King Soloman’s Mines

Quotes and Chapter Analysis

One, a man of about thirty, was one of the biggest-chested and longest-armed men I ever saw. He had
yellow hair, a big yellow beard, clear-cut features, and large grey eyes set deep into his head. I never
saw a finer-looking man, and somehow he reminded me of an ancient Dane.

King Solomon's Mines, page 9

This description of Sir Henry Curtis immediately shows the man in a heroic light. His countenance evokes the
Norse heroes of old, while the description of his frame is a model for the pulp heroes yet to come. That
Quatermain, a world-weary hunter and no timid soul himself, should be impressed by this man shows the
reader at the outset the magnitude of Sir Henry’s charisma and prowess. Sir Henry will live up to this heroic
ideal later in the novel, as he bravely faces stampeding elephants, possible death by exposure, being buried
alive, and hand-to-hand combat without flinching.

With my own eyes have I seen the countless diamonds stored in Solomon’s treasure chamber behind
the white Death; but through the treachery of Gagool the witch-finder I might bring naught away,
scarcely my life.

King Solomon's Mines, page 25

These words, recorded by Jose da Silvestra three hundred years prior to Sir Henry Curtis' quest to find his
brother, provide foreshadowing of the present quest's challenges. Gagool is mentioned as being a "witch-
finder," a role that will become more clear to Quatermain and the others only when it is almost too late; she is
also described as treacherous, which is more obvious to the men when they encounter her. The "white Death"
is mentioned here, but soon forgotten by the explorers, as they have no context in which to place this strange
phrase. In fact, when the finally encounter the statue of the white Death, Quatermain is so frightened that he
tries to run away. The main gist of this information is to confirm the existence of King Solomon's diamond
mines, thus giving the explorers a reward to look forward to at their journey's end.

For to my mind, however beautiful a view may be, it requires the presence of man to make it complete,
but perhaps that is because I have lived so much in the wilderness, and therefore know the value of
civilization, though to be sure it drives away the game.

King Solomon's Mines, page 33

In one of Haggard’s more poetic descriptions, he voices through Quatermain his own love for the African
landscape. At the same time, he makes it clear that it is not nature for the sake of wilderness that he values—
only by having someone there to appreciate it and give contrast to it by his knowledge of civilization. In a turn
of phrase that develops Quatermain’s sometimes ironic tone, Haggard has the hunter finish his romantic vision
of Africa with the complaint that having people around unfortunately makes hunting more difficult.

Good fell a victim to his passion for civilized dress. Had he consented to discard his trousers and gaiters
as we had, and hunt in a flannel shirt and a pair of veldtschoons, it would have been all right, but as it
was his trousers cumbered him in that desperate race , and presently, when he was about sixty yards
from us, his boot, polished by the dry grass, slipped, and down he went on his face right in front of the
elephant.

King Solomon's Mines, pages 55-56

Here Haggard (or Quatermain) casts the fastidious Captain Good in a humorous light, while at the same time
making clear that his foibles make him a danger to himself and others. Quatermain emphasizes that Good has
refused wise advice from those who know this wilderness, and he nearly pays the price for it. As it turns out,
another of the party—an African helper—is killed by the elephant that nearly tramples Good, making Good
indirectly responsible for another’s death through his dandy-like preoccupation with style. Haggard does not
intend Good to be an unlikable character, but merely to point out that in this uncivilized wild, the regimented
Naval officer is far out of his element.

“How dost thou know that I am not the equal of the Inkosi I serve?” he said. “He is of a royal house, no
doubt; one can see it in his size and in his eye; so, mayhap, am I. At least I am as great a man.”

King Solomon's Mines, page 59

In response to Quatermain’s reprimand that Umbopa remember his station, the “Zulu” asks Quatermain how he
knows the two men are of unequal heritage. Umbopa draws the reader’s attention to the prevailing attitude of
Haggard’s day—that European, “civilized” men were somehow superior to their African counterparts—and
offers a counter-argument. At the same time, Umbopa’s statement serves the story, as this is a hint at his royal
Kukuana heritage.

For all this talk of equality, Umbopa/Ignosi also makes it clear that he and Sir Henry Curtis are peers because of
their nobility. Racial inferiority may be argued against, but not a class system which places those of royal blood
above those considered “common.”

This vast gulf was actually filled in, apparently with huge blocks of dressed stone, with arches pierced at the
bottom for a water-way, over which the road went sublimely on...Here we noticed that the sides of the tunnel
were covered with quaint sculptures mostly of mailed figures driving in chariots. One, which was exceedingly
beautiful, represented a whole battle scene with a convoy of captives being marched off in the distance.

“Well,” said Sir Henry, after inspecting this ancient work of art, “It is very well to call this Solomon’s
Road, but my humble opinion is that the Egyptians have been here before Solomon’s people ever set a
foot on it…”

King Solomon's Mines, pages 96-97

Haggard introduces the first solid evidence of a “lost civilization” in his tale. The explorers see a gradual change
from desert wilderness to architectural magnificence, and are properly awed. Sir Henry’s assessment pushes
the time of this lost civilization back past King Solomon’s day and into pre-history with the Egyptian carvings.
Haggard thereby creates a sense of timelessness and wonder at the ancient world so suddenly brought into the
present.

“Nay, my lord,” put in Infadoos, “would my lord cover up his beautiful white legs’ (although he was so
dark, Good had a singularly white skin) “from the eyes of his servants? Have we offended my lord that
he should do such a thing?”

King Solomon's Mines, page 107

Captain Good is held up as a comic figure in this reminder of his first impression to the Kukuanas. Coming upon
him half-shaved and (literally) with his pants down, the Kukuanas see this as his true form and refuse to let him
get dressed and hide his glory. While poking fun at Good’s fastidious habits, Haggard is also mocking the
primitive mentality that sees whiteness and different clothing as somehow supernatural. While it is likely that
Haggard meant primarily to focus our attention on Good’s humorous qualities, the fact remains that in doing so
he describes the Kukuanas in childlike, ignorant terms.

But perfect discipline and steady and unchanging valour can do wonders, and one veteran soldier is
worth two young ones, as soon became apparent in the present case.

King Solomon's Mines, page 202

In this description of the valiant Greys, Haggard conveys the ideal of the soldier to his readers. These brave
souls are well-trained and make up for their years with their martial experience. The Greys are set up as the
most admirable of Kukuana warriors, and their fate—tragic though it is—is the “proper” fate for lifetime
soldiers: they die in battle defending their king.
There may be a hint of self-aggrandizement here as well, for Allan Quatermain narrates this story; as he has
already informed the reader, he is fifty-five years old. He has lived long beyond the expected five years of the
typical elephant hunter, and his experience and self-discipline makes up for the vigor and speed of younger
warriors (such as Good or even Sir Henry Curtis).

I did not like Miss Foulata’s soft glances, for I knew the fatal amorous propensities of sailors in general,
and Good in particular.

King Solomon's Mines, page 226

Here Quatermain reiterates his prejudice against interracial marriage, but blunts the edge of any racism by
focusing on the harm Good may do to Foulata. He sees a young, innocent girl falling in love with a man whom
she may never keep; in Good, Quatermain sees an inveterate sailor, ready to start up a romance in every port.
Quatermain has shifted his annoyance from the problem of intercultural relationships to the character of Good,
thus giving him more personal ammunition for devaluing Good’s contributions to the expedition.

“Well, ye must go, and leave my heart sore, because ye will be as dead to me, since from where ye will be
no tidings can come to me.

“But listen, and let all the white men know my words. No other white man shall cross the mountains,
even if any may live to come so far. I will see no traders with their guns and rum. My people shall fight
with the spear, and drink water, like their forefathers before them. I will have no praying men to put
fear of death into men’s hearts, to stir them up agains the king, and make a path for the white men who
follow to run on. If a white man comes to my gates I will send him back; if a hundred come, I will push
them back; if an army comes, I will make war on them with all my strength, and they shall not prevail
against me. None shall ever come for the shining stones…But for ye three, Incubi, Macumahzahn, and
Bougwan, the path is always open…”

King Solomon's Mines, pages 279-280

Ignosi’s love for his companions is made most clear here in this passage. He has just become angry at
Quatermain for, in his eyes, valuing the diamonds above his friendship; Quatermain has assuaged Ignosi’s pain
by reminding him of the Kukuana’s own longing to return to his homeland. The value of true companionship—
in this case a friendship borne of battle and shared hardships—is thus offered as a virtue to which all men may
aspire.

Ignosi expresses his own form of prejudice, here against white men from Europe. While he will always welcome
his three white friends to Kukuanaland, he has no desire to see any other white influence gain foothold in his
country. Ignosi takes an isolationist stance as a means of protecting his people from bad influences. He notes
the white men’s vices-- firearms, alcohol, and greed—suggesting that these are absent from his homeland. In
this way the “lost world” of Kukuanaland becomes a sort of Eden, which is to remain unspoiled by the
depredations of European imperialism.

Summary
Chapter 1
Allan Quatermain opens his account by giving his reasons for recording it: first, because Sir Henry
Curtis and Captain John Good have asked him; second, because he is recuperating from a lion attack which has
injured his leg, and has nothing else to do; third, to entertain his son Harry, who is studying medicine in
London; and fourth, because it is a strange tale and deserves to be told. After some minor digressions,
Quatermain explains how he was aboard the Dunkeld and met Sir Henry Curtis and Captain John Good. The two
men know of Quatermain from his reputation as an elephant hunter. Sir Henry inquires as to Quatermain's
knowledge of the legendary mines of King Solomon and of a man named Neville, whom Sir Henry reveals is his
brother.

Chapter 2
Sir Henry Curtis asks Quatermain what he knows of Neville. Quatermain states that he had heard Neville was
heading off to find King Solomon's mines. Astonished at this knowledge, Sir Henry and Captain Good ask
Quatermain what he has heard about King Solomon's mines. Quatermain relates the story of another elephant
hunter, Evans, who told Quatermain the legend of the diamond mines. Evan had gained the information from
natives of the Transvaal, including a witch-doctor, Isanusi, who connected the Suliman Mountains to Solomon's
mines. “Suliman” is assumed to be a corruption of “Solomon,” but is noted by the editor to be the Arabic form of
the name. Twenty years later, Quatermain was laid low by a fever when he met another traveler, Jose Silvestre,
who speaks briefly with Quatermain and bids him farewell, stating, “If we ever meet again, I shall be the richest
man in the world, and I shall remember you.”
A week later, having recovered from his fever, Quatermain is hunting with his companions when they come
across a man nearly dead from exposure to the elements. This is none other than Jose Silvestre, whom
Quatermain and his men nurse back to a modicum of health. Knowing he will die soon, Silvestre bequeaths his
link to King Solomon's mines, a document written by his ancestor, Jose da Silvestra, detailing in obscure terms
the location of the fabled mines.

Captain Good and Sir Henry are astonished at Quatermain's story, and the latter takes their amazement as
disbelief and nearly quits their company. The two men assure Quatermain that they believe his story. In fact,
upon learning of Quatermain's acquaintance with both the legend and the man, Sir Henry seeks Quatermain's
assistance in locating his brother, who had gone off in a quest to find the diamond mines. He is so concerned for
his brother's welfare that he offers to split the diamonds of King Solomon's mines equally between Quatermain
and Captain Good, as all he desires is the safety of his only brother.

Analysis
Allan Quatermain presents himself as a man of experience, “fifty-five last birthday,” who has only now begun an
attempt at writing down his personal history. Haggard thereby establishes Quatermain as the first-person
narrator, but one who is uncouth with the pen. In contrast to the prevalent novels of the time, Haggard’s
narrator is unschooled: “At an age when other boys are at school, I was earning my living as a trader in the old
Colony” (Haggard 5). This fact signals the reader that the tale which follows will not be a drawing-room
romance, but the account of a man’s own wild adventures. Haggard himself had lived in South Africa, and it is
his detail concerning the setting which lends more credence to Quatermain’s account. The “untutored narrator”
is also a convention that allows Haggard to make mistakes in his rush to write (he allegedly wrote King
Solomon’s Mines in about six months) while blaming any stylistic errors on the narrator’s unlettered past. At
times throughout the narrative, and especially here in the first chapter, Quatermain rambles and meanders off-
topic briefly in his account, lending a more friendly tone to the narrative than could be found in many of the
novels of manners available to readers of the time.

Chapter 3
The Dunkeld arrives in the port of Durban, but so late in the day that the passengers remain on board for the
night. Allan Quatermain gives Sir Henry his terms: all expenses are to be paid by Sir Henry, any ivory obtained
along the way is to be divided equally between Quatermain and Good, Sir Henry is to pay Quatermain 500
English pounds as a retainer for his service throughout expedition, and Sir Henry is to approve a deed
guaranteeing 200 pounds annually for five years to Quatermain's son Harry should misfortune befall
Quatermain in the expedition. Sir Henry readily agrees to these terms.
Quatermain then explains his reasoning for these specific terms of hire. He has not been able to make provision
for his son's time at medical school to guarantee the boy will be able to complete his studies and acquire a
livelihood. Furthermore, Quatermain believes he is living on borrowed time, as he has outlived most elephant
hunters five times over, so he knows his time of death draws near. Finally, he believes the expedition to the
Suliman Mountains will end in disaster, as the previous three known explorers died without having found their
goal. Sir Henry is not daunted by Quatermain's fatalism, so driven is he to find his brother.

Upon disembarking to Durban, the three men immediately take care of the deed required for Quatermain's
service. Once that is legally approved, Quatermain sets about outfitting the expedition. He buys a sturdy wagon
and a team of oxen, and then supplies it from Sir Henry's cache of weapons and local goods. Quatermain readily
finds a Zulu driver, Goza, and a Zulu leader, Tom. In search of three servants, Quatermain at first only finds two
likely candidates: Ventvogel, a Hottentot tracker, and Khiva, a Zulu who speaks English. Quatermain decides to
leave the third servant position to be filled as they begin their journey.

However, the evening before they set out, the mysterious Umbopa comes to Quatermain and requests to enter
his service on the expedition. Quatermain recalls that he made Umbopa's acquaintance briefly during the Zulu
Wars. Umbopa has spoken out that his side of the conflict was ill-fated that day, just prior to their defeat.
Umbopa explains that he is a man without a kraal who wishes to use his skills in this endeavor. Quatermain
believes Umbopa to be an honorable man who is not telling the whole truth. Sir Henry, however,
wholeheartedly approves of Umbopa when he sees how tall and strong he is. Umbopa notes, as he stands
beside the equally powerfully-built Sir Henry, “We are men, you and I.”

Analysis
Haggard continues evoking the concept of a reluctant hero in Quatermain’s grudging acceptance of Sir Henry’s
offer. He cites his own impecunious circumstances and his son’s upcoming financial needs as his rationale for
accepting the quest. Haggard draws a parallel to Odysseus’ own reluctant acceptance of the mission to sack
Troy, wherein the Ithacan king was forced to give up his deception of madness in order to spare his baby son’s
life.

In the person of Umbopa, Haggard introduces the lost-son motif common to many adventure tales and heroic
quests. Umbopa is taken to be a Zulu by Quatermain, but he is “very light-coloured for a Zulu” (Haggard 42).
Quatermain takes notice that Umbopa is a “ringed man,” meaning that he wears a black ring worked into his
hair “usually assumed by Zulus on attaining a certain age or dignity” (Haggard 42). Umbopa’s air of equality
with Sir Henry annoys Quatermain, but hints to the reader that Umbopa may be more than a mere Zulu guide
and hunter looking for work.

Quatermain’s frustration at Umbopa’s attitude belies a deeper conviction of the ignorance, and therefore
inferiority, of the African peoples to Europeans. This sense of European, white superiority arises
throughout King Solomon’s Mines, and is not limited merely to a comparison between Europe and Africa. Earlier
in the chapter, noting the abuse the luggage is taking at the hands of Kafir porters, Quatermain tells the Kafirs
that the champagne they have just drunk—after having broken it in their negligent handling—is “the white
man’s strongest medicine, and that they were as good as dead men” (Haggard 32). Inexperienced with the
bubbling of champagne, the Kafirs believe him.

Haggard’s personal views on racial relations are harder to pin down from this novel, for Quatermain is already
established as an unreliable narrator. The future fate of Umbopa, too, indicates a higher respect for the African
people than is present in many of Haggard’s contemporaries. Ultimately, the reader sees that Quatermain
reflects a somewhat liberal view common to the white men of nineteenth-century England. This mixture of
respect and patronizing will be seen in later chapters.

Chapter 4
Quatermain relates how the newly formed party journeys from Durban to Sitanda’s Kraal, a trek of over a
thousand miles. The journey takes nearly four months, during which they encounter events common to such an
expedition. By the time they reach Inyata, they are forced to leave their wagon since eight of the twenty oxen
have perished or been lost. The wagon is left in the care of the two Zulu servants, Goza and Tom, who are
instructed to seek out a Scottish missionary in the area to take care of the wagon. The hunting party of
Quatermain, Sir Henry, Captain Good, Umbopa, Khiva and Ventvogel—along with several bearers carrying their
belongings—continue their trip. Along the way, Umbopa further proves his value by chanting an upbeat Zulu
song promising a good end to the journey.

About two weeks’ march from Inyata, the party enters a beautiful area full of wild giraffes. As the giraffes gallop
away, Captain Good tries for a shot at them on a whim; to his surprise, he manages to hit a distant giraffe in the
spine and kill it with his single shot. Although Quatermain declares the shot lucky and not characteristic of
Good’s usual hunting prowess in his narrative, he nonetheless relates how this amazing shot gives Good a
reputation for accuracy among the rest of the hunting party.

The men camp that night and, prior to sleep, hear the low growl of a lion nearby. They also hear an elephant;
this leads Sir Henry to consider pausing in their quest for his lost brother long enough to hunt for a day or two.
During the night they are awakened by a fearful noise and splashing from the nearby river—they discover it to
be the lion and his would-be prey, an antelope, locked in the throes of their death-struggle. Both animals die,
killed by the ferocity or fear of each other, and Quatermain’s party reaps the benefit of their animosity by
skinning both animals and filleting the antelope for food.

The next day the party encounters a herd of elephants, which they fire upon. Sir Henry fells his elephant in one
shot. Quatermain’s target runs away after being struck, forcing the hunter to pursue it to take it down. Captain
Good hits the bull elephant, but instead of fleeing it turns on its attacker and charges Good. Once the bull has
passed, the party chooses to follow the herd rather than the wounded (and increasingly dangerous) bull
elephant. In all, Quatermain’s party collects eight elephants.
In the meantime, Captain Good has run afoul of the wounded bull elephant. Quatermain and his fellows hear the
enraged elephant, then see it crashing through the greenery in hot pursuit of Captain Good and Khiva. Good
falls—slipping on his over-“civilized” polished boots—and is nearly done for, but Khiva draws the bull’s
attention by throwing his spear at it. The bull elephant turns its ire on Khiva, crushing him under one foot while
pulling him in half with its trunk. Captain Good is moved to anguish by Khiva’s sacrifice, and Quatermain almost
weeps, but the implacable Umbopa stares thoughtfully at Khiva’s remains and states “he is dead, but he died
like a man.”

Analysis
The mixed European attitude toward Africans is again expressed through Quatermain’s account, particularly
touching on the actions of Umbopa. When Umpoba begins the chant which keeps the weary travelers’ moral
high, Quatermain says of him, “He was a cheerful savage, was Umpoba, in a dignified sort of way, when he had
not got one of his fits of brooding, and had wonderful knack of keeping one’s spirits up. We all got very fond of
him” (Haggard 47). This combination of dignity, cheer, and brooding continues to mystify Quatermain (as it did
many Englishmen of Haggard’s day) throughout the rest of the journey. By connecting the word “dignity” to
Umbopa again (and not for the last time), Haggard sets the reader up for the future reveal of Umbopa’s true
heritage.

The incident of the elephant hunt establishes the danger of Quatermain’s usual line of work, thus giving
credence to his motivations for taking the money offered by Sir Henry to establish his son’s medical practice.
Quatermain attempts to live his life knowing that he will one day die—but cannot prevent it—and so he lives it
to its fullest, doing what he knows how to do well.

The problem of Colonialism may be symbolized in the seemingly random incident of the lion and the antelope.
Quatermain and the others see:

On the grass there lay a sable antelope bull—the most beautiful of all the African antelopes—quite dead, and
transfixed by its great curved horns was a magnificent black-maned lion, also dead. what had happened
evidently was this. The sable antelope had come down to drink at the pool where the lion—no doubt the same
we had heard—had been lying in wait. While the antelope was drinking the lion had sprung upon him, but was
received upon the sharp curved horns and transfixed. I once saw the same thing happen before. The lion,
unable to free himself, had torn and bitten at the back and neck of the bull, which, maddened with fear and pain,
had rushed on till it dropped dead. (Haggard 51-52)

Chapter 5
Having killed a total of nine elephants, Quatermain’s hunting party sets about cutting out and burying the
precious ivory tusks. Quatermain notes that the tusks average about forty to fifty pounds of ivory each, with the
vicious bull elephant’s tusks weighing in at one hundred and seventy pounds for the pair. The bull elephant’s
victim, Khiva, is buried with due ceremony, and the expedition continues.

In due time the party reaches Sitanda’s Kraal near the Lukanga River, the true jumping-off point for their
journey to the Suliman Mountains. Quatermain spots the stony slope upon which he had seen Silvestre return
twenty years ago. Nearby is the desert they must cross in order to reach their destination. They pitch camp and
in the evening light can spy the faint outline of the Suliman Berg. Despite Quatermain’s fatalistic pessimism, Sir
Henry insists that he will somehow reach his brother to learn his fate.

In an unusual interchange, Umbopa addresses Sir Henry familiarly as “Incubu” (a name given the man by the
Kaffirs and which Quatermain thinks means “elephant”). Quatermain takes issue with Umbopa’s lack of respect
for his superior, to which Umbopa replies “How dost thou know that I am not the equal of the Inkosi I serve?”
Umbopa then insists that Quatermain translate his language into Sir Henry’s English. Quatermain does so
begrudgingly, still angered at Umbopa’s impertinence.

Umbopa warns Sir Henry that their upcoming journey is likely to end in death. He hints that he has some
knowledge about the route they will take, but only admits to having heard of a white man who resembled Sir
Henry, along with a servant named Jim, having attempted the expedition two years ago. Sir Henry recognizes
the description of his brother George, while Quatermain confirms the identity of Jim. Umbopa then launches
into a semi-poetic speech regarding the nature of life and death. He then assures Quatermain that he has not ill
designs on the white men and departs.
The next day Quatermain finishes preparations for their journey. He makes a long list of the items they are able
to bring with them and expresses frustration at the many items they must leave behind. Among the excess are
several guns, which Quatermain loads and warns the erstwhile guardian not to touch. The man, predictably,
touches one, which fires and kills one of his oxen. Quatermain then berates him and threatens to destroy his
family and livelihood with white man’s magic should he dare to take anything left in his care. The man fearfully
acknowledges his charge and insists the guns be placed somewhere far out of reach for the safety of everyone
involved.

After a short journey, the expedition pitches camp in the last shade before the desert. The next morning Sir
Henry insists they take a moment to pray for their journey; Quatermain acknowledges that he is not much of a
praying man, but that this is one of the most sincere appeals to his Maker he has ever made in his life. The
expedition then sets out into the burning heat of the desert. Their only hope is the old Silvestre map’s indication
of a dirty oases in the middle of the route to the Suliman Mountains. After much travel Quatermain begins to
despair that the map is inaccurate or that they are off course. The heat begins to affect the entire party, and
they are beset by flies. They can find no shelter, and so awaken each morning to blistering heat. Sir Henry,
Captain Good, and Quatermain assess their water supply and come to the conclusion that if they do not reach a
source of water the next day, they will all die of dehydration. Despite the ominous conditions, Quatermain is so
tired that he is able to drift off to sleep.

Chapter 6
Quatermain awakens two hours after falling into his miserable sleep. His body slightly refreshed, his thirst
returns to the forefront of his thoughts. He recounts a dream of bathing in a stream surrounded by greenery,
only to awaken to his present harsh reality. Already becoming desiccated from the dryness, Quatermain
attempts to take his mind off of his suffering by reading, but only manages to frustrate himself further as he
reads a passage detailing pure water. The others awaken and as a group assess their situation, as not a drop of
water remains among them. In the midst of their collective despair, Ventvogel arises and begins searching the
ground with his eyes. He stoops and cries out, pointing at something he sees: “Springbok spoor” he explains.
“Springboks do not go far from water.”

Heartened by this evidence of nearby water, the party marches in the direction of the alleged oasis on
Silvestra’s old map. Ventvogel claims he can smell water, but the others put no stock in his senses. As the sun
arises, the travelers are able to see for the first time the reality of the Sulemin Mountains, “Sheba’s Breasts” as
described by old Silvestre. Though far away, the sight of the two mountains encourages the party as to the
accuracy of Silvestre’s account; furthermore, they can see snow atop the mountains and, while it is too far away
to do them good at present, it promises a fresh supply of water should they make their way to the peaks.

Nonetheless, the members of the expedition return to their burning thirst and call Ventvogel a fool for claiming
to smell water nearby. Sir Henry suggests they might find water atop a nearby hill; despite the scorn of the
others, Quatermain despairingly suggests they follow up on Sir Henry’s hunch. Umbopa leads the way and finds
a dirty pool of water atop the hill.

The men drink their fill and moisten their dried skin in the pool, then refill their canteens for the journey ahead.
They eat some of their rations for the first time in twenty-four hours and relax for a while.

After resting all day in the shade of the hill, the expedition continues its terrible trek through the desert. They
reach “Sheba’s left breast” and begin to ascend the mountain. By this time their water supply is again
nonexistent, which only adds to their frustration as the walking has become more difficult over the dried lava
that covers the base of the dormant volcano. Umbopa discovers a source of temporary relief: a crop of wild
melons, ripe and ready to eat. The men feast on the melons, but find them more refreshing to their thirst than
to their hungry stomachs. They soon begin to believe they have escaped death by thirst only to die of hunger.
Ventvogel spots a flock of birds (which turn out to be buzzards), and Quatermain expertly shoots one from the
sky. The men start a fire with dried melon stems and cook the bird for dinner. The party awaits the rising of the
moon to continue their ascent, and does so refreshed but still somewhat hopeless. They see no further game
and fewer melons, so food shortage again becomes a concern. They are also unable to determine why, with the
snow above them on the volcanic mountain, there are no streams flowing down. Quatermain remarks on his
fear of starvation in his journal, dated May 21-23. He resumes his narration of events on the 23rd, when they
espy a dark hole in the snow far above them. Heading toward it, they ascertain it is the opening to a cave—the
very cave mentioned by Silvestre. The men make for the cave and arrive just as the sun sets and plunges the
mountain into darkness. In the cold and dark, the men huddle together in the cave for warmth. During the night
Quatermain hears Ventvogel, who is sitting back-to-back with the elephant hunter, give a dismal sigh. He thinks
nothing of it until the morning, when he discovers that Ventvogel has died in his sleep. The remaining men are
saddened, but wish to leave the company of the dead man. The sun rises, lighting the cave and giving the men a
view which terrifies them: at the end of the cave sits another dead man—a dead white man. They flee the cave
in fear.

Analysis
The conflict between Quatermain’s expectations of Zulu assistants and Umbopa’s self-assured nature develops
further in this chapter. When Umbopa addresses Sir Henry familiarly as “Incubu,” Quatermain “asked him
sharply what he meant by addressing his master in that familiar way” (Haggard 59). Umbopa’s laugh at
Quatermain’s rebuke only serves to anger the hunter; this anger is compounded when Umbopa tells
Quatermain, “He [Sir Henry] is of a royal house…so, mayhap, am I. At least I am as great a man” (Haggard 59).
Nonetheless, Quatermain is impressed by Umbopa’s demeanor and continues to translate his words to Sir
Henry out of curiousity. Haggard here distances himself from Quatermain’s racism by setting the character up
to be wrong about Umbopa—his heritage will be revealed as royal indeed—thus calling into question
Quatermain’s prejudices. Nonetheless, even Haggard’s expression of equanimity is tempered by the
requirement that the African treated as equal to a white man be of noble heritage.

The author also indulges in some humor at the expense of his protagonist. When the desert march has become
harsh and wearying, all forms of wildlife are gone save for the occasional cobra and the numerous house flies.
Quatermain says, “They came, ‘not as single spies, but in battalsions,’ as I think the Old Testament says
somewhere” (Haggard 70). Quatermain is clearly quoting Hamlet, but gets the citation wrong; thus Quatermain
is revealed to be a man who has read (or at least heard) more than his aforementioned two works, but who is
also somewhat ignorant of his own Bible. The inadvertent placing of Shakespeare’s greatest play on a par with
Holy Scripture may also be a subtle dig at English attitudes toward their own culture.

Haggard also engages in some convincing verisimilitude by listing the weapons and supplies the party gathers
for their expedition—a list which spans several paragraphs (Haggard 63-64). By giving such detail, and by
further keeping account of the items which are used up, destroyed, or go missing, Haggard grounds his tale in
solid reality.

In her article “‘As Europe is to Africa, So is Man to Woman’: Gendering Landscape in Rider Haggard’s Nada the
Lily,” Lindy Steibel notes, “It appears that unconsciously Haggard projected a good deal of his latent sexual
desire and that of his age, which was one of determined public prudery, onto his feminized African landscapes”
(Steibel 2). It is difficult to contradict Steibel with Haggard’s description of the mountains known as Sheba’s
Breasts: “Their bases swelled gently up from the plain, looking, at that distance, perfectly round and smooth;
and on the top of each was a vast round hillock covered with snow, exactly corresponding to the nipple on the
female breast” (Haggard 77). Unconscious or not, Haggard certainly means to evoke the feminine form in his
description of this landscape; Sheba’s Breasts become the destination for the immediate leg of the journey, and
the gateway into the unknown land of the Kukuanas; this latter bespeaks a connection between the feminine
and the mysterious and hidden, here positively in contrast to the negative feminine mystique of Gagool later in
the novel.
Quatermain’s insistent pessimism is brought to the fore in this chapter, as he expects to die of exposure long
before their journey nears its goal. When Ventvogel claims to smell water, Quatermain replies, “No doubt it is in
the coulds and about two months hence it will fall and wash our bones” (Haggard 78). Quatermain’s pessimism,
here as elsewhere, is misplaced—the men do indeed find water and survive to carry on their expedition.

Haggard pares the traveling party down further with the death of Ventvogel. The Hottentot’s death by freezing
serves to highlight the dangers in the journey—and to signify that not all dangers come from wild animals—
and to deprive the group of their best tracker, thus making their situation more dire. Compounding this sense
of dread is their discovery of the other dead body in the cave, the sight of which frightens all the men into a
panic. To see the remnants of another traveler only heightens the party’s fear of failing in their quest.

Chapter 7 & 8
The men come to their senses outside the cave of death. Sir Henry states his intention to go back inside to
determine if they have just been frightened by the remains of his lost brother. The others accompany him. They
discover that the corpse is not George’s, but instead that of the old Dom, Jose da Silvestra, who journeyed here
three hundred years ago. They are amazed by the cave’s preservation of his body, but ascribe it to the extreme
cold and lack of sunlight so far back in the cavern. They find the bone he used to draw the ancient map, as well
as the “ink” he used: blood drawn from a self-inflicted wound in his left arm. Before they leave, Sir Henry places
the frozen body of Ventvogel next to Jose da Silvestra and takes the dead Dom’s crucifix from his frozen hands.
The men travel about half a mile and come to the edge of a plateau. When the morning mists clear, they are able
to see a herd of what are apparently antelopes grazing in the distance. Forced to choose between guns which
are either more accurate or more deadly, Quatermain chooses the deadlier weapons, counting on the three men
firing to take down at least one of the animals. The men fire and see one of the animals in its death throes while
the others flee. They are unable to determine which shot killed the creature, but Quatermain believes Captain
Good secretly gave himself credit for it as a follow-up to his amazing feat of shooting the giraffe earlier in their
expedition. The men butcher the dead animals, but have no means of starting a fire so they must eat the meat
raw. Despite the primitive preparations, they find the meal satisfying and restorative. Upon closer inspection,
Quatermain determines that the animal is some donkey-sized species of antelope which he has never seen
before.

Their hunger satisfied, the men take in the scene around them. Where they previously traveled in desert wastes
or snowy bleakness, they now find themselves surrounded by a flowing stream on one side, grassy veldt on
another, and forests in the third direction. Consulting the map, they see an indicator for “Solomon’s Road,” and
so follow the direction to see if they can find it. Soon they find the remains of the man-made road, dressed
stones and all, but are bewildered by the fact that it appears to begin at their location. Captain Good postulates
that the road at one time extended much further through the mountains, but that the sands of the desert have
covered it over time.

The men follow the road and find stones upon which are engraved scenes of chariot-borne men in combat or
leading slaves into captivity. While they recognize their route as the “Solomon’s Road” of the map, Sir Henry
declares that the images are of Egyptians who were there long before Solomon. Once they reach the lower part
of the mountain, the men come to a wood of silvery-leafed trees. They use the wood to build a fire and cook the
meat they have stored. The nearby stream lulls the men into restfulness. Even Quatermain takes time to close
his eyes for a while.

When he rouses himself, Quatermain looks about for Captain Good. He finds the man wearing only his flannel
shirt and boots, attempting to shave himself with a safety razor and animal fat. When he is halfway through
shaving his face, something bright flashes near him. Now alert, the men see a group of men remarkably similar
in skin color to Umbopa approaching with spears at the ready. The men ready their firearms, but the strangers
advance. From this, Quatermain deduces that the men are unfamiliar with guns and so orders the rest of the
party to lower their weapons. The strangers draw near and ask who the party is and where they come from,
since the three white men are a strange sight to them. They proceed to tell the hunters that their lives are
forfeit for having trespassed upon the land of the Kukuanas.

Captain Good chooses this moment to continue his nervous habit of removing his false teeth with his tongue.
The Kukuanas see this and are amazed at the sight. Good subtly removes them entirely from his mouth, giving
the aggressors a toothless smile to prove that they are gone. He then puts them back in and smiles, convincing
them that he can withdraw and grow his teeth at will. The Kukuanas are frightened by this strange man who
grows hair on only one side of his face (he had not finished shaving), has a shining eye (the monocle he
constantly wears), walks about only in a shirt to show off his white legs, and can remove and regrow his teeth.
Quatermain seizes upon this bewilderment to claim that the three white men are indeed spirits from a distant
star, and that Umbopa is their servant. The Kukuanas leader decides that the men are spirits and must be
feared and obeyed, but he still has reservations. The Kakuanas speak a dialect of Zulu much older than the one
currently employed by Quatermain and Umbopa, so he senses a problem in their knowledge. Quatermain
changes the stakes by getting his “talking stick” (a rifle) and killing an antelope from far away. Claiming that he
can kill with only a sound, he challenges any of the Kakuanas to try their skepticism against his firepower. They
of course decline.

The old man introduces himself as Infadoos and the young man who threw his knife at Good as Scragga.
Scragga is the king’s son, and Infadoos is his uncle. Their king (and Infadoos’ brother) is “Twala the One-eyed,
the Black, the Terrible.” Quatermain demands that they be taken to Twala. The party begins to set out, but
Infadoos and the other Kakuanas are mystified by Captain Good’s attempt to put his trousers on. They cannot
conceive of his covering his “beautiful white legs” and the rest of the party agrees: Captain Good must play the
part of strange spirit by keeping his pants off and his face half-shaven for the remainder of their trip. Good is
frustrated by this, but Quatermain is barely able to withhold his laughter. They two groups set off together.
As the party travels along the road, Quatermain asks Infadoos about its origins. Infadoos admits that neither he
nor his people know who built this roadway originally; all he knows is that the king keeps it from becoming
overgrown with weeds. When asked who carved the sculptures in the walls the men saw previously, Infadoos
must again plead ignorance. When Quatermain asks Infadoos about the arrival of the Kukuanas to this land,
Infadoos is more well-informed. He claims his people came to this area “ten thousand moons ago” but could
travel no further because of the great ring of mountains. Here they prepare for combat until such time as war
erupts. When asked who they could fight, being isolated as they are, Infadoos explains that there is an open
area to the north from which another people sometimes descend upon the Kukuanas, although the Kukuanas
have always been successful in defending themselves. But the last war against the outer tribe was fought long
ago, so Quatermain wonders if the warriors do not become weary of training without actually finding combat.

Infadoos explains that there was a recent conflict—a civil war. Infadoos’ father, Kafa, had twin sons by another
wife. These twins were Twala (the current king) and his slightly elder brother, Imotu. Despite the Kukuanas
custom of killing the weaker twin, the wise woman Gagool hid Twala from the rest of the tribe until he was fully
grown. Imotu was made king upon Kafa’s death, but when Imotu became ill Gagool and Twala made their move:
Gagool presented Twala to the tribe as their “hidden” king, indicating a serpentine birthmark around his waist
that indicates his royal heritage. Imotu hears the people crying out for their new king and exits his tent to
investigate, only to be treacherously stabbed by his brother Twala. Imotu’s wife and child flee and are never
heard from again.
Quatermain asks about this child, whose name is Ignosi (the lightning), and if he would be the rightful king
Infadoos believes he would be, were he to possess that special mark of kingship, the snake image around his
waist. Quatermain then discovers that Umbopa has been taking a keen interest in this story, but does not delve
into why this should be.

The men reach an outlying Kukuana kraal and take in the sights. The land is more lush and verdant than the
Transvaal, and the people are amazing to behold. The men all seem to be at least forty years old and tall—the
shortest is about six feet tall, and many are several inches taller. The women are dark-skinned like the men, but
possess more European features than their counterparts among the Zulus. An ox is killed and a feast begun in
honor of these supernatural guests. While the food is good, Quatermain fears that the Kukuanas are losing their
sense of awe over the white travelers from the stars as they see the men walk, talk, eat, and sleep like normal
human beings. While maintaining outward serenity, the men hold in check an inner fear of betrayal at the
hands of the Kukuanas. At night, the four men agree to keep at least one man on watch, while the others sleep.

Analysis
It is in this chapter that the “Lost World” motif of Haggard’s tale is introduced. It comes subtly, first hinted at by
the unknown species of antelope the men are able to hunt for food. That an experienced hunter such as
Quatermain can confess, “I had never seen one like it before, the species was new to me” (93) introduces a
detail of the unknown for the reader to assimilate prior to the more otherworldly elements about to be
presented.

First among the more alien details is the discovery of Solomon’s Road. Moving from the uninhabited desert to
the only slightly populated mountains, the men find themselves suddenly traveling along a path of dressed
stones, “with arches pierced at the bottom for a water-way, over which the road went sublimely on” (97). The
find “quaint sculptures mostly of mailed figures driving in chariots,” which leads Sir Henry to declare the lost
roadworks to predate even King Solomon: “the Egyiptioans have been here before Solomon’s people ever set a
foot on it” (97). The mystery of their destination is thus further deepened by the antiquity of this now-departed
civilization.

Finally, Haggard plunges his readers firmly into the “Lost World” with the arrival of the Kukuanas, hunters who
have no experience with white men or their ways. Thus, Good’s false teeth, monocle, and white legs lead them
to conclude the men are spirits. Again the spirit of the age shows itself in the exploitative stance Quatermain
takes with the Kukuanas: “We come from another world, though we are men such as ye; we come…from the
biggest star that shines at night” (103). The assumed ignorance and gullibility of the Africans is contrasted with
European ingenuity in this encounter, and nowhere is it cast in more stark relief than when Quatermain uses a
European rifle to kill an antelope buck from afar. The Kukuanas burst into a “groan of terror” and are
thoroughly convinced of the white men’s “magic.” Only Scragga, son of the king, is not frightened by the display,
although he refuses to place himself in the same spot as the buck to test his position. The reluctance of Scragga
to accept Qutermain’s alleged divinity foreshadows his father’s own refusal to be cowed by them later.

Another foreshadowing occurs earlier, when Quatermain notes the similarities between Umbopa’s appearance
and that of the newly-arrived Kukuanas. Clearly the reader is meant to make the connection: Umbopa’s
confidence in the travelers’ success stems from his own belief that there must be a way to reach Kukuanaland,
for his presence in the “outer world” proves that such a route exists. What role he has to play in this Lost
Civilization is yet to be detailed, but later readers can easily see the “Lost Throne” motif being set up through
the frequent indications of Umbopa’s dignity and princely bearing. When Haggard first published his novel,
however, the very genre of adventure novels was in its infancy; many critics argue that this motif was first
utilized in the nineteenth century by Haggard himself.

The Lost Throne motif becomes clearer with Umbopa’s interest in Infadoos’ account of recent Kukuana history.
The “inferior” twin hidden by the aged crone, the usurpation of the throne by the lesser brother’s murder of the
rightful king and the rightful heir’s subsequent flight to safety all echo the legends of old (not to mention the
more recent work of Shakespeare in Hamlet). Infadoos even provides the sign by which the rightful king can be
recognized: the serpent mark around his waist. Clearly, we are meant to see Umbopa’s interest as indicative of
his connection to the legend of this lost prince.

In this chapter Haggard also offers another sample of the contradictory European attitude toward Africans.
Although the Kukuanas are a fictional people, Haggard based their activities and appearance somewhat on the
Zulu people. Quatermain’s earlier frustration with non-whites claiming equality with their European betters
here gives way to awe as he describes the Kukuana men: “not a one of them was under six feet in height, whilst
many were six feet three or four…A Kukuana warrior can throw [his knife] with great accuracy at a distance of
fifty yards, and it is their custom on charging to hurl a volley of them at the enemy as they come to close
quarters” (Haggard 115). Clearly there is one area—that of physical prowess—where Quatermain’s European
mores will allow him to see the positive attributes of the African man.

Quatermain continues his admiration of the people, noting that their village is well-constructed and
aesthetically pleasing, while the Kukuana women are “for a native race, exceedingly handsome. They are tall
and graceful, and their figures are wonderfully fine” (Haggard 116). Even here Haggard cannot keep the
patronizing “for a native race” words out of Quatermain’s description, and in fact he goes on to have
Quatermain say the women were “as well-bred in their way as the habituées of a fashionable drawing-room,
and in this respect differ from Zulu women, and their cousins the Masai” (Haggard 116-117). These terms of
qualified admiration hint at the greater European attitude of the nineteenth century toward the African peoples
as little more than children, who surprise their “betters” when they seem more civilized than most others of
their kind.

Chapter 9 &10
As the party approaches the Kakuana capital of Loo, the land becomes lusher and more beautiful. Upon entering
the city, Quatermain sees an amazing display of military might, for in Kakuanaland all men are soldiers. The
men also see three precipitous mountain peaks about seventy miles away, which the Kakuanas call the “Three
Witches.” In quiet conference, the men agree that this must be the site of King Solomon’s diamond
mine. Infadoos confirms this be relating how people of old came from distant lands to go to these mountains for
something—he does not say what, but is satisfied to learn that Quatermain rightly asserts that it was to obtain
shining stones. Infadoos explains that it is the Place of Death for the Kakuanas, where all their chiefs are buried
upon death. In a mysterious turn, Umbopa also confirms that the diamonds are in the mines of the “Three
Witches,” claiming that he dreamed it so it is true. He explains himself no further.
The men arrive in Loo to find that they have a hut each prepared for them complete with tanned hide bed and
food. Despite the lavish accommodations, the men insist on having their beds all moved to the same hut for
safety purposes. The men then sleep through until the sun is high the next day. Infadoos arrives after their
breakfast to bring word that the king, Twala, is ready to see the men. Quatermain cleverly delays their meeting
with Twala to keep the king from thinking the white men are at his beck and call. When they arrive in Twala’s
enclosure, they find him surrounded by the Kakuana rank-and-file, numbering between seven and eight
thousand men. Twala himself is an imposing figure, described as having cruel features and a less European look
than many of the Kakuana. Twala’s son, Scragga, was at his father’s side, along with something Quatermain
describes as a “withered-up monkey” (actually the wise woman Gagool).

Twala begins the greeting ceremony, which consists of reverential call-and-response with his thousands of
soldiers. During one of the silent intervals, a young soldier drops his shield. Angered at the disruption, Twala
calls the man forward to be punished. As the slightest infraction at a ceremony honoring the king is punishable
by death, Scragga is called upon to kill the offender, which he does by impaling him with his spear. Sir Henry
becomes enraged and must be restrained by Quatermain, who sees the futility of Sir Henry’s ire among so great
a number of hostile men.

Twala then addresses the travelers directly, addressing them as “people from the stars” but simultaneously
challenging them by stating that the stars are far away and the men are here in his domain. Quatermain warns
Twala against arrogance and reminds him of the “speaking stick” the he used in the sight of the king’s son
Scragga. Twala wants to see a demonstration of this power and offers one of his own men as the target.
Quatermain insists that the white men will not kill except for food, and Twala again challenges their authority.
Quatermain suggests that if the king would like a demonstration on a human being, Twala should offer himself
or his son. This suggestion brings Twala up short, and the king agrees to the men’s earlier request that an ox be
brought for the demonstration. An ox is released, but Quatermain gives the shot to Sir Henry, insisting that the
Kakuanas need to see that Alan Quatermain is not the only “sorcerer” among them. Sir Henry makes the shot
and kills the ox, which is then butchered and served up in a feast that afternoon. The men then give Twala the
gift of one of their Winchester repeating rifles, along with the admonition not to use the power it has on other
men lest that same power destroy Twala himself.

Gagool then begins a mad prophecy in which she claims to have seen white men come through here before, long
before any of the other Kakuana can remember. She warns her people that the whites will return to “devour”
them. She also points out to Sir Henry that, though he seeks one who is lost, no white man has set foot in Loo for
generations. Following Gagool’s prophecy, Twala declares that he is inclined to kill the men on the spot.
Quatermain counters with the example of the ox—if they can kill an ox from afar, would Twala like to challenge
their power? Twala agrees that he will leave the men alone for the time being and they may rest safely, but he
makes no guarantees what he will decide come tomorrow.

When the men reach their hut, Quatermain calls Infadoos inside for a private conversation. He observes that
Twala is a cruel man, to which Infadoos agrees. He offers them further proof of Twala’s cruelty tonight at the
“witch hunts,” in which Gagool and her appointed witch-finders “smell out” those who think evil of the king.
These targets inevitably turn out to be political rivals or wealthy men, either of whose deaths would benefit
Twala. When asked why the people do not rebel against Twala, Infadoos replies that his son, Scragga, is even
worse and would make a more terrible ruler. Infadoos bemoans the loss of Imotu and his son Ignosi; Umbopa
suddenly interjects that Infadoos does not know Ignosi is truly dead. He takes up the tale of Ignosi and his
mother from the point in Infadoos’ account where mother and child fled to the mountains: they reached the
Amazulu people, kin of the Kukuana, and stayed with them for many years. When Ignosi’s mother died, the
young man journeyed to the land of the white people to learn their wisdom. He learned and waited until the
opportunity afforded itself to return to Kukuanaland with men seeking a lost brother. To Infadoos’ incredulous
retort, Umbopa replies, “I am Ignosi, rightful king of the Kukuanas!” As proof, Umbopa slips off his “moocha”
and reveals the serpent tattoo found only on Kukuana royalty.

The entire group is amazed at this revelation. Infadoos kneels before Umbopa, recognizing him as Ignosi, his
rightful ruler. Umbopa/Ignosi swears Infadoos to loyalty, and then asks the white men to help him with his
overthrow of Twala. He offers the men diamonds, but Sir Henry rejects the offer in favor of assisting Ignosi
simply because Twala deserves to be destroyed. Good also joins the revolution: his only stipulation is that he be
allowed to wear trousers. Quatermain, however, proclaims his mercenary nature and accepts the diamonds as
payment; he then insists they also find Sir Henry’s brother if at all possible. To this, Ignosi questions Infadoos
for information and learns that there have been no white men in this land in Infadoos’ lifetime. This news leads
Sir Henry to conclude that his brother died somewhere along the way and never made it this far in his trek.

When asked about his plan, Ignosi admits that he has none. Infadoos offers to sound out the various leaders of
the tribe individually, for he believes many of the soldiers will turn against the vile Twala. Their plotting is
interrupted by three emissaries from Twala, each bearing a shirt of shining chainmail and a battle-axe. These
gifts to the white men demonstrate either Twala’s pleasure or his fear in entertaining the white men in Loo.
Infadoos suggests they wear the chainmail tonight at the witch-hunt. When asked about their origins, Infadoos
admits that none of the living Kukuanas know how to fashion such armor or weapons—they have been handed
down from their forefathers.

The men rest until the full moon, at which time the population of Loo is called to Twala’s enclosure for the
witch-hunt. At the sight of twenty thousand men arranged in regiments, Quatermain asks Infadoos if this is the
entire army. Infadoos tells him that this is only a third of the soldiers—another third remains outside the
enclosure in case there is trouble during the ceremony, ten thousand more men are garrisoned at various
outposts, and the rest man the kraals throughout the countryside. The silence of the soldiers astounds the men;
Infadoos explains that they are solemn as each one faces the possibility of his own death this night. Twala
arrives and seats himself at a central throne, then the witch hunt begins.

Gagool leaps up from her place at Twala’s feet and calls for the ceremony to start. At Twala’s command, the
soldiers begin a loud song covering the various phases of life, from young love to death. Then a group of aged,
white-haired women, their faces painted in white and yellow stripes, come forth and declare their presence to
Gagool. The old wise woman sets them loose upon the people to find those who think evil toward Twala. The
women dance for a while, crying out their ability to locate the “witches,” then begin touching men with forked
sticks. Each man touched is pinned by his neighbors and stabbed through the heart by Twala. To ensure death,
each man speared is also clubbed violently on the head. Twala counts the victims (whom he calls “sacrifices”)
and eventually reaches over one hundred.

Gagool makes her way toward Quatermain’s party, causing the men concern. She indicates that Umbopa is a
witch and must die. The men stand their ground as Quatermain asks Twala to bow to the ancient laws of
hospitality and let him live. When Twala insists that Umbopa must die, Quatermain levels his revolver at Twala
and tells the people that if anyone touches Umbopa, their king will die. The outmaneuvered Twala then allows
Umbopa to live—because of hospitality, he says, not out of fear. The ceremony comes to an abrupt end and the
men return to their hut. There they await Infadoos.

Analysis
Umbopa’s hidden heritage comes out again in his seeming certainty that the diamond mines of Solomon reside
near the Three Witches. His inscrutable statement only serves to make Quatermain more uncertain of the man,
but nonetheless reminds the three white men of the ostensible goal of their quest. Interestingly, the Mines are
considered prior to Sir Henry’s query about his brother Neville—it seems as though the men have become
distracted in more than one instance from their original designs. This lends an air of amazement to the land of
Kukuanas, in that it can so overwhelm the men that they forget—for a time—their search for wealth or
relations.

Twala is introduced here as an antagonist. He is “an enormous man with the most entirely repulsive
countenance we had ever beheld. The lips were as thick as a Negro’s, the nose was flat, it had but one gleaming
black eye (for the other was represented by a hollow in the face), and its whole expression was cruel and
sensual to a degree” (Haggard 127) All the qualities of the African male that Europeans see as negative are
combined in Twala: he is harsh in his judgments (as shown immediately later by his execution of a soldier who
accidentally stepped out of line) and inhumanly large; also of note is that Twala is much darker-skinned than
Umbopa or most of the other Kukuanas. Compared to Twala, Umbopa, Infadoos, and other “friendly” Kukuanas
are closer to white in appearance.

Prior to their audience with Twala, the white men assert their superiority by refusing to come immediately
when Twala summons them. As Quatermain explains, “It is always well, when dealing with uncivilized people,
not to be in too great a hurry. They are apt to mistake politeness for awe or servility” (Haggard 125-126). By
declaring the Kukuanas “uncivilized,” Quatermain contradicts his earlier assessment of them in chapter 8;
clearly the European view of the African people is one full of contradictions, which Haggard subtly points out in
his narrator’s shortcomings.

Twala, however, is subject to the same “savage” notions as other Kukuanas. Quatermain displays his prowess
with the Winchester rifle and offers it to Twala as a gift, but with the caveat that should he use the weapon to
take human life, it will instead destroy the king himself. That Quatermain uses the language of witchcraft when
dealing with Twala demonstrates his self-important attitude: no non-European could understand the
mechanism of a rifle and so will attribute its power to sorcery.

Gagool is also introduced here, briefly. If Twala embodies all that is bad about the Kukuana man, Gagool
represents all that is wrong with Kukuana femininity (and the female in general). Gagool is even more inhuman,
described as a “wizened monkey-like creature creeping up from the shadow of the hut” (Haggard 132). She is
the type of the dangerous female, old where the ideal female is nubile, hideous where the female should be
beautiful, and possessed of crafty intelligence and dark knowledge rather than the innocence of the feminine
ideal. Gagool claims knowledge of previous white men, and declares that these newcomers will share their fate;
since Infadoos has already proclaimed the white men strangers to this land for generations, this implies that
Gagool has lived for several generations. Her place as a schemer behind the Kukuana throne even before Twala
was born adds to this effect.

Umbopa reveals himself to be the lost prince and rightful heir to the Kukuana throne. His moment of (literal)
unveiling includes a re-naming: he is no longer Umbopa, but Ignosi, “the lightning.” Infadoos is convinced and
plans to convince the other tribal leaders. It is clear that the political situation under Twala’s rule, while
dangerous, favors a change in leadership. Here social upheaval, moral justice, and fate come together to push
Ignosi toward his birthright. To deepen the contrast between the two men, Haggard immediately has Twala
hold his semi-regular “witch hunt” to find those among the Kukuanas who oppose him and eliminate them.
While highlighting Twala’s cruelty, this incident also “mimes England’s own early witch-hunts in the brutal
manner by which the native seek out and destroy the supposed ‘wicked ones’” (Brackett 1). The reader is faced
with politically-motivated violence the like of which transcends race and time, so it is no surprise that Gagool
would be at the center of this horrible ritual.

The agents of the witch hunt are all women, “most of them aged, for their white hair, ornamented with small
bladders taken from fish, streamed out behind them. Their faces were painted in stripesof white and yellow;
down their backs hung snake-skins, and round their waists rattled circlets of human bones” (Haggard 147).
These are Gagool’s acolytes, and as such take part in their priestess’s denigration of the female element in the
world. They bring destruction to otherwise strong and admirable men, suggesting the role of the female as a
threat to masculinity and to true honor. Everyone knows the men chosen as “wicked” are in fact men who have
been overheard criticizing Twala—nonetheless, the entire assembly ascribes the witch-finders’ powers to
supernatural rather than political sources.

The body count rises to one-hundred; Twala’s rituals are bloody and excessive. However, the high number of
casualties also suggests that the leader’s power base is not as stable as he would like—to find one hundred men
among the tribe who have expressed doubts about Twala cannot help but suggest there are many, many more
yet undiscovered. In addition, Gagool oversteps herself when she indicates Umbopa/Ignosi is one of the
“witches.” Twala is forced to save his own life (threatened by Quatermain) and save face by claiming the laws of
hospitality forbid him to kill Ignosi as indicated. This turnabout serves as the first crack in Twala’s wall of
authority, since the people have now seen him admit that Gagool is not always correct in her assessments of
“witches.”

Chapter 11 & 12
After nearly two hours’ waiting, Infadoos at last arrives with the potentially friendly tribal leaders. He asks
Ignosi to show them the serpent tattoo, and Ignosi acquiesces. The leaders inspect the mark with no visible
reaction. Ignosi then recounts his history to the men. Infadoos asks the men to judge and make a decision about
whom they will support. The eldest of the leaders agrees with Infadoos that Twala’s reign has brought great
sorrow, but they are not yet ready to accept the legitimacy of Umbopa’s claim to royal heritage. He asks that the
white men who support Ignosi give them a sign with their “magic” to prove his legitimacy and the efficacy of
their support. Captain Good consults his almanac and comes up with a plan—the next night is a lunar eclipse, so
that is the sign they should offer. Sir Henry agrees, but Quatermain has some doubts about trusting into an
almanac and the reliability of the schedule. Nonetheless, the men tell the leaders that they will blot out the
moon on the next night. This will work well for a sign, they say, for the next night is the dance ceremony in
which Twala chooses the fairest woman from among the young maidens and has her sacrificed. The leaders
agree to accept this as proof of the white men’s power and Ignosi’s royalty. The white men then retire to rest.
Before going to bed, Sir Henry takes Ignosi aside and asks that he promise to end the senseless murder of men
and the deaths without trial he has seen under Twala’s reign. Ignosi agrees that, insofar as it is in his power, he
will do so.
The men spend the next day receiving ceremonial visits and dining as they await the fateful night. When the sun
sets, an emissary comes to bring the men to the “dance of girls.” The men sit and watch the lovely young women
dance before the gathered Kukuanas. Twala offers the white men their choice of the girls as brides, but
Quatermain insists that whites only marry whites. Twala agrees that this is good, and then finds a way to insult
Ignosi. Ignosi retorts that he could kill Twala before Twala made a move against him, a statement which annoys
Twala but does not draw him out. Then Twala asks Quatermain which of the girls he things is fairest. Without
thinking, Quatermain indicates one particular girl, who is immediately seized upon to be the sacrifice.
Quatermain tries to undo his blunder, but Twala insists that the annual sacrifices are necessary to appease the
stone images who reside in the Three Witches. Gagool approaches the girl and demands her name. Speechless
with fear, the girl attempts to flee but is restrained by Scragga. He threatens her with his spear, and she gives in.
She says her name is Foulata and asks Gagool why she must die so young. Gagool reminds her that she is to be
sacrificed to the spirits of the three distant peaks. Foulata then beseeches Captain Good to free her from this
fate. As she grips his knees in petition, Sir Henry urges Quatermain to make his move. Unfortunately,
Quatermain has seen no change in the moon and fears the sign will prove false. Realizing that Foulata will be
killed before them if he does nothing, Quatermain demands of Twala that she be set free. Twala resents
Quatermain’s tone and calls his guards to seize the men. Good, Sir Henry, and Ignosi raise their rifles in
readiness to defend themselves. Quatermain declares that if any Kukuana takes a single step toward the white
men, he will put out the moon. Gagool mocks his claim, but Quatermain has seen a shadow begin to blur the
edges of the moon and presses forward. He stretches out his hand and quotes some lines from The Ingoldsby
Legends in a somber tone. Sir Henry and Captain Good follow suit; the former quotes passages from the Old
Testament while the latter uses the oldest swear words he can muster.

As the men chant, the shadow extends further over the moon. The Kukuanas respond in fear. Gagool attempts
to play the vent off as a natural occurrence, but no one listens to her. The men keep up their improvised ritual,
convincing the Kakuanas that they are responsible for the darkening of the moon. Scragga cries out that they
are killing the moon and makes a desperate attack on Sir Henry. Scragga’s spear bounces off of Sir Henry’s mail
shirt, and before Scragga can recover his balance with the weapon Sir Henry grabs it and runs the princeling
through with his own weapon. Terror seizes the rest as the darkness increases, sending them all fleeing to their
homes. Only Quatermain’s companions and the friendly chiefs remain. They agree to rendezvous at a safe place
to discuss their upcoming strategy against Twala.

Following their escape under cover of the darkened moon, Ignosi, Quatermain, and the others journey far away
from Loo to a pre-arranged meeting site. After an hour and a half the eclipse begins to pass, allowing the
reflected light to illuminate the landscape. They surmount a large, flat-topped hill which serves as their base
camp. Usually garrisoned by three thousand men, the camp is now populated by many more soldiers willing to
cast their lot with Ignosi. When they reach the center of the campground, the white men are presented with
their belongings; Good is at long last given his trousers and, despite Infadoos’ protests, immediately puts them
on.

That morning, the soldiers are mustered to hear the tale of Ignosi. Infadoos recounts the story already told to
him, reminding the Kukuanas also of the evil Twala has brought to the land. Infadoos elaborates on the events,
casting Sir Henry, Captain Good, and Quatermain in the role of magical men from the stars who saw the
suffering of Kukuanaland and brought Ignosi out of exile for the purpose of ending that suffering. Then Ignosi
takes the center and exhorts the assembly to join him in deposing Twala—he urges them to be men and stand
with him, and he himself will willingly give his own life for them if necessary. He promises them oxen and wives
in exchange for their loyalty, then goes on to guarantee that under his reign, random bloodshed will cease in the
land. The assembled chiefs give their assent, so Ignosi concludes by drawing their attention to the preparations
Twala is making in the distance. He says the day of battle will be their test of loyalty, and that any man who
fights will not be forgotten when the spoils are divided. At his pause, the chiefs salute Ignosi with their word of
reverence, “koom,” to demonstrate their acceptance of his leadership.

The men then prepare for the upcoming battle. They learn that Twala is massing a great army, which will only
get larger as time passes. They do not expect an attack until at least the next day, in order both to prepare for
war and to diffuse the sense of awe Twala’s men would feel about the white men and their moon-darkening
magic. Ignosi’s camp sets about making defensive improvements, including amassing boulders to be rolled or
thrown down the hill at the enemy. Before sunset, a messenger arrives from Twala to offer Ignosi and his
people an opportunity to surrender. Quatermain asks Twala’s terms, and is told that Twala will be “merciful”
and only kill one-tenth of the disloyal soldiers; however, he demands the lives of Sir Henry, who murdered
Scragga, and Ignosi, the “pretender” to his throne, as a certain price. Quatermain consults with the others, then
answers the messenger that they refuse his terms, and that Twala himself will be dead within two days. He
threatens the messenger with harm if he does not depart immediately, but the messenger appears to be
unmoved by these harsh words. The messenger leaves just as the sun sets.

Quatermain takes Sir Henry aside to confide in him his fears. Sir Henry agrees that things look hopeless, but he
is determined to rise to the challenge. Quatermain gets the impression that Sir Henry actually enjoys combat.
The next morning, everyone arises and prepares for battle. Sir Henry goes so far as to dress in full warrior
regalia and chooses the battle-axe as his weapon. Infadoos, Ignosi, and Quatermain look toward Loo to evaluate
Twala’s forces. Thousands of warriors stream forth from the city and arrange themselves in three regiments,
indicating that they plan to attack Ignosi on three fronts. Ignosi gives orders to prepare the defense.

Analysis
Of interest is Quatermain’s insistence that “we white men wed only with white women like ourselves” (Haggard
162). Ostensibly a segregationist mentality, Quatermain uses it as a pretext to keep the men from choosing
Kukuana maidens for wives. Quatermain notes that Good himself is most susceptible, “like most sailors,” and
that in any event “women bring trouble as surely as the night follows the day” (Haggard 162). Ironically,
Quatermain uses a racist pretext in order to address a sexist mentality.

The sacrifice of the young women highlights both the differences between the white “civilized” culture and the
Kukuanas “savage” culture and the Old Crone archetype filled by Gagool. The “witch hunt” has already
demonstrated the bloodthirsty cruelty in which Twala will engage to hold onto his power; now the sacrifice of
innocent young maidens shows the reader how anti-life their culture has become under Twala’s rule. Falouta
calls upon the mercy of the white men—particularly Good—to save her from the evil of her own people. It is
only through the device of the eclipse that the white men are able to oppose this tribal tradition and remain
alive. Gagool is demonstrably and agent of destruction: particularly the destruction of youth and beauty. She
acts as the wicked step-mother in many fairy tales, jealously holding on to her own influence over the patriarch
(in this case Twala) while urging the death of youth, virility, and beauty (in the witch hunts and the sacrifice of
the Kukuana maidens). As Virginia Brackett notes, “The book’s blood-curdling villain is a hideous old wise-
woman, religious-leader miscreant named Gagoo, a name that suggests ‘gargoyle,’ a mythical monster, which in
various hideous faces and shapes decorated Europe’s houses of worship and wisdom” (Brackett 2). Falouta is
introduced here as a contrast to Gagool, and as will be shown later she is Gagool’s foil—whereas Gagool seeks
to destroy the white men and keep her secret knowledge, Falouta offers them aid and brings information.

The device of the almanac and the eclipse is not new to Haggard, although it was not commonly used so much
before his time as after. The superiority of European science over savage superstition is again reinforced, this
time on a more cosmic level. Firearms are one thing; being able to “command” the sun and moon place the
white men firmly in the position of gods. Not only is European post-industrial revolution science superior to the
savages of Africa; it is also capable of giving the white men mastery over the cosmos.

Perhaps the most heroically-toned of all the chapters, Chapter 12 sets the scene for the upcoming battle and
early climax for the novel. Both sides are described in admiring terms, with even Twala in his cruelty able to
amass a great army of superior numbers to Ignosi’s. The terms offered suggest that a peaceful resolution might
be sought by both sides, but Twala’s price is too high—not only ten percent of the “rebellious” soldiers, but also
the lives of Sir Henry and Ignosi. Twala demonstrates craftiness in his delay to enter into combat so soon after
the white men have demonstrated their apparent power over the moon. For all his evil, Twala is a clever leader
and a man unswayed by white men’s knowledge.

The demand for Sir Henry to be delivered over to Twala for his murder of the false king’s son also lends some
pathos to Twala’s character. Although it is certainly a plan to avenge himself on the man who has cut short his
line, Twala’s demand also forces the reader to see Twala as a father—a father wronged in much the same way
as Twala wronged Ignosi’s father and his own brother, but a paternal figure nonetheless. This positive
characterization further contrasts Twala with his advisor (and arguably the power behind his cruel reign),
Gagool; by extension, it shows Haggard’s (or at least Quatermain’s) more forgiving attitude toward men of any
color than to women.

Sir Henry Curtis, the most heroic of all the characters in the novel, seems to “go native.” As Quatermain relates,
“Sir Henry wen the whole length about the matter…Round his throat he fastened a leopardskin cloak of a
commanding officer, on his brows he bound the plume of black ostrich feathers, worn only by generals of high
rank, and round his centre a magnificent moocha of white ox-tails. A pair of sandals, a leglet of goats’ hair, a
heavy battle-axe, with a rhinoceros-horn handle, a round iron shield, covered with white ox-hide, and the
regulation number of tollas, or throwing knives, made up his equipment…The dress was, no doubt, a savage
one, but I am bound to say I never saw a finer sight than Sir Henry Curtis presented in this guise” (Haggard 181-
182). Note that Quatermain’s admiration if Sir Henry is in spite of his “savage” attire, and that to Quatermain, a
white man in Kukuana war-garb is a finer sight than the Kukuanas themselves similarly attired.
The overall tone of the chapter echoes that of The Iliad and similar epics involving the confrontation of two
great armies. As in The Iliad, the reader is encouraged to see the nobility, bravery, and strength of the
antagonist and some of the flaws of those on the side of the protagonist. Quatermain—like the reluctant draftee
Odysseus—is frustrated that he will die in battle, but nonetheless dedicates himself to the strategy.

Chapter 13 & 14
As the threefold forces of Twala approach their location, Good expresses a wish for a Gatling gun to mow them
down. He then taunts Quatermain into taking a long shot at the apparent general of the middle forces, wagering
a sovereign against Quatermain’s success. Irked at this challenge to his marksmanship, Quatermain takes aim
with his Winchester and fires on the Kukuana leader. He misses, but strikes the leader’s orderly dead,
frightening his target. Good delivers a backhanded compliment to Quatermain for frightening the general, so
Quatermain takes up his rifle again and shoots the general. He realizes after the fact how strong his pride was in
his marksmanship, since he took delight in the death of another human being upon his success.
With two of their number being mysteriously struck down by the white magic, the middle forces pull back in
disarray. Good and Sir Henry fire into the regiment as well, and all told the men take down from eight to ten of
their enemies before they get out of range. Delighted to have routed Twala’s men, they are surprised when they
hear sounds of the left and right flanks attacking. Twala’s men shout Twala! Twala! Chiele! Cheile! (Twala!
Twala! Strike! Strike!) while Ignosi’s army answers with Ignosi! Ignosi! Chiele! Chiele! Before long the first and
second lines of defense are broken, leaving Ignosi’s third line in the fray. Sir Henry, Good, Quatermain, and
Ignosi himself join in direct combat. The fighting is furious, with Sir Henry especially making a name for himself
on the battlefield with his battle-axe. Ignosi’s right line of defense manage to drive Twala’s attack back, but
Twala’s left flank brekas through and drives Ignosi’s forces toward the center. Eventually Quatermain comes
face-to-face with an enemy Kukuana, whom he dispatches, but then he is struck from behind and rendered
unconscious.

A short time later, Quatermain awakens to find Good kneeling over him. He has only been dazed by the attack.
Good informs him that Twala’s forces have been repulsed for the time being. Ignosi’s men begin to take stock of
their dead and wounded, with their witch –doctors doing triage to determine which men’s wounds are fatal.
Quatermain observes the witch doctor’s surreptitiously euthanizing the mortally wounded men so that their
deaths are painless; Quatermain admits that this that, although he finds this distasteful, it is probably the most
humane thing that can be done at the time.

Sir Henry, Ignosi, and Infadoos confer on their next strategy. Twala has decided to lay siege to Ignosi’s camp to
starve them out; this situation is made worse by the fact that their water has already run out. Infadoos asks
Quatermain (on Ignosi’s behalf) to give his counsel. Infadoos outlines three options: remain on the hill and
starve to death, attempt to break through to the north, or attack Twala’s forces head-on. Sir Henry has already
counseled a direct attack. Quatermain mulls it over, and then concludes that the direct assault is the best
option. Though he thinks it a doomed effort, he believes an immediate charge on Twala’s forces will help them
take advantage of Twala’s wounded forces, and will provide less time for the forces of Ignosi to become
disheartened and change sides.
Ignosi considers his counselors’ words, and then declares his intention to attack Twala that same day. He
proposes a strategy whereby Infadoos and Sir Henry take a body of men directly toward Twala’s forces, down
the hill between two arms of the crescent-shaped formation. Twala’s forces will become occupied with this
attack, but will also be more vulnerable as they can only approach the enemy in small numbers. While this
fighting ensues, Captain Good will take a third of the men behind the right horn of the crescent, while Ignosi
and Quatermain will take the remaining third behind the left horn. At the optimal moment, both sides will
strike and Ignosi will head directly for Twala, to kill him and end this civil war immediately. Although the plan
means likely death for Ignosi, Sir Henry, and their men, they face it with stoicism and bravery. Sir Henry
declares that although he does not expect to survive, at least It will be “a man’s death!” Quatermain, ever the
pessimist, has misgivings but does not voice them in the interest of maintaining morale.

The army of Ignosi separates into the assigned regiments, one on each flank of the curved bluff, and two—the
eminent Greys and their backup, the Buffaloes, heading down the center. Infadoos commands the Greys; as they
wait for the moment of battle, he keeps their morale up by emphasizing the honor of their service to Ignosi and
the importance of their probably mortal office. Quatermain, taking his place with Ignosi among the Buffaloes,
cannot help but contrast their stalwart bravery with his own mounting anxiety. Infadoos ends his exhortation
by indicating Ignosi as their rightful ruler; he is met with the honor-bearing beating of the soldiers’ spears upon
their shields. Following this grand homage, the Greys make three lines and march toward the center of the
crescent to draw Twala’s forces in for the finishing assault. As the Buffaloes follow the Greys, Quatermain
ponders the Greys’ suicidal loyalty. He attempts to assuage his fears by reminding himself of an account
wherein three Romans held a bridge against thousands, but it is little use—he knows the Greys, and probably
most of the Buffaloes as well, are destined to die this day.

The Greys await the approach of Twala’s forces at the opening in the crescent bluff. When Twala’s army gets
within charging distance, the Greys rush into them and attack. They repulse Twala’s army at first, but it costs
them a third of their forces. As they await Twala’s second wave, Quatermain is relieved to see the blonde head
of Sir Henry among the Greys, still alive despite the bloodshed. Meanwhile, Ignosi gives the order that none of
Twala’s wounded are to be killed, an act of kindness that mostly goes unseen in the throes of battle. Twala’s
forces again advance, and the Greys still hold the line. This time, however, the battle lasts longer with the
outcome in doubt. The Greys manage to yet again drive back Twala’s forces, but are left with less than a third of
their original number alive. Twala’s forces regroup and advance, but at this moment Ignosi gives his battle cry
and heads into the fray, making straight for Twala. Twala, meanwhile, has sought out Sir Henry, to kill him as
the white man killed his own son. Twala drives Sir Henry to his knees with a crushing blow, but suddenly the
fresh regiments from either side of the crescent arrive to entrap Twala’s forces The battle is bloody and fierce,
but the forces of Ignosi are victorious. However, Ignosi is unable to face Twala in direct combat before the
enemy leader escapes back to his city.

En route to Loo, Quatermain and the others espy Captain Good sitting atop an ant-heap near the body of one of
Twala’s Kukuana soldiers. Before anyone can cry out, the seemingly dead Kukuana arises and strikes Good,
knocking him to the ground. The enemy warrior then strikes repeatedly at Good with his spear, apparently
killing the white man, before running off to join his own army. When Quatermain and the others reach Good, he
is working his way back to his feet, eyeglass still in place. He credits the chain mail armor he is wearing with
saving his life from the Kukuana’s vicious spear-thrusts. When his forces reach Loo, Ignosi promises the
inhabitants full pardon to any warrior who lays down his arms. The city surrenders to Ignosi and the gates are
opened. Ignosi and his retinue head to the central enclosure, where Twala sits brooding, alone save for Gagool.
Twala acknowledges Ignosi’s victory and recognizes Ignosi’s right to kill him as Twala killed Ignosi’s father, but
he asks a royal boon—his death shall be trial by combat. Ignosi hesitantly agrees, but reminds Twala that the
king is forbidden to enter into single combat by law. Twala has his eyes on another target—he wishes to battle
Sir Henry to the death.

Although Quatermain and others attempt to dissuade him, Sir Henry readily agrees to battle Twala. The two
men fight viciously, with no one gaining the upper hand, but then Twala is able to knock Sir Henry’s battle-axe
from his hands. Sir Henry draws his tolla (knife) to attempt a stab at Twala, but is unable to penetrate the
Kukuana’s armor. Twala and Sir Henry struggle over Twala’s axe, with Sir Henry managing at the last instant to
pull it from Twala’s grasp. Even as Twala draws his own tolla and stabs at Sir Henry (and rebounds off the
chainmail), Sir Henry swings the axe and decapitates Twala on the spot. Quatermain removes the diamond
crown from Twala’s head and gives it to Ignosi, proclaiming him “lawful King of the Kukuanas.” There is a
victory celebration and songs of epic proportions as the night falls.

Analysis
Quatermain reveals more of his character in the incident of the long-range shooting. His rivalry with Captain
Good has remained below the surface since the “lucky” shot at the giraffe, but Quatermain has made it clear to
the reader that he sees Good as his inferior in matters of firearms. This internal rivalry drives Quatermain to
thoughtlessly take the life of another human being in order to prove his superiority—an act which Quatermain
immediately regrets: “This time I had made no mistake; and—I say it as proof of how little we think of others
when our own pride or reputation are in question—I was brute enough to feel delighted at the sight” (Haggard
186). This moment of human sympathies rounds out Quatermain’s character, giving us a glimpse of a very real
man who lives a life of bloodshed, but not by choice or out of sadistic pleasure. To get this moment of insight
into Quatermain just prior to the bloodiest incident in the novel serves to make the battle not merely an
exercise in heroism, but a sorrowful necessity when evil men oppose those who are in the right.

The Greys are introduced more fully here. They are the eldest and most able of the Kukuana warriors. That they
have sided with Ignosi is a sign to other Kukuanas that Ignosi is the rightful king; their presence in Ignosi’s
army will also serve to put fear into the hearts of those loyal to Twala. They are brave men, but also doomed (as
we see in the next chapter); their position in the battle is to hold a small pass against innumerable enemies for
as long as possible—meaning until they are all dead.

Quatermain also demonstrates his ability to think strategically, despite his fatalism. When asked his thoughts
on their attack strategy, given their dire circumstances, he tells Ignosi: “Being trapped, our best chance,
especially in view of the failure of our water supply, was to initiate an attack upon Twala’s forces, and then I
recommended that the attack should be delivered at once” (Haggard 192). Ignosi considers and heeds his
words, and Quatermain notes that “among the Kukuanas my utterances met with a respect which has never
been accorded to them before or since” (Haggard 192). Clearly, despite his self-deprecation as a coward and his
pessimism, Quatermain has a brave heart ready to follow the dictates of wise combat over self-preservation.
Meanwhile, Ignosi proves to be a brilliant strategist; he seeks counsel from those with differing experiences
from himself, then settled on a plan which has the greatest chance of success. A born leader, he does not
hesitate to place his men or himself in great peril for the greater good. His insistence that Quatermain
accompany his part in the maneuvers is interesting; Haggard does not make it clear whether Ignosi includes
Quatermain there because he does not fully trust the man, because he wants Quatermain to see Ignosi’s military
prowess, or because Quatermain really can best serve here, if only in his capacity as a natural survivor.

The reader is again treated to echoes of The Iliad as Infadoos encourages the soldiers through oratory just prior
to their battle. The virtues of giving one’s life for a worthy cause are extolled, while the likelihood of death in
battle is not ignored. An African (or Zulu) bent is given to Infadoos’ exortation, as the history of service to the
rightful king is recounted to give the Kukuanas a sense of their place in history. The single combat between
Twala and Sir Henry again parallels The Iliad’s confrontation between Hector and Achilles. Although he has
threatened Twala directly in battle, Ignosi is not free to enter into single combat with Twala once the fighting
ends. The conflict has become ceremonial, a last choice on the part of the clearly defeated Twala, but is
nonetheless significant as it is Twala’s search for vengeance against the murderer of his son. That the others
seek to dissuade Sir Henry from entering combat with Twala shows how fearful an opponent the deposed
Kukuana king is; that Sir Henry enters into the battle anyway shows both his courage and his pride.
Quatermain is shown to be human, still, in his confession at his own anxiety in contrast to the others’ courage.
He is not a soldier or warrior—he is a hunter, trader, and sometime adventurer who did not sign up to fight in a
foreign king’s war. Nonetheless, Quatermain supports Ignosi despite his fears, and will show that support
through service unto death if necessary. For all his protestations of cowardice, Quatermain is indeed a brave
man, and Quatermain’s self-assessment of cowardice may in fact be Haggard’s clever way of pointing out the
follies of bloodshed and violent ideals of “manliness.” Quatermain has already stated how he regrets having
killed a man merely to defend his pride; now Sir Henry engages in a fight he is not guaranteed to win in order to
do the same. Through Quatermain, Haggard seems to be suggesting that the motives of even good men may not
always be as selfless and honorable as we would like. While Sir Henry is clearly the heroic champion in this
incident, the fact remains that it is wounded pride that goads him into accepting Twala’s challenge.

Much is made of the chainmail armor worn by the white men. Twala’s gift to them upon their arrival has proven
his undoing. Good is saved from a mortal wound by the chainmail, and Sir Henry’s armor deflects Twala’s last
desperate strike. The irony is clear: Twala’s gifts come from a civilization older than and superior to the
Kukuanas; it is these gifts which aid the next civilization (the scientific Europeans) in destroying Twala’s
version of Kukuanaland. The dominance of the white culture is symbolized in Quatermain’s act of taking the
crown from Twala and placing it upon Ignosi’s brow—Ignosi is the rightful king, but in part this is because he is
recognized as such by a European power.

Chapter 15 & 16
Following Sir Henry’s defeat of Twala, both he and Captain Good are carried, exhausted and spent, into Twala’s
hut. Quatermain notes his own discomfort, particularly the residual effects of his earlier blow to the head, but
reflects on the men’s good fortune at being alive to feel pain rather than dead on the field of battle. Foulata, the
young Kukuana girl whom Sir Henry and Good rescued from becoming a sacrifice, brings herbs to aid in the
men’s recovery. Captain Good plies his skills as a medic to stitch both Sir Henry’s and his own wounds. That
night, Sir Henry sleeps upon the couch of his now-dead adversary, Twala. Quatermain attempts to sleep, but
cannot due to his own exhaustion and the sound of Kukuana women wailing for their lost husbands and sons.
His only sleep comes in fitful bursts, full of battle-borne anxiety startling him into wakefulness time after time.
The next day, Good’s condition worsens and he begins to spit blood. Quatermain decides that he had suffered
an internal injury from the lone Kukuana’s spear-strikes the previous day. Infadoos visits the men and stands in
particular awe of Sir Henry due to his amazing acts of battle prowess in the fight against Twala. In fact, Sir
Henry’s mighty deed becomes legendary among the Kukuanas, who eventually come to call any amazing feat of
strength or deadly blow “Incubu’s blow.”
Quatermain ponders aloud to Ignosi that the new king had “swum to the throne in blood.” Ignosi concurs, but
mitigates the statement with the belief that the Kukuana people require massive bloodshed from time to time
in their history in order to stabilize the society. Looking upon the crowned Ignosi, Quatermain reflects on his
first impression of the man when he seemed a lone Zulu warrior of proud bearing seeking to join the party’s
search for diamonds and Sir Henry’s brother. Quatermain is moved to hail Ignosi as king, to which Ignosi
humbly replies that he is king by the grace of the three white men. Quatermain asks Ignosi what he plans to do
with the witch Gagool. Ignosi intends to kill her so that her evil will not spread again, but Quatermain is forced
to point out that she possessed valuable knowledge which will be very difficult to accumulate again. He
reminds Ignosi that Gagool alone knows the secrets of the “Three Witches” mountains and the diamonds which
rest there. Ignosi agrees to think on the matter.

Quatermain then goes to visit Good, who has been moved to the white men’s original hut along with
Quatermain and Sir Henry. Good is feverish and delirious, but has picked up a devoted follower in Foulata. In
fact, the Kukuana girl gives sole credit for her rescue to Good and seeks to preserve his life as he preserved
hers. While Foulata nurses Good back to health, Ignosi commands that the huts, which are three hundred yards
away from Good’s resting place, be vacated to maintain peace for the recuperating hero. Foulata remains with
Good for three days and nights, tending him in his delirium. When Quatermain comes to see Good, he believes
Good to have died, but is reassured by a sigh from Good that he yet lives. He notes that Foulata’s fingers clasp
Good’s, and continue to do so for many hours to come. Eventually, Good comes around and is informed by Sir
Henry that Foulata sat motionless beside him for eighteen hours to comfort him in his illness. Good is moved to
thank her for her devotion, to which Foulata responds that she was only returning the mercy Good had shown
her. Quatermain takes a moment to meditate on the easily-infatuated nature of sailors and believes that Good’s
affection for Foulata will be short-lived.

A few days later, Ignosi holds council and honors the remaining Greys by parading them before the village and
granting them lavish gifts. Sir Henry, Good, and Quatermain are also honored by Ignosi’s declaration that they
be greeted with the royal salute and respected equally with the king so long as they were in Kukuanaland.
Ignosi also repeats his mandate that no man’s blood would again be shed without fair trial. After the ceremony,
the white men remind Ignosi of their desire to find the diamonds of King Solomon’s Mines. Ignosi has decided
to let Gagool choose her fate: aid the men with her knowledge and live, or refuse to help and die slowly and
painfully. When these options are presented to her, Gagool attempts arrogance in declaring her knowledge
superior and her fear of death nonexistent. But when Ignosi prods Gagool with his spear, she changes her
attitude and agrees to help. However, she reminds the men that at another time a woman named Gagool
showed a white man the way to the “Silent Ones,” and he met an evil fate. She hints that perhaps she was that
same Gagool, and that these men’s fate will be no better. She finishes her rant by declaring the journey will be a
“merry one” as they will be able to see the bodies of the fallen on their way.

Three days out from Loo, the party consisting of Quatermain, Good, Sir Henry, Foulata, Infadoos, Gagool, and
some guards and attendants makes camp at the foot of the “Three Witches” –three mountain peaks rising up in
a triangle from a single wide mountain base. Seeing Solomon’s Road stretching before them for five miles more
until ending at the furthest of the three peaks, the party presses on for an hour and a half before Gagool’s litter-
bearers ask the white men to move more slowly that they may keep up. Gagool continues to taunt the men that
evil will befall them when they enter the place they seek. Before reaching the third peak, the group comes
across a wide hole in the ground, nearly half a mile around and three hundred feet deep. Quatermain identifies
this as Solomon’s Mine, having seen similar diamond mines at Kimberly.

Solomon’s road divides around the mine to reach the far peak, so the group continues onward, curious to see
what the three towering objects they can discern near that peak might be. As they draw nearer, they see that
the three objects are three massive statues, two males and a female, which are likely the Kukuanas’ “Silent
Ones.” The female, set between the two males, is nude and beautiful, with the emblem of the crescent moon
arcing up from either side of her head. The flanking male figures were different from one another, the right-
hand figure having the face “of a devil” and the left-hand figure possessing a countenance reflecting “the calm of
inhuman cruelty.” After some discussion the three white men conclude that these statues may in fact represent
Ashtoreth, Chimosh, and Milcom, three divinities favored by the people to who Solomon’s faith went astray
later in his reign. Sir Henry bolsters their argument by identifying Zidonian Ashtoreth with the Phoenician
Astarte and Greek Aphrodite, who were represented by the horns of the half moon.

The men then decide to push on into the “Place of Death” rather than wait any longer, but prudently take some
food with them as they do not know how long they will be there. Gagool rises from her litter to lead the men
into the “Place of Death.” Foulata balks at entering the burial chamber at first, but decides to follow Good
wherever he may lead. As they enter the dark chambers, bats fly past them and hit their faces. Then they enter a
huge cave, larger than any structure built by man. ice-like pillars—actually massive white stalactites—extend
from the ceiling to the floor, adding to the cathedral-like quality of the cavern. Some of the stalactites take the
vague form of beasts and the walls are covered in “fan-like ivory tracings” from the dripping water.

Gagool hurries the party to the far end of the cave and through another passageway. From there they enter the
“Place of Death.” Upon entering, Quatermain is at first only able to see a vast table, at the head of which sits a
huge white figure, and which is surrounded by several man-sized white figures. Then he and the rest of the
party discern the huge figure to be Death, scythe and all, leaning forward from its seat to hold the scythe over
the table. Quatermain nearly runs out of the cavern, but is restrained by Sir Henry. Gagool shows the men the
table, upon which sits Twala’s decapitated body, his head in his lap. Then the men notice that the water is
dripping from the Death-figure’s scythe upon Twala, inexorably covering his body in mineral deposits similar to
the stalactite columns in the larger chamber. It then dawns on the men that the various human-sized figures
around the room are former kings, each one turned into a stalactite-statue over time.
Quatermain later ponders the ghastly scene in a more objective light and concludes that the huge figure of
Death was sculpted many centuries ago by some Old World sculptor who came here with the peoples working
in King Solomon’s mines. The detail on the sculpture—made entirely out of a single massive stalactite—is
perfect and suggests the same sculptor for the “Silent Ones” without. Quatermain believes it was the presence
of this sculpture which led the Kukuanas to make this a place to bury their royal dead.

Analysis
The necessity of bloodshed, particularly in the case of “savage” cultures, is described by Ignosi: “The Kukuana
people can only be kept cool by letting the blood flow sometimes…After this the land would be quiet for a
while” (Haggard 222). This statement is a response to Quatermain’s own amazement at how bloody the path to
kingship was for Ignosi. The contrasting views: that there should be other solutions to political disputes beyond
violence, and that some nations need violence in order to remain stable, demonstrate again the European
attitude toward African (or even non-European) philosophies of life and their own. A civilized people would
have no need for a cycle of violence to keep the peace, therefore the Kukuanas, for all their virtues, are still
savages. Ignosi himself seems inured to bloodshed. He would have Gagool executed, and does not understand
the importance of keeping the knowledge the old woman has accumulated available to future generations.
Quatermain must argue that her information is the best way to get to the diamond mines (a practical
consideration) because Ignosi has no concept of keeping a history of ideas available to his people. Again, the
civilized European tendency to seek and protect knowledge is contrasted to the primitive ignorance of the
Kukuanas.

Quatermain also expresses his concern over interracial relationships regarding Captain Good’s serious injury
and Foulata’s nursing him back to health: “I did not like Miss Foulata’s soft glances, for I knew the fatal amorous
propensitie3s of sailors in general, and Good in particular” (Haggard 226). Although Quatermain puts the
burden of ignominious behavior on Good as a Naval man, it is clear that Quatermain’s default view is that
whites and blacks should not intermarry. Nonetheless, Quatermain seems genuinely concerned about Foulata’s
feelings. It is interesting to note that Haggard is one of the first author’s to include interracial marriage in his
works.

Twala is dead, but the true evil in Kukuanaland—Gagool—yet lives. In typical adventure yarn fashion (and by
way of popularizing a style that was yet in its infancy), Haggard has created his climax early in the novel. Ignosi
has reclaimed his lost throne; the usurper has been destroyed. All that remains now is to clean up the
remaining fallout and complete the white men’s quest for diamonds and for Neville. However, Gagool is still a
potential threat, despite her seeming acquiescence to Ignosi’s demands. From this point on in the novel, the
dangers are more personal to the men and less based on notions of honor than they are on desire for wealth
and the need to survive.

Aside from Gagoo’s alleged longevity, this scene is the most supernatural Haggard has included in his novel.
The men’s attempts to rationalize and comprehend the three statues outside the Place of Death, along with
Quatermain’s later reflection on the origin of the figure of Death itself, show the European mindset: if one can
understand something’s origins or workings, then that object holds no mystery. Of course, Quatermain’s first
reaction to the Death statute—fleeing in terror—shows the fragility of this mindset. Note again, however, that
the Kukuanas are not responsible for the creation of these statues. Phoenician sculptors or others from
Solomon’s day are given credit for the artifice. The assumption is that the Kukuanas are too primitive to create
lasting art (or science), and so remain in awe of the achievements of the past. However, even this explanation
leaves the question of why the early sculptor chose the figure of Death and a table prior to the Kukuanas’ using
the place as a royal burial chamber unanswered.

Twala has arrived before the white men; he again “welcomes” them into his presence, this time as a king of the
dead. The mineral-encrusted former kings surround the table, seemingly forming a royal court for Death, but in
the present instance also petrified in a stance of obeisance toward Twala. Even here, Gagool’s chosen king has
his throne. Of course, he holds his once-crowned head in his hands—a testimony to Sir Henry’s method of
dispatching the Kukuana ruler.

The idea of the dripping water creating stalactites out of the dead kings offers a physical—and primitive—view
of immortality for the Kukuanas. These bodies are not buried or cremated—they are forever preserved in rock
for all of time. However, only Gagool visits the Place of Death repeatedly, so their afterlife is limited to Gagool’s
accounts. The old wise woman seems to commune with the dead kings, dashing around and whispering to them
in view of the white men. Certainly she has learned many secrets from the past—but whether this is through
paying attention to details while the kings lived or through some form of necromancy here in the Place of Death
is left uncertain.

Chapter 17 & 18
While the explorers recover from their fright at the sights before them, Gagool busies herself by climbing atop
the large table and addressing the dead Twala. Then she makes her way around the room to address the other
fallen kings, but her words are unintelligible to the others. Gagool then squats beneath the figure of the White
Death, presumably praying to it. Quatermain reminds Gagool to lead them to the treasure chamber. Gagool
taunts them by asking whether or not they are afraid. She leads them to an apparently blank wall, and she
secretly trips a switch that causes the rock face of the wall to ascent into the ceiling above. Before letting them
enter, Gagool tells the men of another traveler whom “Gagaoola the old” led into this chamber long ago.
Quatermain identifies the treasure-seeker as da Silvestra, surprising Gagool. She continues the tale, in which
the man and his female companion entered the treasure chamber with a goat skin bag Gagool told them about,
confirming the witch’s story. The sight of the skin full of diamonds awes the men for a moment. Sir Henry takes
the lamp from Gagool, and the men enter the chamber.
Within the chamber they find a ceiling-high stack of elephant tusks, extending back beyond sight into the
chamber. On the opposite side of the chamber they see about twenty wooden boxes, each one full of gold coins
with Hebrew letters stamped on them. At first they find no other diamonds than the ones in the goat skin, but
Gagool directs them to a nook in which rest three stone chests, two sealed and one open. Investigating, the men
find the open chest mostly full of uncut diamonds. Opening the second and third chests, the men find the second
full to the top with diamonds and the third only partially full, but of the largest diamonds of the lot. Awed by
their newfound wealth, the men do not notice Gagool’s hasty departure. Only Foulata’s cry of warning alerts
them that she is escaping and has set the stone doorway to closing. Foulata attempts to stop Gagool’s exit, but
Gagool stabs her. Nonetheless, Foulata’s efforts delay Gagool long enough that the witch does not make it
through the door before the tons of stone drop upon her, killing her instantly.
The fatally injured Foulata asks Quatermain to translate her dying words to Good. Quatermain does so, and
Foulata declares her love and her understanding that Good’s own adoration of her was not destined to last long;
nevertheless, she is grateful for her time with him. Foulata dies and Good is upset, but he does not see the
impending doom until Quatermain points out that Good’s own death will likely follow Foulata’s soon, for they
are buried alive.

The men take stock of their grim situation. They console themselves that Gagool has met with justice, but are
nonetheless disheartened at their own apparent doom. They know Infadoos will search for them eventually,
but know that he is not going to find the secret to opening a hidden door that he is not even aware exists. The
men somberly divide their food and prepare for their deaths. Their lamp-flame suddenly grows brighter,
illuminating Foulata’s dead body, and goes out completely.
Quatermain, Sir Henry, and Good settle into a state of despair over their situation. The utter darkness and
complete silence unnerve them. They clutch at straws for hope in their dire circumstances, even going so far as
sending Good to cry out at the stone doorway in the hope that Infadoos will hear them. There is no response, of
course, so they divide up their food and eat a slight amount to sustain their seeming last hours. Overcome by
desolation, Quatermain and Good rest their heads on Sir Henry’s shoulders and weep. Sir Henry, mindless of his
own despair, comforts them by telling them stories of men who had escaped from near-death circumstances
and, when those fail to relieve their misery, reminds them that everyone dies some time and it is only the
anticipation of that moment that is dreadful.

Hours later, Quatermain observes that the air in this sealed chamber remains fresh; therefore there must be
some way for air to enter. Seizing on this hope, the men scramble through the dark chamber in search of the
airway. Sir Henry and Quatermain give up after several minor injuries, but Good locates the air flow. Lighting a
match, the men find a stone ring inset into the floor. Sir Henry, with help from Quatermain and Good, pulls the
stone ring up, revealing a stone trap door with stairs beneath. The men gather their remaining food and water
and venture into the unknown depths. On their way out of the chamber, Quatermain grabs two handfuls of
diamonds and places them in his coat pockets; Good and Sir Henry are too focused on survival to care about
such things.

At the bottom of the stairs the men find a tunnel extending both right and left. They decide to go against the
flow of air, reasoning that air flows from the outside in and not the other way around. For a long time they
follow the winding tunnel, fearful that it will only lead them back where they started. Then they hear the sound
of running water and become excited at the prospect of escape. In the darkness, Good takes a misstep and falls
into the underground river. Sir Henry pulls Good out, but Good’s experience has convinced him that the river is
too dangerous to be used as a means of escape. They retrace their steps and find a tunnel stretching out to the
right. Resigned at the hopelessness of making a reasonable choice of direction, the men follow the tunnel. Soon
they spy a glimmer of light ahead and make haste toward it. The hewn tunnel gives way to earth, and the find
the light comes through a small hole, probably dug by some animal. They widen the hole and in a matter of
minutes escape the dark tunnels into the bright world outside.

When the Kukuanas see them rise from the earth, they are awed and frightened at these seemingly
supernatural beings. Only after the men address Infadoos and explain who they are do the Kukuanas relax and
help the men be restored from their perilous adventure.

Analysis
The tone of Chapter 17 foreshadows the formula for Saturday matinee serials, which usually ended on a
cliffhanger between episodes. The treacherous villain, the discovery of treasure, the botched escape by the
killer, the sacrifice of the innocent woman, and the impending doom on the protagonists are all used by later
authors and film-makers as integral parts of adventure thrillers. Haggard was not the first or only writer to use
these motifs, but he did become the most popular—and therefore the most influential—writer of adventure
tales in his time.

Gagool experiences a moment of surprise when Quatermain correctly identifies Silvestra. His knowledge, she
must admit, can sometimes be a match for her own. However, she still maintains the superior position in her
knowledge of the secret entrance to the treasure chamber. Information is the key to Gagool’s power, but she
has been displaced from influencing the king of all Kukuanaland to attempting to save her own life. Her
treachery casts her in the most evil light of all the characters—even Twala would not kill these men through
deceit—but also results in her own destruction. The innocent and beautiful Foulata is the agent of Gagool’s
death. Her inability to keep up with the men proves fortunate, as she alone sees Gagool’s hasty departure. Her
struggle with the crone keep Gagool from making her way through the door in time—the wise woman is
crushed by her own deadly device. Just as honor and right conquered Twala in the previous battle, so does
beauty and innocence crush the wicked Gagool.

That the men did not noticed Gagool’s escape at first is a testimony to her craftiness, but also an indication of
the men’s love of wealth. They are distracted by the diamonds of King Solomon’s mines—to busy picturing
what they might do with such wealth to keep their eyes on the situation before them. The next chapter will
further develop the problem of material possessions for the men.

Quatermain reiterates his own self-evaluation given their seemingly hopeless situation: “The bravest man on
earth might well quail from such a fate as awaited us—and I never had any great pretensions to be brave”
(Haggard 261). All three men are given to despair at their imminent death by starvation of asphyxiation, but Sir
Henry is able to rally himself and comfort the other two. In an unusual and touching scene, Sir Henry attempts
to assuage the two weeping men’s fears: “Had we been two frightened children, and he our nurse, he could not
have treated us more tenderly. Forgetting his own share of miseries, he did all he could to soothe our broken
nerves.” (Haggard 262). Sir Henry’s paternal treatment of the other two men leads Quatermain to declare, “His
is a beautiful character, very quiet, but very strong” (Haggard 264). Since Sir Henry Curtis has been established
as the ideal of manhood in the novel, this moment of nurturing shows another facet to the “true man” Haggard
wishes to present. Sir Henry is willing and able to fight when necessary—even to kill for a righteous cause—but
he is equally able to put aside his own despair to tenderly care for others in pain. In this moment Sir Henry
changes from the two-dimensional warrior-hero into a more fully rounded character.
Although the men panic and give in to depression at their plight, in the end, their own minds offer them the key
to escape. Through an application of basic science—identifying that there must be a source of air and then
searching for it—the men find the passage out of the treasure chamber and to possible freedom. Again,
European scientific thinking has triumphed where sinister and secretive knowledge sought to prevail.

The previous chapter and this one together form the “belly of the whale” or “journey to the underworld” phase
of the heroic quest for Quatermain and his companions. The men literally descend into the darkness under the
earth, and then emerge through an animal’s burrow. The imagery is clearly one of rebirth, as the men leave the
womb of earth and are born anew into the world of fresh air and starlight. They have died—figuratively—and
now have a second chance at a new life. Quatermain, however, holds on to his old life in at least one aspect:
before leaving the treasure chamber, he grabs a handful of diamonds and secreted them in his coat pocket.

Chapter 19 & 20
Ten days after escaping the dark chambers of Solomon’s treasure store, Quatermain, Sir Henry, and Good find
themselves back in Loo. After having rested for two days, the men had tried to find the secret entrance to the
treasure chamber, but to no avail. Giving up, they returned to Loo and prepared for their longer journey back to
their own country. Ignosi finds their intent to leave disturbing, going so far as to question Quatermain’s
priorities in loving the precious diamonds more than their friendship. Quatermain replies that, just as Ignosi
longed for his homeland when he joined the men in their quest, so do the white men long for their own homes.
Somewhat mollified, Ignosi declares that Quatermain, Sir Henry, and Good are the only white men who will
ever enter Kukuanaland; he warns the men that any other whites who approach will not be welcomed, and if
they do not leave of their own accord they will be driven off or killed. He then declares the names of the three
men—their “African” names, will be remembered as the names of gods among the Kukuanas, passed on for
generations but never uttered aloud.

Just before they leave, Good is approached by a young Kukuana woman bearing flowers. She eagerly desires to
see Good’s “beautiful white legs” before he leaves. At first Good balks at the prospect of showing his legs, but
the cajoling of Sir Henry and Quatermain lead him to roll his pants-leg up to the knee. The woman and several
other onlookers stare in awe at Good’s white leg before Good makes his departure.

The men learn of an alternate—and less perilous—route away from Kukuanaland, along which there is said to
be an oasis. The men readily choose this path over the dangers of thirst and wild animals. Infadoos and a group
of Kukuanas escort the men as far as the borders of Kukuanaland, then bid them farewell. Before leaving, Good
makes Infadoos a gift of his spare monocle, giving the old Kukuana a token of his esteem and a physical badge
of honor among the Kukuanas. Three days later the men reach the oasis and make camp by its refreshing
waters.
As Quatermain surveys the oasis, he comes across a hut (much to his surprise). A white man clothed in animal
skins, comes out of the hut and looks upon him. Quatermain asks his companions to verify that he is not
hallucinating, when Sir Henry recognizes the white man as his brother George. When the men cry out in delight,
another figure—this time a black man—exits the hut and addresses Quatermain. This is Jim, whom Quatermain
had sent to deliver a note to George over two years ago.

As it turns out, George had attempted to reach King Solomon’s mines by this route rather than the more
dangerous desert way. While camping at the oasis and preparing to head into Kukuanaland, a boulder
(accidentally dislodged by Jim) fell and crushed his leg. Unable to climb the mountains or return the way he
came, George settled in to survive at the oasis as long as he could. With Jim’s help he built the hut and hunted
game, which provided both food and clothing for the men. For two years they have lived this way, never
anticipating seeing another human face, let alone these familiar faces.

Sir Henry relates his own adventures to his brother, and he concludes with Quatermain showing George the
diamonds retrieved from Solomon’s treasure chamber. George declares that at least the men have gotten some
benefit from their expedition, but Sir Henry insists that the diamonds belong to Quatermain and Good—he only
sought to find his brother. Quatermain and Good secretly decide between them to give Sir Henry a third of the
diamonds or, if he will not take them, to give them to George, whom they believe has suffered even more than
they in his pursuit of King Solomon’s Mines. Sir Henry reluctantly agrees.

The men make their return journey, taking turns bearing the limping George back to Durban. There Quatermain
takes his leave of the other men as they return to England. As Quatermain is writing the final lines of his
narrative, a letter arrives from Sir Henry. Sir Henry urges Quatermain to come to England and take up
residence near him; a house has recently gone up for sale and the proceeds from selling off a few of the
diamonds will pay for the residence. To further entice Quatermain, Sir Henry has had Quatermain’s son Harry
visit and quite enjoys the young man’s company. Quatermain is touched by Sir Henry’s desire to have his friend
nearby, and ends the narrative declaring his intention to return to England.

Analysis
Good’s gift to Infadoos is reminiscent of the cargo cult, in which artifacts from a strange culture are made
objects of admiration or even worship by another culture. Good’s “glass eye” had fascinated the Kukuanas from
the first moment they saw him. By giving Infadoos a spare monocle, Good imparts to Infadoos a level of respect
among the Kukuanas. Although often an object of humor, it is Good who seems to be most connected to the
Kukuanas.

The three white men are deified among the Kukuanas. Their practice of remembering the men’s names by
never uttering them aloud is strange to the men, but reflects the sanctity with which they regard these men.
However, even as he honors them, Ignosi tells the white men that no other whites will be allowed in
Kukuanaland. Ignosi has seen their influence, and does not wish it to continue among his people. This final
closing of the borders by Ignosi is interesting in that the new king sees the dangers of allowing white/European
culture to infiltrate his land. Just as he owes his throne to the three white men to some extent, so does he
recognize that an imperialistic nation could use force, guile, or technology to place their own favored man on
the throne at any time. Ignosi chooses instead to keep the Kukuanas insular and avoid the negative influence of
Europe.

At the same time, Ignosi holds these three specific white men in high regard. When they tell him of their desire
to depart, Ignosi says, “It is the bright stones that ye love more than me, your friend” (Haggard 279). In
response to this charge of materialism, Quatermain replies that just as Ignosi longed for his homeland, so too do
these men long to return to their own nation. This assuages Ignosi, but it leaves the reader with a sense that the
diamonds have become disproportionately valuable to the men—even Sir Henry Curtis has not mentioned his
brother lately—and thus the pretext for their adventure has become an empty goal.
Haggard leaves no loose ends in his novel. The purpose of Sir Henry’s quest—to find his brother or news of him
—is finally achieved, although somewhat by accident. Sir Henry had become convinced that Neville died en
route to Solomon’s Mines. What he did not foresee was that Neville would become incapacitated on the way
and never complete the journey, yet still live. Also, George Neville took a different route than that indicated by
da Silvestra’s map, and so the evidence of his journey could not be found along the path of Sir Henry’s
expedition. Although the finding of Sir Henry’s brother feels a bit like convenient coincidence, the details of his
story mesh well with the events of Quatermain’s narrative. The lack of evidence (including a body or any signs
of previous camps) and information regarding Neville left Sir Henry in despair, but the lack was not due to his
death in the wilderness, but due to his taking a different route and meeting an unexpected obstacle.
Although George Neville denies it, the blame for his injury is in some part the fault of Jim, the African hunter of
Quatermain’s acquaintance. Although probably intended as a plot device, it is interesting to note that George’s
injury and Sir Henry’s subsequent anxiety and trials are partially the fault of an African native. Haggard could
not have George simply meet with an accident—thus making the man incompetent and no fit brother for the
mighty Sir Henry Curtis. He had to place the burden of the mistake upon another character—a minor African
character—in order to meet the expectations of his readership.

The issue of materialism is again raised. Quatermain and Good readily agree to share a third of their diamonds
with Sir Henry and, when he refuses, with George Neville as recompense for his suffering in quest for them.
Neville accepts where Sir Henry did not. Again, Sir Henry Curtis is the ideal hero—brave, compassionate—and
in this case content with his station in life and his income level. Quatermain is no hero—he wants the money,
but mostly for his son—but he is human, and thus makes a better point of view character for the novel than
would Sir Henry.

The story finishes with a letter. Sir Henry has already made the acquaintance of Quatermain’s son and likes the
young many very much. He wants Quatermain to join him and Good in England, where a nearby house has
recently opened up. In this way, the three bachelors can live in luxury and peace for their remaining days.
Quatermain, although restless and a born hunter and explorer, considers taking Sir Henry up on the offer. He
wants to see his son grow up and succeed, and it is in England that he can best achieve that goal. Like Odysseus,
Quatermain is now in a position to retire and finish his son’s training in manhood, knowing that his legacy is
secure.