by Jack London
She tore a strip from her ahu and tied the pearl securely about her neck. Then she went on along the beach, panting and groaning, but resolutely seeking for cocoanuts. Quickly she found one, and, as she glanced around, a second. She broke one, drinking its water, which was mildewy, and eating the last particle of the meat. A little later she found a shattered dugout. Its outrigger was gone, but she was hopeful, and, before the day was out, she found the outrigger. Every find was an augury. The pearl was a talisman. Late in the afternoon she saw a wooden box floating low in the water. When she dragged it out on the beach its contents rattled, and inside she found ten tins of salmon. She opened one by hammering it on the canoe. When a leak was started, she drained the tin. After that she spent several hours in extracting the salmon, hammering and squeezing it out a morsel at a time.
Eight days longer she waited for rescue. In the meantime she fastened the outrigger back on the canoe, using for lashings all the cocoanut fibre she could find, and also what remained of her ahu. The canoe was badly cracked, and she could not make it water-tight; but a calabash made from a cocoanut she stored on board for a bailer. She was hard put for a paddle. With a piece of tin she sawed off all her hair close to the scalp. Out of the hair she braided a cord; and by means of the cord she lashed a three-foot piece of broom handle to a board from the salmon case.
She gnawed wedges with her teeth and with them wedged the lashing.
On the eighteenth day, at midnight, she launched the canoe through the surf and started back for Hikueru. She was an old woman. Hardship had stripped her fat from her till scarcely more than bones and skin and a few stringy muscles remained. The canoe was large and should have been paddled by three strong men.
But she did it alone, with a make-shift paddle. Also, the canoe leaked badly, and one-third of her time was devoted to bailing. By clear daylight she looked vainly for Hikueru. Astern, Takokota had sunk beneath the sea rim. The sun blazed down on her nakedness, compelling her body to surrender its moisture. Two tins of salmon were left, and in the course of the day she battered holes in them and drained the liquid. She had no time to waste in extracting the meat. A current was setting to the westward, she made westing whether she made southing or not.
In the early afternoon, standing upright in the canoe, she sighted Hikueru. Its wealth of cocoanut palms was gone. Only here and there, at wide intervals, could she see the ragged remnants of trees. The sight cheered her. She was nearer than she had thought. The current was setting her to the westward. She bore up against it and paddled on. The wedges in the paddle lashing worked loose, and she lost much time, at frequent intervals, in driving them tight. Then there was the bailing. One hour in three she had to cease paddling in order to bail. And all the time she drifted to the westward.
By sunset Hikueru bore southeast from her, three miles away. There was a full moon, and by eight o’clock the land was due east and two miles away. She struggled on for another hour, but the land was as far away as ever. She was in the main grip of the current; the canoe was too large; the paddle was too inadequate; and too much of her time and strength was wasted in bailing. Besides, she was very weak and growing weaker. Despite her efforts, the canoe was drifting off to the westward.
She breathed a prayer to her shark god, slipped over the side, and began to swim. She was actually refreshed by the water, and quickly left the canoe astern. At the end of an hour the land was perceptibly nearer. Then came her fright. Right before her eyes, not twenty feet away, a large fin cut the water. She swam steadily toward it, and slowly it glided away, curving off toward the right and circling around her. She kept her eyes on the fin and swam on. When the fin disappeared, she lay face downward in the water and watched. When the fin reappeared she resumed her swimming. The monster was lazy—she could see that. Without doubt he had been well fed since the hurricane. Had he been very hungry, she knew he would not have hesitated from making a dash for her. He was fifteen feet long, and one bite, she knew, could cut her in half.
But she did not have any time to waste on him. Whether she swam or not, the current drew away from the land just the same. A half hour went by, and the shark began to grow bolder. Seeing no harm in her he drew closer, in narrowing circles, cocking his eyes at her impudently as he slid past. Sooner or later, she knew well enough, he would get up sufficient courage to dash at her. She resolved to play first. It was a desperate act she meditated. She was an old woman, alone in the sea and weak from starvation and hardship; and yet she, in the face of this sea tiger, must anticipate his dash by herself dashing at him. She swam on, waiting her chance. At last he passed languidly by, barely eight feet away. She rushed at him suddenly, feigning that she was attacking him. He gave a wild flirt of his tail as he fled away, and his sandpaper hide, striking her, took off her skin from elbow to shoulder. He swam rapidly, in a widening circle, and at last disappeared.
In the hole in the sand, covered over by fragments of metal roofing, Mapuhi and Tefara lay disputing.
“If you had done as I said,” charged Tefara, for the thousandth time, “and hidden the pearl and told no one, you would have it now.”
“But Huru-Huru was with me when I opened the shell—have I not told you so times and times and times without end?”
“And now we shall have no house. Raoul told me today that if you had not sold the pearl to Toriki—”
“I did not sell it. Toriki robbed me.”
“—that if you had not sold the pearl, he would give you five thousand French dollars, which is ten thousand Chili.”
“He has been talking to his mother,” Mapuhi explained. “She has an eye for a pearl.”
“And now the pearl is lost,” Tefara complained.
“It paid my debt with Toriki. That is twelve hundred I have made, anyway.”
“Toriki is dead,” she cried. “They have heard no word of his schooner. She was lost along with the Aorai and the Hira. Will Toriki pay you the three hundred credit he promised? No, because Toriki is dead. And had you found no pearl, would you today owe Toriki the twelve hundred? No, because Toriki is dead, and you cannot pay dead men.”
“But Levy did not pay Toriki,” Mapuhi said. “He gave him a piece of paper that was good for the money in Papeete; and now Levy is dead and cannot pay; and Toriki is dead and the paper lost with him, and the pearl is lost with Levy. You are right, Tefara. I have lost the pearl, and got nothing for it. Now let us sleep.”
He held up his hand suddenly and listened. From without came a noise, as of one who breathed heavily and with pain. A hand fumbled against the mat that served for a door.
“Who is there?” Mapuhi cried.
“Nauri,” came the answer. “Can you tell me where is my son, Mapuhi?”
Tefara screamed and gripped her husband’s arm.
“A ghost!” she chattered. “A ghost!”
Mapuhi’s face was a ghastly yellow. He clung weakly to his wife.
“Good woman,” he said in faltering tones, striving to disguise his vice, “I know your son well. He is living on the east side of the lagoon.”
From without came the sound of a sigh. Mapuhi began to feel elated. He had fooled the ghost.
“But where do you come from, old woman?” he asked.
“From the sea,” was the dejected answer.
“I knew it! I knew it!” screamed Tefara, rocking to and fro.
“Since when has Tefara bedded in a strange house?” came Nauri’s voice through the matting.
Mapuhi looked fear and reproach at his wife. It was her voice that had betrayed them.
“And since when has Mapuhi, my son, denied his old mother?” the voice went on.
“No, no, I have not—Mapuhi has not denied you,” he cried. “I am not Mapuhi. He is on the east end of the lagoon, I tell you.”
Ngakura sat up in bed and began to cry. The matting started to shake.
“What are you doing?” Mapuhi demanded.
“I am coming in,” said the voice of Nauri.
One en
d of the matting lifted. Tefara tried to dive under the blankets, but Mapuhi held on to her. He had to hold on to something. Together, struggling with each other, with shivering bodies and chattering teeth, they gazed with protruding eyes at the lifting mat. They saw Nauri, dripping with sea water, without her ahu, creep in. They rolled over backward from her and fought for Ngakura’s blanket with which to cover their heads.
“You might give your old mother a drink of water,” the ghost said plaintively.
“Give her a drink of water,” Tefara commanded in a shaking voice.
“Give her a drink of water,” Mapuhi passed on the command to Ngakura.
And together they kicked out Ngakura from under the blanket. A minute later, peeping, Mapuhi saw the ghost drinking. When it reached out a shaking hand and laid it on his, he felt the weight of it and was convinced that it was no ghost. Then he emerged, dragging Tefara after him, and in a few minutes all were listening to Nauri’s tale. And when she told of Levy, and dropped the pearl into Tefara’s hand, even she was reconciled to the reality of her mother-in-law.
“In the morning,” said Tefara, “you will sell the pearl to Raoul for five thousand French.”
“The house?” objected Nauri.
“He will build the house,” Tefara answered. “He ways it will cost four thousand French. Also will he give one thousand French in credit, which is two thousand Chili.”
“And it will be six fathoms long?” Nauri queried.
“Ay,” answered Mapuhi, “six fathoms.”
“And in the middle room will be the octagon-drop-clock?”
“Ay, and the round table as well.”
“Then give me something to eat, for I am hungry,” said Nauri, complacently. “And after that we will sleep, for I am weary. And tomorrow we will have more talk about the house before we sell the pearl. It will be better if we take the thousand French in cash. Money is ever better than credit in buying goods from the traders.”
THE WHALE TOOTH
It was in the early days in Fiji , when John Starhurst arose in the mission house at Rewa Village and announced his intention of carrying the gospel throughout all Viti Levu . Now Viti Levu means the ” Great Land ,” it being the largest island in a group composed of many large islands, to say nothing of hundreds of small ones. Here and there on the coasts, living by most precarious tenure, was a sprinkling of missionaries, traders, bкche-de-mer fishers, and whaleship deserters. The smoke of the hot ovens arose under their windows, and the bodies of the slain were dragged by their doors on the way to the feasting.
The Lotu, or the Worship, was progressing slowly, and, often, in crablike fashion. Chiefs, who announced themselves Christians and were welcomed into the body of the chapel, had a distressing habit of backsliding in order to partake of the flesh of some favorite enemy. Eat or be eaten had been the law of the land; and eat or be eaten promised to remain the law of the land for a long time to come. There were chiefs, such as Tanoa, Tuiveikoso, and Tuikilakila, who had literally eaten hundreds of their fellow men. But among these gluttons Ra Undreundre ranked highest. Ra Undreundre lived at Takiraki. He kept a register of his gustatory exploits. A row of stones outside his house marked the bodies he had eaten. This row was two hundred and thirty paces long, and the stones in it numbered eight hundred and seventy-two. Each stone represented a body. The row of stones might have been longer, had not Ra Undreundre unfortunately received a spear in the small of his back in a bush skirmish on Somo Somo and been served up on the table of Naungavuli, whose mediocre string of stones numbered only forty-eight.
The hard-worked, fever-stricken missionaries stuck doggedly to their task, at times despairing, and looking forward for some special manifestation, some outburst of Pentecostal fire that would bring a glorious harvest of souls. But cannibal Fiji had remained obdurate. The frizzle-headed man-eaters were loath to leave their fleshpots so long as the harvest of human carcases was plentiful. Sometimes, when the harvest was too plentiful, they imposed on the missionaries by letting the word slip out that on such a day there would be a killing and a barbecue. Promptly the missionaries would buy the lives of the victims with stick tobacco, fathoms of calico, and quarts of trade beads. Natheless the chiefs drove a handsome trade in thus disposing of their surplus live meat. Also, they could always go out and catch more.
It was at this juncture that John Starhurst proclaimed that he would carry the Gospel from coast to coast of the Great Land, and that he would begin by penetrating the mountain fastnesses of the headwaters of the Rewa River. His words were received with consternation.
The native teachers wept softly. His two fellow missionaries strove to dissuade him. The King of Rewa warned him that the mountain dwellers would surely kai-kai him—kai-kai meaning “to eat”—and that he, the King of Rewa, having become Lotu, would be put to the necessity of going to war with the mountain dwellers. That he could not conquer them he was perfectly aware. That they might come down the river and sack Rewa Village he was likewise perfectly aware. But what was he to do? If John Starhurst persisted in going out and being eaten, there would be a war that would cost hundreds of lives.
Later in the day a deputation of Rewa chiefs waited upon John Starhurst. He heard them patiently, and argued patiently with them, though he abated not a whit from his purpose. To his fellow missionaries he explained that he was not bent upon martyrdom; that the call had come for him to carry the Gospel into Viti Levu , and that he was merely obeying the Lord’s wish.
To the traders who came and objected most strenuously of all, he said: “Your objections are valueless. They consist merely of the damage that may be done your businesses. You are interested in making money, but I am interested in saving souls. The heathen of this dark land must be saved.”
John Starhurst was not a fanatic. He would have been the first man to deny the imputation. He was eminently sane and practical.
He was sure that his mission would result in good, and he had private visions of igniting the Pentecostal spark in the souls of the mountaineers and of inaugurating a revival that would sweep down out of the mountains and across the length and breadth of the Great Land from sea to sea and to the isles in the midst of the sea. There were no wild lights in his mild gray eyes, but only calm resolution and an unfaltering trust in the Higher Power that was guiding him.
One man only he found who approved of his project, and that was Ra Vatu, who secretly encouraged him and offered to lend him guides to the first foothills. John Starhurst, in turn, was greatly pleased by Ra Vatu’s conduct. From an incorrigible heathen, with a heart as black as his practices, Ra Vatu was beginning to emanate light. He even spoke of becoming Lotu. True, three years before he had expressed a similar intention, and would have entered the church had not John Starhurst entered objection to his bringing his four wives along with him. Ra Vatu had had economic and ethical objections to monogamy. Besides, the missionary’s hair-splitting objection had offended him; and, to prove that he was a free agent and a man of honor, he had swung his huge war club over Starhurst’s head. Starhurst had escaped by rushing in under the club and holding on to him until help arrived. But all that was now forgiven and forgotten. Ra Vatu was coming into the church, not merely as a converted heathen, but as a converted polygamist as well. He was only waiting, he assured Starhurst, until his oldest wife, who was very sick, should die.
John Starhurst journeyed up the sluggish Rewa in one of Ra Vatu’s canoes. This canoe was to carry him for two days, when, the head of navigation reached, it would return. Far in the distance, lifted into the sky, could be seen the great smoky mountains that marked the backbone of the Great Land . All day John Starhurst gazed at them with eager yearning.
Sometimes he prayed silently. At other times he was joined in prayer by Narau, a native teacher, who for seven years had been Lotu, ever since the day he had been saved from the hot oven by Dr. James Ellery Brown at the trifling expense of one hundred sticks of tobacco, two cotton blankets, and a large bottle of painkiller. At the
last moment, after twenty hours of solitary supplication and prayer, Narau’s ears had heard the call to go forth with John Starhurst on the mission to the mountains.
“Master, I will surely go with thee,” he had announced.
John Starhurst had hailed him with sober delight. Truly, the Lord was with him thus to spur on so broken-spirited a creature as Narau.
“I am indeed without spirit, the weakest of the Lord’s vessels,” Narau explained, the first day in the canoe.
“You should have faith, stronger faith,” the missionary chided him.
Another canoe journeyed up the Rewa that day. But it journeyed an hour astern, and it took care not to be seen. This canoe was also the property of Ra Vatu. In it was Erirola, Ra Vatu’s first cousin and trusted henchman; and in the small basket that never left his hand was a whale tooth. It was a magnificent tooth, fully six inches long, beautifully proportioned, the ivory turned yellow and purple with age. This tooth was likewise the property of Ra Vatu; and in Fiji , when such a tooth goes forth, things usually happen. For this is the virtue of the whale tooth: Whoever accepts it cannot refuse the request that may accompany it or follow it. The request may be anything from a human life to a tribal alliance, and no Fijian is so dead to honor as to deny the request when once the tooth has been accepted. Sometimes the request hangs fire, or the fulfilment is delayed, with untoward consequences.
High up the Rewa, at the village of a chief, Mongondro by name, John Starhurst rested at the end of the second day of the journey. In the morning, attended by Narau, he expected to start on foot for the smoky mountains that were now green and velvety with nearness. Mongondro was a sweet-tempered, mild-mannered little old chief, short-sighted and afflicted with elephantiasis, and no longer inclined toward the turbulence of war. He received the missionary with warm hospitality, gave him food from his own table, and even discussed religious matters with him. Mongondro was of an inquiring bent of mind, and pleased John Starhurst greatly by asking him to account for the existence and beginning of things. When the missionary had finished his summary of the Creation according to Genesis, he saw that Mongondro was deeply affected. The little old chief smoked silently for some time. Then he took the pipe from his mouth and shook his head sadly.
