Hunter and the Trap

by Howard Fast

  On the other hand, this is not to say that we do not very much want you to accept the assignment. I don’t have to tell you what Mark’s opinion of you is. You will remember—and believe me it has not changed—he shares my love for you, and you command his very great respect along with mine.

  Harry, if you are able to accept my offer, cable me immediately, I would like you to be ready to move put in the next day or two after cabling.

  Meanwhile, you have all our love and all our best and deepest and most sincere wishes and prayers for a complete recovery. I do love you very much, and I remain,

  Your most devoted sister,

  Jean.

  Chapter Three

  By cable:

  MRS. JEAN ARBALAID

  WASHINGTON, D.C.

  OCTOBER 19, 1945

  THAT YOU SHOULD EVEN APOLOGIZE. I ACCEPT YOUR OFFER WITH UNEQUIVOCAL DELIGHT. ENTIRE OUTFIT AVAILABLE AT BATH WHERE THE MEN’S HABERDASHERY SHOPS ARE VERY GOOD INDEED. OUTFITTING UP LIKE A VERY PUKKA EAST INDIAN TYPE. READY TO LEAVE WHENEVER YOUR SPECIFIC INSTRUCTIONS ARRIVE. THIS IS THE FIRST TOUCH OF PLEASURE OR EXCITEMENT THAT I HAVE EXPERIENCED IN A GOOD MANY DREARY MONTHS. YOU AND MARK DEAR SISTER ADMIRABLE PSYCHOLOGISTS. THANK YOU BOTH. LOVE AND KISSES. I AWAIT INSTRUCTIONS.

  HARRY FELTON

  By cable:

  HARRY FELTON

  BATH, ENGLAND

  OCTOBER 21, 1945

  THANK YOU HARRY AND OUR BLESSINGS WITH YOU. AIR TRANSPORT FROM LONDON AIRPORT ON 23 OCTOBER. SPECIAL PRIORITIES TO CALCUTTA INDIA. AT CALCUTTA PROCEED TO CALCUTTA UNIVERSITY AND SEE THE INDIAN ANTHROPOLOGIST PROFESSOR SUMIL GOJEE. QUESTION HIM. GET ALL DETAILS INDIAN CHILD SUPPOSEDLY STOLEN AND RAISED BY WOLVES VILLAGE OF CHANGA IN ASSAM. STORY ASSOCIATED PRESS REPORTER OCTOBER 9, 1945. ASSOCIATED PRESS STORY HAS PROFESSOR GOJEE DEEPLY INVOLVED. PLEASE GET ALL DETAILS AND WRITE FULL REPORT AS SOON AS POSSIBLE.

  JEAN ARBALAID

  Chapter Four

  BY AIRMAIL

  Calcutta, India

  November 4, 1945

  MRS. JEAN ARBALAID

  WASHINGTON, D.C.

  My dear Sister:

  First of all, I want you to know that I have taken your mission very seriously. I have never been contented with errand-boy status, as you will remember if you look back through the years of my life. Therefore, I decided to bring to the problem you set before me an observing eye, a keen ear, an astute mind, and all the skills of a poor lawyer. In any case, the mission has been completed, and I think that to some degree I have fallen in love with India. What a strange and beautiful place it is, especially now in November! I am told that in the summer months it is very different and quite unbearable. But my experience has been of a congenial climate and of a people as hospitable and gentle as I have ever known.

  I arrived in Calcutta and saw the Indian anthropologist, Professor Gojee. We had a number of meetings, and I discussed this case with him quite thoroughly. I found him charming, intelligent and very perceptive, and he has been kind enough to have me at his house for dinner on two separate occasions, and to introduce me to his family. Let me tell you, indeed let me assure you, my dear sister, that in Bengal this is no small achievement.

  But before I go into my discussions with Professor Gojee and the conclusions we came to, let me give you the general background of the matter.

  The original Associated Press story seems to have been quite accurate in all of its details—so far as I can ascertain—and I have done my detective work thoroughly and assiduously. I went personally to the small village of Changa in Assam. It is not an easy place to get to, and requires plane, narrow-gauge train and ox cart. At this time of the year, however, it was a fairly pleasant trip. The village itself is a tiny, rather wretched place, but in Indian terms it is by no means the worst place in the world. It has what very few Indian villages have, especially in this part of Bengal—a tiny schoolhouse. It also has a schoolteacher and a number of people who are literate. This helps a great deal in the process of tracking down any historical data or events connected with the life and history of the village.

  The village schoolmaster, whose name is Adap Chaterjee, was very helpful, since his English was excellent and since he knew all the participants in the particular event, and, indeed, was at the village when the child was originally lost. That was twelve years ago.

  I am sure, Jean, that you know enough about India to realize that twelve is very much an adult age for a girl in these parts—the majority of them are married by then; and there is no question, none at all, about the age of the child. I spoke to the mother and the father, who originally identified the child by two very distinctive birthmarks. I saw these birthmarks myself in Calcutta, where the child is kept at the university. She has there at the university the best of care, kindness, and all the attention she demands. Of course, at this moment we cannot say how long the university will be able to keep her.

  However, everything the mother and father told me about the child in the village of Changa seemed to be entirely compatible with the circumstances. That is, wherever their stories and the statements of other villagers could be checked, this checking proved that they had been telling more or less the truth—considering, of course, that any truth loses some of its vividness over a twelve-year period.

  The child was lost as an infant—at eight months—a common story in these parts. The parents were working in the field. The child was set down and then the child was gone. Whether the child crawled at that age or not, I can’t say, nor can I find any witness who will provide that particular information. At any rate, all agree that the child was healthy, alert and curious—a fine and normal infant. There is absolutely no disagreement on that point.

  Now, I know full well that most European and American scientists regard the whole mythology of a child being raised by wolves or some other animal under jungle conditions as an invention and a fiction. But a great many things that Western science has regarded as fiction are now proving to be at least the edge of a fact if not the fact itself. Here in India, the child raised in the jungle is regarded as one of the absolutes of existence. There are so many records of it that it seems almost impossible to doubt it. Nor, as you will see, is there any other conceivable explanation for this child.

  How the child came to the wolves is something we will never know. Possibly a bitch who had lost her own cubs carried the infant off. That is the most likely story, isn’t it? But I do not rule out entirely any act of animosity against the parents. by another villager. The child could have been carried off and left deep in the jungle; but, as I said, we will never have the truth on this question.

  These wolves here in Assam are not lupus, the European variety, but pallipes, its local cousin. Pallipes is nevertheless a most respectable animal in size and disposition, and not something to stumble over on a dark night. When the child was found, a month ago, the villagers had to kill five wolves to take her, and she herself fought like a devil out of hell. At that point, the child had lived as a wolf for eleven years. This does not mean, however, that pallipes is a vicious animal. I recall reading a book not too long ago concerning the Canadian variety of lupus, the wolf. The naturalist commented on the fact that lupus, raised with a family as a dog might be raised, is, contrary to common legend, even more dependable and gentler than almost any house dog. The same naturalist goes on to say that all of the stories of lupus running in packs, viciously tearing down his prey, killing his fellow wolf in wolf-to-wolf fights—that all of this is invention, and not very pleasant invention. This naturalist said that there are absolutely no cases of interpack fighting among wolves, that they do not kill each other, and that they have taught each other and taught their offspring as great a responsibility as can be found in any species.

  Personally, I would include man in that statement. My being here on this mission has led me to do a great deal of investigation and reading on wolves, and it all comes down to the fact that at this moment Harry Felton is ready to regard the wolf as an animal quite equal to, if
not superior to, man in all moral and ethical behavior—that is, if you are willing to grant ethics to a wolf.

  To get back to the problem we have here—namely, the story of this child’s life among the wolves—will the whole story ever emerge? I don’t know. To all effects and purposes she is a wolf. She cannot stand upright, the curvature of her spine being beyond correction. She runs on all fours and her knuckles are covered with heavy calluses.

  One day at the university, I watched her run. They had put a heavy leather belt around her waist. From it a chain extended to a cable which, in turn, was anchored high up on two opposite walls of a room about twenty feet wide. While I observed her, this time for a period of about fifteen minutes, she ran back and forth the length of the cable, on all fours, using her knuckles as front paws. She ran back and forth in that swaying, horrible, catatonic manner that a caged animal comes to assume.

  My first reaction to this was that they were being unduly cruel. Later I learned better. The fact of the matter is that, if anything, they are overly tender, overly gentle and thoughtful with her. It is in the nature of the educated Indian to have enormous reverence for all forms of life. The people at the university combine such reverence with great pity for this child and her fate. If you will remember, my dear Jean, your readings in Buddhism—specifically in the type of Buddhism that is practiced in Bengal—you will recollect that it teaches, among other things, the doctrine of reoccurrence. This means that this poor damned child is caught in an eternal wheel, destined to live this senseless, awful fate of hers over and over for eternity—or at least so they believe. And it evokes their great pity.

  They have been trying for days to teach her to use her hands for grasping and for holding, but so far unsuccessfully. We are very glib when we talk of what man has done with a thumb in opposition to four fingers; but I assure you that in so far as this wolf-child is concerned, the thumb in opposition to her four fingers is utterly meaningless. She cannot use her thumb in conjunction with her fingers, nor can she properly straighten her fingers or use them in any way for any kind of manipulation—even for the very simple manipulation that her teachers try to lead her into.

  Did I mention that she must be naked? She tears off any clothes they dress her in, and there are times when she will attack her leather belt with a kind of senseless ferocity. They attempted to put a cloth sleeping pad in the room, but in this they were unsuccessful, since she promptly tore to pieces each pad they placed there. They were equally unsuccessful in their attempts to teach her to defecate in toilet or chamber pot; in fact, any puppy is more easily housebroken than this child. Eleven years have given her a rigidity of action—or a mechanicality, as the university people here prefer to call it—which appears to preclude any kind of training.

  However, the people at the university do not despair, and they hope that in time she will be able to master at least some elements of civilized behavior.

  At this point, however, she has not been able to grasp even the meaning of speech, much less make any progress herself in the art of conversation or communication. The problem of communication with this child is absolutely staggering.

  The Indian anthropologist, Professor Sumil Gojee (the man you had been in communication with), is very highly regarded both here and in Bombay, where he has been a guest lecturer on one occasion or another. He is a social anthropologist, you know, and he is recognized as a great authority on village life in Bengal. He has been working with the wolf-child for a week now, and during the past four days he has been joined by Professor Armen Ranand from the University of Bombay. Both of them have been very kind to me and have given me unstintingly of their time, which I want you to know is an achievement on my part, since I was unable to explain to them in any coherent fashion just what you are up to and after. That comes back to the fact that I am entirely ignorant of what you are up to and after, and have been able only to guess and to form some rather silly theories of my own which I will not bore you with.

  At this point, both men have little hope that any real communication will ever be possible. In our terms and by our measurements, the wolf-child is a total idiot, an infantile imbecile, and it is likely that she will remain so for the rest of her life. This prognosis of mental rigidity puzzled me, and I discussed it at some length with both Professor Gojee and Professor Ranand.

  Our first discussion took place while we were observing the child in her room, which has become for the most part her habitat. Do not think that she is held prisoner there in some heartless manner. She is taken for walks, but that is not easy; she is a rather savage little animal, and a great many precautions must be taken every time she is removed from her room. The room is equipped with one of those mirrors that enable you to look into it without being perceived from the inside. The mirror is placed high enough on the wall not to bother the child, and so far as I know she has never become aware of either the mirror or its two-way quality. Watching her on this occasion, Professor Gojee pointed out to me that she was quite different from a wolf.

  I said to him, “I would think that being so unhuman she would at least be wolflike in most ways.”

  “Not at all,” Gojee replied. “In the first place, she is twelve years old, which is very old indeed for a wolf. Do you understand? She has spent a lifetime, a wolf lifetime, among the wolves, during which her wolf companions have matured and, I imagine, in many cases gone to their deaths. She, however, remained through that period a child. Now you must not believe for a moment that she could have been unaware of her difference from the wolves. She was most aware of the difference, and indeed the wolves were also aware of this difference. The fact that they accepted her, that they fed her, that they took care of her, does not mean that they were foolish enough to mistake her for a wolf. No, indeed! They knew that they were dealing with a very nonwolf type of child; and I am inclined to believe that within the limitations of their mentality the wolves had some hazy notion that this was a human child. This could only have meant that she would be treated differently from the rest of the wolves, and the result of this different treatment would be a series of traumas. In other words, a wolf brought up in a normal wolf environment would, we could expect, be fairly free from neuroses. Now, this is probably a very silly use of terminology. We do not know whether neuroses exist among wolves, and we are not absolutely certain as to the nature of neuroses in the human being. However, we can with some certainty make a case for the neurosis of this child. Whether she is pathological, I am not certain, but certainly her emotional structure has been deformed beyond repair, and her intellectual powers have been stunted beyond belief and deprived of any ability to mature.”

  “Then what exactly is she?” I asked him.

  He turned to Dr. Ranand and, with a rather sad smile, repeated my question. Dr. Ranand, the professor from Bombay, shrugged his shoulders.

  “How can I possibly answer that? She is not human; she is not a wolf. If we were to approach her in terms of her intelligence, then certainly we would say that she is closer to the wolves. But a wolf’s intelligence is a completed thing; in other words, a wolf is just as intelligent as a wolf should be. Whether she is as intelligent as a wolf should be, I don’t know. Presumably a wolf with her cranial capacity would be capable of a great deal of learning. She, on the other hand, is not capable of the kind of learning we would expect from this theoretical but nonexistent wolf with a super-large cranial capacity. What, then, is the poor child? A human being? No, I don’t think she is a human being. A wolf? Quite obviously she is not a wolf.” His voice trailed away here. He looked at Professor Gojee helplessly.

  “We can conclude this,” Professor Gojee said, “she has been denied the opportunity to become a human being.”

  The next day, a Dr. Chalmers, a British public-health officer, joined us for a period of observation. Like myself, he had been to the village of Changa, investigating her background. He bore out what I had learned there, that there was absolutely no history of imbecilism in her background. Afte
rwards, he was able to examine the child very carefully. I must say here, Jean, that in order for him to make this examination the child had to be put to sleep. Ether was used, and every care was taken. An anaesthetist from the General Hospital here administered the anaesthesia—under difficult conditions, I will admit. Then the child was unchained and was taken to a medical examination room where Dr. Chalmers conducted his physical examination under the supervision of both Professor Gojee and Professor Ranand. He found absolutely no physical elements to account for the child’s mental condition: no malformation of the cranial area and no signs of imbecilism. His findings bore out my own in Changa; that is, the fact that everyone in the village had attested to the normalcy—indeed, alertness and brightness—of the infant. Both Dr. Chalmers and Professor Gojee made a special point of the alertness and adaptability that the infant must have required to enable it to begin its eleven years of survival among the wolves. The child responds excellently to reflex tests, and neurologically, she appears to be sound. She is also strong—beyond the strength of a normal twelve-year-old, indeed beyond the strength of most adults—very wiry, quick in her movements, and possessed of an uncanny sense of smell and hearing.