There, I might go on for ever, but what is the good? Civilization is only savagery silver-gilt. A vainglory is it, and like a northern light, comes but to fade and leave the sky more dark. Out of the soil of barbarism it has grown like a tree, and, as I believe, into the soil like a tree it will once more, sooner or later, fall again, as the Egyptian civilization fell, as the Hellenic civilization fell, and as the Ro-man civilization and many others of which the world has now lost count, fell also. Do not let me, however, be understood as decry-ing our modern institutions, representing as they do the gathered experience of humanity applied for the good of all. Of course they have great advantages -- hospitals for instance; but then, remember, we breed the sickly people who fill them. In a savage land they
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do not exist. Besides, the question will arise: How many of these blessings are due to Christianity as distinct from civilization? And
so the balance sways and the story runs -- here a gain, there a loss, and Nature's great average struck across the two, whereof the sum
total forms one of the factors in that mighty equation in which the result will equal the unknown quantity of her purpose.
I make no apology for this digression, especially as this is an introduction which all young people and those who never like to think (and it is a bad habit) will naturally skip. It seems to me very desirable that we should sometimes try to understand the limitations of our nature, so that we may not be carried away by the pride of knowledge. Man's cleverness is almost indefinite, and stretches like an elastic band, but human nature is like an iron ring. You can go round and round it, you can polish it highly, you can even flatten it a little on one side, whereby you will make it bulge out the other, but you will never, while the world endures and man is man, increase its total circumference. It is the one fixed unchangeable thing -- fixed as the stars, more enduring than the mountains, as unalterable as the way of the Eternal. Human nature is God's kaleidoscope, and the little bits of coloured glass which represent our passions, hopes, fears, joys, aspirations towards good and evil and what not, are turned in His mighty hand as surely and as certainly as it turns the stars, and continually fall into new patterns and combinations. But the composing elements remain the same, nor will there be one more bit of coloured glass nor one less for ever and ever.
This being so, supposing for the sake of argument we divide ourselves into twenty parts, nineteen savage and one civilized, we must look to the nineteen savage portions of our nature, if we would really understand ourselves, and not to the twentieth, which, though so insignificant in reality, is spread all over the other nineteen, making them appear quite different from what they really are, as the blacking does a boot, or the veneer a table. It is on the nineteen rough serviceable savage portions that we fall back on emergencies, not on the polished but unsubstantial twentieth. Civilization should wipe away our tears, and yet we weep and cannot be comforted. Warfare is abhorrent to her, and yet we strike out for hearth and home, for honour and fair fame, and can glory in the blow. And so on, through everything.
So, when the heart is stricken, and the head is humbled in the dust, civilization fails us utterly. Back, back, we creep, and lay us like
little children on the great breast of Nature, she that perchance may soothe us and make us forget, or at least rid remembrance
of its sting. Who has not in his great grief felt a longing to look upon the outward features of the universal Mother; to lie on the mountains and watch the clouds drive across the sky and hear the rollers break in thunder on the shore, to let his poor struggling life mingle for a while in her life; to feel the slow beat of her eternal heart, and to forget his woes, and let his identity be swallowed in
the vast imperceptibly moving energy of her of whom we are, from whom we came, and with whom we shall again be mingled, who gave us birth, and will in a day to come give us our burial also.
And so in my trouble, as I walked up and down the oak-panelled vestibule of my house there in Yorkshire, I longed once more to throw myself into the arms of Nature. Not the Nature which you know, the Nature that waves in well-kept woods and smiles out in corn-fields, but Nature as she was in the age when creation was complete, undefiled as yet by any human sinks of sweltering
humanity. I would go again where the wild game was, back to the land whereof none know the history, back to the savages, whom I love, although some of them are almost as merciless as Political Economy. There, perhaps, I should be able to learn to think of poor Harry lying in the churchyard, without feeling as though my heart would break in two.
And now there is an end of this egotistical talk, and there shall be no more of it. But if you whose eyes may perchance one day fall upon my written thoughts have got so far as this, I ask you to persevere, since what I have to tell you is not without its interest, and it has never been told before, nor will again.
CHAPTER I
THE CONSUL'S YARN
A week had passed since the funeral of my poor boy Harry, and one evening I was in my room walking up and down and thinking, when there was a ring at the outer door. Going down the steps I opened it myself, and in came my old friends Sir Henry Curtis and Captain John Good, RN. They entered the vestibule and sat themselves down before the wide hearth, where, I remember, a particularly good fire of logs was burning.
'It is very kind of you to come round,' I said by way of making a remark; 'it must have been heavy walking in the snow.'
They said nothing, but Sir Henry slowly filled his pipe and lit it with a burning ember. As he leant forward to do so the fire got hold of a gassy bit of pine and flared up brightly, throwing the whole scene into strong relief, and I thought, What a splendid-looking man he is! Calm, powerful face, clear-cut features, large grey eyes, yellow beard and hair -- altogether a magnificent specimen of the higher type of humanity. Nor did his form belie his face. I have never seen wider shoulders or a deeper chest. Indeed, Sir Henry's girth is
so great that, though he is six feet two high, he does not strike one as a tall man. As I looked at him I could not help thinking what a curious contrast my little dried-up self presented to his grand face and form. Imagine to yourself a small, withered, yellow-faced man
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of sixty-three, with thin hands, large brown eyes, a head of grizzled hair cut short and standing up like a half-worn scrubbing-brush
-- total weight in my clothes, nine stone six -- and you will get a very fair idea of Allan Quatermain, commonly called Hunter Quatermain, or by the natives 'Macumazahn' -- Anglic/CHAR: e grave/, he who keeps a bright look-out at night, or, in vulgar English, a sharp fellow who is not to be taken in.
Then there was Good, who is not like either of us, being short, dark, stout -- very stout -- with twinkling black eyes, in one of which an eyeglass is everlastingly fixed. I say stout, but it is a mild term; I regret to state that of late years Good has been running to fat in
a most disgraceful way. Sir Henry tells him that it comes from idleness and over-feeding, and Good does not like it at all, though he
cannot deny it.
We sat for a while, and then I got a match and lit the lamp that stood ready on the table, for the half-light began to grow dreary, as it is apt to do when one has a short week ago buried the hope of one's life. Next, I opened a cupboard in the wainscoting and got a bottle of whisky and some tumblers and water. I always like to do these things for myself: it is irritating to me to have somebody
continually at my elbow, as though I were an eighteen-month-old baby. All this while Curtis and Good had been silent, feeling, I suppose, that they had nothing to say that could do me any good, and content to give me the comfort of their presence and unspoken sympathy; for