haggard, ragged, faint with hunger, and worn with fatigue as I was. The chief motioned to me that I should kneel at his wife’s feet, and kiss her hand, but I merely bowed, not considering this a fit moment to protest otherwise against such sacrilegious mummeries. But the woman – her name I learned later was Ocyale – did not take my attitude in bad part. The startled expression of her face changed to a look of pity, and, with a movement of her hand, she directed Doto to bring a large golden cup from the table at the upper end of the room. Into this cup she ladled some dark liquid from a bowl which was placed on a small three-legged stand, or dumb waiter, close to her side. Next she spilt a little of the wine on the polished floor, with an appearance of gravity which I did not understand. It appears that this spilling of wine is a drink offering to their idols. She then offered me the cup, which I was about to taste, when I perceived that the liquor was indubitably alcoholic!
A total abstainer, I had, I am thankful to say, strength enough to resist the temptation thus adroitly thrust upon me. Setting down the cup, I pointed to the badge of blue ribbon, which, though damp and colourless, remained faithful to my button-hole. I also made signs I was hungry, and would be glad of something to eat. My gestures, as far as the blue ribbon went, must have been thrown away, of course, but any one could understand that I was fainting from hunger. The mistress of the house called to one of the spinning girls, who rose and went within the door opening from the platform at the upper end of the room. She presently returned with an old woman, a housekeeper, as we would say, and obviously a faithful and familiar servant. After some conversation, of which I was probably the topic, the old woman hobbled off, laughing. She soon came back, bringing, to my extreme delight, a basket with cakes and goat cheese, and some cold pork in a dish.
I ought, perhaps, to say here that, in spite of the luxury of their appointments, and their extraordinary habit of “eating and drinking all day to the going down of the sun” (as one of their own poets says), these islanders are by no means good cooks. I have tasted of more savoury meats, dressed in coverings of leaves on hot stones, in Maori pahs, or in New Caledonian villages, than among the comparatively civilized natives of the country where I now found myself. Among the common people, especially, there was no notion of hanging or keeping meat. Often have I seen a man kill a hog on the floor of his house, cut it up, toast it, as one may say, at the fire, and then offer the grilled and frequently under-done flesh to his guests. Invariably the guests are obliged to witness the slaughter of the animal which is to supply their dinner. This slaughter is performed as a kind of sacrifice; the legs of the beast are the portions of the gods, and are laid, with bits of fat, upon the altars. Then chops, or rather kabobs, of meat are hacked off, spitted, and grilled or roasted at the fire. Consequently all the meat tasted in this island is actually “meat offered to idols.”
When I made this discovery the shock was very great, and I feared I was repeating a sin denounced from the earliest ages. But what was I to do? Not the meat only, but the vegetables, the fruit, the grain, the very fish (which the natives never eat except under stress of great hunger), were sacred to one or other of their innumerable idols. I must eat, or starve myself to death – a form of suicide. I therefore made up my mind to eat without scruple, remembering that the gods of the nations are nothing at all, but the fancies of vain dreamers, and the invention of greedy and self-seeking priests.
These scruples were of later growth, after I had learned that their meals were invariably preceded by a sacrifice, partly to provide the food, partly as grace before meat. On the present occasion I made an excellent supper, though put to a good deal of inconvenience by the want of forks, which were entirely unknown on the island. Finding that I would not taste the alcoholic liquor, which the natives always mixed with a large proportion of water, Doto rose, went out, and returned with a great bowl of ivy-wood, curiously carved, and full of milk. In this permitted beverage, as my spirits were rising, I drank the young lady’s health, indicating my gratitude as well as I could. She bowed gracefully, and returned to her task of embroidery. Meanwhile her father and mother were deep in conversation, and paid no attention to me, obviously understanding that my chief need was food. I could not but see that the face of the chief’s wife was overclouded, probably with anxiety caused by the prophecy of which I was, or was taken for, the subject.
When my hunger was satisfied, I fell, it seems, into a kind of doze, from which I was wakened by the noise of people rising, moving, and pushing back chairs. I collected my senses, and perceived that the room was almost dark, most of the inmates had gone, and the chief was lighting a torch at one of the braziers. This torch he placed in my hand, indicating, as I understood, that I was to put myself under the guidance of two of the young women who had been spinning. At this I was somewhat perplexed, but followed where they went before me, each of them holding a burning torch. The light flared and the smoke drifted among the corridors, till we came within sound of running water. In a lofty green chamber was a large bath of polished marble, carved with shapes of men armed with pitchforks, and employed in spearing fish. The bath was full of clear water, of somewhat higher than tepid heat, and the stream, welling up in one part, flowed out in another, not splashing or spilling. The young women now brought flasks of oil, large sponges, such as are common in these seas, and such articles of dress as are worn by the men among the natives. But, to my astonishment, the girls showed no intention of going away, and it soon became evident that they meant to assist me in my toilet! I had some difficulty in getting them to understand the indecorum of their conduct, or rather (for I doubt if they understood it after all) in prevailing on them to leave me. I afterwards learned that this custom, shocking as it appears to Europeans, is regarded as entirely right and usual even by the better class of islanders; nor, to do them justice, have I ever heard any imputations on the morality of their women. Except among the shepherds and shepherdesses in the rural districts, whose conduct was very regardless, a high standard of modesty prevailed among the female natives. In this, I need not say, they were a notable exception among Polynesian races.
Left to my own devices by the retreat of the young women, I revelled in the pleasures of the bath, and then the question arose, How was I to be clothed?
I had, of course, but one shirt with me, and that somewhat frayed and worn. My boots, too, were almost useless from their prolonged immersion in salt water. Yet I could not bring myself to adopt the peculiar dress of the natives, though the young persons had left in the bath-room changes of raiment such as are worn by the men of rank. These garments were simple, and not uncomfortable, but, as they showed the legs from the knees downwards, like kilts, I felt that they would be unbecoming to one in my position.
Almost the chief distinction between civilized man and the savage, is the wearing of trousers. When a missionary in Tongo, and prime minister of King Haui Ha there, I made the absence of breeches in the males an offence punishable by imprisonment. Could I, on my very first appearance among the islanders to-morrow, fly, as it were, in the face of my own rules, and prove false to my well-known and often expressed convictions? I felt that such backsliding was impossible. On mature consideration, therefore, I made the following arrangement.
The garments of the natives, when they condescended to wear any, were but two in number. First, there was a long linen or woollen shirt or smock, without sleeves, which fell from the neck to some distance below the knees. This shirt I put on. A belt is generally worn, into which the folds of the smock can be drawn up or “kilted,” when the wearer wishes to have his limbs free for active exercise. The other garment is simply a large square piece of stuff, silken or woollen as it happens in accordance with the weather, and the rank of the wearer. In this a man swathes himself, somewhat as a Highlander does in his plaid, pinning it over the shoulder and leaving the arms free. When one is accustomed to it, this kind of dress is not uncomfortable, and many of the younger braves carried it with a good deal of grace, showing some fancy and originality in the dispositions of the folds. Though attired in this barbarous guise, I did not, of course, dispense with my trousers, which, being black, contrasted somewhat oddly with my primrose-coloured ki ton, as they call the smock, and the dark violet clamis, or plaid. When the natives do not go bareheaded, they usually wear a kind of light, soft wideawake, but this. I discarded in favour of my hat, which had already produced so remarkable an effect on their superstitious minds.
Now
