Allan and the Ice Gods
H. Rider Haggard
Epigraph
From "Each In His Own Tongue," by William Herbert Carruth
Chapter I
Allan Refuses a Fortune
Had I the slightest qualification for the task, I, Allan Quatermain, would like to write an essay on Temptation.
This, of course, comes to all, in one shape or another, or at any rate to most, for there are some people so colourless, so invertebrate that they cannot be tempted—or perhaps the subtle powers which surround and direct, or misdirect, us do not think them worth an effort. These cling to any conditions, moral or material, in which they may find themselves, like limpets to a rock; or perhaps float along the stream of circumstance like jellyfish, making no effort to find a path for themselves in either case, and therefore die as they have lived—quite good because nothing has ever moved them to be otherwise—the objects of the approbation of the world, and, let us hope, of Heaven also.
The majority are not so fortunate; something is always egging their living personalities along this or that road of mischief. Materialists will explain to us that this something is but the passions inherited from a thousand generations of unknown progenitors who, departing, left the curse of their blood behind them. I, who am but a simple old fellow, take another view, which, at any rate, is hallowed by many centuries of human opinion. Yes, in this matter, as in sundry others, I put aside all the modern talk and theories and am plumb for the good, old–fashioned, and most efficient Devil as the author of our woes. No one else could suit the lure so exactly to the appetite as that old fisherman in the waters of the human soul, who knows so well how to bait his hooks and change his flies so that they may be attractive not only to all fish but to every mood of each of them.
Well, without going further with the argument, rightly or wrongly, that is my opinion.
Thus, to take a very minor matter—for if the reader thinks that these words are the prelude to telling a tale of murder or other great sins he is mistaken—I believe that it was Satan himself, or, at any rate, one of his agents, who caused my late friend, Lady Ragnall, to bequeath to me the casket of the magical herb called Taduki, in connection with which already we had shared certain remarkable adventures.[1]
Now, it may be argued that to make use of this Taduki and on its wings to be transported, in fact or in imagination, to some far–away state in which one appears for a while to live and move and have one's being is no crime, however rash the proceeding. Nor is it, since, if we can find new roads to knowledge, or even to interesting imaginings, why should we not take them? But to break one's word is a crime, and because of the temptation of this stuff, which, I confess, for me has more allurement than anything else on earth, at any rate, in these latter days, I have broken my word.
For, after a certain experience at Ragnall Castle, did I not swear to myself and before Heaven that no power in the world, not even that of Lady Ragnall herself, would induce me again to inhale those time– dissolving fumes and look upon that which, perhaps designedly, is hidden from the eyes of man; namely, revealments of his buried past, or mayhap of his yet unacted future? What do I say? This business is one of dreams—no more; though I think that those dreams are best left unexplored, because they suggest too much and yet leave the soul unsatisfied. Better the ignorance in which we are doomed to wander than these liftings of corners of the veil; than these revelations which excite delirious hopes that, after all, may be but marsh lights which, when they vanish, will leave us in completer blackness.
Now I will get on to the story of my fall; of how it came about and the revelations to which it led, and which I found interesting enough, whatever others may think of them.
Elsewhere I have told how, years after our joint adventure into Central Africa, once again I came into touch with the widowed Lady Ragnall and allowed myself to be persuaded in her company to inhale the charmed smoke of the Taduki herb, with which she became familiar when, in a state of mental collapse, she fell into the hands of the priests of some strange African faith. Under its influence, the curtain of time seemed to swing aside, and she and I saw ourselves playing great parts as inhabitants of Egypt in the days of the Persian domination. In that life, if the tale were true, we had been very intimate, but before this intimacy culminated in actual union, the curtain fell and we reawoke to our modern world.
Next morning, I went away, much confused and very frightened, nor did I ever again set eyes upon the stately and beautiful Lady Ragnall. After all that we had learned or dreamed, I felt that further meetings would be awkward. Also, to tell the truth, I did not like the story of the curse which was said to hang over the man who had to do with her who, in it, was named Amada and filled the role of priestess of Isis, the goddess whom she betrayed, in whatever generation might be born, or perchance reborn. Of course, such ancient maledictions are the merest nonsense. And yet—well, the truth is that in our separate fashions we are all superstitious, and really the fate of Lord Ragnall, who had married this lady, was most unpleasant and suggestive; too much so to encourage anyone else to follow his example. Further, I had come to a time of life when I did not wish for more adventures in which women were mixed up, even in dreams; since such, I have observed, however entrancing at the moment, lead to trouble as surely as sparks fly upward.
Thus it came about that when Lady Ragnall wrote asking me to stay with her—as she did on two subsequent occasions—I put her off with excuses which were perfectly valid, although at this moment I forget what they may have been, it being my firm intention never again to place myself within reach of her beauteous and commanding personality. You see, in that dream we dreamed together, the story came to an end just as I was about to marry the Princess and High Priestess Amada, who was, or appeared to be, Lady Ragnall's prototype. Indeed, on regaining her senses, she, whose vision lasted a second or two longer than did mine, let it slip that we actually had been married in some primitive Egyptian fashion, and I could see clearly enough, although I knew it to be nonsense, she believed that this event had happened.
Now, even when the scene was laid a long while ago, it is extremely awkward to foregather with an imperial woman who is firmly convinced that she was once your wife, so awkward that, in the end, it might have proved necessary to resume what she considered to be an established, if an interrupted, relationship.
This, for sundry reasons, I was determined not to do, not the least of them being that certainly I should have been set down as a fortune hunter; also, as I have said, there was always the curse in the background, which I hoped fondly would recognize my self–denial and not operate in my direction. And yet—although to think of it makes me feel cold down the back—if perchance that dream were true, already it was incurred. Already I, Allan, the Shabaka of former days, am doomed "to die by violence far from my own country where first I had looked upon the sun," as its terms, recorded in the papyrus from Kandah–land, of which I read a translation at the Castle, provide, with antique directness and simplicity, as the lot of all and sundry who have ever ventured to lay hands or lips upon the person of Amada, High Priestess of Isis.