CHAPTER V.

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Sept. 5. Closing in on the equator this noon. A sailor explained to a young girl that the ship’s speed is poor because we are climbing up the bulge toward the center of the globe; but that when we should once get over, at the equator, and start down-hill, we should fly. When she asked him the other day what the fore-yard was, he said it was the front yard, the open area in the front end of the ship. That man has a good deal of learning stored up, and the girl is likely to get it all.

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Afternoon. Crossed the equator. In the distance it looked like a blue ribbon stretched across the ocean. Several passengers kodak’d it. We had no fool ceremonies, no fantastics, no horse play. All that sort of thing has gone out. In old times a sailor, dressed as Neptune, used to come in over the bows, with his suite, and lather up and shave everybody who was crossing the equator for the first time, and then cleanse these unfortunates by swinging them from the yard-arm and ducking them three times in the sea. This was considered funny. Nobody knows why. No, that is not true. We do know why. Such a thing could never be funny on land; no part of the old-time grotesque performances gotten up on shipboard to celebrate the passage of the line could ever be funny on shore—they would seem dreary and witless to shore people. But the shore people would change their minds about it at sea, on a long voyage. On such a voyage, with its eternal monotonies, people’s intellects deteriorate; the owners of the intellects soon reach a point where they almost seem to prefer childish things to things of a maturer degree. One is often surprised at the juvenilities which grown people indulge in at sea, and the interest they take in them, and the consuming enjoyment they get out of them. This is on long voyages only. The mind gradually becomes inert, dull, blunted; it loses its accustomed interest in intellectual things; nothing but horse-play can rouse it, nothing but wild and foolish grotesqueries can entertain it. On short voyages it makes no such exposure of itself; it hasn’t time to slump down to this sorrowful level.

The short-voyage passenger gets his chief physical exercise out of “horse-billiards”—shovel-board. It is a good game. We play it in this ship. A quartermaster chalks off a diagram like this-on the deck.

The player uses a cue that is like a broom-handle with a quarter-moon of wood fastened to the end of it. With this he shoves wooden disks the size of a saucer—he gives the disk a vigorous shove and sends it fifteen or twenty feet along the deck and lands it in one of the squares if he can. If it stays there till the inning is played out, it will count as many points in the game as the figure in the square it has stopped in represents. The adversary plays to knock that disk out and leave his own in its place—particularly if it rests upon the 9 or 10 or some other of the high numbers; but if it rests in the “10off” he backs it up—lands his disk behind it a foot or two, to make it difficult for its owner to knock it out of that damaging place and improve his record. When the inning is played out it may be found that each adversary has placed his four disks where they count; it may be found that some of them are touching chalk lines and not counting; and very often it will be found that there has been a general wreckage, and that not a disk has been left within the diagram. Anyway, the result is recorded, whatever it is, and the game goes on. The game is 100 points, and it takes from twenty minutes to forty to play it, according to luck and the condition of the sea. It is an exciting game, and the crowd of spectators furnish abundance of applause for fortunate shots and plenty of laughter for the other kind. It is a game of skill, but at the same time the uneasy motion of the ship is constantly interfering with skill; this makes it a chancy game, and the element of luck comes largely in.

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We had a couple of grand tournaments, to determine who should be “Champion of the Pacific”; they included among the participants nearly all the passengers, of both sexes, and the officers of the ship, and they afforded many days of stupendous interest and excitement, and murderous exercise—for horse-billiards is a physically violent game.

The figures in the following record of some of the closing games in the first tournament will show, better than any description, how very chancy the game is. The losers here represented had all been winners in the previous games of the series, some of them by fine majorities:

And so on; until but three couples of winners were left. Then I beat my man, young Smith beat his man, and Thomas beat his. This reduced the combatants to three. Smith and I took the deck, and I led off. At the close of the first inning I was 10 worse than nothing and Smith had scored 7. The luck continued against me. When I was 57, Smith was 97—within 3 of out. The luck changed then. He picked up a 10-off or so, and couldn’t recover. I beat him.

The next game would end tournament No. 1.

Mr. Thomas and I were the contestants. He won the lead and went to the bat—so to speak. And there he stood, with the crotch of his cue resting against his disk while the ship rose slowly up, sank slowly down, rose again, sank again. She never seemed to rise to suit him exactly. She started up once more; and when she was nearly ready for the turn, he let drive and landed his disk just within the left-hand end of the 10. (Applause). The umpire proclaimed “a good 10,” and the game-keeper set it down. I played: my disk grazed the edge of Mr. Thomas’s disk, and went out of the diagram. (No applause.)

Mr. Thomas played again—and landed his second disk alongside of the first, and almost touching its right-hand side. “Good 10.” (Great applause.)

I played, and missed both of them. (No applause.)

Mr. Thomas delivered his third shot and landed his disk just at the right of the other two. “ Good 10.” (Immense applause.)

There they lay, side by side, the three in a row. It did not seem possible that anybody could miss them. Still I did it. (Immense silence.)

Mr. Thomas played his last disk. It seems incredible, but he actually landed that disk alongside of the others, and just to the right of them-a straight solid row of 4 disks. (Tumultuous and long-continued applause.)

Then I played my last disk. Again it did not seem possible that anybody could miss that row—a row which would have been 14 inches long if the disks had been clamped together; whereas, with the spaces separating them they made a longer row than that. But I did it. It may be that I was getting nervous.

I think it unlikely that that innings has ever had its parallel in the history of horse-billiards. To place the four disks side by side in the 10 was an extraordinary feat; indeed, it was a kind of miracle. To miss them was another miracle. It will take a century to produce another man who can place the four disks in the 10; and longer than that to find a man who can’t knock them out. I was ashamed of my performance at the time, but now that I reflect upon it I see that it was rather fine and difficult.

Mr. Thomas kept his luck, and won the game, and later the championship.

In a minor tournament I won the prize, which was a Waterbury watch. I put it in my trunk. In Pretoria, South Africa, nine months afterward, my proper watch broke down and I took the Waterbury out, wound it, set it by the great clock on the Parliament House (8.05), then went back to my room and went to bed, tired from a long railway journey. The parliamentary clock had a peculiarity which I was not aware of at the time—a peculiarity which exists in no other clock, and would not exist in that one if it had been made by a sane person; on the half-hour it strikes the succeeding hour, then strikes the hour again, at the proper time. I lay reading and smoking awhile; then, when I could hold my eyes open no longer and was about to put out the light, the great clock began to boom, and I counted ten. I reached for the Waterbury to see how it was getting along. It was marking 9.30. It seemed rather poor speed for a three-dollar watch, but I supposed that the climate was affecting it. I shoved it half an hour ahead; and took to my book and waited to see what would happen. At 10 the great clock struck ten again. I looked—the Waterbury was marking half-past 10. This was too much speed for the money, and it troubled me. I pushed the hands back a half hour, and waited once more; I had to, for I was vexed and restless now, and my sleepiness was gone. By and by the great clock struck 11. The Waterbury was marking 10.30. I pushed it ahead half an hour, with some show of temper. By and by the great clock struck 11 again. The Waterbury showed up 11.30, now, and I beat her brains out against the bedstead. I was sorry next day, when I found out.

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To return to the ship.

The average human being is a perverse creature; and when he isn’t that, he is a practical joker. The result to the other person concerned is about the same: that is, he is made to suffer. The washing down of the decks begins at a very early hour in all ships; in but few ships are any measures taken to protect the passengers, either by waking or warning them, or by sending a steward to close their ports. And so the deckwashers have their opportunity, and they use it. They send a bucket of water slashing along the side of the ship and into the ports, drenching the passenger’s clothes, and often the passenger himself. This good old custom prevailed in this ship, and under unusually favorable circumstances, for in the blazing tropical regions a removable zinc thing like a sugarshovel projects from the port to catch the wind and bring it in; this thing catches the wash-water and brings it in, too—and in flooding abundance. Mrs. I., an invalid, had to sleep on the locker—sofa under her port, and every time she over-slept and thus failed to take care of herself, the deck-washers drowned her out.

And the painters, what a good time they had! This ship would be going into dock for a month in Sydney for repairs; but no matter, painting was going on all the time somewhere or other. The ladies’ dresses were constantly getting ruined, nevertheless protests and supplications went for nothing. Sometimes a lady, taking an afternoon nap on deck near a ventilator or some other thing that didn’t need painting, would wake up by and by and find that the humorous painter had been noiselessly daubing that thing and had splattered her white gown all over with little greasy yellow spots.

The blame for this untimely painting did not lie with the ship’s officers, but with custom. As far back as Noah’s time it became law that ships must be constantly painted and fussed at when at sea; custom grew out of the law, and at sea custom knows no death; this custom will continue until the sea goes dry.

Sept. 8.—Sunday. We are moving so nearly south that we cross only about two meridians of longitude a day. This morning we were in longitude 178 west from Greenwich, and 57 degrees west from San Francisco. To-morrow we shall be close to the center of the globe—the 180th degree of west longitude and 180th degree of east longitude.

And then we must drop out a day—lose a day out of our lives, a day never to be found again. We shall all die one day earlier than from the beginning of time we were foreordained to die. We shall be a day behindhand all through eternity. We shall always be saying to the other angels, “Fine day today,” and they will be always retorting, “But it isn’t to-day, it’s tomorrow.” We shall be in a state of confusion all the time and shall never know what true happiness is.

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Next Day. Sure enough, it has happened. Yesterday it was September 8, Sunday; to-day, per the bulletin-board at the head of the companionway, it is September 10, Tuesday. There is something uncanny about it. And uncomfortable. In fact, nearly unthinkable, and wholly unrealizable, when one comes to consider it. While we were crossing the 180th meridian it was Sunday in the stern of the ship where my family were, and Tuesday in the bow where I was. They were there eating the half of a fresh apple on the 8th, and I was at the same time eating the other half of it on the 10th—and I could notice how stale it was, already. The family were the same age that they were when I had left them five minutes before, but I was a day older now than I was then. The day they were living in stretched behind them half way round the globe, across the Pacific Ocean and America and Europe; the day I was living in stretched in front of me around the other half to meet it. They were stupendous days for bulk and stretch; apparently much larger days than we had ever been in before. All previous days had been but shrunk-up little things by comparison. The difference in temperature between the two days was very marked, their day being hotter than mine because it was closer to the equator.

Along about the moment that we were crossing the Great Meridian a child was born in the steerage, and now there is no way to tell which day it was born on. The nurse thinks it was Sunday, the surgeon thinks it was Tuesday. The child will never know its own birthday. It will always be choosing first one and then the other, and will never be able to make up its mind permanently. This will breed vacillation and uncertainty in its opinions about religion, and politics, and business, and sweethearts, and everything, and will undermine its principles, and rot them away, and make the poor thing characterless, and its success in life impossible. Every one in the ship says so. And this is not all—in fact, not the worst. For there is an enormously rich brewer in the ship who said as much as ten days ago, that if the child was born on his birthday he would give it ten thousand dollars to start its little life with. His birthday was Monday, the 9th of September.

If the ships all moved in the one direction—westward, I mean—the world would suffer a prodigious loss—in the matter of valuable time, through the dumping overboard on the Great Meridian of such multitudes of days by ships crews and passengers. But fortunately the ships do not all sail west, half of them sail east. So there is no real loss. These latter pick up all the discarded days and add them to the world’s stock again; and about as good as new, too; for of course the salt water preserves them.

Noise proves nothing. Often a hen who has merely laid an egg cackles as if she had laid an asteroid.

—Pudd’nhead Wilson’s New Calendar.

WEDNESDAY, Sept. 11. In this world we often make mistakes of judgment. We do not as a rule get out of them sound and whole, but sometimes we do. At dinner yesterday evening-present, a mixture of Scotch, English, American, Canadian, and Australasian folk—a discussion broke out about the pronunciation of certain Scottish words. This was private ground, and the non-Scotch nationalities, with one exception, discreetly kept still. But I am not discreet, and I took a hand. I didn’t know anything about the subject, but I took a hand just to have something to do. At that moment the word in dispute was the word three. One Scotchman was claiming that the peasantry of Scotland pronounced it three, his adversaries claimed that they didn’t—that they pronounced it ‘thraw’. The solitary Scot was having a sultry time of it, so I thought I would enrich him with my help. In my position I was necessarily quite impartial, and was equally as well and as ill equipped to fight on the one side as on the other. So I spoke up and said the peasantry pronounced the word three, not thraw. It was an error of judgment. There was a moment of astonished and ominous silence, then weather ensued. The storm rose and spread in a surprising way, and I was snowed under in a very few minutes. It was a bad defeat for me—a kind of Waterloo. It promised to remain so, and I wished I had had better sense than to enter upon such a forlorn enterprise. But just then I had a saving thought—at least a thought that offered a chance. While the storm was still raging, I made up a Scotch couplet, and then spoke up and said:

“Very well, don’t say any more. I confess defeat. I thought I knew, but I see my mistake. I was deceived by one of your Scotch poets.”

“A Scotch poet! O come! Name him.”

“Robert Burns.”

It is wonderful the power of that name. These men looked doubtful—but paralyzed, all the same. They were quite silent for a moment; then one of them said—with the reverence in his voice which is always present in a Scotchman’s tone when he utters the name.

“Does Robbie Burns say—what does he say?”

“This is what he says:

It ended the discussion. There was no man there profane enough, disloyal enough, to say any word against a thing which Robert Burns had settled. I shall always honor that great name for the salvation it brought me in this time of my sore need.

It is my belief that nearly any invented quotation, played with confidence, stands a good chance to deceive. There are people who think that honesty is always the best policy. This is a superstition; there are times when the appearance of it is worth six of it.

We are moving steadily southward-getting further and further down under the projecting paunch of the globe. Yesterday evening we saw the Big Dipper and the north star sink below the horizon and disappear from our world. No, not “we,” but they. They saw it—somebody saw it—and told me about it. But it is no matter, I was not caring for those things, I am tired of them, any way. I think they are well enough, but one doesn’t want them always hanging around. My interest was all in the Southern Cross. I had never seen that. I had heard about it all my life, and it was but natural that I should be burning to see it. No other constellation makes so much talk. I had nothing against the Big Dipper—and naturally couldn’t have anything against it, since it is a citizen of our own sky, and the property of the United States—but I did want it to move out of the way and give this foreigner a chance. Judging by the size of the talk which the Southern Cross had made, I supposed it would need a sky all to itself.

But that was a mistake. We saw the Cross to-night, and it is not large. Not large, and not strikingly bright. But it was low down toward the horizon, and it may improve when it gets up higher in the sky. It is ingeniously named, for it looks just as a cross would look if it looked like something else. But that description does not describe; it is too vague, too general, too indefinite. It does after a fashion suggest a cross—a cross that is out of repair—or out of drawing; not correctly shaped. It is long, with a short cross-bar, and the cross-bar is canted out of the straight line.

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It consists of four large stars and one little one. The little one is out of line and further damages the shape. It should have been placed at the intersection of the stem and the cross-bar. If you do not draw an imaginary line from star to star it does not suggest a cross—nor anything in particular.

One must ignore the little star, and leave it out of the combination—it confuses everything. If you leave it out, then you can make out of the four stars a sort of cross—out of true; or a sort of kite—out of true; or a sort of coffin-out of true.

Constellations have always been troublesome things to name. If you give one of them a fanciful name, it will always refuse to live up to it; it will always persist in not resembling the thing it has been named for. Ultimately, to satisfy the public, the fanciful name has to be discarded for a common-sense one, a manifestly descriptive one. The Great Bear remained the Great Bear—and unrecognizable as such—for thousands of years; and people complained about it all the time, and quite properly; but as soon as it became the property of the United States, Congress changed it to the Big Dipper, and now every body is satisfied, and there is no more talk about riots. I would not change the Southern Cross to the Southern Coffin, I would change it to the Southern Kite; for up there in the general emptiness is the proper home of a kite, but not for coffins and crosses and dippers. In a little while, now—I cannot tell exactly how long it will be—the globe will belong to the English-speaking race; and of course the skies also. Then the constellations will be re-organized, and polished up, and re-named—the most of them “Victoria,” I reckon, but this one will sail thereafter as the Southern Kite, or go out of business. Several towns and things, here and there, have been named for Her Majesty already.

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In these past few days we are plowing through a mighty Milky Way of islands. They are so thick on the map that one would hardly expect to find room between them for a canoe; yet we seldom glimpse one. Once we saw the dim bulk of a couple of them, far away, spectral and dreamy things; members of the Horne-Alofa and Fortuna. On the larger one are two rival native kings—and they have a time together. They are Catholics; so are their people. The missionaries there are French priests.

From the multitudinous islands in these regions the “recruits” for the Queensland plantations were formerly drawn; are still drawn from them, I believe. Vessels fitted up like old-time slavers came here and carried off the natives to serve as laborers in the great Australian province. In the beginning it was plain, simple man-stealing, as per testimony of the missionaries. This has been denied, but not disproven. Afterward it was forbidden by law to “recruit” a native without his consent, and governmental agents were sent in all recruiting vessels to see that the law was obeyed—which they did, according to the recruiting people; and which they sometimes didn’t, according to the missionaries. A man could be lawfully recruited for a three-years term of service; he could volunteer for another term if he so chose; when his time was up he could return to his island. And would also have the means to do it; for the government required the employer to put money in its hands for this purpose before the recruit was delivered to him.

Captain Wawn was a recruiting ship-master during many years. From his pleasant book one gets the idea that the recruiting business was quite popular with the islanders, as a rule. And yet that did not make the business wholly dull and uninteresting; for one finds rather frequent little breaks in the monotony of it—like this, for instance:

“The afternoon of our arrival at Leper Island the schooner was lying almost becalmed under the lee of the lofty central portion of the island, about three-quarters of a mile from the shore. The boats were in sight at some distance. The recruiter-boat had run into a small nook on the rocky coast, under a high bank, above which stood a solitary hut backed by dense forest. The government agent and mate in the second boat lay about 400 yards to the westward.

“Suddenly we heard the sound of firing, followed by yells from the natives on shore, and then we saw the recruiter-boat push out with a seemingly diminished crew. The mate’s boat pulled quickly up, took her in tow, and presently brought her alongside, all her own crew being more or less hurt. It seems the natives had called them into the place on pretence of friendship. A crowd gathered about the stern of the boat, and several fellows even got into her. All of a sudden our men were attacked with clubs and tomahawks. The recruiter escaped the first blows aimed at him, making play with his fists until he had an opportunity to draw his revolver. ‘Tom Sayers,’ a Mare man, received a tomahawk blow on the head which laid the scalp open but did not penetrate his skull, fortunately. ‘Bobby Towns,’ another Mare boatman, had both his thumbs cut in warding off blows, one of them being so nearly severed from the hand that the doctors had to finish the operation. Lihu, a Lifu boy, the recruiter’s special attendant, was cut and pricked in various places, but nowhere seriously. Jack, an unlucky Tanna recruit, who had been engaged to act as boatman, received an arrow through his forearm, the head of which—apiece of bone seven or eight inches long—was still in the limb, protruding from both sides, when the boats returned. The recruiter himself would have got off scot-free had not an arrow pinned one of his fingers to the loom of the steering-oar just as they were getting off. The fight had been short but sharp. The enemy lost two men, both shot dead.”

The truth is, Captain Wawn furnishes such a crowd of instances of fatal encounters between natives and French and English recruiting-crews (for the French are in the business for the plantations of New Caledonia), that one is almost persuaded that recruiting is not thoroughly popular among the islanders; else why this bristling string of attacks and bloodcurdling slaughter? The captain lays it all to “Exeter Hall influence.” But for the meddling philanthropists, the native fathers and mothers would be fond of seeing their children carted into exile and now and then the grave, instead of weeping about it and trying to kill the kind recruiters.

He was as shy as a newspaper is when referring to its own merits.

—Pudd’nhead Wilson’s New Calendar.

Captain Wawn is crystal-clear on one point: He does not approve of missionaries. They obstruct his business. They make “Recruiting,” as he calls it (“Slave-Catching,” as they call it in their frank way) a trouble when it ought to be just a picnic and a pleasure excursion. The missionaries have their opinion about the manner in which the Labor Traffic is conducted, and about the recruiter’s evasions of the law of the Traffic, and about the traffic itself—and it is distinctly uncomplimentary to the Traffic and to everything connected with it, including the law for its regulation. Captain Wawn’s book is of very recent date; I have by me a pamphlet of still later date—hot from the press, in fact—by Rev. Wm. Gray, a missionary; and the book and the pamphlet taken together make exceedingly interesting reading, to my mind.

Interesting, and easy to understand—except in one detail, which I will mention presently. It is easy to understand why the Queensland sugar planter should want the Kanaka recruit: he is cheap. Very cheap, in fact. These are the figures paid by the planter: L20 to the recruiter for getting the Kanaka or “catching” him, as the missionary phrase goes; L3 to the Queensland government for “superintending” the importation; L5 deposited with the Government for the Kanaka’s passage home when his three years are up, in case he shall live that long; about L25 to the Kanaka himself for three years’ wages and clothing; total payment for the use of a man three years, L53; or, including diet, L60. Altogether, a hundred dollars a year. One can understand why the recruiter is fond of the business; the recruit costs him a few cheap presents (given to the recruit’s relatives, not to the recruit himself), and the recruit is worth L20 to the recruiter when delivered in Queensland. All this is clear enough; but the thing that is not clear is, what there is about it all to persuade the recruit. He is young and brisk; life at home in his beautiful island is one lazy, long holiday to him; or if he wants to work he can turn out a couple of bags of copra per week and sell it for four or five shillings a bag. In Queensland he must get up at dawn and work from eight to twelve hours a day in the canefields—in a much hotter climate than he is used to—and get less than four shillings a week for it.

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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.

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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 introduced 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.”

“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.”

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