King Solomon’s Mines · Chapter
Endnotes explained
The endnotes provide editorial clarifications, corrections, and additional context for Allan Quatermain's narrative, including notes on his naturalist observations, historical and cultural references, the Portuguese explorer José da Silvest
What happens
The endnotes provide editorial clarifications, corrections, and additional context for Allan Quatermain's narrative, including notes on his naturalist observations, historical and cultural references, the Portuguese explorer José da Silvestra's dying testament, and explanations of Kukuana customs and the survival of Ignosi's mother.
Themes in this chapter
Colonialism and Imperialism
Da Silvestra's testament urges the Portuguese king to send an army to conquer the Kukuanas and seize Solomon's treasure, reflecting colonial ambitions.
Greed and Wealth
Da Silvestra describes 'diamantes sem conto' (countless diamonds) in Solomon's treasure chambers, highlighting the lure of immense wealth.
Superstition and Magic
Da Silvestra refers to the Kukuanas' 'artes diabolicas' (diabolical arts) and Gagool as a witch, emphasizing supernatural beliefs.
Characters to notice
- Allan Quatermain
Referenced as the author of the main narrative; his observations and references are corrected and annotated by the editor.
- José da Silvestra
His dying testament, written in 1590, describes the treasure chambers of Solomon and the treachery of Gagool.
- Gagool
Mentioned in da Silvestra's note as the witch who betrayed him; the note instructs to 'Mate Gagool' (kill Gagool).
- Ignosi
His mother's survival of the journey across mountains and desert is discussed in a note by Quatermain.
Key passages
“Eu, José da Silvestra que estou morrendo de fome ná pequena cova onde não ha neve ao lado norte do bico mais ao sul das duas montanhas que chamei scio de Sheba; escrevo isto no anno 1590; escrevo isto com um pedaço d’ôsso n’ um farrapo de minha roupa e com sangue meu por tinta; se o meu escravo dêr com isto quando venha ao levar para Lourenzo Marquez, que o meu amigo (⸻) leve a cousa ao conhecimento d’ El Rei, para que possa mandar um exercito que, se desfiler pelo deserto e pelas montonhas e mesmo sobrepujar os bravos Kukuanes e suas artes diabolicas, pelo que se deviam trazer muitos padres Far o Rei mais rico depois de Salomão. Com meus proprios olhos vé os di amantes sem conto guardados nas camaras do thesouro de Salomão a traz da morte branca, mas pela traição de Gagoal a feiticeira achadora, nada poderia levar, e apenas a minha vida. Quem vier siga o mappa e trepe pela neve de Sheba peito à esquerda até chegar ao bica, do lado norte do qual està a grande estrada do Solomão por elle feita, donde ha tres dias de jornada até ao Palacio do Rei. Mate Gagoal. Reze por minha alma. Adeos. José da Silvestra.”
I, José da Silvestra, dying of hunger in a small cave without snow on the north side of the southernmost peak of the two mountains I called the Breasts of Sheba, write this in the year 1590 with a bone on a rag of my clothing and my own blood for ink. If my slave finds this when coming to take me to Lourenço Marques, let my friend bring it to the king so he can send an army to cross the desert and mountains, overcome the brave Kukuanas and their diabolical arts, and bring many priests to make the king richer than Solomon. I saw with my own eyes countless diamonds in Solomon's treasure chambers behind the white death, but through the treachery of Gagool the witch-finder, I could take nothing and barely escaped with my life. Whoever comes should follow the map and climb the snow of Sheba's left breast to the peak, on the north side of which is Solomon's great road, from which it is three days' journey to the king's palace. Kill Gagool. Pray for my soul. Farewell. José da Silvestra.
This is the full text and translation of the Portuguese explorer's dying testament, which provides the key to Solomon's treasure.
“It often puzzled all of us to understand how it was possible that Ignosi’s mother, bearing the child with her, should have survived the dangers of her journey across the mountains and the desert, dangers which so nearly proved fatal to ourselves. It has since occurred to me, and I give the idea to the reader for what it is worth, that she must have taken this second route, and wandered out like Hagar into the wilderness. If she did so, there is no longer anything inexplicable about the story, since, as Ignosi himself related, she may well have been picked up by some ostrich hunters before she or the child was exhausted, was led by them to the oasis, and thence by stages to the fertile country, and so on by slow degrees southwards to Zululand.”
We were all puzzled how Ignosi's mother, carrying him as a baby, survived the journey across the mountains and desert that nearly killed us. I now think she must have taken a different route, like Hagar in the Bible, and was rescued by ostrich hunters who led her to an oasis and then gradually south to Zululand.
Quatermain offers a plausible explanation for the survival of Ignosi and his mother, resolving a mystery in the narrative.
