Proud? I was a worker of miracles. I forgot how easily I had taught myself from the printed page. I forgot that all the work (and a tremendous work, too) had been done by the masterminds before me, the astronomers and mathematicians, who had discovered and elaborated the whole science of navigation and made the tables in the “Epitome.” I remembered only the everlasting miracle of it—that I had listened to the voices of the stars and been told my place upon the highway of the sea. Charmian did not know, Martin did not know, Tochigi, the cabin-boy, did not know. But I told them. I was God’s messenger. I stood between them and infinity. I translated the high celestial speech into terms of their ordinary understanding. We were heaven-directed, and it was I who could read the sign-post of the sky!—I! I! The scenery between Vieiras’s (where the Kaupo Gap empties into the sea) and Lana, which we covered in half a day, is well worth a week or month; but, wildly beautiful as it is, it becomes pale and small in comparison with the wonderland that lies beyond the rubber plantations between Hana and the Honomanu Gulch. Two days were required to cover this marvellous stretch, which lies on the windward side of Haleakala. The people who dwell there call it the “ditch country,” an unprepossessing name, but it has no other. Nobody else ever comes there. Nobody else knows anything about it. With the exception of a handful of men, whom business has brought there, nobody has heard of the ditch country of Maui. Now a ditch is a ditch, assumably muddy, and usually traversing uninteresting and monotonous landscapes. But the Nahiku Ditch is not an ordinary ditch. The windward side of Haleakala is serried by a thousand precipitous gorges, down which rush as many torrents, each torrent of which achieves a score of cascades and waterfalls before it reaches the sea. More rain comes down here than in any other region in the world. In 1904 the year’s downpour was four hundred and twenty inches. Water means sugar, and sugar is the backbone of the territory of Hawaii, wherefore the Nahiku Ditch, which is not a ditch, but a chain of tunnels. The water travels underground, appearing only at intervals to leap a gorge, travelling high in the air on a giddy flume and plunging into and through the opposing mountain. This magnificent waterway is called a “ditch,” and with equal appropriateness can Cleopatra’s barge be called a box-car.!

The clergy appeared in the yard. Mother Simon climbed on a chair to reach the bull’s-eye, and in this manner could see the altar. It was covered with a lace cloth and draped with green wreaths. In the middle stood a little frame containing relics; at the corners were two little orange-trees, and all along the edge were silver candlesticks, porcelain vases containing sun-flowers, lilies, peonies, and tufts of hydrangeas. This mount of bright colours descended diagonally from the first floor to the carpet that covered the sidewalk. Rare objects arrested one’s eye. A golden sugar-bowl was crowned with violets, earrings set with Alencon stones were displayed on green moss, and two Chinese screens with their bright landscapes were near by. Loulou, hidden beneath roses, showed nothing but his blue head which looked like a piece of lapis-lazuli. Sometimes they crossed the Toucques in a boat, and started to hunt for sea-shells. The outgoing tide exposed star-fish and sea-urchins, and the children tried to catch the flakes of foam which the wind blew away. The sleepy waves lapping the sand unfurled themselves along the shore that extended as far as the eye could see, but where land began, it was limited by the downs which separated it from the “Swamp,” a large meadow shaped like a hippodrome. When they went home that way, Trouville, on the slope of a hill below, grew larger and larger as they advanced, and, with all its houses of unequal height, seemed to spread out before them in a sort of giddy confusion.

Gammon is to lie, to exaggerate, to joke. Mary is a woman. Any woman is a Mary. All women are Marys. Doubtlessly the first dim white adventurer whimsically called a native woman Mary, and of similar birth must have been many other words in bêche de mer. The white men were all seamen, and so capsize and sing out were introduced into the lingo. One would not tell a Melanesian cook to empty the dish-water, but he would tell him to capsize it. To sing out is to cry loudly, to call out, or merely to speak. Sing-sing is a song. The native Christian does not think of God calling for Adam in the Garden of Eden; in the native’s mind, God sings out for Adam. We brought our rifles on board, several handfuls of Mauser cartridges, and Wada and Nakata, the Snark’s cook and cabin-boy respectively. Wada and Nakata were in a bit of a funk. To say the least, they were not enthusiastic, though never did Nakata show the white feather in the face of danger. The Solomon Islands had not dealt kindly with them. In the first place, both had suffered from Solomon sores. So had the rest of us (at the time, I was nursing two fresh ones on a diet of corrosive sublimate); but the two Japanese had had more than their share. And the sores are not nice. They may be described as excessively active ulcers. A mosquito bite, a cut, or the slightest abrasion, serves for lodgment of the poison with which the air seems to be filled. Immediately the ulcer commences to eat. It eats in every direction, consuming skin and muscle with astounding rapidity. The pin-point ulcer of the first day is the size of a dime by the second day, and by the end of the week a silver dollar will not cover it. She took Charmian by the hand and led her into the house, leaving Tehei and me to follow. Here, by sign-language unmistakable, we were informed that all they possessed was ours. No hidalgo was ever more generous in the expression of giving, while I am sure that few hidalgos were ever as generous in the actual practice. We quickly discovered that we dare not admire their possessions, for whenever we did admire a particular object it was immediately presented to us. The two vahines, according to the way of vahines, got together in a discussion and examination of feminine fripperies, while Tehei and I, manlike, went over fishing-tackle and wild-pig-hunting, to say nothing of the device whereby bonitas are caught on forty-foot poles from double canoes. Charmian admired a sewing basket—the best example she had seen of Polynesian basketry; it was hers. I admired a bonita hook, carved in one piece from a pearl-shell; it was mine. Charmian was attracted by a fancy braid of straw sennit, thirty feet of it in a roll, sufficient to make a hat of any design one wished; the roll of sennit was hers. My gaze lingered upon a poi-pounder that dated back to the old stone days; it was mine. Charmian dwelt a moment too long on a wooden poi-bowl, canoe-shaped, with four legs, all carved in one piece of wood; it was hers. I glanced a second time at a gigantic cocoanut calabash; it was mine. Then Charmian and I held a conference in which we resolved to admire no more—not because it did not pay well enough, but because it paid too well. Also, we were already racking our brains over the contents of the Snark for suitable return presents. Christmas is an easy problem compared with a Polynesian giving-feast.