Twenty-three years ago these islands were almost unknown to any one save a few wandering traders and the ubiquitous New Bedford whaler. But now, long ere you can see from the ship's deck the snowy tumble of the surf on the reef, a huge white mass, grim, square, and ugly, will meet your eye—whitewashed walls of a distressful ghastliness accentuated by doors and windows of the deadliest black. This cheerful excrescence on the face of suffering nature is a native church.
The people have mostly assimilated themselves, in their manners and mode of life generally, to the new order of things represented by the fearful-looking structure aforementioned. That is to say, even as the Tongan and Fijian, they have degenerated from a fierce, hardy, warlike race into white-shirted, black-coated saints, whose ideal of a lovely existence is to have public prayer twice a day on week-days and all day on Sundays. To them it is a good thing to get half a dollar from the white trader for a sick fowl—which, when bought, will be claimed by another native, who will have the white man fined two dollars for buying stolen property. Had the white man paid a dollar he had done wisely—that coin sometimes goes far in the Tokelaus. For instance, the truly unctuous native Christian may ask a dollar for two fowls, but he will also lease out his wife for a similar amount. Time was, in the Ellices, when the undue complaisance of a married woman meant a sudden and inartistic compression of the jugular, or a swift blow from the heavy, ebony-wood club of the wronged man. Nowadays, since the smug-faced native teacher hath shown them the Right Way, such domestic troubles are condoned by—a dollar. That is, if it be a genuine American dollar or two British florins; for outraged honour would not accept the cast-iron Bolivian money or the poor silver of Chili and Peru. And for a dollar the native “Christian” can all but pay for a nicely-bound Bible, printed in the Samoan tongue, and thus, no doubt, out of evil would come good; for he could, by means of his newly-acquired purchase, picture to his dusky mate the terrors that await those who look upon strange men and tupe fa'apupula (bright and shining money).
But I want to tell about Kennedy. Kennedy the Boatsteerer he was called; although twenty years had passed and gone since that day at Wallis Island when he, a bright-eyed, bronze-faced lad—with the fighting-blood of the old Puritan Endicotts running like fire through his veins despite his New England bringing-up—ran his knife into a shipmate's heart and fled for ever from all white associations. Over a woman it was, and only a copper-coloured one at that; but then she was young and beautiful, with dreamy, glistening eyes, and black, wavy hair, ornamented with a wreath of orange-flowers and coil upon coil of bright-hued seã seã berries strung together, hanging from her neck and resting upon her dainty bosom.
Standing at the doorway of his house, looking over the placid waters at the rising sun, Kennedy folds his brawny arms across his bare, sun-tanned chest and mutters to himself, in his almost forgotten mother-tongue: “Twenty years, twenty years ago! Who would know me there now? Even if I placarded my name on my back and what I did, 'taint likely I'd have to face a grand jury for running a knife into a mongrel Portuguee, way out in the South Seas a score of years ago.... Poor little Talamãlu! I paid a big price for her—twenty years of wandering from Wallis Island to the Bonins; and wherever I go that infernal story follows me up. Well, I'll risk it anyhow, and the first chance that comes along I'll cut Kanaka life and drinking ship's rum and go see old dad and mum to home. Here, Tikena, you Tokelau devil, bring me my toddy.”
A native, clad in his grass titi, takes from a wooden peg in the house wall two shells of toddy, and the white wanderer takes one and drinks. He is about to return the other to the man when two girls come up from the beach with their arms around each other's waists, Tahiti fashion, and one calls out with a laugh to “leave some in the shell.” This is Laumanu, and if there is one thing in the world that Jake Kennedy cares for above himself it is this tall girl with the soft eyes and lithe figure. And he dreams of her pretty often, and curses fluently to think that she is beyond his reach and is never likely to fill the place of Talamãlu and her many successors. For Laumanu is tabu to a Nuitao chief—that is, she has been betrothed, but the Nuitao man is sixty miles away at his own island, and no one knows when he will claim his avaga. Then the girl gives him back the empty toddy-shell, and, slyly pinching his hand, sails away with her mate, whereupon the susceptible Kennedy, furious with long disappointment, flings himself down on his bed of mats, curses his luck and his unsuspecting rival at Nuitao, and finally decides not to spring a surprise on “dad and mum” by going “hum” for a considerable number of years to come.
Mr. Jake Kennedy at this time was again a widower—in the widest sense of the word. The last native girl who had occupied the proud position of Te avaga te papalagi (the white man's wife) was a native of the island of Maraki—a dark-skinned, passionately jealous creature, who had followed his fortunes for three years to his present location, and then developed mal-du-pays to such an extent that the local priest and devil-catcher, one Pare-vaka, was sent for by her female attendants. Pare-vaka was not long in making his diagnosis. A little devil in the shape of an octopus was in Tene-napa's brain. And he gave instructions how to get the fiend out, and also further instructions to one of the girl attendants to fix, point-upwards, in the sick woman's mat the foto, or barb of the sting-ray. So when Kennedy, who, in his rough, careless way, had some feint fondness for the woman who three years ago he went mad over, heard a loud cry in the night and was told that Tenenapa was dead, he did not know that as the sick woman lay on her side the watchers had quietly turned her with her face to the roof, and with the needle pointed foto pierced her to the heart. And old Pare-vaka rejoiced, for he had a daughter who, in his opinion, should be avaga to the wealthy and clever white man, who could tori nui and sisi atu (pull cocoanuts and catch bonito) like any native; and this Tenenapa—who was she but a dog-eating stranger from Maraki only fit for shark's meat? So the people came and brought Kennedy the “gifts of affliction” to show their sympathy, and asked him to take a wife from their own people. And he asked for Laumanu.