I was not seriously alarmed. The workmen would procure a.s.sistance and labour indefatigably to release me; of that I could be certain. But how much earth had fallen? How much of the pa.s.sage was choked, and how long would they take before I was released? All that was uncertain. I had a candle, or, rather, a bit of one, and it was not probable that it would last till the pa.s.sage was cleared. What made me most anxious was the question whether the supply of air in the hollow in which I was enclosed would suffice.
My enthusiasm for prehistoric research failed me just then. All my interests were concentrated on the present, and I gave up groping about the skeleton for relics. I seated myself on a stone, set the candle in a socket of chalk I had scooped out with my pocket-knife, and awaited events with my eyes on the skeleton.
Time pa.s.sed somewhat wearily. I could hear an occasional thud, thud, when the men were using the pick; but they mostly employed the shovel, as I supposed. I set my elbows on my knees and rested my chin in my hands. The air was not cold, nor was the soil damp; it was dry as snuff.
The flicker of my light played over the man of bones, and especially illumined the skull. It may have been fancy on my part, it probably was fancy, but it seemed to me as though something sparkled in the eye-sockets. Drops of water possibly lodged there, or crystals formed within the skull; but the effect was much as of eyes leering and winking at me. I lighted my pipe, and to my disgust found that my supply of matches was running short. In France the manufacture belongs to the state, and one gets but sixty _allumettes_ for a penny.
I had not brought my watch with me below ground, fearing lest it might meet with an accident; consequently I was unable to reckon how time pa.s.sed. I began counting and ticking off the minutes on my fingers, but soon tired of doing this.
My candle was getting short; it would not last much longer, and then I should be in the dark. I consoled myself with the thought that with the extinction of the light the consumption of the oxygen in the air would be less rapid. My eyes now rested on the flame of the candle, and I watched the gradual diminution of the composite. It was one of those abominable _bougies_ with holes in them to economise the wax, and which consequently had less than the proper amount of material for feeding and maintaining a flame. At length the light went out, and I was left in total darkness. I might have used up the rest of my matches, one after another, but to what good?--they would prolong the period of illumination for but a very little while.
A sense of numbness stole over me, but I was not as yet sensible of deficiency of air to breathe. I found that the stone on which I was seated was pointed and hard, but I did not like to shift my position for fear of getting among and disturbing the bones, and I was still desirous of having them photographed _in situ_ before they were moved.
I was not alarmed at my situation; I knew that I must be released eventually. But the tedium of sitting there in the dark and on a pointed stone was becoming intolerable.
Some time must have elapsed before I became, dimly at first, and then distinctly, aware of a bluish phosph.o.r.escent emanation from the skeletion. This seemed to rise above it like a faint smoke, which gradually gained consistency, took form, and became distinct; and I saw before me the misty, luminous form of a naked man, with wolfish countenance, prognathous jaws, glaring at me out of eyes deeply sunk under projecting brows. Although I thus describe what I saw, yet it gave me no idea of substance; it was vaporous, and yet it was articulate.
Indeed, I cannot say at this moment whether I actually saw this apparition with my eyes, or whether it was a dream-like vision of the brain. Though luminous, it cast no light on the walls of the cave; if I raised my hand it did not obscure any portion of the form presented to me. Then I heard: "I will tear you with the nails of my fingers and toes, and rip you with my teeth."
"What have I done to injure and incense you?" I asked.
And here I must explain. No word was uttered by either of us; no word could have been uttered by this vaporous form. It had no material lungs, nor throat, nor mouth to form vocal sounds. It had but the semblance of a man. It was a spook, not a human being. But from it proceeded thought-waves, odylic force which smote on the tympanum of my mind or soul, and thereon registered the ideas formed by it. So in like manner I thought my replies, and they were communicated back in the same manner.
If vocal words had pa.s.sed between us neither would have been intelligible to the other. No dictionary was ever compiled, or would be compiled, of the tongue of prehistoric man; moreover, the grammar of the speech of that race would be absolutely incomprehensible to man now. But thoughts can be interchanged without words. When we think we do not think in any language. It is only when we desire to communicate our thoughts to other men that we shape them into words and express them vocally in structural, grammatical sentences. The beasts have never attained to this, yet they can communicate with one another, not by language, but by thought vibrations.
I must further remark that when I give what ensued as a conversation, I have to render the thought intercommunication that pa.s.sed between the h.o.m.o Praehistoricus--the prehistoric man--and me, in English as best I can render it. I knew as we conversed that I was not speaking to him in English, nor in French, nor Latin, nor in any tongue whatever. Moreover, when I use the words "said" or "spoke," I mean no more than that the impression was formed on my brain-pan or the receptive drum of my soul, was produced by the rhythmic, orderly sequence of thought-waves. When, however, I express the words "screamed" or "shrieked," I signify that those vibrations came sharp and swift; and when I say "laughed," that they came in a choppy, irregular fashion, conveying the idea, not the sound of laughter.
"I will tear you! I will rend you to bits and throw you in pieces about this cave!" shrieked the h.o.m.o Praehistoricus, or primeval man.
Again I remonstrated, and inquired how I had incensed him. But yelling with rage, he threw himself upon me. In a moment I was enveloped in a luminous haze, strips of phosph.o.r.escent vapour laid themselves about me, but I received no injury whatever, only my spiritual nature was subjected to something like a magnetic storm. After a few moments the spook disengaged itself from me, and drew back to where it was before, screaming broken exclamations of meaningless rage, and jabbering savagely. It rapidly cooled down.
"Why do you wish me ill?" I asked again.
"I cannot hurt you. I am spirit, you are matter, and spirit cannot injure matter; my nails are psychic phenomena. Your soul you can lacerate yourself, but I can effect nothing, nothing."
"Then why have you attacked me? What is the cause of your impotent resentment?"
"Because you are a son of the twentieth century, and I lived eight thousand years ago. Why are you nursed in the lap of luxury? Why do you enjoy comforts, a civilisation that we knew nothing of? It is not just.
It is cruel on us. We had nothing, nothing, literally nothing, not even lucifer matches!"
Again he fell to screaming, as might a caged monkey rendered furious by failure to obtain an apple which he could not reach.
"I am very sorry, but it is no fault of mine."
"Whether it be your fault or not does not matter to me. You have these things--we had not. Why, I saw you just now strike a light on the sole of your boot. It was done in a moment. We had only flint and iron-stone, and it took half a day with us to kindle a fire, and then it flayed our knuckles with continuous knocking. No! we had nothing, nothing--no lucifer matches, no commercial travellers, no Benedictine, no pottery, no metal, no education, no elections, no _chocolat menier_."
"How do you know about these products of the present age, here, buried under fifty feet of soil for eight thousand years?"
"It is my spirit which speaks with your spirit. My spook does not always remain with my bones. I can go up; rocks and stones and earth heaped over me do not hold me down. I am often above. I am in the tavern overhead. I have seen men drink there. I have seen a bottle of Benedictine. I have applied my psychical lips to it, but I could taste, absorb nothing. I have seen commercial travellers there, cajoling the patron into buying things he did not want. They are mysterious, marvellous beings, their powers of persuasion are little short of miraculous. What do you think of doing with me?"
"Well, I propose first of all photographing you, then soaking you in gum arabic, and finally transferring you to a museum."
He screamed as though with pain, and gasped: "Don"t! don"t do it. It will be torture insufferable."
"But why so? You will be under gla.s.s, in a polished oak or mahogany box."
"Don"t! You cannot understand what it will be to me--a spirit more or less attached to my body, to spend ages upon ages in a museum with fibulae, triskelli, palstaves, celts, torques, scarabs. We cannot travel very far from our bones--our range is limited. And conceive of my feelings for centuries condemned to wander among gla.s.s cases containing prehistoric antiquities, and to hear the talk of scientific men alone.
Now here, it is otherwise. Here I can pa.s.s up when I like into the tavern, and can see men get drunk, and hear commercial travellers hoodwink the patron, and then when the taverner finds he has been induced to buy what he did not want, I can see him beat his wife and smack his children. There is something human, humorous, in that, but fibulae, palstaves, torques--bah!"
"You seem to have a lively knowledge of antiquities," I observed.
"Of course I have. There come archaeologists here and eat their sandwiches above me, and talk prehistoric antiquities till I am sick.
Give me life! Give me something interesting!"
"But what do you mean when you say that you cannot travel far from your bones?"
"I mean that there is a sort of filmy attachment that connects our psychic nature with our mortal remains. It is like a spider and its web.
Suppose the soul to be the spider and the skeleton to be the web. If you break the thread the spider will never find its way back to its home. So it is with us; there is an attachment, a faint thread of luminous spiritual matter that unites us to our earthly husk. It is liable to accidents. It sometimes gets broken, sometimes dissolved by water. If a blackbeetle crawls across it it suffers a sort of paralysis. I have never been to the other side of the river, I have feared to do so, though very anxious to look at that creature like a large black caterpillar called the Train."
"This is news to me. Do you know of any cases of rupture of connection?"
"Yes," he replied. "My old father, after he was dead some years, got his link of attachment broken, and he wandered about disconsolate. He could not find his own body, but he lighted on that of a young female of seventeen, and he got into that. It happened most singularly that her spook, being frolicsome and inconsiderate, had got its bond also broken, and she, that is her spirit, straying about in quest of her body, lighted on that of my venerable parent, and for want of a better took possession of it. It so chanced that after a while they met and became chummy. In the world of spirits there is no marriage, but there grow up spiritual attachments, and these two got rather fond of each other, but never could puzzle it out which was which and what each was; for a female soul had entered into an old male body, and a male soul had taken up its residence in a female body. Neither could riddle out of which s.e.x each was. You see they had no education. But I know that my father"s soul became quite sportive in that young woman"s skeleton."
"Did they continue chummy?"
"No; they quarrelled as to which was which, and they are not now on speaking terms. I have two great-uncles. Theirs is a sad tale. Their souls were out wandering one day, and inadvertently they crossed and recrossed each other"s tracks so that their spiritual threads of attachment got twisted. They found this out, and that they were getting tangled up. What one of them should have done would have been to have stood still and let the other jump over and dive under his brother"s thread till he had cleared himself. But my maternal great-uncles--I think I forgot to say they were related to me through my mother--they were men of peppery tempers and they could not understand this. They had no education. So they jumped one this way and one another, each abusing the other, and made the tangle more complete. That was about six thousand years ago, and they are now so knotted up that I do not suppose they will be clear of one another till time is no more."
He paused and laughed.
Then I said: "It must have been very hard for you to be without pottery of any sort."
"It was," replied H. P. (this stands for h.o.m.o Praehistoricus, not for House-Parlourmaid or Hardy Perennial), "very hard. We had skins for water and milk----"
"Oh! you had milk. I supposed you had no cows."
"Nor had we, but the reindeer were beginning to get docile and be tamed.
If we caught young deer we brought them up to be pets for our children.
And so it came about that as they grew up we found out that we could milk them into skins. But that gave it a smack, and whenever we desired a fresh draught there was nothing for it but to lie flat on the ground under a doe reindeer and suck for all we were worth. It was hard. Horses were hunted. It did not occur to us that they could be tamed and saddled and mounted. Oh! it was not right. It was not fair that you should have everything and we nothing--nothing--nothing! Why should you have all and we have had naught?"
"Because I belong to the twentieth century. Thirty-three generations go to a thousand years. There are some two hundred and sixty-four or two hundred and seventy generations intervening between you and me. Each generation makes some discovery that advances civilisation a stage, the next enters on the discoveries of the preceding generations, and so culture advances stage by stage. Man is infinitely progressive, the brute beast is not."
"That is true," he replied. "I invented b.u.t.ter, which was unknown to my ancestors, the unb.u.t.tered man."
"Indeed!"
"It was so," he said, and I saw a flush of light ripple over the emanation. I suppose it was a glow of self-satisfaction. "It came about thus. One of my wives had nearly let the fire out. I was very angry, and catching up one of the skins of milk, I banged her about the head with it till she fell insensible to the earth. The other wives were very pleased and applauded. When I came to take a drink, for my exertions had heated me, I found that the milk was curdled into b.u.t.ter. At first I did not know what it was, so I made one of my other wives taste it, and as she p.r.o.nounced it to be good, I ate the rest myself. That was how b.u.t.ter was invented. For four hundred years that was the way it was made, by banging a milk-skin about the head of a woman till she was knocked down insensible. But at last a woman found out that by churning the milk with her hand b.u.t.ter could be made equally well, and then the former process was discontinued except by some men who clung to ancestral customs."
"But," said I, "nowadays you would not be suffered to knock your wife about, even with a milk-skin."
"Why not?"