Following the Equator by Mark Twain (audio ebook reader .TXT) 📕

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 Bearand unrecognizable as suchfor 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, nowI cannot tell exactly how long it will bethe 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-namedthe 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.

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 kingsand 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 obeyedwhich 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 itlike 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 whichapiece of bone seven or eight inches
longwas 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.


CHAPTER VI.

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 itselfand 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 datehot from the press, in factby Rev. Wm. Gray, a missionary; and the book and the pamphlet taken together make exceedingly interesting reading, to my mind.

Interesting, and easy to understandexcept 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 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 canefieldsin a much hotter climate than he is used toand get less than four shillings a week for it.

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 plausiblefor 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