The Works of Robert Louis Stevenson – Swanston Edition. Volume 18. Robert Louis StevensonЧитать онлайн книгу.
or his own tongue, I doubt whether Rothschilds would make money or Cato practise virtue. It is natural, also, that a temporary stimulus should sometimes rouse the Marquesan from his lethargy. Over all the landward shore of Anaho cotton runs like a wild weed; man or woman, whoever comes to pick it, may earn a dollar in the day; yet when we arrived, the trader’s store-house was entirely empty; and before we left it was nearly full. So long as the circus was there, so long as the Casco was yet anchored in the bay, it behoved every one to make his visit; and to this end every woman must have a new dress, and every man a shirt and trousers. Never before, in Mr. Regler’s experience, had they displayed so much activity.
In their despondency there is an element of dread. The fear of ghosts and of the dark is very deeply written in the mind of the Polynesian; not least of the Marquesan. Poor Taipi, the chief of Anaho, was condemned to ride to Hatiheu on a moonless night. He borrowed a lantern, sat a long while nerving himself for the adventure, and when he at last departed, wrung the Cascos by the hand as for a final separation. Certain presences, called Vehinehae, frequent and make terrible the nocturnal roadside; I was told by one they were like so much mist, and as the traveller walked into them dispersed and dissipated; another described them as being shaped like men and having eyes like cats; from none could I obtain the smallest clearness as to what they did, or wherefore they were dreaded. We may be sure at least they represent the dead; for the dead, in the minds of the islanders, are all-pervasive. “When a native says that he is a man,” writes Dr. Codrington, “he means that he is a man and not a ghost; not that he is a man and not a beast. The intelligent agents of this world are to his mind the men who are alive, and the ghosts the men who are dead.” Dr. Codrington speaks of Melanesia; from what I have learned his words are equally true of the Polynesian. And yet more. Among cannibal Polynesians a dreadful suspicion rests generally on the dead; and the Marquesans, the greatest cannibals of all, are scarce likely to be free from similar beliefs. I hazard the guess that the Vehinehae are the hungry spirits of the dead, continuing their life’s business of the cannibal ambuscade, and lying everywhere unseen, and eager to devour the living. Another superstition I picked up through the troubled medium of Tari Coffin’s English. The dead, he told me, came and danced by night around the paepae of their former family; the family were thereupon overcome by some emotion (but whether of pious sorrow or of fear I could not gather), and must “make a feast,” of which fish, pig, and popoi were indispensable ingredients. So far this is clear enough. But here Tari went on to instance the new house of Toma and the house-warming feast which was just then in preparation as instances in point. Dare we indeed string them together, and add the case of the deserted ruin, as though the dead continually besieged the paepaes of the living; were kept at arm’s-length, even from the first foundation, only by propitiatory feasts, and, so soon as the fire of life went out upon the hearth, swarmed back into possession of their ancient seat?
I speak by guess of these Marquesan superstitions. On the cannibal ghost I shall return elsewhere with certainty. And it is enough, for the present purpose, to remark that the men of the Marquesas, from whatever reason, fear and shrink from the presence of ghosts. Conceive how this must tell upon the nerves in islands where the number of the dead already so far exceeds that of the living, and the dead multiply and the living dwindle at so swift a rate. Conceive how the remnant huddles about the embers of the fire of life; even as old Red Indians, deserted on the march and in the snow, the kindly tribe all gone, the last flame expiring, and the night around populous with wolves.
CHAPTER V
DEPOPULATION
Over the whole extent of the South Seas, from one tropic to another, we find traces of a bygone state of over-population, when the resources of even a tropical soil were taxed, and even the improvident Polynesian trembled for the future. We may accept some of the ideas of Mr. Darwin’s theory of coral islands, and suppose a rise of the sea, or the subsidence of some former continental area, to have driven into the tops of the mountains multitudes of refugees. Or we may suppose, more soberly, a people of sea-rovers, emigrants from a crowded country, to strike upon and settle island after island, and as time went on to multiply exceedingly in their new seats. In either case the end must be the same; soon or late it must grow apparent that the crew are too numerous, and that famine is at hand. The Polynesians met this emergent danger with various expedients of activity and prevention. A way was found to preserve breadfruit by packing it in artificial pits; pits forty feet in depth and of proportionate bore are still to be seen, I am told, in the Marquesas; and yet even these were insufficient for the teeming people, and the annals of the past are gloomy with famine and cannibalism. Among the Hawaiians – a hardier people, in a more exacting climate – agriculture was carried far; the land was irrigated with canals; and the fish-ponds of Molokai prove the number and diligence of the old inhabitants. Meanwhile, over all the island world, abortion and infanticide prevailed. On coral atolls, where the danger was most plainly obvious, these were enforced by law and sanctioned by punishment. On Vaitupu, in the Ellices, only two children were allowed to a couple; on Nukufetau, but one. On the latter the punishment was by fine; and it is related that the fine was sometimes paid, and the child spared.
This is characteristic. For no people in the world are so fond or so long-suffering with children – children make the mirth and the adornment of their homes, serving them for playthings and for picture-galleries. “Happy is the man that has his quiver full of them.” The stray bastard is contended for by rival families; and the natural and the adopted children play and grow up together undistinguished. The spoiling, and I may almost say the deification, of the child, is nowhere carried so far as in the eastern islands; and furthest, according to my opportunities of observation, in the Paumotu group, the so-called Low or Dangerous Archipelago. I have seen a Paumotuan native turn from me with embarrassment and disaffection because I suggested that a brat would be the better for a beating. It is a daily matter in some eastern islands to see a child strike or even stone its mother, and the mother, so far from punishing, scarce ventures to resist. In some, when his child was born, a chief was superseded and resigned his name; as though, like a drone, he had then fulfilled the occasion of his being. And in some the lightest words of children had the weight of oracles. Only the other day, in the Marquesas, if a child conceived a distaste to any stranger, I am assured the stranger would be slain. And I shall have to tell in another place an instance of the opposite: how a child in Manihiki having taken a fancy to myself, her adoptive parents at once accepted the situation and loaded me with gifts.
With such sentiments the necessity for child destruction would not fail to clash, and I believe we find the trace of divided feeling in the Tahitian brotherhood of Oro. At a certain date a new god was added to the Society-Island Olympus, or an old one refurbished and made popular. Oro was his name, and he may be compared with the Bacchus of the ancients. His zealots sailed from bay to bay, and from island to island; they were everywhere received with feasting; wore fine clothes, sang, danced, acted; gave exhibitions of dexterity and strength; and were the artists, the acrobats, the bards, and the harlots of the group. Their life was public and epicurean; their initiation a mystery; and the highest in the land aspired to join the brotherhood. If a couple stood next in line to a high-chieftaincy, they were suffered, on grounds of policy, to spare one child; all other children, who had a father or a mother in the company of Oro, stood condemned from the moment of conception. A freemasonry, an agnostic sect, a company of artists, its members all under oath to spread unchastity, and all forbidden to leave offspring – I do not know how it may appear to others, but to me the design seems obvious. Famine menacing the islands, and the needful remedy repulsive, it was recommended to the native mind by these trappings of mystery, pleasure, and parade. This is the more probable, and the secret, serious purpose of the institution appears the more plainly, if it be true, that after a certain period of life, the obligation of the votary was changed; at first, bound to be profligate; afterwards, expected to be chaste.
Here, then, we have one side of the case. Man-eating among kindly men, child-murder among child-lovers, industry in a race the most idle, invention in a race the least progressive, this grim, pagan salvation-army of the brotherhood of Oro, the report of early voyagers, the widespread vestiges of former habitation, and the universal tradition of the islands, all point to the same fact of former crowding and alarm. And to-day we are face to face with the reverse. To-day in the Marquesas, in the Eight Islands of Hawaii, in Mangareva, in Easter Island, we find the same race perishing like flies. Why this