The Ebbing Of The Tide. Becke Louis
under the fierce rays of the Paumotu sun, and the owners lay dead in their thatched houses; for how could the dead bury the dead?
It came to Rikitea, and Harry Brice and the priests of the Mission went from village to village trying by such means as lay in their power to allay the deadly scourge. Brice had seen his little girl die, and then Loisé was smitten, and in a few days Brice saw the imprint of death stamped upon her features.
As he sat and watched by her at night, and listened to the wild, delirious words of the fierce fever that held her in its cruel grasp, he heard her say that which chilled his very heart’s blood. At first he thought it to be but the strange imaginings of her weak and fevered brain. But as the night wore on he was undeceived.
Just as daylight began to shoot its streaks of red and gold through the plumed palm-tops, she awoke from a fitful and tortured slumber, and opened her eyes to gaze upon the haggard features of her husband.
“Loisé,” he said, with a choking voice, “tell me, for God’s sake, the truth about Baldwin. Did you kill him?”
She put her thin, wasted hands over her dark, burning eyes, and Brice saw the tears run down and wet the pillow.
Then she answered—
“Yes, I killed him; for I loved you, and that night I went mad!”
“Don’t go away from me, Harry,” she said, with hard, panting breaths; “don’t let me die by myself.... I will soon be dead now; come closer to me, I will tell you all.”
He knelt beside her and listened. She told him all in a few words. As Baldwin lay in his drunken sleep, she and Maturei had pierced him to the heart with one of the long, slender, steel needles used by the natives in mat-making. There was no blood to be seen in the morning, Maturei was too cunning for that.
Brice staggered to his feet and tried to curse her. The last grey pallor had deepened on her lips, and they moved and murmured, “It was because I loved you, Harry.”
The sun was over the tops of the cocoanuts when the gate opened, and the white-haired old priest came in and laid his hand gently on Brice who sat with bowed figure and hidden face.
“How is your wife now, my good friend?” he asked.
Slowly the trader raised his face, and his voice sounded like a sob.
“Dead; thank God!”
With softened tread the old man passed through to the inner room, and taking the cold hands of Brice’s wife tenderly within his own, he clasped them together and placed the emblem of Christ upon the quiet bosom.
AT A KAFA-DRINKING
I
The first cool breaths of the land breeze, chilled by its passage through the dew-laden forest, touched our cheeks softly that night as we sat on the traders’ verandah, facing the white, shimmering beach, smoking and watching the native children at play, and listening for the first deep boom of the wooden logo or bell that would send them racing homewards to their parents and evening prayer.
“There it is,” said our host, who sat in the farthest corner, with his long legs resting by the heels on the white railing; “and now you’ll see them scatter.”
The loud cries and shrill laughter came to a sudden stop as the boom of the logo reached the players, and then a clear boyish voice reached us—“Ua ta le logo” (the bell has sounded). Like smoke before the gale the lithe, half-naked figures fled silently in twos and threes between the cocoanuts, and the beach lay deserted.
One by one the lights gleamed brightly through the trees as the women piled the fires in each house with broken cocoanut shells. There was but the faintest breath of wind, and through the open sides of most of the houses not enough to flicker the steady light, as the head of the family seated himself (or herself) close to the fire, and, hymn-book in hand, led off the singing. Quite near us was a more pretentious-looking structure than the others, and looking down upon it we saw that the gravelled floor was covered with fine, clean mats, and arranged all round the sides of the house were a number of camphorwood boxes, always—in a Samoan house—the outward and visible sign of a well-to-do man. There was no fire lighted here; placed in the centre of the one room there stood a lamp with a gorgeous-looking shade, of many colours. This was the chief’s house, and the chief of Aleipata was one of the strong men of Samoa—both politically and physically. Two of our party on the verandah were strangers to Samoa, and they drew their chairs nearer, and gazed with interest at the chief and his immediate following as they proceeded with their simple service. There were quite a number of the aua-luma (unmarried women) of the village present in the chief’s house that evening, and as their tuneful voices blend in an evening hymn—
“Matou te nau e faafetai”—we wished that instead of four verses there had been ten.
“Can you tell us, Lester,” said one of the strangers to our host, “the meaning of the last words?—they came out so clearly that I believe I’ve caught them,” and to our surprise he sang the last line—
Ia matou moe tau ia te oe.
“Well, now, I don’t know if I can. Samoan hymns puzzle me; you see the language used in addressing the Deity is vastly different to that used ordinarily, but I take it that the words you so correctly repeated mean, ‘Let us sleep in peace with Thee.’ Curious people these Samoans,” he muttered, more to himself than for us: “soon be as hypocritical as the average white man. ‘Let us sleep in peace with Thee,’ and that fellow (the chief), his two brothers, and about a paddockful of young Samoan bucks haven’t slept at all for this two weeks. All the night is spent in counting cartridges, melting lead for bullets, and cleaning their arms, only knocking off for a drink of kava. Well, I suppose,” he continued, turning to us, “they’re all itching to fight, and as soon as the U.S.S. Resacca leaves Apia they’ll commence in earnest, and us poor devils of traders will be left here doing nothing and cursing this infernal love of fighting, which is inborn with Samoans and a part of their natural cussedness which, if the Creator hadn’t given it to them, would have put many a dollar into my pocket.”
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