Following the Equator Page 6
I cannot understand his willingness to go to Queensland. It is a deep puzzle to me. Here is the explanation, from the planter's point of view; at least I gather from the missionary's pamphlet that it is the planter's:
"When he comes from his home he is a savage, pure and simple. He feels no shame at his nakedness and want of adornment. When he returns home he does so well dressed, sporting a Waterbury watch, collars, cuffs, boots, and jewelry. He takes with him one or more boxes—["Box" is English for trunk.]—well filled with clothing, a musical instrument or two, and perfumery and other articles of luxury he has learned to appreciate."
For just one moment we have a seeming flash of comprehension of, the Kanaka's reason for exiling himself: he goes away to acquire civilization. Yes, he was naked and not ashamed, now he is clothed and knows how to be ashamed; he was unenlightened; now he has a Waterbury watch; he was unrefined, now he has jewelry, and something to make him smell good; he was a nobody, a provincial, now he has been to far countries and can show off.
It all looks plausible—for a moment. Then the missionary takes hold of this explanation and pulls it to pieces, and dances on it, and damages it beyond recognition.
"Admitting that the foregoing description is the average one, the average sequel is this: The cuffs and collars, if used at all, are carried off by youngsters, who fasten them round the leg, just below the knee, as ornaments. The Waterbury, broken and dirty, finds its way to the trader, who gives a trifle for it; or the inside is taken out, the wheels strung on a thread and hung round the neck. Knives, axes, calico, and handkerchiefs are divided among friends, and there is hardly one of these apiece. The boxes, the keys often lost on the road home, can be bought for 2s. 6d. They are to be seen rotting outside in almost any shore village on Tanna. (I speak of what I have seen.) A returned Kanaka has been furiously angry with me because I would not buy his trousers, which he declared were just my fit. He sold them afterwards to one of my Aniwan teachers for 9d. worth of tobacco—a pair of trousers that probably cost him 8s. or 10s. in Queensland. A coat or shirt is handy for cold weather. The white handkerchiefs, the 'senet' (perfumery), the umbrella, and perhaps the hat, are kept. The boots have to take their chance, if they do not happen to fit the copra trader. 'Senet' on the hair, streaks of paint on the face, a dirty white handkerchief round the neck, strips of turtle shell in the ears, a belt, a sheath and knife, and an umbrella constitute the rig of returned Kanaka at home the day after landing."
A hat, an umbrella, a belt, a neckerchief. Otherwise stark naked. All in a day the hard-earned "civilization" has melted away to this. And even these perishable things must presently go. Indeed, there is but a single detail of his civilization that can be depended on to stay by him: according to the missionary, he has learned to swear. This is art, and art is long, as the poet says.
In all countries the laws throw light upon the past. The Queensland law for the regulation of the Labor Traffic is a confession. It is a confession that the evils charged by the missionaries upon the traffic had existed in the past, and that they still existed when the law was made. The missionaries make a further charge: that the law is evaded by the recruiters, and that the Government Agent sometimes helps them to do it. Regulation 31 reveals two things: that sometimes a young fool of a recruit gets his senses back, after being persuaded to sign away his liberty for three years, and dearly wants to get out of the engagement and stay at home with his own people; and that threats, intimidation, and force are used to keep him on board the recruiting-ship, and to hold him to his contract. Regulation 31 forbids these coercions. The law requires that he shall be allowed to go free; and another clause of it requires the recruiter to set him ashore—per boat, because of the prevalence of sharks. Testimony from Rev. Mr. Gray:
"There are 'wrinkles' for taking the penitent Kanaka. My first experience of the Traffic was a case of this kind in 1884. A vessel anchored just out of sight of our station, word was brought to me that some boys were stolen, and the relatives wished me to go and get them back. The facts were, as I found, that six boys had recruited, had rushed into the boat, the Government Agent informed me. They had all 'signed'; and, said the Government Agent, 'on board they shall remain.' I was assured that the six boys were of age and willing to go. Yet on getting ready to leave the ship I found four of the lads ready to come ashore in the boat! This I forbade. One of them jumped into the water and persisted in coming ashore in my boat. When appealed to, the Government Agent suggested that we go and leave him to be picked up by the ship's boat, a quarter mile distant at the time!"
The law and the missionaries feel for the repentant recruit—and properly, one may be permitted to think, for he is only a youth and ignorant and persuadable to his hurt—but sympathy for him is not kept in stock by the recruiter. Rev. Mr. Gray says:
"A captain many years in the traffic explained to me how a penitent could be taken. 'When a boy jumps overboard we just take a boat and pull ahead of him, then lie between him and the shore. If he has not tired himself swimming, and passes the boat, keep on heading him in this way. The dodge rarely fails. The boy generally tires of swimming, gets into the boat of his own accord, and goes quietly on board."
Yes, exhaustion is likely to make a boy quiet. If the distressed boy had been the speaker's son, and the captors savages, the speaker would have been surprised to see how differently the thing looked from the new point of view; however, it is not our custom to put ourselves in the other person's place. Somehow there is something pathetic about that disappointed young savage's resignation. I must explain, here, that in the traffic dialect, "boy" does not always mean boy; it means a youth above sixteen years of age. That is by Queensland law the age of consent, though it is held that recruiters allow themselves some latitude in guessing at ages.
Captain Wawn of the free spirit chafes under the annoyance of "cast-iron regulations." They and the missionaries have poisoned his life. He grieves for the good old days, vanished to come no more. See him weep; hear him cuss between the lines!
"For a long time we were allowed to apprehend and detain all deserters who had signed the agreement on board ship, but the 'cast-iron' regulations of the Act of 1884 put a stop to that, allowing the Kanaka to sign the agreement for three years' service, travel about in the ship in receipt of the regular rations, cadge all he could, and leave when he thought fit, so long as he did not extend his pleasure trip to Queensland."
Rev. Mr. Gray calls this same restrictive cast-iron law a "farce." "There is as much cruelty and injustice done to natives by acts that are legal as by deeds unlawful. The regulations that exist are unjust and inadequate—unjust and inadequate they must ever be." He furnishes his reasons for his position, but they are too long for reproduction here.
However, if the most a Kanaka advantages himself by a three-years course in civilization in Queensland, is a necklace and an umbrella and a showy imperfection in the art of swearing, it must be that all the profit of the traffic goes to the white man. This could be twisted into a plausible argument that the traffic ought to be squarely abolished.
However, there is reason for hope that that can be left alone to achieve itself. It is claimed that the traffic will depopulate its sources of supply within the next twenty or thirty years. Queensland is a very healthy place for white people—death-rate 12 in 1,000 of the population—but the Kanaka death-rate is away above that. The vital statistics for 1893 place it at 52; for 1894 (Mackay district), 68. The first six months of the Kanaka's exile are peculiarly perilous for him because of the rigors of the new climate. The death-rate among the new men has reached as high as 180 in the 1,000. In the Kanaka's native home his death-rate is 12 in time of peace, and 15 in time of war. Thus exile to Queensland—with the opportunity to acquire civilization, an umbrella, and a pretty poor quality of profanity—is twelve times as deadly for him as war. Common Christian charity, common humanity, does seem to require, not only that these people be returned to their homes, but that war, pestilence, and famine be intro
duced among them for their preservation.
Concerning these Pacific isles and their peoples an eloquent prophet spoke long years ago—five and fifty years ago. In fact, he spoke a little too early. Prophecy is a good line of business, but it is full of risks. This prophet was the Right Rev. M. Russell, LL.D., D.C.L., of Edinburgh:
"Is the tide of civilization to roll only to the foot of the Rocky Mountains, and is the sun of knowledge to set at last in the waves of the Pacific? No; the mighty day of four thousand years is drawing to its close; the sun of humanity has performed its destined course; but long ere its setting rays are extinguished in the west, its ascending beams have glittered on the isles of the eastern seas . . . . And now we see the race of Japhet setting forth to people the isles, and the seeds of another Europe and a second England sown in the regions of the sun. But mark the words of the prophecy: 'He shall dwell in the tents of Shem, and Canaan shall be his servant.' It is not said Canaan shall be his slave. To the Anglo-Saxon race is given the scepter of the globe, but there is not given either the lash of the slave-driver or the rack of the executioner. The East will not be stained with the same atrocities as the West; the frightful gangrene of an enthralled race is not to mar the destinies of the family of Japhet in the Oriental world; humanizing, not destroying, as they advance; uniting with, not enslaving, the inhabitants with whom they dwell, the British race may," etc., etc.
And he closes his vision with an invocation from Thomson:
"Come, bright Improvement! on the car of Time, And rule the spacious world from clime to clime."
Very well, Bright Improvement has arrived, you see, with her civilization, and her Waterbury, and her umbrella, and her third-quality profanity, and her humanizing-not-destroying machinery, and her hundred-and-eighty death-rate, and everything is going along just as handsome!
But the prophet that speaks last has an advantage over the pioneer in the business. Rev. Mr. Gray says:
"What I am concerned about is that we as a Christian nation should wipe out these races to enrich ourselves."
And he closes his pamphlet with a grim Indictment which is as eloquent in its flowerless straightforward English as is the hand-painted rhapsody of the early prophet:
"My indictment of the Queensland-Kanaka Labor Traffic is this
"1. It generally demoralizes and always impoverishes the Kanaka, deprives him of his citizenship, and depopulates the islands fitted to his home.
"2. It is felt to lower the dignity of the white agricultural laborer in Queensland, and beyond a doubt it lowers his wages there.
"3. The whole system is fraught with danger to Australia and the islands on the score of health.
"4. On social and political grounds the continuance of the Queensland Kanaka Labor Traffic must be a barrier to the true federation of the Australian colonies.
"5. The Regulations under which the Traffic exists in Queensland are inadequate to prevent abuses, and in the nature of things they must remain so.
"6. The whole system is contrary to the spirit and doctrine of the Gospel of Jesus Christ. The Gospel requires us to help the weak, but the Kanaka is fleeced and trodden down.
"7. The bed-rock of this Traffic is that the life and liberty of a black man are of less value than those of a white man. And a Traffic that has grown out of 'slave-hunting' will certainly remain to the end not unlike its origin."
CHAPTER VII.
Truth is the most valuable thing we have. Let us economize it.
—Pudd'nhead Wilson's New Calendar.
The Fiji Islands—Suva—The Ship from Duluth—Going Ashore—Midwinter in Fiji—Seeing the Governor—Why Fiji was Ceded to England—Old time Fijians—Convicts among the Fijians—A Case Where Marriage was a Failure—Immortality with Limitations
From Diary:—For a day or two we have been plowing among an invisible vast wilderness of islands, catching now and then a shadowy glimpse of a member of it. There does seem to be a prodigious lot of islands this year; the map of this region is freckled and fly-specked all over with them. Their number would seem to be uncountable. We are moving among the Fijis now—224 islands and islets in the group. In front of us, to the west, the wilderness stretches toward Australia, then curves upward to New Guinea, and still up and up to Japan; behind us, to the east, the wilderness stretches sixty degrees across the wastes of the Pacific; south of us is New Zealand. Somewhere or other among these myriads Samoa is concealed, and not discoverable on the map. Still, if you wish to go there, you will have no trouble about finding it if you follow the directions given by Robert Louis Stevenson to Dr. Conan Doyle and to Mr. J. M. Barrie. "You go to America, cross the continent to San Francisco, and then it's the second turning to the left." To get the full flavor of the joke one must take a glance at the map.
Wednesday, September 11.—Yesterday we passed close to an island or so, and recognized the published Fiji characteristics: a broad belt of clean white coral sand around the island; back of it a graceful fringe of leaning palms, with native huts nestling cosily among the shrubbery at their bases; back of these a stretch of level land clothed in tropic vegetation; back of that, rugged and picturesque mountains. A detail of the immediate foreground: a mouldering ship perched high up on a reef-bench. This completes the composition, and makes the picture artistically perfect.
In the afternoon we sighted Suva, the capital of the group, and threaded our way into the secluded little harbor—a placid basin of brilliant blue and green water tucked snugly in among the sheltering hills. A few ships rode at anchor in it—one of them a sailing vessel flying the American flag; and they said she came from Duluth! There's a journey! Duluth is several thousand miles from the sea, and yet she is entitled to the proud name of Mistress of the Commercial Marine of the United States of America. There is only one free, independent, unsubsidized American ship sailing the foreign seas, and Duluth owns it. All by itself that ship is the American fleet. All by itself it causes the American name and power to be respected in the far regions of the globe. All by itself it certifies to the world that the most populous civilized nation, in the earth has a just pride in her stupendous stretch of sea-front, and is determined to assert and maintain her rightful place as one of the Great Maritime Powers of the Planet. All by itself it is making foreign eyes familiar with a Flag which they have not seen before for forty years, outside of the museum. For what Duluth has done, in building, equipping, and maintaining at her sole expense the American Foreign Commercial Fleet, and in thus rescuing the American name from shame and lifting it high for the homage of the nations, we owe her a debt of gratitude which our hearts shall confess with quickened beats whenever her name is named henceforth. Many national toasts will die in the lapse of time, but while the flag flies and the Republic survives, they who live under their shelter will still drink this one, standing and uncovered: Health and prosperity to Thee, O Duluth, American Queen of the Alien Seas!
Row-boats began to flock from the shore; their crews were the first natives we had seen. These men carried no overplus of clothing, and this was wise, for the weather was hot. Handsome, great dusky men they were, muscular, clean-limbed, and with faces full of character and intelligence. It would be hard to find their superiors anywhere among the dark races, I should think.
Everybody went ashore to look around, and spy out the land, and have that luxury of luxuries to sea-voyagers—a land-dinner. And there we saw more natives: Wrinkled old women, with their flat mammals flung over their shoulders, or hanging down in front like the cold-weather drip from the molasses-faucet; plump and smily young girls, blithe and content, easy and graceful, a pleasure to look at; young matrons, tall, straight, comely, nobly built, sweeping by with chin up, and a gait incomparable for unconscious stateliness and dignity; majestic young men—athletes for build and muscle—clothed in a loose arrangement of dazzling white, with bronze breast and bronze legs naked, and the head a cannon-swab of solid hair combed straight out from the skull and dyed a rich brick-red. Only sixty years ago they were su
nk in darkness; now they have the bicycle.
We strolled about the streets of the white folks' little town, and around over the hills by paths and roads among European dwellings and gardens and plantations, and past clumps of hibiscus that made a body blink, the great blossoms were so intensely red; and by and by we stopped to ask an elderly English colonist a question or two, and to sympathize with him concerning the torrid weather; but he was surprised, and said:
"This? This is not hot. You ought to be here in the summer time once."
"We supposed that this was summer; it has the ear-marks of it. You could take it to almost any country and deceive people with it. But if it isn't summer, what does it lack?"
"It lacks half a year. This is mid-winter."
I had been suffering from colds for several months, and a sudden change of season, like this, could hardly fail to do me hurt. It brought on another cold. It is odd, these sudden jumps from season to season. A fortnight ago we left America in mid-summer, now it is midwinter; about a week hence we shall arrive in Australia in the spring.