many large islands, to say nothing of hundreds of small ones. Here and there on the coasts, living by most precarious tenure, was a sprinkling of missionaries, traders, bêche-de-mer fishers, and whaleship deserters. The smoke of the hot ovens arose under their windows, and the bodies of the slain were dragged by their doors on the way to the feasting.
The Lotu, or the Worship, was progressing slowly, and, often, in crablike fashion. Chiefs, who announced themselves Christians and were welcomed into the body of the chapel, had a distressing habit of backsliding in order to partake of the flesh of some favorite enemy. Eat or be eaten had been the law of the land; and eat or be eaten promised to remain the law of the land for a long time to come. There were chiefs, such as Tanoa, Tuiveikoso, and Tuikilakila, who had literally eaten hundreds of their fellow men. But among these gluttons Ra Undreundre ranked highest. Ra Undreundre lived at Takiraki. He kept a register of his gustatory exploits. A row of stones outside his house marked the bodies he had eaten. This row was two hundred and thirty paces long, and the stones in it numbered eight hundred and seventy-two. Each stone represented a body. The row of stones might have been longer, had not Ra Undreundre unfortunately received a spear in the small of his back in a bush skirmish on Somo Somo and been served up on the table of Naungavuli, whose mediocre string of stones numbered only forty-eight.
The hard-worked, fever-stricken missionaries stuck doggedly to their task, at times despairing, and looking forward for some special manifestation, some outburst of Pentecostal fire that would bring a glorious harvest of souls. But cannibal Fiji had remained obdurate. The frizzle-headed man-eaters were loath to leave their fleshpots so long as the harvest of human carcases was plentiful. Sometimes, when the harvest was too plentiful, they imposed on the missionaries by letting the word slip out that on such a day there would be a killing and a barbecue. Promptly the missionaries would buy the lives of the victims with stick tobacco, fathoms of calico, and quarts of trade beads. Natheless the chiefs drove a handsome trade in thus disposing of their surplus live meat. Also, they could always go out and catch more.
It was at this juncture that John Starhurst proclaimed that he would carry the Gospel from coast to coast of the Great Land, and that he would begin by penetrating the mountain fastnesses of the headwaters of the Rewa River. His words were received with consternation.
The native teachers wept softly. His two fellow missionaries strove to dissuade him. The King of Rewa warned him that the mountain dwellers would surely kai-kai him—kai-kai meaning "to eat"—and that he, the King of Rewa, having become Lotu, would be put to the necessity of going to war with the mountain dwellers. That he could not conquer them he was perfectly aware. That they might come down the river and sack Rewa Village he was likewise perfectly aware. But what was he to do? If John Starhurst persisted in going out and being eaten, there would be a war that would cost hundreds of lives.
Later in the day a deputation of Rewa chiefs waited upon John Starhurst. He heard them patiently, and argued patiently with them, though he abated not a whit from his purpose. To his fellow missionaries he explained that he was not bent upon martyrdom; that the call had come for him to carry the Gospel into Viti Levu, and that he was merely obeying the Lord's wish.
To the traders who came and objected most strenuously of all, he said: "Your objections are valueless. They consist merely of the damage that may be done your businesses. You are interested in making money, but I am interested in saving souls. The heathen of this dark land must be saved."
John Starhurst was not a fanatic. He would have been the first man to deny the imputation. He was eminently sane and practical.
He was sure that his mission would result in good, and he had private visions of igniting the Pentecostal spark in the souls of the mountaineers and of inaugurating a revival that would sweep down out of the mountains and across the length and breadth of the Great Land from sea to sea and to the isles in the midst of the sea. There were no wild lights in his mild gray eyes, but only calm resolution and an unfaltering trust in the Higher Power that was guiding him.
One man only he found who approved of his project, and that was Ra Vatu, who secretly encouraged him and offered to lend him guides to the first foothills. John Starhurst, in turn, was greatly pleased by Ra Vatu's conduct. From an incorrigible heathen, with a heart as black as his practices, Ra Vatu was beginning to emanate light. He even spoke of becoming Lotu. True, three years before he had expressed a similar intention, and would have entered the church had not John Starhurst entered objection to his bringing his four wives along with him. Ra Vatu had had economic and ethical objections to monogamy. Besides, the missionary's hair-splitting objection had offended him; and, to prove that he was a free agent and a man of honor, he had swung his huge war club over Starhurst's head. Starhurst had escaped by rushing in under the club and holding on to him until help arrived. But all that was now forgiven and forgotten. Ra Vatu was coming into the church, not merely as a converted heathen, but as a converted polygamist as well. He was only waiting, he assured Starhurst, until his oldest wife, who was very sick, should die.
John Starhurst journeyed up the sluggish Rewa in one of Ra Vatu's canoes. This canoe was to carry him for two days, when, the head of navigation reached, it would return. Far in the distance, lifted into the sky, could be seen the great smoky mountains that marked the backbone of the Great Land. All day John Starhurst gazed at them with eager yearning.
Sometimes he prayed silently. At other times he was joined in prayer by Narau, a native teacher, who for seven years had been Lotu, ever since the day he had been saved from the hot oven by Dr. James Ellery Brown at the trifling expense of one hundred sticks of tobacco, two cotton blankets, and a large bottle of painkiller. At the last moment, after twenty hours of solitary supplication and prayer, Narau's ears had heard the call to go forth with John Starhurst on the mission to the mountains.
"Master, I will surely go with thee," he had announced.
John Starhurst had hailed him with sober delight. Truly, the Lord was with him thus to spur on so broken-spirited a creature as Narau.
"I am indeed without spirit, the weakest of the Lord's vessels," Narau explained, the first day in the canoe.
"You should have faith, stronger faith," the missionary chided him.
Another canoe journeyed up the Rewa that day. But it journeyed an hour astern, and it took care not to be seen. This canoe was also the property of Ra Vatu. In it was Erirola, Ra Vatu's first cousin and trusted henchman; and in the small basket that never left his hand was a whale tooth. It was a magnificent tooth, fully six inches long, beautifully proportioned, the ivory turned yellow and purple with age. This tooth was likewise the property of Ra Vatu; and in Fiji, when such a tooth goes forth, things usually happen. For this is the virtue of the whale tooth: Whoever accepts it cannot refuse the request that may accompany it or follow it. The request may be anything from a human life to a tribal alliance, and no Fijian is so dead to honor as to deny the request when once the tooth has been accepted. Sometimes the request hangs fire, or the fulfilment is delayed, with untoward consequences.
High up the Rewa, at the village of a chief, Mongondro by name, John Starhurst rested at the end of the second day of the journey. In the morning, attended by Narau, he expected to start on foot for the smoky mountains that were now green and velvety with nearness. Mongondro was a sweet-tempered, mild-mannered little old chief, short-sighted and afflicted with elephantiasis, and no longer inclined toward the turbulence of war. He received the missionary with warm hospitality, gave him food from his own table, and even discussed religious matters with him. Mongondro was of an inquiring bent of mind, and pleased John Starhurst greatly by asking him to account for the existence and beginning of things. When the missionary had finished his summary of the Creation according to Genesis, he saw that Mongondro was deeply affected. The little old chief smoked silently for some time. Then he took the pipe from his mouth and shook his head sadly.
"It cannot be," he said. "I, Mongondro, in my youth, was a good workman with the adze. Yet three
