a thwart, brought back the boat to be repaired and repainted by the
original owner.

Such customs, it might be argued, being double-edged, will ultimately
right themselves. But it is otherwise in practice. Such folk as the
pastor's harpy relatives will generally have a boat, and will never have
paid for it; such men as the pastor may have sometimes paid for a boat,
but they will never have one. It is there as it is with us at home: the
measure of the abuse of either system is the blackness of the individual
heart. The same man, who would drive his poor relatives from his own
door in England, would besiege in Samoa the doors of the rich; and the
essence of the dishonesty in either case is to pursue one's own advantage
and to be indifferent to the losses of one's neighbour. But the
particular drawback of the Polynesian system is to depress and stagger
industry. To work more is there only to be more pillaged; to save is
impossible. The family has then made a good day of it when all are
filled and nothing remains over for the crew of free-booters; and the
injustice of the system begins to be recognised even in Samoa. One
native is said to have amassed a certain fortune; two clever lads have
individually expressed to us their discontent with a system which taxes
industry to pamper idleness; and I hear that in one village of Savaii a
law has been passed forbidding gifts under the penalty of a sharp fine.

Under this economic regimen, the unpopularity of taxes, which strike all
at the same time, which expose the industrious to a perfect siege of
mendicancy, and the lazy to be actually condemned to a day's labour, may
be imagined without words. It is more important to note the concurrent
relaxation of all sense of property. From applying for help to kinsmen
who are scarce permitted to refuse, it is but a step to taking from them
(in the dictionary phrase) "without permission"; from that to theft at