square opening of the lifted mats three or four brown savages, with big
girdles of green leaves and crowns of verdure, come running and dancing
to us from Mataafa’s house, which is only a few yards away. They carry a
big wooden bowl, partly filled with crushed cocoanut and arrowroot, and
some big bread-fruits. They sit down on the edge of our outside stones,
and proceed to break the bread-fruit, steaming hot, with great force and
violence, holding it by the stem, pounding it and mashing it into the
cocoanut milk. This quivering pudding, _palusami_, is then neatly
dropped upon banana leaves, made into little packages, and tendered to
us with the respects of Mataafa. Sometimes we eat, sometimes we
distribute to more Samoan-minded people; but for the first few times it
is very nice. I like it better than the raw fish and salt water, which
is pleasant also occasionally, though apparently more suited to the
habits of that ancestral totem, the shark. But tastes and habits differ,
and the Samoan language, extraordinarily rich in words that describe
physical sensations, has a special word for that state of weakness and
languor wherein such a dish as raw fish is all that the invalid can
tolerate.
Mataafa sometimes calls at this hour, sometimes a little earlier, on his
return from church, if it be a holy day: for Mataafa is very strict in
religious duty. But usually he has chosen the afternoon. He speaks no
English, and we have varying interpreters; but still, owing in part to
his kindness and courtesy, we have learned a great deal from him. He is
not so easily questioned as an inferior might be. When Tofae’s tall
daughter is called in hurriedly to help out, because we have not had
sufficient warning (Tofae’s daughter, who fears no man, whose neck
carries her head as a column does a capital), she interprets with
extreme respect and reticence, as it were, “by your leave,” bending her
head, looking only sidewise at the great chief, holding her breath when
she speaks to him, and almost whispering. Every phrase is prefaced with
“The King says,” all of which gives us the measure of proper respect,
but does not hasten the conversation.
Mataafa is not interested in facts as mere curiosities. I doubt if he
would approve of my interest in most things, if he could guess it.
Information with regard to the world abroad he cares for only as it
affects Samoa--that is to say, in conversation with us. He would like to
know that we have some messages of advantage to his country. It has
taken a long time to make him sympathize with our questionings about
Samoan ways and manners and their origins, which involve, of course,
history and social law. And yet if he could appreciate it, in that way
we get at an understanding of what he is, and of the difficulties that
beset him!
With such talk, much desultoriness, sketching, writing, smoking, and
eating of bananas, a length of which hangs from a beam above, the heat
of the afternoon passes away. The shadows begin to fall across the
_malae_ or village green. The villagers come out and wander about
socially, attend to little matters, or sit here and there in favourite
corners. Weeding goes on with the more orderly housewives, who keep an
eye meanwhile upon the children wandering about. A good many domestic
interests receive attention. Sometimes, under the bananas and orange
trees behind my house, I see hair-dressing, a serious and difficult
operation. The pleasure of the Samoans in turning their beautiful black
hair to brown or yellow or auburn, necessitates a peculiar process which
is also extremely curious to the eye. For this they use coral lime,
plastered upon the hair and remaining there a couple of days or more; so
that they go about with white hair, like people of the last century.
Tofae’s daughter is charming, with her hair all of this silver-grey and
big crimson flowers in it. It sets out a certain nobility of feature,
and is, like powder, aristocratic in its very nature. The rather heavy
faces become either stronger or more refined. Each young man has some
female who especially understands just how to fashion his hair into
certain curls and twists, which are retained during a week or so; for
the operation answers all the purposes of curling besides, and of
cleaning absolutely. When this application is brushed away the curls
will remain; but meanwhile, as he sits with his head bent way down and
the lady lathering it, he has that woebegone, submissive look that we
see in the barber shop.
Our good people are passionately fond of adorning their persons with
flowers and leafage: flowers about the waist, flowers about the neck,
flowers and leaves in the hair. Every little while I see rearrangements
which make, as it were, a form of conversation. The steps of my house
offer a convenient seat for just the proper number of persons. So that
as soon as the shade comes down, some girl is seated there with some
youngster, and they rearrange each other’s flowers. A flower behind the
ear means a “going of courting” or readiness that way.
In little separate houses the cooking for the evening meal begins. This
separation of the household work from the residence or living apartments
is a little elegance and refinement which does a great deal to keep up
the charm and holiday look of life about us. When, however, great meals
are to be prepared, I hear considerable noise on the outskirts of the
village, the chasing of hens, whose eggs, by the by, are, as you may
imagine, difficult to obtain, as the hens have the surrounding tropical
scenery of the bush to lay in. Owing to the scurry after the hens, the
only place that seemed safe to them was my apartment; and my open trunks
were very good places to look into for possible eggs.
The cooking of any importance, as you probably know, is a method of
baking in the earth: stones heated by fire, in a trench upon which
leaves are placed, and then the food, wrapped in more leaves, is placed
upon them and covered up with twigs, branches and earth. After a
skilfully prolonged residence in the earth, the mound is opened, and the
food is found cooked. With fish the results are certainly excellent; but
vegetables and meats are often a little raw.
It seems marvellous that the brown Polynesian, apparently a member of
the great “Aryan” race, intelligent, often adventurous, has never been
willing, when his race was pure, to invent such a thing as a pot to hold
hot water, even when clay was all about him. He knew that in far-off
islands, from which occasionally came invaders or returning adventurers,
there was such a thing as pottery; yet he preferred, as he does to-day,
to import a few specimens, rather than spend a few moments in starting
this, to us, necessary beginning of what
[Illustration: MATAAFA’S COOK HOUSE. FROM OUR HUT AT VAIALA, SAMOA]
scientific men call the passage from savagery to barbaric life. You will
remember that with us one of the present definitions of the savage is
that he does not make pottery, nor know the bow and arrow. Well: the
higher Polynesian never used pottery, and used the bow and arrow, one of
the most deadly of weapons, only to shoot for amusement at the forest
rat. This violation of certain rules of the game of science is one of
the most amusing fragments of contradiction that one meets. When we came
to other islands, where there is a mixture of what we deem a lower
race--the Papuan, negro or black, we find pottery, the use of the bow,
intelligent fortification in war. And the beginnings of decorative art
are shown by a keener sense of colour and contrast of form. The high
Polynesian, who invariably invaded and defeated the mixed race superior
to him in these important details, and brought back the “stuff” has
lived with a sort of classic severity. Precedent is everything; new
patterns of ornament come in most slowly, and there is an apparent
indifference to the picturesque. But owing to this conservation such a
Bœotian set of islands as Samoa gives to the artist--the man who
remembers the beauty of classical representations, the only fit recall
of what he has seen in the Greek sculpture, the Pompeiian fresco and the
vases of antiquity.
The rather countrified good taste of these people leads them to simple
methods of dress and adornment, and to keeping the same unchangeable
except by small variations. There is nothing nearer to the drapery of
the Greek statue than the Samoan wrap of cloth or of _tappa_, which is
merely a long rectangle wrapped about the body, either as high as the
chest, like the cloak of the Greek orator, or merely around the waist
and thighs, always carefully arranged in special sets of folds which
designate both the sex and the social position of the wearer; with this
the wreaths and flower and leaf girdles and the anointed body, which
belong to our vague conception of the Greek and Roman past. There is
little more for war time; a great barbarous head-dress of hair, and
occasionally some neck ornament of wild beasts’ teeth.
In draperies such as I have described, in the shady afternoon, the
chiefs sit about the lawn of the village the malae or green in places
which I suppose are reserved to them by habit. They sit far apart; one
of the Samoan characteristics being the habit and the skill of
conversing distinctly without raising the voice, and of so speaking as
to be heard far off. The hereditary orators, the _tulafales_, who made
speeches to us in our wanderings, at the receptions given to us by the
villagers, invariably chose to speak at great distances. A couple of
hundred feet in the open air seemed to them a fair average. Their voices
were never raised above a certain modulation. In fact one imagined that
the next word would not be heard. But a peculiar inflection for each
sentence wherein the most important points are placed at the end, seemed
to force the sound upwards as the phrase dragged on. Seumanu our Apia
chief who acted as our _tulafale_, when we travelled, liked to repeat
“sotto voce” what the other _tulafale_ was sure to say.
Our chiefs often drank their _kava_ in these afternoon conversations.
Sometimes, but very rarely, it was made by the girls. Usually any young
men of the village, of refined dress and manners, were called upon to
serve. I have a vague recollection--though I may have heard it of some
other island, and may be confusing facts--that the ancient custom
allowed any man who wished his _kava_ made to call upon the first young
woman who passed, no matter how high her rank might be; this of course
to be at his peril, like all society privileges. But however it may be,
almost invariably our own _kava_, that is to say the _kava_ to which we
were treated, was made by the women.
You will remember that this was one of the very first of South Sea
habits that we came across on our very first day, in that other island
of Tutuila.
_Kava_, more properly _ava_, is the universal drink of all Polynesia.
Abolished by the missionary in many places, it still persists here.
_Kava_ is a drink made by adding water to the crushed and pressed root
of a plant of the pepper family, the Piper Methysticum, which has a
narcotic power. Here in this nest of civilization the root is grated
upon an ordinary tin grater, before being put in the large, four-legged
wooden bowl, from which it is to be ladled in cocoanut cups, after water
has been properly added, and with a strainer of bark fibres, the
filaments and splinters have been removed.
But in certain far-away places, we have had the pleasure of drinking it
in the ancient and orthodox way preferred by all epicures. According to
this more aboriginal method, the _kava_ root was chewed to a mass of
woody pulp, instead of being grated. Young ladies of great personal
delicacy were chosen for this purpose; but, there must have been many
occasions when one had not time to be fastidious. I cannot say that I
have noticed any advantage in the older form, and I am glad that all
about us it seems to be forgotten.
The entire preparation and serving of the drink makes a ceremonial form;
most absolute in detail and of hereditary and ancestral accuracy.[4] It
belongs to all receptions, and is the manner of showing the distinctions
of rank and precedence.
The gestures of the girls when they move their hands around in the water
of the bowl, so as to extract the essence of the root, are regulated by
long established custom, and are beautiful as the movements of a dance.
The handing of the strainer to another attendant, and her swinging it
out to cleanse it, make another series of most ravishing pictures.
Finally the third attendant sweeps an arm down with an empty bowl, and,
curving the wrist inward, brings it full to the most honoured guest, and
to the others in turn. With each handing the name of the guest is
announced.
Mataafa sometimes gives us _kava_, and occasionally has done us the
honour to come and drink it in our own hut. In that case he has his own
bowl, a most intimate and personal property, from which no one else must
drink; and with all courtesy he apologizes to us for this necessity of
position. For as he explains guardedly he is in some sense
sacred--having been a form of the divine. And he is the most religious
of men in our meanings.
In one princely place that we visited, in Savii, we found a lady who
occupied by ancestry the position of “_kava divider_”; that is to say
that it was her duty and privilege to determine the sequence in
presenting the cup according to dignity. And she appeared without
warning and claimed the right.
From this circle of the chiefs drinking _kava_ on the green, even the
children know enough to keep away. Even the young man who hands the cups
is careful in his walk not to appear to turn his back to any one of the
chiefs. Respect for the chief is the basis of everything. It is probably
the foundation of their extreme courtesy, only broken by natural
exuberance, impatience, or simplicity. The chief was sacred, even in
war. It was a terrible thing for a commoner of the enemy to kill him. In
legends of Tahiti there are tales of how men deliberated whether they
were of high enough birth to take the life of a vanquished chieftain.
The very language indicates this division between class of the chief and
everything else outside. For the chief and everything relating to him
there is a special language. The chief’s head, the chief’s body and all
its parts, the chief’s food, all that he does, his feelings, his
possessions, his dog, his wife and her actions, even when she breaks the
Seventh Commandment, have special names. In many instances the common
name of a thing is changed for another when that thing is spoken of in
his presence. In some cases the particular grade of his rank is
indicated by the word used; so that you speak of a _tulafale’s_ eating
as _tausami_; of a chief’s eating as _taumafa_; of such a chief as
Mataafa’s eating as _taute_. But it would not be polite of a chief to
use these words with reference to himself.
When passers-by draw toward the end of our village and reach the
highway in front of Mataafa’s hut, they keep to the further side of the
path, leaving as large a space as it is possible to make, out of respect
for the privileges of the chief of chiefs.
On all the fringes of the village, however, the children play quiet
games. Our spaces are too restricted for the young men to have their
games; but further down they collect at times to play, by throwing a
stick so as to make it touch the ground and skim along to the goal. So
with us there is very little. Occasionally some of the boys gallop
wildly up and down the beach; but there are very few horses in this
immediate neighbourhood at which we are not displeased, however
beautiful the sight may be, because they ride the horses too young, and
push them beyond their strength.
As the evening comes on the sun goes down rapidly, and the afterglow,
the most beautiful moment of the South Sea day, begins its long
continuance. The girls gather together or sit with the young men, either
on the grass or on little raised benches under trees, or very late again
on still smaller benches, holding at the most two people, which they
ingeniously fit between the divergent stems of the cocoanuts. This half
siesta, half conversazione, is carried on as long as there is light, and
if there be moonlight, through any number of hours that may escape the
darkness disliked by the Polynesian.
Our little friend Taēlē leaves her hut and sits far apart in her
accustomed place, all alone, immovable, looking toward the sea, thinking
perhaps; but how do I know?
Some of the little children, the little girls especially, repeat in a
small way the native songs and the native dance the _siva_. Sometimes a
bigger girl sketches out some steps for them; but we are extremely
proper in our village, and the _siva_, of which the Samoan is
passionately fond, is not looked upon with favour by the missionary or
the brown members of the church. However, we succeed now and then in
getting girls and young men from the neighbourhood, or passing villagers
and travellers, to favour us with this entertainment. The _siva_ dances
about which I wrote you at length, upon the day of my arrival, are yet
to us always novel. By and by I suppose that they will be, like
everything else, accepted by us as an ordinary form of social
dissipation. But it is certainly worth coming all this way, even to see
one of them. The beautiful rhythm of song and movement, the accuracy of
time kept, the evidently absorbing delight of the performers, who become
more and more insatiate, until one wonders that they are not exhausted
by such gymnastics, the pictorial disposition of the scene, usually at
night or in dark places, the dancers dressed in flowers and leaves in
contrasts and harmonies of colour that are nature’s own, with bodies and
limbs glistening with oil, the spectators all absorbed, and as Robinson
Crusoeish as the spectacle itself--all these things are the _siva_. If I
do not refrain and cut short at once, I shall become entangled in trying
to give you word pictures that are utterly inadequate. I feel, too, that
the drawings and paintings I have made are so stupid from their freezing
into attitudes the beauties that are made of sequence. These beauties do
not touch the missionary. The invariable objection to amusement, to
dissipation, to that weakening of purpose which our indulgences bring,
make this natural of course, and we can understand it. But these kindly
natives need, I think, every possible excuse for innocent occupation.
There is so little for them to do to-day, and we feel that by lending
our countenance to the _siva_ we are rescuing both the native and the
missionary from a false position. The condemnation of the dance had gone
from the white missionary to his brown brother, the local Polynesian
clergyman or deacon; and when we arrived we learned that even our
excellent Sunday-school, church-keeping friend, Faatulia, the wife of
the chief Seumanu, himself also a most excellent and worthy member of
the church, had been excommunicated for having danced a European
cotillion at the Fourth of July ball given by our American Consul. The
revulsion is beginning, and we are glad to help in forwarding it.
We could scarcely have _sivas_ of our own--that is to say that our
village could not give them properly. They should be under the direction
of the right social leader, and we have no _taupo_. The _taupo_ is a
young woman elected by the village for the purpose of directing all
social amenities in which women can take part. It is for her to receive
the guests, to know who they are and what courtesies should be extended
to them; to provide for their food and lodging. If they are great people
like ourselves, for their being attended, for their having all small
comforts of bath and soft mats and tappa, for their being talked to and
sung to and danced to. She is invariably chosen of good descent, and she
is beautiful if fate allows it, but she must be a lady above all. She
must also be a virgin, and be continually protected, escorted, watched,
investigated, by one or many duennas, who never for a single instant
lose sight of her. Her position in that way is a trying one. Contrary to
all feminine instincts, she is rarely allowed to have her own way in the
adornment of her person. Her expert attendants insist upon having a
voice in dressing her on all show occasions; notwithstanding, it seemed
to me that I recognized in each individual _taupo_ a something that had
escaped the levelling influence of so much interest taken in her attire.
Remember that she dances in front of the warriors in battle.
[Illustration: SAMOAN COURTSHIP. FAASE, THE TAUPO OR OFFICIAL VIRGIN AND
HER DUENNA WAIT MODESTLY FOR THE APPROACH OF A YOUNG CHIEF]
When the time comes, the village that has chosen her, also chooses her
husband, and makes her gifts, as a dowry. Sometimes, and this is one of
the terrors of the situation, the village is very hard to please, and
rejects offers which the _taupo_ might perhaps have accepted if a less
important and freer agent. She can always escape by bolting, and marry
as she pleases, thereby forfeiting her position and the respect of
well-thinking people. A match not well thought of by society is as much
deplored here as in our very best circles. Marriage, apparently lightly
entered into, is a very serious matter. Rank, position, is only
transmitted by blood; and a mésalliance in Samoa entails consequences
still more disastrous than in the court life of Germany. Perhaps my
South Sea Islander is not sentimental. He is simple and natural, but he
looks at everything in a practical way, and his ideas, having always
been the same, enable him to keep this natural simplicity without any
protest in favour of that freedom that brings on love tragedies.
As the day draws to its last close in the fairy colouring of the long
afterglow, people come back to their evening meal--a regular hour and
moment, here where divisions of time seem so uncared for that no older
man or woman could accurately know their age; unless they date from some
well-known event recorded by the foreigner.
(In other places people have told me, it was so many bread-fruit seasons
ago; it was when such a ship was here.)
Magongi, the owner of our hut, returning from his fishing, drops a fish
or two at our posts, according to Samoan etiquette and in honour to
guests and chiefs like ourselves. Faces are turned from gazing at the
sea, toward the houses where meals are getting ready. The young people
give up their seats on the little platforms, or “lookouts” by the sea,
and the lover confides his courtship, in Polynesian way, to others to
continue for him.
This evening, as every evening, with the last afterglow, in each hut of
the village, with the lighting of fire or lamp, comes the sound of the
evening prayer before meal. In pagan days, with the lighting of the
evening fire (meant for light), in the hollow basin scooped out in the
centre of the hut, after a libation to the gods _outside_, thrown out
between the posts, the Samoan prayed a prayer like this:
“Sail by, O Gods! and let us be:
Ye unknown Gods, who haunt the sea.”
When I hear the sound of the evening hymn, fixed and certain like all
their habits, I recall this prayer, so full of the future that has come
upon these dwellers in islands, and has brought with our faith and our
ideas--the latter certainly misunderstood--a slow extinction of their
past and of their very existence. For in all Polynesia, though arrested
now for a time, there has been within the hundred years from discovery a
fading away. As the Tahitian song says:
“The coral will grow and man must perish.”
I have been telling of the influence of missionaries upon old customs,
such as dances. Let me say something further.
I want to note that it was easier to get the Samoans to accept any form
of Christian worship because their religion was simpler than that of the
other islands. They were free from a great many horrors--the belief in
the necessity of human sacrifice. They hated cannibalism. Their heavier
nature had never led them to such immorality as tempted other South Sea
Islanders, who thereby resemble us more.