Following the Equator - Mark Twain (ebook offline reader txt) 📗

The white man’s spirit was right, but his method was wrong. His spirit was the spirit which the civilized white has always exhibited toward the savage, but the use of poison was a departure from custom. True, it was merely a technical departure, not a real one; still, it was a departure, and therefore a mistake, in my opinion. It was better, kinder, swifter, and much more humane than a number of the methods which have been sanctified by custom, but that does not justify its employment. That is, it does not wholly justify it. Its unusual nature makes it stand out and attract an amount of attention which it is not entitled to. It takes hold upon morbid imaginations and they work it up into a sort of exhibition of cruelty, and this smirches the good name of our civilization, whereas one of the old harsher methods would have had no such effect because usage has made those methods familiar to us and innocent. In many countries we have chained the savage and starved him to death; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving kindness to it. In many countries we have burned the savage at the stake; and this we do not care for, because custom has inured us to it; yet a quick death is loving kindness to it. In more than one country we have hunted the savage and his little children and their mother with dogs and guns through the woods and swamps for an afternoon’s sport, and filled the region with happy laughter over their sprawling and stumbling flight, and their wild supplications for mercy; but this method we do not mind, because custom has inured us to it; yet a quick death by poison is loving kindness to it. In many countries we have taken the savage’s land from him, and made him our slave, and lashed him every day, and broken his pride, and made death his only friend, and overworked him till he dropped in his tracks; and this we do not care for, because custom has inured us to it; yet a quick death by poison is loving kindness to it. In the Matabeleland today—why, there we are confining ourselves to sanctified custom, we Rhodes-Beit millionaires in South Africa and Dukes in London; and nobody cares, because we are used to the old holy customs, and all we ask is that no notice—inviting new ones shall be intruded upon the attention of our comfortable consciences. Mrs. Praed says of the poisoner, “That squatter deserves to have his name handed down to the contempt of posterity.”

I am sorry to hear her say that. I myself blame him for one thing, and severely, but I stop there. I blame him for, the indiscretion of introducing a novelty which was calculated to attract attention to our civilization. There was no occasion to do that. It was his duty, and it is every loyal man’s duty to protect that heritage in every way he can; and the best way to do that is to attract attention elsewhere. The squatter’s judgment was bad—that is plain; but his heart was right. He is almost the only pioneering representative of civilization in history who has risen above the prejudices of his caste and his heredity and tried to introduce the element of mercy into the superior race’s dealings with the savage. His name is lost, and it is a pity; for it deserves to be handed down to posterity with homage and reverence.

This paragraph is from a London journal:

“To learn what France is doing to spread the blessings of civilization in her distant dependencies we may turn with advantage to New Caledonia. With a view to attracting free settlers to that penal colony, M. Feillet, the Governor, forcibly expropriated the Kanaka cultivators from the best of their plantations, with a derisory compensation, in spite of the protests of the Council General of the island. Such immigrants as could be induced to cross the seas thus found themselves in possession of thousands of coffee, cocoa, banana, and bread-fruit trees, the raising of which had cost the wretched natives years of toil whilst the latter had a few five-franc pieces to spend in the liquor stores of Noumea.”

You observe the combination? It is robbery, humiliation, and slow, slow murder, through poverty and the white man’s whisky. The savage’s gentle friend, the savage’s noble friend, the only magnanimous and unselfish friend the savage has ever had, was not there with the merciful swift release of his poisoned pudding.

There are many humorous things in the world; among them the white man’s notion that he is less savage than the other savages.—[See Chapter on Tasmania, post.]

Nothing is so ignorant as a man’s left hand, except a lady’s watch.

—Pudd’nhead Wilson’s New Calendar.

You notice that Mrs. Praed knows her art. She can place a thing before you so that you can see it. She is not alone in that. Australia is fertile in writers whose books are faithful mirrors of the life of the country and of its history. The materials were surprisingly rich, both in quality and in mass, and Marcus Clarke, Raolph Boldrewood, Gordon, Kendall, and the others, have built out of them a brilliant and vigorous literature, and one which must endure. Materials—there is no end to them! Why, a literature might be made out of the aboriginal all by himself, his character and ways are so freckled with varieties—varieties not staled by familiarity, but new to us. You do not need to invent any picturesquenesses; whatever you want in that line he can furnish you; and they will not be fancies and doubtful, but realities and authentic. In his history, as preserved by the white man’s official records, he is everything—everything that a human creature can be. He covers the entire ground. He is a coward—there are a thousand fact to prove it. He is brave—there are a thousand facts to prove it. He is treacherous—oh, beyond imagination! he is faithful, loyal, true—the white man’s records supply you with a harvest of instances of it that are noble, worshipful, and pathetically beautiful. He kills the starving stranger who comes begging for food and shelter there is proof of it. He succors, and feeds, and guides to safety, to-day, the lost stranger who fired on him only yesterday—there is proof of it. He takes his reluctant bride by force, he courts her with a club, then loves her faithfully through a long life—it is of record. He gathers to himself another wife by the same processes, beats and bangs her as a daily diversion, and by and by lays down his life in defending her from some outside harm—it is of record. He will face a hundred hostiles to rescue one of his children, and will kill another of his children because the family is large enough without it. His delicate stomach turns, at certain details of the white man’s food; but he likes over-ripe fish, and brazed dog, and cat, and rat, and will eat his own uncle with relish. He is a sociable animal, yet he turns aside and hides behind his shield when his mother-in-law goes by. He is childishly afraid of ghosts and other trivialities that menace his soul, but dread of physical pain is a weakness which he is not acquainted with. He knows all the great and many of the little constellations, and has names for them; he has a symbol-writing by means of which he can convey messages far and wide among the tribes; he has a correct eye for form and expression, and draws a good picture; he can track a fugitive by delicate traces which the white man’s eye cannot discern, and by methods which the finest white intelligence cannot master; he makes a missile which science itself cannot duplicate without the model—if with it; a missile whose secret baffled and defeated the searchings and theorizings of the white mathematicians for seventy years; and by an art all his own he performs miracles with it which the white man cannot approach untaught, nor parallel after teaching. Within certain limits this savage’s intellect is the alertest and the brightest known to history or tradition; and yet the poor creature was never able to invent a counting system that would reach above five, nor a vessel that he could boil water in. He is the prize-curiosity of all the races. To all intents and purposes he is dead—in the body; but he has features that will live in literature.

Mr. Philip Chauncy, an officer of the Victorian Government, contributed to its archives a report of his personal observations of the aboriginals which has in it some things which I wish to condense slightly and insert here. He speaks of the quickness of their eyes and the accuracy of their judgment of the direction of approaching missiles as being quite extraordinary, and of the answering suppleness and accuracy of limb and muscle in avoiding the missile as being extraordinary also. He has seen an aboriginal stand as a target for cricket-balls thrown with great force ten or fifteen yards, by professional bowlers, and successfully dodge them or parry them with his shield during about half an hour. One of those balls, properly placed, could have killed him; “Yet he depended, with the utmost self-possession, on the quickness of his eye and his agility.”

The shield was the customary war-shield of his race, and would not be a protection to you or to me. It is no broader than a stovepipe, and is about as long as a man’s arm. The opposing surface is not flat, but slopes away from the centerline like a boat’s bow. The difficulty about a cricket-ball that has been thrown with a scientific “twist” is, that it suddenly changes its course when it is close to its target and comes straight for the mark when apparently it was going overhead or to one side. I should not be able to protect myself from such balls for half-an-hour, or less.

Mr. Chauncy once saw “a little native man” throw a cricket-ball 119 yards. This is said to beat the English professional record by thirteen yards.

We have all seen the circus-man bound into the air from a spring-board and make a somersault over eight horses standing side by side. Mr. Chauncy saw an aboriginal do it over eleven; and was assured that he had sometimes done it over fourteen. But what is that to this:

“I saw the same man leap from the ground, and in going over he dipped his head, unaided by his hands, into a hat placed in an inverted position on the top of the head of another man sitting upright on horseback—both man and horse being of the average size. The native landed on the other side of the horse with the hat fairly on his head. The prodigious height of the leap, and the precision with which it was taken so as to enable him to dip his head into the hat, exceeded any feat of the kind I have ever beheld.”

I should think so! On board a ship lately I saw a young Oxford athlete run four steps and spring into the air and squirm his hips by a side-twist over a bar that was five and one-half feet high; but he could not have stood still and cleared a bar that was four feet high. I know this, because I tried it myself.

One can see now