Chapter I: An Old Friend

Now I, Allan Quatermain, come to the weirdest (with one or two exceptions perhaps) of all the experiences which it has amused me to employ my idle hours in recording here in a strange land, for after all England is strange to me. I grow elderly. I have, as I suppose, passed the period of enterprise and adventure and I should be well satisfied with the lot that Fate has given to my unworthy self.

To begin with, I am still alive and in health when by all the rules I should have been dead many times over. I suppose I ought to be thankful for that but, before expressing an opinion on the point, I should have to be quite sure whether it is better to be alive or dead. The religious plump for the latter, though I have never observed that the religious are more eager to die than the rest of us poor mortals.

For instance, if they are told that their holy hearts are wrong, they spend time and much money in rushing to a place called Nauheim in Germany, to put them right by means of water-drinking, thereby shortening their hours of heavenly bliss and depriving their heirs of a certain amount of cash. The same thing applies to Buxton in my own neighbourhood and gout, especially when it threatens the stomach or the throat. Even archbishops will do these things, to say nothing of such small fry as deans, or stout and prominent lay figures of the Church.

From common sinners like myself such conduct might be expected, but in the case of those who are obviously poised on the topmost rungs of the Jacobean--I mean, the heavenly--ladder, it is legitimate to inquire why they show such reluctance in jumping off. As a matter of fact the only persons that, individually, I have seen quite willing to die, except now and again to save somebody else whom they were so foolish as to care for more than they did for themselves, have been not those “upon whom the light has shined” to quote an earnest paper I chanced to read this morning, but, to quote again, “the sinful heathen wandering in their native blackness,” by which I understand the writer to refer to their moral state and not to their sable skins wherein for the most part they are also condemned to wander, that is if they happen to have been born south of a certain degree of latitude.

To come to facts, the staff of Faith which each must shape for himself, is often hewn from unsuitable kinds of wood, yes, even by the very best among us. Willow, for instance, is pretty and easy to cut, but try to support yourself with it on the edge of a precipice and see where you are. Then of a truth you will long for ironbark, or even homely oak. I might carry my parable further, some allusions to the proper material of which to fashion the helmet of Salvation suggest themselves to me for example, but I won’t.

The truth is that we fear to die because all the religions are full of uncomfortable hints as to what may happen to us afterwards as a reward for our deviations from their laws and we half believe in something, whereas often the savage, not being troubled with religion, fears less, because he half believes in nothing. For very few inhabitants of this earth can attain either to complete belief or to its absolute opposite. They can seldom lay their hands upon their hearts, and say they know that they will live for ever, or sleep for ever; there remains in the case of most honest men an element of doubt in either hypothesis.

That is what makes this story of mine so interesting, at any rate to me, since it does seem to suggest that whether or no I have a future, as personally I hold to be the case and not altogether without evidence, certainly I have had a past, though, so far as I know, in this world only; a fact, if it be a fact, from which can be deduced all kinds of arguments according to the taste of the reasoner.

And now for my experience, which it is only fair to add, may after all have been no more than a long and connected dream. Yet how was I to dream of lands, events and people where of I have only the vaguest knowledge, or none at all, unless indeed, as some say, being a part of this world, we have hidden away somewhere in ourselves an acquaintance with everything that has ever happened in the world. However, it does not much matter and it is useless to discuss that which we cannot prove.

Here at any rate is the story.

In a book or a record which I have written down and put away with others under the title of “The Ivory Child,” I have told the tale of a certain expedition I made in company with Lord Ragnall. Its object was to search for his wife who was stolen away while travelling in Egypt in a state of mental incapacity resulting from shock caused by the loss of her child under tragic and terrible circumstances. The thieves were the priests of a certain bastard Arab tribe who, on account of a birthmark shaped like the young moon which was visible above her breast, believed her to be the priestess or oracle of their worship. This worship evidently had its origin in Ancient Egypt since, although they did not seem to know it, the priestess was nothing less than a personification of the great goddess Isis, and the Ivory Child, their fetish, was a statue of the infant Horus, the fabled son of Isis and Osiris whom the Egyptians looked upon as the overcomer of Set or the Devil, the murderer of Osiris before his resurrection and ascent to Heaven to be the god of the dead.

I need not set down afresh all that happened to us on this remarkable adventure. Suffice it to say that in the end we recovered the lady and that her mind was restored to her. Before she left the Kendah country, however, the priesthood presented her with two ancient rolls of papyrus, also with a quantity of a certain herb, not unlike tobacco in appearance, which by the Kendah was called Taduki. Once, before we took our great homeward journey across the desert, Lady Ragnall and I had a curious conversation about this herb whereof the property is to cause the person who inhales its fumes to become clairvoyant, or to dream dreams, whichever the truth may be. It was used for this purpose in the mystical ceremonies of the Kendah religion when under its influence the priestess or oracle of the Ivory Child was wont to announce divine revelations. During her tenure of this office Lady Ragnall was frequently subjected to the spell of the Taduki vapour, and said strange things, some of which I heard with my own ears. Also myself once I experienced its effects and saw a curious vision, whereof many of the particulars were afterwards translated into facts.

Now the conversation which I have mentioned was shortly to the effect, that she, Lady Ragnall, believed a time would come when she or I or both of us, were destined to imbibe these Taduki fumes and see wonderful pictures of some past or future existence in which we were both concerned. This knowledge, she declared, had come to her while she was officiating in an apparently mindless condition as the priestess of the Kendah god called the Ivory Child.

At the time I did not think it wise to pursue so exciting a subject with a woman whose mind had been recently unbalanced, and afterwards in the stress of new experiences, I forgot all about the matter, or at any rate only thought of it very rarely.

Once, however, it did recur to me with some force. Shortly after I came to England to spend my remaining days far from the temptations of adventure, I was beguiled into becoming a steward of a Charity dinner and, what was worse, into attending the said dinner. Although its objects were admirable, it proved one of the most dreadful functions in which I was ever called upon to share. There was a vast number of people, some of them highly distinguished, who had come to support the Charity or to show off their Orders, I don’t know which, and others like myself, not at all distinguished, just common subscribers, who had no Orders and stood about the crowded room like waiters looking for a job.

At the dinner, which was very bad, I sat at a table so remote that I could hear but little of the interminable speeches, which was perhaps fortunate for me. In these circumstances I drifted into conversation with my neighbour, a queer, wizened, black-bearded man who somehow or other had found out that I was acquainted with the wilder parts of Africa. He proved to be a wealthy scientist whose passion it was to study the properties of herbs, especially of such as grow in the interior of South America where he had been travelling for some years.

Presently he mentioned a root named Yagé, known to the Indians which, when pounded up into a paste and taken in the form of pills, had the effect of enabling the patient to see events that were passing at a distance. Indeed he alleged that a vision thus produced had caused him to return home, since in it he saw that some relative of his, I think a twin-sister, was dangerously ill. In fact, however, he might as well have stayed away, as he only arrived in London on the day after her funeral.

As I saw that he was really interested in the subject and observed that he was a very temperate man who did not seem to be romancing, I told him something of my experiences with Taduki, to which he listened with a kind of rapt but suppressed excitement. When I affected disbelief in the whole business, he differed from me almost rudely, asking why I rejected phenomena simply because I was too dense to understand them. I answered perhaps because such phenomena were inconvenient and upset one’s ideas. To this he replied that all progress involved the upsetting of existent ideas. Moreover he implored me, if the chance should ever come my way, to pursue experiments with Taduki fumes and let him know the results.

Here our conversation came to an end for suddenly a band that was braying near by, struck up “God save the Queen,” and we hastily exchanged cards and parted. I only mention it because, had it not occurred, I think it probable that I should never have been in a position to write this history.

The remarks of my acquaintance remained in my mind and influenced it so much that when the occasion came, I did as a kind of duty what, however much I was pressed, I am almost sure I should never have done for any other reason, just because I thought that I ought to take an opportunity of trying to discover what was the truth of the matter. As it chanced it was quick in coming.

Here I should explain that I attended the dinner of which I have spoken not very long after a very lengthy absence from England, whither I had come to live when King Solomon’s Mines had made me rich. Therefore it happened that between the conclusion of my Kendah adventure some years before and this time I saw nothing and heard little of Lord and Lady Ragnall. Once a rumour did reach me, however, I think through Sir Henry Curtis or Captain Good, that the former had died as a result of an accident. What the accident was my informant did not know and as I was just starting on a far journey at the time, I had no opportunity of making inquiries. My talk with the botanical scientist determined me to do so; indeed a few days later I discovered from a book of reference that Lord Ragnall was dead, leaving no heir; also that his wife survived him.