THE MAN & THE SEA - 10 Maritime Novels in One Edition. Герман Мелвилл
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until submitted in one form or other to the action of fire.
The most simple manner in which this operation is performed, and I think, the best, consists in placing any number of the freshly plucked fruit, when in a particular state of greenness, among the embers of a fire, in the same way that you would roast a potato. After the lapse of ten or fifteen minutes, the green rind embrowns and cracks, showing through the fissures in its sides the milk-white interior. As soon as it cools the rind drops off, and you then have the soft round pulp in its purest and most delicious state. Thus eaten, it has a mild and pleasing flavour.
Sometimes after having been roasted in the fire, the natives snatch it briskly from the embers, and permitting it to slip out of the yielding rind into a vessel of cold water, stir up the mixture, which they call ‘bo-a-sho’. I never could endure this compound, and indeed the preparation is not greatly in vogue among the more polite Typees.
There is one form, however, in which the fruit is occasionally served, that renders it a dish fit for a king. As soon as it is taken from the fire the exterior is removed, the core extracted, and the remaining part is placed in a sort of shallow stone mortar, and briskly worked with a pestle of the same substance. While one person is performing this operation, another takes a ripe cocoanut, and breaking it in halves, which they also do very cleverly, proceeds to grate the juicy meat into fine particles. This is done by means of a piece of mother-of-pearl shell, lashed firmly to the extreme end of a heavy stick, with its straight side accurately notched like a saw. The stick is sometimes a grotesquely-formed limb of a tree, with three or four branches twisting from its body like so many shapeless legs, and sustaining it two or three feet from the ground.
The native, first placing a calabash beneath the nose, as it were, of his curious-looking log-steed, for the purpose of receiving the grated fragments as they fall, mounts astride of it as if it were a hobby-horse, and twirling the inside of his hemispheres of cocoanut around the sharp teeth of the mother-of-pearl shell, the pure white meat falls in snowy showers into the receptacle provided. Having obtained a quantity sufficient for his purpose, he places it in a bag made of the net-like fibrous substance attached to all cocoanut trees, and compressing it over the bread-fruit, which being now sufficiently pounded, is put into a wooden bowl—extracts a thick creamy milk. The delicious liquid soon bubbles round the fruit, and leaves it at last just peeping above its surface.
This preparation is called ‘kokoo’, and a most luscious preparation it is. The hobby-horse and the pestle and mortar were in great requisition during the time I remained in the house of Marheyo, and Kory-Kory had frequent occasion to show his skill in their use.
But the great staple articles of food into which the bread-fruit is converted by these natives are known respectively by the names of Amar and Poee-Poee.
At a certain season of the year, when the fruit of the hundred groves of the valley has reached its maturity, and hangs in golden spheres from every branch, the islanders assemble in harvest groups, and garner in the abundance which surrounds them.
The trees are stripped of their nodding burdens, which, easily freed from the rind and core, are gathered together in capacious wooden vessels, where the pulpy fruit is soon worked by a stone pestle, vigorously applied, into a blended mass of a doughy consistency, called by the natives ‘Tutao’. This is then divided into separate parcels, which, after being made up into stout packages, enveloped in successive folds of leaves, and bound round with thongs of bark, are stored away in large receptacles hollowed in the earth, from whence they are drawn as occasion may require. In this condition the Tutao sometimes remains for years, and even is thought to improve by age. Before it is fit to be eaten, however, it has to undergo an additional process. A primitive oven is scooped in the ground, and its bottom being loosely covered with stones, a large fire is kindled within it. As soon as the requisite degree of heat is attained, the embers are removed, and the surface of the stones being covered with thick layers of leaves, one of the large packages of Tutao is deposited upon them and overspread with another layer of leaves. The whole is then quickly heaped up with earth, and forms a sloping mound.
The Tutao thus baked is called ‘Amar’; the action of the oven having converted it into an amber-coloured caky substance, a little tart, but not at all disagreeable to the taste.
By another and final process the ‘Amar’ is changed into ‘Poee-Poee’. This transition is rapidly effected. The Amar is placed in a vessel, and mixed with water until it gains a proper pudding-like consistency, when, without further preparation, it is in readiness for use. This is the form in which the ‘Tutao’ is generally consumed. The singular mode of eating it I have already described.
Were it not that the bread-fruit is thus capable of being preserved for a length of time, the natives might be reduced to a state of starvation; for owing to some unknown cause the trees sometimes fail to bear fruit; and on such occasions the islanders chiefly depend upon the supplies they have been enabled to store away.
This stately tree, which is rarely met with upon the Sandwich Islands, and then only of a very inferior quality, and at Tahiti does not abound to a degree that renders its fruit the principal article of food, attains its greatest excellence in the genial climate of the Marquesan group, where it grows to an enormous magnitude, and flourishes in the utmost abundance.
CHAPTER 16
MELANCHOLY CONDITION—OCCURRENCE AT THE TI—ANECDOTE OF MARHEYO—SHAVING THE HEAD OF A WARRIOR
In looking back to this period, and calling to remembrance the numberless proofs of kindness and respect which I received from the natives of the valley, I can scarcely understand how it was that, in the midst of so many consolatory circumstances, my mind should still have been consumed by the most dismal forebodings, and have remained a prey to the profoundest melancholy. It is true that the suspicious circumstances which had attended the disappearance of Toby were enough of themselves to excite distrust with regard to the savages, in whose power I felt myself to be entirely placed, especially when it was combined with the knowledge that these very men, kind and respectful as they were to me, were, after all, nothing better than a set of cannibals.
But my chief source of anxiety, and that which poisoned every temporary enjoyment, was the mysterious disease in my leg, which still remained unabated. All the herbal applications of Tinor, united with the severer discipline of the old leech, and the affectionate nursing of Kory-Kory, had failed to relieve me. I was almost a cripple, and the pain I endured at intervals was agonizing. The unaccountable malady showed no signs of amendment: on the contrary, its violence increased day by day, and threatened the most fatal results, unless some powerful means were employed to counteract it. It seemed as if I were destined to sink under this grievous affliction, or at least that it would hinder me from availing myself of any opportunity of escaping from the valley.
An incident which occurred as nearly as I can estimate about three weeks after the disappearance of Toby, convinced me that the natives, from some reason or other, would interpose every possible obstacle to my leaving them.
One morning there was no little excitement evinced by the people near my abode, and which I soon discovered proceeded from a vague report that boats, had been seen at a great distance approaching the bay. Immediately all was bustle and animation. It so happened that day that the pain I suffered having somewhat abated, and feeling in much better spirits than usual, I had complied with Kory-Kory’s invitation to visit the chief Mehevi at the place called the ‘Ti’, which I have before described as being situated within the precincts of the Taboo Groves. These sacred recesses were at no great distance from Marheyo’s habitation, and lay between it and the sea; the path that conducted to the beach passing directly in front of the Ti, and thence skirting along the border of the groves.
I was reposing upon the mats, within the sacred building, in company with Mehevi and several other chiefs, when the announcement was first made. It sent a thrill of joy through my whole frame;—perhaps Toby was about to return. I rose at once to my feet, and my instinctive impulse was to hurry down to the beach, equally regardless of the distance that separated me from it, and of my disabled