"What on earth did you give her the ring for if you don't want her?" inquired the captain, eyeing him with genuine concern.
"Ah, it seems easy, sir," said the unfortunate; "but you don't know Selina. She bought the ring and said I was to pay it off a shilling a week. She took the first shilling to-night."
His master sat back and regarded him in amazement.
"You don't know Selina, sir," repeated Mr. Tasker, in reply to this manifestation. "She always gets her own way. Her father ain't 'it 'er mother not since Selina was seventeen. He dursent. The last time Selina went for him tooth and nail; smashed all the plates off the dresser throwing 'em at him, and ended by chasing of him up the road in his shirt-sleeves."
The captain grunted.
"That was two years ago," continued Mr. Tasker; "and his spirit's quite broke. He 'as to give all his money except a shilling a week to his wife, and he's not allowed to go into pubs. If he does it's no good, because they won't serve 'im. If they do Selina goes in next morning and gives them a piece of 'er mind. She don't care who's there or what she says, and the consequence is Mr. Vickers can't get served in Binchester for love or money. That'll show you what she is."
"Well, tell her I won't have her here," said the captain, rising. "Good-night."
"I've told her over and over again, sir," was the reply, "and all she says is she's not afraid of you, nor six like you."
The captain fell back silent, and Mr. Tasker, pausing in a respectful attitude, watched him wistfully. The captain's brows were bent in thought, and Mr. Tasker, reminding himself that crews had trembled at his nod and that all were silent when he spoke, felt a flutter of hope.
"Well," said the captain, sharply, as he turned and caught sight of him, "what are you waiting there for?"
Mr. Tasker drifted towards the door which led upstairs.
"I--I thought you were thinking of something we could do to prevent her coming, sir," he said, slowly. "It's hard on me, because as a matter of fact----"
[Illustration: "ALL SHE SAYS IS SHE'S NOT AFRAID OF YOU, NOR SIX LIKE YOU."]
"Well?" said the captain.
"I--I've 'ad my eye on another young lady for some time," concluded Mr. Tasker.
He was standing on the bottom stair as he spoke, with his hand on the latch. Under the baleful stare with which the indignant captain favoured him, he closed it softly and mounted heavily to bed.
(_To be continued._)
[Illustration: Afghan Beast Fables
ILLUSTRATED BY J. A. SHEPHERD.]
Like other peoples the world over, the Afghans use the beast fable to point morals and illustrate rules of conduct. Perhaps the moral is not invariably such as commends itself to Western standards, and the methods applauded are sometimes not such as would make for popularity in more civilized circles. But what would you? The characteristics of a race colour its literature, and the more homely the literature the clearer the colouring. Hence the Afghan beast fable more frequently than not reflects the respectful admiration accorded the successful exercise of craft and cunning, for which self-helpful qualities the dwellers on the other side of the North-Western Frontier of India are famed.
Soldiers who are acquainted with Afghan usages in warfare will appreciate the truth of the maxim which furnishes the text for the story of the Camel-rider, the Snake, and the Fox. A man riding on his camel happened to pass a place where a jungle fire was raging, and a snake, calling from the midst of the flames, begged his aid. The man, ignoring the snake's enmity to the human race and considering only his present danger, consented to save him: he lowered his saddle-bag to the ground, and the snake, having coiled himself up in it, was carried by his rescuer to a place of safety. Then the man opened his bag and bade the snake go, with an admonition to behave better towards mankind for the future. The snake made answer, "Until I have stung thee and this camel of thine I will not depart!"
[Illustration: "UNTIL I HAVE STUNG THEE AND THIS CAMEL OF THINE I WILL NOT DEPART."]
The man, hurt by this black ingratitude, drew the snake's attention to the service he had just rendered. The snake admitted his debt, but pointed out that his rescuer had acted injudiciously, in view of the hereditary enmity existing between snakes and men. The two proceeded to argue the point in commendably temperate spirit, the snake laying stress on the circumstance that mankind "always return evil for good"; and the man, denying it, eventually agreed that if the snake could find a witness to the truth of his assertion he would submit to be stung.
[Illustration: "'IT IS STRANGE THAT THOU IN MY VERY PRESENCE TALKEST OF "I" AND "MINE,"' SAID THE TIGER."]
The witness was found in the person of an elderly cow-buffalo. Examined by the snake, she succinctly reviewed her career, and gave it as her opinion that man's creed was to return evil for good, inasmuch as her owner, when she ceased to give milk, turned her out to graze till she should be fat enough to kill. Upon this testimony the snake claimed fulfilment of the bargain. The man, however, urged that two witnesses were necessary, and, the snake consenting, a tree was called upon for his opinion. The tree, in a few well-chosen sentences, recalled the fact that for years he had granted shade to all men who sought his protection in the heat of day; but, he complained, when they had rested they always looked him over and, if they happened to have tools, lopped off a branch to make a spade-handle or axe-haft. They went even further, reckoning up the use they could make of their protector from the scorching sun if they reduced him to planks. In short, the tree was distinctly of the cow-buffalo's way of thinking. The camel-man, sorely perplexed, was wondering how he could gain time when a fox came by and asked, in his sarcastic way, "What kindness hast thou shown this snake, that he desires to do thee harm?"
Having heard the story the fox refused to believe it; the bag was small, and he was sure so large a snake could not get into it. Of course, the snake had no alternative but to show that he could; so the fox obligingly held the bag open for him, and when he was fairly entrapped handed him over to the man to kill. "A wise man should not be gulled by the cries for mercy of his foes; otherwise he will fall into misfortune," is the suggestive moral. It does not say much for Afghan principle, does it?
The fox, as ever, serves the Afghan fabulist for the personification of cunning and ingenuity. The tale of the Tiger, the Wolf, and the Fox exhibits the last-named in the character of the discreet and sagacious courtier. These three animals one day went hunting together, and having killed a wild hill-goat, a deer, and a hare, took them home to the tiger's den to eat. Having settled themselves comfortably, the tiger requested the wolf to divide the game as he thought fit; whereupon the wolf allotted the hill-goat as the biggest to the tiger, the deer to himself, and the hare to the fox. "It is strange that thou in my very presence talkest of 'I' and 'mine,'" said the tiger. "Who and what art thou, and what opinion hast thou of me?" and raising his paw he struck the wolf dead on the spot. Then he turned to the fox and requested him to divide the spoil. The fox instantly replied that the hill-goat would do for his Majesty's breakfast, the deer would serve for his Majesty's dinner at noon, and, of course, the hare must be reserved for his Majesty's supper. "And from whom," said the tiger, with well-feigned curiosity, "didst thou learn this mode of distribution and this sagacity?"
The fox replied that he was one who took warning from the fate of others. The tiger (who could not have been very hungry) expounded his own idea of justice, which was that the sagacious fox should have the whole bag of game while the tiger got more for himself; "and after this I will do whatever thou tellest me." A significant hint that physical strength does wisely to profit by the craft of the weaker. A fable closely resembling this, but in which, of course, the lion takes the part here played by the tiger, is current among some North African tribes.
One of the cleverest tales is that of the Merchant and his Parrot, which illustrates the great Afghan maxim that you can procure by craft what you can procure by no other means. A certain merchant, says the fable, was about to make a journey south into India. Before setting out he assembled his family and requested each member to name the gift he or she would like brought home. Last of all he asked the parrot, who was a native of Hindustan, what he could do for him in that country. The parrot at once begged him to visit a certain forest, where some more parrots would probably be found. "Give them my compliments and tell them that such and such a parrot, who is a friend of theirs, is confined in a cage in your house and says, 'This is a strange friendship, that I should be in bondage while you, quite unconcerned for my fate, flit hither and thither.' Now, whatever reply they give," said the parrot, "deliver it to me." The merchant punctually fulfilled his promise. He found the forest and the parrots and gave his parrot's message; and having done so was distressed to observe that one of the birds was so profoundly affected that, after a spasm of trembling and fluttering, he fell lifeless to the ground.