Roughing It, Mark Twain [dark books to read .TXT] 📗

broad marks drawn down from hair to neck, on both sides of the face, and a strip of the original yellow skin, two inches wide, down the center⁠—a gridiron with a spoke broken out; and some with the entire face discolored with the popular mortification tint, relieved only by one or two thin, wavy threads of natural yellow running across the face from ear to ear, and eyes twinkling out of this darkness, from under shadowing hat-brims, like stars in the dark of the moon.

Moving among the stirring crowds, you come to the poi merchants, squatting in the shade on their hams, in true native fashion, and surrounded by purchasers. (The Sandwich Islanders always squat on their hams, and who knows but they may be the old original “ham sandwiches?” The thought is pregnant with interest.) The poi looks like common flour paste, and is kept in large bowls formed of a species of gourd, and capable of holding from one to three or four gallons. Poi is the chief article of food among the natives, and is prepared from the taro plant. The taro root looks like a thick, or, if you please, a corpulent sweet potato, in shape, but is of a light purple color when boiled. When boiled it answers as a passable substitute for bread. The buck Kanakas bake it under ground, then mash it up well with a heavy lava pestle, mix water with it until it becomes a paste, set it aside and let if ferment, and then it is poi⁠—and an unseductive mixture it is, almost tasteless before it ferments and too sour for a luxury afterward. But nothing is more nutritious. When solely used, however, it produces acrid humors, a fact which sufficiently accounts for the humorous character of the Kanakas. I think there must be as much of a knack in handling poi as there is in eating with chopsticks. The forefinger is thrust into the mess and stirred quickly round several times and drawn as quickly out, thickly coated, just as it it were poulticed; the head is thrown back, the finger inserted in the mouth and the delicacy stripped off and swallowed⁠—the eye closing gently, meanwhile, in a languid sort of ecstasy. Many a different finger goes into the same bowl and many a different kind of dirt and shade and quality of flavor is added to the virtues of its contents.

Around a small shanty was collected a crowd of natives buying the awa root. It is said that but for the use of this root the destruction of the people in former times by certain imported diseases would have been far greater than it was, and by others it is said that this is merely a fancy. All agree that poi will rejuvenate a man who is used up and his vitality almost annihilated by hard drinking, and that in some kinds of diseases it will restore health after all medicines have failed; but all are not willing to allow to the awa the virtues claimed for it. The natives manufacture an intoxicating drink from it which is fearful in its effects when persistently indulged in. It covers the body with dry, white scales, inflames the eyes, and causes premature decripitude. Although the man before whose establishment we stopped has to pay a Government license of eight hundred dollars a year for the exclusive right to sell awa root, it is said that he makes a small fortune every twelvemonth; while saloon keepers, who pay a thousand dollars a year for the privilege of retailing whiskey, etc., only make a bare living.

We found the fish market crowded; for the native is very fond of fish, and eats the article raw and alive! Let us change the subject.

In old times here Saturday was a grand gala day indeed. All the native population of the town forsook their labors, and those of the surrounding country journeyed to the city. Then the white folks had to stay indoors, for every street was so packed with charging cavaliers and cavalieresses that it was next to impossible to thread one’s way through the cavalcades without getting crippled.

At night they feasted and the girls danced the lascivious hula hula⁠—a dance that is said to exhibit the very perfection of educated notion of limb and arm, hand, head and body, and the exactest uniformity of movement and accuracy of “time.” It was performed by a circle of girls with no raiment on them to speak of, who went through an infinite variety of motions and figures without prompting, and yet so true was their “time,” and in such perfect concert did they move that when they were placed in a straight line, hands, arms, bodies, limbs and heads waved, swayed, gesticulated, bowed, stooped, whirled, squirmed, twisted and undulated as if they were part and parcel of a single individual; and it was difficult to believe they were not moved in a body by some exquisite piece of mechanism.

Of late years, however, Saturday has lost most of its quondam gala features. This weekly stampede of the natives interfered too much with labor and the interests of the white folks, and by sticking in a law here, and preaching a sermon there, and by various other means, they gradually broke it up. The demoralizing hula hula was forbidden to be performed, save at night, with closed doors, in presence of few spectators, and only by permission duly procured from the authorities and the payment of ten dollars for the same. There are few girls nowadays able to dance this ancient national dance in the highest perfection of the art.

The missionaries have christianized and educated all the natives. They all belong to the Church, and there is not one of them, above the age of eight years, but can read and write with facility in the native tongue. It is the most universally educated race of