But here Toussaint made his fatal step. Instead of declaring the independence of Haiti he ruled it as a French colony with himself as the self-appointed governor and with his creed based upon equality for white, black and mulatto. The result of this policy was that when France was again at peace, Bonaparte was able to make an attempt to again bring Haiti back to the condition of slavery. By false trickery the French General Leclerc captured Toussaint and exiled him to the Alps, where he soon died. Toussaint, the conqueror, thus lost his chance of becoming Toussaint, the founder of the republic.

War was now declared between France and England and opportunity again arose for the French to be driven from Haiti. Dessalines with many of Toussaint's former generals accomplished this task and declared the country independent. Dessalines was made Governor-General and declared the "Founder of Haitian Independence." He is known everywhere under this title to-day, and is far more revered than Toussaint as the great national hero. Inspired by the crowning of Bonaparte in 1804, Dessalines declared himself the first emperor of Haiti and from that time on until his death he continued to rule a one-man power of terrorism and brutality.

Upon the death of Dessalines, rival claims were made by the various sectional chiefs for the crown of the new Haitian Empire. Out of these leaders Christophe arose in the north as the strongest contender and after proclaiming himself King Henry I of Haiti, he succeeded in practically eliminating all other leaders except Petion who was very powerful in the south. But these two rivals were forced to unite their forces and strength in common cause against the French who made a new but unfruitful effort to regain possession of the island.

Petion and Christophe were opposite types. Petion was rather easy-going and it was this which held his followers to him rather than any show of force. But Christophe, second only to Dessalines as a national hero, was even more despotic than that emperor in the treatment of his own people.

It was Christophe who built the great citadel at Cap Haitien and who, taking his architect up to show him the view from the cliff, pitched him into eternity lest he might disclose his knowledge of the secret passages which he had designed. In building the Citadel, the ascent was so steep as to make almost beyond the limits of human endurance the carrying up of heavy building materials. It is said that the 5000 men assigned to do this work refused, and, upon hearing of this, Christophe had the men lined up and every other man killed. He then commanded the remaining 2500 to complete the task or they should receive the same fate as the others.

But this iron rule of Christophe proved to be a boomerang for him and a man named Boyer, who was by this time the leader in the south, marched northward and declared Haiti a republic and himself its first president. The north was tired of Christophe and willingly joined in with the cause of Boyer. Under Boyer, Santo Domingo declared herself independent and in allegiance to President Boyer of Haiti, who thus became chief of the entire island.

The next event was the demand by France for indemnity and Boyer acceded to this demand on condition that France sign a treaty acknowledging the independence of Haiti. This was agreed to and two treaties were signed, but the indemnity always remained practically unpaid, for revolution after revolution made a collection of the indemnity through a blockade impossible.

After the death of Boyer, strong rule was lacking for a long time and the government was ever-changing, being overthrown by each succeeding revolution. This was largely due to the fact that there was no ruler who was acceptable to both the blacks and the mulattoes, who were now the two constantly opposed factors. It is said that the Haitian flag of red and blue was formed from the French by eliminating the white even as the white race had been eliminated from the island, and leaving only the blue for the blacks and the red for the mullatoes. Nevertheless it is certain that these two remaining colors could not live in harmony together. No rule was long stable and frequent and serious uprisings which resulted in interference with the foreigners in Haiti caused the diplomatic corps many a critical problem. Law and order were unknown and few were the presidents of that period who died a natural death.

Finally, in 1915, the climax came. President Sam was driven from his palace by the mob, and chased by them through the streets. Finally they followed him when he sought refuge in the French territory of the legation and he was there massacred and cut to shreds before the eyes of the wife and children of the French minister. Intervention by the French was naturally imminent, but in order to preserve the integrity of the Monroe Doctrine, America took the lead and forced the existing government of Haiti to accept a treaty which temporarily allows America a sufficiently free hand in Haiti to maintain law and order and to help the Haitians build up a civilized and stable government.

And so it is that we are to-day visiting Haiti and that it is now possible to travel in a country which was previously in the throes of continual unrest. Whereas before the Occupation, practically no administration was able to complete its term of office, foreign business was unable to hazard investments and personal safety was uncertain; protection is now afforded to the foreigner who comes to Haiti, and equality of treatment in public for all colors is the rule.

IV

VAUDOUX

Haiti is one of the few countries where State and Church still remain united, and to-day the Catholic clergy are under government pay. Roman Catholicism first became the Haitian religion when, in 1836, the Pope was declared its head and given the authority to appoint its bishops. The priests are almost uniformly upright men who are working along beneficial lines among the natives and are one of the leading forces for good in the country.

The masses in Haiti, however, do not believe in straight Catholicism but in Vaudouxism. This creed is of African origin and was introduced into Haiti when the black slaves were brought over by the Spanish and French. To these original beliefs they have slowly accumulated a few Indian superstitions and very many of the ceremonies and attributes of Christianity, so that Vaudouxism as it exists in Haiti to-day is a unique religion.

Like all primitive religious cults, the Vaudouxists include in their rites sacrifices and self-inflicted punishments. Animals of various kinds are sacrificed at each meeting of Vaudouxists and the highest offering is the snow-white sacred goat. To the rhythm of Vaudoux drums or tom-toms, the worshippers dance themselves into excited passions for hour after hour, until the chief dancers, who alone remain, finally fall from utter exhaustion. During this dance the men eat pieces of glass and, dancing upon red-hot coals, they place burning pieces of charcoal in their mouth. And we read of the asceticism of the Middle Ages and think of it as a bygone phrase!

Often at the Vaudoux meetings the participants become maddened by the liquor and revel, and debauchery finally prevails in its lowest forms, until the meeting breaks up at dawn. But the endurance of the chief dancers who continue for five, six and seven hours without ceasing for a moment, is truly marvelous.

So great is the fear of Vaudoux inbred in the Haitian that even with those who are civilized and cultured, many remain in awe of Vaudoux or are restrained from exerting their influence against it through fear of poisoning, for the Haitians are arch-poisoners. And thus, though many Haitians of the upper classes are nominally good Catholics, they are still to a more or less extent subservient to Vaudoux superstitions and avoid openly opposing the demonstrations of it by their countrymen.

Many of the presidents of Haiti were themselves Vaudoux priests and but two among them took any active measures toward repressing it. These two were Geffrard and Boisson-Canal and the act meant their downfall, for Vaudouxism is habitually aided or winked at by the Government. Toussaint L'Overture was an out-and-out Catholic and took definite measures against Vaudouxism, but in his day the beliefs were not so strong and it was much easier to repress its practice.

It is now impossible for the Vaudouxists to openly hold their meetings near the towns and they are forced to find some rendezvous among the hills. But in the towns the natives still hold their dances, where they dance the weird "bambeula" to the beat of the tom-tom very much as they do at the real Vaudoux meetings. The tom-toms are made out of a hollow log and two skins which are made taut over each end of the log. The tom-tom beater is skilled and as particular about his instrument and how it is tuned up (by tightening or loosening the bindings of the skins) as any violinist. The tom-tom beater knows many different native tunes.

And so Vaudouxism still prevails the driving religious force of most Haitians. The most uncivilized are out-and-out worshippers and regularly attend the Vaudoux rendezvous, but the higher classes are ashamed to confess their subservience to Vaudouxism to foreigners and consequently many pose as Catholics although sometimes they are themselves Papalois. And then there are those Haitians who are truly Catholics, and these are in most cases those who have been educated abroad. They are usually of the younger generation. But as I have shown they dislike intensely to come out openly against the practice of Vaudouxism by other Haitians.

The elimination of Vaudouxism, in fact, rests almost entirely upon the shoulders of the Americans. And this elimination is imperative for Vaudouxism is, not so much a religious evil, but an unmoral and uncivilizing factor. It is Vaudouxism, too, which makes more difficult the fighting of the cacos; for Vaudoux priests have, through their hold upon the religious fear of the Vaudouxists, tremendous power over all their doings. Upon the sounding of a Vaudoux drum the priest can very often do about what he wants with his followers. Probably all of the caco chiefs are Vaudoux priests and thus hold together bands which, freed from religious scruples, would abandon their purpose of brigandry. For example, in the January raid, many of the cacos who had been wounded, admitted that they had gone into the attack only because of their belief that the Vaudoux charms which they wore made them invulnerable.

One Sunday while I was waiting at the Gendarme headquarters at Leogane there was being held there the weekly meeting of the "Communale" and the Gendarme officer told me that the chief of this force was one of the natives who had always joined in every revolution which had reached that part of the country and the third chief was formerly an ally of the great caco leader, Charlemagne. A strange band, certainly, to be the guardians of law and order. But it was, after all, reasonable. These men were the most intelligent in their neighborhood and then of course it was infinitely better to have such men in a place where their salaries would keep them law-abiding than to have them outside the law and inciting trouble against a less capable government force.

It is very difficult to establish any sort of efficient and just civil force because of the ignorance of the vast majority of the Haitian population. The number of intelligent, or partly intelligent men in a country district is small, and it is the intelligent men in these sections who are usually in league with the cacos, either openly or secretly. And with the magistrates there is another obstacle which prevents the execution of justice. Ever since the beginnings of Haitian history, graft has been so natural and accepted a thing with government officials that it is inborn in the present generation and time alone will ever wipe it out.

At present with a large number of the magistrates impartial judgment is unknown and the local law verdict goes to the highest bidder. First one side buys up the judge and then the other until finally one party is forced to give in through lack of resources. The chief drawback in attempting to eliminate such graft is the ridiculously low pay given to a magistrar. It is but natural for a judge to seek outside gains in order that he may earn a living. When a Haitian dies, and some of the more prosperous of them have accumulated fortunes of over a hundred thousand dollars, the heirs or even outsiders who are on the spot loot his wealth and leave nothing for any absent members of the family. The latter are unable to obtain justice later because the first-comers have carefully bought up the local officials with a portion of their new gains.

This unfair state of local government can be remedied only slowly and by the gradual elimination of the idea of graft as an expected right of a government official. But as I have pointed out the raising of the magistrate's salary is a prerequisite. The low salary now paid is of course due to the lack of funds which hinders the development of the country at every turn.

Under the provisions of the American treaty with Haiti, the entire financial situation was placed, during the duration of the treaty, in the hands of a financial advisor, who, having been nominated by the President of the United States, is appointed by the President of Haiti. Addison P. Ruan was the first appointee and served in Haiti for two years until he was transferred to take the same post in Panama. Following Mr. Ruan, John A. McIlhenny came to Haiti and, realizing like his predecessor the urgent need for money with which to develop the country, he has been steadily at work to put through a Haitian loan in the United States. This is of course at present impossible due to the abnormal financial situation in this country.

The financial advisor in Haiti has the authority to make all appropriations of the state money and his word is final as to their expenditure. In this respect Haiti is being run, during the treaty period, in very much the same way as India is governed by England, except that no treasurer is needed in Haiti, as the Haitian National Bank serves that purpose.

V

PUBLIC EDUCATION AND NORMIL CHARLES

M. Dantes Bellegarde, Minister of Public Instruction, had told us that he would be glad to show us through the schools of Port-au-Prince. We therefore arranged a date and set out one morning to make the tour. With us went also the American Advisor to the department, Mr. Bourgeois.

At the time the treaty was made between Haiti and the United States, no provision was arranged for the Department of Education, as was done with the Sanitary and Engineering Departments. Thus the development made possible through the more direct assistance from Washington has been unattainable in the school work, and although the work we saw being carried on was a remarkably inspiring demonstration of accomplishments, yet the small proportion which is being done of what could be done if greater means were available is quite discouraging. It is the same cry as one raises on every hand: If only they had the means!

Two years ago, three years after the treaty was signed, Mr. Bourgeois came to Haiti, but only in the capacity of an Advisor responsible to the Haitian Government alone and not as a league official. His force is largely restricted to negative powers.

It is indeed fortunate that a mind of remarkable keenness and a power for practical work exists in the person of the present Minister, M. Bellegarde. But should a man of lesser force take his place, as has happened within recent years, the result would be deplorable. Also, M. Bellegarde could carry his work much further if he had the proper financial and other material aid of the United States Educational Department.

Although compulsory educations is legally a fact, there is, in reality, a force of teachers and equipment for but 18,000 of the 200,000 children of the proper age. Many of these children are in the country districts where good teachers, who even in the city are at a premium, are almost an unknown factor. This feature is being remedied as far as practicable, all the time, and the teachers in the rural schools are being carefully examined. Some of these have been found to be utterly unable to correct their pupils' simple exercises and these teachers are being dropped. But, though it is thus very simple to drop an incompetent teacher, it is a manifold more difficult task to replace him. The pay for teachers is $6 per month and so, even low as wages are in Haiti, the position of teacher is not so lucrative as to have very many applicants.

The salaries cannot be raised. It is the old story of lack of money. Nearly half of the annual appropriation for public instruction is being swallowed up by the present salaries of the present number of teachers. The remainder is naturally barely sufficient to maintain the existing schools. No new advances are possible.

Fortunately, besides the public schools of Haiti, there are numerous privately run ones, nearly always under religious or parti-religious supervision. The Catholics are the most frequent benefactors and are doing by far the greater part of the work. Originally, before the present public school system was created, these schools, missions, or convents were in part supported by the state; but gradually this assistance is being necessarily taken away.

Our first visit was to a school run by Belgian Sisters. It was a school for girls only and was still supported in part by the Government. For the younger children the work consists mostly of such studies as would be taught in a primary school in the States, great stress being laid upon the speaking of good French. This is particularly important because the natural tongue of the lower classes of natives is Creole, which in Haiti consists of an ungrammatical and corrupted language drawn principally from the French, but also with traces of English, Spanish and early Indian words. Some Creole words seem to defy a tracing of their origin. Although the natives may understand you if you speak French to them, it is impossible for you to make out what they say, though you may know French perfectly.

"Vini non" is a Creole expression used continually to mean "come here!" Its derivation is certainly obscure. Nor is Creole the same all over the republic. Each section has its own dialect which is distinct.

After the children learn the first elements of grammar school work, they begin to work a part of the day at embroidery, sewing and knitting. Thus the vocational work is gradually increased and before the girls graduate they are given training which fits them to be efficient servants. Vocational schools of this type are just what Haiti needs most of all. They serve the double purpose of training the natives to obtain a good living and they also furnish a means by which the better-off may secure good servants and workers.

Downstairs in the school building are the school and work rooms—upstairs the dormitory. The dormitory consists of one large room covering the entire top of the house and filled with cots for every boarder. For every two cots there is also provided a washstand which contains places where they may keep their personal articles. The entire effect was of an establishment thoroughly modern and scrupulously clean. Besides these girls who come from the country districts and board, the school has also a great many day pupils who live at their homes in town.

The priests who conduct this institution are certainly as fine a type of self-sacrificing men who are aiding a truly worthy cause as I can imagine. They see the tremendous possibilities and without limiting their efforts to what they could accomplish with a normal amount of work they undertake almost superhuman attempts. Of the Brothers who come to Haiti, their average length of life after arriving is but 12 years, so killing is their work. The normal amount of work for a professor in the United States is about 18 hours a week, but the Brothers in Haiti teach for 8 hours every single day. And every effort which they put into it is unwasted and has a telling effect in the result.

There are 11 grades of scholars taught by the Brothers, from the earliest kindergarten to the graduation class who would correspond to high school students. The boys are given work in geography, history, spelling, French, mathematics and other things which would be taught in any American school. I looked over the copy books of the younger boys and the neatness and excellent penmanship of even children of six was amazing. All of the children seemed to be naturally gifted at freehand drawing. One little boy of eight, when asked what his favorite subject was, replied: "My national emblem." He drew therewith a fine representation of a palm tree.

Although the order of Brothers is French, not all of them are Frenchmen. Several are Americans, a few Canadians and Portuguese, and one, a Haitian Brother.

Our third and last visit was to the Ecôle Normale d'lndustrie. The graduating pupils here act as teachers of the younger ones. This school is one of the public schools and as we went through it, M. Bellegarde proudly pointed to a particularly fine-looking little boy. "That is my son." We went through many classrooms full of scholars of different ages studying in very much the same way as children study in America. It seemed a cause for hope to look at this public school through which the Haitian children were being made to see the advantages of education and the opportunity to rise. When every Haitian child will be able to have such instruction and training then his generation will be able to throw off the yoke of past superstitions and dispel the ignorance which has been holding back the masses.

Following this tour of the few schools which time allowed us to visit, M. Bellegarde took us to the studio of Normil Charles. M. Charles is a Haitian sculptor who has remarkable genius and is one of the leading sculptors of the world. He studied in Paris for a number of years, and has received many decorations and honors. As we entered his studio, in front of us we saw a huge bronze which he is doing for the Government and which is to be placed in the Champ de Mars. It is called "The Benefactor" and is the statue of a great public-spirited man. At his feet kneels a peasant woman, with babe in arms, mourning his death. The piece would certainly be a work of the first class anywhere and the country may well be proud that one of its citizens is its author.

In the studio, too, was the bust of Dessalines, done by Charles, and which I had seen six months before in the Pan-American Building in Washington, where it remained for some time.

M. Charles, himself, is a delightful man, well-mannered and interesting. But he is indeed a strange product of a country which for so many years has been kept down by revolution with the resulting isolation and lack of opportunity to devote time to the pursuits of peace.

VI

THE PRESIDENT

From the studio of M. Charles, M. Bellegarde took us to see the new palace. It is a huge structure, quite like a palace in appearance, and made of white stucco. It is more than twice the size of our White House and is shaped like the letter E, with the three wings running back from the front. In the main hall huge columns rise to the ceiling and at each side a staircase winds up to the second floor.

While we were starting to go through the palace the guard had apprised President Dartiguenave of our presence and we were surprised and delighted to have him send word that he would be glad to receive us. Although the left wing of the building is to be the President's private suite, it is as yet uncompleted and he is at present occupying the opposite end. We entered the President's office, where he rose from his desk to meet us, and to usher us through to the Cabinet room. This room is large, like all the rooms—perhaps 40 feet square—and with a long table in the center surrounded by chairs. Here the President meets his Cabinet.

The President is a man of medium height and has the bearing of an aristocrat. His hair and beard are gray which contribute to his good appearance. He is rather light in color and, indeed, is the first president for a long time who has not been a black. The President does not speak English but understands and speaks French perfectly. Altogether he is a delightful, cultured man and a suitable head for the Republic.

From the balcony of the palace there is an excellent view, overlooking the entire town and the harbor beyond. The next room to visit was the "Salle Diplomatique" where all official receptions are held. This had just been decorated but was as yet unfinished. The President personally escorted us to it and afterwards to his future private suite. He then showed us downstairs and out to the car, where we left both the President and M. Bellegarde.

VII

A MORNING HUNT

As I left the house one morning at two, the yard boys next door were already at work and in town the "white wings"—an American institution—were about. Three of us joggled along for 22 miles for an early duck shoot and talked of many things, among them concerning a proposed map of Haiti. The existing one is grossly inaccurate as is easily shown by an airplane flight or a ship attempting to follow many of the channels. There is no triangulation point in Haiti and so the present coast line on the maps is the result of a certain number of bearings from off shore, with the remainder a matter of freehand filling-in. The use of airplanes in heretofore untried ways will be employed to aid in the exact location of towns and be a means of a great saving of tedious traverse work.

In town, life was already stirring, as I have shown. This is nothing unusual for it is the customary hour for the Haitian to begin his day. By 6 the "gentlemen about town" are in the streets with their canes and Stetsons, debating the fall of the cabinet or the latest development in the gourde situation. But out in the country everything was still dark and the market women had barely started to bring their load into town. So we met no one—except twice the marine patrol car on its route.

Just outside the portals marking the limits of Port-au-Prince on which are inscribed the words: "Peace, Justice, Work," is the historic Pont Rouge. This is the spot where revolutionary troops coming down from the mountains and across the plains would first meet the forces of the existing government of Port-au-Prince. Here the great Dessalines, coming into town at the head of his troops, met what he believed to be a guard of his own troops. His own general was leading them, but had betrayed Dessalines, and the President was soon left wounded in the roadway to die. It had been Dessalines who, it is said, sported himself by pulling out the eyes of his prisoners with corkscrews.

The streets in Port-au-Prince are wide asphalt pavements and would be adapted for speeding but for the presence in the center and sides promiscuously of unruly "burros," naked babies playing in the dirt, odd Haitian pigs looking like some new species of animal, and pedestrians of strange sorts. This is true, also, for some distance out on the Hasco road, over which we went. But after a few miles we came out upon one of the new roads which has been put down throughout the island by the Haitian Government under the supervision of the Gendarmerie and of an engineering force loaned to them by the United States. In all, about 500 miles of excellent roadways have been put down since the American intervention.

In this work the budget system is now used and as every payment is actually handed out by one of the American engineers himself, the graft which was formerly rampant has been eliminated. In the days of pre-American intervention a sum of, let us assume, $50,000 was voted to build a road. $5,000 of this regularly went to the President and $500 to each Senator who would vote for the appropriation. This left, generally, about $10,000, or one-fifth, for actual road building work.

The Haitians have proven to be good engineers and except for the pay roll, large pieces of work are often carried on by them without assistance from the Americans.

The first part of the road which we struck was excellent but after branching off the main road to Pont Beudet we came to the new part. Roads of this type, which is the one generally used, are macadam with good foundation of different sized stones and 20 feet in width. The top dressing is a good binding gravel which can be found within short distances along almost all of the roads which they are now building. A temporary track is run from each gravel pit along the side of the road until a mile or so on another pit is dug and the rails taken up and laid down from the new pit on. The gravel is thus carried to where it is needed by a small engine and a few cars. There is in this way no long-distance hauling.

Finally we turned off the new road to a clearing through a cactus desert at the edge of Lake Troucaiman. Above either shore two mountain ranges run parallel for miles, far above the lake. The lake itself is open water in the central portion but by far the greater part is filled with a mass of lily, mangrove and reed growth. Often it is so dense as to be entirely impenetrable.

When we arrived at Troucaiman it was not yet daylight and only the candles in the few "cailles" along the road could be seen. Upon the approach of the car, five or six natives appeared, knowing from past experience what we had come for, and with our French and their Creole, interspersed by numerous gestures, we made our plans. Each of us started out, alone in his own tiny dugout of about a foot wide and four feet long and with his own native in the back to pole him about. The guides had taken off the few rags which they wore and one by one we were shoved off. Part of the time we were poled, part of the time the craft stuck and the native had to wade along beside to keep us going.

We went on and on in the blackness until finally one could distinguish black shapes arising from the water or whirring past. It came at last—the gray dawn for which we had been waiting. A teal went overhead with its characteristic rapid flight. A slower-flying redhead and later a scaup passed. And all around were hundreds upon hundreds of Egrets, great white forms which flappingly arose when we approached too near.

To the natives there are four kinds of ducks: "gens-gens," which is a species of tree duck; "cécele" or blue-winged teal; "cucurem" or ruddy duck; and any other duck is known as "canard generale." All of the first three species are abundant, as are also the scaup, baldpate, redhead and Bahaman pintail.

We met at nine on the shore, which by daylight looked very different than when we had left it, and after some refreshments and comparing of our respective bags, we started home. There are no game laws in Haiti, so that your bag is only limited by your lack of skill. Half way in to Port-au-Prince is the spot where two months before three Haitian engineers had been murdered in the "caille" where they were spending the night. The men were working on the road I have spoken of, but as the caco trouble had been active in that district just before the men were murdered, these men had been duly forewarned not to spend the night.

Frequently I used to go out on these shooting trips, but not always to Troucaiman. Two other spots were alternated, Miragôane in the west and the salt lakes beyond Troucaiman. These salt lakes are two decidedly brackish bodies of water which lie on the border of Haiti and Santo Domingo. They are at the end of the Plain of the Cul-de-Sac, and a few miles beyond the town of Thomaseau. The water is as clear as a crystal and the scenery amid these wonderful lakes and the mountains above them is splendid.

In the opposite direction, and 70 miles west of Port-au-Prince, is Lake Miragôane. It is just beyond Petit Gôave. The lake is large, being about eight miles long. In a part of the lake we had particularly good teal shooting and by moonlight thousands of "gens-gens" would come in to feed in the shallows overnight. Long before dawn they had vanished again.

Beside the duck shooting at Miragôane, there is excellent snipe shooting during certain seasons and good guinea shooting also. It is a strange thing to have guineas in Haiti. The guinea is a native of Africa which only reached the new world in a domesticated state. The present birds are descendants of the domesticated ones left by the French planters during the revolution and which have reverted to the wild state in the intervening generations. Doves, as everywhere in Haiti are also abundant, and form a good shoot and a good meal.

VIII

PINE NEEDLES

The mountains had changed from green to violet and from violet to black and the new moon silhouetted the peaks from 10,000 foot summits to the sea. From Furcy, the next range to the east seemed within hands' reach across the valleys and hills as its mountains rose ten miles or ten hours by trail away. Our sweaters and blankets felt barely enough as the wind howled around us. With closed eyes we knew from its tell-tale sound that pine trees surrounded us and that the winds were blowing stronger and stronger through their needles.

We climbed the hill with difficulty over the slippery matting of pine needles to pick bananas along the road. And we were in the tropics, with pine cones, palm and bananas growing side by side. Thanking Providence that I am alive while such country still exists, untouched by man's civilization, I gazed for dozens of miles over several mountain ranges with their valleys and hills overlapping to the sea on two sides of the island. These bits of water looked far away indeed.

With only a rough, mountain-stream bed winding for miles to the nearest town, we were apart by so much from white man—but in point of effect upon the country as far as before Columbus saw the first redskin when he landed on the north shore of the island.

Tucked away in the valleys we could see the lights of many native "cailles" and we knew that there were many more unseen. With plaster and sticks for walls they are roofed by thatching of straw overhanging the walls and sloping up to a peak. In every part of Haiti they are there, each the same with its 2 or 3 coffee trees, its few bananas and that is about all. Along the road are the market women. Every so often, perhaps once a week, they take their bananas or coffee to town, a walk for some of 18 hours' steady going, to sell it at the Port-au-Prince market for about 50 cents gold.

And the natives are satisfied—in fact they do not want things to be any different. They have enough to live on and have no desires which more energy would gratify. For amusement they have their cock fights, when all the neighborhood gathers and each man brings his trained rooster. And in the evenings they have their native dances with tom-tom music and native rum, taffia, clairin and rum, the first entirely unrefined, the second somewhat refined, and the third refined, though very often not of an excellent grade. But some Haitian rum can be easily obtained which is excellent and of just about as good quality as Jamaica rum.

And then, of course, besides the bananas and coffee which they sell, the natives in the hills burn charcoal and carry this, whenever they need money, to town for 60 cts. a donkey load.

We had left Port-au-Prince in the morning by car to Petionville, 1200 feet above the sea, and from there had changed to horseback. With our pack-mules and gendarme guides we left Petionville at noon and started the winding trail up the first mountain range. The going was slow as the trail is mostly steep and in places merely a stream-bed filled with loose rocks. Within the first hour we were far up and could look upon Petionville just below us and beyond it the broad plain of the Cul-de-Sac with its many squares of bright green sugar cane cut in the brown-gray cactus land. As a background for this flat valley rose the mountains of Mirebalais continuing beyond the ends of the plain to the sea and to the salt lakes. Just this side of the salt lakes was a mass of water and reeds, looking very insignificant, which was the familiar Troucaiman. It was like an aërial photograph of this entire section of the country but with perspective and magnificently varied coloration.

And so we went on over the second range to get our first glimpse of Kenskoff—a tiny mountain village half-way up the third mountain slope. We climbed up the winding trails which sometimes consisted of cuts through the mountains, but generally paths cut in the mountainside, with the crest high above us and the base far below. At Kenskoff is a tiny white chapel with the Pope's flag of white and yellow marking it from a long distance. This outpost of Christianity is visited perhaps once a month by the priest of the neighborhood on his rounds.

After watering our horses and having a few eggs and sandwiches, we left Kenskoff and the mountains became more barren. A red-tailed hawk soared in the valley below us and from the roadside we flushed flocks of mourning dove at every curve. And then we reached Furcy, and around the side of the mountain we suddenly came upon the entire panorama of each succeeding range rolling up from the distant ones, which were in Santo Domingo, to drop from 10,000 feet to the valley below us and rise again to our pathway of about one mile high.

It was a clear night with a new moon, so only a few tiny clouds floated below us in the valleys and above only the black and gold of a starlit night.