The Pacific Triangle

For twenty miles we glided on through cane plantations, banana- and cocoanut-trees, and miniature palisades here and there rising to the dignity of hills. We landed, toward noon, at a village which stood on a little plateau,—quiet, self-satisfied, though in no way elaborate. The best of the huts stood against the hill across the "street" formed by two rows of thatch-roofed and leaf-walled huts. It belonged to the native Christian teacher. He turned it over to us, himself and his wife and baby disappearing while we lunched. Much of our repast remaining, the missionary offered it to the teacher, but I noticed that he looked displeased and turned the platter over to the flock of children which had gathered outside,—a brood of little fellows, their bellies bulging out before them, not even the shadow of a garment covering their nakedness.

I returned to the hut a little later for my camera, not knowing that any one was there. Inside, in one corner, lay the teacher's wife, stretched face downward, nursing her baby, which lay on its back upon the soft mats. She smiled, slightly embarrassed, and I withdrew. Here, then, was the place where civilization and savagery met.

There were few Fijians in the village, mostly children and several old women. A Solomon Islander, who had got there during the days when blackbirding or kidnapping was common, moved among them. He had quite forgotten his own language and could not understand Mr. Ryecroft when the missionary spoke to him. An elderly man beckoned to me from his hut and there offered to sell me a heavy, ebony carved club that could kill an ox, swearing by all the taboos that it was a sacred club and had killed many a man in his father's time.

A narrow path climbing the hill close behind the village led us to a view over the long sweep of the river and its valley. The utmost of peace and tranquillity hung, without a tremor, below us. Twenty huts fringed the plateau, forming a vague ellipse, interwoven with lovely salvias, coleuses, and begonias. The village seemed to have been caught in the crook of the river, while a field of sugar-cane filled the plain across the stream, the shaggy mountains quartering it from the rear. Distant, reaching toward the sun, ranged the mountains from which the river is daily born anew.

As our launch chugged steadily, easily down-stream, and the evening shadows overstepped the sun, Fiji emerged fresh and sweet as I had not seen it before. The missionaries, till then sober and reserved, relaxed, the men's heads in the laps of their wives. Sentimental songs of long ago, like a stream of soft desire through the years, supplanted precept in their minds, and I realized for the first time why some men chose to be missionaries. It was to them no hardship. The trials and sufferings were romance to their natures, and the giving up of everything for Christ was after all only living out that world-old truism that in order to have life one must be ready to surrender it.

8

Next day Mr. Waterhouse and I wandered about the village of the sugar factory. At the bidding of several minor chiefs who had described a circle on the mats, we entered one of the dark huts by way of a low door. In a corner a woman tended the open fire, and near an opening a girl sat munching. The room was thick with smoke, the thin reeds supporting the roof glistening with soot. Everything was in order and according to form. They were making kava (or ava or yangana), the native drink. This used to be the work of the chieftain's daughter, who ground the ava root with her teeth and then mixed it with water. The law doesn't permit this now; so it is crushed in a mortar (tonoa). Specialization has reached out its tentacles even to this place, so that now the captain of this industry is an Indian.

The ava mixed, it was passed round in a well-scraped cocoanut-shell cut in half. As guests we were offered the first drink. Extremely bitter, it is nevertheless refreshing. After I made a pretense of drinking, the bowl was passed to the most respected chief. With gracious self-restraint he declined it. "This is too full. You have given me altogether too much." A little bit of it was poured back, and he drank it with one gulp. He would really have liked twice as much, not half, but there is more modesty and decorum among savages than we imagine. In fact, our conventions are often only atrophied taboos.

But the women, not so handsome nor so elegantly coifed as the men, were excluded from a share in the toast. They were not even part of the entertainment. The sexes seldom meet in any form of social intercourse. The boys never flirt with the girls, nor do they ever seem to notice them. In public there is a never-diminishing distance between them. A world without love-making, primitive life is outwardly not so romantic as is ours. The "romance" is generally that of the foreigner with the native women, not among the natives themselves.

The daughter of the biggest living Fijian chief wandered about like an outcast. She wore a red Mother-Hubbard gown, and nothing else. Her hair hung down to her shoulders. Having gone through the process of discoloration by the application of lime, according to the custom among the natives in the tropics, it was reddish and stiff, but, being long, had none of the leonine quality of the men's hair. Andi Cacarini (Fijian for Katherine), daughter of a modern chief, spoke fairly good English. She wasn't exactly ashamed, but just shy. The better class of Fijians, they who have come in contact with white people, all manifest a timid reticence. Andi Cacarini was shy, but hardly what one could call bashful or fastidious. She posed for me as though an artist's model, not at all ungraceful in her carriage or her walk.

The male Fijian is extremely timid, but none the less fastidious. The care with which he trains and curls his hair would serve as an object-lesson to the impatient husband of the vainest of white women. This doesn't mean that the Fijian man is effeminate in his ways, but he is particular about his hair. The process of discoloring it is exact. A mixture of burnt coral with water makes a fine substitute for soap. When washed out and dried, the hair is curled and combed and anointed. From the point of view of sanitation, the treatment is excellent, and from that of art—just watch the proud male pass down the road!

No matter where one goes in Fiji—or any of the South Sea Islands—the dance goes with one. Here at Davuilevu one afternoon in the hot, scorching sun, the natives gathered on the turf for merrymaking. It was no special holiday, no unusual event. To our way of thinking it is a tame sort of dance they do. We hear much of the freedom between the sexes in the tropics, and one gains the impression that there are absolutely no taboos. But just as there is nothing in all Japan—however delightful—to compensate the child, or even grown-ups, for the lack of the kiss, so none of the Fijian dances fill that same emotional requirement which with us is secured through the embrace of men and women in the dance. From the Fijian point of view, the whirling of couples about together must be extremely immodest, if not immoral.

Sitting in a double row, one in front of the other, were oiled and garlanded Fijians. Behind them and in a circle sat a number of singers and lali-players. As they began beating time, the oiled natives began to move from side to side rhythmically. Their arms and bodies jerked in a most fascinating and interpretative manner. No voices in the wide world are lovelier than the voices of Fijians in chorus; no other music issues so purely as the Fijian music from the depths of racial experience. Sometimes the dancers swung half-way round from side to side, with arms akimbo, or extended their arms in all directions, clapping their hands while chanting in soothing, melodious deep tones.

Judging from what I heard of the music of the Tongans, the Samoans, and the Fijians, I give the prize to the Fijians for richness of tone. More primitive than the plaintive Tongans, the Fijian music is a weird combination of the intellectual, the martial, and the industrial,—more fascinating than the passionate, voluptuous tunes and dances of the Samoans and the Hawaiians. The Polynesians, probably because of their close kinship with the Europeans, are much more sentimental in their music. The Fijian is more vigorous and to me more truly artistic.

No study, it seems to me, would throw more light on the history and unity of the human race than that of the dance and music. Why two races so far apart as the Japanese and the Maories of New Zealand should be so strikingly alike in their cruder dances, is hard to say. And the Fijians seem in some way the link between these two. The Fijian doubtless inherits some of his musical qualities from his negroid mixture, but he has certainly improved upon it if that is so. He has no regrets, no sentimental longings, and in consequence his songs are free from racial affectation.

The Fijians always sing. The instant the day's work is done and groups form they begin to sing. Half a dozen of them sit down and cross their legs before them, each places a stick so that one end rests lightly on one toe, the other on the ground; and while they tap upon these sticks, others sing and clap hands, swaying in an enchantment of loveliness. One carries the melody in a strained tenor, the others support him with a bass drawl. Once in a while an instrument is secured, as a flute, and the ensemble is complete. Even the tapping on the stick becomes instrumental in its quality.

As the day draws to a close, from the cane-fields smoke rises in all directions. The plantation workers have gathered piles of cane refuse for destruction. Like miniature volcanoes, these, with the coming of darkness, shine in the lightless night. It makes one slightly sad, this clearing away of the remnants of daily toil, this purification by fire. Then the sound of that other lali (the hollow tree-trunk), once the war-alarum or call to a cannibal feast, now at Davuilevu the invitation to prayer, the dampness, and the sense of crowding things in growth,—this is what will ever remain vivid to me.

9

Poor untroubled Fijians! This simple love of harmony, a majestic sense of force and brutality,—yet, withal, so naïve, withal so easily satisfied, so easily led. Once a foreigner met a native who seemed in great haste and trembling. The native inquired the time, in dread lest he miss the launch for Suva. In his hand he carried a warrant for his own arrest, with instructions to present himself at jail. When the foreigner told him that it was up to the jailer to worry about it, he seemed greatly shocked. One of the missionaries had been asked to keep his eye on a friend's house. In the absence of the owner, the missionary found a Fijian in the act of burglarizing. When questioned it was found that the native wanted to get into jail, where he was sure of three meals and shade, without worry. This is almost worthy of civilized man, by whom it is perhaps more commonly practised.

But the kind of jail in which men were at that time incarcerated was not enough to frighten the most liberty-loving individual. Because of the humidity and dampness, the structure was left open on one side, only three substantial walls and a roof being practical. Before the white man got full control and the native had some iron injected into his nature, it was not an arduous life the prisoners led. The missionary told me that once the head jailer was found sitting out of sight, with the officer in charge of the prisoners, tilting his chair against the wall of the jail. The prisoners had been ordered to labor. The officer in charge was to execute the command. Between puffs of tobacco, he would shout: "Up shot!" and rest a while; then "Down shot!"—more rest. Not a prisoner moved a muscle, the weights never rose from the ground. The men were deep within the shadows. The period of punishment over, they were ordered into their heaven of still more rest and more shade.

From our way of thinking, these are flagrant deceptions. But to the Fijian (and to most South Sea races) the inducements for greater exertion are simply non-existent. His revelries have been tabooed, his wars have been stopped, his native arts are in constant competition with cheap importations from our commercialized, industrialized world. What is there, then, for him to do? Little wonder that his native indifference to life is growing upon him. His conception of life after death never held many horrors. Even in the fierce old days it was easy for a Fijian to announce most casually that he would die at eight o'clock the following day. He would be oiled and made ready, and at the stated time he died. Most likely a state of catalepsy, but he was buried and none thought a second time about it. One boy was recently roused from such a condition and still lives.

The only means of counteracting this apathy are education and the awakening of ambition through manual training and the teaching of trades. This, the head of the mission told me, was his main object. Missionary efforts, according to one man, were directed more to this purpose than to the inculcation of any special religious precepts. And there is no question that that will work. The will to live may yet spring afresh in the Fijian.

From the nucleus formed by the mission is growing a more elaborate educational system. Recently the several existing schools have been amalgamated under a new ordinance. A proposal in reference to a more efficient system of vernacular or sub-primary schools was embodied in a bill put before the legislative council. A more satisfactory method of training teachers was deliberated upon. The Fijians are, it is seen, outgrowing the kindergarten stage, but the grown-ups are largely children still.

10

A fortnight after I landed in Suva I was steaming for Levuka, the former capital of the islands, situated on a much smaller land-drop not many hours' journey away. These are the only two important ports in the group, and inter-island vessels seldom go to one without visiting the other. Levuka is a much prettier place than Suva. Its little clusters of homes and buildings seem to have dug their heels into the hillside to keep from sliding into the sea.

Along the shore to the left stood a group of Fijian huts,—a suburb of Levuka, no doubt. Only a few old women were at home, and one old man. Nothing in the wide world is more restful to one's spirit than to arrive at a village which is deserted of toilers. Nothing is more symbolic of the true nature of home, the village being more than an isolated home, but a composite of the home spirit which is not tainted by any evidence of barter and trade.

On the other side of Levuka, however, was an altogether different kind of village, that of the shipwrights. Upon dry-docks stood the skeletons of ships, fashioned with hands of love and ambition. In such vessels these ancient rovers of the sea wandered from island to island, learning, teaching, mixing, and disturbing the sweetness of nature, with which no race on earth was more blessed.

The Atua, on which I had sailed from Suva, was a fairly large inter-island steamer that made the rounds of all the important groups. She was bound for Samoa, whither I had determined to go. There is no better opportunity of getting a glimpse of the contrast between the natives of the various South Sea islands than on board one of these inter-island vessels. They are generally manned by the natives of one of the groups,—in this case, the Fijians. These men handle the cargo at all ports, and remain on board until the vessel returns to Fiji en route to the Antipodes. They feed and sleep on the open deck and make themselves as happy and as noisy as they can. A gasoline tin of tea, baked potatoes, hard biscuit, and a chunk of fat meat, which is all placed before them on the dirty deck (they are given no napkins),—that is Fijian joy.

After their work, which in port sometimes keeps them up till the morning hours, these strange creatures, untroubled by thought, stretch themselves on the wooden hatchway and sleep. There I found them at half-past five in the morning, all covered with the one large sheet of canvas and never a nose poking out. Air! Perhaps they got some through a little hole in the great sheet. Some stood and slept like tired, overworked horses.

One queer Fijian with turbaned head grinned in imitation of none other than himself, a vague, undefined curiosity rolling about in his skull. He followed me everywhere, his white eyes staring and his mouth wide open. Here was a future Fijian statesman in the process of formation. His nebular, chaotic mentality was taking note of a creature as far removed from his understanding as a star from his reach.

One white soldier, an elderly man, wished to protect himself from the wind, and asked a Fijian to haul over a piece of canvas. The black man did so, but when the boatswain saw it, he was enraged. The Fijian took all the scolding, said never a word, and quickly replaced the sheet. As the boatswain moved away, the soldier handed the native a cigarette, saying: "Have one of these, old sport. One must expect reverses in war." The native grinned and felt the row was worth while.

There were Tongans, Indians, Samoans, and whites on board, and though these are nearer kin to us, I liked the Fijians most. Yet the Tongans are an attractive lot, refined in feature, in manner, and in person. Perhaps that is why they have the distinction of being the only South Sea people with their own kingdom, a cabinet, and a parliament.

The noise the Fijians make while in port is excruciating. It is something unclassifiable. They roll their r's, shout as though mad with anger, and then burst out in childish laughter at nothing. These boyish barbarians enjoy themselves much more in yelling than they would in chorus with a Caruso. How torrential is the stream of invective which issues against some fellow-laborer! With what a terrific crash it falls upon its victim! But how utter the disappointment when, after one has expectantly waited for a scrap, a gurgle of hilarity breaks from the throats which the moment before seemed such sirens of hate and malice!

And so they toil, happy to appear important, busy, honestly busy, loading the thousands of crates of green bananas, the cargo which passes to and fro. Happier than the happiest, sharing the scraps of a meal without the growl so common among our sailors, each always seems to get just what he wants and helps in the distribution of the portions to the others. The missus never bothers him, no matter how long he is away, and instantly labor ceases the group is "spiritualized" into a singing society and the racial opera is in full swing.

I had anticipated relief at their absence when the steamer set off for the colder regions south. Yet something pleasant was gone out of life the moment the ship steamed out. The sailors moved about like pale ghosts who had mechanically wandered back to a joyless life. The white man's virtues are his burdens. His tasks are done so that he may purchase pleasure. The ship was orderly, everything took its place, even the cursing and yelling came within control. We were heading again for civilization.

I felt somewhat like the old folks after their wish had rid the town of all mischievous little boys, and my heart strained back for an inward glimpse of the life behind. The smell of mold and copra returned; the damp beds; the cool, clear night air; the moonlight upon the shallow reefs; dappled gray breakers, playing upon the shore as upon a child's ocean; in the dark, along Victoria Parade, the shuffle of bare feet in the dust, the dim figures of tall, bushy-haired men and slim, wiry Hindus; the thud of heeled boots on the dry earth. And far off there, the sound of the lali, the singing of deep voices, the vision of an earthly paradise,—shattered by the sighting of land ahead.

CHAPTER V
THE SENTIMENTAL SAMOANS

There were big, burly men and broad, sprawling women, half-naked and asleep. One could see at a glance that they had been spoiled by the attention they had received while on exhibition at the fair, but the freedom of life among third-class passengers somewhat softened the acquired stiffness, and they relaxed again into native ways. Hour by hour, as the vessel moved southward, they seemed to come back to life, to thaw out as it were, while we were wilting by degrees.

The scene was one which could have been found only in tropical waters under the burning sun. Smoke, bare feet, nakedness, people fat with the sprawly fatness which is the style of the South Seas, unwashed sailors,—a medley of people and cargo and steamer stench. But also of the sweetly monotonous song of the Samoan girl, the swishing of the water against the nose of the ship in the twilight without, and the steady push of the vessel toward the equator.

I whiled away many a pleasant hour, learning a few of the native words in song and gossip. It is hard to distinguish one native from the other at first, but Fulaanu stood out above the rest like a creature over-imbued with good-nature. She was flat, flabby, with a drawl in speech that had the effect not only in her voice but her entire bearing of a leaning Tower of Pisa. Her body bent backward, her head was tilted up, and her long, prominent nose also slanted almost with pride. She was an enormous girl, plain, soft, with absolutely no fighting-spirit in her, but she stood her ground against all masculine advances with a charm that was in itself teasingly alluring. She was always flanked on each side by a sailor. They pretended to teach her the ukulele, they proffered English lessons, they found one excuse after another for being near her, and she never shooed them away; but I'd swear by all the gods that not one of them ever more than held her hand or leaned lovingly against her.

Yet Fulaanu was as sentimental a maiden as I have ever laid eyes on. She was constantly drawling some sentimental song she had learned in California, the ukulele was seldom out of her hands, she never joined in any of the card games going on constantly roundabout her, and she was always ready to swap songs with any one willing to teach her.

"I teach you my language," she said to me, and slowly, with twinkling eyes, she pronounced certain words which I repeated. We had often taught French to our boys at our little school in California in that way,—the Marseillaise, for instance,—and the method was not strange to me. She used the song method, too, an old English song that was just then the rage in Samoa. The English words run somewhat like this:

And you will take my hand
As you did when you took my name;
But it's only a beautiful picture,
In a beautiful golden frame.

I'm sure I have them all muddled, but let me hum this tune to myself and immediately Fulaanu, the hold, Fiji, Samoa, and all the scents and sounds of savagedom come instantly to my mind. For everywhere I went they were singing this song, through their noses but with all the sentimental ardor of the young flapper; as at a summer resort in America when a new song hit has been made, the sound of it is heard from delivery boy to housemaid and as many different renderings of it as individual temperament demands.

There was Setu, too,—tall, straight, with that easy grace known only among people free of clothes. Setu spoke English very well, and was as companionable a chap as one could pick up in many a mile. But Setu's heart was not his own; he stood guardian over a treasure he had found in San Francisco. Not an American girl, no, sir! These savage boys did not play the devil in our land as our savages do in theirs. But Setu was the personification of chivalry, and, what was more, he was in love. To look at him and then at her was to despair of human instinct of natural selection. How an Apollo of his excellence should have been unable to find a more handsome objet d'amour, I cannot imagine. She was short, well rounded, with a head as square as Fulaanu's was oblong, and a nose as snubby as Fulaanu's was romanesque. She was evidently committed, body and soul, to Setu for she was as devoid of charm for the others as Fulaanu was full of it. And so all day long, Setu and his sweetheart hugged each other in a corner, as oblivious of the presence of a ship-load of people as though they had been ensconced in a hut of their own. They were evidently taking advantage of proximity to civilization, for such immodest behavior is not frequent in the tropics. Civilization had taught the savages some things at least. Whenever Setu was free from love-making, he would spare a moment to me, and on those rare occasions he stirred my spirit with promises of guidance in his native island that threatened to exhaust my funds.

The romantic associations we have with the South Seas were in this group reversed, for to these primitive people the greatest romance imaginable came with their journey to America. There young people from different islands met and fell in love with one another; there, under the benign influence of American spooning, one couple was married, and there their first baby was born,—an American subject, brought back to Pago Pago (American Samoa) to resume his citizenship. There they learned true modesty, which comprised stockings and heavy boys' shoes; the art of playing solitaire, in which one fat, matronly-looking woman indulged all day as though she had been brought along as chaperon and felt herself considerably out of it; and even en route for home they were learning the art of striking by calculation and without passion or frenzy.

I was sitting on the hatch with Fulaanu, who was strumming away on her ukulele, when a ring was formed in the middle of the hold and a young white man began boxing with a Samoan. The white boxer was obviously an amateur, bearing himself with all the unpleasant mannerisms of his profession,—a haughty, pugnacious, overbearing self-conceit. He had every advantage in training over his antagonist, whom he peppered vigorously. He kept it up when it was evident that the young Samoan was going under. One last blow and the fellow doubled over, bleeding from nose and mouth. It took ten minutes to bring him round. In the meanwhile, the victor of the unfair bout strutted around as though he had accomplished something remarkable.

It was interesting to see the effect this had on the "primitive" Samoans. There was consternation among them; a hush came over the hold. The vibration of the steamer and the splashing of the water against its iron side alone broke the stillness. The Samoan girls, though they did not grow hysterical, were most decidedly displeased, turning in disgust from the sight of blood. Yet according to our notions they are primitive, and the fact is that a few generations ago they were savages.

But they were not long in distress. The spell of the equatorial sun was upon them, and they soon relaxed. There upon mats, as in their own huts, lay rows of fat, large, voluptuous men and women; nor was there even a rope to separate the sexes as in an up-to-date Japanese bath. They seemed to sleep all day, in shifts governed by impulse only. A woman would rise and move about a while, then go back to lounge again. Enormous, broad-shouldered and black mustached men would snore gently, rise and inspect life, and decide that slumber was better for one's soul. But Fulaanu lounged with her ukulele, surrounded by amorous sailors who gazed longingly into her eyes.

One night we arranged for a meeting of the "classes." We promised the Samoans a good collection if they would come and dance for us on deck. We invited the first-class folk to come, too. They stood as far to one side of us as was consonant with first-class dignity represented by an extra few pounds sterling in the price of the ticket. But for a moment we forgot that there were class and race in the world.

It was not one of those interminable revelries one reads about, that begin with twilight and end with twilight. On the contrary, it was a little squall of entertainment, one that breaks out of a clear sky and leaves the sky just as clear in a trice. There was no occasion for self-expression here. They had been asked to dance for our entertainment, not for theirs. There we stood, ready to applaud; there they were, ready to be applauded, to receive the collection promised. It was another little thing they had picked up in our world, from our civilization,—the commercialization of art. Our artists, scribes, and entertainers have been considerably raised above prostitution of their talents by a certain commercialization, by the translation of their worth in dollars and cents; and we need a little more of it to free art from bondage to patronage. But in the tropics, where the dance and jollity are no private matters, there is something sterile in commercialization. No doubt to the natives there is little difference between a woman giving herself for gain and a man dancing for the money there is in it without the whole group becoming part of the performance: the dancer feels that his purchaser, his public, is cold and unresponsive. And so it seemed to me at this dance. They finished, they expected their money, they got it and departed, and there seemed something immoral to me in the exploitation of their emotions.

What a different lot they were one night when I visited the little house they rented in Suva while waiting for the Atua to arrive from New Zealand and take them on to Samoa. There it was song and dance out of sheer ecstasy: life was so full. They were again in their home atmosphere, and their voices only helped swell the volume of song which issued forth everywhere about,—an electrification of humanity all along the line, in village after village.

They hung about the pier before sailing for Samoa till after midnight, singing sentimental songs and hobnobbing with the Fijians. The Fijian constable joined them with a flute, and the lot of them tried to drown out the voices of the natives loading and unloading cargo. Not until notice was given that the ship was about to get under steam did they think of going aboard. They looked as though ready for rest, but by no means dissipated, by no means weary. The spell of song was still upon them.

When we woke next morning, we were tied up to a pier at the foot of the hills of Levuka. But I have already dwelt upon the features of this former capital, and am only concerned with it here as it was reflected in the eyes of the Samoans. Levuka to me was one thing; to them it was quite another. The moldy little stores afforded them more interest than the village to the left, or the shipyards to the right which were to my Western notions commendable.

I followed in the wake of these gliding natives as we left the steamer. They looked neither to the right nor to the left, but wended their ways, like cattle in the pasture, straight toward the shops. Into one and out the other they went, bargaining, pricing, buying little trinkets and simple cloths, chatting with the Fijians as though friends of old.

Setu's sweetheart and the pretty mother of the young American citizen, who was left in the care of the fat "chaperon," set off by themselves through the one and only street of Levuka. It was obvious that they were quite aware of whither they were going,—so direct was their journey. My curiosity was roused and I wandered along with them. They said never a word to me, nor objected to my presence. We turned to the left, off into a side street that began to insinuate its way along the bed of a stream lined with wooden huts and shacks. Some of these were fairly well constructed, with verandas, like the houses of a miniature American town, garlanded in flowers. Just above the village, where the stream began to emerge from behind a rocky little gorge, the two women turned in at a gate to a private cottage. A bridge led across the stream to the little house, the veranda of which extended slightly over the stream. Beneath, in a corner formed by a projecting boulder, lay a quiet little pool of water—clear, cool, fresh and deep.

Without asking permission from the owners, the women began slowly, cautiously to wade into the pool. Seeing that I had no thought of going, they put modesty aside, slipped the loose garments down to their waists and immersed themselves up to their necks. One of them was tattooed from below her breasts to her hips; the other's breasts alone bore these designs. They dipped and rose, splashed and spluttered, but there was none of that intimacy with their own flesh which is the essence of cleanliness and passion in our world. There was no soap, no scrubbing. It was something objective, almost, a contact with nature like looking at a landscape or listening to a storm.

Presently some of the inmates of the cottage, evidently well-to-do Fijians, came out to greet them. I could not tell whether they were friends or not, but the women were invited in,—and I turned into town through back roads and alleys that were just like the back roads and alleys anywhere in the world.

That afternoon we steamed out again for Apia, Samoa. The sea was disturbed somewhat and gave us various sensations; but the vile odors that threatened my nautical pride never changed.

Most of the Samoans were under the weather. They did not look cheerful, and all song was gone out of them. Setu and his sweetheart were here even more inseparable than on the Niagara. She was not very well and stretched out on the bench on the edge of which he took his seat. In her squeamish condition she could hardly be expected to pay much attention to proprieties she had acquired in less than a year's residence in America. Her sprawly bare feet on several occasions made too bold an exit from beneath the loose Mother-Hubbard gown she wore, and each time Setu would draw the skirt farther over them, affectionately pressing them with his hand. This one instance, exceptional as it was, made me notice more consciously the absence of that public intimacy which is the bane of the prude with us. Not all the charm of the tropics which is so real to me can take the place of the cleanliness of the West, the tenderness of clean men and women in public, to be observed even on our crowded subways, the loveliness of white skin tinged with pink and scented with the essence of flowers.

I did not see them again before we arrived at Samoa the next day; the sea was too choppy. But in the afternoon Setu came out with a pillow held aloft over his head, and declared he would take a nap. There was childish glee in his face at the prospect, and he stretched out on the hard deck in perfect ease. And long after I ceased to figure in his fancies, the beaming, sparkling eyes and merry grin seemed to light up the soul within him.

Toward sundown we passed the first island of the group,—Savaii, the largest. It lay at our left, Mua Peak emitting a sluggish smoke from reaches beyond the depth of the waters which had nearly submerged it, and as the sea made furious charges into blow-holes or half-submerged caverns, the earth spit back the invading waters with an easy contempt.

At our right lay the island of Manono, much smaller, and nearer our course. Shy Samoan villages hid in little ravines, almost afraid to show their faces.

Shortly after eight o'clock we neared the island of Upolu. The troupe of Samoans came out on deck with the eagerness in their eyes that marks such arrivals at every port of the world. The lights of the village of Apia pricked the delicate evening haze. One strong, steady lamp, like a planet, shone from above the others. Setu called to me eagerly, his right hand pointing toward it.

"That is from Vailima, Stevenson's home," he said, with some pride.

When at last we anchored just outside the reefs before Apia, these natives, who had grown close to one another during the year of their pilgrimage, began bidding one another farewell before slipping back to the little separate grooves they called home. The women kissed one another, cheek touching cheek at an angle, a practice common both at meeting (talofa) and at parting (tofa). But with the men they only shook hands. Then, clambering over into canoes, they were borne across the reefs to their homes. And as long as Polynesia is Polynesia there will echo the stories of this journey to the land of the white man and all children will know that what the white man said about his lands is true.

2

The reader who has never entered a strange port nor come home from foreign lands will not be able to imagine the psychological effect of my entry of Samoa. Not only did the thousands of eyes of the natives seem to turn their gaze upon me, but it seemed, and I was quite sure, that at least two thousand pale faces with as many bayonets were fixed upon me. Samoa was under occupation. I asked the captain of the forces what I could do to avoid trouble.

"See that you don't get shot," he said. I assured him there was nothing nearer my heart's desire, and, seeing that I looked harmless, he ventured to reassure me: "Oh, just keep away from the wireless. That's all." I had come to see the natives, not electric gymnastics, so I found it very easy to keep away from the wireless.

What there was of Apia was essentially European and lay along the waterfront. Here stood the three-story hotel, built and until then managed by Germans. Diagonally across from it and nearer the water's edge, was a two-story ramshackle building even then run by Germans. The little barber to whom I had been directed spoke with a most decided German accent. He cut and shampooed my hair, but let me walk out with as much of a souse on top of my head as I ever had in a shower-bath. Wherever I went were Germans,—and yet they said the islands were under occupation. Turn to the right and there, back off the street within a small compound that seemed to lie flat and low, was a German school still being conducted by black-bearded German priests. But to the left, within the dark-red fence, stood the dark-red buildings of the German Plantation Company, closed, and the little building that once was the German Club had become the British Club; while at the other end of the street were the office buildings of the military staff, where once ruled the German militarists. In between, in a little building a block or two behind the waterfront, was the printing-office,—where, strange to say, the daily paper was still being printed in both German and English. With the few structures that filled in the gaps between these outposts we had small concern. They were the nests of traders, the haven of so-called beach-combers and the barracks and missionary compounds. And alien Samoa is at an end.

Mindful of the mild instructions not to get myself shot, I took as little interest in the details of occupation as was compatible with my sense of freedom; but this course was precarious, for at the time any one who was not with us was against us. However, details of such differences must be reserved for a later chapter. Here we are interested in Samoa itself. But in my very interest in the place I struck a snag, for every other day Germans were being deported or coraled for attempting to stir up a native uprising. Still, inasmuch as I could not acquire the language in so short a time, I felt secure, and took to the paths that led to the Stone Age as a Dante without a love-affair to guide him.

The island is hemmed in by coral reefs on the edge of which the waves break, spreading in foam and gliding quietly toward shore. As they sport in the brilliant sunlight, it seems as though the sea were calling back the life lost to it through evolution. The tall, gaunt palms which lean toward the sea, bow in a humble helplessness. There, a quarter of a mile out, upon the unseen reefs, lies the iron skeleton of the Adler, the German man-of-war which was wrecked on the memorable day in 1889. Such seems to be the fate of the Germans: even their skeletons outlive disaster. But the sea has been the protector of the natives. It would be interesting to speculate as to what course events about the South Seas would have taken had not that hurricane intervened. The natives are indifferent to such speculations; for, as far as they were concerned, one turn was as good as another. Borne over the swelling waves from island drift to island drift, the ups and downs of eternity seem to leave no great changes in their lives.

Roaming along the waterfront to the left of Apia with the sun near high noon, all by myself, I met with nothing to disturb the utter sweetness and glory of life about. I wavered between moods of exquisite exhilaration and deep depression. Bound by the encircling consciousness of the occupation, the sense of wrong done these natives who had neither asked for our civilization nor invited us to squabble over their "bones," I felt that but for the presence of the white man this would have been the loveliest land in the world. For here one becomes aware of nature as something altogether different from nature anywhere else. That distant pleading of the sea; the gentle yielding of the palms to the landborn breezes,—there was much more than peace and ease; there was absolute harmony. But where was man?

I became restless. Nature was not sufficient. I went to seek out man, for at that hour there was none of him anywhere about. I was, for all intents and purposes, absolutely the only human being on that island. Every one else had taken to cool retreats. But where should I go? I wondered. I knew no one, and the sense of loneliness I had for a while forgotten came back to me with a rush. For a moment I was again in civilization, again in a world of fences and locked doors. "I will go and look up Setu," I thought. "He promised to guide me about Samoa. I have his address. I'll look up Setu." So I turned back toward the hills and in among the palm groves, where I could see the huts of the village of Mulinuu, where Setu lived.

When I arrived I realized why I had suddenly become conscious of my loneliness. Throughout the village there wasn't a soul abroad. The domes of thatch resting on circles of smooth pillars were deserted, it seemed, and the fresh coolness that coursed freely within their shade was untasted. Nowhere upon the broad, grassy fields beneath the palms was there a walking thing; and I was a total stranger. It was slightly bewildering, as though I were in a graveyard, or a village from which the inhabitants had all gone. I approached one of the huts and found, to my satisfaction, that there was a human being there. It was a woman, attending to her household duties. She was just under the eaves on the outside, beside the floor of the hut, which was like a circular stage raised a foot or two above the ground, and paved with loose shingles from the shore. I hardly knew how to approach her, not thinking she might know my language.

"Good afternoon," she said in perfect English. "Sit down." The shock was pleasant. So there were no fences or doors to social intercourse in Samoa, after all. Still, I must find Setu. I asked her where I could locate his home. Before directing me, she chatted a while and assured me that I could go to any one of the huts about and make myself comfortable. I was not to hesitate, as it was the custom of the country and in no way unusual. She was a fine-looking woman, robust and tall, genial and attentive, as housewifely a person as could be found anywhere. I have since had occasion to talk with many a housewife in New Zealand and Australia when searching for private quarters and cannot say that their manners, their dress, their regard for a stranger's welfare in any way exceeded those of this woman who had nothing to offer me but rest and no wish for reward but my content.

Taking her directions, I turned across the village to where she said Setu could be found. Beneath the shade of a palm squatted a group of men who when they spied me called for me to come over to them. Had I not been on curiosity bent, I should have regarded their request as sheer impudence, for when I arrived they wanted me to employ them as guides. It was amusing. Instead of running after hire, they commanded the stranger to come to them. It was too comfortable under the spreading palm branches. I told them that I had arranged with Setu to guide me and was in search of him. They began running Setu down. He was untrustworthy, they assured me, and would charge me too high a price. Then they asked me what my business was, what Setu had said, when he was going,—everything imaginable. But never an inch would they move to show me the way to Setu's house. I wandered about for a while, inquiring of one stray individual and another, but no one had seen Setu, and at last I learned that he had left the village early that morning for his father's place, far inland, and would not return. Setu had gone back on me. He had promised to call for me with his horse and buggy and convey me over the island. But Setu had forsaken me, and there was nothing to do but to make the best of the day right there.

Taking the word of the well-spoken woman, I approached the most attractive-looking hut, where sat a number of people roundabout the pillars. It was a mansion-like establishment even to my inexperienced judgment of huts. It was roofed with corrugated iron instead of thatch, and the pillars were unusually straight and smooth. The raised floor was very neatly spread with selected, smooth, flat stones four to five inches in diameter, and framed with a rim of concrete. Fine straw mats lay like rugs over a polished parquet floor at all angles to one another, and straw drop curtains hung rolled up under the eaves, to be lowered in case of rain or hurricane. The floor space must have been at least thirty-five feet in diameter, and it was plain that each inhabitant occupied his own section of the hut round the outer circle.

I was cordially greeted and invited to rest, which I did by sitting on the ground with my legs out, and my back to a pillar for support. From the quiet and decorum it was evident that the householders were entertaining guests. Each couple or family sat upon its own mats. There were twelve adults and three children. It happened that the man who greeted me and bade me be seated was the guest of honor, a gentleman from Rarotanga, passing through Samoa on his way to Fiji. He was a very refined-looking individual, and made me feel that the Rarotangans were a superior race, but the contrary is true. However, his regular features and courtly manners were a distinction which might well have led to such a supposition. His handsome wife, who sat with him, was as retiring as a Japanese woman, and as considerate of his comfort.

The others were set in pairs all round the hut. At the extreme left were two women, sewing; opposite us, a man and woman apportioning the victuals; to my right, a man and a woman grinding the ava root preparatory to the making of the drink. Farther way squatted a very fat woman, with barely a covering over her breasts, which were full as though she were in the nursing-stage. The children moved about freely neither disturbing nor being curbed. In the center of the company sat two men, one evidently the head of the family, with his back up against a pillar, the other his equal in some relationship.

The dinner was being served by a portly individual, a man who could not have been exactly a servant, yet who did not act as though he were a member of the family. He passed round the ample supply of fish, meats, and vegetables on enamel plates, his services always being acknowledged graciously. No one looked at or noticed his neighbor, but indulged with the aid of spoon or finger as he saw fit, and had any made a faux pas there would have been none the wiser. That, I thought, was true politeness.

Dinner over, the remains were removed and each person leaned back against the nearest pillar. After a slight pause, the eldest man, he in the center of the hut, clapped his hands, and uttered a gentle sound, as one satisfied would say: "Well! Let's get down to business." But it was nothing so serious or so material as that. It was ava-drinking time. The polished cocoanut bowl was passed round, by the same old waiter, to the man whose name was called aloud by the head of the household, and each time all the rest clapped hands two or three times to cheer his cup. It was like the Japanese method of "ringing" for a servant, not like our applause. Then fruits were passed around. Cocoanuts, soft and ripe, the outer shell like the skin of an alligator pear and easily cut with an ordinary knife, were first in order, after which the companion of the man in the middle of the hut, like a magician on the stage, drew out of mysterious regions an enormous pineapple which may have been thirty inches in circumference. It might have had elephantiasis, for all I knew, but it was the cause of the only bit of disharmony I had noticed during the entire time I rested with them. The man to whom it fell to dispense its juicy contents—he who had sat unobtrusively beside the head of the house now found it necessary to stretch his legs in order the better to carve the fruity porcupine. The shock to my sense of form the moment I caught sight of those legs was enough to dissipate my greediest interest in the pineapple. They were twice the size of the fruit, and as knotty. He was suffering from elephantiasis of the legs, poor man,—a disease, according to the encyclopædia, "dependent on chronic lymphatic obstruction, and characterized by hypertrophy of the skin and subcutaneous tissue." Morbid persons seem to enjoy taking away with them photographs of people affected by this hideous disease in various parts of the body, but it was enough for me that I saw this one case; and sorry enough was I that I saw it at that quiet, peaceful hut, from which I should otherwise have carried away the loveliest of memories.

For as soon as the meal was over, and the ava-drinking at an end, pleasures more intellectual were in order. Neighbors began to arrive, including the fine woman who had urged me to rest wherever I wished. As each new guest appeared, he passed round on the outside and shook hands with those to whom he was introduced, finally finding a quiet corner.

When the interruptions ceased, the head of the house began to speak in a low, reflective tone of voice. All the others relaxed, as do men and women over their cigarettes. My Tongan neighbor acted as interpreter for me, being the only person present who could speak English. The head of the house was telling some family legend, the point of which was the friendship between his forefathers and the fathers of this Tongan guest. Then one at a time, quietly, in a subdued tone, each one present expressed his gratitude for the hospitality extended, or recited some family reminiscence. There wasn't the slightest affectation, nor the semblance of an argument. Here, then, was Thoreau's principle of hospitality actually being practised. As each one spoke he gazed out upon the open sky decorated with the broad green leaves of the palm. Sometimes the listeners smiled at some witticism, but most of the time they were interested in a sober way. Last of all arose the companion of the head of the house, upon his heavy, elephantine legs, and in a dramatic manner—probably made to seem more so by the tragic distortion of his limbs—related a story, several times emphasizing a generalization by a sweep of the hands toward the open world about.