INVITED TO ORGANIZE SCHOOLS—CATHOLIC PRIESTS DISPLEASED AT MORMON SUCCESS—GOOD ATTENDANCE AT THE SCHOOLS—THREATS BY THE PRIESTS—DISCOMFITURE OF THE LATTER—FEAST AND ADDRESS OF WELCOME BY THE NATIVES TO THE WRITER—PREACHING AND BAPTISMS—CATHOLIC PRIESTS SEIZE A SCHOOLHOUSE BELONGING TO THE SAINTS—DISTURB A SAINTS' MEETING—MORE BAPTISMS—FURTHER ANNOYANCE BY CATHOLICS—PEOPLE DECIDE AGAINST THEM—TOWN OFFICIALS APPEALED TO—THEY UPHOLD THE DECISION IN FAVOR OF THE MORMONS—PRIESTS WRITE TO GOVERNOR BONARD, MAKING FALSE CHARGES AGAINST ME—A PECULIAR DREAM.
ON August 7th I was solicited by the chief men of Putuhara to assist them in organizing a school. Indeed, the whole people were anxious to have me aid them in this, therefore I took hold as requested. They had no school at that time, and were looking for a white Elder to start one, as they themselves had but a vague idea of the proper order or rules to govern such an organization. The writer did not have the remotest idea that he would meet with the antagonism of the Catholic priests in this matter, as there was a unanimous desire for him among the people, who had rejected the offer of the priest stationed at that place. However, I soon heard that the priest was displeased because the people had rejected him and supported us by sending their children to our school, and by feasting me and showing me marked preference in many ways. Our house was crowded to its full capacity every evening, while the priest sat alone in his studio.
On August 12th we had thirty-six students; by the 14th the school had increased to sixty-five. The priest came to the door, looked in, then turned short on his heel, and went away without speaking, yet showing his displeasure in his manner. Soon he got a house to run opposition in school work, but he failed to get pupils. Then he became very cross and snarly at every one he came in contact with; at least, so said the people.
In company with some of my friends, I went to Otapipi on August 15th. We met a man with a letter from the head Catholic priest, for me. It was in the Tahitian language, and began as follows: "Iarran Iatobo, i te Atua" (James, how do you do in the Lord?) and continued, translated into English: "This is what I have to say to you: Do not trouble our schools, and we will not trouble yours. If you do so again, I will send for the governor's aide de camp, and we will have you tried before him. You must not trouble us any more." It closed with "Tidar Paran Iaraan ae, Tavara" (That is all the talk. Good bye to you.) As we had not knowingly interfered with their schools we did not make any reply, but continued our journey to Otapipi, and held a prayer meeting at that place at 3 o'clock p.m. While there I saw a priest and his two attendants coming across the lake. They landed, and came straight to the house where we had put up. The priest walked in without hesitation, and politely offered to shake hands. We met him as politely, and took his hand. Then he asked if we had received a letter from the priest below. We informed him that we had. "Well," said he, "we don't want you to interfere with our schools, and we will not with yours." At the same time he threatened me with the governor's authority, if we did not "walk straight." After some discourse, I asked him what kind of a God he worshiped. He said a spirit without body or parts; but he failed to find any Scripture to support his belief, and the people who had gathered around laughed at him, making him feel very much out of temper. On August 16th he called a few children together and spoke briefly to them in Latin or some language that I did not understand. Then he departed for another village.
Soon after this, the people prepared a feast in honor of our visit. The food consisted of roasted fish and fowl. Many little presents were also brought, such as could be made from the fiber of the cocoanut husk, mats, shells, etc. When all was laid before us, the spokesman said, in substance, in the Tahitian language: "James, as a token of our great love and respect for you, the servant of God, we, the people of Otapipi, Anaa, have collected of all the varieties of food that our land affords, and a few articles of use. Here is a pig, there is a fish, and fowl, and here are cocoanuts. This is meat and drink for us, and all that is produced in our land. We wish you to accept it from all of us as your true friends, and we wish you to eat and be full. Be our president and teacher in the Gospel, and a teacher of our children; for we are glad to have you come to our land as a father and guide. Our hearts are full of gladness that God has sent you to our land, that we may be taught to love the true and living God, for we have always been in the dark, and did not know there was a true and living God to love and worship. Now we have no more to say. Amen."
The foregoing is a fair representation of the addresses made to us on occasions such as that was. That night the house could not hold all who came to search the Scriptures and sing sacred hymns. Three persons offered themselves for baptism, and were put off till Sunday, the 17th, when I preached on faith, repentance, and baptism for the remission of sins. At the afternoon services, I exhorted the people to be faithful, told them the conditions on which they could be admitted into the Church, and said that all who felt to accept those conditions might be accommodated that evening, as I had three candidates to wait on at the close of the services.
When the meeting was over, the whole congregation gathered down by the seaside. We sang a hymn and prayed, and I went down into the water and remained there until I had baptized thirty-five souls. When these were confirmed, the people remained together to a late hour before they would disperse. On August 18th, agreeable to the request of the people and with the approval of the rulers of the village, I opened a school, classified the students, and chose teachers for each class, then laid down rules to govern them. The feasting was continued from day to day to August 24th. On Sunday, the 25th, I preached from the second chapter of the Acts of the Apostles. At the close of the meeting three persons presented themselves for baptism, and we attended to the ordinance. One of those baptized was Mahia, who, forty years later, presided over the entire mission, being, at the latter time, totally blind. Besides the three mentioned, sixteen others were baptized, and all of them confirmed.
On the 26th, the school was continued in good order. That day the news came that the Catholic priest had taken charge of our meeting house at Temarari, although the house was built and owned by the Latter-day Saints. The priest claimed the right to control it in the interest of his church; and the Saints requested me to come and help them regain possession of the house. With two of the natives, I started on the 27th, quite a company, male and female, following us. When we arrived a feast was prepared; the people gave us a perfect ovation. We held meeting that evening, the 28th, and I preached from the twelfth chapter of Luke.
At the close of the meeting the bell was rung for school. In came the priest to take charge, but as he had no right to the hour, and the people did not want him to teach, but desired me to take charge, I told them that when they settled the dispute about the house, if it was desired by the whole people and their officers that I should proceed, I would do so. They arranged to settle the matter in a day or two.
On the 30th I received a letter from Elder T. W. Whitaker, of Tahiti, and I wrote to the white Elders. The same evening I had a call from two of the Catholic priests, whose names were Tavara and Harara. Evidently they were very much disturbed in their feelings, as the people were still feasting with and showing every respect possible to me, while they passed the priests by with a cold nod.
Sunday morning, August 31st, I preached on the attributes of God. At the close of our meeting the priests rang the bell and came marching in with their lamps and images, demanding possession of the house. We told them we had business matters to attend to, and were not ready to give up the place. Nevertheless, they piled their things on the table in front of me as I sat writing. They had as much as two or three men could carry. They crowded their things right into my way, so I asked what they meant by such conduct, and who had invited them there before we got through with our business. They replied that it was their time for meeting, and demanded the house, claiming it was a public building, and that they had a right to hold their meetings in it. I said that it had been built and was owned by the Mormon people, and that we did not propose to be disturbed by the intruders until we had finished our business. At that they flew into a rage and threatened us with the law, as they had done before, but finally they cooled down, carried their things out, and waited until we were through and had left. Then they held their services. I do not think they had over six persons in their congregation. They dispersed quietly, and at 10 o'clock a.m. we held meeting again. I preached on faith and baptism. One hundred and thirty people attended our meeting. In the evening I baptized and confirmed twenty-five persons.
On Monday, September 1st, I took up school by request of the people and their peace officers. On the 4th we had thirty students. On the 5th, two native Elders went with me to Tuuhora. We received a call from a priest; also held a prayer meeting, but few people attended it. On Sunday we held three meetings, administered the sacrament, baptized nineteen souls, and confirmed them. On Monday, the 8th, we organized a school with fifty students, and with the peace officers selected a teacher for each class. The Catholic priest called on me and forbade me changing his hours of school. As I had not attempted to interfere with him or his schools, I came to the conclusion that he was seeking an occasion against me under the law, as they had threatened me with before. I knew they were jealous, for where I stopped the people would throng around me and the priests were left alone.
When the older people had gone through some morning exercises that day, desiring on my part to prevent further trouble with the priest, I sent him word that as soon as we got through with the younger classes he could occupy the building, but not before, as he had threatened to do. Just as the messenger returned, the priest rang the bell most spitefully, and then came rushing into the school room, his eyes flashing angrily. Our school was greatly disturbed. I advanced, and asked him civilly if he wished to attend our school. He said yes, evidently misunderstanding me. I pointed him to a seat, saying we were much pleased to have our school increase, and would he please give me his name. I must confess that I felt a little mischievous, and to retaliate slightly for their constant meddling in our affairs. He saw the point, flew into a rage, and sent for the landholders of the place to have me put out of the house. The landholders came, and told him they did not wish to have me disturbed, as they had sent for me to come and take up a school; that the people preferred me to him; that he was the one who had made the disturbance, not me, and that he must give way and cease his interference.
Not satisfied with that decision, the priest sent for the governor and chief men of the town, who came, and with them a large crowd of citizens. When the governor had heard both sides, he confirmed the decision of the landholders, and called for a vote of the people to say which of us should teach school. The vote was unanimous against the priest. Then the governor told him that as the people did not want him he must leave the house at once, and not disturb me or my school any more, for none of the people had any use for him, as he had witnessed; they had all voted against him, and all wanted Iatobo.
At this, the priest took up his books and slates, and after accusing me of everything that was mean and low, and calling the Mormon people the vilest names, he withdrew. Later, he wrote a letter to Governor Bonard, of Tahiti, and circulated it for signatures. We learned afterwards that he got thirty signers. I believe that eleven were French traders, and the other nineteen were natives whom the traders had in their employment. We also learned, at the cost of inquiry, that the priest's letter contained the charges upon which I was subsequently arrested. But at that time we continued our school in peace.
On September 12th I was feasted in royal style by non-members of the Church. They called on one of the native Elders to deliver the address, which he did in a most eloquent manner. I responded in the usual way, and accepted their kind offering. The cook disposed of the spread to the great satisfaction of the whole assembly, on such occasions all present being directly interested in the distribution of the eatables.
About this time the writer had a remarkable dream. He dreamed that God appeared, and told him to go to a field of his earthly father's, and replant where the birds and squirrels had destroyed the grain. Then his father appeared and showed him where to begin the labor. When he had been furnished with seed and a hoe, he went to work, and the replanting was soon done. Then he was shown a field of wheat that, in the spring of the year, was about eight inches high. The ground was quite wet, and the grain was growing nicely. While he was gazing on the bright prospects, a herd of cattle came in, breaking down the fence. They seemed to trample everything they came to. Then he heard a voice say, "Drive them out;" and as he attempted to do so, a fiery red bull made a charge toward him so that it seemed impossible for him to escape being gored to death; but as the animal lowered its head to make the deadly thrust, the writer seized it by both horns and bore its head to the earth. The animal was coming with such force that it turned a somersault, both horns being sunk to the head in the earth, and the bull's neck being broken. Then a black and white bull, very peculiarly marked, came up in the same fierce manner, only to meet with a similar fate. At that the herd cleared the field, but not until much damage had been done.
When he awoke, the writer felt that there was more trouble ahead for him, but he did not know from what source it would come. Of the priests who had given so much annoyance, one had fiery red hair, and another was white and dark spotted, or freckle-faced.
GO TO TEMARAIA—MIRACULOUS HEALINGS—CHILD ASSAILED BY AN EVIL SPIRIT—STRANGE OCCURRENCE—GIFT OF SEA BISCUITS—PERFORM A SURGICAL OPERATION—HAMMERING OUT TEETH—THE WRITER AS A SURGEON AND DENTIST—ROUGHS DISTURB A MEETING—THEY ARE STRICKEN WITH DEATH—FATAL SICKNESS AMONG THE PEOPLE—LOWER CLASSES OF THE NATIVES AT A FEAST—THEIR REVERENCE FOR RELIGIOUS SERVICES AND PREACHERS—TWO PARTIES OF NATIVES IN BATTLE ARRAY—FIGHTING AVERTED BY THE WRITER ADDRESSING THE CONTENDING FACTIONS IN FAVOR OF PEACE—WARS AMONG THE NATIVES—SOME OF THEIR PRACTICES—GATHERING AND KEEPING HUMAN HEADS—CAUSES OF CANNIBALISM—CONVERSATION WITH ONE WHO HAD BEEN A CANNIBAL—FLAVOR OF NATIVE AND WHITE MEN'S FLESH COMPARED—THE TASTIEST PART OF THE HUMAN BODY.
ON September 19th, Nihiru, a native brother, came with his canoe and gave the writer a free passage to a village on the east end of the island, called Tematahoa. We arrived in the evening and found a great deal of sickness among the people. Just at dark on the 20th, a brother named Pasai came from Temaraia with a sick man to have him anointed and administered to. I attended to that and he was healed.
On the 21st, Sunday, I preached on the signs, gifts of healing, etc. There were about two hundred and fifty persons in the congregation. In the evening I baptized and confirmed eighteen persons. Monday morning I opened school with twenty-eight pupils; next day there were forty-one.
On the following day, September 24th, a man and his wife came to me with a child three and a half months old. They said that a short time before their child had been taken sick in the night, and they had talked to each other of having it anointed. At this, the child spoke, and stated in plain words, like an adult, that it would not be anointed. It said many words as plainly as any person could do. From that time it grew worse to the day it was brought to me to be administered to. The parents said they did not belong to the Church, but desired to be baptized, for they believed the Gospel as the Mormon Elders taught it. Their names were Tauahi and Taui. We baptized them and one other person, then administered to the child, which lay limp as if dead. We could not tell whether it was dead or alive. However, when we took our hands off its head, it opened its eyes and looked as if nothing was the matter. Then it nursed as any healthy child might. There were many people gathered there, and all were astonished at what had taken place. Finally the babe went to sleep as if nothing had been wrong with it, and the whole company rejoiced at the great change that had come. They said that truly it was the Almighty who had healed the child through His servant.
I turned and gave my attention to some writing that was necessary, and the crowd became unusually quiet. In a few minutes a strong rushing or movement among the people attracted my attention, and as I turned to face the people there appeared to be an ashy paleness over the faces of the whole assembly. All seemed terrified and speechless. At that moment an aged couple, a man and his wife, entered the door and went straightway to where the sleeping infant lay. They bowed down over it and kissed it, and then went through some ancient heathen ceremony that I could not understand. Then they walked direct to their canoes and sailed across the lake to where they had come from. From that moment the relatives of the child began to mourn and say that it would die; and sure enough, inside of an hour it was a corpse. The parents were asked why they had lost faith and given up the child. They said the old people who had kissed the babe had power with evil spirits, and had afflicted it in the first place; that their power had been broken by the Priesthood, and they could not reunite it with the babe until they could come and touch it; and when they had done that, the parents and all concerned lost faith, and could not resist the influence that came with the old pair of witches, as we think they would be called by some civilized people. I must confess it was a strange thing to me. I had never before witnessed anything so strange.
It was on the 27th of September that the child died. On the same day a Scotchman came and brought me a few sea biscuits. I was very thankful to him for the favor, for bread was such a rarity in that part of the country as to give a man some satisfaction in seeing it, even though he might not have the pleasure of eating it. Thanks to the benevolent Scotchman. I regret that I have forgotten his name. The next day I preached on the resurrection of the dead, and baptized and confirmed eighteen persons into the Church.
Before leaving my reminiscences of this place, I will narrate two incidents of some note to me. In one, we were called to see a man who had been confined to his room the greater part of a year with a swelling in his hip and thigh. On examination it was found that his whole hip and thigh were filled with a thick and very noxious pus. No one in the village dared to lance it, but when I told him his condition he insisted that I should cut it whether it killed or cured. I hesitated to comply with his wish until all his immediate relatives had been consulted, and had given their assent. Otherwise, the superstition of the people was so great that if in the operation the patient succumbed the operator would have the gravest responsibility to meet. But when all concerned had given sanction, and each had assumed his or her responsibility, I performed the operation most successfully, the wound discharging at least six pints of the most offensive matter, and the patient being greatly relieved from his terrible suffering. The operation was performed with a penknife, for in that country at that time the only surgical instrument ever used for cutting was a shark's tooth or a scale from a broken bottle.
In this case the operation seemed to the people very little less than a miracle. The news thereof spread all over the island, insomuch that the operator acquired much practice in similar cases, such as swollen jaws, boils, carbuncles, etc., and though he performed many operations, he never received one cent as pay. If the people had toothache, he was called on and performed the operation of extraction, in some instances using a rusty nail, or any kind of an old iron, in place of a hammer or mallet, to punch the tooth out. His best dentist tool was his rifle bullet mold, using both ends for forceps. He never failed to give satisfaction, for there were neither dentists nor surgeons in that part of the world.
The other incident, and a very singular one, which occurred at that place was this: On one occasion seven very rough characters came into our sacrament meeting. Some of them were said to be from an adjacent island. They came, took seats at the back of the hall, and behaved very rudely, making loud remarks and threats about the young ladies of the choir. When they partook of the sacrament they said that when the meeting was out they would administer ihe sacrament in a very different manner to that in which the Mormons did it. Sure enough, at the close of the meeting they pushed along through the congregation till they came to the young ladies, and made wicked propositions to them, which were very quickly spurned. Then they passed on, still making their boasts of what they would do at nightfall. But they failed in carrying out their threats, for in a very short time three of them were stricken down with violent cramps, so terrible that all three were corpses before the next morning. The other four had strong symptoms of the same complaint, and inside of a week they were dead also. The people said it was the power of evil spirits that had been sent to destroy them, that they might not be permitted to carry out their wicked purposes. The whole people were so excited that they shot off guns, blew horns, built large fires, prayed and shouted in wild confusion, to drive away the evil spirits; and many people were smitten with sickness and some died.
On the 29th of September we sailed for Putuhara. The wind blew a gale, and we had a fearful passage, but succeeded in reaching our destination in safety, and in time for evening meeting, when we preached to a large congregation. October 1st, I baptized and confirmed three persons. On the same day the roughest people of the island assembled to feast and dance. It seemed that to quarrel and fight was the principal number on their program, and they appeared to indulge in everything that was wicked. They killed pigs, chickens and dogs, roasted all alike, and ate them with great relish. They also ran through the streets with torchlights and firebrands, and the confusion was so great and turbulent that it looked more like an actual battle of savages than a dance. All ages participated, from the child of tender years up to the old grayheaded man and woman, all of them two-thirds naked, and some of the children entirely nude.
I had seen Indians in their warpaint and dances, but this excelled in confused savage deeds anything I ever beheld before. It seemed that they never knew what order meant. Yet, strange to say, at the first tap of the church bell they reminded me of a turkey gobbler which, when in full strut, seeing a dog run at him, drops his feathers so suddenly that he does not look like the same bird. So it was with that savage-looking lot. At the first tap of the bell they became as silent as if dead, then retreated to their hiding places, and not another yell was heard from any of them, so great was their reverence for religious services. At one time, though, it did seem that they could not be silenced short of bloodshed, for there were two opposing parties mixed up together.
When the confusion was straightened out and peace apparently restored, the parties separated, only to come together again later, with more roast pigs, chickens and dogs. Then they ate of their feast until full, when some unwise person of one party made an insulting remark about the other party. Quickly the participants in the feast formed for battle, armed with clubs and stones. At that moment one man from each party ran for the ormatua (missionary). I went out and stepped up on to a large chest, at the same time calling aloud for peace. Strange as it may seem, although their clubs and stones were raised to strike fatal blows, and the women and children were shrieking and crying, the moment the natives recognized me among them they dropped their ugly weapons and listened, and the spokesman of each party came forward to plead his particular case. I caught the spirit of the situation and addressed them briefly on the subject of peace, order and good will to all, and exhorted them to leave their grievances to two or more of their cooler and wiser men to settle. This they agreed to do; then they joined forces and made an attack on the writer, not for blood, but of love and respect. Men and women seized on to him, embracing him and shaking his hands until he was nearly smothered and almost borne to the ground.
I would not have it understood that this great reverence and respect was shown to me for any superiority that I would claim; but it was a man's calling as a minister of the Gospel which they held sacred before the Lord. So long as he did not betray their confidence, the minister's influence was almost unbounded, and with all their faults the natives had many most estimable qualities.
From this great excitement, and the accounts that he had heard from time to time, the writer was led to inquire into the manner of warfare, the traditions and the superstitions, as also into the causes for and cannibalism of the islanders. Their wars usually had an origin in very trivial causes, such as family quarrels, thefts, politics and disputes over land or over fishing waters. At one time the islands had a dense population, and the strong would go on the warpath for conquest, one village or island being pitted against another. Their ariis (kings), as they call them—I think it would be more proper to designate them as chiefs, as the Indians do—attain power through brave and heroic acts, and the great havoc they make among their adversaries. Their weapons consisted chiefly of spears made from fish bone and hard wood, stones and slings, clubs, and a rudely fashioned glove made by winding bark and shark's teeth together in such a way as to have the teeth stand out thickly on the inside of the hand. With this latter weapon they would grapple with and tear out each other's entrails. They had rude drums and some kind of whistles for musical instruments.
In war, the two parties approach each other, dancing, boasting and threatening, until within a few feet of each other, when they leap at and onto one another in a hand-to-hand conflict, fighting as wild beasts, to a finish. Their mothers, sisters, daughters and aunts prepare themselves with strong baskets made from the cocoanut leaf, and swing these on their backs; then (each with a sharp rock or a seashell in her hand) they enter the battlefield in rear of their nearest male relative. When the latter has dispatched his man or disabled him so that the women can finish him, he engages another adversary, while the woman beheads his victim, puts the head into her basket, swings it on her back, and continues to follow her male relative to victory or death.
When a war is over, and the victorious party returns home, each family has a place for the captured heads, where they are put in rows, being set some six or eight inches below the surface of the ground, and easy of access. This was done so that when any question arose as to the bravest family, or the member of a family to take the first place as dictator or chief, the mori, or place of skulls may be visited and a tally made, when the one with the highest number of skulls or heads is given the coveted position. In these contests they also count the heads taken by their ancestors, as far back as they can find them, no matter how many generations they cover. Thus the family with the most skulls gets the place sought, which is generally that of chief or king.
When a battle is ended, the victors pass over the ground, often bleeding from their wounds, and starved and well nigh exhausted from being without food. The islanders have a tradition that whatever gives them pain they should eat. So if they are wounded by a sharp stone which by any means has fastened itself into a man's flesh, or by a sliver, they extract and eat it, saying, "You are my enemy, you never shall hurt me more." Thus they seem to satisfy the vicious spirit of revenge. This strange proceeding may have had something to do with the origin of cannibalism. Still, I am rather inclined to think it had its beginning in starvation, and to that was added the spirit of revenge. Thus the appetite was cultivated until, with very slight pretext, human life became sacrificed to a depraved and vicious appetite. These practices and others seemed to be justified in their savage minds, insomuch that they did not scruple in gathering up the slain and feeding upon them.
His curiosity having been awakened in searching into heathen life, the writer made inquiries at the most authentic sources of information for further light on this custom. In one case he found an old lady who was the last of the fifth generation back. Her intellect seemed bright, although she could not open her eyes except with her fingers. When questioned in regard to cannibalism, she lifted her eyelids and said, "I have followed my fathers, brothers, husband and sons in battle, and we ate our victims as we would eat pork or fish." When asked if she had eaten white man's flesh, she replied, "Yes; we captured some white men on a small schooner and ate them." The next inquiry was whether there was any difference in the taste of the white man's and of the native's flesh. "Yes," said she; "the white man's flesh is hard, tough and salty, while the flesh of the native is sweet and tender." Then came the question as to what part of the human body was preferable to eat. She said the heel and the hand of a fourteen year-old girl were the sweetest morsels of flesh she ever ate. Being asked if she did not have feelings of remorse when they had committed actions like these, her answer was: "Not a bit, it was in our days of heathendom; but now, since the Gospel has come to us, we have no desire for anything of that kind, though formerly we took pleasure in our practices, for our minds were very dark."
HOLD CONFERENCE IN PUTUHARA—INSTRUCTIONS TO THE SAINTS—GO TO OTAPIPI—OPPOSITION AT TEMARAIA—OFFICIALS BRIBED BY CATHOLIC PRIESTS —ARRIVAL OF A FRENCH WARSHIP—THE WRITER IS ARRESTED WHILE EXPOUNDING THE SCRIPTURES TO THE NATIVES—CAUSE OF ARREST IS FALSE ACCUSATION BY CATHOLIC PRIESTS—I PLEAD NOT GUILTY—ORDERED TAKEN TO TAHITI—PAINFUL PRISON EXPERIENCE—CANNIBALS IN CUSTODY—START FOR THE SHIP—SYMPATHY OF THE NATIVES—HURRIED INTO THE SHIP'S BOAT—IN A SCHOOL OF WHALES—A FRIGHTENED BOAT LOAD—ON BOARD THE WARSHIP—UNCOMFORTABLE QUARTERS—QUESTIONABLE FRENCH COURTESY—AMONG COCKROACHES, FILTH, AND INCONVENIENCES—SOFT SIDE OF A PLANK FOR A BED.
LEAVING the revolting subject of cannibalism, I will return to our missionary labors. Peace and quiet having been restored, the people assembled in Putuhara on October 5th for conference, Elder James S. Brown presiding. After reports of the various branches had been made, as presiding Elder I reported the condition of the Church generally on the island, made a few opening remarks, and called on the different Elders to speak. One after another these referred to themselves and the people generally having a desire for me to write home to the Church authorities, to get a missionary to each village. All spoke of their love for the Gospel, and their wish to have it preached on all the adjacent islands. There was such enthusiasm among the people that it seemed unwise to hold a lengthy conference. The zeal of the people there was such that it well nigh drove them into a frenzy; so after the business of the conference had been done, I addressed them on the object of a house of worship, that it was a place in which to worship the true and living God, and not a dancehouse or a place to have lawsuits, quarreling, fighting, and worshiping of idols in, as they had been doing. A motion was made and carried that our building be kept exclusively for a house of worship. Thus everything else was forbidden by the landholders. At the close of the conference eight persons were baptized and confirmed.
The schools of the different villages met on October 6th, to read and spell in friendly contest. October 7th, the school in Putuhara had increased to one hundred pupils. That day the rougher element of the place assembled again in their wild dancing; they sold their jewelry for fat dogs and pigs. On the 11th, the non-Mormon women of the place prepared a great feast for us, and turned it over with pride, saying, "Here is a token of our love for you, and we desire you to accept it and remain in our town and teach us of the Lord."
We preached on Sunday, the 12th, and on that day also baptized and confirmed five persons. Next day, school was opened with one hundred pupils. A great deal of sickness was reported in the town. On the 14th, school was continued in good order, and we departed in a small canoe for Otapipi, where we found the people pleased to see us. The school there was intact. Next day I wrote to Elder Alviras Hanks that I had heard of his having been cast away on another island.
Sunday, October 19th, I preached, and baptized two persons. On the 24th I went to Temaraia, where I met with more opposition from the Catholic priest, with regard to school matters, and learned that he had bribed Governor Telidha, also Parai, the mouthpiece of the town, as he was called. Having them for his backing, the priest was very bold and defiant, and no doubt thought that by keeping up an excitement the Catholics would gain some support for the foul and false charges which he had made against me. By the means I have named, the priest got a decision against us, and for the first time we were compelled to yield, but much against the people's desires. Still, all settled down from high excitement to peace and quiet, till October 28th, when the French frigateDurancemade its appearance northwest of the island.
The warship had on board the governor's aide de camp, who landed at Tuuhora with his guards. On the 29th he crossed the lagoon to Temaraia, where we were. At 8 p.m., while I was engaged in expounding the scriptures to a few of the natives, in came a French gen d' arme and a native officer. They presented me with a warrant, which, being in the French language, I could not read. The officers stood for a minute or so, when I gave them to understand that I was unable to decipher the document. Thereupon the native officer said that it meant that I was to appear before the governor's aide de camp, down at the stockade, at 9 o'clock, and if I did not come willingly, they had orders to drag me there like a dog. They being armed with swords and pistols, I thought it wisest to go willingly, especially as there was no chance to do otherwise. The officers were quite haughty, yet somewhat nervous, for they had been told that I was prepared to make a strong resistance. Of course, I accompanied them readily and without a word, and was soon ushered into the august presence of the governor's aide. I found him seated in a small room, in which were four or five other officers and a few soldiers armed with muskets and cutlasses. When I entered, the interpreter arose, read a long list of charges, and asked for my plea. I answered not guilty to each accusation.
It will be remembered by the reader that when I first landed on the island I sketched, at the request of some of the natives, a rough outline of the United States, pointing out my birthplace, also Salt Lake City, and where gold had been discovered in California. From that time the Catholic priests had conspired to entrap me, to break my influence, and to close my schools.
The charges against me began, as near as I now remember them, and with memory refreshed from brief notes taken at the time, by an assertion that I had subverted the laws of the French protectorate; had interfered with government schools; had hoisted the American flag; had enrolled some three thousand men for the American government, to be controlled by the Mormon Church; had armed the men; was a civil engineer of no mean ability; had ordered the people to demolish some of the towns, and rebuild with better fortifications; that my walk and general movements indicated military ability, and undoubtedly I had been brought up at a military school in the United States; that I had mapped out plans of defense; had great power with the native people, and was capable of doing much mischief in the country. These, and many other charges of a frivolous nature, were in the list, all of them without the slightest foundation in fact, except that I had much influence with the people.
I stated that I proposed to prove myself innocent of every one of the accusations made. To this the officer made answer that they had the most positive proof to establish the charges, which were very serious. He gave me two hours to settle my business, and see friends, when I would have to return to the stockade and stay where the governor's aide thought proper. The next day I was to be taken on board the man-of-war. and go as a prisoner to Tahiti, for trial.
Upon receiving this information, I claimed the right to be tried where I was accused of having committed the offense, and where I had the witnesses in my behalf. "No;" said the officer, "your crime is too great to be tried before any less authority than the governor." I asked to have witnesses summoned, and the officer inquired if I had any way of taking them to Tahiti. He knew, of course, that I was helpless in that regard, and being so answered, told his men to take me in charge. Accordingly, they marched me to where the arrest had been made.
I gathered up some of my effects, bade goodbye to my friends, and returned to the stockade. There I was ordered to a seat under an open shed till daylight, being guarded by two lustful police, who took unwarranted liberty with some lewd females, behaving most shamefully in the prisoner's presence. My friends brought bedding for me and attempted to spread it, but were rudely driven away by the guards, who took turns at pacing in front of me, while the other interested himself with the females spoken of, who were void of shame.
That night I was mortified and disgusted as I never had been before with peace officers. At last the long night wore past, and dawn appeared. Then close to my right, in a stockade, I saw about fifteen native cannibals, who could barely hide their nakedness. They had been captured by French soldiers on some island in the north, and were accused of killing, upon different occasions, the white crews of three small schooners. They were also charged with eating their victims, as well as robbing and scuttling the schooners.
I took my last glance at those fierce-looking monsters just at sunrise on October 30th, when I was called before the aide de camp to sign my name four times in English, and four times in the Tahitian language. Then I was ordered into a filthy old boat that was used to collect oil. The boat's crew were rough and dirty, and scoffed and jeered at me and otherwise made the sail across the lagoon to Tuuhora as disagreeable as they could.
When we landed at Tuuhora it was among about one hundred and fifty French marines. They, too, must jeer, and satisfy their curiosity by gathering around and impertinently staring me in the face, jabbering together and laughing, while the natives met me with sympathy expressed in their countenances. Two soldiers kept close to me, however, and did not allow much opportunity for conversation with anyone. I was served with a bowl of fish broth and a small piece of bread, and when this was eaten I was ordered to the landing, to one of the boats from the warship. By this time there were probably five hundred native people gathered. These followed to the boat, declaring that where their missionary went they would go, too, and saying, "It is the Catholic priests who have done this, with their lies."
The news of the arrest had been heralded during the night to every village, and boats and canoes were coming in, laden with sympathizing friends, not only Church members, but full as many that did not belong to the Church. They said, "E mea hama teie" (a shameful thing, this). The excitement became so general that the guard was increased to about twenty armed men, and the prisoner was urged to hurry into the boat. As the water was from shoe-top to knee-deep between the shore and the boat, I attempted to take off my shoes and turn my pants up, but I was forbidden to stop, and was crowded into the vessel. When I reached it, it was full of sympathizing men, women and children, weeping and accusing the Catholic priests. Fully five hundred people lined the shore, some with rolls of bedding, while others were laden down with baskets of cocoanuts.
When the guards arrived with their prisoner, the boat was ordered cleared, and as the native people were rather slow to obey the command, the soldiers pricked them with their cutlasses and bayonets. I was urged into the boat, which was soon manned, and the boatmen soon pulled from the shore, while many scores of people wept aloud, shrieking out my native name, "Iatobo, Iatobo; no te Catholic te i a ne peapea" (James, James, of the Catholics this trouble). They waved handkerchiefs as long as we could see them.
As the boat was going out to the ship, it ran into what seemed to us to be hundreds or even thousands of whales. For a while the sea seemed to be black with them. At the same time the boatmen took in their oars and became pale and still as death, lest the monsters should take fright and knock us into eternity and the boat into splinters. The oarsmen were better aware of the danger than I was, and were ashy pale. Indeed, it may have been the same with me for aught I know, for I did not see my own face as I saw theirs. But I had been where cattle stampeded, where the wild buffalo was rampant, or wild mustangs were charging by thousands on the plains by night and by day; had been surrounded by packs of fierce and hungry wolves; had been in the brush when grizzly bear were thick around, or when rattlesnake and deadly viper hissed in my ears; and I had been chased by savage Indians; still I do not remember a time when I felt that every hair on my head was trying to let on end more than I did for a few moments as these great sea monsters glided past so near that we could almost put our hands on their long, black backs, while they shot by swiftly, spouting the briny spray almost in our faces. The thought of the loss of the boat did not concern me so much as it did to think how easy it was for a whale, at one stroke of its monster tail, to make of us convenient shark's food. While in this truly great peril, minutes seemed hours to us, and when it passed we breathed freely again, and soon gained the great warship that was lying off shore, for there was no harbor or anchorage at that island.
I was next required to try a new experiment, to me, that of climbing a rope ladder up the side of a ship as the latter rolled and pitched in the waves. After a struggle I succeeded in reaching the deck in safety, there to be surrounded by the marines as though I had been a wild beast. When their curiosity had been satisfied, I was ordered down on to what was called Swaltses' battery, the gun deck. There I found that as I walked my head came in uncomfortable contact with the beams of the upper deck, and at each one I had to duck my head. This greatly amused the marines, and they got a mopstick, a broomstick, or any kind of a stick. Some would press the sticks on the sides of their noses, while others held theirs back of them, poking their sticks up so as to hit the beams above. Then they would form into a squad and march by and duck heads with me, while some were giving commands which I supposed meant, "Left, duck, left duck"—at any rate, that was the action. Then they would shout and laugh.
Soon meal time came, and I was conducted into the hold of the ship, and there assigned to a small, filthy room. There was an old chair in it, and a bunk without bedding. The room swarmed with cockroaches, which seemed to be thicker than flies. I was served with a bowl of fish broth, and one small loaf of bread and a bottle of wine, for the day's rations. Then an officer called me to follow him to the upper deck and to the bow of the ship, where he made me understand, by unmistakable motions, that I was to use the chains for a water closet. In disgust I remembered that I was among Frenchmen, the most stylish, the proudest, and the most fashionable people in the world. I was an American, "honored" with two uniformed and armed French attendants, who never left me alone only when I was in my room, following me everywhere, allowing none to obstruct my path, and even being careful to keep me from falling out through the portholes, as, when I leaned over a big gun to look out upon the deep, they would take me by the arm, lead me away, and show me the big hole in the deck, and my room.
By this time the writer began to understand French courtesy, under some conditions, and to realize his own situation. He asked himself what the outcome would be, he reviewed every action performed on the island of Anaa, and could not see wherein he had trenched upon anybody's rights or done anything against the law. He failed to discover one intentional or other wrong; so he felt to trust in the Lord, and made himself as contented as possible, though he found the boards in the berth as hard as American boards, notwithstanding that they were French lumber.
VOYAGE TO PAPEETE—IN A TAHITIAN DUNGEON—CRUEL TREATMENT—WRITE TO FRIENDS—KINDNESS OF THE AMERICAN HOTEL KEEPER—BROUGHT BEFORE THE GOVERNOR—FALSE CHARGES READ, AND PLEA OF NOT GUILTY ENTERED—PERJURED TESTIMONY AGAINST ME—FORBIDDEN TO LOOK AT, OR EVEN CROSS-EXAMINE WITNESSES—SECRECY OF THE ALLEGED TRIAL—DEMAND MY RIGHTS AS AN AMERICAN CITIZEN—CONFUSION OF THE GOVERNOR—RETURNED TO MY CELL—AMERICAN CONSUL TAKES UP MY CASE—GIVES BONDS THAT I WILL LEAVE THE PROTECTORATE—ELDERS AND FRIENDS CALL ON ME—MY VISITORS ALLOWED TO SAY BUT LITTLE, AND SOMETIMES EXCLUDED—DECISION OF THE GOVERNOR THAT I MUST LEAVE THE SOCIETY ISLANDS—FAIR TRIAL REFUSED ME—LETTER FROM THE AMERICAN CONSUL—TAKEN TO THE CONSUL'S OFFICE—ADVISED TO LEAVE—ELDERS DECIDE THAT I SHOULD GO OUTSIDE OF THE FRENCH PROTECTORATE—SET SAIL FROM PAPEETE.
ON November 3rd, 1851, we set sail for Tahiti, and on the 6th made the port of Papeete, having had a rough voyage. When the ship anchored, a police boat came alongside, and the prisoner was ordered to try his skill at climbing down the rope ladder. He promptly obeyed orders, and soon found himself locked up in a cobblestone dungeon, six by eight feet, quite damp, and so dark that not a ray of light penetrated it anywhere. For his bed he had a board dressed out like a washboard. He had a good mattress and pillows and blankets of his own, but they were locked up in an adjoining room and he was denied the use of them. What the object was he never learned, unless it was done to punish him. He remained in that condition fourteen hours out of the twenty-four, and was fed on bread and water that was very filthy. The water was kept in a small keg in a corner of his cell, and was thick with a green, moss-like substance. In an opposite corner was a different kind of French water closet to that he had on shipboard—a keg which was never emptied during the prisoner's stay there. Unlike the water keg, it was replenished often. As to the result of such conditions in that hot climate, I leave it to the reader to conjecture; for I had enough of it without dwelling further on the subject.
On November 7th I wrote letters to Elders Thomas Whitaker and Julian Moses, the brethren who had been assigned to labor on Tahiti. On the 8th, one Mr. Lampher, proprietor of the American hotel in Papeete, sent me a prime dinner. It was received with thanks, and was duly appreciated.
On the 10th I was called out by the turnkey; immediately an armed soldier took position on either side of me, while a sergeant stepped directly in front, then moved three steps in advance, and gave the command to forward march. In this order we passed two lines of sentinels and went to the governor's mansion, where we met another officer, who commanded a halt, and I was directed to be seated for thirty minutes. Then I was called into the governor's office, where I was confronted by his excellency and seven officers. They were in full uniform and had sidearms. Each had in his hands what appeared to be notes. I was at once ordered to be seated, and the very profligate son of a Protestant professor acted as interpreter, read the long list of charges spoken of, and asked for my plea thereto. I answered not guilty.
Then the trial began. They placed on the witness stand a native named Tania, who had been admitted recently to the Catholic church. He had been posted in what he should say, but seemingly had some pangs of conscience, for when he stood up he turned his eyes toward me, then to the court, and back to me, and answered the questions in a hesitating way, his confusion being so great that the governer, through the interpreter, ordered me not to look at the witness, as he said my countenance was so fierce and vivid as to baffle the most substantial witness. I was not permitted to ask a question, not even to cross-examine the witness.
The next testimony came from a man who had been brought to Papeete a prisoner, but who had been discharged without the formality of a hearing, evidently that they might have him for a witness against me. Both he and the preceding witness were put on the stand without being sworn. Not a single spectator was permitted to be present, so I concluded that if it was a court at all that was trying me it was a military court martial.
When I saw how onesidedly things were going, I arose and asked the court what right it had to try me with closed doors, not even allowing me the opportunity to defend myself. I told them I was an American citizen, and claimed my rights as such under existing treaties and international laws. I quoted law that I had never read or heard mentioned, for it was given to me of the Lord in the hour that I had need. I can never forget the expression on the faces of those officers. Not one of them would look me in the eye. As I spoke, every face was turned downward. At the conclusion of my remarks I was marched back to the filthy cell, without another word being said.
About this time Mr. W. H. Kelly, the American consul, called on the governor, and on making inquiries about me and my alleged crime and arrest, was told that I was a very dangerous man, a man learned in treaties and international laws. "Why," said the governor to Mr. Kelly, "he can quote more of them than my officers, and he has great power and influence with the native people. He is undoubtedly a military man of no mean ability. For these reasons he cannot be permitted to take up his residence as a minister under the French protectorate." I learned the foregoing from Mr. W. H. Kelly, who told me that he had to sign bonds to the amount of fifty thousand francs, and that sum would be forfeited if I did not leave the protectorate by the first vessel sailing from port, or if I was known to preach another discourse under the French government.
That evening Elder T. Whitaker called at my cell with two pies for me. We were allowed to speak but few words to each other. When the prison door had been locked again, I wrote to Elder B. F. Grouard, who, as I learned from Brother Whitaker, had arrived in port. November 11th, my old friend Pahe called with a basket of fruit, which was admitted, but the giver was permitted to say scarcely a word.
I had a call on the 12th from Elders S. A. Dunn and Julian Moses. Their short visit gave me much satisfaction, as they brought news from home. On the 13th Elder Grouard and some other friends called with some food, but they were not admitted, the food being passed in to me by a murderer.
On November 14th I was called before the governor's aide de camp, who said, "I suppose you have heard the decision of the governor and his council?" I told him no. He then said, "They have decided that you must leave the protectorate by the first vessel sailing from port, or you will be detained until you are willing to comply with that decision." I asked if they intended to send me away without a fair trial. He said yes; that the governor had it in his power to send out anyone that raised a disturbance in the country. I asked him to show that I had raised a disturbance. He said, "It does not need proof, for the Mormon missionaries have caused the government a great deal of trouble, and the decision is that you must go by the first vessel leaving port, or remain in prison till you agree to do so." With this, I was satisfied that there was no redress for the wrong that was being done me.
I was then marched back to the cell, where I received a letter from W. H. Kelly, the American consul. It read as follows:
"CONSULATE OF THE UNITED STATES, TAHITI,November 14, 1851.
"Mr. James Brown:
"DEAR SIR:—Having been informed, through the governor of the protectorate, that you are a state prisoner in Papeete, charged with the crime of rebellion and attempting to subvert the laws of the protectorate established on the island of Anaa, I am bound to furnish the honorable secretary of state of the United States with all charges and punishments to which the citizens of the United States may render themselves amenable, under the laws of the countries in which they may reside.
"You will therefore oblige me by furnishing me with an unbiased and clear statement of the facts connected with your arrest and imprisonment. I do not wish to know what has been told to you, or of what you have heard from others, but simply the truth of the whole transaction.
"This letter will be forwarded to his excellency, Governor Bonard, who will, through the proper channel, have it forwarded to you.
"I remain, sir, your obedient servant,
"W. H. KELLY,
"United States Consul."
Elder B. F. Grouard kindly came down and wrote my reply to Mr. Kelly. This was on November 15th. The same day I was called out into the yard, when a sergeant and two soldiers took me in charge and marched me along a back alley to the rear of the consul's office. Then the sergeant stepped forward and notified Mr. Kelly that they had brought their prisoner to him, and without further ceremony the officers disappeared by the same alley by which they came.
Mr. Kelly welcomed me to his office, and congratulated me on regaining my liberty. Then he told me of his visit to Governor Bonard, the conversation they had had, and about his signing the bonds for my release. He said, "Mr. Brown, the French authorities are afraid of you. They say that you are a highly educated man, and that you are capable of doing much mischief in the country. Now you have your liberty in and about my office, but you must not go off alone in any by-place, for the French are a very excitable people, and they will watch every move that you make, and would shoot you if they could find you alone in the brush or where they could do it without being detected. Now, I have got horses, and will accompany you to any place you may wish to go, to visit your friends or to settle up what business you may have to do. But you must not be caught alone, for the French fear that you could raise an army and cause much trouble. As your friends are in town, you and they had better have a consultation here in my office, and see what you can do."
Accordingly, the Elders came into the consul's office, and together with him said the best thing they thought could be done was that I should go on board the little schoonerRavai, and that they get it ready for sea as quickly as possible, so as to leave port before any other vessel did, for if I did not go the fifty thousand francs would be forfeited. The schooner was the vessel owned by the Saints of Tubuoi, and commanded by Captain B. F. Grouard; it was bound for a cruise among the Tuamotu group of islands before going to the island of Raivavai, four hundred miles southeast of Tahiti, and outside of the protectorate. It was thought that we could make the cruise intended, and then go on to Raivavai without any danger of forfeiting the pledge. Conformably with this conclusion, the vessel was got ready, and on the 17th we sailed from Papeete.
LEAVING TAHITI UNDER THE ORDER OP BANISHMENT—SUPPLY OF PROVISIONS EXHAUSTED—CAUGHT IN A CALM—SUFFERING FROM LACK OF FOOD—REACH TUBUOI—GO ASHORE UPON INVITATION OF THE QUEEN—SAIL FOR RAIVAVAI—MEET ELDER PRATT THERE—LEFT ALONE ON THE ISLAND—SAVAGE CHARACTER OF THE NATIVES—THE GOVERNOR A FRIEND—VISIT FROM HOUSE TO HOUSE—PEOPLE GENERALLY UNWILLING TO RECEIVE THE GOSPEL—COUNCIL DECIDES THAT I MUST LEAVE THE ISLAND OR BE KILLED—A TIME OF EXCITEMENT—STORM PASSES FOR AWHILE—BAPTIZE TWENTY PERSONS—NOTED CHIEF AND THE HEIRESS TO THE THRONE JOIN THE CHURCH—MORE BITTERNESS AND EXCITEMENT—TWO PARTIES OF NATIVES MEET TO ENGAGE IN BATTLE—MANAGE TO RECONCILE THEM AND PREVENT BLOODSHED—FURTHER THREATS AGAINST THE MORMONS—SOME CHURCH MEMBERS FEEL TO RETALIATE, BUT ARE RESTRAINED—PASSENGERS ARRIVE WITH FALSE AND SCANDALOUS STORIES ABOUT THE MORMONS—PERSECUTION INCREASES—THE FEW SAINTS ON THE ISLAND BECOME SORROWFUL AND DISCOURAGED—PROTESTANT MINISTERS ADVISE EXPULSION OF THE SAINTS—RENEWAL OF THE FAITH AND ZEAL OF THE CHURCH MEMBERS.
AS we were leaving the Tahitian harbor we encountered a strong headwind, and beat our way against wind and waves until our little schooner became somewhat disabled. Provisions began to be scarce, and everything seemed to be against us. Finally we changed our course, heading for Tubuoi. When we got within about eighty miles of that island, our food supply became exhausted; we had not one mouthful on board, and were in a dead calm for some time. Then a gentle breeze sprang up and wafted us to port, where we arrived on November 29th. Before this relief, however, we suffered considerably from lack of food.
I supposed that I had to remain on board the schooner until it was ready to sail for Raivavai; but when Pitamai Vehene, the queen, heard that I had been banished she came off in her own canoe and invited me to go ashore with her, saying, "This is my island, and the French have no right here. I will be responsible for all the trouble that may arise." As the brethren and general authorities of the island thought it was safe to do so, I accepted the invitation, going ashore in the queen's canoe, and remained on the island till December 8th. Then I boarded the little schooner again, and we started for Raivavai, where we landed on the 9th, and found President Pratt in good health.
On December 10th, Elder Pratt sailed away in the schooner, leaving me to take his place in presiding over the interests of the Church on the island. Brother Pratt's friends became my friends, and gave me food and shelter. There were eight Church members on the island; all the rest of the inhabitants, three hundred and eighty-three in number, opposed us, many of them being the most savage and rudest I had met—in fact, they were scarce removed from cannibalism. Some of them did not hesitate to tell of their experiences in eating human flesh, and that they had sacrificed infant children to their idols. They showed the coals before their heathen gods, where they had roasted their babes. Some of them felt proud to relate these things, saying it was in their heathenish days, before the Gospel had come to their land, but now they thought it very bad, and they had no disposition to repeat their evil deeds.
I was shown to the house of Governor Fate, who received me very kindly. He and his wife had received the Gospel on Anaa, and although he was the legal heir to the throne, as they called it, through his joining the Church he had lost much of his influence. But he was a very good man, rendering me all the assistance in his power, while I visited from house to house, trying to make the acquaintance of the people. I went to every home on the island, endeavoring to inform the people on the Gospel, but they were unwilling to give heed, and treated me with marked indifference, often passing by and looking as surly as mad bulls.
The island was not to exceed fourteen miles in circumference, its high and very rugged peaks penetrating the clouds, which nearly always were hanging over and about. The mountains were so steep as to defy all but the wild goats, of which there were some hundreds among the cragged rocks. It was said that the beginning of the existence of these animals on the island was that a sea captain had turned three or four pairs of them loose some years before, and they had increased to hundreds.
Having satisfied my curiosity by traveling over and around the island, visiting the ancient places of worship and seeing the heathen gods and places of skulls and sacrifice, I again called at every house, trying to become more friendly and sociable with the people; but the same stolid feelings still prevailed. I attended their meetings, told them my business in the land, and asked the privilege of preaching to them. Part were favorable, and part were not. I baptized a few, and that caused much excitement.
A council was called to adopt some way by which the islanders could get rid of Mormonism and the American plant, as they called me. Some proposed to fasten the "plant" on a log, and tow it out to sea, where the sharks would eat it, while others suggested burning or making a roast of me.
At last the matter was carried so far that it was decided that I must leave the island or be killed. I learned that they had just about decided on the latter course, so I hastened to go before the council to try and allay their feelings, if possible, and appease their wrath, but I found it utterly impossible to reason with them. My presence, instead of having a conciliatory effect, created the wildest confusion. I was confronted by a native called Tabate, who was a very stout, heavy set man, and who exclaimed, "I will slay you!" At that moment my friend, Governor Fate, stepped between us, and some of the more peaceably disposed took hold of Tabate, while my friends insisted that I leave the house to save bloodshed, saying that Tabate was a very desperate man, but if I left the room they thought the council could restrain him. Accordingly I withdrew with my friends. The council had a hot time of it for awhile, but finally the more consistent party prevailed, so that the matter passed over for the time being. Still, a bad feeling rankled in their bosoms, and I could hear threats that the more rabid party was going to have a fat missionary for a roast.
Although this bitterness continued with many of the people, I baptized some twenty souls, and blessed several infants. I also administered to the sick, and, as I can now remember, all were healed but one child, which died of hip disease, it being a mere skeleton when I was called.
Other councils were held to see what could be done to get rid of the "plant Mormonism, from America," before it spread over the island and became master. But the friends and relatives of those who belonged to the Church would oppose any harsh measures, saying, "Wait until our missionaries of the English church come and we hear what they say."
Now, Elder Pratt had baptized one man who was seventy-five or eighty years of age. He was one of the first born, and his feet had never been wet in salt water. His name was Tauteni (thousand), because he had slain so many people in war, and he could count skulls in his mori or place of skulls, with the best of them. He was well acquainted with the taste of human flesh; had been a great high priest of the natives in their heathenish days, and was supposed to have great influence with the spirits of men. He had a grand-daughter who was said to be the heir to the throne. This girl was brought forward by the old man for baptism. He had reared her, and her parents being willing, I baptized her. This created great excitement and another council was held, where feelings ran so high that it was very hard to conciliate our opponents. But the old man told them that it was his and her father's fault, and not the missionary's, that she was baptized. The girl, whose name was Teraa, also declared that it was by her wish and not mine that she became a member of the Church. This cooled them down a little, but occasionally local difficulties would arise, and the natives would take sides and arm themselves for war. One time I heard the shrieks of the women, and the warwhoops of and commands given among the men.
Although, one day when I was stopping at a village called Tatake, I had heard that there was going to be a battle fought, such rumors were so frequent that I did not pay much attention thereto till I heard the warwhoops and shouts. Then I jumped up, ran out, and beheld thirty to forty men coming from the upper village, Anatomu. They were armed with muskets, and were in their war costumes, dancing and going through the manoeuvres peculiar to the natives just before going into an action. At the same time another party was approaching from the inland village of Atibona. These, too, were ready, and with their drums, whistles and shrieks made quite a showing. Still there were some among them inclined to conciliation rather than war.
With my friends, I went out and plead with the two parties to be reconciled, and finally we prevailed so that both bodies of men retired without fighting, and a few of each party met and shook hands, some of both parties seeming friendly to us for a time.
For a short time after this we had comparative quiet, yet threats came about the Mormons, and there was talk of taxing us for the support of the Protestant church. Our brethren claimed rights in the school and meeting houses, but were refused these; then they threatened to burst open the houses, and came to me to get my sanction to do so; but I could not consent to being a party to such a movement, knowing that would give the enemy the pretext they wanted, in order to carry out their threats. My party was not pleased with my position, and threatened to break in the houses anyway, and assert their rights to occupancy. I told them that if they did I would disown them; that they could not be my brethren if they indulged in anything of the kind, as it was for us to be on the side of peace and defense, and not to be aggressors. Finally they said they would obey my counsel. Then things passed along more smoothly for a time.
Soon a schooner came from the island of Ruruta, with about one hundred passengers on board. They brought the alleged news that all the American Elders had left Tubuoi, and were going home. These passengers also seemed to have been well posted in all the old slanders about the Church, and with many new ones about the Elders. These slanders were industriously circulated by the new comers, who said that the people of Tubuoi were glad that the Mormons had left their land. From these stories, and the persecutions the Saints had endured on the island, the few Church members grew sorrowful and discouraged. When I went from Anatomu to Tatake, I found two of the native brethren and two sisters very sad, and as soon as we met they gave vent to their pent-up feelings, wept bitterly, and said that I had to leave the island, and they intended to follow me, no matter where I went. I told them not to fear, and tried to pacify them as best I could.
At our next appointment for a meeting there were but five out of thirty attended. This seemed strange, for there always had been a full attendance; but now everyone was sad and gloomy. The spirit of mobocracy seemed to thrive on the filthy slanders that had come by the Ruruta schooner. Meetings were called and threats made. Clouds of darkness lowered and filled the atmosphere; the spirit of death seemed to hover around, for the boisterousness of the people had given way to a sullen, murderous disposition, more to be dreaded than when there was abundance of noise and threats.
At this time two young Protestant ministers came and made three or four inflammatory speeches, telling the people that they had admitted a wolf into the fold, and if they did not get rid of him the ministers would not call again. "Drive him off, and pluck up that American plant, or it will overshadow your land, and control you," said they. Thus the wild and heathenish passion was fanned into a lively flame of renewed persecution. Yet, strange to say, when the spirit of death seemed to rest most heavily upon us, the brethren and sisters returned to me with renewed zeal, and all but two men stood firm thereafter.