For the Blood Is the Life. Francis Marion Crawford
assessments in Bengal, Mr. Ghyrkins, and we shall have an income-tax and all sorts of agreeable things."
"Income-tax? Well, I think not. You see, Mr. Griggs, it would hit the members of the council, so they won't do it, for their own sakes, and the Viceroy too. Ha, ha, how do you think Lord Lytton would like an income-tax, eh?" And the old fellow chuckled.
We reached the end of the straight, and Isaacs reined in and bid Miss Westonhaugh and her companion good evening. I bowed from where I was, and took Mr. Ghyrkins' outstretched hand. He was in a good humour again, and called out to us to come and see him, as we rode away. I thought to myself I certainly would; and we paced back, crossing the open stretch for the third time.
It was almost dark under the trees as we re-entered the woods; I pulled out a cheroot and lit it. Isaacs did the same, and we walked our horses along in silence. I was thinking of the little picture I had just seen. The splendid English girl on her thoroughbred beside the beautiful Arab steed and his graceful rider. What a couple, I thought: what noble specimens of great races. Why did not this fiery young Persian, with his wealth, his beauty, and his talents, wed some such wife as that, some high-bred Englishwoman, who should love him and give him home and children—and, I was forced to add, commonplace happiness? How often does it happen that some train of thought, unacknowledged almost to ourselves, runs abruptly into a blind alley; especially when we try to plan out the future life of some one else, or to sketch for him what we should call happiness. The accidental confronting of two individuals pleases the eye, we unite them in our imagination, carrying on the picture before us, and suddenly we find ourselves in a quagmire of absurd incongruities. Now what could be more laughable than to suppose the untamed, and probably untameable young man at my side, with his three wives, his notions about the stars and his Mussulman faith, bound for life to a girl like Miss Westonhaugh? A wise man of the East trying to live the life of an English country gentleman, hunting in pink and making speeches on the local hustings! I smiled to myself in the dark and puffed at my cigar.
Meanwhile Isaacs was palpably uneasy. First he kicked his feet free of the stirrups, and put them back again. Then he hummed a few words of a Persian song and let his cigar go out, after which he swore loudly in Arabic at the eternal matches that never would light. Finally he put his horse into a hand gallop, which could not last on such a road in the dark, and at last he broke down completely in his efforts to do impossible things, and began talking to me.
"You know Mr. Ghyrkins by correspondence, then?"
"Yes, and by controversy. And you, I see, know Miss Westonhaugh?"
"Yes; what do you think of her?"
"A charming creature of her type. Fair and English, she will be fat at thirty-five, and will probably paint at forty, but at present she is perfection—of her kind of course," I added, not wishing to engage my friend in the defence of his three wives on the score of beauty.
"I see very little of Englishwomen," said Isaacs. "My position is peculiar, and though the men, many of whom I know quite intimately, often ask me to their houses, I fancy when I meet their women I can detect a certain scorn of my nationality, a certain undefinable manner toward me, by which I suppose they mean to convey to my obtuse comprehension that I am but a step better than a 'native'—a 'nigger' in fact, to use the term they love so well. So I simply avoid them, as a rule, for my temper is hasty. Of course I understand it well enough; they are brought up or trained by their fathers and husbands to regard the native Indian as an inferior being, an opinion in which, on the whole, I heartily concur. But they go a step farther and include all Asiatics in the same category. I do not choose to be confounded with a race I consider worn out and effete. As for the men, it is different. They know I am rich and influential in many ways that are useful to them now, and they hope that the fortunes of war or revolution may give them a chance of robbing me hereafter, in which they are mistaken. Now there is our stout friend, whom we nearly brought to grief a few minutes ago; he is always extremely civil, and never meets me that he does not renew his invitation to visit him."
"I should like to see something more of Mr. Currie Ghyrkins myself. I do not believe he is half as bad as I thought. Do you ever go there?"
"Sometimes. Yes, on second thoughts I believe I call on Mr. Currie Ghyrkins pretty often." Then after a pause he added, "I like her."
I pointed out the confusion of genders. Isaacs must have smiled to himself in the gloom, but he answered quietly—
"I mean Miss Westonhaugh. I like her—yes, I am quite sure I do. She is beautiful and sensible, though if she stays here much longer she will be like all the rest. We will go and see them to-morrow. Here we are; just in time for dinner. Come and smoke afterwards."
CHAPTER III.
A loose robe of light material from Kashmir thrown around him, Isaacs half sat, half lay, on the soft dark cushions in the corner of his outer room. His feet were slipperless, Eastern fashion, and his head covered with an embroidered cap of curious make. By the yellow light of the hanging lamps he was reading an Arabic book, and his face wore a puzzled look that sat strangely on the bold features. As I entered the book fell back on the cushion, sinking deep into the down by its weight, and one of the heavy gold clasps clanged sharply as it turned. He looked up, but did not rise, and greeted me, smiling, with the Arabic salutation—
"Peace be with you!"
"And with you, peace," I answered in the same tongue. He smiled again at my unfamiliar pronunciation. I established myself on the divan near him, and inquired whether he had arrived at any satisfactory solution of his domestic difficulties.
"My father," he said, "upon whom be peace, had but one wife, my mother. You know Mussulmans are allowed four lawful wives. Here is the passage in the beginning of the fourth chapter, 'If ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more. But, if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired.'
"The first part of this passage," continued Isaacs, "is disputed; I mean the words referring to orphans. But the latter portion is plain enough. When the apostle warns those who fear they 'cannot act equitably towards so many,' I am sure that in his wisdom he meant something more by 'equitable' treatment than the mere supplying of bodily wants. He meant us to so order our households that there should be no jealousies, no heart-burnings, no unnecessary troubling of the peace. Now woman is a thing of the devil, jealous; and to manage a number of such creatures so that they shall be even passably harmonious among themselves is a fearful task, soul-wearying, heart-hardening, never-ending, leading to no result."
"Just what I told you; a man is better with no wife at all than with three. But why do you talk about such matters with me, an unbeliever, a Christian, who, in the words of your prophet, 'shall swallow down nothing but fire into my belly, and shall broil in raging flames' when I die? Surely it is contrary to the custom of your co-religionists; and how can you expect an infidel Frank to give you advice?"
"I don't," laconically replied my host.
"Besides, with your views of women in general, their vocation, their aims, and their future state, is it at all likely that we should ever arrive at even a fair discussion of marriage and marriage laws? With us, women have souls, and, what is a great deal more, seem likely to have votes. They certainly have the respectful and courteous service of a large proportion of the male sex. You call a woman a thing of the devil; we call her an angel from heaven; and though some eccentric persons like myself refuse to ally themselves for life with any woman, I confess, as far as I am concerned, that it is because I cannot contemplate the constant society of an angel with the degree of appreciation such a privilege justly deserves; and I suspect that most confirmed bachelors, knowingly or unconsciously, think as I do. The Buddhists are not singular in their theory that permanent happiness should be the object."
"They say," said Isaacs, quickly interrupting, "that the aim of the ignorant is pleasure; the pursuit of the wise, happiness.