There are not nineteen hundred Raratongans living now in the fertile little country that used to support six thousand of their ancestors. There are not enough babies in the island to carry on the population at half its present level, in the future. Not one of the “chief” families, of whom there are a dozen or so, has any living children at all. Consumption is common, and on the increase; more serious diseases are commoner still. A Raratongan seldom lives to be very old, and he almost always dies without resistance or regret. The islanders are happy and sunny in their own quiet way, but the backbone of life has been broken for them, and in the promise of the future, grey or golden, they have no share. To-day is theirs, but they have no to-morrow.
The Arikis, or chiefs, to whom the principal power once belonged, and who still retain much importance, regret this state of affairs in an amiable, fatalistic way, but do not trouble themselves very much over it. They are for the most part of the opinion of Sir Boyle Roche about the claims of posterity; and anyhow, they have their fruit trading to think about, and the next public dancing and singing party, and the last illegal beer-brewing up in the hills—so the decadence of their country sits lightly on their minds.
These Arikis are one and all inferior to the ruling sovereign, Queen Makea, who still contrives to retain a great deal of quiet power in her shapely old hands, in spite of the fact that she is nominally deposed, and her country owned by New Zealand. I had not been in Raratonga more than a day or two, when my hosts took me to call upon the queen, intimating that she would feel hurt if the newcomer was not presented to her.
We walked through the blazing sun of the tropic afternoon, down the palm-shaded main street of Avarua town, to the great grassy enclosure that surrounds the palace of the queen. One enters through a neat white gate; inside are one or two small houses, a number of palms and flowering bushes, and at the far end, a stately two-storeyed building constructed of whitewashed concrete, with big railed-in verandahs, and handsome arched windows. This is Makea’s palace, but her visitors do not go there to look for her. In true South Sea Islander fashion, she keeps a house for show and one for use. The islander, though he aspires when “civilised,” to own a big concrete house, “all same papalangi” (white man), does not really like living in a building that shuts out the air. He discovered the fresh-air system long before it was thought of by the folk who discovered him, and his own houses are always made of small poles or saplings, set without any filling, so that the whole building is as airy as a birdcage, and almost as transparent. In this he lives, while the big concrete house, with its Auckland made tables, chairs, and beds, and the red and blue table-cloths, and horrible gilt lamps fringed with cut glass lustres, and shrieking oleograph of King Edward in his coronation robes, is kept strictly for show, and perhaps for an occasional festival, such as a wedding party. It is an odd custom, but sensible, on the whole.
