Книга - Before Adam / До Адама. Книга для чтения на английском языке

Before Adam / До Адама. Книга для чтения на английском языке
Джек Лондон

Е. Г. Тигонен


Classical literature (Каро)
Герой повести Дж. Лондона «До Адама» – вполне образованный человек, современник автора. Он страдает раздвоением личности – ему с детства снятся сны, в которых он переносится в доисторические времена, к первобытным людям, которые еще не научились говорить и не расстались с шерстью. Каждую ночь ему снилось продолжение предыдущего сна – природа, охота, взаимоотношения с другими племенами полулюдей-полуобезьян. Эти видения пугали героя, и только повзрослев, по обрывкам снов он смог реконструировать жизнь своего альтер-эго.

В предлагаемой вниманию читателей книге представлен неадаптированный текст повести с комментариями и словарем.





Джек Лондон

Before Adam / До Адама. Книга для чтения на английском языке


“These are our ancestors, and their history is our history. Remember that as surely as we one day swung down out of the trees and walked upright, just as surely, on a far earlier day, did we crawl up out of the sea and achieve our first adventure on land.”



Комментарии и словарь Е. Г. Тигонен



© КАРО, 2015




Chapter I


Pictures! Pictures! Pictures! Often, before I learned, did I wonder whence came the multitudes of pictures that thronged my dreams; for they were pictures the like of which I had never seen in real wake-a-day life. They tormented my childhood, making of my dreams a procession of nightmares and a little later convincing me that I was different from my kind, a creature unnatural and accursed.

In my days only did I attain any measure of happiness. My nights marked the reign of fear – and such fear! I make bold to state that no man of all the men who walk the earth with me ever suffer fear of like kind and degree. For my fear is the fear of long ago, the fear that was rampant in the Younger World, and in the youth of the Younger World. In short, the fear that reigned supreme in that period known as the Mid-Pleistocene.

What do I mean? I see explanation is necessary before I can tell you of the substance of my dreams. Otherwise, little could you know of the meaning of the things I know so well. As I write this, all the beings and happenings of that other world rise up before me in vast phantasmagoria, and I know that to you they would be rhymeless and reasonless.

What to you the friendship of Lop-Ear, the warm lure of the Swift One, the lust and the atavism of Red-Eye? A screaming incoherence and no more. And a screaming incoherence, likewise, the doings of the Fire People and the Tree People, and the gibbering councils of the horde. For you know not the peace of the cool caves in the cliffs, the circus of the drinking-places at the end of the day. You have never felt the bite of the morning wind in the tree-tops, nor is the taste of young bark sweet in your mouth.

It would be better, I dare say, for you to make your approach, as I made mine, through my childhood. As a boy I was very like other boys – in my waking hours[1 - in my waking hours – когда я бодрствовал]. It was in my sleep that I was different. From my earliest recollection my sleep was a period of terror. Rarely were my dreams tinctured with happiness. As a rule, they were stuffed with fear – and with a fear so strange and alien that it had no ponderable quality. No fear that I experienced in my waking life resembled the fear that possessed me in my sleep. It was of a quality and kind that transcended all my experiences.

For instance, I was a city boy, a city child, rather, to whom the country was an unexplored domain. Yet I never dreamed of cities; nor did a house ever occur in any of my dreams. Nor, for that matter, did any of my human kind ever break through the wall of my sleep. I, who had seen trees only in parks and illustrated books, wandered in my sleep through interminable forests. And further, these dream trees were not a mere blur on my vision. They were sharp and distinct. I was on terms of practised intimacy with them. I saw every branch and twig; I saw and knew every different leaf.

Well do I remember the first time in my waking life that I saw an oak tree. As I looked at the leaves and branches and gnarls, it came to me with distressing vividness that I had seen that same kind of tree many and countless times in my sleep. So I was not surprised, still later on in my life, to recognize instantly, the first time I saw them, trees such as the spruce, the yew, the birch, and the laurel. I had seen them all before, and was seeing them even then, every night, in my sleep.

This, as you have already discerned, violates the first law of dreaming, namely, that in one’s dreams one sees only what he has seen in his waking life, or combinations of the things he has seen in his waking life. But all my dreams violated this law. In my dreams I never saw ANYTHING of which I had knowledge in my waking life. My dream life and my waking life were lives apart, with not one thing in common save myself. I was the connecting link that somehow lived both lives.

Early in my childhood I learned that nuts came from the grocer, berries from the fruit man; but before ever that knowledge was mine, in my dreams I picked nuts from trees, or gathered them and ate them from the ground underneath trees, and in the same way I ate berries from vines and bushes. This was beyond any experience of mine.

I shall never forget the first time I saw blueberries served on the table. I had never seen blueberries before, and yet, at the sight of them, there leaped up in my mind memories of dreams wherein I had wandered through swampy land eating my fill of them[2 - eating my fi ll of them – (разг.) ел до отвала, сколько душе угодно]. My mother set before me a dish of the berries. I filled my spoon, but before I raised it to my mouth I knew just how they would taste. Nor was I disappointed. It was the same tang that I had tasted a thousand times in my sleep.

Snakes? Long before I had heard of the existence of snakes, I was tormented by them in my sleep. They lurked for me in the forest glades; leaped up, striking, under my feet; squirmed off through the dry grass or across naked patches of rock; or pursued me into the tree-tops, encircling the trunks with their great shining bodies, driving me higher and higher or farther and farther out on swaying and crackling branches, the ground a dizzy distance beneath me. Snakes! – with their forked tongues, their beady eyes and glittering scales, their hissing and their rattling – did I not already know them far too well on that day of my first circus when I saw the snake-charmer lift them up?

They were old friends of mine, enemies rather, that peopled my nights with fear.

Ah, those endless forests, and their horror-haunted gloom! For what eternities have I wandered through them, a timid, hunted creature, starting at the least sound, frightened of my own shadow, keyed-up, ever alert and vigilant, ready on the instant to dash away in mad flight for my life. For I was the prey of all manner of fierce life that dwelt in the forest, and it was in ecstasies of fear that I fled before the hunting monsters.

When I was five years old I went to my first circus. I came home from it sick – but not from peanuts and pink lemonade. Let me tell you. As we entered the animal tent, a hoarse roaring shook the air. I tore my hand loose from my father’s and dashed wildly back through the entrance. I collided with people, fell down; and all the time I was screaming with terror. My father caught me and soothed me. He pointed to the crowd of people, all careless of the roaring, and cheered me with assurances of safety.

Nevertheless, it was in fear and trembling, and with much encouragement on his part, that I at last approached the lion’s cage. Ah, I knew him on the instant. The beast! The terrible one! And on my inner vision flashed the memories of my dreams, – the midday sun shining on tall grass, the wild bull grazing quietly, the sudden parting of the grass before the swift rush of the tawny one, his leap to the bull’s back, the crashing and the bellowing, and the crunch-crunch of bones; or again, the cool quiet of the water-hole, the wild horse up to his knees and drinking softly, and then the tawny one – always the tawny one! – the leap, the screaming and the splashing of the horse, and the crunch-crunch of bones; and yet again, the sombre twilight and the sad silence of the end of day, and then the great full-throated roar, sudden, like a trump of doom, and swift upon it the insane shrieking and chattering among the trees, and I, too, am trembling with fear and am one of the many shrieking and chattering among the trees.

At the sight of him, helpless, within the bars of his cage, I became enraged. I gritted my teeth at him, danced up and down, screaming an incoherent mockery and making antic faces. He responded, rushing against the bars and roaring back at me his impotent wrath. Ah, he knew me, too[3 - he knew me, too – (разг.) он тоже меня узнал], and the sounds I made were the sounds of old time and intelligible to him.

My parents were frightened. “The child is ill,” said my mother. “He is hysterical,” said my father. I never told them, and they never knew. Already had I developed reticence concerning this quality of mine, this semi-disassociation of personality as I think I am justified in calling it.

I saw the snake-charmer, and no more of the circus did I see that night. I was taken home, nervous and overwrought, sick with the invasion of my real life by that other life of my dreams.

I have mentioned my reticence. Only once did I confide the strangeness of it all to another. He was a boy – my chum; and we were eight years old. From my dreams I reconstructed for him pictures of that vanished world in which I do believe I once lived. I told him of the terrors of that early time, of Lop-Ear and the pranks we played, of the gibbering councils, and of the Fire People and their squatting places.

He laughed at me, and jeered, and told me tales of ghosts and of the dead that walk at night. But mostly did he laugh at my feeble fancy. I told him more, and he laughed the harder. I swore in all earnestness that these things were so, and he began to look upon me queerly. Also, he gave amazing garblings of my tales to our playmates, until all began to look upon me queerly.

It was a bitter experience, but I learned my lesson. I was different from my kind. I was abnormal with something they could not understand, and the telling of which would cause only misunderstanding. When the stories of ghosts and goblins went around, I kept quiet. I smiled grimly to myself. I thought of my nights of fear, and knew that mine were the real things – real as life itself, not attenuated vapors and surmised shadows.

For me no terrors resided in the thought of bugaboos and wicked ogres. The fall through leafy branches and the dizzy heights; the snakes that struck at me as I dodged and leaped away in chattering flight; the wild dogs that hunted me across the open spaces to the timber – these were terrors concrete and actual, happenings and not imaginings, things of the living flesh and of sweat and blood. Ogres and bugaboos and I had been happy bed-fellows, compared with these terrors that made their bed with me throughout my childhood, and that still bed with me, now, as I write this, full of years.




Chapter II


I have said that in my dreams I never saw a human being. Of this fact I became aware very early, and felt poignantly the lack of my own kind. As a very little child, even, I had a feeling, in the midst of the horror of my dreaming, that if I could find but one man[4 - if I could find but one man – (разг.) если бы я мог найти хоть одного человека], only one human, I should be saved from my dreaming, that I should be surrounded no more by haunting terrors. This thought obsessed me every night of my life for years – if only I could find that one human and be saved!

I must iterate that I had this thought in the midst of my dreaming, and I take it as an evidence of the merging of my two personalities, as evidence of a point of contact between the two disassociated parts of me. My dream personality lived in the long ago, before ever man, as we know him, came to be; and my other and wake-a-day personality projected itself, to the extent of the knowledge of man’s existence, into the substance of my dreams.

Perhaps the psychologists of the book will find fault with my way of using the phrase, “disassociation of personality.” I know their use of it, yet am compelled to use it in my own way in default of a better phrase[5 - in default of a better phrase – (уст.) за отсутствием лучшего выражения]. I take shelter behind the inadequacy of the English language. And now to the explanation of my use, or misuse, of the phrase.

It was not till I was a young man, at college, that I got any clew to the significance of my dreams, and to the cause of them. Up to that time they had been meaningless and without apparent causation. But at college I discovered evolution and psychology, and learned the explanation of various strange mental states and experiences. For instance, there was the falling-through-space dream – the commonest dream experience, one practically known, by firsthand experience, to all men.

This, my professor told me, was a racial memory. It dated back to our remote ancestors who lived in trees. With them, being tree-dwellers, the liability of falling was an ever-present menace. Many lost their lives that way; all of them experienced terrible falls, saving themselves by clutching branches as they fell toward the ground.

Now a terrible fall, averted in such fashion, was productive of shock. Such shock was productive of molecular changes in the cerebral cells. These molecular changes were transmitted to the cerebral cells of progeny, became, in short, racial memories. Thus, when you and I, asleep or dozing off to sleep, fall through space and awake to sickening consciousness just before we strike, we are merely remembering what happened to our arboreal ancestors, and which has been stamped by cerebral changes into the heredity of the race.

There is nothing strange in this, any more than there is anything strange in an instinct. An instinct is merely a habit that is stamped into the stuff of our heredity, that is all. It will be noted, in passing[6 - It will be noted, in passing – (разг.) Замечу походя (между делом)], that in this falling dream which is so familiar to you and me and all of us, we never strike bottom. To strike bottom would be destruction. Those of our arboreal ancestors who struck bottom died forthwith. True, the shock of their fall was communicated to the cerebral cells, but they died immediately, before they could have progeny. You and I are descended from those that did not strike bottom; that is why you and I, in our dreams, never strike bottom.

And now we come to disassociation of personality. We never have this sense of falling when we are wide awake. Our wake-a-day personality has no experience of it. Then – and here the argument is irresistible – it must be another and distinct personality that falls when we are asleep, and that has had experience of such falling – that has, in short, a memory of past-day race experiences, just as our wake-a-day personality has a memory of our wake-a-day experiences.

It was at this stage in my reasoning that I began to see the light. And quickly the light burst upon me with dazzling brightness, illuminating and explaining all that had been weird and uncanny and unnaturally impossible in my dream experiences. In my sleep it was not my wake-a-day personality that took charge of me; it was another and distinct personality, possessing a new and totally different fund of experiences, and, to the point of my dreaming, possessing memories of those totally different experiences.

What was this personality? When had it itself lived a wake-a-day life on this planet in order to collect this fund of strange experiences? These were questions that my dreams themselves answered. He lived in the long ago, when the world was young, in that period that we call the Mid-Pleistocene[7 - Mid-Pleistocene – (геол.) средний плейстоцен (период истории развития земли, который начался около миллиона лет назад и продолжался 800 тысяч лет)]. He fell from the trees but did not strike bottom. He gibbered with fear at the roaring of the lions. He was pursued by beasts of prey, struck at by deadly snakes. He chattered with his kind in council, and he received rough usage at the hands of the Fire People in the day that he fled before them.

But, I hear you objecting, why is it that these racial memories are not ours as well, seeing that we have a vague other-personality that falls through space while we sleep?

And I may answer with another question. Why is a two-headed calf? And my own answer to this is that it is a freak. And so I answer your question. I have this other-personality and these complete racial memories because I am a freak.

But let me be more explicit.

The commonest race memory we have is the falling-through-space dream. This other-personality is very vague. About the only memory it has is that of falling. But many of us have sharper, more distinct other-personalities. Many of us have the flying dream, the pursuing-monster dream, color dreams, suffocation dreams, and the reptile and vermin dreams. In short, while this other-personality is vestigial in all of us, in some of us it is almost obliterated, while in others of us it is more pronounced. Some of us have stronger and completer race memories than others.

It is all a question of varying degree of possession of the other-personality. In myself, the degree of possession is enormous. My other-personality is almost equal in power with my own personality. And in this matter I am, as I said, a freak – a freak of heredity.

I do believe that it is the possession of this other-personality – but not so strong a one as mine – that has in some few others given rise to belief in personal reincarnation experiences. It is very plausible to such people, a most convincing hypothesis. When they have visions of scenes they have never seen in the flesh, memories of acts and events dating back in time, the simplest explanation is that they have lived before.

But they make the mistake of ignoring their own duality. They do not recognize their other-personality. They think it is their own personality, that they have only one personality; and from such a premise they can conclude only that they have lived previous lives.

But they are wrong. It is not reincarnation. I have visions of myself roaming through the forests of the Younger World; and yet it is not myself that I see but one that is only remotely a part of me, as my father and my grandfather are parts of me less remote. This other-self of mine is an ancestor, a progenitor of my progenitors in the early line of my race, himself the progeny of a line that long before his time developed fingers and toes and climbed up into the trees.

I must again, at the risk of boring, repeat that I am, in this one thing, to be considered a freak. Not alone do I possess racial memory to an enormous extent, but I possess the memories of one particular and far-removed progenitor. And yet, while this is most unusual, there is nothing over-remarkable about it.

Follow my reasoning. An instinct is a racial memory. Very good. Then you and I and all of us receive these memories from our fathers and mothers, as they received them from their fathers and mothers. Therefore there must be a medium whereby these memories are transmitted from generation to generation. This medium is what Weismann[8 - Weismann – Август Вейсман (1834–1914), немецкий биолог, теоретик эволюционного учения] terms the “germplasm.” It carries the memories of the whole evolution of the race. These memories are dim and confused, and many of them are lost. But some strains of germplasm carry an excessive freightage of memories – are, to be scientific, more atavistic than other strains; and such a strain is mine. I am a freak of heredity, an atavistic nightmare – call me what you will; but here I am, real and alive, eating three hearty meals a day, and what are you going to do about it?

And now, before I take up my tale, I want to anticipate the doubting Thomases[9 - the doubting Th omases – ср. русск. Фома неверующий] of psychology, who are prone to scoff, and who would otherwise surely say that the coherence of my dreams is due to overstudy and the subconscious projection of my knowledge of evolution into my dreams. In the first place, I have never been a zealous student. I graduated last of my class. I cared more for athletics, and – there is no reason I should not confess it – more for billiards.

Further, I had no knowledge of evolution until I was at college, whereas in my childhood and youth I had already lived in my dreams all the details of that other, long-ago life. I will say, however, that these details were mixed and incoherent until I came to know the science of evolution. Evolution was the key. It gave the explanation, gave sanity to the pranks of this atavistic brain of mine that, modern and normal, harked back to a past so remote as to be contemporaneous with the raw beginnings of mankind.

For in this past I know of, man, as we to-day know him, did not exist. It was in the period of his becoming that I must have lived and had my being.




Chapter III


The commonest dream of my early childhood was something like this: It seemed that I was very small and that I lay curled up in a sort of nest of twigs and boughs. Sometimes I was lying on my back. In this position it seemed that I spent many hours, watching the play of sunlight on the foliage and the stirring of the leaves by the wind. Often the nest itself moved back and forth when the wind was strong.

But always, while so lying in the nest, I was mastered as of tremendous space beneath me. I never saw it, I never peered over the edge of the nest to see; but I KNEW and feared that space that lurked just beneath me and that ever threatened me like a maw of some all-devouring monster.

This dream, in which I was quiescent and which was more like a condition than an experience of action, I dreamed very often in my early childhood. But suddenly, there would rush into the very midst of it strange forms and ferocious happenings, the thunder and crashing of storm, or unfamiliar landscapes such as in my wake-a-day life I had never seen. The result was confusion and nightmare. I could comprehend nothing of it. There was no logic of sequence.

You see, I did not dream consecutively. One moment I was a wee babe[10 - was a wee babe – (разг.) был младенцем] of the Younger World lying in my tree nest; the next moment I was a grown man of the Younger World locked in combat with the hideous Red-Eye; and the next moment I was creeping carefully down to the water-hole in the heat of the day. Events, years apart in their occurrence in the Younger World, occurred with me within the space of several minutes, or seconds.

It was all a jumble, but this jumble I shall not inflict upon you. It was not until I was a young man and had dreamed many thousand times, that everything straightened out and became clear and plain. Then it was that I got the clew of time, and was able to piece together events and actions in their proper order. Thus was I able to reconstruct the vanished Younger World as it was at the time I lived in it – or at the time my other-self lived in it. The distinction does not matter; for I, too, the modern man, have gone back and lived that early life in the company of my other-self.

For your convenience, since this is to be no sociological screed, I shall frame together the different events into a comprehensive story. For there is a certain thread of continuity and happening that runs through all the dreams. There is my friendship with Lop-Ear, for instance. Also, there is the enmity of Red-Eye, and the love of the Swift One. Taking it all in all, a fairly coherent and interesting story I am sure you will agree.

I do not remember much of my mother. Possibly the earliest recollection I have of her – and certainly the sharpest – is the following: It seemed I was lying on the ground. I was somewhat older than during the nest days, but still helpless. I rolled about in the dry leaves, playing with them and making crooning, rasping noises in my throat. The sun shone warmly and I was happy, and comfortable. I was in a little open space. Around me, on all sides, were bushes and fern-like growths, and overhead and all about were the trunks and branches of forest trees.

Suddenly I heard a sound. I sat upright and listened. I made no movement. The little noises died down in my throat, and I sat as one petrified. The sound drew closer. It was like the grunt of a pig. Then I began to hear the sounds caused by the moving of a body through the brush. Next I saw the ferns agitated by the passage of the body. Then the ferns parted, and I saw gleaming eyes, a long snout, and white tusks.

It was a wild boar. He peered at me curiously. He grunted once or twice and shifted his weight from one foreleg to the other, at the same time moving his head from side to side and swaying the ferns. Still I sat as one petrified, my eyes unblinking as I stared at him, fear eating at my heart.

It seemed that this movelessness and silence on my part was what was expected of me. I was not to cry out in the face of fear. It was a dictate of instinct.[11 - It was a dictate of instinct. – (разг.) Так требовал инстинкт.] And so I sat there and waited for I knew not what. The boar thrust the ferns aside and stepped into the open. The curiosity went out of his eyes, and they gleamed cruelly. He tossed his head at me threateningly and advanced a step. This he did again, and yet again.

Then I screamed… or shrieked – I cannot describe it, but it was a shrill and terrible cry. And it seems that it, too, at this stage of the proceedings, was the thing expected of me. From not far away came an answering cry. My sounds seemed momentarily to disconcert the boar, and while he halted and shifted his weight with indecision, an apparition burst upon us.

She was like a large orangutan, my mother, or like a chimpanzee, and yet, in sharp and definite ways, quite different. She was heavier of build than they, and had less hair. Her arms were not so long, and her legs were stouter. She wore no clothes – only her natural hair. And I can tell you she was a fury when she was excited.

And like a fury she dashed upon the scene. She was gritting her teeth, making frightful grimaces, snarling, uttering sharp and continuous cries that sounded like “kh-ah! kh-ah!” So sudden and formidable was her appearance that the boar involuntarily bunched himself together on the defensive and bristled as she swerved toward him. Then she swerved toward me. She had quite taken the breath out of him. I knew just what to do in that moment of time she had gained. I leaped to meet her, catching her about the waist and holding on hand and foot – yes, by my feet; I could hold on by them as readily as by my hands. I could feel in my tense grip the pull of the hair as her skin and her muscles moved beneath with her efforts.

As I say, I leaped to meet her, and on the instant she leaped straight up into the air, catching an overhanging branch with her hands. The next instant, with clashing tusks, the boar drove past underneath. He had recovered from his surprise and sprung forward, emitting a squeal that was almost a trumpeting. At any rate it was a call, for it was followed by the rushing of bodies through the ferns and brush from all directions.

From every side wild hogs dashed into the open space – a score of them. But my mother swung over the top of a thick limb, a dozen feet from the ground, and, still holding on to her, we perched there in safety. She was very excited. She chattered and screamed, and scolded down at the bristling, tooth-gnashing circle that had gathered beneath. I, too, trembling, peered down at the angry beasts and did my best to imitate my mother’s cries.

From the distance came similar cries, only pitched deeper, into a sort of roaring bass. These grew momentarily louder, and soon I saw him approaching, my father – at least, by all the evidence of the times, I am driven to conclude that he was my father.

He was not an extremely prepossessing father, as fathers go. He seemed half man, and half ape, and yet not ape, and not yet man. I fail to describe him. There is nothing like him to-day on the earth, under the earth, nor in the earth. He was a large man in his day[12 - in his day – (зд.) для своего времени], and he must have weighed all of a hundred and thirty pounds. His face was broad and flat, and the eyebrows overhung the eyes. The eyes themselves were small, deep-set, and close together. He had practically no nose at all. It was squat and broad, apparently without any bridge, while the nostrils were like two holes in the face, opening outward instead of down.

The forehead slanted back from the eyes, and the hair began right at the eyes and ran up over the head. The head itself was preposterously small and was supported on an equally preposterous, thick, short neck.

There was an elemental economy about his body – as was there about all our bodies. The chest was deep, it is true, cavernously deep; but there were no full-swelling muscles, no wide-spreading shoulders, no clean-limbed straightness, no generous symmetry of outline. It represented strength, that body of my father’s, strength without beauty; ferocious, primordial strength, made to clutch and gripe and rend and destroy.

His hips were thin; and the legs, lean and hairy, were crooked and stringy-muscled. In fact, my father’s legs were more like arms. They were twisted and gnarly, and with scarcely the semblance of the full meaty calf such as graces your leg and mine. I remember he could not walk on the flat of his foot. This was because it was a prehensile foot, more like a hand than a foot. The great toe, instead of being in line with the other toes, opposed them, like a thumb, and its opposition to the other toes was what enabled him to get a grip with his foot[13 - what enabled him to get a grip with his foot – (разг.) что позволяло ему хватать и цепляться ногами]. This was why he could not walk on the flat of his foot.

But his appearance was no more unusual than the manner of his coming, there to my mother and me as we perched above the angry wild pigs. He came through the trees, leaping from limb to limb and from tree to tree; and he came swiftly. I can see him now, in my wake-a-day life, as I write this, swinging along through the trees, a four-handed, hairy creature, howling with rage, pausing now and again to beat his chest with his clenched fist, leaping ten-and-fifteen-foot gaps, catching a branch with one hand and swinging on across another gap to catch with his other hand and go on, never hesitating, never at a loss[14 - never hesitating, never at a loss – (разг.) не колеблясь, не задумываясь] as to how to proceed on his arboreal way.

And as I watched him I felt in my own being, in my very muscles themselves, the surge and thrill of desire to go leaping from bough to bough; and I felt also the guarantee of the latent power in that being and in those muscles of mine. And why not? Little boys watch their fathers swing axes and fell trees, and feel in themselves that some day they, too, will swing axes and fell trees. And so with me. The life that was in me was constituted to do what my father did, and it whispered to me secretly and ambitiously of aerial paths and forest flights.

At last my father joined us. He was extremely angry. I remember the outthrust of his protruding underlip as he glared down at the wild pigs. He snarled something like a dog, and I remember that his eye-teeth were large, like fangs, and that they impressed me tremendously.

His conduct served only the more to infuriate the pigs. He broke off twigs and small branches and flung them down upon our enemies. He even hung by one hand, tantalizingly just beyond reach, and mocked them as they gnashed their tusks with impotent rage. Not content with this, he broke off a stout branch, and, holding on with one hand and foot, jabbed the infuriated beasts in the sides and whacked them across their noses. Needless to state, my mother and I enjoyed the sport.

But one tires of all good things, and in the end, my father, chuckling maliciously the while, led the way across the trees. Now it was that my ambitions ebbed away, and I became timid, holding tightly to my mother as she climbed and swung through space. I remember when the branch broke with her weight. She had made a wide leap, and with the snap of the wood I was overwhelmed with the sickening consciousness of falling through space, the pair of us. The forest and the sunshine on the rustling leaves vanished from my eyes. I had a fading glimpse of my father abruptly arresting his progress to look, and then all was blackness.

The next moment I was awake, in my sheeted bed, sweating, trembling, nauseated. The window was up, and a cool air was blowing through the room. The night-lamp was burning calmly. And because of this I take it that the wild pigs did not get us, that we never fetched bottom; else I should not be here now, a thousand centuries after, to remember the event.

And now put yourself in my place for a moment. Walk with me a bit in my tender childhood, bed with me a night and imagine yourself dreaming such incomprehensible horrors. Remember I was an inexperienced child. I had never seen a wild boar in my life. For that matter[15 - For that matter – (разг.) Раз уж на то пошло; если уж говорить об этом] I had never seen a domesticated pig. The nearest approach to one that I had seen was breakfast bacon sizzling in its fat. And yet here, real as life, wild boars dashed through my dreams, and I, with fantastic parents, swung through the lofty tree-spaces.

Do you wonder that I was frightened and oppressed by my nightmare-ridden nights? I was accursed. And, worst of all, I was afraid to tell. I do not know why, except that I had a feeling of guilt, though I knew no better of what I was guilty. So it was, through long years, that I suffered in silence, until I came to man’s estate and learned the why and wherefore of my dreams.




Chapter IV


There is one puzzling thing about these prehistoric memories of mine. It is the vagueness of the time element. I do not always know the order of events; – or can I tell, between some events, whether one, two, or four or five years have elapsed. I can only roughly tell the passage of time by judging the changes in the appearance and pursuits of my fellows.

Also, I can apply the logic of events to the various happenings. For instance, there is no doubt whatever that my mother and I were treed by the wild pigs and fled and fell in the days before I made the acquaintance of Lop-Ear, who became what I may call my boyhood chum. And it is just as conclusive that between these two periods I must have left my mother.

I have no memory of my father than the one I have given. Never, in the years that followed, did he reappear. And from my knowledge of the times, the only explanation possible lies in that he perished shortly after the adventure with the wild pigs. That it must have been an untimely end, there is no discussion. He was in full vigor, and only sudden and violent death could have taken him off. But I know not the manner of his going – whether he was drowned in the river, or was swallowed by a snake, or went into the stomach of old Saber-Tooth, the tiger, is beyond my knowledge.

For know that, I remember only the things I saw myself, with my own eyes, in those prehistoric days. If my mother knew my father’s end, she never told me. For that matter I doubt if she had a vocabulary adequate to convey such information. Perhaps, all told, the Folk in that day had a vocabulary of thirty or forty sounds.

I call them SOUNDS, rather than WORDS, because sounds they were primarily. They had no fixed values, to be altered by adjectives and adverbs. These latter were tools of speech not yet invented. Instead of qualifying nouns or verbs by the use of adjectives and adverbs, we qualified sounds by intonation, by changes in quantity and pitch, by retarding and by accelerating. The length of time employed in the utterance of a particular sound shaded its meaning.

We had no conjugation. One judged the tense by the context. We talked only concrete things because we thought only concrete things. Also, we depended largely on pantomime. The simplest abstraction was practically beyond our thinking; and when one did happen to think one, he was hard put to communicate it to his fellows. There were no sounds for it. He was pressing beyond the limits of his vocabulary. If he invented sounds for it, his fellows did not understand the sounds. Then it was that he fell back on pantomime, illustrating the thought wherever possible and at the same time repeating the new sound over and over again.

Thus language grew. By the few sounds we possessed we were enabled to think a short distance beyond those sounds; then came the need for new sounds wherewith to express the new thought. Sometimes, however, we thought too long a distance in advance of our sounds, managed to achieve abstractions (dim ones I grant), which we failed utterly to make known to other folk. After all, language did not grow fast in that day.

Oh, believe me, we were amazingly simple. But we did know a lot that is not known to-day. We could twitch our ears, prick them up and flatten them down at will. And we could scratch between our shoulders with ease. We could throw stones with our feet. I have done it many a time[16 - many a time – (разг.) не раз, неоднократно]. And for that matter, I could keep my knees straight, bend forward from the hips, and touch, not the tips of my fingers, but the points of my elbows, to the ground. And as for bird-nesting – well, I only wish the twentieth-century boy could see us. But we made no collections of eggs. We ate them.

I remember – but I outrun my story. First let me tell of Lop-Ear and our friendship. Very early in my life, I separated from my mother. Possibly this was because, after the death of my father, she took to herself a second husband. I have few recollections of him, and they are not of the best. He was a light fellow. There was no solidity to him. He was too voluble. His infernal chattering worries me even now as I think of it. His mind was too inconsequential to permit him to possess purpose. Monkeys in their cages always remind me of him. He was monkeyish. That is the best description I can give of him.

He hated me from the first. And I quickly learned to be afraid of him and his malicious pranks. Whenever he came in sight I crept close to my mother and clung to her. But I was growing older all the time, and it was inevitable that I should from time to time stray from her, and stray farther and farther. And these were the opportunities that the Chatterer waited for. (I may as well explain that we bore no names in those days; were not known by any name. For the sake of convenience I have myself given names to the various Folk I was more closely in contact with, and the “Chatterer” is the most fitting description I can find for that precious stepfather of mine. As for me, I have named myself “Big-Tooth.” My eye-teeth were pronouncedly large.)

But to return to the Chatterer. He persistently terrorized me. He was always pinching me and cufing me, and on occasion he was not above biting me. Often my mother interfered, and the way she made his fur fly[17 - made his fur fly – (разг.) от него пух и перья летели] was a joy to see. But the result of all this was a beautiful and unending family quarrel, in which I was the bone of contention[18 - was the bone of contention – (разг.) был яблоком раздора].

No, my home-life was not happy. I smile to myself as I write the phrase. Home-life! Home! I had no home in the modern sense of the term. My home was an association, not a habitation. I lived in my mother’s care, not in a house. And my mother lived anywhere, so long as when night came she was above the ground.

My mother was old-fashioned. She still clung to her trees. It is true, the more progressive members of our horde lived in the caves above the river. But my mother was suspicious and unprogressive. The trees were good enough for her. Of course, we had one particular tree in which we usually roosted, though we often roosted in other trees when nightfall caught us. In a convenient fork was a sort of rude platform of twigs and branches and creeping things. It was more like a huge bird-nest than anything else, though it was a thousand times cruder in the weaving than any bird-nest. But it had one feature that I have never seen attached to any bird-nest, namely, a roof.

Oh, not a roof such as modern man makes! Nor a roof such as is made by the lowest aborigines of to-day. It was infinitely more clumsy than the clumsiest handiwork of man – of man as we know him. It was put together in a casual, helter-skelter sort of way. Above the fork of the tree whereon we rested was a pile of dead branches and brush. Four or five adjacent forks held what I may term the various ridge-poles. These were merely stout sticks an inch or so in diameter. On them rested the brush and branches. These seemed to have been tossed on almost aimlessly. There was no attempt at thatching. And I must confess that the roof leaked miserably in a heavy rain.

But the Chatterer. He made home-life a burden for both my mother and me – and by home-life I mean, not the leaky nest in the tree, but the group-life of the three of us. He was most malicious in his persecution of me. That was the one purpose to which he held steadfastly for longer than five minutes. Also, as time went by, my mother was less eager in her defence of me. I think, what of the continuous rows raised by the Chatterer, that I must have become a nuisance to her. At any rate, the situation went from bad to worse so rapidly that I should soon, of my own volition[19 - of my own volition – (уст.) по собственной воле 36], have left home. But the satisfaction of performing so independent an act was denied me. Before I was ready to go, I was thrown out. And I mean this literally.

The opportunity came to the Chatterer one day when I was alone in the nest. My mother and the Chatterer had gone away together toward the blueberry swamp. He must have planned the whole thing, for I heard him returning alone through the forest, roaring with self-induced rage as he came. Like all the men of our horde, when they were angry or were trying to make themselves angry, he stopped now and again to hammer on his chest with his fist.

I realized the helplessness of my situation, and crouched trembling in the nest. The Chatterer came directly to the tree – I remember it was an oak tree – and began to climb up. And he never ceased for a moment from his infernal row. As I have said, our language was extremely meagre, and he must have strained it by the variety of ways in which he informed me of his undying hatred of me and of his intention there and then to have it out with me[20 - to have it out with me – (разг.) разобраться со мной раз и навсегда].

As he climbed to the fork, I fled out the great horizontal limb. He followed me, and out I went, farther and farther. At last I was out amongst the small twigs and leaves. The Chatterer was ever a coward, and greater always than any anger he ever worked up was his caution. He was afraid to follow me out amongst the leaves and twigs. For that matter, his greater weight would have crashed him through the foliage before he could have got to me.

But it was not necessary for him to reach me, and well he knew it, the scoundrel! With a malevolent expression on his face, his beady eyes gleaming with cruel intelligence, he began teetering. Teetering! – and with me out on the very edge of the bough, clutching at the twigs that broke continually with my weight. Twenty feet beneath me was the earth.

Wildly and more – wildly he teetered, grinning at me his gloating hatred. Then came the end. All four holds broke at the same time, and I fell, back-downward, looking up at him, my hands and feet still clutching the broken twigs. Luckily, there were no wild pigs under me, and my fall was broken by the tough and springy bushes.

Usually, my falls destroy my dreams, the nervous shock being sufficient to bridge the thousand centuries in an instant and hurl me wide awake into my little bed, where, perchance, I lie sweating and trembling and hear the cuckoo clock calling the hour in the hall. But this dream of my leaving home I have had many times, and never yet have I been awakened by it. Always do I crash, shrieking, down through the brush and fetch up with a bump on the ground.

Scratched and bruised and whimpering, I lay where I had fallen. Peering up through the bushes, I could see the Chatterer. He had set up a demoniacal chant of joy and was keeping time to it with his teetering. I quickly hushed my whimpering. I was no longer in the safety of the trees, and I knew the danger I ran of bringing upon myself the hunting animals by too audible an expression of my grief.

I remember, as my sobs died down, that I became interested in watching the strange light-effects produced by partially opening and closing my tear-wet eyelids. Then I began to investigate, and found that I was not so very badly damaged by my fall. I had lost some hair and hide, here and there; the sharp and jagged end of a broken branch had thrust fully an inch into my forearm; and my right hip, which had borne the brunt of my contact with the ground, was aching intolerably. But these, after all, were only petty hurts. No bones were broken, and in those days the flesh of man had finer healing qualities than it has to-day. Yet it was a severe fall, for I limped with my injured hip for fully a week afterward.

Next, as I lay in the bushes, there came upon me a feeling of desolation, a consciousness that I was homeless. I made up my mind never to return to my mother and the Chatterer. I would go far away through the terrible forest, and find some tree for myself in which to roost. As for food, I knew where to find it. For the last year at least I had not been beholden to my mother for food. All she had furnished me was protection and guidance.

I crawled softly out through the bushes. Once I looked back and saw the Chatterer still chanting and teetering. It was not a pleasant sight. I knew pretty well how to be cautious, and I was exceedingly careful on this my first journey in the world.

I gave no thought as to where I was going. I had but one purpose, and that was to go away beyond the reach of the Chatterer. I climbed into the trees and wandered on amongst them for hours, passing from tree to tree and never touching the ground[21 - never touching the ground – (разг.) не спускаясь на землю]. But I did not go in any particular direction, nor did I travel steadily. It was my nature, as it was the nature of all my folk, to be inconsequential. Besides, I was a mere child, and I stopped a great deal to play by the way.

The events that befell me on my leaving home are very vague in my mind. My dreams do not cover them. Much has my other-self forgotten, and particularly at this very period. Nor have I been able to frame up the various dreams so as to bridge the gap between my leaving the home-tree and my arrival at the caves.

I remember that several times I came to open spaces. These I crossed in great trepidation, descending to the ground and running at the top of my speed. I remember that there were days of rain and days of sunshine, so that I must have wandered alone for quite a time. I especially dream of my misery in the rain, and of my sufferings from hunger and how I appeased it. One very strong impression is of hunting little lizards on the rocky top of an open knoll. They ran under the rocks, and most of them escaped; but occasionally I turned over a stone and caught one. I was frightened away from this knoll by snakes. They did not pursue me. They were merely basking on flat rocks in the sun. But such was my inherited fear of them that I fled as fast as if they had been after me.

Then I gnawed bitter bark from young trees.

I remember vaguely the eating of many green nuts, with soft shells and milky kernels. And I remember most distinctly suffering from a stomach-ache. It may have been caused by the green nuts, and maybe by the lizards. I do not know. But I do know that I was fortunate in not being devoured during the several hours I was knotted up on the ground with the colic.




Chapter V


My vision of the scene came abruptly, as I emerged from the forest. I found myself on the edge of a large clear space. On one side of this space rose up high bluffs. On the other side was the river. The earth bank ran steeply down to the water, but here and there, in several places, where at some time slides of earth had occurred, there were run-ways. These were the drinking-places of the Folk that lived in the caves.

And this was the main abiding-place of the Folk that I had chanced upon[22 - that I had chanced upon – (разг.) на которое я наткнулся]. This was, I may say, by stretching the word, the village. My mother and the Chatterer and I, and a few other simple bodies, were what might be termed suburban residents. We were part of the horde, though we lived a distance away from it. It was only a short distance, though it had taken me, what of my wandering, all of a week to arrive. Had I come directly, I could have covered the trip in an hour.

But to return. From the edge of the forest I saw the caves in the bluff, the open space, and the runways to the drinking-places. And in the open space I saw many of the Folk. I had been straying, alone and a child, for a week. During that time I had seen not one of my kind. I had lived in terror and desolation. And now, at the sight of my kind, I was overcome with gladness, and I ran wildly toward them.

Then it was that a strange thing happened.

Some one of the Folk saw me and uttered a warning cry. On the instant, crying out with fear and panic, the Folk fled away. Leaping and scrambling over the rocks, they plunged into the mouths of the caves and disappeared… all but one, a little baby, that had been dropped in the excitement close to the base of the bluff. He was wailing dolefully. His mother dashed out; he sprang to meet her and held on tightly as she scrambled back into the cave.

I was all alone. The populous open space had of a sudden become deserted. I sat down forlornly and whimpered. I could not understand. Why had the Folk run away from me? In later time, when I came to know their ways, I was to learn. When they saw me dashing out of the forest at top speed they concluded that I was being pursued by some hunting animal. By my unceremonious approach I had stampeded them.

As I sat and watched the cave-mouths I became aware that the Folk were watching me. Soon they were thrusting their heads out. A little later they were calling back and forth to one another. In the hurry and confusion it had happened that all had not gained their own caves. Some of the young ones had sought refuge in other caves. The mothers did not call for them by name, because that was an invention we had not yet made. All were nameless. The mothers uttered querulous, anxious cries, which were recognized by the young ones. Thus, had my mother been there calling to me, I should have recognized her voice amongst the voices of a thousand mothers, and in the same way would she have recognized mine amongst a thousand.

This calling back and forth continued for some time, but they were too cautious to come out of their caves and descend to the ground. Finally one did come. He was destined to play a large part in my life, and for that matter he already played a large part in the lives of all the members of the horde. He it was whom I shall call Red-Eye in the pages of this history – so called because of his inflamed eyes, the lids being always red, and, by the peculiar effect they produced, seeming to advertise the terrible savagery of him. The color of his soul was red.

He was a monster in all ways. Physically he was a giant. He must have weighed one hundred and seventy pounds. He was the largest one of our kind I ever saw. Nor did I ever see one of the Fire People so large as he, nor one of the Tree People. Sometimes, when in the newspapers I happen upon descriptions of our modern bruisers and prizefighters, I wonder what chance the best of them would have had against him.

I am afraid not much of a chance. With one grip of his iron fingers and a pull, he could have plucked a muscle, say a biceps, by the roots, clear out of their bodies. A back-handed, loose blow of his fist could have smashed their skulls like egg-shells. With a sweep of his wicked feet (or hind-hands) he could have disembowelled them. A twist could have broken their necks, and I know that with a single crunch of his jaws he could have pierced, at the same moment, the great vein of the throat in front and the spinal marrow at the back.

He could spring twenty feet horizontally from a sitting position. He was abominably hairy. It was a matter of pride with us to be not very hairy. But he was covered with hair all over, on the inside of the arms as well as the outside, and even the ears themselves. The only places on him where the hair did not grow were the soles of his hands and feet[23 - soles of his hands and feet – (разг.) его ладони и ступни] and beneath his eyes. He was frightfully ugly, his ferocious grinning mouth and huge down-hanging under-lip being but in harmony with his terrible eyes.

This was Red-Eye. And right gingerly he crept out or his cave and descended to the ground. Ignoring me, he proceeded to reconnoitre. He bent forward from the hips as he walked; and so far forward did he bend, and so long were his arms, that with every step he touched the knuckles of his hands to the ground on either side of him. He was awkward in the semi-erect position of walking that he assumed, and he really touched his knuckles to the ground in order to balance himself. But oh, I tell you he could run on all-fours[24 - I tell you he could run on all-fours – (разг.) надо сказать, бежал он на четвереньках очень быстро]! Now this was something at which we were particularly awkward. Furthermore, it was a rare individual among us who balanced himself with his knuckles when walking. Such an individual was an atavism, and Red-Eye was an even greater atavism.

That is what he was – an atavism. We were in the process of changing our tree-life to life on the ground. For many generations we had been going through this change, and our bodies and carriage had likewise changed. But Red-Eye had reverted to the more primitive tree-dwelling type. Perforce, because he was born in our horde he stayed with us; but in actuality he was an atavism and his place was elsewhere.

Very circumspect and very alert, he moved here and there about the open space, peering through the vistas among the trees and trying to catch a glimpse of the hunting animal that all suspected had pursued me. And while he did this, taking no notice of me, the Folk crowded at the cave-mouths and watched.

At last he evidently decided that there was no danger lurking about. He was returning from the head of the run-way, from where he had taken a peep down at the drinking-place. His course brought him near, but still he did not notice me. He proceeded casually on his way until abreast of me, and then, without warning and with incredible swiftness, he smote me a buffet on the head. I was knocked backward fully a dozen feet before I fetched up against the ground, and I remember, half-stunned, even as the blow was struck, hearing the wild uproar of clucking and shrieking laughter that arose from the caves. It was a great joke – at least in that day; and right heartily the Folk appreciated it.

Thus was I received into the horde. Red-Eye paid no further attention to me, and I was at liberty to whimper and sob to my heart’s content[25 - sob to my heart’s content – (разг.) мог выплакаться от души]. Several of the women gathered curiously about me, and I recognized them. I had encountered them the preceding year when my mother had taken me to the hazelnut canyons.

But they quickly left me alone, being replaced by a dozen curious and teasing youngsters. They formed a circle around me, pointing their fingers, making faces, and poking and pinching me. I was frightened, and for a time I endured them, then anger got the best of me and I sprang tooth and nail upon the most audacious one of them – none other than Lop-Ear himself. I have so named him because he could prick up only one of his ears. The other ear always hung limp and without movement. Some accident had injured the muscles and deprived him of the use of it.





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notes


Примечания





1


in my waking hours – когда я бодрствовал




2


eating my fi ll of them – (разг.) ел до отвала, сколько душе угодно




3


he knew me, too – (разг.) он тоже меня узнал




4


if I could find but one man – (разг.) если бы я мог найти хоть одного человека




5


in default of a better phrase – (уст.) за отсутствием лучшего выражения




6


It will be noted, in passing – (разг.) Замечу походя (между делом)




7


Mid-Pleistocene – (геол.) средний плейстоцен (период истории развития земли, который начался около миллиона лет назад и продолжался 800 тысяч лет)




8


Weismann – Август Вейсман (1834–1914), немецкий биолог, теоретик эволюционного учения




9


the doubting Th omases – ср. русск. Фома неверующий




10


was a wee babe – (разг.) был младенцем




11


It was a dictate of instinct. – (разг.) Так требовал инстинкт.




12


in his day – (зд.) для своего времени




13


what enabled him to get a grip with his foot – (разг.) что позволяло ему хватать и цепляться ногами




14


never hesitating, never at a loss – (разг.) не колеблясь, не задумываясь




15


For that matter – (разг.) Раз уж на то пошло; если уж говорить об этом




16


many a time – (разг.) не раз, неоднократно




17


made his fur fly – (разг.) от него пух и перья летели




18


was the bone of contention – (разг.) был яблоком раздора




19


of my own volition – (уст.) по собственной воле 36




20


to have it out with me – (разг.) разобраться со мной раз и навсегда




21


never touching the ground – (разг.) не спускаясь на землю




22


that I had chanced upon – (разг.) на которое я наткнулся




23


soles of his hands and feet – (разг.) его ладони и ступни




24


I tell you he could run on all-fours – (разг.) надо сказать, бежал он на четвереньках очень быстро




25


sob to my heart’s content – (разг.) мог выплакаться от души