MISSIONARY RULEIt is better that men should be governed by priestcraft than violence.LORD MACAULEY.The early missionaries of Tahiti played an important role in the island politics. They did not limit their work to the conversion of the heathen islanders, but took an active part in political affairs, and many of their doings in that direction were not in accord with the teachings of the gospel. The first missionaries sent to Tahiti from England reached the island in theDuff, March, 1797. They received information of the island politics from two Swedish sailors, Andrew Lind, of the shipMatilda, which had been wrecked in the South Sea in 1792, and Peter Haggerstein, who deserted from theDaedalusin February, 1793. Both of these men were adventurers of the type that has infested the South Seas for more than a century. They became well-known characters in the history of the island, sometimes assisting the missionaries, and sometimes annoying them. In July, 1797, Peter accompanied one of the missionaries as a guide and interpreter, on a circuit round the island, to make a sort of census, as a starting-point for the missionary work. They began with Papenoo, July 11th, and as they walked, Peter boasted of his exploits. His stories were so much in conflict with facts that they rather misled than aided the missionaries in search of island affairs. Temarii, the chief of Papara, had visited the missionaries at Matavai. The missionaries gave the following account of him:May 7, 1797, visited by the chief priest from Papara, Temarre. He was dressed in a wrapper of Otaheitian cloth, and over it an officer's coat doubled around him. At his first approach he appeared timid, and was invited in. He was just about seated when the cuckoo clock struck and filled him with astonishment and terror. Old Pyetea had brought the bird some breadfruit, observing it must be starved if we never fed it. At breakfast we invited Temarii to our repast, but he first held out his hand with a bit of plantain and looked very solemn, which, one of the natives said, was an offering to Eatooa (Tahitian divinity) and we must receive it. When we had taken it out of his hand and laid it under the table, he sat down and made a hearty breakfast. Brother Cover read the translated address to all these respected guests, the natives listening with attention, and particularly the priest, who seemed to drink in every word, but appeared displeased when urged to cast away their false gods, and on hearing the names of Jehovah and Jesus he would turn and whisper. Two days afterwards, Temarii came again to the mission house and this time with the young Otoo, Pomare H., and his first wife Tetuanui.Here again is the account of the visit by the missionaries:May 9th, Temarre accompanied the king and queen and staid to dine with us. He is, we find, of the royal race and son of the famed Oberea. He is the first chief of the island after Pomarre, by whom he has been subdued, and now lives in friendship with him and has adopted his son. He is also high in esteem as a priest.In July of the same year the missionaries visited Temarii at Papara on their way around the island. They found the chief under the influence of Kava, but were feasted the next day on Temarii's feast pig. Not only was Temarii the most powerful chief of the island, but Pomare had become, by his son's accession, a chief of the second order. He depended greatly on the favor of his son, the young Tu, who was, in 1797, supposed to be at least fifteen and perhaps seventeen years of age, and who had been adopted by Temarii, his cousin, who was about ten years older than he. Adoption was rather stronger in the South Seas than the tie of natural parentage. Between his natural father, Pomare, and his adopted father, Temarii, the young Tu preferred the latter, and sooner or later every one knew that Temarii would help Tu to emancipate himself and drive Pomare from the island.TAHITIAN BAMBOO HOUSETAHITIAN BAMBOO HOUSETheDuffsailed for England August 14, 1797, leaving the missionaries to the mercies of rival factions, and they soon ascertained that Pomare and Tu were on anything but friendly terms. The missionaries had faith in Pomare, who chose one of them by the name of Cover as a brother. Temarii chose another by the name of Main. These two missionaries went to Papara August 15th, at the suggestion of the influential native priest, Manne Manne, to remonstrate against a human sacrifice which was to be made at the Marae Tooarai. On account of a murder recently committed, the missionaries found the chief and people greatly excited, and fled as quickly as possible.In the month of March the missionaries found themselves in a critical condition when the shipNautilusappeared and two of her crew deserted. The deserters went to Pare and were sheltered there. The captain of theNautilusat once set to work to recover them. Four of the missionaries proceeded to Pare to see Tu, Pomare and Temarii and informed them that a refusal to return the men would be regarded as exhibiting an evil intention against the missionaries. They found Tu and Temarii at Pare, but went to get Pomare to join them, when they were suddenly attacked and stripped by some thirty natives, who took their clothes and treated them rather roughly, but at last released them. They went to Pomare's house and were kindly received. Pomare returned with them to Tu, and insisted on the punishment of the offenders and the delivery of the deserters. Two were executed, and the district of Pare took up arms to avenge them. Tu joined his father and suppressed the riot, so that the missionaries' clothes cost the natives fifteen lives before order was restored. This incident made the missionaries very unpopular and they had to depend more than ever on Pomare for protection.On August 24th, two whaling vessels, theCornwallandSally, of London, anchored in Matavai Bay, and most of the principal chiefs went on board. On the 30th, while the missionaries were at dinner, Pomare came in great haste, and told them that a man had been blown up with gunpowder at the Council house in Pare, and requested them to hasten to the place and render assistance. When they arrived they found that the injured man was Temarii. Here is the account of the affair by the missionaries:At our arrival we were led to the bed of Temaree called also Orepiah, and beheld such a spectacle as we had never before seen. Brother Broomhall began immediately to apply what he had prepared with a camel's-hair brush over most parts of the body. He was apparently more passive under the operation than we could conceive a man in his situation would be capable of. The night drawing on, we took leave of him by saying we would return next morning with a fresh preparation. On the following morning we were struck with much surprise at the appearance of the patient He was literally daubed with something like a thick white paste. Upon inquiry we found it to be the scrapings of yams. Both the chief and his wife seemed highly offended at Brother Broomhall's application the preceding evening, and they would not permit him to do anything more for him, as he had felt so much pain from what he had applied. It was said that there was a curse put into the medicine by our God.It must be remembered that the Tahitian chiefs were also priests and not infrequently acted as physicians. The dissatisfaction of Temarii with the treatment of his case by the missionaries had therefore to be considered as a most unfortunate affair. Under these conditions the missionaries were apprehensive of increasing hostilities. The suspicion on part of the superstitious natives that the missionaries had been sent by Pomare to curse Temarii and cause his death was not only a natural but a reasonable one to the chief as well as his subjects. Pomare was quite capable of such conduct and as far as the natives knew, the missionaries were Pomare's friends and supporters. The accident which gave rise to this unfortunate occurrence was due to the English gunpowder and it was fortunate that the missionaries had nothing to do with furnishing it. The explosion occurred while Temarii was testing the quality of powder which he obtained from the whalersCornwallandSally.A pistol was loaded and unthinkingly fired in the midst of a number of people, over the whole quantity (five pounds) of powder received. A spark of fire dropped from the pistol upon the powder that lay on the ground, and in a moment it blew up. The natives did not feel themselves hurt at first, but when the smoke was somewhat dispersed, observing their skin fouled with powder, they began to rub their arms, and found the skin peeling off under their fingers. Terrified at this, they instantly ran to a river near at hand and plunged themselves in.Temarii lingered in great suffering till September 8th, but the missionaries did not dare to visit him again for fear of violence on the part of the indignant natives. The whole body of chiefs was present and looked on in consternation while Temarii died. The chief's remains were carried, in the usual state, round the island to all his districts and duly mourned; and in the regular course prescribed by the island ceremonial, his head was secretly hidden in the cave at Papara. These demonstrations served to spread the news of the calamity, for which the missionaries received the exclusive blame. The political complications which followed induced Pomare to seek safety in flight to the Paumotu Islands, leaving his wife to face the storm. The chiefess was not idle after her husband's cowardly flight. On the 29th of November she compromised with Tu by ceding to him the authority he wanted, and obtained from him a pledge assuring her safety. This guaranty was the life of the high priest, old Manne Manne, Tu's best friend. He was murdered by Tetuanui's people on his way from Matavai to Pare. The chiefess was in the missionaries' house when this news arrived. She had a cartridge-box around her waist and a musket near at hand. She shook hands in a friendly manner with the Swede, saying unto him, "It is all over," meaning the war, and immediately returned to her home. Pomare gained nothing by these dissensions, for he had nothing to gain, but had to sacrifice a part of his possessions. The only winner in this tragic game was the worst and most bloodthirsty of all, Tu, the first Christian king. It must be remarked that this king was the creation of the English, and that he was used as a tool in the hands of the missionaries. The Europeans came, and not only upset all the moral ideas of the natives, but also their whole political system. Before European influence made itself felt in Tahiti, whenever a chief became intolerably arrogant or dangerous, the other chiefs united to overthrow him. All the wars that are remembered in island traditions were caused by the overweening pride, violence or abnormal ambition of the great chiefs of districts, and always ended in correcting existing evils and in restoring the balance of power.The English came just at the time when one of these revolutions was in progress. The whole island had united to punish the chiefess of Papara for outrageous disregard of the island courtesies which took the place of international law between great chiefs. Purea had taken away the symbol of sovereignty she had assumed for her son, and had given it for safe-keeping to the chief of Paea. The natives and chiefs had recognized the chief of Pare, Arue, as entitled to wear the Maro-ura, which Purea had denied him by insulting his wife. Then the chief of Paea had tried to imitate Purea and assert supreme authority, only to be in his turn defeated and killed.TOMB OF THE LAST KING OF TAHITITOMB OF THE LAST KING OF TAHITI, POMARE V.Probably Tu would never have attempted a similar course if the English had not insisted on recognizing and treating him as king of the whole island. He was one of the weakest of the chiefs and enjoyed little if any reputation as a military power. The other chiefs would have easily kept him in his proper place if the English had not constantly supported him and restored him to power when he was vanquished. English interference and the assistance of the missionaries prolonged his ambition and caused the constant revolutions which gave no chance for the people to recover from the losses. Pomare was a shrewd politician and with the assistance of English guns finally gained control over the whole island, crushing tribal rule, the safeguard of the people under his despotic rule. All visitors to the island became aware how desperately the unfortunate people struggled against the English policy of creating and supporting a tyranny. The brutality and violence of Tu made him equally hated by his own people of Pare and by the Teva districts. Of these facts the missionaries had full knowledge, as is evident from their numerous correspondents, nevertheless, they assisted him in carrying out his plans to gain control over the entire island. They supplied him freely with firearms and ammunition. To preserve peace the missionaries did some very curious things which suggest, as they hinted, that they were glad to see the natives fighting together, as is evident from one of their daily records:August 20, 1800.—We hear great preparations are making, whether for war or peace is to be determined in a short time, by some heathenish divination. If it should prove for war, those who are eager for blood seem determined to glut themselves, we rejoice that the Lord of Hosts is the God of the heathen as well as the Captain of the Armies of Israel; and while the potsherds of the earth are dashing themselves to pieces one against the other, they are fulfilling his determinate counsels and foreknowledge.In the month of June Pomare instituted a wholesale massacre to subject the entire island to his rule, and by brutal force gained the object of his ambition. In 1808 the political situation was such that the missionaries found it necessary for their safety to leave the island, and fled with Pomare, November 12th, to the island of Moorea. Pomare's cruelties and atrocities practiced upon the natives during his tyrannical rule are well described in a pen-picture drawn by Moerenhout:After having massacred all whom they had surprised (in Attahura), after having burned the houses, they went on to Papara, where Tati, who is still living (1837), was chief; but fortunately a man who had escaped from the carnage of Punaauia came to warn the inhabitants of Papara, so that they had time, not to unite in defense, but to fly. Nevertheless, in that infernal night and the day following a great number of persons perished, especially old men, women and children; and among the victims were the widow and children of Aripaia (Ariifaataia) Amo's son, who, surprised the next evening near Taiarahu, were pitilessly massacred with all their attendants. Tati and some of his warriors succeeded in reaching a fort called Papeharoro, at Mairepehe; but they were too few to maintain themseives there, and were forced to take refuge in the most inaccessible parts of the high mountains, from whence this chief succeeded in getting to a canoe which some of his faithful followers provided for him, and kept in readiness on the shore, at the peril of their lives. With him were his brother and his young son, whom he had himself carried in his arms during all this time of fatigue and dangers.Opuhara became chief of Papara, and soon afterward chief of the island, and remained the chief personage of Tahiti during the next seven years. Ellis, the historian of the missionaries, described him as an intelligent and interesting man.At Moorea, Pomare's friends were Paumotuans, Boraborans, Raiateans, missionaries, and outcasts. Even these at last abandoned him. The missionary journal shows that they had long regarded their work as a failure, and after identifying themselves with Pomare, in spite of emphatic warnings, no other result was possible. So the missionaries, leaving only Mr. Nott at Moorea, sailed for Australia, not daring to accept the proffered protection of the Tahiti chiefs, because they could not separate themselves, in the minds of the common people, from Pomare and his interests. At Moorea, Pomare urged the visiting chiefs to become Christians. On the 18th of July, 1812, he announced his own decision to the missionaries, and shortly afterwards, on invitation from his old district of Pare Arue, he returned to Tahiti, where he was permitted to remain for two years, as an avowed Christian, unmolested by his old enemies. He took up his residence at Pare Arue as a Christian chief, August 13, 1812, and kept up a correspondence with the missionaries at Moorea.The missionaries returned and were more successful in Christianizing the people. On the 17th of February, 1813, Pomare wrote: "Matavai has been delivered up to me. When I am perfectly assured of the sincerity of this surrender I will write to you another letter." The missionaries made a tour of the island; many conversions took place; in Moorea several idols were publicly burned; there could be no doubt that the Christians were pursuing an active course, and that their success would bring back the authority of Pomare over the whole island; but neither Opuhara nor Tati interfered, and the peace remained. Yet, after waiting two years at Pare, vainly expecting the restoration of his government, and endeavoring to recover his authority in his hereditary districts, Pomare returned to Moorea in the autumn of 1814, accompanied by a large train of adherents and dependents, all professing Christianity. At the same time the Christian converts in Tahiti became an organization known as the Bure Atua, and every one could see that Pomare was making use of them, and of his wife's resources, to begin a new effort to recover by force his authority in the island. War was inevitable, and Pomare, with his Christian followers and missionaries, could choose the time and place.Pomare himself was not a soldier, nor had he anything of a soldierly spirit. He left active campaigning to his wives, who were less likely to rouse the old enmity. His two wives, Terite and Pomare vehine, came over to Pare Arue May, 1815, with a large party of Christians, and urged their plans for the overthrow of the native chiefs. The chiefs had no other alternative than to get rid of them, and fixed the night of July 7th for the combined attack. Opuhara led the forces, and it is said that he had given the two queens timely warning to effect their escape. For his delay some of the other chiefs charged him with treachery. He replied that he wished no harm to the two women or their people; that his enemies were the Parionuu; and he marched directly into Pare Arue, and subdued it once more.TAHITIAN WOMENTAHITIAN WOMEN IN ANCIENT NATIVE DRESSWhile Pomare and the missionaries grew stronger, and, as Ellis expressed it, "became convinced that the time was not very remote when their faith and principles must rise preeminent above the power and influence" of the native chiefs, the chiefs themselves exhibited vacillation. Pomare returned, with all his following, apparently armed and prepared for war. The native converts were trained to the use of firearms and the whole missionary interest became, for the moment, actively militant. The native chiefs remained passive. Under the appearance of religious services, Pomare and the missionaries kept their adherents under arms and prepared them for any hostilities that might arise.With his army numbering eight hundred, two war canoes, one manned with musketeers, the other with a swivel gun in the stern, commanded by a white man, Pomare, on November 11th, took possession at or near the village of Punaauia, near Papara, with pickets far in advance. Opuhara hastily summoned his men in the famous battle of Fei-pi (the ripe plantains). The field of battle was among the foothills near the coast. Opuhara's warriors made a valiant attack and pierced the front ranks of the enemy till it reached the spot where one of the queens, Pomare vehine, and the chief warriors stood. There one of the native converts leveled his gun at Opuhara, fired, the chief fell, and in a very short time expired. The leader of the native forces was killed by one of his own people who had cast his lot with Pomare and the missionaries.This war was brought on to force the natives to Pomare's rule, and not for the purpose of removing obstacles to the Christianization of the islanders, as the chiefs were not opposed to the peaceable dissemination of the teachings of the gospel. It was a political and not a religious war, and in this political endeavor the missionaries and their converts took the leading part. The missionaries evidently forgot the legitimate object of their mission and unmercifully slaughtered the natives who took up arms to defend their rights. The Christians on Pomare's side were fighting for supremacy, unmindful of the teachings of the sacred Scriptures.For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment St. James ii: 13.When Opuhara fell, his men lost courage, retreated, and were not pursued. The death of Opuhara was deeply regretted by Tati, his near relative and successor in the government of the district. In the ranks of his followers it was firmly believed Opuhara, few as his forces were, would have vanquished the enemy, had not the native missionaries been taught to shoot as they were taught to pray, and been supplied with guns along with Bibles. With the death of Opuhara the last hope of the natives was dissipated and submission to Pomare's rule became a stern reality. Neither the missionaries nor the natives had any idea of allowing Pomare to recede into his old ways. They made him refrain from massacre or revenge after the battle of Fei-pi. Tati, the chief of Papara, maintained peace from that time by his wise rule in that part of the island. He began by the usual island custom of binding Pomare to him by the strongest possible ties. The rapid extinction of chiefly families in Tahiti had left the head chief of Moorea heir to most of the distinguished names and properties in both islands. Marama, the head chief of Moorea, had only one heir, a daughter, a relative of Pomare. This great heiress, almost the last remnant of the three or four sacred families of the two islands, was given by Pomare in marriage to Tati's son, immediately after Tati himself was restored to his rights as head chief of the Tevas. In doing so he claimed for his own the first child that Marama (the bride) should have and made at the same time a compact that the children from the marriage should marry into the Pomare family. These conditions were made to render himself more influential with the most refractory of the conquered tribes. Pomare II. died December 7, 1821, leaving a daughter, Aimata, and a son, Pomare III., a child in arms. Aimata was never regarded with favor by Pomare, her father, who was frank in saying that she was not his child; so the infant son was made heir to the throne. Moerenhout made the statement that Pomare, on his deathbed, expressed the wish that Tati should take the reins of the government in his hands, but that the missionaries and other chiefs were afraid to trust Tati, and preferred to take the charge of the infant king on themselves. The missionaries in due time went through the formal ceremony of crowning the infant, April 22, 1824, at Papara, and then took him to their school, the South Sea Academy, which was established in March, 1824, in the island of Moorea at Papetoai. There he was taught to read and write, and educated in English, which became his language, until he was seven years old, when he fell ill, and was taken over to his mother at Pare, where he died January 11, 1827. During the reign of the infant king, Mata, a friend of the family, managed the affairs of state and became the guardian of Aimata, as the Queen, Pomare IV., was always called by the natives. Aimata was married at the age of nine years. She led an unhappy life, domestic, political, private and public, until at last the missionaries, English and French, fought so violently for control of her and the island that she was actually driven away.Among other laws which were supposed to have been passed through the influence of the English missionaries, to prevent strangers from obtaining influence in the island, was one dated March 1, 1833, forbidding strangers, under any pretext, from marrying in Tahiti or Moorea. Ariitaimai, of noble birth, the historian of Tahiti, was not inclined to marry a native chief, a decision which met the approval of Marama, her mother. She finally consented to become the wife of Mr. Salmon, an Englishman, who was held in high esteem and consideration in the island; and Aimata suspended the law in order to enable her friend to be married to the man of her choice. The missionaries virtually ruled the island for forty years.
MISSIONARY RULEIt is better that men should be governed by priestcraft than violence.LORD MACAULEY.The early missionaries of Tahiti played an important role in the island politics. They did not limit their work to the conversion of the heathen islanders, but took an active part in political affairs, and many of their doings in that direction were not in accord with the teachings of the gospel. The first missionaries sent to Tahiti from England reached the island in theDuff, March, 1797. They received information of the island politics from two Swedish sailors, Andrew Lind, of the shipMatilda, which had been wrecked in the South Sea in 1792, and Peter Haggerstein, who deserted from theDaedalusin February, 1793. Both of these men were adventurers of the type that has infested the South Seas for more than a century. They became well-known characters in the history of the island, sometimes assisting the missionaries, and sometimes annoying them. In July, 1797, Peter accompanied one of the missionaries as a guide and interpreter, on a circuit round the island, to make a sort of census, as a starting-point for the missionary work. They began with Papenoo, July 11th, and as they walked, Peter boasted of his exploits. His stories were so much in conflict with facts that they rather misled than aided the missionaries in search of island affairs. Temarii, the chief of Papara, had visited the missionaries at Matavai. The missionaries gave the following account of him:May 7, 1797, visited by the chief priest from Papara, Temarre. He was dressed in a wrapper of Otaheitian cloth, and over it an officer's coat doubled around him. At his first approach he appeared timid, and was invited in. He was just about seated when the cuckoo clock struck and filled him with astonishment and terror. Old Pyetea had brought the bird some breadfruit, observing it must be starved if we never fed it. At breakfast we invited Temarii to our repast, but he first held out his hand with a bit of plantain and looked very solemn, which, one of the natives said, was an offering to Eatooa (Tahitian divinity) and we must receive it. When we had taken it out of his hand and laid it under the table, he sat down and made a hearty breakfast. Brother Cover read the translated address to all these respected guests, the natives listening with attention, and particularly the priest, who seemed to drink in every word, but appeared displeased when urged to cast away their false gods, and on hearing the names of Jehovah and Jesus he would turn and whisper. Two days afterwards, Temarii came again to the mission house and this time with the young Otoo, Pomare H., and his first wife Tetuanui.Here again is the account of the visit by the missionaries:May 9th, Temarre accompanied the king and queen and staid to dine with us. He is, we find, of the royal race and son of the famed Oberea. He is the first chief of the island after Pomarre, by whom he has been subdued, and now lives in friendship with him and has adopted his son. He is also high in esteem as a priest.In July of the same year the missionaries visited Temarii at Papara on their way around the island. They found the chief under the influence of Kava, but were feasted the next day on Temarii's feast pig. Not only was Temarii the most powerful chief of the island, but Pomare had become, by his son's accession, a chief of the second order. He depended greatly on the favor of his son, the young Tu, who was, in 1797, supposed to be at least fifteen and perhaps seventeen years of age, and who had been adopted by Temarii, his cousin, who was about ten years older than he. Adoption was rather stronger in the South Seas than the tie of natural parentage. Between his natural father, Pomare, and his adopted father, Temarii, the young Tu preferred the latter, and sooner or later every one knew that Temarii would help Tu to emancipate himself and drive Pomare from the island.TAHITIAN BAMBOO HOUSETAHITIAN BAMBOO HOUSETheDuffsailed for England August 14, 1797, leaving the missionaries to the mercies of rival factions, and they soon ascertained that Pomare and Tu were on anything but friendly terms. The missionaries had faith in Pomare, who chose one of them by the name of Cover as a brother. Temarii chose another by the name of Main. These two missionaries went to Papara August 15th, at the suggestion of the influential native priest, Manne Manne, to remonstrate against a human sacrifice which was to be made at the Marae Tooarai. On account of a murder recently committed, the missionaries found the chief and people greatly excited, and fled as quickly as possible.In the month of March the missionaries found themselves in a critical condition when the shipNautilusappeared and two of her crew deserted. The deserters went to Pare and were sheltered there. The captain of theNautilusat once set to work to recover them. Four of the missionaries proceeded to Pare to see Tu, Pomare and Temarii and informed them that a refusal to return the men would be regarded as exhibiting an evil intention against the missionaries. They found Tu and Temarii at Pare, but went to get Pomare to join them, when they were suddenly attacked and stripped by some thirty natives, who took their clothes and treated them rather roughly, but at last released them. They went to Pomare's house and were kindly received. Pomare returned with them to Tu, and insisted on the punishment of the offenders and the delivery of the deserters. Two were executed, and the district of Pare took up arms to avenge them. Tu joined his father and suppressed the riot, so that the missionaries' clothes cost the natives fifteen lives before order was restored. This incident made the missionaries very unpopular and they had to depend more than ever on Pomare for protection.On August 24th, two whaling vessels, theCornwallandSally, of London, anchored in Matavai Bay, and most of the principal chiefs went on board. On the 30th, while the missionaries were at dinner, Pomare came in great haste, and told them that a man had been blown up with gunpowder at the Council house in Pare, and requested them to hasten to the place and render assistance. When they arrived they found that the injured man was Temarii. Here is the account of the affair by the missionaries:At our arrival we were led to the bed of Temaree called also Orepiah, and beheld such a spectacle as we had never before seen. Brother Broomhall began immediately to apply what he had prepared with a camel's-hair brush over most parts of the body. He was apparently more passive under the operation than we could conceive a man in his situation would be capable of. The night drawing on, we took leave of him by saying we would return next morning with a fresh preparation. On the following morning we were struck with much surprise at the appearance of the patient He was literally daubed with something like a thick white paste. Upon inquiry we found it to be the scrapings of yams. Both the chief and his wife seemed highly offended at Brother Broomhall's application the preceding evening, and they would not permit him to do anything more for him, as he had felt so much pain from what he had applied. It was said that there was a curse put into the medicine by our God.It must be remembered that the Tahitian chiefs were also priests and not infrequently acted as physicians. The dissatisfaction of Temarii with the treatment of his case by the missionaries had therefore to be considered as a most unfortunate affair. Under these conditions the missionaries were apprehensive of increasing hostilities. The suspicion on part of the superstitious natives that the missionaries had been sent by Pomare to curse Temarii and cause his death was not only a natural but a reasonable one to the chief as well as his subjects. Pomare was quite capable of such conduct and as far as the natives knew, the missionaries were Pomare's friends and supporters. The accident which gave rise to this unfortunate occurrence was due to the English gunpowder and it was fortunate that the missionaries had nothing to do with furnishing it. The explosion occurred while Temarii was testing the quality of powder which he obtained from the whalersCornwallandSally.A pistol was loaded and unthinkingly fired in the midst of a number of people, over the whole quantity (five pounds) of powder received. A spark of fire dropped from the pistol upon the powder that lay on the ground, and in a moment it blew up. The natives did not feel themselves hurt at first, but when the smoke was somewhat dispersed, observing their skin fouled with powder, they began to rub their arms, and found the skin peeling off under their fingers. Terrified at this, they instantly ran to a river near at hand and plunged themselves in.Temarii lingered in great suffering till September 8th, but the missionaries did not dare to visit him again for fear of violence on the part of the indignant natives. The whole body of chiefs was present and looked on in consternation while Temarii died. The chief's remains were carried, in the usual state, round the island to all his districts and duly mourned; and in the regular course prescribed by the island ceremonial, his head was secretly hidden in the cave at Papara. These demonstrations served to spread the news of the calamity, for which the missionaries received the exclusive blame. The political complications which followed induced Pomare to seek safety in flight to the Paumotu Islands, leaving his wife to face the storm. The chiefess was not idle after her husband's cowardly flight. On the 29th of November she compromised with Tu by ceding to him the authority he wanted, and obtained from him a pledge assuring her safety. This guaranty was the life of the high priest, old Manne Manne, Tu's best friend. He was murdered by Tetuanui's people on his way from Matavai to Pare. The chiefess was in the missionaries' house when this news arrived. She had a cartridge-box around her waist and a musket near at hand. She shook hands in a friendly manner with the Swede, saying unto him, "It is all over," meaning the war, and immediately returned to her home. Pomare gained nothing by these dissensions, for he had nothing to gain, but had to sacrifice a part of his possessions. The only winner in this tragic game was the worst and most bloodthirsty of all, Tu, the first Christian king. It must be remarked that this king was the creation of the English, and that he was used as a tool in the hands of the missionaries. The Europeans came, and not only upset all the moral ideas of the natives, but also their whole political system. Before European influence made itself felt in Tahiti, whenever a chief became intolerably arrogant or dangerous, the other chiefs united to overthrow him. All the wars that are remembered in island traditions were caused by the overweening pride, violence or abnormal ambition of the great chiefs of districts, and always ended in correcting existing evils and in restoring the balance of power.The English came just at the time when one of these revolutions was in progress. The whole island had united to punish the chiefess of Papara for outrageous disregard of the island courtesies which took the place of international law between great chiefs. Purea had taken away the symbol of sovereignty she had assumed for her son, and had given it for safe-keeping to the chief of Paea. The natives and chiefs had recognized the chief of Pare, Arue, as entitled to wear the Maro-ura, which Purea had denied him by insulting his wife. Then the chief of Paea had tried to imitate Purea and assert supreme authority, only to be in his turn defeated and killed.TOMB OF THE LAST KING OF TAHITITOMB OF THE LAST KING OF TAHITI, POMARE V.Probably Tu would never have attempted a similar course if the English had not insisted on recognizing and treating him as king of the whole island. He was one of the weakest of the chiefs and enjoyed little if any reputation as a military power. The other chiefs would have easily kept him in his proper place if the English had not constantly supported him and restored him to power when he was vanquished. English interference and the assistance of the missionaries prolonged his ambition and caused the constant revolutions which gave no chance for the people to recover from the losses. Pomare was a shrewd politician and with the assistance of English guns finally gained control over the whole island, crushing tribal rule, the safeguard of the people under his despotic rule. All visitors to the island became aware how desperately the unfortunate people struggled against the English policy of creating and supporting a tyranny. The brutality and violence of Tu made him equally hated by his own people of Pare and by the Teva districts. Of these facts the missionaries had full knowledge, as is evident from their numerous correspondents, nevertheless, they assisted him in carrying out his plans to gain control over the entire island. They supplied him freely with firearms and ammunition. To preserve peace the missionaries did some very curious things which suggest, as they hinted, that they were glad to see the natives fighting together, as is evident from one of their daily records:August 20, 1800.—We hear great preparations are making, whether for war or peace is to be determined in a short time, by some heathenish divination. If it should prove for war, those who are eager for blood seem determined to glut themselves, we rejoice that the Lord of Hosts is the God of the heathen as well as the Captain of the Armies of Israel; and while the potsherds of the earth are dashing themselves to pieces one against the other, they are fulfilling his determinate counsels and foreknowledge.In the month of June Pomare instituted a wholesale massacre to subject the entire island to his rule, and by brutal force gained the object of his ambition. In 1808 the political situation was such that the missionaries found it necessary for their safety to leave the island, and fled with Pomare, November 12th, to the island of Moorea. Pomare's cruelties and atrocities practiced upon the natives during his tyrannical rule are well described in a pen-picture drawn by Moerenhout:After having massacred all whom they had surprised (in Attahura), after having burned the houses, they went on to Papara, where Tati, who is still living (1837), was chief; but fortunately a man who had escaped from the carnage of Punaauia came to warn the inhabitants of Papara, so that they had time, not to unite in defense, but to fly. Nevertheless, in that infernal night and the day following a great number of persons perished, especially old men, women and children; and among the victims were the widow and children of Aripaia (Ariifaataia) Amo's son, who, surprised the next evening near Taiarahu, were pitilessly massacred with all their attendants. Tati and some of his warriors succeeded in reaching a fort called Papeharoro, at Mairepehe; but they were too few to maintain themseives there, and were forced to take refuge in the most inaccessible parts of the high mountains, from whence this chief succeeded in getting to a canoe which some of his faithful followers provided for him, and kept in readiness on the shore, at the peril of their lives. With him were his brother and his young son, whom he had himself carried in his arms during all this time of fatigue and dangers.Opuhara became chief of Papara, and soon afterward chief of the island, and remained the chief personage of Tahiti during the next seven years. Ellis, the historian of the missionaries, described him as an intelligent and interesting man.At Moorea, Pomare's friends were Paumotuans, Boraborans, Raiateans, missionaries, and outcasts. Even these at last abandoned him. The missionary journal shows that they had long regarded their work as a failure, and after identifying themselves with Pomare, in spite of emphatic warnings, no other result was possible. So the missionaries, leaving only Mr. Nott at Moorea, sailed for Australia, not daring to accept the proffered protection of the Tahiti chiefs, because they could not separate themselves, in the minds of the common people, from Pomare and his interests. At Moorea, Pomare urged the visiting chiefs to become Christians. On the 18th of July, 1812, he announced his own decision to the missionaries, and shortly afterwards, on invitation from his old district of Pare Arue, he returned to Tahiti, where he was permitted to remain for two years, as an avowed Christian, unmolested by his old enemies. He took up his residence at Pare Arue as a Christian chief, August 13, 1812, and kept up a correspondence with the missionaries at Moorea.The missionaries returned and were more successful in Christianizing the people. On the 17th of February, 1813, Pomare wrote: "Matavai has been delivered up to me. When I am perfectly assured of the sincerity of this surrender I will write to you another letter." The missionaries made a tour of the island; many conversions took place; in Moorea several idols were publicly burned; there could be no doubt that the Christians were pursuing an active course, and that their success would bring back the authority of Pomare over the whole island; but neither Opuhara nor Tati interfered, and the peace remained. Yet, after waiting two years at Pare, vainly expecting the restoration of his government, and endeavoring to recover his authority in his hereditary districts, Pomare returned to Moorea in the autumn of 1814, accompanied by a large train of adherents and dependents, all professing Christianity. At the same time the Christian converts in Tahiti became an organization known as the Bure Atua, and every one could see that Pomare was making use of them, and of his wife's resources, to begin a new effort to recover by force his authority in the island. War was inevitable, and Pomare, with his Christian followers and missionaries, could choose the time and place.Pomare himself was not a soldier, nor had he anything of a soldierly spirit. He left active campaigning to his wives, who were less likely to rouse the old enmity. His two wives, Terite and Pomare vehine, came over to Pare Arue May, 1815, with a large party of Christians, and urged their plans for the overthrow of the native chiefs. The chiefs had no other alternative than to get rid of them, and fixed the night of July 7th for the combined attack. Opuhara led the forces, and it is said that he had given the two queens timely warning to effect their escape. For his delay some of the other chiefs charged him with treachery. He replied that he wished no harm to the two women or their people; that his enemies were the Parionuu; and he marched directly into Pare Arue, and subdued it once more.TAHITIAN WOMENTAHITIAN WOMEN IN ANCIENT NATIVE DRESSWhile Pomare and the missionaries grew stronger, and, as Ellis expressed it, "became convinced that the time was not very remote when their faith and principles must rise preeminent above the power and influence" of the native chiefs, the chiefs themselves exhibited vacillation. Pomare returned, with all his following, apparently armed and prepared for war. The native converts were trained to the use of firearms and the whole missionary interest became, for the moment, actively militant. The native chiefs remained passive. Under the appearance of religious services, Pomare and the missionaries kept their adherents under arms and prepared them for any hostilities that might arise.With his army numbering eight hundred, two war canoes, one manned with musketeers, the other with a swivel gun in the stern, commanded by a white man, Pomare, on November 11th, took possession at or near the village of Punaauia, near Papara, with pickets far in advance. Opuhara hastily summoned his men in the famous battle of Fei-pi (the ripe plantains). The field of battle was among the foothills near the coast. Opuhara's warriors made a valiant attack and pierced the front ranks of the enemy till it reached the spot where one of the queens, Pomare vehine, and the chief warriors stood. There one of the native converts leveled his gun at Opuhara, fired, the chief fell, and in a very short time expired. The leader of the native forces was killed by one of his own people who had cast his lot with Pomare and the missionaries.This war was brought on to force the natives to Pomare's rule, and not for the purpose of removing obstacles to the Christianization of the islanders, as the chiefs were not opposed to the peaceable dissemination of the teachings of the gospel. It was a political and not a religious war, and in this political endeavor the missionaries and their converts took the leading part. The missionaries evidently forgot the legitimate object of their mission and unmercifully slaughtered the natives who took up arms to defend their rights. The Christians on Pomare's side were fighting for supremacy, unmindful of the teachings of the sacred Scriptures.For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment St. James ii: 13.When Opuhara fell, his men lost courage, retreated, and were not pursued. The death of Opuhara was deeply regretted by Tati, his near relative and successor in the government of the district. In the ranks of his followers it was firmly believed Opuhara, few as his forces were, would have vanquished the enemy, had not the native missionaries been taught to shoot as they were taught to pray, and been supplied with guns along with Bibles. With the death of Opuhara the last hope of the natives was dissipated and submission to Pomare's rule became a stern reality. Neither the missionaries nor the natives had any idea of allowing Pomare to recede into his old ways. They made him refrain from massacre or revenge after the battle of Fei-pi. Tati, the chief of Papara, maintained peace from that time by his wise rule in that part of the island. He began by the usual island custom of binding Pomare to him by the strongest possible ties. The rapid extinction of chiefly families in Tahiti had left the head chief of Moorea heir to most of the distinguished names and properties in both islands. Marama, the head chief of Moorea, had only one heir, a daughter, a relative of Pomare. This great heiress, almost the last remnant of the three or four sacred families of the two islands, was given by Pomare in marriage to Tati's son, immediately after Tati himself was restored to his rights as head chief of the Tevas. In doing so he claimed for his own the first child that Marama (the bride) should have and made at the same time a compact that the children from the marriage should marry into the Pomare family. These conditions were made to render himself more influential with the most refractory of the conquered tribes. Pomare II. died December 7, 1821, leaving a daughter, Aimata, and a son, Pomare III., a child in arms. Aimata was never regarded with favor by Pomare, her father, who was frank in saying that she was not his child; so the infant son was made heir to the throne. Moerenhout made the statement that Pomare, on his deathbed, expressed the wish that Tati should take the reins of the government in his hands, but that the missionaries and other chiefs were afraid to trust Tati, and preferred to take the charge of the infant king on themselves. The missionaries in due time went through the formal ceremony of crowning the infant, April 22, 1824, at Papara, and then took him to their school, the South Sea Academy, which was established in March, 1824, in the island of Moorea at Papetoai. There he was taught to read and write, and educated in English, which became his language, until he was seven years old, when he fell ill, and was taken over to his mother at Pare, where he died January 11, 1827. During the reign of the infant king, Mata, a friend of the family, managed the affairs of state and became the guardian of Aimata, as the Queen, Pomare IV., was always called by the natives. Aimata was married at the age of nine years. She led an unhappy life, domestic, political, private and public, until at last the missionaries, English and French, fought so violently for control of her and the island that she was actually driven away.Among other laws which were supposed to have been passed through the influence of the English missionaries, to prevent strangers from obtaining influence in the island, was one dated March 1, 1833, forbidding strangers, under any pretext, from marrying in Tahiti or Moorea. Ariitaimai, of noble birth, the historian of Tahiti, was not inclined to marry a native chief, a decision which met the approval of Marama, her mother. She finally consented to become the wife of Mr. Salmon, an Englishman, who was held in high esteem and consideration in the island; and Aimata suspended the law in order to enable her friend to be married to the man of her choice. The missionaries virtually ruled the island for forty years.
It is better that men should be governed by priestcraft than violence.LORD MACAULEY.
It is better that men should be governed by priestcraft than violence.
LORD MACAULEY.
The early missionaries of Tahiti played an important role in the island politics. They did not limit their work to the conversion of the heathen islanders, but took an active part in political affairs, and many of their doings in that direction were not in accord with the teachings of the gospel. The first missionaries sent to Tahiti from England reached the island in theDuff, March, 1797. They received information of the island politics from two Swedish sailors, Andrew Lind, of the shipMatilda, which had been wrecked in the South Sea in 1792, and Peter Haggerstein, who deserted from theDaedalusin February, 1793. Both of these men were adventurers of the type that has infested the South Seas for more than a century. They became well-known characters in the history of the island, sometimes assisting the missionaries, and sometimes annoying them. In July, 1797, Peter accompanied one of the missionaries as a guide and interpreter, on a circuit round the island, to make a sort of census, as a starting-point for the missionary work. They began with Papenoo, July 11th, and as they walked, Peter boasted of his exploits. His stories were so much in conflict with facts that they rather misled than aided the missionaries in search of island affairs. Temarii, the chief of Papara, had visited the missionaries at Matavai. The missionaries gave the following account of him:
May 7, 1797, visited by the chief priest from Papara, Temarre. He was dressed in a wrapper of Otaheitian cloth, and over it an officer's coat doubled around him. At his first approach he appeared timid, and was invited in. He was just about seated when the cuckoo clock struck and filled him with astonishment and terror. Old Pyetea had brought the bird some breadfruit, observing it must be starved if we never fed it. At breakfast we invited Temarii to our repast, but he first held out his hand with a bit of plantain and looked very solemn, which, one of the natives said, was an offering to Eatooa (Tahitian divinity) and we must receive it. When we had taken it out of his hand and laid it under the table, he sat down and made a hearty breakfast. Brother Cover read the translated address to all these respected guests, the natives listening with attention, and particularly the priest, who seemed to drink in every word, but appeared displeased when urged to cast away their false gods, and on hearing the names of Jehovah and Jesus he would turn and whisper. Two days afterwards, Temarii came again to the mission house and this time with the young Otoo, Pomare H., and his first wife Tetuanui.
Here again is the account of the visit by the missionaries:
May 9th, Temarre accompanied the king and queen and staid to dine with us. He is, we find, of the royal race and son of the famed Oberea. He is the first chief of the island after Pomarre, by whom he has been subdued, and now lives in friendship with him and has adopted his son. He is also high in esteem as a priest.
In July of the same year the missionaries visited Temarii at Papara on their way around the island. They found the chief under the influence of Kava, but were feasted the next day on Temarii's feast pig. Not only was Temarii the most powerful chief of the island, but Pomare had become, by his son's accession, a chief of the second order. He depended greatly on the favor of his son, the young Tu, who was, in 1797, supposed to be at least fifteen and perhaps seventeen years of age, and who had been adopted by Temarii, his cousin, who was about ten years older than he. Adoption was rather stronger in the South Seas than the tie of natural parentage. Between his natural father, Pomare, and his adopted father, Temarii, the young Tu preferred the latter, and sooner or later every one knew that Temarii would help Tu to emancipate himself and drive Pomare from the island.
TAHITIAN BAMBOO HOUSETAHITIAN BAMBOO HOUSE
TAHITIAN BAMBOO HOUSE
TheDuffsailed for England August 14, 1797, leaving the missionaries to the mercies of rival factions, and they soon ascertained that Pomare and Tu were on anything but friendly terms. The missionaries had faith in Pomare, who chose one of them by the name of Cover as a brother. Temarii chose another by the name of Main. These two missionaries went to Papara August 15th, at the suggestion of the influential native priest, Manne Manne, to remonstrate against a human sacrifice which was to be made at the Marae Tooarai. On account of a murder recently committed, the missionaries found the chief and people greatly excited, and fled as quickly as possible.
In the month of March the missionaries found themselves in a critical condition when the shipNautilusappeared and two of her crew deserted. The deserters went to Pare and were sheltered there. The captain of theNautilusat once set to work to recover them. Four of the missionaries proceeded to Pare to see Tu, Pomare and Temarii and informed them that a refusal to return the men would be regarded as exhibiting an evil intention against the missionaries. They found Tu and Temarii at Pare, but went to get Pomare to join them, when they were suddenly attacked and stripped by some thirty natives, who took their clothes and treated them rather roughly, but at last released them. They went to Pomare's house and were kindly received. Pomare returned with them to Tu, and insisted on the punishment of the offenders and the delivery of the deserters. Two were executed, and the district of Pare took up arms to avenge them. Tu joined his father and suppressed the riot, so that the missionaries' clothes cost the natives fifteen lives before order was restored. This incident made the missionaries very unpopular and they had to depend more than ever on Pomare for protection.
On August 24th, two whaling vessels, theCornwallandSally, of London, anchored in Matavai Bay, and most of the principal chiefs went on board. On the 30th, while the missionaries were at dinner, Pomare came in great haste, and told them that a man had been blown up with gunpowder at the Council house in Pare, and requested them to hasten to the place and render assistance. When they arrived they found that the injured man was Temarii. Here is the account of the affair by the missionaries:
At our arrival we were led to the bed of Temaree called also Orepiah, and beheld such a spectacle as we had never before seen. Brother Broomhall began immediately to apply what he had prepared with a camel's-hair brush over most parts of the body. He was apparently more passive under the operation than we could conceive a man in his situation would be capable of. The night drawing on, we took leave of him by saying we would return next morning with a fresh preparation. On the following morning we were struck with much surprise at the appearance of the patient He was literally daubed with something like a thick white paste. Upon inquiry we found it to be the scrapings of yams. Both the chief and his wife seemed highly offended at Brother Broomhall's application the preceding evening, and they would not permit him to do anything more for him, as he had felt so much pain from what he had applied. It was said that there was a curse put into the medicine by our God.
It must be remembered that the Tahitian chiefs were also priests and not infrequently acted as physicians. The dissatisfaction of Temarii with the treatment of his case by the missionaries had therefore to be considered as a most unfortunate affair. Under these conditions the missionaries were apprehensive of increasing hostilities. The suspicion on part of the superstitious natives that the missionaries had been sent by Pomare to curse Temarii and cause his death was not only a natural but a reasonable one to the chief as well as his subjects. Pomare was quite capable of such conduct and as far as the natives knew, the missionaries were Pomare's friends and supporters. The accident which gave rise to this unfortunate occurrence was due to the English gunpowder and it was fortunate that the missionaries had nothing to do with furnishing it. The explosion occurred while Temarii was testing the quality of powder which he obtained from the whalersCornwallandSally.
A pistol was loaded and unthinkingly fired in the midst of a number of people, over the whole quantity (five pounds) of powder received. A spark of fire dropped from the pistol upon the powder that lay on the ground, and in a moment it blew up. The natives did not feel themselves hurt at first, but when the smoke was somewhat dispersed, observing their skin fouled with powder, they began to rub their arms, and found the skin peeling off under their fingers. Terrified at this, they instantly ran to a river near at hand and plunged themselves in.
Temarii lingered in great suffering till September 8th, but the missionaries did not dare to visit him again for fear of violence on the part of the indignant natives. The whole body of chiefs was present and looked on in consternation while Temarii died. The chief's remains were carried, in the usual state, round the island to all his districts and duly mourned; and in the regular course prescribed by the island ceremonial, his head was secretly hidden in the cave at Papara. These demonstrations served to spread the news of the calamity, for which the missionaries received the exclusive blame. The political complications which followed induced Pomare to seek safety in flight to the Paumotu Islands, leaving his wife to face the storm. The chiefess was not idle after her husband's cowardly flight. On the 29th of November she compromised with Tu by ceding to him the authority he wanted, and obtained from him a pledge assuring her safety. This guaranty was the life of the high priest, old Manne Manne, Tu's best friend. He was murdered by Tetuanui's people on his way from Matavai to Pare. The chiefess was in the missionaries' house when this news arrived. She had a cartridge-box around her waist and a musket near at hand. She shook hands in a friendly manner with the Swede, saying unto him, "It is all over," meaning the war, and immediately returned to her home. Pomare gained nothing by these dissensions, for he had nothing to gain, but had to sacrifice a part of his possessions. The only winner in this tragic game was the worst and most bloodthirsty of all, Tu, the first Christian king. It must be remarked that this king was the creation of the English, and that he was used as a tool in the hands of the missionaries. The Europeans came, and not only upset all the moral ideas of the natives, but also their whole political system. Before European influence made itself felt in Tahiti, whenever a chief became intolerably arrogant or dangerous, the other chiefs united to overthrow him. All the wars that are remembered in island traditions were caused by the overweening pride, violence or abnormal ambition of the great chiefs of districts, and always ended in correcting existing evils and in restoring the balance of power.
The English came just at the time when one of these revolutions was in progress. The whole island had united to punish the chiefess of Papara for outrageous disregard of the island courtesies which took the place of international law between great chiefs. Purea had taken away the symbol of sovereignty she had assumed for her son, and had given it for safe-keeping to the chief of Paea. The natives and chiefs had recognized the chief of Pare, Arue, as entitled to wear the Maro-ura, which Purea had denied him by insulting his wife. Then the chief of Paea had tried to imitate Purea and assert supreme authority, only to be in his turn defeated and killed.
TOMB OF THE LAST KING OF TAHITITOMB OF THE LAST KING OF TAHITI, POMARE V.
TOMB OF THE LAST KING OF TAHITI, POMARE V.
Probably Tu would never have attempted a similar course if the English had not insisted on recognizing and treating him as king of the whole island. He was one of the weakest of the chiefs and enjoyed little if any reputation as a military power. The other chiefs would have easily kept him in his proper place if the English had not constantly supported him and restored him to power when he was vanquished. English interference and the assistance of the missionaries prolonged his ambition and caused the constant revolutions which gave no chance for the people to recover from the losses. Pomare was a shrewd politician and with the assistance of English guns finally gained control over the whole island, crushing tribal rule, the safeguard of the people under his despotic rule. All visitors to the island became aware how desperately the unfortunate people struggled against the English policy of creating and supporting a tyranny. The brutality and violence of Tu made him equally hated by his own people of Pare and by the Teva districts. Of these facts the missionaries had full knowledge, as is evident from their numerous correspondents, nevertheless, they assisted him in carrying out his plans to gain control over the entire island. They supplied him freely with firearms and ammunition. To preserve peace the missionaries did some very curious things which suggest, as they hinted, that they were glad to see the natives fighting together, as is evident from one of their daily records:
August 20, 1800.—We hear great preparations are making, whether for war or peace is to be determined in a short time, by some heathenish divination. If it should prove for war, those who are eager for blood seem determined to glut themselves, we rejoice that the Lord of Hosts is the God of the heathen as well as the Captain of the Armies of Israel; and while the potsherds of the earth are dashing themselves to pieces one against the other, they are fulfilling his determinate counsels and foreknowledge.
In the month of June Pomare instituted a wholesale massacre to subject the entire island to his rule, and by brutal force gained the object of his ambition. In 1808 the political situation was such that the missionaries found it necessary for their safety to leave the island, and fled with Pomare, November 12th, to the island of Moorea. Pomare's cruelties and atrocities practiced upon the natives during his tyrannical rule are well described in a pen-picture drawn by Moerenhout:
After having massacred all whom they had surprised (in Attahura), after having burned the houses, they went on to Papara, where Tati, who is still living (1837), was chief; but fortunately a man who had escaped from the carnage of Punaauia came to warn the inhabitants of Papara, so that they had time, not to unite in defense, but to fly. Nevertheless, in that infernal night and the day following a great number of persons perished, especially old men, women and children; and among the victims were the widow and children of Aripaia (Ariifaataia) Amo's son, who, surprised the next evening near Taiarahu, were pitilessly massacred with all their attendants. Tati and some of his warriors succeeded in reaching a fort called Papeharoro, at Mairepehe; but they were too few to maintain themseives there, and were forced to take refuge in the most inaccessible parts of the high mountains, from whence this chief succeeded in getting to a canoe which some of his faithful followers provided for him, and kept in readiness on the shore, at the peril of their lives. With him were his brother and his young son, whom he had himself carried in his arms during all this time of fatigue and dangers.
Opuhara became chief of Papara, and soon afterward chief of the island, and remained the chief personage of Tahiti during the next seven years. Ellis, the historian of the missionaries, described him as an intelligent and interesting man.
At Moorea, Pomare's friends were Paumotuans, Boraborans, Raiateans, missionaries, and outcasts. Even these at last abandoned him. The missionary journal shows that they had long regarded their work as a failure, and after identifying themselves with Pomare, in spite of emphatic warnings, no other result was possible. So the missionaries, leaving only Mr. Nott at Moorea, sailed for Australia, not daring to accept the proffered protection of the Tahiti chiefs, because they could not separate themselves, in the minds of the common people, from Pomare and his interests. At Moorea, Pomare urged the visiting chiefs to become Christians. On the 18th of July, 1812, he announced his own decision to the missionaries, and shortly afterwards, on invitation from his old district of Pare Arue, he returned to Tahiti, where he was permitted to remain for two years, as an avowed Christian, unmolested by his old enemies. He took up his residence at Pare Arue as a Christian chief, August 13, 1812, and kept up a correspondence with the missionaries at Moorea.
The missionaries returned and were more successful in Christianizing the people. On the 17th of February, 1813, Pomare wrote: "Matavai has been delivered up to me. When I am perfectly assured of the sincerity of this surrender I will write to you another letter." The missionaries made a tour of the island; many conversions took place; in Moorea several idols were publicly burned; there could be no doubt that the Christians were pursuing an active course, and that their success would bring back the authority of Pomare over the whole island; but neither Opuhara nor Tati interfered, and the peace remained. Yet, after waiting two years at Pare, vainly expecting the restoration of his government, and endeavoring to recover his authority in his hereditary districts, Pomare returned to Moorea in the autumn of 1814, accompanied by a large train of adherents and dependents, all professing Christianity. At the same time the Christian converts in Tahiti became an organization known as the Bure Atua, and every one could see that Pomare was making use of them, and of his wife's resources, to begin a new effort to recover by force his authority in the island. War was inevitable, and Pomare, with his Christian followers and missionaries, could choose the time and place.
Pomare himself was not a soldier, nor had he anything of a soldierly spirit. He left active campaigning to his wives, who were less likely to rouse the old enmity. His two wives, Terite and Pomare vehine, came over to Pare Arue May, 1815, with a large party of Christians, and urged their plans for the overthrow of the native chiefs. The chiefs had no other alternative than to get rid of them, and fixed the night of July 7th for the combined attack. Opuhara led the forces, and it is said that he had given the two queens timely warning to effect their escape. For his delay some of the other chiefs charged him with treachery. He replied that he wished no harm to the two women or their people; that his enemies were the Parionuu; and he marched directly into Pare Arue, and subdued it once more.
TAHITIAN WOMENTAHITIAN WOMEN IN ANCIENT NATIVE DRESS
TAHITIAN WOMEN IN ANCIENT NATIVE DRESS
While Pomare and the missionaries grew stronger, and, as Ellis expressed it, "became convinced that the time was not very remote when their faith and principles must rise preeminent above the power and influence" of the native chiefs, the chiefs themselves exhibited vacillation. Pomare returned, with all his following, apparently armed and prepared for war. The native converts were trained to the use of firearms and the whole missionary interest became, for the moment, actively militant. The native chiefs remained passive. Under the appearance of religious services, Pomare and the missionaries kept their adherents under arms and prepared them for any hostilities that might arise.
With his army numbering eight hundred, two war canoes, one manned with musketeers, the other with a swivel gun in the stern, commanded by a white man, Pomare, on November 11th, took possession at or near the village of Punaauia, near Papara, with pickets far in advance. Opuhara hastily summoned his men in the famous battle of Fei-pi (the ripe plantains). The field of battle was among the foothills near the coast. Opuhara's warriors made a valiant attack and pierced the front ranks of the enemy till it reached the spot where one of the queens, Pomare vehine, and the chief warriors stood. There one of the native converts leveled his gun at Opuhara, fired, the chief fell, and in a very short time expired. The leader of the native forces was killed by one of his own people who had cast his lot with Pomare and the missionaries.
This war was brought on to force the natives to Pomare's rule, and not for the purpose of removing obstacles to the Christianization of the islanders, as the chiefs were not opposed to the peaceable dissemination of the teachings of the gospel. It was a political and not a religious war, and in this political endeavor the missionaries and their converts took the leading part. The missionaries evidently forgot the legitimate object of their mission and unmercifully slaughtered the natives who took up arms to defend their rights. The Christians on Pomare's side were fighting for supremacy, unmindful of the teachings of the sacred Scriptures.
For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment St. James ii: 13.
When Opuhara fell, his men lost courage, retreated, and were not pursued. The death of Opuhara was deeply regretted by Tati, his near relative and successor in the government of the district. In the ranks of his followers it was firmly believed Opuhara, few as his forces were, would have vanquished the enemy, had not the native missionaries been taught to shoot as they were taught to pray, and been supplied with guns along with Bibles. With the death of Opuhara the last hope of the natives was dissipated and submission to Pomare's rule became a stern reality. Neither the missionaries nor the natives had any idea of allowing Pomare to recede into his old ways. They made him refrain from massacre or revenge after the battle of Fei-pi. Tati, the chief of Papara, maintained peace from that time by his wise rule in that part of the island. He began by the usual island custom of binding Pomare to him by the strongest possible ties. The rapid extinction of chiefly families in Tahiti had left the head chief of Moorea heir to most of the distinguished names and properties in both islands. Marama, the head chief of Moorea, had only one heir, a daughter, a relative of Pomare. This great heiress, almost the last remnant of the three or four sacred families of the two islands, was given by Pomare in marriage to Tati's son, immediately after Tati himself was restored to his rights as head chief of the Tevas. In doing so he claimed for his own the first child that Marama (the bride) should have and made at the same time a compact that the children from the marriage should marry into the Pomare family. These conditions were made to render himself more influential with the most refractory of the conquered tribes. Pomare II. died December 7, 1821, leaving a daughter, Aimata, and a son, Pomare III., a child in arms. Aimata was never regarded with favor by Pomare, her father, who was frank in saying that she was not his child; so the infant son was made heir to the throne. Moerenhout made the statement that Pomare, on his deathbed, expressed the wish that Tati should take the reins of the government in his hands, but that the missionaries and other chiefs were afraid to trust Tati, and preferred to take the charge of the infant king on themselves. The missionaries in due time went through the formal ceremony of crowning the infant, April 22, 1824, at Papara, and then took him to their school, the South Sea Academy, which was established in March, 1824, in the island of Moorea at Papetoai. There he was taught to read and write, and educated in English, which became his language, until he was seven years old, when he fell ill, and was taken over to his mother at Pare, where he died January 11, 1827. During the reign of the infant king, Mata, a friend of the family, managed the affairs of state and became the guardian of Aimata, as the Queen, Pomare IV., was always called by the natives. Aimata was married at the age of nine years. She led an unhappy life, domestic, political, private and public, until at last the missionaries, English and French, fought so violently for control of her and the island that she was actually driven away.
Among other laws which were supposed to have been passed through the influence of the English missionaries, to prevent strangers from obtaining influence in the island, was one dated March 1, 1833, forbidding strangers, under any pretext, from marrying in Tahiti or Moorea. Ariitaimai, of noble birth, the historian of Tahiti, was not inclined to marry a native chief, a decision which met the approval of Marama, her mother. She finally consented to become the wife of Mr. Salmon, an Englishman, who was held in high esteem and consideration in the island; and Aimata suspended the law in order to enable her friend to be married to the man of her choice. The missionaries virtually ruled the island for forty years.