McKay looked up quickly, but the Canadian was gazing abstractedly into the pot. Apparently his remark had no significance. But McKay did not think so. Since arriving in the colony he had seen and heard much about deception and crime among both Indians and half-breeds. Being suspicious by nature, he became alarmed, for it was evident enough, as Perrin had said, that food to last two men for three days would last one man for six, and the one who should possess six days’ provisions might hope to reach the Settlement alive, even though weakened by previous starvation.
The dark expression which had procured for Duncan McKay junior the sobriquet of Cloudbrow from La Certe and his wife, deepened visibly as these thoughts troubled his brain, and for some time he sat gazing at the fire in profound abstraction.
Young McKay was not by any means one of the most depraved of men, but when a man is devoid of principle it only requires temptation strong enough, and opportunity convenient, to sink him suddenly to the lowest depths. Starvation had so far weakened the physique of the hunters that it was obviously impossible for both of them to reach the Settlement on two days’ short allowance of food. The buffalo had been driven away from that neighbourhood by the recent storm, and the hope of again falling in with them was now gone. The starving hunters, as we have said, had broken up camp, and were scattered over the plains no one could tell where. To find them might take days, if not weeks; and, even if successful, of what avail would it be to discover groups of men who were in the same predicament with themselves? To remain where they were was certain and not far-distant death! The situation was desperate, and each knew it to be so. Yet each did not take it in the same way. McKay, as we have said, became abstracted and slightly nervous. The Canadian, whatever his thoughts, was calm and collected, and went about his culinary operations as if he were quite at ease. He was about to lift the pot off the hook that suspended it over the fire, when his companion quietly, and as if without any definite purpose, took up his gun.
Perrin observed the action, and quickly reached out his hand towards his own weapon, which lay on the ground beside him.
Quick as lightning McKay raised his gun and fired. Next moment his comrade lay dead upon the ground—shot through the heart!
Horror-struck at what he had done, the murderer could scarcely believe his eyes, and he stood up glaring at the corpse as if he had been frozen to death in that position. After standing a long time, he sat down and tried to think of his act and the probable consequences.
Self-defence was the first idea that was suggested clearly to him; and he clung to it as a drowning man is said to cling to a straw. “Was it not clear,” he thought, “that Perrin intended to murder me? If not, why so quick to grip his gun? If I had waited it would have been me, not Perrin, that would be lying there now!”
His memory reminded him faithfully, however, that when he first thought of taking up his gun, Conscience had sternly said,—“Don’t.” Why should Conscience have spoken thus, or at all, if his motive had been innocent?
There are two ways in which a wicked man gets rid of conscientious troubles—at least for a time. One way is by stout-hearted defiance of God, and ignoring of Conscience altogether. The other is by sophistical reasoning, and a more or less successful effort to throw dust in his own eyes.
Duncan McKay took the latter method. It is an easy enough method—especially with the illogical—but it works indifferently, and it does not last long.