In the South Seas

It chances that the only rivals of Monseigneur and his mission in the Marquesas were certain of these brown-skinned evangelists, natives from Hawaii. I know not what they thought of Father Dordillon: they are the only class I did not question; but I suspect the prelate to have regarded them askance, for he was eminently human. During my stay at Tai-o-hae, the time of the yearly holiday came round at the girls’ school; and a whole fleet of whale-boats came from Ua-pu to take the daughters of that island home. On board of these was Kauwealoha, one of the pastors, a fine, rugged old gentleman, of that leonine type so common in Hawaii. He paid me a visit in the Casco, and there entertained me with a tale of one of his colleagues, Kekela, a missionary in the great cannibal isle of Hiva-oa. It appears that shortly after a kidnapping visit from a Peruvian slaver, the boats of an American whaler put into a bay upon that island, were attacked, and made their escape with difficulty, leaving their mate, a Mr. Whalon, in the hands of the natives. The captive, with his arms bound behind his back, was cast into a house; and the chief announced the capture to Kekela. And here I begin to follow the version of Kauwealoha; it is a good specimen of Kanaka English; and the reader is to conceive it delivered with violent emphasis and speaking pantomime.

‘“I got ’Melican mate,” the chief he say. “What you go do ’Melican mate?” Kekela he say. “I go make fire, I go kill, I go eat him,” he say; “you come to-mollow eat piece.” “I no want eat ’Melican mate!” Kekela he say; “why you want?” “This bad shippee, this slave shippee,” the chief he say. “One time a shippee he come from Pelu, he take away plenty Kanaka, he take away my son. ’Melican mate he bad man. I go eat him; you eat piece.” “I no want eat ’Melican mate!” Kekela he say; and he cly– all night he cly! To-mollow Kekela he get up, he put on blackee coat, he go see chief; he see Missa Whela, him hand tie’ like this. (Pantomime.) Kekela he cly. He say chief: – “Chief, you like things of mine? you like whale-boat?” “Yes,” he say. “You like file-a’m?” (fire-arms). “Yes,” he say. “You like blackee coat?” “Yes,” he say. Kekela he take Missa Whela by he shoul’a’ (shoulder), he take him light out house; he give chief he whale-boat, he file-a’m, he blackee coat. He take Missa Whela he house, make him sit down with he wife and chil’en. Missa Whela all-the-same pelison (prison); he wife, he chil’en in Amelica; he cly – O, he cly. Kekela he solly. One day Kekela he see ship. (Pantomime.) He say Missa Whela, “Ma’ Whala?” Missa Whela he say, “Yes.” Kanaka they begin go down beach. Kekela he get eleven Kanaka, get oa’ (oars), get evely thing. He say Missa Whela, “Now you go quick.” They jump in whale-boat. “Now you low!” Kekela he say: “you low quick, quick!” (Violent pantomime, and a change indicating that the narrator has left the boat and returned to the beach.) All the Kanaka they say, “How! ’Melican mate he go away?” – jump in boat; low afta. (Violent pantomime, and change again to boat.) Kekela he say, “Low quick!”’

Here I think Kauwealoha’s pantomime had confused me; I have no more of his ipsissima verba; and can but add, in my own less spirited manner, that the ship was reached, Mr. Whalon taken aboard, and Kekela returned to his charge among the cannibals. But how unjust it is to repeat the stumblings of a foreigner in a language only partly acquired! A thoughtless reader might conceive Kauwealoha and his colleague to be a species of amicable baboon; but I have here the anti-dote. In return for his act of gallant charity, Kekela was presented by the American Government with a sum of money, and by President Lincoln personally with a gold watch. From his letter of thanks, written in his own tongue, I give the following extract. I do not envy the man who can read it without emotion.

‘When I saw one of your countrymen, a citizen of your great nation, ill-treated, and about to be baked and eaten, as a pig is eaten, I ran to save him, full of pity and grief at the evil deed of these benighted people. I gave my boat for the stranger’s life. This boat came from James Hunnewell, a gift of friendship. It became the ransom of this countryman of yours, that he might not be eaten by the savages who knew not Jehovah. This was Mr. Whalon, and the date, Jan. 14, 1864.

‘As to this friendly deed of mine in saving Mr. Whalon, its seed came from your great land, and was brought by certain of your countrymen, who had received the love of God. It was planted in Hawaii, and I brought it to plant in this land and in these dark regions, that they might receive the root of all that is good and true, which is love.

‘1. Love to Jehovah.

‘2. Love to self.

‘3. Love to our neighbour.

‘If a man have a sufficiency of these three, he is good and holy, like his God, Jehovah, in his triune character (Father, Son, and Holy Ghost), one-three, three-one. If he have two and wants one, it is not well; and if he have one and wants two, indeed, is not well; but if he cherishes all three, then is he holy, indeed, after the manner of the Bible.

‘This is a great thing for your great nation to boast of, before all the nations of the earth. From your great land a most precious seed was brought to the land of darkness. It was planted here, not by means of guns and men-of-war and threatening. It was planted by means of the ignorant, the neglected, the despised. Such was the introduction of the word of the Almighty God into this group of Nuuhiwa. Great is my debt to Americans, who have taught me all things pertaining to this life and to that which is to come.

‘How shall I repay your great kindness to me? Thus David asked of Jehovah, and thus I ask of you, the President of the United States. This is my only payment – that which I have received of the Lord, love – (aloha).’

CHAPTER XI – LONG-PIG – A CANNIBAL HIGH PLACE

Nothing more strongly arouses our disgust than cannibalism, nothing so surely unmortars a society; nothing, we might plausibly argue, will so harden and degrade the minds of those that practise it. And yet we ourselves make much the same appearance in the eyes of the Buddhist and the vegetarian. We consume the carcasses of creatures of like appetites, passions, and organs with ourselves; we feed on babes, though not our own; and the slaughter-house resounds daily with screams of pain and fear. We distinguish, indeed; but the unwillingness of many nations to eat the dog, an animal with whom we live on terms of the next intimacy, shows how precariously the distinction is grounded. The pig is the main element of animal food among the islands; and I had many occasions, my mind being quickened by my cannibal surroundings, to observe his character and the manner of his death. Many islanders live with their pigs as we do with our dogs; both crowd around the hearth with equal freedom; and the island pig is a fellow of activity, enterprise, and sense. He husks his own cocoa-nuts, and (I am told) rolls them into the sun to burst; he is the terror of the shepherd. Mrs. Stevenson, senior, has seen one fleeing to the woods with a lamb in his mouth; and I saw another come rapidly (and erroneously) to the conclusion that the Casco was going down, and swim through the flush water to the rail in search of an escape. It was told us in childhood that pigs cannot swim; I have known one to leap overboard, swim five hundred yards to shore, and return to the house of his original owner. I was once, at Tautira, a pig-master on a considerable scale; at first, in my pen, the utmost good feeling prevailed; a little sow with a belly-ache came and appealed to us for help in the manner of a child; and there was one shapely black boar, whom we called Catholicus, for he was a particular present from the Catholics of the village, and who early displayed the marks of courage and friendliness; no other animal, whether dog or pig, was suffered to approach him at his food, and for human beings he showed a full measure of that toadying fondness so common in the lower animals, and possibly their chief title to the name. One day, on visiting my piggery, I was amazed to see Catholicus draw back from my approach with cries of terror; and if I was amazed at the change, I was truly embarrassed when I learnt its reason. One of the pigs had been that morning killed; Catholicus had seen the murder, he had discovered he was dwelling in the shambles, and from that time his confidence and his delight in life were ended. We still reserved him a long while, but he could not endure the sight of any two-legged creature, nor could we, under the circumstances, encounter his eye without confusion. I have assisted besides, by the ear, at the act of butchery itself; the victim’s cries of pain I think I could have borne, but the execution was mismanaged, and his expression of terror was contagious: that small heart moved to the same tune with ours. Upon such ‘dread foundations’ the life of the European reposes, and yet the European is among the less cruel of races. The paraphernalia of murder, the preparatory brutalities of his existence, are all hid away; an extreme sensibility reigns upon the surface; and ladies will faint at the recital of one tithe of what they daily expect of their butchers. Some will be even crying out upon me in their hearts for the coarseness of this paragraph. And so with the island cannibals. They were not cruel; apart from this custom, they are a race of the most kindly; rightly speaking, to cut a man’s flesh after he is dead is far less hateful than to oppress him whilst he lives; and even the victims of their appetite were gently used in life and suddenly and painlessly despatched at last. In island circles of refinement it was doubtless thought bad taste to expatiate on what was ugly in the practice.

Cannibalism is traced from end to end of the Pacific, from the Marquesas to New Guinea, from New Zealand to Hawaii, here in the lively haunt of its exercise, there by scanty but significant survivals. Hawaii is the most doubtful. We find cannibalism chronicled in Hawaii, only in the history of a single war, where it seems to have been thought exception, as in the case of mountain outlaws, such as fell by the hand of Theseus. In Tahiti, a single circumstance survived, but that appears conclusive. In historic times, when human oblation was made in the marae, the eyes of the victim were formally offered to the chief: a delicacy to the leading guest. All Melanesia appears tainted. In Micronesia, in the Marshalls, with which my acquaintance is no more than that of a tourist, I could find no trace at all; and even in the Gilbert zone I long looked and asked in vain. I was told tales indeed of men who had been eaten in a famine; but these were nothing to my purpose, for the same thing is done under the same stress by all kindreds and generations of men. At last, in some manuscript notes of Dr. Turner’s, which I was allowed to consult at Malua, I came on one damning evidence: on the island of Onoatoa the punishment for theft was to be killed and eaten. How shall we account for the universality of the practice over so vast an area, among people of such varying civilisation, and, with whatever intermixture, of such different blood? What circumstance is common to them all, but that they lived on islands destitute, or very nearly so, of animal food? I can never find it in my appetite that man was meant to live on vegetables only. When our stores ran low among the islands, I grew to weary for the recurrent day when economy allowed us to open another tin of miserable mutton. And in at least one ocean language, a particular word denotes that a man is ‘hungry for fish,’ having reached that stage when vegetables can no longer satisfy, and his soul, like those of the Hebrews in the desert, begins to lust after flesh-pots. Add to this the evidences of over-population and imminent famine already adduced, and I think we see some ground of indulgence for the island cannibal.

It is right to look at both sides of any question; but I am far from making the apology of this worse than bestial vice. The higher Polynesian races, such as the Tahitians, Hawaiians, and Samoans, had one and all outgrown, and some of them had in part forgot, the practice, before Cook or Bougainville had shown a top-sail in their waters. It lingered only in some low islands where life was difficult to maintain, and among inveterate savages like the New-Zealanders or the Marquesans. The Marquesans intertwined man-eating with the whole texture of their lives; long-pig was in a sense their currency and sacrament; it formed the hire of the artist, illustrated public events, and was the occasion and attraction of a feast. To-day they are paying the penalty of this bloody commixture. The civil power, in its crusade against man-eating, has had to examine one after another all Marquesan arts and pleasures, has found them one after another tainted with a cannibal element, and one after another has placed them on the proscript list. Their art of tattooing stood by itself, the execution exquisite, the designs most beautiful and intricate; nothing more handsomely sets off a handsome man; it may cost some pain in the beginning, but I doubt if it be near so painful in the long-run, and I am sure it is far more becoming than the ignoble European practice of tight-lacing among women. And now it has been found needful to forbid the art. Their songs and dances were numerous (and the law has had to abolish them by the dozen). They now face empty-handed the tedium of their uneventful days; and who shall pity them? The least rigorous will say that they were justly served.

Death alone could not satisfy Marquesan vengeance: the flesh must be eaten. The chief who seized Mr. Whalon preferred to eat him; and he thought he had justified the wish when he explained it was a vengeance. Two or three years ago, the people of a valley seized and slew a wretch who had offended them. His offence, it is to be supposed, was dire; they could not bear to leave their vengeance incomplete, and, under the eyes of the French, they did not dare to hold a public festival. The body was accordingly divided; and every man retired to his own house to consummate the rite in secret, carrying his proportion of the dreadful meat in a Swedish match-box. The barbarous substance of the drama and the European properties employed offer a seizing contrast to the imagination. Yet more striking is another incident of the very year when I was there myself, 1888. In the spring, a man and woman skulked about the school-house in Hiva-oa till they found a particular child alone. Him they approached with honeyed words and carneying manners – ‘You are So-and-so, son of So-and-so?’ they asked; and caressed and beguiled him deeper in the woods. Some instinct woke in the child’s bosom, or some look betrayed the horrid purpose of his deceivers. He sought to break from them; he screamed; and they, casting off the mask, seized him the more strongly and began to run. His cries were heard; his schoolmates, playing not far off, came running to the rescue; and the sinister couple fled and vanished in the woods. They were never identified; no prosecution followed; but it was currently supposed they had some grudge against the boy’s father, and designed to eat him in revenge. All over the islands, as at home among our own ancestors, it will be observed that the avenger takes no particular heed to strike an individual. A family, a class, a village, a whole valley or island, a whole race of mankind, share equally the guilt of any member. So, in the above story, the son was to pay the penalty for his father; so Mr. Whalon, the mate of an American whaler, was to bleed and be eaten for the misdeeds of a Peruvian slaver. I am reminded of an incident in Jaluit in the Marshall group, which was told me by an eye-witness, and which I tell here again for the strangeness of the scene. Two men had awakened the animosity of the Jaluit chiefs; and it was their wives who were selected to be punished. A single native served as executioner. Early in the morning, in the face of a large concourse of spectators, he waded out upon the reef between his victims. These neither complained nor resisted; accompanied their destroyer patiently; stooped down, when they had waded deep enough, at his command; and he (laying one hand upon the shoulders of each) held them under water till they drowned. Doubtless, although my informant did not tell me so, their families would be lamenting aloud upon the beach.

It was from Hatiheu that I paid my first visit to a cannibal high place.

The day was sultry and clouded. Drenching tropical showers succeeded bursts of sweltering sunshine. The green pathway of the road wound steeply upward. As we went, our little schoolboy guide a little ahead of us, Father Simeon had his portfolio in his hand, and named the trees for me, and read aloud from his notes the abstract of their virtues. Presently the road, mounting, showed us the vale of Hatiheu, on a larger scale; and the priest, with occasional reference to our guide, pointed out the boundaries and told me the names of the larger tribes that lived at perpetual war in the old days: one on the north-east, one along the beach, one behind upon the mountain. With a survivor of this latter clan Father Simeon had spoken; until the pacification he had never been to the sea’s edge, nor, if I remember exactly, eaten of sea-fish. Each in its own district, the septs lived cantoned and beleaguered. One step without the boundaries was to affront death. If famine came, the men must out to the woods to gather chestnuts and small fruits; even as to this day, if the parents are backward in their weekly doles, school must be broken up and the scholars sent foraging. But in the old days, when there was trouble in one clan, there would be activity in all its neighbours; the woods would be laid full of ambushes; and he who went after vegetables for himself might remain to be a joint for his hereditary foes. Nor was the pointed occasion needful. A dozen different natural signs and social junctures called this people to the war-path and the cannibal hunt. Let one of chiefly rank have finished his tattooing, the wife of one be near upon her time, two of the debauching streams have deviated nearer on the beach of Hatiheu, a certain bird have been heard to sing, a certain ominous formation of cloud observed above the northern sea; and instantly the arms were oiled, and the man-hunters swarmed into the wood to lay their fratricidal ambuscades. It appears besides that occasionally, perhaps in famine, the priest would shut himself in his house, where he lay for a stated period like a person dead. When he came forth it was to run for three days through the territory of the clan, naked and starving, and to sleep at night alone in the high place. It was now the turn of the others to keep the house, for to encounter the priest upon his rounds was death. On the eve of the fourth day the time of the running was over; the priest returned to his roof, the laymen came forth, and in the morning the number of the victims was announced. I have this tale of the priest on one authority – I think a good one, – but I set it down with diffidence. The particulars are so striking that, had they been true, I almost think I must have heard them oftener referred to. Upon one point there seems to be no question: that the feast was sometimes furnished from within the clan. In times of scarcity, all who were not protected by their family connections – in the Highland expression, all the commons of the clan – had cause to tremble. It was vain to resist, it was useless to flee. They were begirt upon all hands by cannibals; and the oven was ready to smoke for them abroad in the country of their foes, or at home in the valley of their fathers.

At a certain corner of the road our scholar-guide struck off to his left into the twilight of the forest. We were now on one of the ancient native roads, plunged in a high vault of wood, and clambering, it seemed, at random over boulders and dead trees; but the lad wound in and out and up and down without a check, for these paths are to the natives as marked as the king’s highway is to us; insomuch that, in the days of the man-hunt, it was their labour rather to block and deface than to improve them. In the crypt of the wood the air was clammy and hot and cold; overhead, upon the leaves, the tropical rain uproariously poured, but only here and there, as through holes in a leaky roof, a single drop would fall, and make a spot upon my mackintosh. Presently the huge trunk of a banyan hove in sight, standing upon what seemed the ruins of an ancient fort; and our guide, halting and holding forth his arm, announced that we had reached the paepae tapu.

Paepae signifies a floor or platform such as a native house is built on; and even such a paepae – a paepae hae – may be called a paepae tapu in a lesser sense when it is deserted and becomes the haunt of spirits; but the public high place, such as I was now treading, was a thing on a great scale. As far as my eyes could pierce through the dark undergrowth, the floor of the forest was all paved. Three tiers of terrace ran on the slope of the hill; in front, a crumbling parapet contained the main arena; and the pavement of that was pierced and parcelled out with several wells and small enclosures. No trace remained of any superstructure, and the scheme of the amphitheatre was difficult to seize. I visited another in Hiva-oa, smaller but more perfect, where it was easy to follow rows of benches, and to distinguish isolated seats of honour for eminent persons; and where, on the upper platform, a single joist of the temple or dead-house still remained, its uprights richly carved. In the old days the high place was sedulously tended. No tree except the sacred banyan was suffered to encroach upon its grades, no dead leaf to rot upon the pavement. The stones were smoothly set, and I am told they were kept bright with oil. On all sides the guardians lay encamped in their subsidiary huts to watch and cleanse it. No other foot of man was suffered to draw near; only the priest, in the days of his running, came there to sleep – perhaps to dream of his ungodly errand; but, in the time of the feast, the clan trooped to the high place in a body, and each had his appointed seat. There were places for the chiefs, the drummers, the dancers, the women, and the priests. The drums – perhaps twenty strong, and some of them twelve feet high – continuously throbbed in time. In time the singers kept up their long-drawn, lugubrious, ululating song; in time, too, the dancers, tricked out in singular finery, stepped, leaped, swayed, and gesticulated – their plumed fingers fluttering in the air like butterflies. The sense of time, in all these ocean races, is extremely perfect; and I conceive in such a festival that almost every sound and movement fell in one. So much the more unanimously must have grown the agitation of the feasters; so much the more wild must have been the scene to any European who could have beheld them there, in the strong sun and the strong shadow of the banyan, rubbed with saffron to throw in a more high relief the arabesque of the tattoo; the women bleached by days of confinement to a complexion almost European; the chiefs crowned with silver plumes of old men’s beards and girt with kirtles of the hair of dead women. All manner of island food was meanwhile spread for the women and the commons; and, for those who were privileged to eat of it, there were carried up to the dead-house the baskets of long-pig. It is told that the feasts were long kept up; the people came from them brutishly exhausted with debauchery, and the chiefs heavy with their beastly food. There are certain sentiments which we call emphatically human – denying the honour of that name to those who lack them. In such feasts – particularly where the victim has been slain at home, and men banqueted on the poor clay of a comrade with whom they had played in infancy, or a woman whose favours they had shared – the whole body of these sentiments is outraged. To consider it too closely is to understand, if not to excuse, the fervours of self-righteous old ship-captains, who would man their guns, and open fire in passing, on a cannibal island.

And yet it was strange. There, upon the spot, as I stood under the high, dripping vault of the forest, with the young priest on the one hand, in his kilted gown, and the bright-eyed Marquesan schoolboy on the other, the whole business appeared infinitely distant, and fallen in the cold perspective and dry light of history. The bearing of the priest, perhaps, affected me. He smiled; he jested with the boy, the heir both of these feasters and their meat; he clapped his hands, and gave me a stave of one of the old, ill-omened choruses. Centuries might have come and gone since this slimy theatre was last in operation; and I beheld the place with no more emotion than I might have felt in visiting Stonehenge. In Hiva-oa, as I began to appreciate that the thing was still living and latent about my footsteps, and that it was still within the bounds of possibility that I might hear the cry of the trapped victim, my historic attitude entirely failed, and I was sensible of some repugnance for the natives. But here, too, the priests maintained their jocular attitude: rallying the cannibals as upon an eccentricity rather absurd than horrible; seeking, I should say, to shame them from the practice by good-natured ridicule, as we shame a child from stealing sugar. We may here recognise the temperate and sagacious mind of Bishop Dordillon.

CHAPTER XII – THE STORY OF A PLANTATION

Taahauku, on the south-westerly coast of the island of Hiva-oa – Tahuku, say the slovenly whites – may be called the port of Atuona. It is a narrow and small anchorage, set between low cliffy points, and opening above upon a woody valley: a little French fort, now disused and deserted, overhangs the valley and the inlet. Atuona itself, at the head of the next bay, is framed in a theatre of mountains, which dominate the more immediate settling of Taahauku and give the salient character of the scene. They are reckoned at no higher than four thousand feet; but Tahiti with eight thousand, and Hawaii with fifteen, can offer no such picture of abrupt, melancholy alps. In the morning, when the sun falls directly on their front, they stand like a vast wall: green to the summit, if by any chance the summit should be clear – water-courses here and there delineated on their face, as narrow as cracks. Towards afternoon, the light falls more obliquely, and the sculpture of the range comes in relief, huge gorges sinking into shadow, huge, tortuous buttresses standing edged with sun. At all hours of the day they strike the eye with some new beauty, and the mind with the same menacing gloom.

The mountains, dividing and deflecting the endless airy deluge of the Trade, are doubtless answerable for the climate. A strong draught of wind blew day and night over the anchorage. Day and night the same fantastic and attenuated clouds fled across the heavens, the same dusky cap of rain and vapour fell and rose on the mountain. The land-breezes came very strong and chill, and the sea, like the air, was in perpetual bustle. The swell crowded into the narrow anchorage like sheep into a fold; broke all along both sides, high on the one, low on the other; kept a certain blowhole sounding and smoking like a cannon; and spent itself at last upon the beach.

On the side away from Atuona, the sheltering promontory was a nursery of coco-trees. Some were mere infants, none had attained to any size, none had yet begun to shoot skyward with that whip-like shaft of the mature palm. In the young trees the colour alters with the age and growth. Now all is of a grass-like hue, infinitely dainty; next the rib grows golden, the fronds remaining green as ferns; and then, as the trunk continues to mount and to assume its final hue of grey, the fans put on manlier and more decided depths of verdure, stand out dark upon the distance, glisten against the sun, and flash like silver fountains in the assault of the wind. In this young wood of Taahauku, all these hues and combinations were exampled and repeated by the score. The trees grew pleasantly spaced upon a hilly sward, here and there interspersed with a rack for drying copra, or a tumble-down hut for storing it. Every here and there the stroller had a glimpse of the Casco tossing in the narrow anchorage below; and beyond he had ever before him the dark amphitheatre of the Atuona mountains and the cliffy bluff that closes it to seaward. The trade-wind moving in the fans made a ceaseless noise of summer rain; and from time to time, with the sound of a sudden and distant drum-beat, the surf would burst in a sea-cave.

At the upper end of the inlet, its low, cliffy lining sinks, at both sides, into a beach. A copra warehouse stands in the shadow of the shoreside trees, flitted about for ever by a clan of dwarfish swallows; and a line of rails on a high wooden staging bends back into the mouth of the valley. Walking on this, the new-landed traveller becomes aware of a broad fresh-water lagoon (one arm of which he crosses), and beyond, of a grove of noble palms, sheltering the house of the trader, Mr. Keane. Overhead, the cocos join in a continuous and lofty roof; blackbirds are heard lustily singing; the island cock springs his jubilant rattle and airs his golden plumage; cow-bells sound far and near in the grove; and when you sit in the broad verandah, lulled by this symphony, you may say to yourself, if you are able: ‘Better fifty years of Europe.’ Farther on, the floor of the valley is flat and green, and dotted here and there with stripling coco-palms. Through the midst, with many changes of music, the river trots and brawls; and along its course, where we should look for willows, puraos grow in clusters, and make shadowy pools after an angler’s heart. A vale more rich and peaceful, sweeter air, a sweeter voice of rural sounds, I have found nowhere. One circumstance alone might strike the experienced: here is a convenient beach, deep soil, good water, and yet nowhere any paepaes, nowhere any trace of island habitation.

It is but a few years since this valley was a place choked with jungle, the debatable land and battle-ground of cannibals. Two clans laid claim to it – neither could substantiate the claim, and the roads lay desert, or were only visited by men in arms. It is for this very reason that it wears now so smiling an appearance: cleared, planted, built upon, supplied with railways, boat-houses, and bath-houses. For, being no man’s land, it was the more readily ceded to a stranger. The stranger was Captain John Hart: Ima Hati, ‘Broken-arm,’ the natives call him, because when he first visited the islands his arm was in a sling. Captain Hart, a man of English birth, but an American subject, had conceived the idea of cotton culture in the Marquesas during the American War, and was at first rewarded with success. His plantation at Anaho was highly productive; island cotton fetched a high price, and the natives used to debate which was the stronger power, Ima Hati or the French: deciding in favour of the captain, because, though the French had the most ships, he had the more money.

He marked Taahauku for a suitable site, acquired it, and offered the superintendence to Mr. Robert Stewart, a Fifeshire man, already some time in the islands, who had just been ruined by a war on Tauata. Mr. Stewart was somewhat averse to the adventure, having some acquaintance with Atuona and its notorious chieftain, Moipu. He had once landed there, he told me, about dusk, and found the remains of a man and woman partly eaten. On his starting and sickening at the sight, one of Moipu’s young men picked up a human foot, and provocatively staring at the stranger, grinned and nibbled at the heel. None need be surprised if Mr. Stewart fled incontinently to the bush, lay there all night in a great horror of mind, and got off to sea again by daylight on the morrow. ‘It was always a bad place, Atuona,’ commented Mr. Stewart, in his homely Fifeshire voice. In spite of this dire introduction, he accepted the captain’s offer, was landed at Taahauku with three Chinamen, and proceeded to clear the jungle.

War was pursued at that time, almost without interval, between the men of Atuona and the men of Haamau; and one day, from the opposite sides of the valley, battle – or I should rather say the noise of battle – raged all the afternoon: the shots and insults of the opposing clans passing from hill to hill over the heads of Mr. Stewart and his Chinamen. There was no genuine fighting; it was like a bicker of schoolboys, only some fool had given the children guns. One man died of his exertions in running, the only casualty. With night the shots and insults ceased; the men of Haamau withdrew; and victory, on some occult principle, was scored to Moipu. Perhaps, in consequence, there came a day when Moipu made a feast, and a party from Haamau came under safe-conduct to eat of it. These passed early by Taahauku, and some of Moipu’s young men were there to be a guard of honour. They were not long gone before there came down from Haamau, a man, his wife, and a girl of twelve, their daughter, bringing fungus. Several Atuona lads were hanging round the store; but the day being one of truce none apprehended danger. The fungus was weighed and paid for; the man of Haamau proposed he should have his axe ground in the bargain; and Mr. Stewart demurring at the trouble, some of the Atuona lads offered to grind it for him, and set it on the wheel. While the axe was grinding, a friendly native whispered Mr. Stewart to have a care of himself, for there was trouble in hand; and, all at once, the man of Haamau was seized, and his head and arm stricken from his body, the head at one sweep of his own newly sharpened axe. In the first alert, the girl escaped among the cotton; and Mr. Stewart, having thrust the wife into the house and locked her in from the outside, supposed the affair was over. But the business had not passed without noise, and it reached the ears of an older girl who had loitered by the way, and who now came hastily down the valley, crying as she came for her father. Her, too, they seized and beheaded; I know not what they had done with the axe, it was a blunt knife that served their butcherly turn upon the girl; and the blood spurted in fountains and painted them from head to foot. Thus horrible from crime, the party returned to Atuona, carrying the heads to Moipu. It may be fancied how the feast broke up; but it is notable that the guests were honourably suffered to retire. These passed back through Taahauku in extreme disorder; a little after the valley began to be overrun with shouting and triumphing braves; and a letter of warning coming at the same time to Mr. Stewart, he and his Chinamen took refuge with the Protestant missionary in Atuona. That night the store was gutted, and the bodies cast in a pit and covered with leaves. Three days later the schooner had come in; and things appearing quieter, Mr. Stewart and the captain landed in Taahauku to compute the damage and to view the grave, which was already indicated by the stench. While they were so employed, a party of Moipu’s young men, decked with red flannel to indicate martial sentiments, came over the hills from Atuona, dug up the bodies, washed them in the river, and carried them away on sticks. That night the feast began.

Those who knew Mr. Stewart before this experience declare the man to be quite altered. He stuck, however, to his post; and somewhat later, when the plantation was already well established, and gave employment to sixty Chinamen and seventy natives, he found himself once more in dangerous times. The men of Haamau, it was reported, had sworn to plunder and erase the settlement; letters came continually from the Hawaiian missionary, who acted as intelligence department; and for six weeks Mr. Stewart and three other whites slept in the cotton-house at night in a rampart of bales, and (what was their best defence) ostentatiously practised rifle-shooting by day upon the beach. Natives were often there to watch them; the practice was excellent; and the assault was never delivered – if it ever was intended, which I doubt, for the natives are more famous for false rumours than for deeds of energy. I was told the late French war was a case in point; the tribes on the beach accusing those in the mountains of designs which they had never the hardihood to entertain. And the same testimony to their backwardness in open battle reached me from all sides. Captain Hart once landed after an engagement in a certain bay; one man had his hand hurt, an old woman and two children had been slain; and the captain improved the occasion by poulticing the hand, and taunting both sides upon so wretched an affair. It is true these wars were often merely formal – comparable with duels to the first blood. Captain Hart visited a bay where such a war was being carried on between two brothers, one of whom had been thought wanting in civility to the guests of the other. About one-half of the population served day about on alternate sides, so as to be well with each when the inevitable peace should follow. The forts of the belligerents were over against each other, and close by. Pigs were cooking. Well-oiled braves, with well-oiled muskets, strutted on the paepae or sat down to feast. No business, however needful, could be done, and all thoughts were supposed to be centred in this mockery of war. A few days later, by a regrettable accident, a man was killed; it was felt at once the thing had gone too far, and the quarrel was instantly patched up. But the more serious wars were prosecuted in a similar spirit; a gift of pigs and a feast made their inevitable end; the killing of a single man was a great victory, and the murder of defenceless solitaries counted a heroic deed.

The foot of the cliffs, about all these islands, is the place of fishing. Between Taahauku and Atuona we saw men, but chiefly women, some nearly naked, some in thin white or crimson dresses, perched in little surf-beat promontories – the brown precipice overhanging them, and the convolvulus overhanging that, as if to cut them off the more completely from assistance. There they would angle much of the morning; and as fast as they caught any fish, eat them, raw and living, where they stood. It was such helpless ones that the warriors from the opposite island of Tauata slew, and carried home and ate, and were thereupon accounted mighty men of valour. Of one such exploit I can give the account of an eye-witness. ‘Portuguese Joe,’ Mr. Keane’s cook, was once pulling an oar in an Atuona boat, when they spied a stranger in a canoe with some fish and a piece of tapu. The Atuona men cried upon him to draw near and have a smoke. He complied, because, I suppose, he had no choice; but he knew, poor devil, what he was coming to, and (as Joe said) ‘he didn’t seem to care about the smoke.’ A few questions followed, as to where he came from, and what was his business. These he must needs answer, as he must needs draw at the unwelcome pipe, his heart the while drying in his bosom. And then, of a sudden, a big fellow in Joe’s boat leaned over, plucked the stranger from his canoe, struck him with a knife in the neck – inward and downward, as Joe showed in pantomime more expressive than his words – and held him under water, like a fowl, until his struggles ceased. Whereupon the long-pig was hauled on board, the boat’s head turned about for Atuona, and these Marquesan braves pulled home rejoicing. Moipu was on the beach and rejoiced with them on their arrival. Poor Joe toiled at his oar that day with a white face, yet he had no fear for himself. ‘They were very good to me – gave me plenty grub: never wished to eat white man,’ said he.

If the most horrible experience was Mr. Stewart’s, it was Captain Hart himself who ran the nearest danger. He had bought a piece of land from Timau, chief of a neighbouring bay, and put some Chinese there to work. Visiting the station with one of the Godeffroys, he found his Chinamen trooping to the beach in terror: Timau had driven them out, seized their effects, and was in war attire with his young men. A boat was despatched to Taahauku for reinforcement; as they awaited her return, they could see, from the deck of the schooner, Timau and his young men dancing the war-dance on the hill-top till past twelve at night; and so soon as the boat came (bringing three gendarmes, armed with chassepots, two white men from Taahauku station, and some native warriors) the party set out to seize the chief before he should awake. Day was not come, and it was a very bright moonlight morning, when they reached the hill-top where (in a house of palm-leaves) Timau was sleeping off his debauch. The assailants were fully exposed, the interior of the hut quite dark; the position far from sound. The gendarmes knelt with their pieces ready, and Captain Hart advanced alone. As he drew near the door he heard the snap of a gun cocking from within, and in sheer self-defence – there being no other escape – sprang into the house and grappled Timau. ‘Timau, come with me!’ he cried. But Timau – a great fellow, his eyes blood-red with the abuse of kava, six foot three in stature – cast him on one side; and the captain, instantly expecting to be either shot or brained, discharged his pistol in the dark. When they carried Timau out at the door into the moonlight, he was already dead, and, upon this unlooked-for termination of their sally, the whites appeared to have lost all conduct, and retreated to the boats, fired upon by the natives as they went. Captain Hart, who almost rivals Bishop Dordillon in popularity, shared with him the policy of extreme indulgence to the natives, regarding them as children, making light of their defects, and constantly in favour of mild measures. The death of Timau has thus somewhat weighed upon his mind; the more so, as the chieftain’s musket was found in the house unloaded. To a less delicate conscience the matter will seem light. If a drunken savage elects to cock a fire-arm, a gentleman advancing towards him in the open cannot wait to make sure if it be charged.

I have touched on the captain’s popularity. It is one of the things that most strikes a stranger in the Marquesas. He comes instantly on two names, both new to him, both locally famous, both mentioned by all with affection and respect – the bishop’s and the captain’s. It gave me a strong desire to meet with the survivor, which was subsequently gratified – to the enrichment of these pages. Long after that again, in the Place Dolorous – Molokai – I came once more on the traces of that affectionate popularity. There was a blind white leper there, an old sailor – ‘an old tough,’ he called himself – who had long sailed among the eastern islands. Him I used to visit, and, being fresh from the scenes of his activity, gave him the news. This (in the true island style) was largely a chronicle of wrecks; and it chanced I mentioned the case of one not very successful captain, and how he had lost a vessel for Mr. Hart; thereupon the blind leper broke forth in lamentation. ‘Did he lose a ship of John Hart’s?’ he cried; ‘poor John Hart! Well, I’m sorry it was Hart’s,’ with needless force of epithet, which I neglect to reproduce.

Perhaps, if Captain Hart’s affairs had continued to prosper, his popularity might have been different. Success wins glory, but it kills affection, which misfortune fosters. And the misfortune which overtook the captain’s enterprise was truly singular. He was at the top of his career. Ile Masse belonged to him, given by the French as an indemnity for the robberies at Taahauku. But the Ile Masse was only suitable for cattle; and his two chief stations were Anaho, in Nuka-hiva, facing the north-east, and Taahauku in Hiva-oa, some hundred miles to the southward, and facing the south-west. Both these were on the same day swept by a tidal wave, which was not felt in any other bay or island of the group. The south coast of Hiva-oa was bestrewn with building timber and camphor-wood chests, containing goods; which, on the promise of a reasonable salvage, the natives very honestly brought back, the chests apparently not opened, and some of the wood after it had been built into their houses. But the recovery of such jetsam could not affect the result. It was impossible the captain should withstand this partiality of fortune; and with his fall the prosperity of the Marquesas ended. Anaho is truly extinct, Taahauku but a shadow of itself; nor has any new plantation arisen in their stead.

CHAPTER XIII – CHARACTERS

There was a certain traffic in our anchorage at Atuona; different indeed from the dead inertia and quiescence of the sister island, Nuka-hiva. Sails were seen steering from its mouth; now it would be a whale-boat manned with native rowdies, and heavy with copra for sale; now perhaps a single canoe come after commodities to buy. The anchorage was besides frequented by fishers; not only the lone females perched in niches of the cliff, but whole parties, who would sometimes camp and build a fire upon the beach, and sometimes lie in their canoes in the midst of the haven and jump by turns in the water; which they would cast eight or nine feet high, to drive, as we supposed, the fish into their nets. The goods the purchasers came to buy were sometimes quaint. I remarked one outrigger returning with a single ham swung from a pole in the stern. And one day there came into Mr. Keane’s store a charming lad, excellently mannered, speaking French correctly though with a babyish accent; very handsome too, and much of a dandy, as was shown not only in his shining raiment, but by the nature of his purchases. These were five ship-biscuits, a bottle of scent, and two balls of washing blue. He was from Tauata, whither he returned the same night in an outrigger, daring the deep with these young-ladyish treasures. The gross of the native passengers were more ill-favoured: tall, powerful fellows, well tattooed, and with disquieting manners. Something coarse and jeering distinguished them, and I was often reminded of the slums of some great city. One night, as dusk was falling, a whale-boat put in on that part of the beach where I chanced to be alone. Six or seven ruffianly fellows scrambled out; all had enough English to give me ‘good-bye,’ which was the ordinary salutation; or ‘good-morning,’ which they seemed to regard as an intensitive; jests followed, they surrounded me with harsh laughter and rude looks, and I was glad to move away. I had not yet encountered Mr. Stewart, or I should have been reminded of his first landing at Atuona and the humorist who nibbled at the heel. But their neighbourhood depressed me; and I felt, if I had been there a castaway and out of reach of help, my heart would have been sick.

Nor was the traffic altogether native. While we lay in the anchorage there befell a strange coincidence. A schooner was observed at sea and aiming to enter. We knew all the schooners in the group, but this appeared larger than any; she was rigged, besides, after the English manner; and, coming to an anchor some way outside the Casco, showed at last the blue ensign. There were at that time, according to rumour, no fewer than four yachts in the Pacific; but it was strange that any two of them should thus lie side by side in that outlandish inlet: stranger still that in the owner of the Nyanza, Captain Dewar, I should find a man of the same country and the same county with myself, and one whom I had seen walking as a boy on the shores of the Alpes Maritimes.

We had besides a white visitor from shore, who came and departed in a crowded whale-boat manned by natives; having read of yachts in the Sunday papers, and being fired with the desire to see one. Captain Chase, they called him, an old whaler-man, thickset and white-bearded, with a strong Indiana drawl; years old in the country, a good backer in battle, and one of those dead shots whose practice at the target struck terror in the braves of Haamau. Captain Chase dwelt farther east in a bay called Hanamate, with a Mr. M’Callum; or rather they had dwelt together once, and were now amicably separated. The captain is to be found near one end of the bay, in a wreck of a house, and waited on by a Chinese. At the point of the opposing corner another habitation stands on a tall paepae. The surf runs there exceeding heavy, seas of seven and eight feet high bursting under the walls of the house, which is thus continually filled with their clamour, and rendered fit only for solitary, or at least for silent, inmates. Here it is that Mr. M’Callum, with a Shakespeare and a Burns, enjoys the society of the breakers. His name and his Burns testify to Scottish blood; but he is an American born, somewhere far east; followed the trade of a ship-carpenter; and was long employed, the captain of a hundred Indians, breaking up wrecks about Cape Flattery. Many of the whites who are to be found scattered in the South Seas represent the more artistic portion of their class; and not only enjoy the poetry of that new life, but came there on purpose to enjoy it. I have been shipmates with a man, no longer young, who sailed upon that voyage, his first time to sea, for the mere love of Samoa; and it was a few letters in a newspaper that sent him on that pilgrimage. Mr. M’Callum was another instance of the same. He had read of the South Seas; loved to read of them; and let their image fasten in his heart: till at length he could refrain no longer – must set forth, a new Rudel, for that unseen homeland – and has now dwelt for years in Hiva-oa, and will lay his bones there in the end with full content; having no desire to behold again the places of his boyhood, only, perhaps – once, before he dies – the rude and wintry landscape of Cape Flattery. Yet he is an active man, full of schemes; has bought land of the natives; has planted five thousand coco-palms; has a desert island in his eye, which he desires to lease, and a schooner in the stocks, which he has laid and built himself, and even hopes to finish. Mr. M’Callum and I did not meet, but, like gallant troubadours, corresponded in verse. I hope he will not consider it a breach of copyright if I give here a specimen of his muse. He and Bishop Dordillon are the two European bards of the Marquesas.

‘Sail, ho! Ahoy! Casco,
First among the pleasure fleet
That came around to greet
These isles from San Francisco,

And first, too; only one
Among the literary men
That this way has ever been —
Welcome, then, to Stevenson.

Please not offended be
At this little notice
Of the Casco, Captain Otis,
With the novelist’s family.

Avoir une voyage magnifical
Is our wish sincere,
That you’ll have from here
Allant sur la Grande Pacifical.’

But our chief visitor was one Mapiao, a great Tahuku – which seems to mean priest, wizard, tattooer, practiser of any art, or, in a word, esoteric person – and a man famed for his eloquence on public occasions and witty talk in private. His first appearance was typical of the man. He came down clamorous to the eastern landing, where the surf was running very high; scorned all our signals to go round the bay; carried his point, was brought aboard at some hazard to our skiff, and set down in one corner of the cockpit to his appointed task. He had been hired, as one cunning in the art, to make my old men’s beards into a wreath: what a wreath for Celia’s arbour! His own beard (which he carried, for greater safety, in a sailor’s knot) was not merely the adornment of his age, but a substantial piece of property. One hundred dollars was the estimated value; and as Brother Michel never knew a native to deposit a greater sum with Bishop Dordillon, our friend was a rich man in virtue of his chin. He had something of an East Indian cast, but taller and stronger: his nose hooked, his face narrow, his forehead very high, the whole elaborately tattooed. I may say I have never entertained a guest so trying. In the least particular he must be waited on; he would not go to the scuttle-butt for water; he would not even reach to get the glass, it must be given him in his hand; if aid were denied him, he would fold his arms, bow his head, and go without: only the work would suffer. Early the first forenoon he called aloud for biscuit and salmon; biscuit and ham were brought; he looked on them inscrutably, and signed they should be set aside. A number of considerations crowded on my mind; how the sort of work on which he was engaged was probably tapu in a high degree; should by rights, perhaps, be transacted on a tapu platform which no female might approach; and it was possible that fish might be the essential diet. Some salted fish I therefore brought him, and along with that a glass of rum: at sight of which Mapiao displayed extraordinary animation, pointed to the zenith, made a long speech in which I picked up umati– the word for the sun – and signed to me once more to place these dainties out of reach. At last I had understood, and every day the programme was the same. At an early period of the morning his dinner must be set forth on the roof of the house and at a proper distance, full in view but just out of reach; and not until the fit hour, which was the point of noon, would the artificer partake. This solemnity was the cause of an absurd misadventure. He was seated plaiting, as usual, at the beards, his dinner arrayed on the roof, and not far off a glass of water standing. It appears he desired to drink; was of course far too great a gentleman to rise and get the water for himself; and spying Mrs. Stevenson, imperiously signed to her to hand it. The signal was misunderstood; Mrs. Stevenson was, by this time, prepared for any eccentricity on the part of our guest; and instead of passing him the water, flung his dinner overboard. I must do Mapiao justice: all laughed, but his laughter rang the loudest.

These troubles of service were at worst occasional; the embarrassment of the man’s talk incessant. He was plainly a practised conversationalist; the nicety of his inflections, the elegance of his gestures, and the fine play of his expression, told us that. We, meanwhile, sat like aliens in a playhouse; we could see the actors were upon some material business and performing well, but the plot of the drama remained undiscoverable. Names of places, the name of Captain Hart, occasional disconnected words, tantalised without enlightening us; and the less we understood, the more gallantly, the more copiously, and with still the more explanatory gestures, Mapiao returned to the assault. We could see his vanity was on the rack; being come to a place where that fine jewel of his conversational talent could earn him no respect; and he had times of despair when he desisted from the endeavour, and instants of irritation when he regarded us with unconcealed contempt. Yet for me, as the practitioner of some kindred mystery to his own, he manifested to the last a measure of respect. As we sat under the awning in opposite corners of the cockpit, he braiding hairs from dead men’s chins, I forming runes upon a sheet of folio paper, he would nod across to me as one Tahuku to another, or, crossing the cockpit, study for a while my shapeless scrawl and encourage me with a heartfelt ‘mitai! – good!’ So might a deaf painter sympathise far off with a musician, as the slave and master of some uncomprehended and yet kindred art. A silly trade, he doubtless considered it; but a man must make allowance for barbarians —chaque pays a ses coutumes– and he felt the principle was there.