The god Isoahpahu became enamored of Dokas and instructed Okonomwaun to appropriate her. From time to time, Isoahpahu appeared in the guise of Okonomwaun and had intercourse with Dokas, fathering the affected children, while the normal children came from Okonomwaun. Isoahpahu loved other Pingelapese women and had affected children by them. The ‘proof’ of this is that persons with achromatopsia shun the light but have relatively good night vision, like their ghostly ancestor.
There were other indigenous myths about the maskun: that it might arise if a pregnant woman walked upon the beach in the middle of the day – the blazing sun, it was felt, might partly blind the unborn child in the womb. Yet another legend had it that it came from a descendant of the Nahnmwarki Mwahuele, who had survived typhoon Lengkieki. This descendant, Inek, was trained as a Christian minister by a missionary, Mr. Doane, and was assigned to Chuuk, as Hussels and Morton write, but refused to move because of his large family on Pingelap. Mr. Doane, ‘angered by this lack of evangelical zeal,’ cursed Inek and his children with the maskun.
There were also persistent notions, as always with disease, that the maskun had come from the outside world. The nahnmwarki spoke, in this vein, of how a number of Pingelapese had been forced to labor in the German phosphate mines on the distant island of Nauru, and then, on their return, had fathered children with maskun. The myth of contamination, ascribed (like so many other ills) to the coming of the white man, took on a new form with our visit. This was the first time the Pingelapese had ever seen another achromatope, an achromatope from outside, and this ‘confirmed’ their brooding suspicions. Two days after our arrival, a revised myth had already taken root in the Pingelapese lore: it must have been achromatopic white whalers from the far north, they now realized, who had landed on Pingelap early in the last century – raping and rampaging among the island women, fathering dozens of achromatopic children, and bringing their white man’s curse to the island. The Pingelapese with maskun, by this reckoning, were partly Norwegian – descendants of people like Knut. Knut was awed by the rapidity with which this not entirely jocular, fantastic myth emerged, and by finding himself, or his people, ‘revealed’ as the ultimate origin of the maskun.
On our last evening in Pingelap, a huge crimson sunset shot with purples and yellows and a touch of green hung over the ocean and filled half the sky. Even Knut exclaimed, ‘Unbelievable!’ and said he had never seen such a sunset before. As we came down to the shore, we saw dozens of people almost submerged in the water – only their heads were visible above the reef. This happened every evening, James had told us – it was the only way to cool off. Looking around, we saw others lying, sitting, standing and chatting in small clusters – it looked as if most of the island’s population was here. The cooling hour, the social hour, the hour of immersion, had begun.
As it got darker, Knut and the achromatopic islanders moved more easily. It is common knowledge among the Pingelapese that those with the maskun manage better at scotopic times – dusk and dawn, and moonlit nights – and for this reason, they are often employed as night fishers. And in this the achro-matopes are preeminent; they seem able to see the fish in their dim course underwater, the glint of moonlight on their outstretched fins as they leap – as well as, or perhaps better than, anyone else.
Our last night was an ideal one for the night fishers. I had hoped we might go in one of the enormous hollow-log canoes with outriggers which we had seen earlier, but we were led instead toward a boat with a small outboard motor. The air was very warm and still, so it was sweet to feel a slight breeze as we moved out. As we glided into deeper waters, the shoreline of Pingelap vanished from sight, and we moved on a vast lightless swell with only the stars and the great arc of the Milky Way overhead.
Our helmsman knew all the major stars and constellations, seemed completely at home with the heavens – Knut, indeed, was the only one equally knowledgeable, and the two of them exchanged their knowledge in whispers: Knut with all modern astronomy at his fingertips, the helmsman with an ancient practical knowledge such as had enabled the Micronesians and Polynesians, a thousand years ago, to sail across the immensities of the Pacific by celestial navigation alone, in voyages comparable to interplanetary travel, until, at last, they discovered islands, homes, as rare and far apart as planets in the cosmos.
About eight o’clock the moon rose, almost full, and so brilliant that it seemed to eclipse the stars. We heard the splash of flying fish as they arced out of the water, dozens at a time, and the plopping sound as they plummeted back to the surface.
The waters of the Pacific are full of a tiny protozoan, Noc-tiluca, a bioluminescent creature able to generate light, like a firefly. It was Knut who first noticed their phosphorescence in the water – a phosphorescence most evident when the water was disturbed. Sometimes when the flying fish leapt out of the water, they would leave a luminous disturbance, a glowing wake, as they did so – and another splash of light as they landed.[23]
Night fishing used to be done with a flaming torch; now it is done with the help of a flashlight, the light serving to dazzle as well as spot the fish. As the beautiful creatures were illuminated in a blinding flashlight beam, I was reminded how, as a child, I would see German planes transfixed by roving searchlights as they flew in the darkened skies over London. One by one we pursued the fish; we followed their careerings relentlessly, this way and that, until we could draw close enough for the fisher to shoot out the great hoop of his net, and catch them as they returned to the water. They accumulated in the bottom of the boat, silvery, squirming, until they were hit on the head (though one, actually, in its frenzy, managed to leap out of the boat, and we so admired this that we did not try to catch it again).
After an hour we had enough, and it was time to go after deeper-water fish. There were two teenage boys with us, one achromatopic, and they now donned scuba gear and masks and, clutching spears and flashlights, went over the side of the boat. We could see them, two hundred yards or more from the boat, like luminous fish, the phosphorescent waters outlining their bodies as they moved. After ten minutes they returned, loaded with the fish they had speared, and climbed back into the boat, their wet scuba gear gleaming blackly in the moonlight.
The long, slow trip back was very peaceful – we lay back in the boat; the fishers murmured softly among themselves. We had enough, more than enough, fish for all. Fires would be lit on the long sandy beach, and we would have a grand, final feast on Pingelap before flying back to Pohnpei the next morning. We reached the shore and waded back onto the beach, pulling the boat up behind us. The sand itself, broader with the tide’s retreat, was still wet with the phosphorescent sea, and now, as we walked upon it, our footsteps left a luminous spoor.
Pohnpei
In the 1830s, when Darwin was sailing on the Beagle, exploring the Galapagos and Tahiti, and the youthful Melville was dreaming of South Seas travels to come, James O’Con-nell, a sailor from Ireland, was marooned on the high volcanic island of Pohnpei. The circumstances of his arrival are unclear – he claimed, in his memoirs, to have been shipwrecked on the John Bull near Pleasant Island, eight hundred miles away; and then, improbably, to have sailed from Pleasant Island in an open boat to Pohnpei in a mere four days. Once he arrived, O’Connell wrote, he and his companions were seized by ‘cannibals,’ and narrowly escaped being eaten for dinner (so they thought) by diverting the natives with a rousing Irish jig. His adventures continued: he was submitted to a tattooing ritual by a young Pohnpeian girl who turned out to be the daughter of a chief; he then married the daughter, and became a chief himself.[24]