Nostromo

adorning with clusters of pretty faces the balconies along the Street of the Constitution, when they saw him pass, with his limping gait and bowed head, a short linen jacket drawn on carelessly over the flannel check shirt, would remark to each other, “Here is the señor doctor going to call on Dona Emilia. He has got his little coat on.” The inference was true. Its deeper meaning was hidden from their simple intelligence. Moreover, they expended no store of thought on the doctor. He was old, ugly, learned⁠—and a little “loco”⁠—mad, if not a bit of a sorcerer, as the common people suspected him of being. The little white jacket was in reality a concession to Mrs. Gould’s humanizing influence. The doctor, with his habit of sceptical, bitter speech, had no other means of showing his profound respect for the character of the woman who was known in the country as the English Señora. He presented this tribute very seriously indeed; it was no trifle for a man of his habits. Mrs. Gould felt that, too, perfectly. She would never have thought of imposing upon him this marked show of deference.

She kept her old Spanish house (one of the finest specimens in Sulaco) open for the dispensation of the small graces of existence. She dispensed them with simplicity and charm because she was guided by an alert perception of values. She was highly gifted in the art of human intercourse which consists in delicate shades of self-forgetfulness and in the suggestion of universal comprehension. Charles Gould (the Gould family, established in Costaguana for three generations, always went to England for their education and for their wives) imagined that he had fallen in love with a girl’s sound common sense like any other man, but these were not exactly the reasons why, for instance, the whole surveying camp, from the youngest of the young men to their mature chief, should have found occasion to allude to Mrs. Gould’s house so frequently amongst the high peaks of the sierra. She would have protested that she had done nothing for them, with a low laugh and a surprised widening of her grey eyes, had anybody told her how convincingly she was remembered on the edge of the snow-line above Sulaco. But directly, with a little capable air of setting her wits to work, she would have found an explanation. “Of course, it was such a surprise for these boys to find any sort of welcome here. And I suppose they are homesick. I suppose everybody must be always just a little homesick.”

She was always sorry for homesick people.

Born in the country, as his father before him, spare and tall, with a flaming moustache, a neat chin, clear blue eyes, auburn hair, and a thin, fresh, red face, Charles Gould looked like a new arrival from over the sea. His grandfather had fought in the cause of independence under Bolivar, in that famous English legion which on the battlefield of Carabobo had been saluted by the great liberator as saviours of his country. One of Charles Gould’s uncles had been the elected president of that very province of Sulaco (then called a state) in the days of federation, and afterwards had been put up against the wall of a church and shot by the order of the barbarous Unionist general, Guzman Bento. It was the same Guzman Bento who, becoming later perpetual president, famed for his ruthless and cruel tyranny, readied his apotheosis in the popular legend of a sanguinary land-haunting spectre whose body had been carried off by the devil in person from the brick mausoleum in the nave of the Church of Assumption in Sta. Marta. Thus, at least, the priests explained its disappearance to the barefooted multitude that streamed in, awestruck, to gaze at the hole in the side of the ugly box of bricks before the great altar.

Guzman Bento of cruel memory had put to death great numbers of people besides Charles Gould’s uncle; but with a relative martyred in the cause of aristocracy, the Sulaco Oligarchs (this was the phraseology of Guzman Bento’s time; now they were called Blancos, and had given up the federal idea), which meant the families of pure Spanish descent, considered Charles as one of themselves. With such a family record, no one could be more of a Costaguanero than Don Carlos Gould; but his aspect was so characteristic that in the talk of common people he was just the Inglés⁠—the Englishman of Sulaco. He looked more English than a casual tourist, a sort of heretic pilgrim, however, quite unknown in Sulaco. He looked more English than the last arrived batch of young railway engineers, than anybody out of the hunting-field pictures in the numbers of Punch reaching his wife’s drawing-room two months or so after date. It astonished you to hear him talk Spanish (Castillan, as the natives say) or the Indian dialect of the country-people so naturally. His accent had never been English; but there was something so indelible in all these ancestral Goulds⁠—liberators, explorers, coffee planters, merchants, revolutionists⁠—of Costaguana, that he, the only representative of the third generation in a continent possessing its own style of horsemanship, went on looking thoroughly English even on horseback. This is not said of him in the mocking spirit of the llaneros⁠—men of the great plains⁠—who think that no one in the world knows how to sit a horse but themselves. Charles Gould, to use the suitably lofty phrase, rode like a centaur. Riding for him was not a special form of exercise; it was a natural faculty, as walking straight is to all men sound of mind and limb; but, all the same, when cantering beside the rutty oxcart track to the mine he looked in his English clothes and with his imported saddlery as though he had come this moment to Costaguana at his easy swift pasotrote, straight out of some green meadow at the other side of the