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1. Energy is necessary for daily survival. Future development crucially depends on its long-term availability in increasing quantities from sources that are dependable, safe, and environmentally sound. At present, no single source or mix of sources is at hand to meet this future need.

2. Concern about a dependable future for energy is only natural since energy provides 'essential services' for human life - heat for warmth, cooking, and manufacturing, or power for transport and mechanical work. At present, the energy to provide these services comes from fuels – oil, gas, coal, nuclear, wood, and other primary sources (solar, wind, or water power) – that are all useless until they are converted into the energy-services needed by machines or other kinds of end-use equipment, such as stoves, turbines, or motors. In many countries worldwide, a lot of primary energy is wasted because of the inefficient design or running of the equipment used to convert it into the services required; though there is an encouraging growth in awareness of energy conservation and efficiency.

3. Today's primary sources of energy are mainly non-renewable: natural gas, oil, coal, peat, and conventional nuclear power. There are also renewable sources, including wood, plants, dung, falling water, geothermal sources, solar, tidal, wind, and wave energy, as well as human and animal muscle-power. Nuclear reactors that produce their own fuel ('breeders') and eventually fusion reactors are also in this category. In theory, all the various energy sources can contribute to the future energy mix worldwide. But each has its own economic, health, and environmental costs, benefits, and risks – factors that interact strongly with other governmental and global priorities. Choices must be made, but in the certain knowledge that, choosing an energy strategy inevitably means choosing an environmental strategy.

4. Patterns and changes of energy use today are already dictating patterns well into the next century. We approach this question from the standpoint of sustainability. The key elements of sustainability that have to be reconciled are: /…
 * sufficient growth of energy supplies to meet human needs (which means accommodating a minimum of 3 per cent per capita income growth in developing countries);
 * energy efficiency and conservation measures, such that waste of primary resources is minimized;
 * public health, recognizing the problems of risks to safety inherent in energy sources; and
 * protection of the biosphere and prevention of more localized forms of pollution.

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v. 17-

1. These spoke first at the offense against the Brahman (bráhman-): the boundless sea, Mātariçvan, he of stout rage (-háras), formidable fervor, the kindly one, the heavenly waters, first-born of right (ṛtá).

2. King Soma first gave (pra-yam) back the Brahman's wife, not bearing enmity; he who went after [her] was Varuṇa, Mitra; Agni, invoker, conducted [her] hither, seizing her hand.

3. To be seized by the hand indeed is the pledge (? ādhí) of her, if one has said "[she is] the Brahman's wife"; she stood not to be sent forth for a messenger: so is made safe (gupitá) the kingdom of the Kshatriya.}}

4. The misfortune, descending (ava-pad) upon the village, of which they say "this is a star with disheveled hair"—as such, the Brahman's wife burns up the kingdom, where hath gone forth a hare (? çaçá) accompanied with meteors (ulkuṣī́-).

5. The Vedic student (brahmacārin) goes about serving (viṣ) much service; he becomes one limb of the gods; by him Brihaspati discovered the wife, conducted by Soma, like the sacrificial spoon, O gods.

6. The gods of old verily spoke about her, the seven seers who sat down with penance (tápas); fearful [is] the wife of the Brahman when led away; she makes (dhā) discomfort (durdhā́) in the highest firmament (vyòman).

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249

7. What embryos are aborted (ava-pad), what living creatures (jágat) are torn away (apa-lup), what heroes are mutually shattered—them the Brahman's wife injures.

8. And if [there were] ten former husbands of a woman, not Brahmans—provided a Brahman has seized her hand, he is alone her husband.

9. A Brahman [is] indeed her husband, not a noble (rājanyà), not a Vāiçya: this the sun goes proclaiming to the five races of men (mānavá).

10. The gods verily gave back; men (manuṣyà) gave back; kings, apprehending (grah) truth, gave back the Brahman's wife.

11. Having given back the Brahman's wife, having brought about (kṛ) freedom of offense with the gods, sharing (bhaj) the refreshment (ū́rj) of the earth, they occupy (upa-ās) broad space (urugyá).

12. Not on his couch lies a beautiful hundred-bringing (-vāhī́) wife, in whose kingdom the Brahman's wife is obstructed through ignorance.

13. A wide-eared, broad-headed [ox?] is not born in that dwelling, in whose etc. etc.

14. A distributer (kṣattár) with necklaced neck goes not at the head of his crates (? sūnā́) [of food], in whose etc. etc.

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 and deciding so many cases of whose decisions there were fewer reversals' (Irish Equity Reports, v. 130). He was so industrious, and so anxious to save the suitors of his court from unnecessary costs, that he frequently undertook work which might properly have been referred to the master. He was very courteous, carried patience almost to a fault, and was especially kind and considerate to young men appearing before him. His statue, by McDowell, is in the hall of the Four Courts, Dublin; and another, by Kirke, in the Court House, Ennis.

He married, 3 Sept. 1817, Bidelia, daughter of Daniel Kelly of Dublin. His eldest son, Colman Michael (second baronet), is separately noticed; his third son, Bryan (third baronet), called to the Irish bar in 1856, admitted to the Victoria bar in 1863, has been twice attorney-general of Victoria, and premier of that colony 1881-3.

 O'LOTHCHAIN, CUAN (d. 1024), Irish historian, was Primheices or chief man of learning to Maelsechlainn II [q. v.] After the death of that king in 1022, the ‘Annals of Clonmacnoise’ state that Cuan O'Lothchain and Corcran Cleirech governed Ireland. Tighearnach, who may have known some of O'Lothchain's contemporaries, records his death in 1024. He was slain by some men of Teffia, co. Westmeath. He probably lived near Dun-na-sciath, Maelsechlainn's chief residence in Westmeath. He wrote an account of the rights of the king of Tara, in the eleventh century the title of the king of Ireland, and of Tara itself, beginning ‘Teamair toga na tulach’ (‘Tara, choice of hills’), of which there is a copy in the ‘Book of Ballymote,’ a fourteenth-century manuscript, fol. 351, column A, line 47. The library of Trinity College, Dublin, has a copy (numbered H. 3.3), which Dr. Petrie states is more ancient (Tara Hill, p. 143), and other good copies exist. The poem begins by stating the rights of the king, then describes the several roads, ramparts, wells, and raths, and the past history of each landmark, with some account of Cormac MacAirt and other famous dwellers at Tara, which ceased to be a royal residence in the sixth century. The concluding lines give a lively picture of the following of a king of Ireland in the eleventh century: the lesser king and the ollav next to him, the learned man, the physician, the cup-bearer, the smith, the administrator of the law, the builder of earthworks, the maker of shields, the soldier, who had all a right to be in the king's house, ‘do ibdis corm’ (‘to drink liquor’); then follow the sorcerer, the chess-player, the buffoon, the piper, and many others, all entitled to entertainment. A poetical account of the origin of the name of the river Shannon, which forms part of the ‘Dinnsenchus’ in the ‘Book of Lecan,’ is attributed to him in that manuscript. In the ‘Book of Leinster,’ a twelfth-century manuscript, this passage is not attributed to any separate author, but (fol. 151) there is a long poem, undoubtedly by him, on the origin of the name of the hill of Drumcree, co. Westmeath. The direct statement of authorship in a manuscript written within one hundred and fifty years of the death of Cuan O'Lothchain is supported by the internal evidence of the poem. The name of the hill is derived from the fate of the sons of Eochu Feidlech, and the poem concludes by connecting the history of the hill with Maelsechlainn II, O'Lothchain's patron, and tracing Maelsechlainn's descent from Eochu Feidlech through Colman MacDiarmada, Cairpe Liphechar, Feradach Fechtnach, and other kings. A prose treatise ascribed to him, ‘Geasa agus buadha riogh Eireann’ (‘The restrictions and prerogatives of the kings of Ireland’), is contained in the ‘Book of Lecan,’ and has been printed and translated by O'Donovan.  O'MAELCHONAIRE, FEARFEASA (fl. 1686), Irish chronicler, belonged to a family of the hereditary men of letters in Connaught, where he was born, probably at Cluainnahoidhche, near Lochnahoidhche, in the parish of Clooncraff, co. Roscommon. He was one of the authors of the 'Annals of the Kingdom of Ireland' [see ], and, with the three other chief writers, was included by Colgan in the designation 'Annales Quatuor Magistrorum' (Preface to Acta Sanctorum Hiberniæ, p. 7), which has become the popular name of the book. A trace of his influence in the work is the record of more than forty of the Ui Maelchonaire. Of these, two were distinguished ecclesiastics: Thomas, archdeacon of


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Author:George Robert Twelves Hewes

Works

 * George Hewes Recalls the Boston Tea Party

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 Tuam, who died in 1266; and Flathri, son of Fithil, archbishop of Tuam, who died in 1629, and is described under, the name by which he is known in English state papers. Neidhe, who is described as a aeancnaidhe or historian, is the earliest of the family. He died in 1136.

Duinnin, who died in 1281, was ollamh of the Sil Muireadhaigh, the O'Connors, and allied clans, and was succeeded in office by many others of the family; Macileoin the Deaf (d. 1266); Tanaidhe mor, son of Duinnin (d. 1270); Dubhsuilech (d. 1270); Conaing (d. 1314); Tanaidhe (d. 1385). Gregory, son of Tanaidhe (d. 1400), was heir to the office, and qualified for it, but was killed by a dart thrown at him by William MacDavid Burke, who mistook him for a foe. His importance is indicated by the eric of 126 cows which was paid as compensation for his homicide. Donnchadh the Fair (d. 1404) wrote a poem of 172 verses still extant, 'Eisdigh a eigsi Banbha' ('Attend, O learned of Ireland'). It recounts the succession and deeds of the kings of Connaught. Maoilin (d. 1441) wrote a poem on the kings of Ireland, of which four lines are quoted under the year 1384 in the 'Annals of the Four Masters.' He was buried at Kilbarry, co. Roscommon.

Torna (d. 1468) is described as 'ollamh a seanchus agus a filidhecht' ('professor in history and in poetry'). He lived at Lisfearhain, co. Roscommon, and was buried at Elphin.

Erard (d. 1483) succeeded Toma as ollamh of Sil Muireadhaigh, and is described as learned both in Latin and in Irish. He was buried at Elphin, co. Roscommon.

Siodhraidhe {d, 1487) succeeded him, and is praised by the chronicles for jocularity.

Maurice (d. 1487) went to Donegal to teach poetry and there died.

Maurice (d. 1543), son of Paidin, was rich as well as learned. He made a copy in a fine Irish handwriting of the 'Old Book of Caillin,' now called the 'Book of Fenagh,' in 1516, for the coarb of Fenagh, Tadhg O'Róduighe. This copy was in the possession of the catholic bishop of Ardagh, himself a member of the family of O'Maelchonaire, in 1875. The book is a statement in prose and verse of the tributes and privileges of the abbey of Fenagh, the ruins of which are still to be seen a few miles from the foot of the mountain Sithmor, co. Lieitrim. In its general plan it resembles the more important Leabhar na g'Ceart, which states in prose and verse the rights and duties of the king of Ireland and his subject kings. In the manuscript Maurice O'Maelchonaire states that the coarb O'Roduighe asked him to reduce to prose some of the verse of the original manuscript, and that he had done so (Book of Fenagh, pp. 310, 312). A printed edition was prepared in 1871 by W. M. Hennessy and D. H. Kelly.

Maoilin (d. 1519) was ollamh of Sil Muireadhaigh, but was later made their ollamh by the Fitzgeralds, and died at Abbeyderg, co. Longford.

John (fl. 1566) wrote an interesting poem on Sir Brian-na-Murtha O'Rourke [q. v.], of 136 verses, 'Fuair Breifne a diol do shaeghlann' ('Breifne has obtained her due of a prince').

Maurice (fl. 1601) wrote 'Orpheus og ainm Eoghain' ('Young Orpheus is the right name for Eoghan') (a harper named O'Halloran). He took part for one month (, Preface to Acta Sanctorum) in the compilation of the 'Annals of the Four Masters.' Diarmait (fl. 1601) wrote three poems on Our Lady, of which copies are extant, and which were prepared for publication by Dr. John Carpenter, catholic archbishop of Dublin. Peter (fl. 1701), son of Fearfasa, was poet to the O'Roduighe, and lived in Leitrim. He wrote a poem of 224 verses in praise of his patron's family: 'Niamhadh na huaisle an eagna' ('Wisdom is the beauty of nobility'); one of sixty verses, in March 1696, on the illness, and one of sixteen verses on the want of liberality, of his patron; and one on the misery of the Irish. There are copies in the Royal Irish Academy.  O'MAHONY, CONNOR or CONSTANTINE (fl. 1660), Irish Jesuit. [See .]

O'MAHONY, DANIEL (d. 1714), general in the French and Spanish services, came of an ancient Irish stock which claimed descent from Brian (926–1014) [q. v.], king of Munster. His brother Dermod attained the rank of colonel in James II's Irish army and distinguished himself at the Boyne and at Aughrim, where he met his death. Having attained the rank of captain in the royal Irish foot-guards, Daniel went to France in 1692, and became major in the Limerick and Dillon regiments successively. He served under Villeroy in the north of Italy in the autumn of 1701, and he held the command of Dillon's regiment during the absence of its colonel in January 1702. The regiment was then forming part of the garrison of Cremona, and O'Mahony woke up on 1 Feb. to find Villeroy a captive, and the Austrians, who had obtained entrance


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User talk:Rolandhelper

— billinghurst  sDrewth  15:34, 15 June 2012 (UTC)

title: User talk:Rolandhelper


text: The Outcast Mother

title: The Outcast Mother


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 . Placed upon the extreme right, he was opposed to the Portuguese horse, whom he utterly broke and drove into the Ebro; then, continuing his impetuous charge, he rode over the enemy's artillery, and, as he could not carry it off, cut the sinews of four hundred artillery mules. In the meantime the main body of Vendôme's army was in retreat, and O'Mahony had the utmost difficulty in rejoining. He was criticised for having carried his successful onslaught too far. He was, however, placed at the head of the cavalry at Villa Viciosa, and specially distinguished himself. The Spanish king rewarded his valour by a commandership of the order of St. Iago, producing a rent of fifteen thousand livres (, Comentarios). O'Mahony pursued the retreating army into Aragon, and captured at the stronghold of Illueca Lieutenant-general Dom Antonio de Villaroel with a detachment of 660 men (, vi. 453). He continued to act in Spain under Vendôme until the cessation of hostilities in 1712. Before the end of that year O'Mahony, whose first wife, Cecilia, daughter of George Weld of the ancient Dorset family, had died about 1708, remarried Charlotte, widow of Charles O'Brien, fifth viscount Clare [q. v.], and a sister of the Duchess of Berwick. O'Mahony had been ennobled by Louis XIV, and the marriage took place at St. Germains, where the bridegroom was warmly received by the court. He did not, however, long survive his second marriage, dying at Ocana in Spain in January 1714. By his first wife he left two sons: James, who rose to be a lieutenant-general in the Spanish service, governor of Fort St. Elmo, commander of the order of Saint Januarius, and inspector-general of cavalry in the Spanish kingdom of Naples; and Demetrius (Dermod), who became ambassador from Spain to Austria, and died at Vienna in 1776. Neither of the sons left male descendants. A collateral descendant, who also held the title Count O'Mahony, commanded a regiment of dragoons at Barcelona in 1756.

‘Le fameux Mahoni,’ as he was called, to distinguish him from others of his family who had taken service under the Bourbons, was more than a dashing officer; he was an accomplished soldier, and Bellerive says of him with justice, ‘He was not only always brave, but laborious and indefatigable; his life was a continued chain of dangerous combats, desperate attacks, and honourable retreats’ (Camp. de Vendosme, pp. 237–9). St. Simon says of O'Mahony that he was a man of wit as well as of valour; and Louis XIV assured De Chamillart, when O'Mahony was at Versailles in 1702, ‘qu'il n'avait jamais vu personne rendre un si bon compte de tout, ni avec tant de netteté d'esprit et de justesse, même si agréablement.’ When at the end of his first interview Louis observed, ‘But you have said nothing of my brave Irish’ at Cremona, O'Mahony replied, ‘They fought in conjunction with the other troops of your majesty.’

O'MAHONY, JOHN (1816–1877), Irish politician, born at Kilbeheny, co. Limerick, in 1816. His family was one of the oldest and most popular in the country, and still retained some small remnant of the tribal lands, adjoining and partly jutting into the demesne of the Earls of Kingston. Hence, as well as from more general causes of race and religion, there was a permanent feud between the O’Mahonys and, their powerful neighbours. The father and uncle of John were both ‘out’ in the rebellion of 1798.

O’Mahony was sent early in life to a good classical school in Cork, and afterwards entered Trinity College, Dublin, but never took a degree. He was a good Greek and Latin scholar, and always more or less devoted to linguistic and philological pursuits, especially in connection with his native Gaelic tongue. In 1857 he published ‘The History of Ireland, by Geoffrey Keating, D.D., translated from the original Gaelic, and copiously annotated’ (New York, 1857). It is the best translation yet published. According to Dr. Todd, the Irish antiquary, ‘it is a great improvement upon the ignorant and dishonest one published by Dermod O'Connor more than a century ago. . . but has been taken from a very imperfect text, and has evidently been executed [as O’Mahony himself confessed] in great haste.’ O’Mahony contributed to


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It was the autumn of the year

92*

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Rh Lord Wrottesley says that they in England are ready to follow our lead about the meteorology for the farmers. He is President of the Royal Society. Papa had a letter yesterday from Mr. Wilder, saying that he wished to see his plan carried out, and asking him to address the Agricultural Society, of which he is President. It meets here on the 9th prox. All send love, and wish you and yours a merry Christmas.

Ever your affectionate cousin,

I attended the U. S. Agricultural Society yesterday, by invitation, and spoke to the resolution about the plan meteorological. I had a regular scientific fight, and though the result was all I could have desired, yet it was utterly disgusting to encounter such miserable signs of jealousy and small feeling. You know that I have been after this "Meteorology for the Farmers" persistently since 1851, and that the Brussels Conference urged it; and you may recollect my telling you that I had an interview last year, before leaving the city for the summer, with the Secretary of the Interior and the Commissioner of Patents in favour of their taking it up. Three or four weeks ago an article came out in the Tribune, saying my plan was intended to act as a rival to that of the Smithsonian. I knew that the notion would be injurious to the working of the meteorological plan if it got out, so I wrote a letter to the Tribune in my own name to show what Henry of the Smithsonian was after, and what I was after, and that the two plans were no more rivals of each other than the astronomical observatories which are springing up in various parts of the country are to this one. So far from being rivals, they are quite the contrary, &c. Nevertheless, you can see how my plans for the public good may be embarrassed. It is time for scribe and scriber to dress for the party, and for the scribee to undress for bed. Goodnight.

Per Nannie (Curly).


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Why ask to know what date, what clime?

93*

title: Why ask to know what date, what clime?


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The heart which cannot know another

96

title: The heart which cannot know another


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One pause upon the brink of life

116

title: One pause upon the brink of life


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80

Betty, Nannie, and I are just finishing to-night the new edition of the 'Physical Geography of the Sea.' I send you the papers for the joint meteorological observations of the Smithsonian and Patent Office. The Agricultural Bureau has been up to propose to cut loose from the Smithsonian and join on with me. So you see how the world wags.

I do not see how the Smithsonian plan and ours at all interfere. I am for a quiet life. But unless the Agricultural Bureau wakes up and takes views very different from those expressed to me, not much will be done there. He speaks of wanting two or three clerks! Jansen has gone to India, and is going to set the Japanese and the Chinese at work upon meteorology.

Yours,

M. F. M.

You have seen that Commodore Morris has been gathered to his fathers. He was decidedly the cleverest captain in the Navy; he is the third chief of this Bureau that I have assisted to bury since I have been in Washington. We sent the 'Physical Geography of the Sea' off to the publishers this morning, having put the finishing touches to it last night. Now don't you consider that smart work for Betty, Nannie, and me? We were told in December that the publishers would want it by the first of February; we have eliminated some, re-cast much, and added a good deal. I have now some back correspondence to bring up, and I then shall begin to flirt with the eighth edition of 'Sailing Directions'. I cannot say anything about "Meteorology for Farmers," for I have never mentioned the subject to a member of Congress, nor need I until the house shall "sheet home its topsails." I have a notion, though, that the plan will take, "dogs in the manger" to the contrary notwithstanding. I am to be inaugurated next Monday as President of the National Institute; they elected me in Henry's place about


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Forty Years On The Pacific/Polynesian Pastimes

CRICKET is as popular in Fiji, Samoa and Tonga as it was in pre-war days in Australia and England. In those paradises of peace and plenty, where the actual necessaries of life (anyway, enough to satisfy the average native) are obtainable without the smallest amount of labor, there is ample time for indulgence in the pastime. So in many places they play cricket every day, and, inasmuch as practice makes perfect, are skilful with bat and ball. Cricket is elsewhere a summer game, but it being practically perpetual summer in the tropics, is played there all the year round.

There are several European clubs in Fiji, at Suva and Levuka, and in connection with the several sugar mills in various parts of the group. When a man-of-war is berthed in Suva, which is often the case, daily contests take place between the naval men and the local eleven, and the latter invariably comes off victorious. But it is particularly concerning cricket as played by the natives that I wish to write. The Fijians are fine, stalwart fellows, and are passionately fond of the game. In the field they are as agile as monkeys.' They are vigorous, plucky batsmen, and swift but not tricky bowlers. They wear no protection for their bare legs or seminude bodies while batting, and appear to take as little notice of being struck by a hard ball as we are of being hit by a soft one. Inter-tribal matches are often arranged and all the adults and youths of each tribe play on these occasions, so that the teams often number as many as fifty or sixty a side. Such matches last for the best part of a week, and if at all closely contested, the excitement runs high. Few villages can boast of the possession of a proper bat, so they use a wooden club instead; and I have seen them using stones and small cocoanuts when they could not manage to get even a ball. Under such conditions, the game resembles "shinny." Anyone who can play cricket well can reckon upon having a right royal time in the native villages. One who excels at athletics, and particularly at cricket, immediately commands the respect and admiration of the Fijians.

Cricket was even more popular among Samoans in the nineties than it is at the present time. In those days the natives became infatuated with the game, and would at times have up to one hundred on a side. A victorious team would go from village to village around the islands by boat, and where successful would commandeer all the portable property, such as clubs, spears, pigs and girls, they could get into their boats. Besides the players, the umpires are a numerous body, for nearly every one who is not taking part in it is an umpire.

The game was introduced into Tonga by officers of the British Navy. Natives brought fruit daily to the players, who, upon leaving, presented the natives with their bats, balls, stumps, etc. Thereupon the natives ceased work and started playing cricket matches which sometimes lasted a month, with sixty men on a side. When supplies of balls ran out, they would use unripe oranges. They, too, played for pigs, girls, cocoanuts, and so on. A few years ago, the Tongan Government legislated on the subject of cricket, and limited the number of days on which the game may be played to two a week. Before this law was passed, the Tongans sacrificed nearly all their time to the pastime and their families suffered in consequence.

Baseball is very popular at Pago Pago, American Samoa, among white men and natives. I have met rooters at Pago who boasted of their League, and pointed out that the New York Giants and Boston Red Sox took care to give the Pago players a wide berth when they made their tour of the world. Some American governors have been so fond of baseball that they have issued proclamations declaring holidays at Pago twice a week, so that all the inhabitants might attend the ball games. This, of course, necessitated the closing of business places, including department stores.

Football, too, has come into vogue within the last few years in Fiji, Samoa and Tonga; and some of the players, more particularly the half-castes, give promise of developing into good players.

Of the other diversions of the islanders, dancing occupies a front place, and playing cards is a very common form of amusement at the present day. The favorite entertainment in Samoa in the old days used to be known as the "Po-ula." This means a "night of pleasure." It was an obscene night dance, a variety of antics and buffoonery forming a prelude to the closing saturnalia. In the "Siva," another popular dance, each performer blew a pipe or flute of bamboo while dancing, and the dancing consisted for the most part of throwing the arms and legs into strange attitudes, leaping up and down and turning round, clapping of the hands being an accompaniment incidental to such occasions. The Samoan girls at the dances in Apia and Pago Pago like to "trip the light fantastic toe" in bare feet, and I am told in the whirl of excitement they throw off as much clothing as decency permits.

The Samoans and the Tongans are very fond of singing; but nearly all their singing is in a minor key. Children sing at play, the girls sing at their dances, and boatmen keep time to the dipping of their cars with songs that strike the tourist as being the strangest and most weird that he ever heard. But, I must confess, the monotony of the songs soon becomes wearisome.

Boxing matches, foot races, wrestling and canoe sailing are other favorite pastimes. In the old days in Samoa, club fights and kicking matches were considered to be fine, manly sports. In the kicking matches the combatants endeavored U kick each other down—about as foolish a pastime as were the club fights. In the latter, broken heads were frequent.

Story-telling has always been a popular amusement through the islands. It seems strange that a person's death should be made the occasion for revelry, but so it was. There are many things which the Samoans do which are difficult for more civilized people to understand. Formerly the death of a chief was celebrated by a feast, but there has been an improvement since then, and now when a person of rank feels he is about to die he sends word round for his relatives and friends to gather and feast with him. A feast is a very important matter over a man's death, and the man himself, seeing he is the principal one concerned, arranges for it to take place beforehand, so that he may get some satisfaction out of it.

One of the strangest pastimes, if it can be included under this head, is that of fire-walking. The performance consists of walking barefooted through a great shallow pit filled with super-heated stones which under ordinary circumstances would burn the soles of the feet at once, but which for some reason do not have this effect upon the performers. Only a few natives here and there possess the singular power. The most celebrated of the fire-walkers are the tribesmen of Mbengha Island in Fiji, whose performances, given from time to time, greatly astonish the large number of visitors that they attract. No European has, so far as I am aware, been able to solve the mystery that surrounds this well-preserved tribal secret, although many clever people have been permitted every facility by the fire-walkers to discover it.

It is claimed that Professor J. F. Langley solved it. He stated that they walk on volcanic stones that are good radiators but poor conductors of heat, so the surfaces cool quickly, while much heat remains within the stones.

I have not had the good fortune to see fire-walking myself, but it must be very exciting as many eye-witnesses have often described it to me. A great circular excavation, the bottom of which is paved with stones, is made and filled with logs of wood. These are set alight and kept burning for ten or twelve hours, additional supplies of wood being thrown in as the pile burns down. Finally, the stones forming the pavement of the excavation become hot and when the embers have been removed, and the surface made fairly level, the performers, after repeating an incantation, walk through the fiery furnace, deliberately stepping from stone to stone. They are not burned in any way. Their feet are not even blistered, nor do they show the slightest symptom of distress. The same feat is done in some parts of Tahiti and the Cook Islands. I have heard that a European, who believed that the stones were really not so hot as they looked, followed the natives on one occasion and got very badly burned.

A few years ago, Dr. Irwin took five male and two female Tahitians to America to give exhibitions of fire-walking. He had to deposit a large sum with the French authorities as security for their return, and put up a guarantee with the United States Government regarding their health. He experienced great difficulty in securing natives whose blood condition would permit them to enter the United States. After all the trouble, the enterprise was not a success.


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 THE MIRACLES

a message to my dear—

A thousand leagues and more to Her—

The dumb sea-levels thrilled to hear,

And Lost Atlantis bore to Her.

Behind my message hard I came,

And nigh had found a grave for me;

But that I launched of steel and flame

Did war against the wave for me.

Uprose the deep, by gale on gale,

To bid me change my mind again—

He broke his teeth along my rail,

And, roaring, swung behind again.

I stayed the sun at noon to tell

My way across the waste of it;

I read the storm before it fell

And made the better haste of it.

47


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48 Afar, I hailed the land at night—

The towers I built had heard of me—

And, ere my rocket reached its height,

Had flashed my Love the word of me.

Earth sold her chosen men of strength

(They lived and strove and died for me)

To drive my road a nation's length,

And toss the miles aside for me.

I snatched their toil to serve my needs—

Too slow their fleetest flew for me—

I tired twenty smoking steeds,

And bade them bait a new for me.

I sent the lightnings forth to see

Where hour by hour She waited me.

Among ten million one was She,

And surely all men hated me!

Dawn ran to meet me at my goal—

Ah, day no tongue shall tell again!

And little folk of little soul

Rose up to buy and sell again!


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Forty Years On The Pacific/Copra, Sugar, and Other Products

THE staple product of the South Sea Islands is copra. Probably not one person in four knows what it is. First of all, then, let me explain that copra is the dried flesh of the cocoanut. This product yields an oil which enters very largely into the manufacture of soap. It is also used in the preparation of vegetable butter for cooking, and, owing to the increasing scarcity of animal fats, the demand is a very large and growing one. During the Great War, copra was exported in huge quantities to make glycerine for munitions. Another product, used by confectioners, is known as desiccated cocoanut. Even the residue, or cake left after the extraction of the oil, is made into a nutritious cattle food. By feeding a cow a portion daily, I have known an increase of two pounds of butter weekly.

The soap-making and vegetable butter traders, prior to the war, were the most important consumers of cocoanut products.

The husk of the cocoanut also is a source of considerable profit to the planter. The fiber is made into mats and other articles. The refuse that then remains makes an excellent fuel, giving out a great heat, and an oven has been invented in which it can be employed most economically.

Recently it was discovered that cocoanut shells could be used in the making of gas-masks for the soldiers at the front, as they contained a high percentage of charcoal, which was an antidote for the poisonous gases.

The cocoanut trees start to bear in four or five years in the Western Pacific and in seven or eight years in the Eastern Pacific, and the nuts ripen throughout the year. Copra is sold by weight, 6,500 nuts generally going to the ton, which, at $100 a ton, will return $45 an acre annually. These were pre-war prices.

The plantations, notably in the New Hebrides, suffer from various pests, such as rhinocerous beetles, bats, flying foxes and snakes. The last-named knock off the blossoms while wriggling through the limbs trying to catch birds. A fly also attacks the leaves of the tree, which it dries up, causing the fruit to fall off before fully grown. But the most serious enemy to the cocoanut is the land crab, which is from one to two feet long, and weighs from three to five pounds, possessing strength enough to break a man's wrist. Land crabs climb the tree, cut off the nuts and carry them often great distances to their .holes under rocks, or in hollow trees. They strip the fiber off the nut, crush the shell at the sprouting end and extract the meat.

The cocoanut-oil trade was a steady one in the islands from the earliest period of European barterings. The manufacture of the oil was simple. The flesh of the nut, broken into small pieces, was deposited in a trench or canoe and allowed to decompose, whereupon the oil, of course, very impure, was collected. Where rainfall was heavy, it was dried or smoked in huts. This was in the very early days. Then the copra trade disclosed the fact that the white man's process was a better one. The flesh is cut in strips, two or three inches long, and laid on reed platforms to dry, care being taken not to allow rain to spoil the operation. Then it is bagged and sent to oil mills in Sydney, San Francisco and Europe. The Sunlight Works of Lever Brothers, in Sydney, are the largest oil-crushing works south of the equator.

Copra is at times wrongly blamed for loss of ships by fire, attributed to spontaneous combustion. Copra of itself will not ignite from this cause, but if the jute bags used by the shippers get wet, spontaneous combustion may occur and the reason be wrongly attributed to the copra. I know of one case where a ship with six thousand tons of cargo was destroyed by fire. She had loaded copra at a port en route and to this the fire was blamed. Shipping men in San Francisco claim that the copra had been stored in a hold close to coal bunkers and from this source had caught fire.

As copra (next to sugar) is the most important product of the Pacific islands, and fluctuations are frequent and wide, it is difficult to quote a price that would be a guide to all the islands.

London, as in most cases, controls the copra market, but San Francisco is the principal market at present, owing to the transport facilities, and governs the price of Pacific islands copra, but the price to the grower depends largely on the cost of freight. For instance, from the Samoan Islands (1918) the freight was 2 cents per pound, but it is difficult to quote a rate that would cover the other groups of the Pacific, owing to scarcity of labor and transportation.

In March, 1918, the price of copra in San Francisco was 8 1/2 cents a pound, in March, 1919, it was 4 1/2 cents. Two months later, the price rose again to 8Vi> cents a pound, and cost of freight from the Samoan Islands is about 1 1/4 cents a pound.

There are four primary grades of copra, viz.: Machinedried, Sundried, Smokedried and Mixed; the latter being half sun and half smoke. The difference in the different grades is about % cent per pound.

In July, 1919, copra was $280 a ton (about 12 cents a pound) in London. Owing to the requirements of Great Britain an embargo was again placed on shipments of copra from Australia to non-British countries.

For many years sandalwood gave the island traders best results for their labor, but the supply has become exhausted. The natives grind the sandalwood and use it for scenting the cocoanut oil with which they paint their bodies. Commercially, it is used in the manufacture of furniture, and it is also exported to China, where it is used for temple incense.

Rubber, cocoa and coffee are successfully grown in the Samoan and Tongan Islands, while in Fiji the most important planting industry is sugar. It may be said to be the mainstay of the group, and therefore it deserves almost as full a reference as I have made to copra. Fiji is to be numbered among the finest sugar-producing countries in the world, with an annual output of about 110,000 tons. The Colonial Sugar Refining Company of Sydney was the first to embark on the industry on a large scale, though others had started in a smaller way before them. In 1917 there were over 7,000 men engaged, while the mills, in which the cane from nearly 40,000 acres is crushed, are as scientifically equipped as those in any other part of the world.

In the early days, the company was confronted with many difficulties. The principal trouble was that of suitable labor. The native Fijians, who are not overfond of work, were supplanted first by Tongans, then by Solomon Islanders, and as a last resource, by coolies from East India, who proved to be the most satisfactory.

The actual process of extracting the juice from the cane, and manufacturing therefrom the raw sugar, which is sent to Australia or New Zealand to be refined, and made into the article familiar to all, calls for a high degree of skill in order that the best and most profitable results may be obtained. The Colonial Sugar Company is the principal concern in Fiji, but there are others also, including the Vancouver-Fiji Company, owned by the late Mr. Rogers, a prominent resident of British Columbia. This is a fine mill, and is owned by the estates of the Melbourne Trust. Of course, Fiji is not the only place in the islands where sugar is extensively grown. In the Hawaiian Islands are some of the finest plantations, with splendidly equipped mills that rank among the best in the world.

Very good tea is grown in Fiji, and other products are rice, tobacco, and, of course, bananas, pineapples, which one can buy in Suva for three-pence apiece, and other fruits that find a ready market in New Zealand and Australia.

Among the tropical fruit, the pawpaw, papai or mamie apple, is very palatable, and possesses medicinal qualities. Pepsin is obtained from the seed inside by extraction, and by tapping the tree in the same manner as is done in maple-trees in America to obtain sap to boil into maple sugar. A hole is bored into the bark of the tree and from this small hole drops of a gummy liquid will run into a vessel. It is then poured onto sheets of glass or other smooth surface, and allowed to remain until it hardens, when it is stripped off and grated into a fine powder. Even the leaves possess digestive properties, as one will find by wrapping chops or steaks between them and allowing them to remain over-night. Boarding-houses in the islands always carry a supply. Poultry hung among the limbs of the tree becomes quite tender. In Jamaica half a pawpaw is thrown into a pot of boiling meat, to make it tender.


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Forty Years On The Pacific/Kava and Toddy

Favorite Forms Of "Tipple"
AS the liquor question is now exercising the minds of most communities, I will refer to drinks popular among Pacific islanders, especially the Samoans, Fijians and Tongans. It is called "kava" in Samoa, or "yagoma" in Fiji.

The old method of production, introduced from Tonga and Samoa, was most repugnant, but the Pacific natives, as well as other and more civilized races, will do strange things for drink. A party of natives would take the root of the kava shrub, Macropiper Methysticum, chew it for a time, and expectorate the juice into a bowl. They would then fill the bowl with water, squeeze out the chewed root under water with their hands, then strain it, leaving a milky greenish-looking fluid. Thereafter a few genial souls would gather around the bowl, and drink the mixture out of cocoanut shells.

When drunk to excess, kava causes intoxication, but it has the merit of not making its devotees quarrelsome in their cups. The action of kava is peculiar, inasmuch as drunkenness from this cause does not affect the brain, but paralyzes the muscles of the legs and arms so that a man lies helplessly on the ground, perfectly aware of all that is going on. Its effects are more akin to those of opium than alcohol. The natives are usually quite susceptible to it, but even four large cocoanut bowls of it causes only a slight weakness of the knees in a European.

Most Europeans have a feeling of nausea after a cupful. Kava is said to affect the eyesight. It affords the cheapest spree I ever heard of; for, by taking a big drink of water on an empty stomach, on the following morning, the native achieves a relapse into drunkenness.

Kava is now produced by the cleaner method of pounding the root with stones in a mortar. I have heard of cures resulting from it, in cases of Bright's disease and kidney trouble. Old natives claim that early whaling ships from Cape Cod round the Horn, bound for Behring Seas, having on board sailors suffering from certain diseases, would land them at one of the Samoan Islands, and call for them on their return; often finding that simple diet and free drinking of kava, had effected a cure.

Another favorite "tipple" among the natives is that known as "Toddy" in the Line Islands. A cut is made in the stalk of the cocoanut flower, and a wisp of cocoanut fiber is tied around it, and bent down so that the milk that comes out will drop into a cup. This drink is described as a delicious beverage if drunk immediately, but if allowed to stand for fortyeight hours, fermentation sets in, and any one who drinks it then is driven almost crazy.

What are known as "bush beer" orgies are very common in the Cook Islands, of which Raratonga is the principal. An excess of bush beer simply makes the consumer drowsy and seldom brings out the ugly side of his nature. Little harm results. The islanders sit round the beer-tub for hours, quaffing the beverage and singing. It is simply the juice of oranges, more or less fermented; is easily made, and pleasant to the taste, except when adulterated with tobacco juice. It can be made from a few dozen oranges at any time. Like the "keg party" of the no-license areas in New Zealand, the "bush beer" parties are not unpopular among the young men. The authorities in the Cook Islands are endeavoring to put down this form of dissipation, but they are finding it difficult, the imposition of heavy fines not proving a deterrent. An even more ardent drink is distilled from the root of the "Ti" or "Ki" plant, Duaceona. Several of the Bounty mutineers drank themselves to death in Pitcairn Islands in this manner.

All the natives are great smokers. Tobacco is, of course,' a modern innovation, known only since shortly before the arrival of the missionaries. It is in such high favor that children as well as adults indulge in it freely. The native method of smoking is decidedly social. A small cigarette, formed by folding leaf tobacco in a strip of dead banana leaf is lit and passed round so that the same cigarette is often conveyed to half a dozen mouths. Somehow or another a pipe looks out of place in a native's mouth, and I do not remember ever having seen a native on the Polynesian Islands smoking one; but in New Guinea they employ their wives to fill a section of bamboo with concentrated smoke, the bamboo being then passed over to their lord and master, who sucks out the concentrated fumes.

A drink called "arrack" is popular among the Australian blacks on the shores of the Gulf of Carpentaria. They say that it "makes black fellow mad." The drink was introduced many years ago by the Malays, who supplied it in exchange for pearl shell and tortoise shell. Among the blacks there are many murders, most of which can be attributed to drink. These blacks are a depraved race. Among their food is alligator meat, which a white man's stomach will not retain.

On one voyage passengers on the Mariposa had an amusing experience at Apia. They partook too freely of kava, with the result that they could not board the ship which was anchored in the harbor. The gangway being useless, it was found necessary to haul the tipplers aboard in baskets, much to the amusement of the other passengers.

Kava was the popular drink of the Hawaiians many years ago, until the American, with his world-famed concoctions and brews, lured the islanders from the crude native drink.


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Forty Years On The Pacific/Missionaries

FRANK BURNETT, in his book on the Pacific, refers lightly to the work of missionaries. He holds that the adult native only embraces Christianity for what he can get out of it. In short, Mr. Burnett does not confine his estimate to the adult, as he describes a native of Nanouk, one Petro, aged fourteen years. Sticks of tobacco are the chief articles to win the affections of the natives of most islands. Petro had noted the anxiety of different missionaries to secure converts. He had attached himself to a couple in rotation, but later decided to become a Catholic, and told Mr. McArthur, a local planter: "Protestant no good—he no give tobacco." Petro therefore proceeded to embrace Catholicism, and approached the confessional. On observing some tobacco in the priest's possession, he could not resist the temptation and coolly appropriated it. Upon meeting Mr. McArthur, he gloated over his feat and remarked: "Me now a Pagan." In securing converts nothing proves more attractive than a phonograph.

It is due to the missionaries to state that many travelers who have spent several years among the Pacific Islands give great praise to their work. Whatever may be said in depreciation of their work, it must not be forgotten that prior to their advent in these islands, many of the islanders were cannibals. As the result of mission labors, cannibalism is almost unknown in the Pacific islands.

The islanders find many causes for objection to the advent of the missionaries, as they try to alter the order of things and the status of the wife and mother. Prior to their arrival, about all the exertion the husband indulged in was fishing and bathing; the wife supporting the family, even doing the hunting.

In some of the larger islands feuds existed among the "bush" or hill natives and those resident on the coast. The native's wife, or wives, is his worldly wealth. At times the "bush" native will sweep down to the shore, attack the residents, capture their wives, and retire to his stronghold feeling quite content with his victory, as he then has slaves to enable him to continue his life of indolence.

In many instances, I have heard of the good results from missionary labors. The methods of certain sects are described in different degrees of efficiency. Some years ago the Mormons received special credit in marked contrast with other missionaries. They teach them trades and interest themselves in the dealings between the natives and the storekeeper, or shopkeeper, insisting that they get good value for their merchandise. In fact, Mormon missionaries incurred the illwill of country storekeepers in New Zealand, for insisting on the Maoris getting proper value for their work or produce, and not being overcharged on purchases.

In July, 1918, a band of war recruits from the Gilbert Islands landed in Sydney, en route for France, to supplement the British forces there. Some people question the wisdom of sending Pacific islanders to the cold climate of France. A couple of years ago, one hundred and fifty natives from the island of Nuie, near the equator, volunteered for service in the British Army, but they have since been returned, as the climate was found to be too severe, and they spent much of their time in hospital. The Rev. W. C. Willoughby, of the London Missionary Society, describes the wonderful extent to which many natives have been trained in matters of first aid, application of simple remedies, rough ideas of surgery, proper methods of dressings, setting of bones, and even administering chloroform. There is a scarcity of qualified medical men, but it is greatly to the credit of the latter that a number of small hospitals have been established in the different islands and the natives trained to give aid in the above directions. The Gilbertese natives possess only a very limited degree of education, but under training show a remarkable aptitude for their work in the above direction due to their hospital training. The Fijians and Tongans are, however, most remarkable for their work in the above direction, due to their excellent educational systems.

Mr. Willoughby urges that the Gilbert Islands administration should provide the children with some form of elementary education or technical training. The chief instruction given them now is by the London Missionary Society and Roman Catholic Missions, whose systems give great emphasis to the ethical and religious side.

Mr. Willoughby describes his visit among the Catholic missionaries as being most pleasant. He took particular interest in their schools and was shown some" very creditable specimens of printing produced by natives in the English and Gilbertese language. The efforts of the nuns, who taught the children, were hampered by want of school equipment. Some charitably disposed person can perform worthy acts by sending some maps, desks, illustrated works, etc.

Among the missionary societies in the Western Pacific there are in New Guinea two missionary societies, which are Limited Companies with a London register—the Paupauan Industries, Limited (capital $150,000 or $200,000), and the Kwato Association (capital $75,000). A dividend up to five per cent is permitted; any excess profits being devoted to educational and material advancement of the natives. The company will advance money to a native to buy or build a boat, taking payment as he. can afford it, or if he is desirous of planting a grove of cocoanuts, will advance him money on his labors till he harvests a crop, which is not for five to seven years after planting.

The London Missionary Society, which embraces all conservative Protestant denominations outside the Baptists, are now practically Congregationalists, all other British Protestant denominations having in later years established societies of their own.

Mormon Missionaries
The Mormons have displayed great energy in the Pacific in recent years. The result of their efforts is very marked in New Zealand, the Tongan, Samoan, Tahitian, and Hawaiian islands. To New Zealand they have sent five hundred missionaries in the past sixteen years, who secured nine thousand converts, of whom four thousand were Maoris (aboriginals).

At Hastings, in the North Islands of New Zealand, they have purchased three hundred acres of land and erected.a college which cost, including land, $125,000, this college having an attendance of eighty students.

They have secured nine thousand converts in the Hawaiian Islands, four thousand in Samoan Islands, and fifteen thousand in the Tahitian group. They labor quietly and identify themselves with the domestic life of the natives, teaching them handicraft, agriculture, etc.

During the past fifteen years, I have encountered Mormon missionaries on all the ships traveling on the Pacific. I once asked a Mormon elder, Mr. Gardiner, from what sect he found it most difficult to secure converts, and he replied: "The Roman Catholics."'

A band of young Mormon missionaries outward bound for the South Sea Islands, in 1917, were turned back at Honolulu, owing to United States laws against the departure of men of military age.

title: Forty Years On The Pacific/Missionaries


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Forty Years On The Pacific/Strange But True Fish Stories

STRANGE BUT TRUE FISH STORIES

Mostly About Sharks And Turtles

NO doubt many who read the heading of this chapter will smile, incredulously, with raised eyebrows. As a matter of fact, the statements recorded here are absolutely correct, strange though they may seem.

Shortly after my arrival in Australia, I visited Twofold Bay, Eden, New South Wales, and heard tales about the "killers." These are veritable wolves of the deep. When battling with a school of "right" or whalebone whales along the coast, they know the value of combination, and close in on all sides, and fiercely attack, by jumping at their prey and biting them, driving their frightened victims into the bay, where the monstrous creatures either are captured by the whalers from their boats or else are stranded in the shallow waters. The "killers" are afraid of, and will not molest, the giant sperm whale.

When a whale is secured, the "killers" satisfy themselves by eating the tongue, leaving the rest of the body.

The whalers have a lookout in the season on the headland at the bay, and when whales are sighted, they fire a gun. The boats then go out, and the killers accompany them, attacking the whale, delaying its progress, and thereby assisting the whalers to secure it. Should a whale-boat capsize, the killers keep off the sharks which abound in the vicinity. It is said that the killers have some kind of telepathy, for if a pack at the south of the bay attack a whale, and there is a pack at the north end, five miles off, they seem to get a message and come rushing through the ocean, to join their mates. Each of the killers is known by its peculiar marks. They have big spots of white or color, and are separately named by the whalers. The aborigines in the Two-fold Bay district had an idea that when one of their number died, he came up a killer, so they had a great veneration for them. They have a certain area which they frequent, and it is said they object to fishing-boats dropping a kellick line, and will lift the kellick and tow the boat to a different part. I cannot, however, vouch for this statement.

When carcases of the whales, after the killers have had one of their busy days, lie strewn along the beach, the place, strange to say, becomes a health resort. Rheumatic patients visit Twofold Bay then and try the whale cure, which consists in almost burying one's self in a whale's body, thus getting a bath of blubber, which, it is said, generally rids them of their complaint.

Several patients tried the cure while I was there, and brought back to the hotel such an aroma of dead whale that the other guests left them to enjoy it all to themselves.

Whales are slothful, and sleep very soundly. In January, 1917, the steamer Niagara ran into a whale in the tropics, asleep, and cut it completely in two. The effect of the impact sustained by the ship is described by Chief Engineer Peterson as being very severe.

A species of killer is also found off the coast of California and British Columbia, where they indulge in fierce fights with whales, and huge volumes of spray and foam are thrown up. In the Behring Sea this killer is very destructive among the seal herds.

Whales travel in schools at times. About Easter (1918) twenty-five whales were washed ashore north of Auckland, New Zealand, by a tidal wave. Soon another tidal wave reclaimed them, taking them out to sea, by which time they were dead, and a third tidal wave carried them ashore once more.

By this time the aroma arising from the carcases established the claim that the ambergris of whales is the base of all perfumes. In due course, the blubber was tried down into whaleoil, barreled, and shipped to Australia on board the ill-fated steamer Wimmera, which was sunk by a German mine, and thus parts of the whale returned to its native home.

Ambergris is the most valuable product yielded by the sea. It is a morbid secretion from the intestines of the sperm whale and resembles soft yellow soap or hardened froth. It can be smelled from a great distance. Strangely enough, it is the base for the manufacture of the most expensive perfumes. Its value varies, but forty dollars per ounce was an average price. Strange tales are told about sailors, ignorant of its value, scrubbing it off the decks where waves had carried it. Sometimes it has been found high and dry on beaches. At Honolulu a big lump, a mixture of sand and ambergris, was found on the beach and used as a door weight until its real composition was revealed. Then it was sold for $750. Captain Allen, of the Samoan and Ellice Islands, once gathered a cask of the precious stuff from the sea, and knowing what it was, got full value for his find.

Now, for something about sharks. In the charming tropic still known as Aitutaki, in the Cook Islands, sharks are caught by their tails. Major Large, the Government Resident, has often seen this very interesting exploit, and as he speaks from his own observations, and not merely from what has been told him, and is, moreover, a most reliable man, we may accept as correct what he has narrated.

Sharks from five to seven feet long like to sleep in some coral caves beneath the surface of the water in a deep and spacious lagoon- These haunts are known to the natives of the island, and when they go shark hunting, a party of them takes a boat and pulls out to the place where the sharks repose. An expert diver, to whom apparently is given all the honor and glory, and also all the danger, first ascertains that they are "at home" in their caves and sleeping soundly. Then he leaps overboard, dives down to them and nooses the tail of the shark that is nearest to him. If it awakes while this is being done, it is soothed by gentle massage. As soon as the noose is tight, a signal is given, and the shark is quickly hauled tail first into the boat, to its astonishment and to the consternation of anybody who gets in its way while it is still alive and vigorous.

The Rev. William Wyatt Gill, who did a great deal of missionary work at Aitutaki, has also described the natives' daring actions in regard to sharks. There once lived on the island a very successful shark-catcher named Reubena, whose ancestors had excelled in the perilous sport for generations. One day Reubena, with a noose in his hand, dived down into a submarine cave. Just as he had slipped the noose over the tail of the nearest shark, it moved, and Reubena found there was not room for him to get out of the cave. Gently stroking the side of the shark he induced it to move away. Mr. Gill, in recording the incident, says that massage is believed to be very agreeable to the fish; but, of course, care must be taken not to stroke it the wrong way, or irritate it.

Reubena was making his escape when, to his dismay, another shark came back from feeding on the lagoon, and blocked up the entrance with its unwieldy body. Even Reubena, with all his skill and courage, dared not attempt to massage a shark's head, and he waited in captivity until the monster should move. At last, after a while, which seemed to be hours, the shark passed quietly into the cave. A faint light streamed in through the opening, and the fisherman, who had barely sufficient strength left to spring from the sandy bottom, rose to the surface of the water, and was seized by his mates, with blood flowing from ears, mouth and nostrils. He was taken ashore and attended to, and recovered, and the same afternoon paid another visit to the cave, and succeeded in capturing several of the inmates. Mr. Gill stated that the flesh of the lagoon shark is regarded as a very great delicacy.

Sharks are numerous round about Tonga, and are caught in considerable numbers by hooks, or more commonly still by a simple bait and a running noose. At all great feasts in Tonga, the presence of as many sharks as possible is considered to be an indispensable requisite. They are always cooked entire, whatever may be their size, and are enclosed in a long basket made from the cocoanut leaf. The flesh of a young shark is not bad eating. The Maoris have nowadays lost all interest in the old-time institution of shark-fishing. The present generation of them much prefer tinned salmon or dried shark, as a relish. But in the old days, the Maoris looked forward to shark-fishing as a national holiday. The bodies of the sharks, after they have been disemboweled, were hung by the tails to a tall scaffolding till thoroughly dried by the sun and wind. Then they were stored away, just as we might store bacon.

There are conflicting opinions as to whether a shark will attack a native. My belief is that they will attack a native as quickly as a white man, if they are molested. Possibly the color of the white man's body may attract a shark's attention quicker than the dark skin of the natives.

They are more ferocious when traveling in pairs. Sharks are not very vicious among the islands, especially where they are right out in the ocean and fish food is plentiful. They are more dangerous in harbors like Sydney and Melbourne. I have never known a shark to attack any of the native boys who dive round the ship for coins thrown by passengers.

In some islands, particularly Christmas Island, the Ellice and Phoenix groups, turtles are very plentiful. They breed rapidly. The female turtle will swim ashore at high tide and crawl along the sands, probably scraping several holes before she settles down to lay her eggs. After selecting a spot, she will lay from one hundred and one hundred and fifty and return to the sea. After a lapse of fourteen days, she will return to the same spot and lay about the same number of eggs, and again return to the sea. She will repeat this procedure until she has laid from four hundred to six hundred eggs. Then she abandons the nest, having covered the eggs with sand, and the heat causes the eggs to hatch in three or four weeks. When the young are able to wriggle, they make for the sea, and at times large numbers are devoured by the fish and the male turtle. They are rich in oil. Their eggs are soft-shelled, but are much liked by the natives. It is claimed that but for the destruction of so many of the young, turtles would be as plentiful in the Pacific as rabbits are in Australia.

De Rougemont may have been romancing when he talked about his own turtle-riding experiences, but the fact remains that turtle-riding is by no means a difficult feat. On the Great Barrier Reef, which runs along the North Queensland coast, "joy rides" on turtles are an exciting and thrilling pastime. The turtles when they come ashore at night are intercepted on their way back to the water and incapacitated by being turned over on their backs. When the party is ready for the sport, the turtles are put on their feet, or their flippers, again, and the riders sit astride their backs.

Once the turtles get into the water, the fun is fast and furious. When they are very big and there is a danger of one's legs being gripped by the hind flippers, the precaution is taken of affixing a wire or rope to the flippers, so that the turtle can be made to release its hold. Sometimes they dive, but the riders soon learn the trick of tugging at the shell at the point where the head protrudes, and so preventing the diving business altogether. Turtle-riding is not so dangerous, if you mind the flippers and take your sport in shallow lagoons.

At Rockhampton, Queensland, a feature of their carnival week is the turtle race. The jockeys catch a flipper in each hand, and have to exercise great agility to retain control. Unless they are careful, the turtle will dive and then the rider is off the turtle and out of the race.

My experience with turtles convinces me that they are no more expensive to keep than goats. In 1908 a Chilean warship, General Baquedano, visited Sydney, and the officers made me a present of a small turtle, about the size of one's hand. I placed it in our fern-house for safety, and it appeared to thrive there for several years, without much attention to food.

The Shark And Turtle On Tutuila
A very pretty ceremony takes place at times at Vai Togi (Hurled Waters) nine miles from Pago. It is known as the "Calling of the Shark and Turtle." The legend states that many years ago a Samoan prince and princess were walking along the so-called iron-bound coast near the village of Vai Togi, bemoaning the threatening disaster to their people. During the walk, a Samoan god (Aieotai) appeared to them and they were greatly frightened. Summoning courage, however, they addressed the god, saying, "Famine and death threaten our people. What may we do to save them?" The god replied: "You can save your people only by great sacrifice." "You"—addressing the princess—"must jump from yon cliff into the sea, where you will be turned into a turtle. And you"—turning to the prince—"must do likewise, and your form will be changed to that of a shark." This they immediately did, and ever since, at various times, the natives will congregate on the shore at this spot and chant a native song, thus:

"Fonea! Fonea! lau mai si manu meal

Ose i iluga nei Osa Letuli iluga nei!

the interpretation being:

"Come, friends, to the feast prepared for thee!

Arise and prepare for this, as have the Letulis (Chiefs) always!

Soon the turtle and shark rise to the surface of the water and the natives wave gracefully to them, saying: "In lele! La Lele!" meaning "Beautiful one." Strangers are cautioned against pointing toward the sharks, lest the familiarity be regarded as an offense by the spirit of the martyred royal Samoans. Of course, skeptics will not believe the claim that the shark and turtle will rise to the surface for the natives, but I make this statement on the positive assurance of a surgeon of the United States Navy whom I met there, and Captain Trask, who has been many years in the trade.

A natural phenomenon occurs at Pago Pago yearly during a certain phase and condition of the moon, which time is predicted to a nicety by the Samoan wiseacres. There comes to the surface of the Pago harbor millions of wormlike bodies of varying lengths from six to twelve inches. These worms usually appear before dawn and the top of the water becomes almost a writhing mass of phosphorus. By sunrise all vestige of these worms has disappeared. On the predicted "Pololo" night, the people gather in the various villages skirting the harbor at Pago, and dance and make merry, awaiting the event. The sentinel stationed on the beach shouts "Pololo," when the worms appear. The people then flock from the villages and embark .in small boats, and although the hour is 1 A.m. the harbor presents a very busy scene. The worms are gathered in dip nets; many are eaten raw, while more are taken ashore and cooked, and considered a great delicacy. The officers resident there informed me'that they have not acquired a taste for the "delicacy" yet.

I have witnessed and heard of some rather startling accounts about flying-fish; I have seen them fly aboard on the Indian Ocean, but more often on the Pacific. They are generally attracted by the lights of the deck. One flew aboard the Sonoma in 1915, near the equator. It was cooked for my wife and found quite palatable. Captain Trask related that on the preceding voyage, a flying-fish flew into the porthole of the cabin occupied by Mrs. Hamilton, an actress, when she was retiring, and flopped merrily about her room, causing great alarm to the actress.

On a trip to Alaska, in 1916, I was describing the incident,' when a Seattle man said that it was nothing compared to his son's experience while going around the Horn the year before. He caught a flying-fish with a pedigree, and put it into a cage with a canary, which taught it to sing.

The natives of the Line Islands, i.e., the Gilbert and Marshall Islands, near the equator, are so expert in catching flyingfish, that they stand in a skiff with a torch in the left hand, and scoop in the right, and when the fish are attracted to the flame, they will swing the scoop and catch several at a time.

Shooting flying-fish on the wing from small boats, is one of the water sports of Honolulu. When the fish is shot, it will drop into the water but won't sink, and Honolulu retrievers are trained to swim out and bring it ashore. An easy method of catching fish that is resorted to on some of the Hawaiian Islands consists of taking the leaves of the Holo or Ahuhu plant, which resembles the indigo plant, putting it in a bag, mixing it with sand, and then grinding it up. You then drop the bag over the boat's side and the contents will stupefy the fish, which rise to the surface and float on top of the water.

Outside Tahiti, natives catch flying-fish by fixing a sail in a small boat, against which they suspend a small light. "The fish is attracted by the light, toward which it flies, with the result that it hits sail or mast and drops into the boat. Another method of catching other fish at Tahiti is rather novel. The native chews cocoanut into fine threads, which he wraps around a stone, making it fast by tying a fish-line around it with a slip-noose. At the end of the line is a fish-hook.

Fish are most difficult to catch in Pago Pago Harbor; in fact, two Japanese catch nearly all the fish secured. The Chief of Leone, at Pago, described to me the effect of the tutu nut, which is one-third the size of the cocoanut. There are many little nooks in the rocks where the fish hide, and to prevent the waves from breaking into the place, the natives build walls of coral. The nut is then grated and thrown into the water, the fish become stupefied and they are easily picked up.

On the Island of Guam, in the Ladrones, fish are caught by throwing a bagful of these nuts in the water, resulting in the same effect. Speaking of Guam, reminds me of an amusing incident that occurred during the Spanish-American War. An American battleship, en route from San Francisco to the Philippines, laid to in the offing and fired a gun at the Governor's house on the island. Soon a small boat was launched from shore and proceeded to the man-of-war with a message from the Governor, giving the commander his compliments and expressing regret for not answering the salute, because he did not have any powder. Although the war had been in progress some months, the Governor was unaware of it.

Throughout the islands, "fish drives" are held in the lagoon at regular intervals. I saw one once. The natives, armed with their many-pronged spears and plaited bags of utu-nut, as it is called in Raratonga, had assembled on the beach. At a given signal they waded into the lagoon, a large proportion of them trailing behind with the bags of utu-nut, The spear-bearers formed lines across the lagoon, and the people with the utunut walked slowly about, scattering it. As the latter came into contact with the water, a peculiar narcotic was formed and diffused. This process is called "poisoning the lagoon," and when it has been done, the fish get into a condition best described as intoxicated. They swim about in a foolish, aimless manner, and are quickly seen and captured.

In all the lagoons in the Tahitian group are to be found many varieties of most beautiful fish of various shapes and colors. But the stranger must beware, unless he possesses the knowledge of Professor David Starr Jordan, of Leland Stanford University, for some of these fish have poisonous spines, while the flesh of others is also poisonous. Centipedes in this quarter will, when molested, sink their claws into one's hand and leave a perfect tattoo to decipher, which will remain for months.

Professor Jordan must know all about fish, for I ran across his tracks in the Samoan group, where he studied their habits. But there is one incident in his travels he may forget to publish in his book on fishes. He, with his wife and a distinguished Japanese scholar, were passengers on the island steamer Kawau, between Apia and Pago Pago. The skipper, a New Zealander, was ready to anticipate the wishes of his guest, until the Japanese, in a somewhat peremptory manner, asked for a glass of water. The skipper, not knowing the status of his highness, suggested that he should go direct to h--- and get his own glass of water. Dr. Jordan could not suppress a laugh, and remarked that it was the first time that he had heard it suggested that a professor of the Leland Stanford University should go to h---.

This awakens memories of the days of long ago. David Starr Jordan and I were born in Wyoming County, New York, and attended the same old stone schoolhouse in Warsaw; but I left in 1866, the year he entered, and I guess he stayed at school longer than I did.

The effects of change of diet on fish was forcibly impressed upon me once when I was dining, on a Friday, with a priest at Cairns, Queensland, and what seemed to be a fine piece of pork appeared on the table. He gave me a slice out of the center, and it was alternately fat and streaky lean, and had a grassy flavor. My host.asked me if I did not think it strange to see meat on his table on Friday? I admitted that it did, and he explained. The "pork" was not pork at all, but fish. Storms in the Gulf of Carpentaria, of the western shore of York Peninsula, had washed thousands of fish miles inland. When the water receded, they were left high and dry among the grass, upon which they subsisted for months. This diet, together with the heavy dews, had the effect of giving the fish a porky flavor.

Searcy, writing of his explorations in the Gulf of Carpentaria, states that on one occasion he heard sounds as of music, apparently coming from beneath his boat. Looking over the stern, he saw striped fish, which, in his opinion, must have caused the sounds. He also described a method of catching fish by drugging them, as at Pago and Guam. Natives secure a piece of a certain creeper, bruise it between stones and tie it to a stick, which they thrust into the water. Soon a whitish *This story is based on the peculiarities of the little fish called anableps. cloud appears, and the fish, stupefied, rise to the surface. The plant is believed to contain strong narcotic properties.

The natives of New Guinea (Papua) fish by means of a kite made of four leaves each, sixteen inches long. From the kite are suspended two lines; one is held by the fisherman and the other reaches the water. To the latter is attached a thick tassel made of spider's web, which bobs up and down in the water. In biting at this bait, the fish becomes entangled in the web and is hoisted by the fisherman into his canoe.

Fishing In China And Japan
As far back as any data is obtainable, Chinese and Japanese have resorted to unique methods of catching fish with cormorants. The opening of the fishing season in Japan was celebrated as a holiday—the Emperor lending eclat to it by his presence.

At night the boats float down stream, guided by the fisherman. In the bow of the boat is a pole, to which is attached a lighted brazier.

The birds are held by cords fastened to a brass ring fixed around their throats, the other ends being held by one man, who controls a dozen birds.

The fish are attracted by the lights, and the birds then dive repeatedly, catching the fish in their mouths, but are prevented from swallowing them by the brass ring around the neck. As soon as the fisherman decides the bird has enough fish, he pulls the cord and it returns to the boat, when the gullet is emptied. When this is done, the bird returns again for further supplies. The fishermen are very expert, and rarely ever get the lines mixed. Toward morning, the fisherman having secured a sufficient load, removes the rings and the birds are then fed.


text:
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Rh a month ago. You have seen, in the Intelligencer, "the Parthian dart" he flung at us?

Nannie (Curly) is complaining of her pen, so good-night.

Yours,

M. F. M.

The whole subject is reviewed in Mr. Harlan's Report before the Senate, 1857 (to accompany Bill, 5·48), extracts from which follow:—

"The Committee on Agriculture, to whom were referred the several memorials in favour of extending to the land, for the benefit of agriculture, the system of meteorological observations and research which, under the direction of Lieutenant Maury, has been benefit of so successfully carried I on at sea for the commerce and navigation, I now have the same under consideration and beg leave to report.

"The system of meteorological observation and research to refer which your memorialists refer was inaugurated by Lieutenant Maury, about ten years ago, while in charge of the Hydrographical Department, for the purpose of improving certain maps and charts relating to the winds and currents at sea. These maps had been constructed out of materials collected from the old 'log-books,' which from time to time had been returned to the Navy Department from the armed cruisers of the Government of the U.S. They related to a few only of many commercial paths of the ocean. They were necessarily very imperfect in consequence of the proper data, but were nevertheless valuable to the merchant marine. Lieutenant Maury obtained leave from the Navy Department to offer them to sea-captains in the merchant service on the condition contained in the following circular, sent to masters and shipowners:—

"'Here are certain charts which embody, to some as to extent, the experience of the officers of the Navy, as to winds and currents, in certain parts of the ocean.


text: The New Student's Reference Work/Whistler, James Abbott McNeill


text: The New Student's Reference Work/Whitby

title: The New Student's Reference Work/Whitby


text: The New Student's Reference Work/White, Andrew Dickson


text: Dictionary of National Biography, 1885-1900/Meyrick, John (1538-1599)