Rídan The Devil And Other Stories

As they returned to the house, Ransom, the old trader from Avatulalo, the next village to that in which Wallis lived, met them at the gate. He was a man of sixty or thereabout—grey, dirty, dishevelled and half drunk.

‘I want you and Lita to come back with me,’ he said slowly, holding to the palings of the fence, and moving his head from side to side; ‘you must come… ‘you must come, or’—with sudden frenzy—‘by God, I’ll put a firestick into your house; I will, by blazes, I will! Curse you, Tom Wallis, and your damned, Sydney-white-duck-suit-respectability, and your damned proud quarter-caste Portugee woman, who you ain’t married to, as I was to mine—bad as she was. Put up your hands you—’

Wallis gripped him firmly but kindly by the wrists, and forced him into a seat.

‘What’s the matter with you, Ransom? Only drunk and fightable as usual? or are you being chased by pink snakes with tiger’s heads again, eh? There, sit quiet, old man. Where is Addie?’

For a few moments the old man made no answer; then he rose, and placing his trembling hands on Wallis’s chest said brokenly,—

‘God help me, Tom! She’s a-dyin’… an’ I’m near drunk. She was took bad this mornin’, an’ has been callin’ for the teacher an’ Lita— an’ I’d as lief go to hell as to ask a damned Kanaka mission’ry to come an’ talk Gospel an’ Heaven to a child o’ mine—not in my own house, anyway. It ain’t right or proper. But she kep’ on a-pesterin’ me, an’ at last I said I would come an’ arst him… an’ while I was waitin’ outside the church I hears the damned feller a-prayin’ and sayin’ “All flesh is grass, and the grass withereth”’—his voice quivered and broke again—‘an’ onct I heard my old mother say them very words when she was a-dyin’, more’n forty year ago, in the old country. An’ Addie’s dyin’ fast, Tom; dyin’, an’ I can’t say a prayer with her; I don’t know none. I’m only a drunken old shellback, an’ I ought to be struck dead for my bloody sins. She’s all I has in the world to love; an’ now, an’ now—’ He turned away and, covering his face with his coarse, sunburnt hands, sobbed like a child.

Half an hour later Wallis and Lita were in the room with the dying girl. Ransom, shambling behind them, crept in and knelt at the foot of the bed. Two native women, who were squatted on the matted floor went out softly, and Wallis bent over the girl and looked into her pallid, twitching face, over which the dread grey shadow was creeping fast. She put out her hand to the trader and Lita, and a faint smile moved her lips.

‘You is good to come, Tom Wallis,’ she said, in her childish voice, ‘an’ so is you, Lita. Wher’ is my fath’? I don’ see him. I was ask him to bring Ioane here to pray fo’ me. I can’t pray myself.... I have been try.... Wher’ is you, fath’?’

Ransom crept round to her side, and laid his face upon her open hand.

‘Ah, fath’, you is come… poor fath’. I say, fath’, don you drink no more. You been promise me that, fath’, so many time. Don’’ you break yo’ promise now, will you?’

The grizzled old sinner put his trembling lips to hers. ‘Never no more, Addie—may God strike me dead if I lie!’

‘Come away, old man,’ said Wallis, softly, ‘let Lita be with her. Neither you nor I should disturb her just now. See, she wants Lita. But her time is near, and you must keep close to her.’

They drew apart, and Lita knelt beside the bed.

‘An’ did he pray for fath’, an’ me, an’ you, an’ Tom, an’ my mother who runned away? Tell me all ‘bout it, Lita. I did wan’ him to come and tell me some things I wan’ to know before I is dead. Tell me what he say.’

‘He say dat vers’, “De grass with’, de flow’ fade, but de word of de Lor’ God endure fo’ ev.’”’

‘Was do it mean, Lita, dear?’

‘I don’ ‘xactly know, Ati, dear. But Tom say he mean dat by-an’-by, if we is good an’ don’ lie an’ steal, an’ don’ kill nobody, dat we all go to heav’ when we is die.’

‘Lita, dear, Ioane say one day dat de Bible say my fath’ go to hell because he get drunk all de time.’

‘Don’ you b’lieve him, Ati; Ioane is only dam Kanaka mission’ry. Wassa the hell do he know ‘bout such thing? You go to heav’ sure ‘nuff, and you’ fath’ come to you there by-an’-by. He never been steal or lie; he on’y get drunk. Don’ you be ‘fraid ‘bout dat, Ati, dear. An’ you will see yo’ mother, too. Oh, yes, yo’ will see yo’ mother; an’ yo’ fath’ will come there too, all nice, an’ clean, an’ sober, in new pyjamas all shinin’ white; an’ he will kiss yo’ mother on her mouf, an’ say, “I forgive you, Nellie Ransom, jes’ as Jesu Christ has forgive me.”’

The girl sighed heavily, and then lay with closed eyes, breathing softly. Suddenly she turned quickly on her side, and extended her arms, and her voice sounded strangely clear and distinct.

‘Where is you, fath’? Quick, quick, come an’ hol’ me. It is dark.... Hol’ me tight… clos’ up, clos’ up, fath’, my fath’… it is so dark—so dark.’

The natives told Wallis next morning that ‘Ranisome’ had gone quite mad.

‘How know ye he is mad?’

‘Tah! He hath taken every bottle of grog from two boxes and smashed them on the ground. And then we saw him kneel upon the sand, raise his hands, and weep. He is mad.’

IN A NATIVE VILLAGE

When I first settled down on this particular island as a trader, I had, in my boundless ignorance of the fierce jealousy that prevailed between the various villages thereon, been foolish enough to engage two or three servants from outlying districts—much against the wishes of the local kaupule (town councillors), each of whom brought me two or three candidates (relatives, connections or spongers of their own) and urged that I should engage them and no others. This I refused to do, point blank, and after much angry discussion and argument, I succeeded in having my own way, and was allowed to choose my servants from villages widely apart. In the course of a few weeks some terrific encounters had taken place between my women servants and other of the local females, who regarded them as vile usurpers of their right to rob and plunder the new white man. However, in time matters settled down in a measure; and beyond vituperative language and sanguinary threats against the successful applicants, the rejected candidates, male and female, behaved very nicely. But I was slumbering on a latent volcano of fresh troubles, and the premonitory upheaval came about a month after our head nurse, Hakala, had been fined five dollars for using English Seafaring’ language to another woman who had called her a pig. As Hakala could not pay the fine—being already in debt to me for two months’ wages paid in advance—I settled it; for she was a widow, and had endeared herself to me by the vigorous manner in which she had pitched a large, fat girl named ‘Heké out of the house for stealing some sugar from my store-room. The members of the kaupule (the village parliament) were pleased to accept the money, but wrote me a formal letter on the following morning, and remarked that it was wrong of me to encourage brutal conduct in any of my servants—wrong and un-Christian-like as well. ‘But,’ the letter went on to say, ‘it is honest of you to pay this woman’s fine; and Talamaheke’ (the sugar-thief) ‘has been sentenced to do three days’ road-making for stealing the sugar. Yet you must not think evil of Talamaheke, for she is a little vale (mad), and has a class in the Sunday-school. Now it is in our minds that, as you are an honest man, you will pay the fines owing on the horse.’ I had a vague recollection of my predecessor telling me something indefinite about a horse belonging to the station, but could not remember whether he said that the animal was in the vicinity of the station or was rambling elsewhere on the island, or had died. So I called my Samoan cook, Harry, to learn what he knew about the matter. Harry was the Adonis of the village, and already the under-nurse, E’eu, a sweet little hazel-eyed creature of fifteen, and incorrigibly wicked, had succumbed to his charms, and spent much of her time in the kitchen. At that moment Harry was seated outside the cook-house, dressed in a suit of spotless white duck, playing an accordeon; also he wore round his brown neck a thick wreath of white and scarlet flowers. Harry, I may remark, was a dandy and a notorious profligate, but against these natural faults was the fact that he could make very good bread.

‘Harry,’ I said, ‘do you know anything about this horse?’ and I tapped the official letter.

He smiled. ‘Oh, yes, sir. I know all ‘bout him. He been fined altogether ‘bout two hundred and fifty dollar, an’ never pay.’

‘What do you mean? How can anyone fine a horse?’

Then Harry explained and gave me the horse’s history.

The animal had been brought from New Zealand for some occult reason, and had behaved himself very badly ever since he landed. Young banana trees were his especial fancy, cotton plants he devoured wholesale, and it was generally asserted that he was also addicted to kicking chickens. My three predecessors on the station had each repudiated the creature, and each man when he left the island had said that his successor would pay for all damage done.

‘Where is the brute now?’ I asked.

Looking cautiously around to see that no one was within earshot, Harry informed me that until a week previously the nuâ had been running quietly in the interior of the island for many months, but since my arrival had been brought back by two of the deacons and was now feeding about the immediate vicinity.

‘Why did the deacons bring him back, if he destroys banana trees and kill chickens?’

Harry looked very uncomfortable and seemed disinclined to speak, but at last let the cat out of the bag and revealed a diabolical conspiracy—the horse had been brought back for my undoing, or rather for the undoing of the strings of my bag of dollars.

‘You see, sir,’ said he, confidentially, ‘these people on this island very clever—all dam rogue’ (his mother was a native of the island), ‘an’ ‘bout a month ago, when you give two dollar to help build new church, the fakafili and kaupule{*} (judge and councillors) ‘say you is a very good man and that you might pay that horse’s fines. An’ if you pay that horse’s fines then the people will have enough money to send to Sydney to buy glass windows and nice, fine doors for the new church. An’ so that is why the deacons have bring that horse back.’

‘But what good will bringing the horse here do? That won’t make me pay his fines.’

‘Oh, you see, sir, since the horse been come back the people take him out every day into some banana plantation and let him eat some trees. Then, by-and-by—to-morrer, perhaps—they will come an’ ask you to go and look. Then you will look an’ say, “Alright, I will pay five dollar.” An’ then when you pay that five dollar the kaupule and the judge will say, “Now you mus’ pay for all the bad things that that horse do before you come here.” An’ s’pose you won’ pay, then I b’lieve the judge an’ headmen goin’ to tapu18 your store. You see they wan’ that money for church very bad, because they very jealous of Halamua church.’

‘Jealous of Halamua church! Why?’

‘Oh, because Halamua people been buy a foolpit for their church—a very fine foolpit from California; an’ now this town here very jealous, and the people say that when you pay that horse’s fine they will buy pine windows, pine doors, and pine floor, and give Halamua church hell?

The novel (but in some cases exceedingly correct) pronunciation of pulpit pleased me, yet my wrath was aroused at this scandalous revelation of the plans of the villagers to beautify their church at my expense. It was as bad as any church bazaar in Christendom.

As Harry surmised, I received a visit from a deputation the next morning. They wanted me to come and see the destruction done to their plantations by my horse.

‘But it’s not my horse,’ I said. ‘I decline to hear anything about a horse. There is no horse down in my stock list, nor an elephant.’

A dirty old ruffian with one eye and a tattooed face regarded me gravely for a moment, and then asked me in a wheezy, husky voice if I knew that Ananias and Sapphira were struck dead for telling lies.

‘Of course,’ I replied promptly, ‘I saw them struck. My uncle in England had them buried in his garden to improve the soil. And why do you come here and tell me these things about a horse? If there is a horse, and it eats your bananas and sugar-cane, why don’t you shoot it?’

This suggestion staggered the deputation, half of which scratched its head meditatively. Then a tall, thin man, with an attenuated face like a starved fowl, said sneeringly in English,—

‘What for you want to make gammon you no savee about horse?’

His companions smiled approvingly; not that they understood a word of English, but they evidently regarded the fowl-like creature as a learned person who would give me a dressing down in my own language.

I looked at him with a puzzled expression, and then said to Harry,—

‘What does this man say, Harry? I can’t talk German. Can you?’

Harry grinned and shook his head; the rest of the deputation looked angrily at the hatchet-faced man, and the member seated next to him told him he ought to be ashamed of himself to pretend to be able to vogahau faka Beretania (talk English).

For some minutes no one spoke. Then the youngest member of the deputation, a jolly, fat-faced young deacon, dressed in a suit of white flannel, laughed merrily, and asked me for some tobacco. I gave them a plug each all round, and the deputation withdrew. So having successfully repudiated the horse and all his works, I felt satisfied.

Pigs were the next trouble—my own pigs and the pigs of the general public. When I landed on the island I had brought with me from Sydney a lady and gentleman pig of exceedingly high lineage. They were now the proud and happy parents of seven beautiful little black-and-white piglets, and at any hour of the day one might see numbers of natives looking over my wall at the graceful little creatures as they chased one another over the grass, charged at nothing, and came to a dead stop with astonishing rapidity and a look of intense amazement. One fatal day I let them out, thinking they would come to no harm, as their parents were with them. As they did not return at dusk I sent E’eu, the under-nurse, to search for them. She came back and told me in a whisper that the father and mother pig were rooting up a sweet-potato patch belonging to the local chief. The piglets she had failed to discover. Enjoining secrecy, I sent E’eu and Harry to chase the parents home. This was effected after considerable trouble, but the owner of the potato patch claimed two dollars damages. I paid it, feeling his claim was just. Next morning the seven piglets were returned one by one by various native children. Each piglet had, according to their accounts, been in a separate garden, and done considerable damage; and ‘because they’ (the piglets) ‘were the property of a good and just man, the owners of the gardens would not hurt nor even chase them,’ etc. Glad to recover the squealing little wanderers at any cost, I gave each lying child a quarter-dollar. Next day I had a piece of ground walled in with lumps of coral and placed the porcine family inside. Then I wrote to the councillors, asking them to notify the people that if any of the village pigs came inside my fence and rooted abyssmal holes in my ground, as had been their habit hitherto, I should demand compensation. His Honour the Chief Justice stated in court that this was only fair and right; the white man had paid for the damage done by his pigs, and therefore he was entitled to claim damages if the village pigs caused him trouble. (I had previously squared his Honour with the promise of a male sucker.) One day the seven young pigs escaped from their mother and went out for a run on the village green. They were at once assailed as detestable foreign devils by about two hundred and forty-three gaunt, razorbacked village sows, and were only rescued from a cruel death after every one had lost its tail. Why is it that pigs of different breeds always bite off each other’s tails? I claimed fifty cents per tail, and was awarded $3.50 damages, to be paid by the community generally. The community refused to pay. His Honour then notified by the town crier that I was at liberty to shoot any pig that broke into the station grounds. I put a cartridge into a Snider rifle and told my servants to call me if they heard a grunt in the night.

Three days after this, as I was discussing theology and baked fowl one night with the local teacher in his own house, a boy burst in and said that there was a strange pig in my garden devouring my crop of French beans. In two minutes I was back in my house, snatched up the Snider, and ran to the garden wall. There was the brute, a great black-and white beast, the biggest native pig I ever saw. His back was turned, but hearing my steps he ‘went about’ and faced me. ‘Twas a bright moonlight night, and the bullet plugged him fair between the eyes. Over he rolled without a kick. Then I heard a shriek or laughter, and saw half a dozen girls scuttling away among the coco-palms. A horrible suspicion nearly made me faint. Jumping over the wall I examined the defunct, and could scarce forbear to shed a tear.

‘Twas mine own prized black Australian boar, daubed over with splashes of coral lime whitewash. And the whitewash came from a tub full of it, with which the natives had that morning been whitening the walls of the newly-built village church. The one-eyed old scoundrel of a deacon told me next day it was a judgment on me.

MAURICE KINANE

Eastward, from the coast of New Guinea, there lies a large island called, on the maps, New Britain, the native name of which is Berara. It is nearly three hundred miles in length and, in parts, almost sixty in width, and excepting the north-eastern portion, now settled by German colonists, is inhabited by a race of dangerous and treacherous cannibals, who are continually at war among themselves, for there are many hundred tribes living on the coast as well as in the interior. Although there have been white people living on the north-east coast for over thirty years—for there were adventurous American and English traders living in this wild island long before the natives ever saw a German—not one of them knew then, or knows now, much of the strange black tribes who dwell in the interior of the centre and western part of the island, save that they were then, as they are in this present year, always at enmity with the coast tribes, and are, like them, more or less addicted to cannibalism.

Sixty miles from the western end of the island is the mountainous land of German New Guinea; and sometimes, when the air is clear and the south-east trade wind blows, the savages on Berara can see across the deep, wide strait the grey loom of the great range that fringes the north-eastern coast of New Guinea for many hundred miles. Once, indeed, when the writer of this true story lived in New Britain, he saw this sight for a whole week, for there, in those beautiful islands, the air is very clear at certain seasons of the year.

From Matupi, where the principal settlement in New Britain is situated, to the deep bay at Kabaira, fifty miles away, the coast is very beautiful. And, indeed, no one who looks at the lovely grassy downs that here and there show through the groves of waving palm trees stretching from the beach away up to the rising land of the interior could think that such a fair country was the home of a deadly fever; and that in the waters of the bright limpid streams that ran gently down from the forest-clad hills to meet the blue waters of the Pacific there lurked disease and death to him who drank thereof.

At the time of my story (except for the adventurous American whalemen from Nantucket and New Bedford, and the sandal-wood cutters from New South Wales, who sometimes touched there) white men were unknown to the people of New Britain. Sometimes when the sperm-whaling fleet was cruising northwards and westward to the Moluccas, a ship would sail along the coast in the daytime, but always anchored at night, for it was dreaded for the many dangerous reefs that surround it. And once the anchor was down a strict watch was kept on board, for the natives were known to be fierce and treacherous.

Between where is now the German settlement and the great native town at Kabaira Bay there is an island called Mano, which stands five miles off from the mainland. Early one morning, when the wild people of the villages among the palm-groves which lined the long winding beach came out of their thatched huts for their morning bathe they gave a great cry, for a large full-rigged ship was standing in close under the lee of Mano, and clewing up her sails before she came to an anchor.

Now the natives who lived on the mainland of New Britain were the hereditary enemies of those who dwelt on Mano Island, and it was hateful for them to see a ship anchor there, for then the Mano Islanders would get axes and muskets and hoop-iron.

So, with Baringa, the chief, at their head, they all ran to the summit of a high, grassy hill (known, by reason of a terrible deed once done there in the olden times, as the Hill of Old Men’s Groans), and sat down to watch if the ship would send her boats ashore.

‘Look!’ said Baringa, fiercely, striking the ground with his heavy jade-headed club, ‘look, I see a boat putting out from the side. Who among ye will come with me to the ship, so that I may sell my turtle shell and pearl shell to the captain for muskets and powder and bullets? Are these dogs of Mano to get such things from the ship, and then come over here at night and slay and then cook us in their ovens? Hungry am I for revenge; for ‘tis now twelve moons since they stole my son from me, and not one life have I had in return for his.’

But no one answered. Of what use was it, they thought, for Baringa to think of his little son? He was but a boy after all, and had long since gone down the throats of the men of Mano. Besides, the Mano people were very strong and already had many guns.

So for an hour Baringa sat and chafed and watched; and then suddenly he and those with him sprang up, for a sound like thunder came over to them, and a cloud of white smoke curled up from the ship’s side; she had fired one of her big guns. Presently Baringa and his people saw that the boat which had gone ashore was pulling back fast, and that some of the crew who were sitting in the stern were firing their muskets at the Mano people, who were pursuing the boat in six canoes. Twice again the ship fired a big gun, and then the boat was safe, for the two twenty-four pounders, loaded with grape-shot, smashed two of them to pieces when they were less than a hundred yards from the ship.

Baringa shouted with savage joy. ‘Come,’ he cried, ‘let us hasten to the beach, and get quickly to the ship in our canoes; for now that the white men have fought with these Mano dogs, the ship will come here to us and anchor; for I, Baringa, am known to many white men.’

The name of the ship was the Boadicea. She was of about seven hundred tons, and was bound to China from Port Jackson, but for four months had remained among the islands of the New Hebrides group, where the crew had been cutting sandal-wood, which in those days was very plentiful there. Her captain, who was a very skilful navigator, instead of going through Torres Straits, had sailed between New Ireland and New Britain, so that he might learn the truth of some tales he had heard about the richness of those islands in sandal-wood and pearl shell. So he had cruised slowly along till he sighted Mano Island, and here he decided to water the ship; for from the deck was visible a fine stream of water, running from the forest-clad mountains down to the white sands of the quiet beach.

As soon as possible a boat was lowered and manned and armed; for although he could not see a native anywhere on the beach, nor any signs of human occupation elsewhere on the island, the captain was a very cautious man. A little further back from the beach was a very dense grove of coco-nut trees laden with fruit, and at these the crew of the Boadicea looked with longing eyes.

‘We must water the ship first, my lads,’ said Captain Williams, ‘and then we’ll spend the rest of the day among the coco-nut trees, and fill our boats with them.’