“RUN!” she shouted.
Alma ran. She did not get far before she was knocked to the ground again. Somebody had struck her with an arm to the throat, and she was flung on her back. She bit her tongue on the way down, and tasted blood. She considered simply staying down on the sand to avoid more severe injury, but she feared a trampling by the pitiless herd. She got to her feet. The crowd cheered again. She did not have time to think. She was pulled into a scrimmage of women and had no choice but to go where they were going. She had not the faintest notion of where the ball was. She could not imagine how anyone could know where the ball was. The next thing she knew, she was in the water. She was knocked down again. She came up gasping, salt water in her eyes and down her throat. Somebody pushed her farther out, deeper.
Now she began to feel truly alarmed. These women, like all Tahitians, had learned to swim before they could walk, but Alma had neither confidence nor proficiency in the water. Her skirts were soaked and heavy, which alarmed her more. The waves were not large, but nevertheless they were waves, and they swelled over her. The ball hit her in the ear; she did not see who had thrown it. Somebody called her a poreito—which, strictly translated, meant “shellfish,” but vernacularly was a quite rude term for the female genitalia. What had Alma done to deserve this insult of poreito?
Then she was underwater again, knocked over by three women who were attempting to run over her. They succeeded: they ran over her. One of them pushed off Alma’s chest with her feet—using Alma’s body for leverage, as one would use a rock in a pond. Another kicked her in the face, and now she was fairly certain her nose was broken. Alma struggled again to the surface, fighting for breath and spitting out blood. She heard somebody call her a pua‘a—a hog. She was pushed under again. This time, she felt sure it was intentional; her head had been shoved down from the back by two strong hands. She surfaced once more, and saw the ball fly past her. She dimly heard the cheers of the crowd. Again, she was trampled. Again, she went under. When she tried to surface this time, she could not: somebody was actually sitting on her.
What happened next was an impossible thing: a complete halting of time. Eyes open, mouth open, nose streaming blood into Matavai Bay, immobilized and helpless underwater, Alma realized she was about to die. Shockingly, she relaxed. It was not so bad, she thought. It would be so easy, in fact. Death—so feared and so dodged—was, once you faced it, the simplest thing going. In order to die, one merely had to stop attempting to live. One merely had to agree to vanish. If Alma simply remained still, pinned beneath the bulk of this unknown opponent, she would be effortlessly erased. With death, all suffering would end. Doubt would end. Shame and guilt would end. All her questions would end. Memory—most mercifully of all—would end. She could quietly excuse herself from life. Ambrose had excused himself, after all. What a relief it must have been to him! Here she had been pitying Ambrose his suicide, but what a welcome deliverance he must have felt! She ought to have been envying him! She could follow him straight there, straight into death. What reason did she have to claw for the air? What point was in the fight?
She relaxed even more.
She saw pale light.
She felt invited toward something lovely. She felt summoned. She remembered her mother’s dying words: Het is fign.
It is pleasant.
Then—in the seconds that remained before it would have been too late to reverse course at all—Alma suddenly knew something. She knew it with every scrap of her being, and it was not a negotiable bit of information: she knew that she, the daughter of Henry and Beatrix Whittaker, had not been put on this earth to drown in five feet of water. She also knew this: if she had to kill somebody in order to save her own life, she would do so unhesitatingly. Lastly, she knew one other thing, and this was the most important realization of all: she knew that the world was plainly divided into those who fought an unrelenting battle to live, and those who surrendered and died. This was a simple fact. This fact was not merely true about the lives of human beings; it was also true of every living entity on the planet, from the largest creation down to the humblest. It was even true of mosses. This fact was the very mechanism of nature—the driving force behind all existence, behind all transmutation, behind all variation—and it was the explanation for the entire world. It was the explanation Alma had been seeking forever.
She came up out of the water. She flung away the body on top of her as though it were nothing. Nose streaming blood, eyes stinging, wrist sprained, chest bruised, she surfaced and sucked in breath. She looked around for the woman who had been holding her under. It was her dear friend, that fearless giantess Sister Manu, whose head was scarred to pieces from all the various awful battles of her own life. Manu was laughing at the expression on Alma’s face. The laughter was affectionate—perhaps even comradely—but still, it was laughter. Alma grabbed Manu by the neck. She gripped her friend as though to crush her throat. At the top of her voice, Alma thundered, just as the Hiro contingent had taught her:
“OVAU TEIE!
TOA HAU A‘E TAU METUA I TA ‘OE!
E ‘ORE TAU ‘SOMORE E MAE QE IA ‘EO!”
THIS IS ME!
MY FATHER WAS A GREATER WARRIOR THAN YOUR FATHER!
YOU CANNOT EVEN LIFT MY SPEAR!
Then Alma let go, releasing her grip on Sister Manu’s neck. Without a moment’s hesitation, Manu howled back in Alma’s face a magnificent roar of approval.
Alma marched toward the beach.
She was oblivious to everyone and everything in her midst. If anyone on the beach was either cheering for her or against her, she could not possibly have noticed.
She came striding out of the sea like she was born from it.
Juglans laciniosa
PART FIVE
The Curator of Mosses
Chapter Twenty-seven
Alma Whittaker arrived in Holland in mid-July of 1854.
She had been at sea for more than a year. It had been an absurd voyage—or, rather, it had been a series of absurd voyages. She had departed Tahiti in mid-April the year before, sailing on a French cargo ship heading to New Zealand. She had been forced to wait in Auckland for two months before she found a Dutch merchant ship willing to take her on as a passenger to Madagascar, whence she’d traveled in the company of a large consignment of sheep and cattle. From Madagascar, she’d sailed to Cape Town on an impossibly antique Dutch fluyt—a ship that represented the finest of seventeenth-century maritime technology. (This had been the only leg of the voyage where, in fact, she truly feared she might die.) From Cape Town, she had proceeded slowly up the western coast of the African continent, stopping to change vessels in the ports of Accra and Dakar. From Dakar, she’d found another Dutch merchant ship heading first to Madeira, then up to Lisbon, across the Bay of Biscay, through the English Channel, and all the way to Rotterdam. In Rotterdam, she had purchased a ticket on a steam-powered passenger boat (the first steamer she’d ever been on), which carried her up and around the Dutch coast, finally heading down the Zuiderzee to Amsterdam. There, on July 18, 1854, she disembarked at last.
Her journey might have been both swifter and easier if she’d not had Roger the dog along with her. But she did have him, for when the time had come to leave Tahiti at last, she’d found herself morally incapable of leaving him behind. Who would take care of unlovable Roger, in her absence? Who would risk his bites, in order to feed him? She could not be entirely certain that the Hiro contingent would not eat Roger once she was gone. (Roger would not have made for much of a meal; nonetheless, she could not bear to imagine him turning on a spit.) Most significantly of all, he was Alma’s last tangible link to her husband. Roger had probably been there in the fare when Ambrose had died. Alma imagined the constant little dog standing guard in the center of the room during Ambrose’s final hours, barking out protection against ghosts and demons and all the attendant horrors of extraordinary despair. For that reason alone she was honor bound to keep him.
Unfortunately, few sea cap
tains welcome the company of woebegone, hunchbacked, unfriendly little island dogs on their ships. Most had simply refused Roger, and thus sailed on without Alma, delaying her journey considerably. Even when they had not refused, Alma sometimes had been required to pay double fare for the privilege of Roger’s company. She paid. She sliced open yet more hidden pockets in the hems of her traveling dresses, and pulled out yet more gold, one coin at a time. One must always have a bribe.
Alma did not mind the onerous length of her journey, not in the least. In fact, she needed every hour of it, and had welcomed those long months of isolation on strange ships and in foreign ports. Since her near-drowning in Matavai Bay during that raucous game of haru raa puu, Alma had been balancing on the keenest edge of thought she had ever experienced, and she did not want her thinking disturbed. The idea that had struck her with such force while she was underwater now inhabited her, and it would not be shaken. She could not always identify whether the idea was chasing her, or whether she was chasing it. At times, the idea seemed like a creature in the corner of a dream—drawing closer, then vanishing, and then reappearing. She pursued the idea all day long, in page after page of scrawling, vigorous notes. Even at night, her mind tracked the footsteps of this idea so relentlessly that she would awaken every few hours with the need to sit up in bed and write more.
Alma’s greatest strength was not as a writer, it must be said, although she had already authored two—nearly three—books. She had never claimed literary talent. Her books on mosses were nothing that anyone would read for pleasure, nor were they even exactly readable, except to a small cadre of bryologists. Her greatest strength was as a taxonomist, with a bottomless memory for species differentiation and a bludgeoningly relentless capacity for minutiae. Decidedly, she was no storyteller. But ever since fighting her way to the surface that afternoon in Matavai Bay, Alma believed that she now had a story to tell—an immense story. It was not a cheerful story, but it explained a good deal about the natural world. In fact, she believed, it explained everything.
Here is the story that Alma wanted to tell: The natural world was a place of punishing brutality, where species large and small competed against each other in order to survive. In this struggle for existence, the strong endured; the weak were eliminated.
This in itself was not an original idea. Scientists had been using the phrase “the struggle for existence” for many decades already. Thomas Malthus used it to describe the forces that shaped population explosions and collapses across history. Owen and Lyell used it as well, in their work on extinction and geology. The struggle for existence was, if anything, an obvious point. But Alma’s story had a twist. Alma hypothesized, and had come to believe, that the struggle for existence—when played out over vast periods of time—did not merely define life on earth; it had created life on earth. It had certainly created the staggering variety of life on earth. Struggle was the mechanism. Struggle was the explanation behind all the most troublesome biological mysteries: species differentiation, species extinction, and species transmutation. Struggle explained everything.
The planet was a place of limited resources. Competition for these resources was heated and constant. Individuals who managed to endure the trials of life generally did so because of some feature or mutation that made them more hardy, more clever, more inventive, or more resilient than others. Once this advantageous differentiation was attained, the surviving individuals were able to pass along their beneficial traits to offspring, who were thus able to enjoy the comforts of dominance—that is, until some other, superior, competitor came along, or a necessary resource vanished. During the course of this never-ending battle for survival, the very design of species inevitably shifted.
Alma was thinking somewhat along the lines of what the astronomer William Herschel had called “continuous creation”—the notion of something both eternal and unfolding. But Herschel had believed that creation could be continuous only at the scale of the cosmos, whereas Alma now believed that creation was continuous everywhere, at all levels of life—even at the microscopic level, even at the human level. Challenges were omnipresent, and with every moment, the conditions of the natural world changed. Advantages were gained; advantages were lost. There were periods of abundance, followed by periods of hia‘ia—the seasons of craving. Under the wrong circumstances, anything was capable of extinction. But under the right circumstances, anything was capable of transmutation. Extinction and transmutation had been occurring since the dawn of life, were still occurring now, and would continue to occur until the end of time—and if that did not constitute “continuous creation,” then Alma did not know what did.
The struggle for existence, she was certain, had also shaped human biology and human destiny. There was no better example, Alma thought, than Tomorrow Morning, whose entire family had been annihilated by unfamiliar diseases brought upon them by the Europeans’ arrival in Tahiti. His bloodline had nearly been rendered extinct, but for some reason Tomorrow Morning had not died. Something in his constitution had enabled him to survive, even while Death had come harvesting with both hands, taking all others around him. Tomorrow Morning had endured, though, and had lived to produce heirs, who may even have inherited his strengths and his extraordinary resistance to illness. This is the sort of event that shapes a species.
What’s more, Alma thought, the struggle for existence also defined the inner life of a human being. Tomorrow Morning was a pagan who had transmuted into a devout Christian—for he was cunning and self-preserving, and had seen the direction the world was taking. He had chosen the future over the past. As a result of his foresight, Tomorrow Morning’s children would thrive in a new world, where their father was revered and powerful. (Or, at least, his children would thrive until another wave of challenge arrived to confront them. Then they would have to make their own way. That would be their battle, and nobody could spare them it.)
On the other hand, there was Ambrose Pike, a man whom God had blessed fourfold with genius, originality, beauty, and grace—but who simply did not have the gift of endurance. Ambrose had misread the world. He had wished for the world to be a paradise, when in fact it was a battlefield. He had spent his life longing for the eternal, the constant, and the pure. He desired an airy covenant of angels, but was bound—as is everyone and everything—by the hard rules of nature. Moreover, as Alma well knew, it was not always the most beautiful, brilliant, original, or graceful who survived the struggle for existence; sometimes it was the most ruthless, or the most lucky, or maybe just the most stubborn.
The trick at every turn was to endure the test of living for as long as possible. The odds of survival were punishingly slim, for the world was naught but a school of calamity and an endless burning furnace of tribulation. But those who survived the world shaped it—even as the world, simultaneously, shaped them.
Alma called her idea “A Theory of Competitive Alteration,” and she believed she could prove it. Naturally, she could not prove it using the examples of Tomorrow Morning and Ambrose Pike—although they would live forever in her imagination as outsized, romantic, illustrative figures. Even to make mention of them would be grossly unscientific.
She could, however, prove it with mosses.
* * *
Alma wrote quickly and copiously. She did not slow down to revise, but would simply tear up old drafts and begin again from scratch, nearly every day. She could not slow her pace; she was not interested in slowing her pace. Like a besotted drunk—who can run without falling, but who cannot walk without falling—Alma could only propel herself through her idea with blind speed. She was afraid to slow down and write more carefully, for she feared she might tumble over, lose her nerve, or—worse!—lose her idea.
To tell this story—the story of species transmutation, as demonstrable through the gradual metastasis of mosses—Alma did not need notes, or access to the old library at White Acre, or her herbarium. She needed none of this, for a vast comprehension of moss taxonomy already existed within her
head, filling every corner of her cranium with well-remembered facts and details. She also had at her fingertips (or, rather, at her mind’s fingertips) all the ideas that had already been written over the last century on the subject of species metamorphosis and geological evolution. Her mind was like a terrific repository of endless shelves, stacked with untold thousands of books and boxes, organized into infinite, alphabetized particulars.
She did not need a library; she was a library.
For the first few months of her journey, she wrote and rewrote the fundamental guiding assumptions for her theory, until she finally felt she had it correctly and irreducibly distilled to these ten:
That the distribution of land and water across the face of the earth has not always been where it is now.
That, based upon the fossil record, mosses appear to have endured all geological epochs since the dawn of life.
That mosses appear to have endured these diverse geological epochs through a process of adaptive change.
That mosses can change their fate either by altering their location (i.e., moving to a more favorable climate), or by altering their internal structure (i.e., transmutation).
That the transmutation of mosses has expressed itself over time in a nearly infinite appropriation and discarding of traits, leading to such adaptations as: increased resistance to drying, a decreased reliance upon direct sunlight, and the ability to revive after years of drought.