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Home -> Mark Twain -> Following the Equator -> Chapter 6

Following the Equator - Chapter 6

1. Contents

2. Chapter 1

3. Chapter 2

4. Chapter 3

5. Chapter 4

6. Chapter 5

7. Chapter 6

8. Chapter 7

9. Chapter 8

10. Chapter 9

11. Chapter 10

12. Chapter 11

13. Chapter 12

14. Chapter 13

15. Chapter 14

16. Chapter 15

17. Chapter 16

18. Chapter 17

19. Chapter 18

20. Chapter 19

21. Chapter 20

22. Chapter 21

23. Chapter 22

24. Chapter 23

25. Chapter 24

26. Chapter 25

27. Chapter 26

28. Chapter 27

29. Chapter 28

30. Chapter 29

31. Chapter 30

32. Chapter 31

33. Chapter 32

34. Chapter 33

35. Chapter 34

36. Chapter 35

37. Chapter 36

38. Chapter 37

39. Chapter 38

40. Chapter 39

41. Chapter 40

42. Chapter 41

43. Chapter 42

44. Chapter 43

45. Chapter 44

46. Chapter 45

47. Chapter 46

48. Chapter 47

49. Chapter 48

50. Chapter 49

51. Chapter 50

52. Chapter 51

53. Chapter 52

54. Chapter 53

55. Chapter 54

56. Chapter 55

57. Chapter 56

58. Chapter 57

59. Chapter 58

60. Chapter 59

61. Chapter 60

62. Chapter 61

63. Chapter 62

64. Chapter 63

65. Chapter 64

66. Chapter 65

67. Chapter 66

68. Chapter 67

69. Chapter 68

70. Chapter 69

71. Conclusion


He was as shy as a newspaper is when referring to its own merits.
--Pudd'nhead Wilson's New Calendar.

Captain Wawn is crystal-clear on one point: He does not approve of
missionaries. They obstruct his business. They make "Recruiting," as he
calls it ("Slave-Catching," as they call it in their frank way) a trouble
when it ought to be just a picnic and a pleasure excursion. The
missionaries have their opinion about the manner in which the Labor
Traffic is conducted, and about the recruiter's evasions of the law of
the Traffic, and about the traffic itself--and it is distinctly
uncomplimentary to the Traffic and to everything connected with it,
including the law for its regulation. Captain Wawn's book is of very
recent date; I have by me a pamphlet of still later date--hot from the
press, in fact--by Rev. Wm. Gray, a missionary; and the book and the
pamphlet taken together make exceedingly interesting reading, to my mind.

Interesting, and easy to understand--except in one detail, which I will
mention presently. It is easy to understand why the Queensland sugar
planter should want the Kanaka recruit: he is cheap. Very cheap, in
fact. These are the figures paid by the planter: L20 to the recruiter
for getting the Kanaka or "catching" him, as the missionary phrase goes;
L3 to the Queensland government for "superintending" the importation; L5
deposited with the Government for the Kanaka's passage home when his
three years are up, in case he shall live that long; about L25 to the
Kanaka himself for three years' wages and clothing; total payment for the
use of a man three years, L53; or, including diet, L60. Altogether, a
hundred dollars a year. One can understand why the recruiter is fond of
the business; the recruit costs him a few cheap presents (given to the
recruit's relatives, not himself), and the recruit is worth L20 to the
recruiter when delivered in Queensland. All this is clear enough; but
the thing that is not clear is, what there is about it all to persuade
the recruit. He is young and brisk; life at home in his beautiful island
is one lazy, long holiday to him; or if he wants to work he can turn out
a couple of bags of copra per week and sell it for four or five shillings
a bag. In Queensland he must get up at dawn and work from eight to
twelve hours a day in the canefields--in a much hotter climate than he is
used to--and get less than four shillings a week for it.

I cannot understand his willingness to go to Queensland. It is a deep
puzzle to me. Here is the explanation, from the planter's point of view;
at least I gather from the missionary's pamphlet that it is the

"When he comes from his home he is a savage, pure and simple. He
feels no shame at his nakedness and want of adornment. When he
returns home he does so well dressed, sporting a Waterbury watch,
collars, cuffs, boots, and jewelry. He takes with him one or more
boxes--["Box" is English for trunk.]--well filled with clothing, a
musical instrument or two, and perfumery and other articles of
luxury he has learned to appreciate."

For just one moment we have a seeming flash of comprehension of, the
Kanaka's reason for exiling himself: he goes away to acquire
civilization. Yes, he was naked and not ashamed, now he is clothed and
knows how to be ashamed; he was unenlightened; now he has a Waterbury
watch; he was unrefined, now he has jewelry, and something to make him
smell good; he was a nobody, a provincial, now he has been to far
countries and can show off.

It all looks plausible--for a moment. Then the missionary takes hold of
this explanation and pulls it to pieces, and dances on it, and damages it
beyond recognition.

"Admitting that the foregoing description is the average one, the
average sequel is this: The cuffs and collars, if used at all, are
carried off by youngsters, who fasten them round the leg, just below
the knee, as ornaments. The Waterbury, broken and dirty, finds its
way to the trader, who gives a trifle for it; or the inside is taken
out, the wheels strung on a thread and hung round the neck. Knives,
axes, calico, and handkerchiefs are divided among friends, and there
is hardly one of these apiece. The boxes, the keys often lost on
the road home, can be bought for 2s. 6d. They are to be seen
rotting outside in almost any shore village on Tanna. (I speak of
what I have seen.) A returned Kanaka has been furiously angry with
me because I would not buy his trousers, which he declared were just
my fit. He sold them afterwards to one of my Aniwan teachers for
9d. worth of tobacco--a pair of trousers that probably cost him 8s.
or 10s. in Queensland. A coat or shirt is handy for cold weather.
The white handkerchiefs, the 'senet' (perfumery), the umbrella, and
perhaps the hat, are kept. The boots have to take their chance, if
they do not happen to fit the copra trader. 'Senet' on the hair,
streaks of paint on the face, a dirty white handkerchief round the
neck, strips of turtle shell in the ears, a belt, a sheath and
knife, and an umbrella constitute the rig of returned Kanaka at home
the day after landing."

A hat, an umbrella, a belt, a neckerchief. Otherwise stark naked. All
in a day the hard-earned "civilization" has melted away to this. And
even these perishable things must presently go. Indeed, there is but a
single detail of his civilization that can be depended on to stay by him:
according to the missionary, he has learned to swear. This is art, and
art is long, as the poet says.

In all countries the laws throw light upon the past. The Queensland law
for the regulation of the Labor Traffic is a confession. It is a
confession that the evils charged by the missionaries upon the traffic
had existed in the past, and that they still existed when the law was
made. The missionaries make a further charge: that the law is evaded by
the recruiters, and that the Government Agent sometimes helps them to do
it. Regulation 31 reveals two things: that sometimes a young fool of a
recruit gets his senses back, after being persuaded to sign away his
liberty for three years, and dearly wants to get out of the engagement
and stay at home with his own people; and that threats, intimidation, and
force are used to keep him on board the recruiting-ship, and to hold him
to his contract. Regulation 31 forbids these coercions. The law
requires that he shall be allowed to go free; and another clause of it
requires the recruiter to set him ashore--per boat, because of the
prevalence of sharks. Testimony from Rev. Mr. Gray:

"There are 'wrinkles' for taking the penitent Kanaka. My first
experience of the Traffic was a case of this kind in 1884. A vessel
anchored just out of sight of our station, word was brought to me
that some boys were stolen, and the relatives wished me to go and
get them back. The facts were, as I found, that six boys had
recruited, had rushed into the boat, the Government Agent informed
me. They had all 'signed'; and, said the Government Agent, 'on
board they shall remain.' I was assured that the six boys were of
age and willing to go. Yet on getting ready to leave the ship I
found four of the lads ready to come ashore in the boat! This I
forbade. One of them jumped into the water and persisted in coming
ashore in my boat. When appealed to, the Government Agent suggested
that we go and leave him to be picked up by the ship's boat, a
quarter mile distant at the time!"

The law and the missionaries feel for the repentant recruit--and
properly, one may be permitted to think, for he is only a youth and
ignorant and persuadable to his hurt--but sympathy for him is not kept in
stock by the recruiter. Rev. Mr. Gray says:

"A captain many years in the traffic explained to me how a penitent
could betaken. 'When a boy jumps overboard we just take a boat and
pull ahead of him, then lie between him and the shore. If he has
not tired himself swimming, and passes the boat, keep on heading him
in this way. The dodge rarely fails. The boy generally tires of
swimming, gets into the boat of his own accord, and goes quietly on

Yes, exhaustion is likely to make a boy quiet. If the distressed boy had
been the speaker's son, and the captors savages, the speaker would have
been surprised to see how differently the thing looked from the new point
of view; however, it is not our custom to put ourselves in the other
person's place. Somehow there is something pathetic about that
disappointed young savage's resignation. I must explain, here, that in
the traffic dialect, "boy" does not always mean boy; it means a youth
above sixteen years of age. That is by Queensland law the age of
consent, though it is held that recruiters allow themselves some latitude
in guessing at ages.

Captain Wawn of the free spirit chafes under the annoyance of "cast-iron
regulations." They and the missionaries have poisoned his life. He
grieves for the good old days, vanished to come no more. See him weep;
hear him cuss between the lines!

"For a long time we were allowed to apprehend and detain all
deserters who had signed the agreement on board ship, but the
'cast-iron' regulations of the Act of 1884 put a stop to that,
allowing the Kanaka to sign the agreement for three years' service,
travel about in the ship in receipt of the regular rations, cadge
all he could, and leave when he thought fit, so long as he did not
extend his pleasure trip to Queensland."

Rev. Mr. Gray calls this same restrictive cast-iron law a "farce." "There
is as much cruelty and injustice done to natives by acts that are legal
as by deeds unlawful. The regulations that exist are unjust and
inadequate--unjust and inadequate they must ever be." He furnishes his
reasons for his position, but they are too long for reproduction here.

However, if the most a Kanaka advantages himself by a three-years course
in civilization in Queensland, is a necklace and an umbrella and a showy
imperfection in the art of swearing, it must be that all the profit of
the traffic goes to the white man. This could be twisted into a
plausible argument that the traffic ought to be squarely abolished.

However, there is reason for hope that that can be left alone to achieve
itself. It is claimed that the traffic will depopulate its sources of
supply within the next twenty or thirty years. Queensland is a very
healthy place for white people--death-rate 12 in 1,000 of the population
--but the Kanaka death-rate is away above that. The vital statistics for
1893 place it at 52; for 1894 (Mackay district), 68. The first six
months of the Kanaka's exile are peculiarly perilous for him because of
the rigors of the new climate. The death-rate among the new men has
reached as high as 180 in the 1,000. In the Kanaka's native home his
death-rate is 12 in time of peace, and 15 in time of war. Thus exile to
Queensland--with the opportunity to acquire civilization, an umbrella,
and a pretty poor quality of profanity--is twelve times as deadly for him
as war. Common Christian charity, common humanity, does seem to require,
not only that these people be returned to their homes, but that war,
pestilence, and famine be introduced among them for their preservation.

Concerning these Pacific isles and their peoples an eloquent prophet
spoke long years ago--five and fifty years ago. In fact, he spoke a
little too early. Prophecy is a good line of business, but it is full of
risks. This prophet was the Right Rev. M. Russell, LL.D., D.C.L., of

"Is the tide of civilization to roll only to the foot of the Rocky
Mountains, and is the sun of knowledge to set at last in the waves
of the Pacific? No; the mighty day of four thousand years is
drawing to its close; the sun of humanity has performed its destined
course; but long ere its setting rays are extinguished in the west,
its ascending beams have glittered on the isles of the eastern seas
. . . . And now we see the race of Japhet setting forth to
people the isles, and the seeds of another Europe and a second
England sown in the regions of the sun. But mark the words of the
prophecy: 'He shall dwell in the tents of Shem, and Canaan shall be
his servant.' It is not said Canaan shall be his slave. To the
Anglo-Saxon race is given the scepter of the globe, but there is not
given either the lash of the slave-driver or the rack of the
executioner. The East will not be stained with the same atrocities
as the West; the frightful gangrene of an enthralled race is not to
mar the destinies of the family of Japhet in the Oriental world;
humanizing, not destroying, as they advance; uniting with, not
enslaving, the inhabitants with whom they dwell, the British race
may," etc., etc.

And he closes his vision with an invocation from Thomson:

"Come, bright Improvement! on the car of Time,
And rule the spacious world from clime to clime."

Very well, Bright Improvement has arrived, you see, with her
civilization, and her Waterbury, and her umbrella, and her third-quality
profanity, and her humanizing-not-destroying machinery, and her
hundred-and-eighty death-rate, and everything is going along just as

But the prophet that speaks last has an advantage over the pioneer in the
business. Rev. Mr. Gray says:

"What I am concerned about is that we as a Christian nation should
wipe out these races to enrich ourselves."

And he closes his pamphlet with a grim Indictment which is as eloquent in
its flowerless straightforward English as is the hand-painted rhapsody of
the early prophet:

"My indictment of the Queensland-Kanaka Labor Traffic is this

"1. It generally demoralizes and always impoverishes the Kanaka,
deprives him of his citizenship, and depopulates the islands fitted
to his home.

"2. It is felt to lower the dignity of the white agricultural
laborer in Queensland, and beyond a doubt it lowers his wages there.

"3. The whole system is fraught with danger to Australia and the
islands on the score of health.

"4. On social and political grounds the continuance of the
Queensland Kanaka Labor Traffic must be a barrier to the true
federation of the Australian colonies.

"5. The Regulations under which the Traffic exists in Queensland are
inadequate to prevent abuses, and in the nature of things they must
remain so.

"6. The whole system is contrary to the spirit and doctrine of the
Gospel of Jesus Christ. The Gospel requires us to help the weak,
but the Kanaka is fleeced and trodden down.

"7. The bed-rock of this Traffic is that the life and liberty of a
black man are of less value than those of a white man. And a
Traffic that has grown out of 'slave-hunting' will certainly remain
to the end not unlike its origin."

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