We do not know when Gauguin first conceived or executed the part of the book that is his. It may have been during his long hours of solitude on his first visit to the island; perhaps it was during his stay in Paris; perhaps it was after his return. The part of the book that is not his refers in passing to events that took place as late as 1897. Gauguin wished to write the story of his conversion to savagery--the conversion of a man who realized that he himself was tainted with civilization, incapable of becoming more than half-a-savage, yet realizing utterly that savagery was naked, healthy and sound, while civilization was corrupt, over-luxuriant and decaying. To accomplish this task, he sought for a style as free from literary artifice as possible. His aim was to state what he had seen in Tahiti, in the style of a folk-tale. He deliberately eschewed rhetoric, exotic ornament, all the devices of the tourist, the journalist, the professional litterature. What he wanted, above all, was to make others feel, in the incidents of a naïve story, the essence of Tahiti--the soul of the native. It is therefore useless to ask whether the story of his return to savagery told by Gauguin in this book, has any basis in fact or whether it is largely allegory. It may be both or neither. It contains certain undoubted facts: first, that Gauguin saw on his arrival at Papeete the royal funeral and was struck by the attitude of the natives to that event; second, that he quitted Papeete and attempted to live as a native, abandoning European dress and speech as far as possible; third, that in the course of his stay in the island he entered into relations with one or more native women; finally, that he quitted the island, owing to money troubles and in the hope of obtaining a substantial triumph in France. These facts are not important, and are merely the vague skeleton upon which the fascinating story of Gauguin's spiritual development is bit by bit, built up. He made use of these facts in the same way as he made use of models in his pictures, as the basis for the suggestion of beautiful forms. All art to him was transposition, and in the pages of his recital he deliberately attempted to transpose his opinions on civilization, savagery, and life, into a series of imaginary adventures, which we are at liberty to believe or not as we choose.