by G. K. Datlow
“And what did he do?” asked the lawyer.
“He killed his father,” answered the priest.
The lawyer in his turn rose from his seat and gazed across the table with wrinkled brows.
“But his father is at the castle,” he cried in sharp tones.
“His father is in the moat,” said the priest, “and I was a fool not to have known it from the first when something bothered me about that suit of armour. Don’t you remember the look of that room? How very carefully it was arranged and decorated? There were two crossed battle-axes hung on one side of the fire-place, two crossed battle-axes on the other. There was a round Scottish shield on one wall, a round Scottish shield on the other. And there was a stand of armour guarding one side of the hearth, and an empty space on the other. Nothing will make me believe that a man who arranged all the rest of that room with that exaggerated symmetry left that one feature of it lopsided. There was almost certainly another man in armour. And what has become of him?”
He paused a moment, and then went on in a more matter-of-fact tone; “When you come to think of it, it’s a very good plan for a murder, and meets the permanent problem of the disposal of the body. The body could stand inside that complete tilting-armour for hours, or even days, while servants came and went, until the murderer could simply drag it out in the dead of night and lower it into the moat, without even crossing the bridge. And then what a good chance he ran! As soon as the body was at all decayed in the stagnant water there would sooner or later be nothing but a skeleton in fourteenth-century armour, a thing very likely to be found in the moat of an old Border castle. It was unlikely that anybody would look for anything there, but if they did, that would soon be all they would find. And I got some confirmation of that. That was when you said I was looking for a rare plant; it was a plant in a good many senses, if you’ll excuse the jest. I saw the marks of two feet sunk so deep into the solid bank I was sure that the man was either very heavy or was carrying something very heavy. Also, by the way, there’s another moral from that little incident when I made my celebrated graceful and cat-like leap.”
“My brain is rather reeling,” said Granby, “but I begin to have some notion of what all this nightmare is about. What about you and your cat-like leap?”
“At the post office to-day,” said Father Brown, “I casually confirmed the statement the baronet made to me yesterday, that he had been there just after closing-time on the day previous—that is, not only on the very day we arrived, but at the very time we arrived. Don’t you see what that means? It means that he was actually out when we called, and came back while we were waiting; and that was why we had to wait so long. And when I saw that, I suddenly saw a picture that told the whole story.”
“Well,” asked the other impatiently, “and what about it?”
“An old man of eighty can walk,” said Father Brown. “An old man can even walk a good deal, pottering about in country lanes. But an old man can’t jump. He would be an even less graceful jumper than I was. Yet, if the baronet came back while we were waiting, he must have come in as we came in—by jumping the moat—for the bridge wasn’t lowered till later. I rather guess he had hampered it himself to delay inconvenient visitors, to judge by the rapidity with which it was repaired. But that doesn’t matter. When I saw that fancy picture of the black figure with the grey hair taking a flying leap across the moat I knew instantly that it was a young man dressed up as an old man. And there you have the whole story.”
“You mean,” said Granby slowly, “that this pleasing youth killed his father, hid the corpse first in the armour and then in the moat, disguised himself and so on?”
“They happened to be almost exactly alike,” said the priest. “You could see from the family portraits how strong the likeness ran. And then you talk of his disguising himself. But in a sense everybody’s dress is a disguise. The old man disguised himself in a wig, and the young man in a foreign beard. When he shaved and put the wig on his cropped head he was exactly like his father, with a little make-up. Of course, you understand now why he was so very polite about getting you to come up next day here by car. It was because he himself was coming up that night by train. He got in front of you, committed his crime, assumed his disguise, and was ready for the legal negotiations.”
“Ah,” said Granby thoughtfully, “the legal negotiations! You mean, of course, that the real old baronet would have negotiated very differently.
“He would have told you plainly that the Captain would never get a penny,” said Father Brown. “The plot, queer as it sounds, was really the only way of preventing his telling you so. But I want you to appreciate the cunning of what the fellow did tell you. His plan answered several purposes at once. He was being blackmailed by these Russians for some villainy; I suspect for treason during the war. He escaped from them at a stroke, and probably sent them chasing off to Riga after him. But the most beautiful refinement of all was that theory he enunciated about recognizing his son as an heir, but not as a human being. Don’t you see that while it secured the post obit, it also provided some sort of answer to what would soon be the greatest difficulty of all?”
“I see several difficulties,” said Granby; “which one do you mean?”
“I mean that if the son was not even disinherited, it would look rather odd that the father and son never met. The theory of a private repudiation answered that. So there only remained one difficulty, as I say, which is probably perplexing the gentleman now. How on earth is the old man to die?”
“I know how he ought to die,” said Granby.
Father Brown seemed to be a little bemused, and went on in a more abstracted fashion.
“And yet there is something more in it than that,” he said. “There was something about that theory that he liked in a way that is more—well, more theoretical. It gave him an insane intellectual pleasure to tell you in one character that he had committed a crime in another character—when he really had. That is what I mean by the infernal irony; by the joke shared with the Devil. Shall I tell you something that sounds like what they call a paradox? Sometimes it is a joy in the very heart of hell to tell the truth. And above all, to tell it so that everybody misunderstands it. That is why he liked that antic of pretending to be somebody else, and then painting himself as black—as he was. And that was why my niece heard him laughing to himself all alone in the picture gallery.”
Granby gave a slight start, like a person brought back to common things with a bump.
“Your niece,” he cried. “Didn’t her mother want her to marry Musgrave? A question of wealth and position, I suppose.”
“Yes,” said Father Brown dryly; “her mother was all in favour of a prudent marriage.”
The Red Moon of Meru
Everyone agreed that the bazaar at Mallowood Abbey (by kind permission of Lady Mounteagle) was a great success; there were roundabouts and swings and side-shows, which the people greatly enjoyed; I would also mention the Charity, which was the excellent object of the proceedings, if any of them could tell me what it was. However, it is only with a few of them that we are here concerned; and especially with three of them, a lady and two gentlemen, who passed between two of the principal tents or pavilions, their voices high in argument. On their right was the tent of the Master of the Mountain, that world-famous fortune-teller by crystals and chiromancy; a rich purple tent, all over which were traced, in black and gold, the sprawling outlines of Asiatic gods waving any number of arms like octopods. Perhaps they symbolized the readiness of divine help to be had within; perhaps they merely implied that the ideal being of a pious palmist would have as many hands as possible. On the other side stood the plainer tent of Phroso the Phrenologist; more austerely decorated with diagrams of the heads of Socrates and Shakespeare, which were apparently of a lumpy sort. But these were presented merely in black and white, with numbers and notes, as became the rigid dignity of a purely rationalistic science. The purple tent had an opening like a black cavern, and all was fittin
gly silent within. But Phroso the Phrenologist, a lean, shabby, sunburnt person, with an almost improbably fierce black moustache and whiskers, was standing outside his own temple, and talking, at the top of his voice, to nobody in particular, explaining that the head of any passer-by would doubtless prove, on examination, to be every bit as knobbly as Shakespeare’s. Indeed, the moment the lady appeared between the tents, the vigilant Phroso leapt on her and offered, with a pantomime of old-world courtesy, to feel her bumps.
She refused with civility that was rather like rudeness; but she must be excused, because she was in the middle of an argument. She also had to be excused, or at any rate was excused, because she was Lady Mounteagle. She was not a nonentity, however, in any sense; she was at once handsome and haggard, with a hungry look in her deep, dark eyes and something eager and almost fierce about her smile. Her dress was bizarre for the period; for it was before the Great War had left us in our present mood of gravity and recollection. Indeed, the dress was rather like the purple tent; being of a semi-oriental sort, covered with exotic and esoteric emblems. But everyone knew that the Mounteagles were mad; which was the popular way of saying that she and her husband were interested in the creeds and culture of the East.
The eccentricity of the lady was a great contrast to the conventionality of the two gentlemen, who were braced and buttoned up in all the stiffer fashion of that far-off day, from the tips of their gloves to their bright top hats. Yet even here there was a difference; for James Hardcastle managed at once to look correct and distinguished, while Tommy Hunter only looked correct and commonplace. Hardcastle was a promising politician; who seemed in society to be interested in everything except politics. It may be answered gloomily that every politician is emphatically a promising politician. But to do him justice, he had often exhibited himself as a performing politician. No purple tent in the bazaar, however, had been provided for him to perform in.
“For my part,” he said, screwing in the monocle that was the only gleam in his hard, legal face, “I think we must exhaust the possibilities of mesmerism before we talk about magic. Remarkable psychological powers undoubtedly exist, even in apparently backward peoples. Marvellous things have been done by fakirs.”
“Did you say done by fakers?” asked the other young man, with doubtful innocence.
“Tommy, you are simply silly,” said the lady. “Why will you keep barging in on things you don’t understand? You’re like a schoolboy screaming out that he knows how a conjuring trick is done. It’s all so Early Victorian—that schoolboy scepticism. As for mesmerism, I doubt whether you can stretch it to—”
At this point Lady Mounteagle seemed to catch sight of somebody she wanted; a black stumpy figure standing at a booth where children were throwing hoops at hideous table ornaments. She darted across and cried:
“Father Brown, I’ve been looking for you. I want to ask you something: Do you believe in fortune-telling?”
The person addressed looked rather helplessly at the little hoop in his hand and said at last:
“I wonder in which sense you’re using the word ‘believe.’ Of course, if it’s all a fraud—”
“Oh, but the Master of the Mountain isn’t a bit of a fraud,” she cried. “He isn’t a common conjurer or a fortune-teller at all. It’s really a great honour for him to condescend to tell fortunes at my parties; he’s a great religious leader in his own country; a Prophet and a Seer. And even his fortune-telling isn’t vulgar stuff about coming into a fortune. He tells you great spiritual truths about yourself, about your ideals.”
“Quite so,” said Father Brown. “That’s what I object to. I was just going to say that if it’s all a fraud, I don’t mind it so much. It can’t be much more of a fraud than most things at fancy bazaars; and there, in a way, it’s a sort of practical joke. But if it’s a religion and reveals spiritual truths—then it’s all as false as hell and I wouldn’t touch it with a bargepole.”
“That is something of a paradox,” said Hardcastle, with a smile.
“I wonder what a paradox is,” remarked the priest in a ruminant manner. “It seems to me obvious enough. I suppose it wouldn’t do very much harm if somebody dressed up as a German spy and pretended to have told all sorts of lies to the Germans. But if a man is trading in the truth with the Germans—well! So I think if a fortune-teller is trading in truth like that—”
“You really think,” began Hardcastle grimly.
“Yes,” said the other; “I think he is trading with the enemy.”
Tommy Hunter broke into a chuckle. “Well,” he said, “if Father Brown thinks they’re good so long as they’re frauds, I should think he’d consider this copper-coloured prophet a sort of saint.”
“My cousin Tom is incorrigible,” said Lady Mounteagle. “He’s always going about showing up adepts, as he calls it. He only came down here in a hurry when he heard the Master was to be here, I believe. He’d have tried to show up Buddha or Moses.”
“Thought you wanted looking after a bit,” said the young man, with a grin on his round face. “So I toddled down. Don’t like this brown monkey crawling about.”
“There you go again!” said Lady Mounteagle. “Years ago, when I was in India, I suppose we all had that sort of prejudice against brown people. But now I know something about their wonderful spiritual powers, I’m glad to say I know better.”
“Our prejudices seem to cut opposite ways,” said Father Brown. “You excuse his being brown because he is brahminical; and I excuse his being brahminical because he is brown. Frankly, I don’t care for spiritual powers much myself. I’ve got much more sympathy with spiritual weaknesses. But I can’t see why anybody should dislike him merely because he is the same beautiful colour as copper, or coffee, or nut-brown ale, or those jolly peat-streams in the North. But then,” he added, looking across at the lady and screwing up his eyes, “I suppose I’m prejudiced in favour of anything that’s called brown.”
“There now!” cried Lady Mounteagle with a sort of triumph. “I knew you were only talking nonsense!”
“Well,” grumbled the aggrieved youth with the round face. “When anybody talks sense you call it schoolboy scepticism. When’s the crystal-gazing going to begin?”
“Any time you like, I believe,” replied the lady. “It isn’t crystal-gazing, as a matter of fact, but palmistry; I suppose you would say it was all the same sort of nonsense.”
“I think there is a via media between sense and nonsense,” said Hardcastle, smiling. “There are explanations that are natural and not at all nonsensical; and yet the results are very amazing. Are you coming in to be operated on? I confess I am full of curiosity.”
“Oh, I’ve no patience with such nonsense,” spluttered the sceptic, whose round face had become rather a red face with the heat of his contempt and incredulity. “I’ll let you waste your time on your mahogany mountebank; I’d rather go and throw at coco-nuts.”
The Phrenologist, still hovering near, darted at the opening.
“Heads, my dear sir,” he said, “human skulls are of a contour far more subtle than that of coco-nuts. No coco-nut can compare with your own most—”
Hardcastle had already dived into the dark entry of the purple tent; and they heard a low murmur of voices within. As Tom Hunter turned on the Phrenologist with an impatient answer, in which he showed a regrettable indifference to the line between natural and preternatural sciences, the lady was just about to continue her little argument with the little priest, when she stopped in some surprise. James Hardcastle had come out of the tent again, and in his grim face and glaring monocle, surprise was even more vividly depicted. “He’s not there,” remarked the politician abruptly. “He’s gone. Some aged nigger, who seems to constitute his suite, jabbered something to me to the effect that the Master had gone forth rather than sell sacred secrets for gold.”
Lady Mounteagle turned radiantly to the rest. “There now,” she cried. “I told you he was a cut above anything you fancied! He hates being here in a
crowd; he’s gone back to his solitude.”
“I am sorry,” said Father Brown gravely. “I may have done him an injustice. Do you know where he has gone?”
“I think so,” said his hostess equally gravely. “When he wants to be alone, he always goes to the cloisters, just at the end of the left wing, beyond my husband’s study and private museum, you know. Perhaps you know this house was once an abbey.”
“I have heard something about it,” answered the priest, with a faint smile.
“We’ll go there, if you like,” said the lady, briskly. “You really ought to see my husband’s collection; or the Red Moon at any rate. Haven’t you ever heard of the Red Moon of Meru? Yes, it’s a ruby.”
“I should be delighted to see the collection,” said Hardcastle quietly, “including the Master of the Mountain, if that prophet is one exhibit in the museum.” And they all turned towards the path leading to the house.
“All the same,” muttered the sceptical Thomas, as he brought up the rear, “I should very much like to know what the brown beast did come here for, if he didn’t come to tell fortunes.”
As he disappeared, the indomitable Phroso made one more dart after him, almost snatching at his coat-tails. “The bump—” he began.
“No bump,” said the youth, “only a hump. Hump I always have when I come down to see Mounteagle.” And he took to his heels to escape the embrace of the man of science.
On their way to the cloisters the visitors had to pass through the long room that was devoted by Lord Mounteagle to his remarkable private museum of Asiatic charms and mascots. Through one open door, in the length of the wall opposite, they could see the Gothic arches and the glimmer of daylight between them, marking the square open space, round the roofed border of which the monks had walked in older days. But they had to pass something that seemed at first sight rather more extraordinary than the ghost of a monk.
