Felicite imagined that Havana was a place where people did nothing but smoke, and that Victor walked around among negroes in a cloud of tobacco. Could a person, in case of need, return by land? How far was it from Pont-l’Eveque? In order to learn these things, she questioned Monsieur Bourais. He reached for his map and began some explanations concerning longitudes, and smiled with superiority at Felicite’s bewilderment. At last, he took a pencil and pointed out an imperceptible black point in the scallops of an oval blotch, adding: “There it is.” She bent over the map; the maze of coloured lines hurt her eyes without enlightening her; and when Bourais asked her what puzzled her, she requested him to show her the house Victor lived in. Bourais threw up his hands, sneezed, and then laughed uproariously; such ignorance delighted his soul; but Felicite failed to understand the cause of his mirth, she whose intelligence was so limited that she perhaps expected to see even the picture of her nephew! The narrow circle of her ideas grew more restricted than it already was; the bellowing of the oxen, the chime of the bells no longer reached her intelligence. All things moved silently, like ghosts. Only one noise penetrated her ears; the parrot’s voice.!

But Central California has her winters, and the quest for a Nature Man’s climate drew him on. He tried Los Angeles and Southern California, being arrested a few times and brought before the insanity commissions because, forsooth, his mode of life was not modelled after the mode of life of his fellow-men. He tried Hawaii, where, unable to prove him insane, the authorities deported him. It was not exactly a deportation. He could have remained by serving a year in prison. They gave him his choice. Now prison is death to the Nature Man, who thrives only in the open air and in God’s sunshine. The authorities of Hawaii are not to be blamed. Darling was an undesirable citizen. Any man is undesirable who disagrees with one. And that any man should disagree to the extent Darling did in his philosophy of the simple life is ample vindication of the Hawaiian authorities verdict of his undesirableness. When the Minota first struck, there was not a canoe in sight; but like vultures circling down out of the blue, canoes began to arrive from every quarter. The boat’s crew, with rifles at the ready, kept them lined up a hundred feet away with a promise of death if they ventured nearer. And there they clung, a hundred feet away, black and ominous, crowded with men, holding their canoes with their paddles on the perilous edge of the breaking surf. In the meantime the bushmen were flocking down from the hills armed with spears, Sniders, arrows, and clubs, until the beach was massed with them. To complicate matters, at least ten of our recruits had been enlisted from the very bushmen ashore who were waiting hungrily for the loot of the tobacco and trade goods and all that we had on board.

But what did it matter? Such things were mere accessories. There was the boat—she was all right, wasn’t she? I strolled along the deck and in one minute counted fourteen butts in the beautiful planking ordered specially from Puget Sound in order that there should be no butts in it. Also, that deck leaked, and it leaked badly. It drowned Roscoe out of his bunk and ruined the tools in the engine-room, to say nothing of the provisions it ruined in the galley. Also, the sides of the Snark leaked, and the bottom leaked, and we had to pump her every day to keep her afloat. The floor of the galley is a couple of feet above the inside bottom of the Snark; and yet I have stood on the floor of the galley, trying to snatch a cold bite, and been wet to the knees by the water churning around inside four hours after the last pumping. Longitude east; Now this was not Roscoe’s fault; he could not help it. He had merely gone the way of all the men who learned navigation before him. By an understandable and forgivable confusion of values, plus a loss of orientation, he felt weighted by responsibility, and experienced the possession of power that was like unto that of a god. All his life Roscoe had lived on land, and therefore in sight of land. Being constantly in sight of land, with landmarks to guide him, he had managed, with occasional difficulties, to steer his body around and about the earth. Now he found himself on the sea, wide-stretching, bounded only by the eternal circle of the sky. This circle looked always the same. There were no landmarks. The sun rose to the east and set to the west and the stars wheeled through the night. But who may look at the sun or the stars and say, “My place on the face of the earth at the present moment is four and three-quarter miles to the west of Jones’s Cash Store of Smithersville”? or “I know where I am now, for the Little Dipper informs me that Boston is three miles away on the second turning to the right”? And yet that was precisely what Roscoe did. That he was astounded by the achievement, is putting it mildly. He stood in reverential awe of himself; he had performed a miraculous feat. The act of finding himself on the face of the waters became a rite, and he felt himself a superior being to the rest of us who knew not this rite and were dependent on him for being shepherded across the heaving and limitless waste, the briny highroad that connects the continents and whereon there are no mile-stones. So, with the sextant he made obeisance to the sun-god, he consulted ancient tomes and tables of magic characters, muttered prayers in a strange tongue that sounded like Indexerrorparallaxrefraction, made cabalistic signs on paper, added and carried one, and then, on a piece of holy script called the Grail—I mean the Chart—he placed his finger on a certain space conspicuous for its blankness and said, “Here we are.” When we looked at the blank space and asked, “And where is that?” he answered in the cipher-code of the higher priesthood, “31-15-47 north, 133-5-30 west.” And we said “Oh,” and felt mighty small.