The child was crying because the man with the shiny knife was going away.

"Come back again," Messua repeated. "By night or by day this door is never shut to thee."

Mowgli's throat worked as though the cords in it were being pulled, and his voice seemed to be dragged from it as he answered, "I will surely come back."

"And now," he said, as he put by the head of the fawning wolf on the threshold. "I have a little cry against thee, Gray Brother. Why came ye not all four when I called so long ago?"

"So long ago? It was but last night. I-we-were singing in the Jungle the new songs, for this is the Time of New Talk. Rememberest thou?"

"Truly, truly."

"And as soon as the songs were sung," Gray Brother went on earnestly, "I followed thy trail. I ran from all the others and followed hot-foot. But, O Little Brother, what hast thou thou done, eating and sleeping with the Man-Pack?" done, eating and sleeping with the Man-Pack?"

"If ye had come when I called, this had never been," said Mowgli, running much faster.

"And now what is to be?" said Gray Brother.

Mowgli was just going to answer when a girl in a white cloth came down some path that led from the outskirts of the village. Gray Brother dropped out of sight at once, and Mowgli backed noiselessly into a field of high-springing crops. He could almost have touched her with his hand when the warm, green stalks closed before his face and he disappeared like a ghost. The girl screamed, for she thought she had seen a spirit, and then she gave a deep sigh. Mowgli parted the stalks with his hands and watched her till she was out of sight.

"And now I do not know," he said, sighing in his turn. "Why did ye not come when I called?" did ye not come when I called?"

"We follow thee-we follow thee," Gray Brother mumbled, licking at Mowgli's heel. "We follow thee always, except in the Time of the New Talk."

"And would ye follow me to the Man-Pack?" Mowgli whispered.

"Did I not follow thee on the night our old Pack cast thee out? Who waked thee lying among the crops?"

"Ay, but again?"

"Have I not followed thee to-night?"

"Ay, but again and again, and it may be again, Gray Brother?"

Gray Brother was silent. When he spoke he growled to himself, "The Black One spoke truth."

"And he said?"

"Man goes to Man at the last. Raksha, our mother, said-"

"So also said Akela on the night of Red Dog," Mowgli muttered.

"So also says Kaa, who is wiser than us all."

"What dost thou say, Gray Brother?"

"They cast thee out once, with bad talk. They cut thy mouth with stones. They sent Buldeo to slay thee. They would have thrown thee into the Red Flower. Thou, and not I, hast said that they are evil and senseless. Thou, and not I-I follow my own people-didst let in the Jungle upon them. Thou, and not I, didst make song against them more bitter even than our song against Red Dog."

"I ask thee what thou thou sayest?" sayest?"

They were talking as they ran. Gray Brother cantered on a while without replying, and then he said,-between bound and bound as it were,-"Man-cub-Master of the Jungle-Son of Raksha, Lair-brother to me-though I forget for a little while in the spring, thy trail is my trail, thy lair is my lair, thy kill is my kill, and thy death-fight is my death-fight. I speak for the Three. But what wilt thou say to the Jungle?"

"That is well thought. Between the sight and the kill it is not good to wait. Go before and cry them all to the Council Rock, and I will tell them what is in my stomach. But they may not come-in the Time of New Talk they may forget me."

"Hast thou, then, forgotten nothing?" snapped Gray Brother over his shoulder, as he laid himself down to gallop, and Mowgli followed, thinking.

At any other season the news would have called all the Jungle together with bristling necks, but now they were busy hunting and fighting and killing and singing. From one to another Gray Brother ran, crying, "The Master of the Jungle goes back to Man! Come to the Council Rock." And the happy, eager People only answered, "He will return in the summer heats. The Rains will drive him to lair. Run and sing with us, Gray Brother."

"But the Master of the Jungle goes back to Man," Gray Brother would repeat.

"Eee-Yoawa? Is the Time of New Talk any less sweet for that?" they would reply. So when Mowgli, heavy-hearted, came up through the well-remembered rocks to the place where he had been brought into the Council, he found only the Four, Baloo, who was nearly blind with age, and the heavy, cold-blooded Kaa coiled around Akela's empty seat.

"Thy trail ends here, then, Manling?" said Kaa, as Mowgli threw himself down, his face in his hands. "Cry thy cry. We be of one blood, thou and I-man and snake together."

"Why did I not die under Red Dog?" the boy moaned. "My strength is gone from me, and it is not any poison. By night and by day I hear a double step upon my trail. When I turn my head it is as though one had hidden himself from me that instant. I go to look behind the trees, and he is not there. I call and none cry again; but it is as though one listened and kept back the answer. I lie down, but I do not rest. I run the spring running, but I am not made still. I bathe, but I am not made cool. The kill sickens me, but I have no heart to fight except I kill. The Red Flower is in my body, my bones are water-and-I know not what I know."

"What need of talk?" said Baloo slowly, turning his head to where Mowgli lay. "Akela by the river said it, that Mowgli should drive Mowgli back to the Man-Pack. I said it. But who listens now to Baloo? Bagheera-where is Bagheera this night?-he knows also. It is the Law."

"When we met at Cold Lairs, Manling, I knew it," said Kaa, turning a little in his mighty coils. "Man goes to Man at the last, though the Jungle does not cast him out."

The Four looked at one another and at Mowgli, puzzled but obedient.

"The Jungle does not cast me out, then?" Mowgli stammered.

Gray Brother and the Three growled furiously, beginning, "So long as we live none shall dare-" But Baloo checked them.

"I taught thee the Law. It is for me to speak," he said; "and, though I cannot now see the rocks before me, I see far. Little Frog, take thine own trail; make thy lair with thine own blood and pack and people; but when there is need of foot or tooth or eye, or a word carried swiftly by night, remember, Master of the Jungle, the Jungle is thine at call."

"The Middle Jungle is thine also," said Kaa. "I speak for no small people."

"Hai-mai, my brothers," cried Mowgli, throwing up his arms with a sob. "I know not what I know! I would not go; but I am drawn by both feet. How shall I leave these nights?" my brothers," cried Mowgli, throwing up his arms with a sob. "I know not what I know! I would not go; but I am drawn by both feet. How shall I leave these nights?"

"Nay, look up, Little Brother," Baloo repeated. "There is no shame in this hunting. When the honey is eaten we leave the empty hive."

"Having cast the skin," said Kaa, "we may not creep into it afresh. It is the Law."

"Listen, dearest of all to me," said Baloo. "There is neither word nor will here to hold thee back. Look up! Who may question the Master of the Jungle? I saw thee playing among the white pebbles yonder when thou wast a little frog; and Bagheera, that bought thee for the price of a young bull newly killed, saw thee also. Of that Looking Over we two only remain; for Raksha, thy lair-mother, is dead with thy lair-father; the old Wolf Pack is long since dead; thou knowest whither Shere Khan went, and Akela died among the dholes, where, but for thy wisdom and strength, the second Seeonee Pack would also have died. There remains nothing but old bones. It is no longer the Man-cub that asks leave of his Pack, but the Master of the Jungle that changes his trail. Who shall question Man in his ways?"

"But Bagheera and the Bull that bought me," said Mowgli. "I would not-"

His words were cut short by a roar and a crash in the thicket below, and Bagheera, light, strong, and terrible as always, stood before him.

"Therefore," he said, stretching out a dripping right paw, "I did not come. It was a long hunt, but he lies dead in the bushes now-a bull in his second year-the Bull that frees thee, Little Brother. All debts are paid now. For the rest, my word is Baloo's word." He licked Mowgli's foot. "Remember, Bagheera loved thee," he cried and bounded away. At the foot of the hill he cried again long and loud, "Good hunting on a new trail, Master of the Jungle! Remember, Bagheera loved thee."

"Thou hast heard," said Baloo. "There is no more. Go now; but first come to me. O wise Little Frog, come to me!"

"It is hard to cast the skin," said Kaa as Mowgli sobbed and sobbed, with his head on the blind bear's side and his arms round his neck, while Baloo tried feebly to lick his feet.

"The stars are thin," said Gray Brother, snuffing at the dawn-wind. "Where shall we lair to-day? for, from now, we follow new trails."

And this is the last of the Mowgli stories.

THE OUTSONG.

This is the song that Mowgli heard behind him in the Jun gle till he came to Messua's door again: Baloo- F or the sake of him who showed or the sake of him who showed One wise Frog the Jungle-Road, Keep the Law the Man-Pack make- For thy blind old Baloo's sake!

Clean or tainted, hot or stale, Hold it as it were the Trail, Through the day and through the night, Questing neither left nor right.

For the sake of him who loves Thee beyond all else that moves, When thy Pack would make thee pain, Say: "Tabaqui sings again."

When thy Pack would work thee ill, Say: "Shere Khan is yet to kill."

When the knife is drawn to slay, Keep the Law and go thy way.

(Root and honey, palm and spathe, Guard a cub from harm and scathe!) Wood and Water, Wind and Tree, Jungle-Favor go with thee!

Kaa- Anger is the egg of Fear- Only lidless eyes are clear.

Cobra-poison none may leech; Even so with Cobra-speech.

Open talk shall call to thee Strength, whose mate is Courtesy.

Send no lunge beyond thy length; Lend no rotten bough thy strength.

Gauge thy gape with buck or goat, Lest thine eye should choke thy throat.

After gorging, wouldst thou sleep, Look the den is hid and deep, Lest a wrong, by thee forgot, Draw thy killer to the spot.

East and West and North and South, Wash thy hide and close thy mouth.

(Pit and rift and blue pool-brim, Middle Jungle follow him!) Wood and Water, Wind and Tree, Jungle-Favor go with thee!

Bagheera- In the cage my life began; Well I know the worth of Man.

By the Broken Lock that freed- Man-cub, 'ware the Man-cub's breed!

Scenting-dew or starlight pale, Choose no tangled tree-cat trail.

Pack or council, hunt or den, Cry no truce with Jackal-Men.

Feed them silence when they say: "Come with us an easy way."

Feed them silence when they seek Help of thine to hurt the weak.

Make no bandar's bandar's boast of skill; boast of skill; Hold thy peace above the kill.

Let nor call nor song nor sign Turn thee from thy hunting-line.

(Morning mist or twilight clear, Serve him, Wardens of the Deer!) Wood and Water, Wind and Tree, Jungle-Favor go with thee!

The Three- On the trail that thou must tread To the thresholds of our dread, Where the Flower blossoms red; Through the nights when thou shalt lie Prisoned from our Mother-sky,9 Hearing us, thy loves, go by; In the dawns, when thou shalt wake To the toil thou canst not break, Heartsick for the Jungle's sake: Wood and Water, Wind and Tree, Wisdom, Strength, and Courtesy, Jungle-Favor go with thee!

Endnotes THE JUNGLE BOOK.

1 (p. 18) (p. 18) "I, Bagheera, carry "I, Bagheera, carry... the mark of the collar the mark of the collar ... ... in the cages of the King's Palace at Oodeypore in the cages of the King's Palace at Oodeypore": In 1887 Kipling visited the menagerie at the Maharaja's palace in Oodeypore (now Udaipur), a city in Rajasthan, where he saw a black panther.

2 (p. 35) (p. 35) outcastes: outcastes: Kipling makes reference to the Hindu system of social cla.s.ses known as the caste system. "Outcastes" are people of no cast and include "untouchables" and "polluted laborers." Kipling makes reference to the Hindu system of social cla.s.ses known as the caste system. "Outcastes" are people of no cast and include "untouchables" and "polluted laborers."

3 (p. 59) (p. 59) "Tiger! Tiger!": "Tiger! Tiger!": The t.i.tle of this story alludes to William Blake's poem "The Tyger" (in The t.i.tle of this story alludes to William Blake's poem "The Tyger" (in Songs of Experience, Songs of Experience, 1794), which begins: "Tyger! Tyger! burning bright / In the forests of the night, / What immortal hand or eye / Could frame thy fearful symmetry?" Kipling's craven Shere Khan is a parody of Blake's "fearful" beast. Shere Khan's lameness contrasts with the tyger's "symmetry." 1794), which begins: "Tyger! Tyger! burning bright / In the forests of the night, / What immortal hand or eye / Could frame thy fearful symmetry?" Kipling's craven Shere Khan is a parody of Blake's "fearful" beast. Shere Khan's lameness contrasts with the tyger's "symmetry."

4 (p. 81) (p. 81) The White Seal: The White Seal: The locations named and sometimes described throughout this story are actual places. Kipling's source for information about the region and about the capture and slaughter of seals is H. W. Elliott's The locations named and sometimes described throughout this story are actual places. Kipling's source for information about the region and about the capture and slaughter of seals is H. W. Elliott's Our Arctic Province: Alaska and the Seal Islands Our Arctic Province: Alaska and the Seal Islands (1886). (1886).

5 (p. 81) (p. 81) the Island of St. Paul, away and away in the Bering Sea: the Island of St. Paul, away and away in the Bering Sea: St. Paul Island is part of the Pribilof Islands, which Russia sold with Alaska to the United States in 1867. St. Paul has long been a breeding ground for the Northern Fur Seal; at the time Kipling was writing this story, the Pribilofs were the subject of bitter controversy over the right of international sealers to hunt the seals returning to breed there. In 1911 the North Pacific Sealing Convention gave the United States the right to control sealing in the Pribilofs and to prohibit sealing in the open ocean; the seal herd was thus brought back from near-extinction.] St. Paul Island is part of the Pribilof Islands, which Russia sold with Alaska to the United States in 1867. St. Paul has long been a breeding ground for the Northern Fur Seal; at the time Kipling was writing this story, the Pribilofs were the subject of bitter controversy over the right of international sealers to hunt the seals returning to breed there. In 1911 the North Pacific Sealing Convention gave the United States the right to control sealing in the Pribilofs and to prohibit sealing in the open ocean; the seal herd was thus brought back from near-extinction.]

6 (p. 93) (p. 93) He went to the Gallapagos ... Cape of Good Hope: He went to the Gallapagos ... Cape of Good Hope: The The Galapagos Galapagos are a group of islands in the Pacific Ocean, off the coast of Ecuador. are a group of islands in the Pacific Ocean, off the coast of Ecuador. South Georgia Island, Nightingale and Gough Islands South Georgia Island, Nightingale and Gough Islands (both of the Tristan da Cunha group), and (both of the Tristan da Cunha group), and Bouvet Island Bouvet Island are located in the South Atlantic Ocean. The are located in the South Atlantic Ocean. The Orkney Islands Orkney Islands are off the northeastern coast of Scotland. are off the northeastern coast of Scotland. Emerald Island Emerald Island is in the South Pacific Ocean. The is in the South Pacific Ocean. The Crosset, or Crozet, Islands Crosset, or Crozet, Islands are in the southern Indian Ocean. The are in the southern Indian Ocean. The Cape of Good Hope Cape of Good Hope is on the southwestern coast of South Africa. is on the southwestern coast of South Africa.

7 (p. 127) (p. 127) Afghan war of 1842: Afghan war of 1842: The First Afghan War (1838-1842) arose from Britain's attempt to control Afghanistan's government and to protect access to northern approaches to India. The First Afghan War (1838-1842) arose from Britain's attempt to control Afghanistan's government and to protect access to northern approaches to India.

8 . (p. 127) . (p. 127) the Emperor Theodore lying dead the Emperor Theodore lying dead ... ... Abyssinian war medal: Abyssinian war medal: Britain invaded Abyssinia (now Ethiopia) in 1867 when Tewodros II, emperor of Ethiopia (1855-1868), referred to here as Theodore, imprisoned several British envoys. Tewodros committed suicide when he was defeated in 1868. Britain invaded Abyssinia (now Ethiopia) in 1867 when Tewodros II, emperor of Ethiopia (1855-1868), referred to here as Theodore, imprisoned several British envoys. Tewodros committed suicide when he was defeated in 1868.

9 (p. 134) (p. 134) great cleared flat places hidden away in the forests that are called elephants' ballrooms great cleared flat places hidden away in the forests that are called elephants' ballrooms. ... "And when didst "And when didst thou thou see the elephants dance?": see the elephants dance?": Kipling's father, Lockwood Kipling, describes this myth of the elephants' dance in Kipling's father, Lockwood Kipling, describes this myth of the elephants' dance in Beast and Man in India: A Popular Sketch of Indian Animals in Their Relations with the People Beast and Man in India: A Popular Sketch of Indian Animals in Their Relations with the People (London and New York: Macmillan, 1891): "Colonel Lewin tells me of a belief in the Chittagong Hill tracts, that wild elephants a.s.semble there to dance! Further, that once he came with his men on a large cleared place in the forest, the floor beaten hard and smooth, like that of a native hut. 'This,' said the men in perfect good faith, 'is an elephant nuatch-khana'-ballroom.... I confess to a deep envy of the a.s.sam coolie who said he had been a hidden unbidden guest at an elephant ball. Elephants are easily taught to dance by American and European circus trainers; and it is recorded by an American trainer that elephants off duty, left entirely to themselves, have been seen to rehea.r.s.e the lessons they have learned. Let us believe, then, until some dismal authority forbids us, that the elephant (London and New York: Macmillan, 1891): "Colonel Lewin tells me of a belief in the Chittagong Hill tracts, that wild elephants a.s.semble there to dance! Further, that once he came with his men on a large cleared place in the forest, the floor beaten hard and smooth, like that of a native hut. 'This,' said the men in perfect good faith, 'is an elephant nuatch-khana'-ballroom.... I confess to a deep envy of the a.s.sam coolie who said he had been a hidden unbidden guest at an elephant ball. Elephants are easily taught to dance by American and European circus trainers; and it is recorded by an American trainer that elephants off duty, left entirely to themselves, have been seen to rehea.r.s.e the lessons they have learned. Let us believe, then, until some dismal authority forbids us, that the elephant beau monde beau monde meets by the bright Indian moonlight in the ballrooms they clear in the depths of the forest, and dance mammoth quadrilles and reels to the sighing of the wind through the trees and their own trumpeting, shrill and sudden as the highlander's hoch! (pp. 249-250)." meets by the bright Indian moonlight in the ballrooms they clear in the depths of the forest, and dance mammoth quadrilles and reels to the sighing of the wind through the trees and their own trumpeting, shrill and sudden as the highlander's hoch! (pp. 249-250)."

10 (p. 151) (p. 151) Rawal Pindi Rawal Pindi... the Viceroy of India the Viceroy of India... was receiving a visit from the Amir of Afghanistan: was receiving a visit from the Amir of Afghanistan: Rawalpindi, now part of Pakistan, was the site of an important British military station in British India. In 1885, while working there as a journalist for the Rawalpindi, now part of Pakistan, was the site of an important British military station in British India. In 1885, while working there as a journalist for the Civil and Military Gazette, Civil and Military Gazette, Kipling reported on a meeting between Viceroy Lord Dutton and Abdul Rahman, amir of Afghanistan. Kipling reported on a meeting between Viceroy Lord Dutton and Abdul Rahman, amir of Afghanistan.

11 (p. 165) (p. 165) "Bonnie Dundee": "Bonnie Dundee": The reference is to a well-known song about the legendary Scottish Royalist and Jacobite commander John Graham of Claverhouse, Viscount Dundee (1648-1689), who was nicknamed "Bonnie Dundee." The most famous version of the song was written by Scottish poet Sir Walter Scott (1771-1832). The reference is to a well-known song about the legendary Scottish Royalist and Jacobite commander John Graham of Claverhouse, Viscount Dundee (1648-1689), who was nicknamed "Bonnie Dundee." The most famous version of the song was written by Scottish poet Sir Walter Scott (1771-1832).

THE SECOND JUNGLE BOOK.

1 (p. 203) (p. 203) Simla: Simla: Because of its cool climate, the town of Simla, in Himachal Pradesh in the Lesser Himalayas of northern India, was a popular "hill station," a place of retreat for the British during the summer months. Simla was the summer residence of the British government. Because of its cool climate, the town of Simla, in Himachal Pradesh in the Lesser Himalayas of northern India, was a popular "hill station," a place of retreat for the British during the summer months. Simla was the summer residence of the British government.

2 (p. 214) A (p. 214) A Song of Kabir: Song of Kabir: This is not a translation of a poem by Indian mystic philosopher and poet Kabir (1440-1518); rather it is a Kipling poem inspired by Kabir's writings. Kabir opposed the caste system and religious sectarianism, a view shared by Kipling. This is not a translation of a poem by Indian mystic philosopher and poet Kabir (1440-1518); rather it is a Kipling poem inspired by Kabir's writings. Kabir opposed the caste system and religious sectarianism, a view shared by Kipling.

3 (p. 220) (p. 220) will flash like a heliograph: will flash like a heliograph: An instrument that generates signals by reflecting sunlight off of mirrors, the heliograph was used by the British army in India. An instrument that generates signals by reflecting sunlight off of mirrors, the heliograph was used by the British army in India.

4 (p. 250) (p. 250) his Ally Sloper-like head: his Ally Sloper-like head: Kipling compares the crane's appearance to that of Ally Sloper, a comic-strip character invented in 1867 by British novelist Charles Henry Ross (and drawn by Ross's wife, Marie Duval). Ally Sloper is considered by many to be England's first comic strip. Kipling compares the crane's appearance to that of Ally Sloper, a comic-strip character invented in 1867 by British novelist Charles Henry Ross (and drawn by Ross's wife, Marie Duval). Ally Sloper is considered by many to be England's first comic strip.

5 (p. 264) (p. 264) "the season I think of ... the dead English came down "the season I think of ... the dead English came down, touching each other. I got my girth in that season touching each other. I got my girth in that season... the broad waters by Allahabad the broad waters by Allahabad - -": The Mugger is alluding to the Indian Mutiny (1857-1858), a widespread revolt against British rule in India, also called the Sepoy Rebellion (native soldiers were called se poys). As the Mugger's feeding suggests, a ma.s.sacre by the rebels was followed by an equally savage ma.s.sacre by the British. The Mugger is alluding to the Indian Mutiny (1857-1858), a widespread revolt against British rule in India, also called the Sepoy Rebellion (native soldiers were called se poys). As the Mugger's feeding suggests, a ma.s.sacre by the rebels was followed by an equally savage ma.s.sacre by the British.

6 (p. 275) The (p. 275) The King's Ankus: King's Ankus: In this story, Kipling borrows the motif of deadly riches from English poet Geoffrey Chaucer's "The Par doner's Tale," in In this story, Kipling borrows the motif of deadly riches from English poet Geoffrey Chaucer's "The Par doner's Tale," in The Canterbury Tales The Canterbury Tales (c.1386-1400). In that tale, three men, on a quest to slay Death, find a bushel of gold; because each desires the gold for himself, the men end up killing each other over it. (c.1386-1400). In that tale, three men, on a quest to slay Death, find a bushel of gold; because each desires the gold for himself, the men end up killing each other over it.

7 (p. 298) Translation: This is not a "translation" but-like all of his epigraphs-Kipling's own invention. Kipling both begins and ends "Quiquern" with what he says is translated verse; at the story's end, the narrator claims the entire tale is a "translation" of pictures inscribed on ivory (see p. 320). (p. 298) Translation: This is not a "translation" but-like all of his epigraphs-Kipling's own invention. Kipling both begins and ends "Quiquern" with what he says is translated verse; at the story's end, the narrator claims the entire tale is a "translation" of pictures inscribed on ivory (see p. 320).