoken suggestion to the hypnotised Machmout. My explanation is.that there isn’t any explanation, for no suggestion on my part would make my brother go out and ride at the moment when Machmout says he is so doing (if indeed we find that Machmout’s visions are chronologically correct). Consequently I prefer the open mind and am prepared to believe anything. Weston, however, does not speak quite so calmly or scientifically about Machmout’s last performance, and since it took place he has almost entirely ceased to urge me to become a member of the Society for Psychical Research, in order that I may no longer be hidebound by vain superstitions.

      Machmout will not exercise these powers if his own folk are present, for he says that when he is in this state, if a man who knew Black Magic was in the room, or knew that he was practising White Magic, he could get the spirit who presides over the Black Magic to kill the spirit of White Magic, for the Black Magic is the more potent, and the two are foes. And as the spirit of White Magic is on occasions a powerful friend—he had before now befriended Machmout in a manner which I consider incredible—Machmout is very desirous that he should abide long with him. But Englishmen it appears do not know the Black Magic, so with us he is safe. The spirit of Black Magic, to speak to whom it is death, Machmout saw once “between heaven and earth, and night and day,” so he phrases it, on the Karnak road. He may be known, he told us, by the fact that he is of paler skin than his people, that he has two long teeth, one in each corner of his mouth, and that his eyes, which are white all over, are as big as the eyes of a horse.

      Machmout squatted himself comfortably in the corner, and I gave him the piece of black American cloth. As some minutes must elapse before he gets into the hypnotic state in which the visions begin, I strolled out on to the balcony for coolness. It was the hottest night we had yet had, and though the sun had set three hours, the thermometer still registered close on 100º.

      Above, the sky seemed veiled with grey, where it should have been dark velvety blue, and a fitful puffing wind from the south threatened three days of the sandy intolerable khamseen. A little way up the street to the left was a small café in front of which were glowing and waning little glowworm specks of light from the water pipes of Arabs sitting out there in the dark. From inside came the click of brass castanets in the hands of some dancing-girl, sounding sharp and precise against the wailing bagpipe music of the strings and pipes which accompany these movements which Arabs love and Europeans think so unpleasing. Eastwards the sky was paler and luminous, for the moon was imminently rising, and even as I looked the red rim of the enormous disc cut the line of the desert, and on the instant, with a curious aptness, one of the Arabs outside the café broke out into that wonderful chant—“I cannot sleep for longing for thee, 0 full moon.

      Far is thy throne over Mecca, slip down, 0 beloved, to me.”

      Immediately afterwards I heard the piping monotone of Machmout’s voice begin, and in a moment or two I went inside.

      We have found that the experiments gave the quickest result by contact, a fact which confirmed Weston in his explanation of them by thought transference of some elaborate kind, which I confess I cannot understand. He was writing at a table in the window when I came in, but looked up.

      “Take his hand,” he said; “at present he is quite incoherent.”

      “Do you explain that?” I asked.

      “It is closely analogous, so Myers thinks, to talking in sleep. He has been saying something about a tomb. Do make a suggestion, and see if he gives it right. He is remarkably sensitive, and he responds quicker to you than to me. Probably Abdul’s funeral suggested the tomb!”

      A sudden thought struck me.

      “Hush!” I said, “I want to listen.”

      Machmout’s head was thrown a little back, and he held the hand in which was the piece of cloth rather above his face. As usual he was talking very slowly, and in a high staccato voice, absolutely unlike his usual tones.

      “On one side of the grave,” he pipes, “is a tamarisk tree, and the green beetles make fantasia about it. On the other side is a mud wall. There are many other graves about, but they are all asleep. This is the grave, because it is awake, and it moist and not sandy.”

      “I thought so,” said Weston. “It is Abdul’s grave he is talking about.”

      “There is a red moon sitting on the desert,” continued Machmout, “and it is now. There is the puffing of khamseen, and much dust coming. The moon is red with dust, and because it is low.”

      “Still sensitive to external conditions,” said Weston. “That is rather curious. Pinch him, will you?”

      I pinched Machmout; he did not pay the slightest attention.

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