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Excerpt
Excerpt from Prayers Written At Vailima, and A Lowden Sabbath Morn, by Robert Louis Stevenson
INTRODUCTION
IN every Samoan household the day is closed with prayer and the singing
of hymns. The omission of this sacred duty would indicate, not only
a lack of religious training in the house chief, but a shameless
disregard of all that is reputable in Samoan social life. No doubt,
to many, the evening service is no more than a duty fulfilled. The
child who says his prayer at his mother’s knee can have no real
conception of the meaning of the words he lisps so readily, yet he goes
to his little bed with a sense of heavenly protection that he would miss
were the prayer forgotten. The average Samoan is but a larger child in
most things, and would lay an uneasy head on his wooden pillow if he
had not joined, even perfunctorily, in the evening service. With
my husband, prayer, the direct appeal, was a necessity. When he
was happy he felt impelled to offer thanks for that undeserved joy;
when in sorrow, or pain, to call for strength to bear what must be
borne.
Vailima lay up some three miles of continual rise from Apia, and more
than half that distance from the nearest village. It was a long way
for a tired man to walk down every evening with the sole purpose of
joining in family worship; and the road through the bush was dark,
and, to the Samoan imagination, beset with supernatural terrors.
Wherefore, as soon as our household had fallen into a regular
routine, and the bonds of Samoan family life began to draw us more
closely together, Tusitala felt the necessity of including our
retainers in our evening devotions. I suppose ours was the only white
man’s family in all Samoa, except those of the missionaries, where
the day naturally ended with this homely, patriarchal custom. Not
only were the religious scruples of the natives satisfied, but, what
we did not foresee, our own respectability—and incidentally that of
our retainers—became assured, and the influence of Tusitala increased
tenfold.
Explanation
Detailed Explanation of the Excerpt from Prayers Written at Vailima by Robert Louis Stevenson
This passage is from the introduction to Prayers Written at Vailima (1895), a collection of prayers composed by Robert Louis Stevenson (1850–1894) during his final years in Samoa, where he lived with his wife, Fanny Stevenson, and their Samoan household. The book was published posthumously, compiled by Fanny, who likely wrote this introduction. The prayers themselves reflect Stevenson’s deep engagement with Samoan culture, his personal struggles with illness, and his evolving spiritual perspective.
The excerpt provides cultural, religious, and personal context for why Stevenson (referred to as Tusitala—Samoan for "Teller of Tales") instituted evening prayers in his household. Below is a breakdown of its themes, literary devices, and significance, with a focus on the text itself.
1. Cultural and Religious Context in the Text
The passage emphasizes the centrality of prayer in Samoan life, framing it as both a religious obligation and a social expectation.
"In every Samoan household the day is closed with prayer and the singing of hymns."
- This establishes prayer as a universal, non-negotiable custom, not just a personal or private act but a public marker of respectability.
- The phrase "sacred duty" suggests that neglecting it would be a moral failing, not just a religious one.
"The omission of this sacred duty would indicate... a shameless disregard of all that is reputable in Samoan social life."
- Here, religion and social standing are intertwined. Prayer is not just about faith but about maintaining one’s honor in the community.
- The word "shameless" implies that failing to pray would be seen as disgraceful, almost like a breach of etiquette.
"The average Samoan is but a larger child in most things..."
- This line reflects a colonial perspective (though not necessarily condescending in Fanny’s telling) that Samoans retain a childlike dependence on ritual for comfort.
- The comparison to a child suggests that prayer provides psychological security, even if the worshiper doesn’t fully grasp its meaning.
"With my husband, prayer, the direct appeal, was a necessity."
- This shifts to Stevenson’s personal relationship with prayer, framing it as an emotional and existential need rather than just a cultural obligation.
- The phrase "direct appeal" suggests he saw prayer as a personal conversation with the divine, not just a rote ritual.
2. Stevenson’s Adoption of Samoan Customs
The second half of the passage explains why Stevenson began leading evening prayers in his own household, despite being a Scottish outsider.
"Vailima lay up some three miles of continual rise from Apia..."
- The geographical isolation of Stevenson’s home is emphasized—it was far from both the missionary center (Apia) and the nearest Samoan village.
- The "long walk" and "dark road through the bush" (filled with "supernatural terrors" in Samoan belief) would have made it impractical for his servants to return to their villages for prayers.
"Wherefore, as soon as our household had fallen into a regular routine... Tusitala felt the necessity of including our retainers in our evening devotions."
- Stevenson’s decision is presented as practical (keeping his servants from having to walk in the dark) but also culturally sensitive—he adapts to Samoan expectations.
- The phrase "bonds of Samoan family life began to draw us more closely together" suggests that Stevenson was integrating into Samoan communal life, not just imposing Western ways.
"I suppose ours was the only white man’s family in all Samoa... where the day naturally ended with this homely, patriarchal custom."
- This highlights Stevenson’s uniqueness among European settlers—most whites (except missionaries) did not adopt Samoan religious practices.
- The words "homely" and "patriarchal" evoke a warm, traditional, family-centered atmosphere, contrasting with the individualism of Western life.
"Not only were the religious scruples of the natives satisfied, but... our own respectability—and incidentally that of our retainers—became assured."
- This reveals a social benefit: by participating in prayer, Stevenson’s household gained respect in Samoan society.
- The phrase "incidentally that of our retainers" suggests that the servants also benefited socially from being part of a praying household.
"The influence of Tusitala increased tenfold."
- This implies that Stevenson’s adoption of Samoan customs strengthened his authority and prestige among the locals.
- It reinforces the idea that cultural assimilation (rather than colonial detachment) was key to his acceptance.
3. Literary Devices & Stylistic Choices
Fanny Stevenson’s prose is clear, observational, and slightly formal, with several notable techniques:
Juxtaposition of Perspectives
- The passage moves between:
- The Samoan view (prayer as duty and social necessity).
- The child’s view (prayer as comforting but not fully understood).
- Stevenson’s view (prayer as a personal, emotional need).
- This creates a layered understanding of why prayer matters in different ways to different people.
- The passage moves between:
Contrast Between Cultures
- The Samoan communal, ritualistic approach vs. the Western individualistic, skeptical approach (implied by Stevenson’s initial outsider status).
- The phrase "the only white man’s family... except those of the missionaries" suggests that most Europeans did not engage with Samoan spiritual life this deeply.
Imagery of Darkness and Fear
- The "dark road through the bush" and "supernatural terrors" reflect Samoan folklore (e.g., spirits and night demons) while also symbolizing the unknown that Stevenson navigated in adopting a new culture.
- This imagery makes the act of staying for prayer feel like a protection against both literal and metaphorical darkness.
Irony in "Respectability"
- The idea that praying made them more respectable is somewhat ironic—Stevenson was already a famous writer, yet in Samoa, his social standing depended on conforming to local norms.
- This reflects a reversal of colonial power dynamics, where the white man must adapt to indigenous customs to be accepted.
4. Themes in the Passage
Several major themes emerge:
Cultural Integration vs. Colonial Detachment
- Stevenson chooses to participate in Samoan life rather than remain an outsider.
- This challenges the typical colonial attitude of superiority—he adapts rather than imposes.
The Power of Ritual
- Prayer is shown to have multiple functions:
- Religious (communion with the divine).
- Social (maintaining reputation).
- Psychological (providing comfort and structure).
- Even if some participants don’t fully believe, the act itself has meaning.
- Prayer is shown to have multiple functions:
The Blurring of Public and Private Faith
- In Samoa, prayer is both personal and communal—it’s not just about individual belief but social cohesion.
- Stevenson’s adoption of this practice shows his willingness to engage with faith in a public, shared way.
The Childlike Nature of Faith
- The comparison of Samoans to children suggests that faith often precedes understanding.
- This could reflect Stevenson’s own evolving spirituality—he may not have had all the answers, but he found value in the act of praying.
The Influence of Environment on Belief
- Stevenson’s physical and social isolation in Vailima shapes his spiritual life.
- The natural beauty and cultural richness of Samoa likely influenced his more contemplative, grateful prayers (as seen in the actual Prayers Written at Vailima).
5. Significance of the Passage
Biographical Insight
- Shows Stevenson’s deep connection to Samoa in his final years, contrasting with his earlier life as a traveling, restless writer.
- His willingness to engage with Samoan culture (rather than exploit it) was unusual for a European of his time.
Postcolonial Reading
- The passage can be read as subverting colonial norms—Stevenson does not impose his culture but adapts to theirs.
- However, there’s also a hint of paternalism in the "larger child" comparison, reflecting limitations in cross-cultural understanding.
Spiritual Evolution
- Stevenson, raised in a strict Calvinist household (his father was a devout engineer), had a complicated relationship with religion.
- In Samoa, he seems to have found a more personal, less dogmatic faith, reflected in his simple, heartfelt prayers.
Literary Legacy
- The Prayers are among Stevenson’s most intimate works, revealing a vulnerable, grateful side not always seen in his adventure novels.
- The introduction frames them as both cultural artifacts and personal devotions, bridging two worlds.
6. Connection to the Actual Prayers
The introduction sets up the tone and purpose of the prayers that follow. For example, many of Stevenson’s prayers in the collection:
- Express gratitude for simple joys (e.g., "For the gift of rest, for the peace of the night...").
- Ask for strength in suffering (Stevenson was often ill).
- Reflect a sense of community (e.g., prayers for his household and the Samoan people).
The introduction explains why these prayers were written—not just as private meditations, but as shared acts of devotion that bonded his household and honored Samoan traditions.
Conclusion: Why This Passage Matters
This excerpt is more than just a preface—it’s a window into Stevenson’s final years, showing how he embraced a new culture while redefining his own faith. The passage reveals:
- The importance of ritual in human life, even for those who might not fully understand it.
- The power of cultural exchange—Stevenson’s influence grew because he respected and participated in Samoan life.
- The universal need for connection, whether through prayer, family, or community.
Ultimately, the introduction frames Prayers Written at Vailima as both a personal and communal act, blending Stevenson’s Scottish heritage, his literary genius, and his Samoan home into a unique spiritual testament.