Complete Works of Robert Louis Stevenson

by Robert Louis Stevenson

  So the weeks rolled swiftly by, filled with an infinitude of duties and much happiness, until the bright tropic sun broke on Christmas morning, 1893. The day was always celebrated at Vailima with much ceremony, and a gigantic tree, covered with carefully chosen presents for everybody, from the head of the family down to the humblest Samoan retainer, was set up in the large hall. Months before Mr. Stevenson had sent to the army and navy stores in London and had a large boxful of presents for the tree sent out. The diary gives us some account of this, the last Christmas spent on earth by Robert Louis Stevenson:

  “Our washerwomen,” so it runs, “came with presents — tapa and fans, and Simile brought baskets and tapa. Our people were wild with delight over their presents. Christmas we spent with friends in Apia, where we had a most delightful evening. Each gave some performance to add to the gaiety. Louis and Lloyd played, very badly indeed, on their pipes. Teuila recited one of Louis’s poems, and Austin poured out with much dramatic fire Lochinvar. There was some very pretty Samoan dancing by Mrs. Gurr and Mrs. Willis, who gave a sitting dance and one with clubs. The next day we rode home, dashing at full speed through mud and water, and reached there drenched to the skin by a sudden shower. I was alarmed about Louis, but it did him no harm whatever. We were happy to be at pleasant Vailima again.

  “January 3. There has been a terrific storm, lasting three days, but the hurricane shutters were put up, and proved a great protection, though the house was dark and airless. Trees went crashing all around us. There was a curious exhilaration in the air, and the natives shouted with glee whenever anything came down. The road was filled with débris from the storm, which had to be cleared away before any one could pass. In the evening I was told that both the Fiji man and Simi had been spitting blood. The Fiji man seems to have a touch of pneumonia. Much to Simi’s alarm we put the cupping glass on him, and the whole party of house servants escorted him to bed, shouting and laughing and dancing as they went.

  “January 7. Lloyd sailed to-day for San Francisco, intending to make the round trip only, for a change of air. In the afternoon Joe and I jumped on one horse and galloped as fast as we could down to the landing, only to find that all the boats were out. Just then the American consul’s boat returned to the landing. We sprang into it, and with the American flag flying over us, went speeding over the water, in spite of the fact that the German man-of-war was having target practice (a most dangerous proceeding) right across the harbor. As we drew near the ship we suddenly realised that they were holding it in the supposition that we were bringing a consular message. We saw Lloyd running on deck to see us, but, alarmed at the situation, we took a hasty departure. In the evening we heard very sweet and mournful singing in the servants’ quarters, and on asking what it was were told by Talolo that it was a farewell to Loia (Lloyd). It was explained that the song was told to go to France, to Tonga, and other places to look for Lloyd, and, in case of not finding him there, to search all over the world for him and carry pleasant dreams to him.

  “January 11. To-day the Fiji man appeared in war paint — his nose blackened and black stripes under his eyes. Lafaele says the war is soon going to begin, adding ‘Please, Tamaitai, you look out; when Samoa man fight he all same devil.’ While we were talking low, dull thunder was rolling around the horizon, sounding, as we thought, very like the noise of battle. Strange to say there was not a cloud in the sky nor a flash of lightning to be seen.

  “All the Samoan women married to white men wish to express their gratitude to me for making it possible for them to return to their native dress or, rather, the dress introduced among them by the missionaries. Before we came, all such women were expected to dress in European fashion, for otherwise they were not considered respectable, and they were delighted and surprised when I and all the other women at Vailima appeared in the missionary dress. This dress, called the holaku, is nothing more than the old-fashioned sacque (known in America as the ‘Mother Hubbard’), which fortunately happened to be the mode in England when the missionaries first came to the South Seas. It was loose, cool, modest, and graceful, and so well suited to the natives and the hot climate of the islands that it became the regulation garment of the South Pacific. The climax seemed to be my going to a party in a very handsome black silk holaku with embroidered yoke and sleeves. The husbands have removed the taboo and several of the native ladies are to have fine silk gowns made in their own pretty, graceful fashion. Corsets must be agony to the poor creatures, and most of them are only the more clumsy and awkward for these European barbarities. I am very glad I have inadvertently done so much good.”

  The political pot was now boiling fiercely, but as the trouble in Samoa has been discussed in detail in other books, it is not my purpose to touch upon it here except in so far as any phase of it directly concerned Mrs. Stevenson herself. It is enough to say that the family espoused the cause of Mataafa, and in the diary Mrs. Stevenson describes a visit made by them to that monarch for the purpose of attempting to reconcile the two parties.

  “On the second of May,” she writes, “Louis, Teuila and I, taking Talolo with us, went in a boat to Malie to visit King Mataafa. I took a dark red silk holaku, trimmed with Persian embroidery, and Teuila took a green silk one, in which to appear before royalty. Long before we got to the village we could see the middle part of an immense native house rising up like a church spire. Mataafa’s own house was the largest and finest I had ever seen, and there were others as large. Louis tried in vain to get an interpreter, but was fain to put up with Talolo, who nearly expired with fright and misery, for he could not speak the high chief language and felt that every word he uttered was an insult to Mataafa. We have been in the habit of referring to the king as ‘Charley over the water,’ and toasting him by waving our glasses over the water bottle. Talolo had some vague notion of what this meant and now thought it a good time to do the same. To our great amusement, he took his glass, waved it in the air, and cried ‘Charley in the water!’ which we felt to be a rather ominous toast. His translations of ‘Charley’s’ words came to little more than ‘Mataafa very much surprised (pleased),’ but Louis knew enough Samoan to make a little guess at what was going on. The kava bowl was in the centre of the group, with the king’s talking men beside it. Kava was first given to the king and Louis simultaneously — a great honor for Louis — then to Teuila and me. The king evidently supposed us both to be wives of Louis, and was much puzzled as to which was the superior in station, a dilemma which was finally neatly solved by serving us both at the same moment. I had seen that it was chewed kava, but in my weariness after the long journey I forgot that fact before it came my turn to drink. Before the bowl was offered to the king a libation was poured out and fresh water from a cocoanut shell was sprinkled first to the right and then to the left. The talking man and the others made polite orations, one of them likening Louis to Jesus Christ, at which Talolo manifested sighs of acute embarrassment. We were then offered a little refreshment before dinner. The king, who was a Catholic, crossed himself and said grace. A folded leaf containing a quantity of arrowroot cooked in cocoanut milk by dropping in hot stones was placed before each of us, and each had the milk of a fresh young nut to drink. The arrowroot was grateful but difficult to manage, on account of the stickiness, and a little gritty with sand from the stones. We were then invited to take a siesta behind an immense curtain of tapa that had been hung across one end of the room. There mats and pillows were laid for Teuila and me, and in a few seconds we were fast asleep. In an hour and a half we waked simultaneously and found dinner waiting for us. Louis then offered his present — a hundred-pound keg of beef — and the talking man went outside and informed the populace, in stentorian tones, of the nature and amount of the present received. We ate of pig, fowl, and taro, in civilized fashion, sitting on chairs and using plates, tumblers, spoons, knives, and forks. After a walk about the village we all sat on mats under the eaves and conversed. A distant sound of singing was heard, and soon a procession of young men in wre
aths, walking two by two, came up to us and each deposited a root of taro, to which the king added a couple of young fowls, and an immense root of fresh kava. Speeches were made, after which mats were spread out for the dancers, who had been called by the sound of a bugle. There were two long rows of them, with two comic men and a hunchback, apparently the king’s jester. They first sang a song of welcome to us, and then sang, danced, and acted several pieces — all well done and some very droll indeed. The hunchback excelled particularly in an imitation of a circus that was here not long since. Louis could not speak successfully through Talolo, as he had more to say than ‘much surprised,’ so we then took our departure. We returned by moonlight, all ardent admirers of Mataafa. About a week later Louis went again, this time with an interpreter named Charley Taylor, and had a more satisfactory interview. In the early morning, at about four, he was awakened by the sound of some sort of pipe playing a curious air. When he inquired about this Mataafa told him that he always had this performance at the time of the singing of the early birds, as it conduced to pleasant dreams. His father, he added, would never allow a bird or animal to be injured, and, in consequence, was called the ‘king of the birds.’”

  As the war-cloud grew blacker, the superstitious fears of Lafaele increased, and every day some new portent was reported. “On May 16,” says the diary, “Lafaele and Araki reported that while walking on the road they met Louis riding on my horse Musu. What was their surprise and terror when they reached home to find that he had not left the house all day. Great anxiety and alarm are felt all over the place, for it is supposed that Louis sent his other self to see what Lafaele and Araki were about.” Araki was a runaway “black boy,” or Solomon Islander, from the German plantations, who became a member of the Vailima household in a rather dramatic way. One day a strange figure was seen flitting about the lawn behind the trees. The servants ran out and dragged in a thin, terrified black boy, who fell on his face before the master and begged for protection. Such a plea could not be refused, and Mr. Stevenson went down to the German firm and made arrangements to keep him. He soon began to fill out, and grew to be a saucy, lively fellow. Although the natives of Samoa look upon the Solomon Islanders as cannibals and savages, at Vailima they made a pet of Araki and dyed his bushy hair red and hung wreaths round his neck.

  “May 19. This is the twelfth anniversary of our marriage. It seems impossible. Also impossible that two years ago (or a little more) we came up to live in the bush. Everything looks settled and as though we had lived here for many years.

  “May 22. Saturday the captain of the Upolu came up and had luncheon with us. We had nothing but vegetables, curried and cooked in various ways, but no meat. Sunday there came a German vegetarian when there were no vegetables and nothing but meat.... We are having a great deal of trouble with the servants, as Tomasi, the Fiji man, says his wife, Elena, is too good to associate with the other women, and Lafaele’s little girl is terribly afraid of Araki, the black boy, although he speaks of her most tenderly as ‘that little girlie.’ When the last litter of pigs was born, each family on the place was given a pig. Elena chose a spotted boar, which she named Salé Taylor, and Lafaele took what he calls a ‘mare pig,’ that is, a little sow. Both pigs have been tamed and trot around after Elena and Fanua like pug dogs. They go to bed with their mistresses every night like babies, and must also be fed once in the night with milk like babies. Both pigs came to prayers this morning.... Talolo’s brother, a beautiful young boy, has elephantiasis. He has had it for a long time — about a year — but was afraid to tell. Worse than that has happened; one of our boys had a fit of insanity, during which it required the exertions of the entire household to restrain him from running off into the bush and losing himself. It became necessary to tie him down to the bed with strips of sheeting and ropes. The strangest thing about this occurrence is that Lafaele restored him to his senses in a short time by chewing up certain leaves that he brought from the bush and then putting them into the sick boy’s ears and nostrils. I had a talk with Lafaele about his remedy. He told me that in case of lockjaw, if these chewed leaves are forced up the nostrils, first the jaw, then the muscles, will soon relax and the cure is accomplished. For some reason he seems unwilling to point out the tree to me.... Talolo affords us much amusement with his naïve ideas. I said to him, ‘It seems to me that you Samoans do not feel badly about anything very long.’ ‘Yes, we do,’ said Talolo, seeming much hurt by the accusation. ‘When a man’s wife runs away he feels badly for two or three days.’

  “July 3, 1893. Nothing is talked of or thought of but the impending war. One of our former men came up yesterday to draw out his wages. I asked him if he meant to act like a coward and take heads of wounded men. He said he meant to take all the heads he could get. I reasoned with him, as did Lloyd, but he stood respectfully firm, saying that each people had its own customs. I am afraid the government has not thought to forbid this abomination, or has not dared.

  “July 8. News comes that the fighting has begun, and that eleven heads have been taken to Mulinuu, and, worst of all, that one of the heads is that of a village maid, a thing before unheard-of among Samoans.

  “July 10. Mataafa is routed, and, after burning Malie, has fled to Manono. His son was killed with a hatchet and his head taken. In all we hear of three heads of women being brought in to Mulinuu. When Mataafa was the man before whom all trembled we offered him our friendship and broke bread with him. If I gave him loyalty then, fifty thousand times more do I give it now.”

  At last the smoke and thunder of war rolled away, and peace and security came once more to dwell at Vailima. Entertainments and gaieties again made the place lively. Mrs. Strong describes one of these affairs in a letter to Mr. Stevenson’s mother:

  “I suppose Louis will write and tell you of the grand day we had here when the sailors of the Katoomba were invited up here to play. We had twenty-four people on the place — natives, house boys, outside boys, and contractors — and the house was gorgeously decorated with ferns and moso’oi flowers. One large table was piled high with cocoanuts, oranges, lemons, passion fruit, pineapples, mangoes, and even a large pumpkin and some ripe tomatoes, besides three huge bowls of lemonade. The other table had seven baked chickens, ham sandwiches, cakes and coffee — lots of all. At half-past twelve we saw the white caps bobbing at the gate, and sent Simile down to meet them. He was dressed in a dark coat and lavalava and white shirt, and looked very swagger indeed. The sailors all saluted Simile as he appeared, and in another moment — boom, bang, and the band burst out with the big drum in full swing, with the men, fourteen of them, all marching in time. The faces of our Samoans were stricken with amazement as the jackies marched up to the lawn in the blazing sun and finished the piece. The veranda was crowded with our people, all in wreaths of flowers, and a number of guests were there to witness the festivities. Well, we fed our sailors, who were all very red and hot and smiling, and the way they dipped into the lemonade was a caution. Then, to a guitar accompaniment, one of them sang a song with a melodramatic story running through it about a poor fellow going to a house and sitting on the door-step wan and weary, and seeing on the doorplate the name of Jasper. Soon Jasper comes out, and though the poverty-stricken one pleads for a bit of bread he’s told to go to the workhouse. ‘I pays my taxes,’ says the heartless Jasper, ‘and to the workhouse you must go.’ ‘And who would have thought it,’ goes the chorus, ‘for we were schoolmytes, schoolmytes!’”

  A devastating epidemic of measles, much aggravated by the improper treatment given to patients by the natives, now broke out. Even Vailima did not escape its ravages, and Mrs. Strong writes of it on October 8:

  “Everybody is well of the measles by now and all are crawling out into the sunshine. There have been a hundred and fifty deaths on this island alone. Our Sosimo was taken ill down in the town. Tamaitai and I went down to see him, and, finding him in a wretched state, had him brought home in a native sling on a pole, the way they carry wounded soldiers. None
of our people died, for they willingly accepted our rules for their care.”

  After the war was over, it was found that the stress and excitement of it all had told on Mr. Stevenson’s health, and in the early part of September he went to Honolulu for a change. The trip was a disappointment, for he was taken quite seriously ill there, and his wife had to take steamer and go after him, arriving in a state of great anxiety. Under her tender care he soon recovered and they returned to Vailima.

  In Samoa, Tusitala was not the only “teller of tales,” for all sorts of strange stories — some amusing, some scurrilous and malicious — were invented about the family at Vailima and ran current in the gossip “on the beach.” One of the most fantastic of these inventions was that Mr. Stevenson had been married before to a native woman, and that Mrs. Strong was his half-caste daughter by this marriage. The one advantage about this peculiar story was the hilarious fun he was able to get out of it. He made up all kinds of wonderful romances about the supposititious first wife, who he said was a native of Morocco, “black, but a damned fine woman.” When Mrs. Stevenson scolded him for not wearing his cloak in the rain he pretended to weep and said: “Moroccy never spoke to me like that!” One evening Mrs. Strong heard gay laughter in her mother’s room, and, going in to see what it was about, found her mother sitting up in bed laughing, while Louis walked up and down the room gesticulating and telling her the “true story” of his affair with Moroccy.

  So passed all too swiftly three full years — years crowded with work and play and many rare experiences — and less darkly shadowed by the spectre that had stalked beside them ever since their marriage. For this short space he knew what it was to live like a man, not like a “pallid weevil in a biscuit,” and she, though her vigilance was never relaxed for a moment, breathed somewhat more freely. The days sped happily by, until Thanksgiving, November 29, 1894, which was celebrated with an elaborate dinner at Vailima. Mrs. Stevenson was anxious to have this a truly American feast, from the turkey to the last detail, but cranberries were not to be had, so she produced a satisfactory substitute from a native berry, and under her careful supervision her native servants succeeded in setting out a dinner that would have satisfied even an old Plymouth Rock Puritan. At the dinner, the last entertainment taken part in by Mr. Stevenson, in enumerating his reasons for thankfulness, he spoke of his wife, who had been all in all to him when the days were very dark, and rejoiced in their undiminished affection.