The Best Horrors by F. Marion Crawford. Francis Marion Crawford
hand in the pocket of his short coat, the picture of unconcern.
I was trying to make up my mind whether I would open fire upon the immortality of the soul, matrimony, or the differential calculus, when, as we passed from the narrow street into the road leading sound Jako, Isaacs spoke.
"Look here, Griggs," said he, "there is something I want to impress upon your mind."
"Well, what is it?"
"It is all very well for Ram Lal to give advice about things he understands. I have a very sincere regard for him, but I do not believe he was ever in my position. I have set my heart on this tiger-hunt. Miss Westonhaugh said the other day that she had never seen a tiger, and I then and there made up my mind that she should."
I laughed. There seemed to be no essential difference of opinion between the Irishman and the Persian in regard to the pleasures of the chase. Miss Westonhaugh was evidently anxious to see tigers, and meant to do it, since she had expressed her wish to the two men most likely to procure her that innocent recreation. Lord Steepleton Kildare by his position, and Isaacs by his wealth, could, if they chose, get up such a tiger-hunt for her benefit as had never been seen. I thought she might have waited till the spring—but I had learned that she intended to return to England in April, and was to spend the early months of the year with her brother in Bombay.
"You want to see Miss Westonhaugh, and Miss Westonhaugh wants to see tigers! My dear fellow, go in and win; I will back you."
"Why do you laugh, Griggs?" asked Isaacs, who saw nothing particularly amusing in what he had said.
"Oh, I laughed because another young gentleman expressed the same opinions to me, in identically the same words, this morning."
"Mr. Westonhaugh?"
"No. You know very well that Mr. Westonhaugh cares nothing about it, one way or the other. The little plan for 'amusing brother John' is a hoax. The thing cannot be done. You might as well try to amuse an undertaker as to make a man from Bombay laugh. The hollowness of life is ever upon them. No. It was Kildare; he called and said that Miss Westonhaugh had never seen a tiger, and he seemed anxious to impress upon me his determination that she should. Pshaw! what does Kildare care about brother John?"
"Brother John, as you call him, is a better fellow than he looks. I owe a great deal to brother John." Isaacs' olive skin flushed a little, and he emphasised the epithet by which I had designated Mr. John Westonhaugh as if he were offended by it.
"I mean nothing against Mr. Westonhaugh," said I half apologetically. "I remember when you met yesterday afternoon you said you had seen him in Bombay a long time ago."
"Do you remember the story I told you of myself the other night?"
"Perfectly."
"Westonhaugh was the young civil servant who paid my fine and gave me a rupee, when I was a ragged sailor from a Mocha craft, and could not speak a word of English. To that rupee I ultimately owe my entire fortune. I never forget a face, and I am sure it is he—do you understand me now? I owe to his kindness everything I possess in the world."
"The unpardonable sin is ingratitude," I answered, "of which you will certainly not be accused. That is a very curious coincidence."
"I think it is something more. A man has always at least one opportunity of repaying a debt, and, besm Illah! I will repay what I can of it. By the beard of the apostle, whose name is blessed, I am not ungrateful!" Isaacs was excited as he said this. He was no longer the calm Mr. Isaacs, he was Abdul Hafiz the Persian, fiery and enthusiastic.
"You say well, my friend," he continued earnestly, "that the unpardonable sin is ingratitude. Doubtless, had the blessed prophet of Allah lived in our day, he would have spoken of the doom that hangs over the ungrateful. It is the curse of this age; for he who forgets or refuses to remember the kindness done to him by others sets himself apart, and worships his miserable self, and he makes an idol of himself, saying, 'I am of more importance than my fellows in the world, and it is meet and right that they should give and that I should receive.' Ingratitude is selfishness, and selfishness is the worship of oneself, the setting of oneself higher than man and goodness and God. And when man perishes and the angel Al Sijil, the recorder, rolls up his scroll, what is written therein is written; and Israfil shall call men to judgment, and the scrolls shall be unfolded, and he that has taken of others and not given in return, but has ungratefully forgotten and put away the remembrance of the kindness received, shall be counted among the unbelievers and the extortioners and the unjust, and shall broil in raging flames. By the hairs of the prophet's beard, whose name is blessed."
I had not seen Isaacs so thoroughly roused before upon any subject. The flush had left his face and given place to a perfect paleness, and his eyes shone like coals of fire as he looked upward in pronouncing the last words. I said to myself that there was a strong element of religious exaltation in all Asiatics, and put his excitement down to this cause. His religion was a very beautiful and real thing to him, ever present in his life, and I mused on the future of the man, with his great endowments, his exquisite sensitiveness, and his high view of his obligations to his fellows. I am not a worshipper of heroes, but I felt that, for the first time in my life, I was intimate with a man who was ready to stand in the breach and to die for what he thought and believed to be right. After a pause of some minutes, during which we had ridden beyond the last straggling bungalows of the town, he spoke again, quietly, his temporary excitement having subsided.
"I feel very strongly about these things," he said, and then stopped short.
"I can see you do, and I honour you for it. I think you are the first grateful person I have ever met; a rare and unique bird in the earth."
"Do not say that."
"I do say it. There is very little of the philosophy of the nineteenth century about you, Isaacs. Your belief in the obligations of gratitude and in the general capacity of the human race for redemption, savours little of 'transcendental analysis.'"
"You have too much of it," he answered seriously. "I do not think you see how much your cynicism involves. You would very likely, if you are the man I take you for, be very much offended if I accused you of not believing any particular dogma of your religion. And yet, with all your faith, you do not believe in God."
"I cannot see how you get at that conclusion," I replied. "I must deny your hypothesis, at the risk of engaging you in an argument." I could not see what he was driving at.
"How can you believe in God, and yet condemn the noblest of His works as altogether bad? You are not consistent."
"What makes you think I am so cynical?" I inquired, harking back to gain time.
"A little cloud, a little sultriness in the air, is all that betrays the coming khemsin, that by and by shall overwhelm and destroy man and beast in its sandy darkness. You have made one or two remarks lately that show little faith in human nature, and if you do not believe in human nature what is there left for you to believe in? You said a moment ago that I was the first grateful person you had ever met. Then the rest of humanity are all selfish, and worshippers of themselves, and altogether vile, since you yourself say, as I do, that ingratitude is the unpardonable sin; and God has made a world full of unpardonable sinners, and unless you include yourself in the exception you graciously make in my favour, no one but I shall be saved. And yet you say also with me that God is good. Do you deny that you are utterly inconsistent?"
"I may make you some concession in a few minutes, but I am not going to yield to such logic. You have committed the fallacy of the undistributed middle term, if you care to know the proper name for it. I did not say that all men, saving you, were ungrateful. I said that, saving you, the persons I have met in my life have been ungrateful. You ought to distinguish."
"All I can say is, then, that you have had a very unfortunate experience of life," retorted Isaacs warmly.
"I have," said I, "but since you yield the technical point of logic, I will confess that I made the assertion hastily and overshot the mark. I do not remember, however, to have met any one who felt so strongly on the point as you do."
"Now you speak like a rational