In fifteen or twenty minutes I was ready, and we soon boarded the

little vessel. She was thirty-five or forty tons burden, had poor

accommodations on board, and was insufficiently supplied with

provisions. We started, but the wind being contrary, we soon had to

change our course, so that on the 24th we sighted Riroa, and on the

25th we touched at Uratua and got some cocoanuts. In consequence of

the strong current there, we could not make much headway, but in

trying to beat around it we sighted Anutua. On the next tack we came

to Aunua, where we went ashore and found a small branch of the Church.

The Saints were very kind to us, showing every favor they could, and

pressing us to allow one of our number to remain with them. But it was

not considered proper to grant the request, so we held two meetings and

preached to them, giving them all the cheer and comfort that we could,

and then left. They seemed to appreciate our visit and counsel as only

Latter-day Saints can.

Again we sailed for Anaa, but the strong wind and waves prevailed

against us, so that we were driven so far from our course that we

sighted Faraua on May 31st, and on June 1st we encountered a very

heavy storm, commencing at 5:30 and continuing till 11 p.m. when it

seemed to abate a little. At 7 p.m. all sails had been taken in save

the foresail, which was close-reefed, and as the vessel was beyond our

control, our best seamen being willing to admit that they could do

nothing for us, the helm was lashed down, and all hands went below.

The hatch was securely fastened down, leaving only two of our best and

bravest men lashed on deck with slack rope. Everyone seemed to realize

our peril, and that we must rely alone on the Almighty to save us from

destruction. There was land all around, and the wind and currents

were so strong that it was impossible, with the means at our command,

to direct the course of our little Fisher. I must leave the friendly

reader to draw his own conclusions as to the condition we were in, for

I have not the ability to describe it. Suffice it to say that through

the mercies of the Lord we were spared to find ourselves perfectly

landlocked by three islands, namely, Anutua, Apatai and Aunua. Again

getting control of the vessel, we put into the harbor at Apatai, that

being considered the safest place. There we found some Church members,

and were treated very kindly. We remained there until the 6th, holding

meetings and preaching to the people.

Apatai is one of the islands of poison fish, and we felt the effects of

these slightly before we left. We had a fair wind for Anaa on the 6th,

when we started, but it soon died away and we were left to drift with

a very strong current. On the 7th we found ourselves drifted down by

the side of Anutua. Having some natives of that island on board they

were sent ashore. Jonathan Crosby went with them, and returned with the

boat. From thence we had a pleasant voyage to Anutua. There we went

ashore and preached to the people. Brothers Grouard's and Hawkins'

wives also landed.

We left them on the 9th. and sailed for Tubuoi. Having a fair and

strong wind, we were wafted to Matia, where we left some passengers

belonging to that island. We also took in a small supply of provisions,

as our store was very scanty. Then we continued towards Tubuoi, having

a favorable wind till we got within eighty miles of our destination.

Then a strong headwind forced us to change our course, so that we put

into a small island called Loivivi. This was on the 17th. The island

does not exceed four miles in length and two in width; there were three

hundred and eighty-three people living on it. They had the wildest and

fiercest look of any that we had met on our cruise, yet they behaved

very well to us. On the 18th we sailed again for Tubuoi, and on the

20th we cast anchor at that island, which lies between the twenty-third

and twenty-fourth parallels, south latitude. It is only twelve or

fifteen miles in length, and from a distance resembles the tops of

mountains in a plain. Its inhabitants numbered four hundred, all told.

It was on this island that the Gospel was first preached in this

dispensation, in the islands of the Pacific Ocean. This preaching was

by Elder Addison Pratt, July 12, 1844. He was accompanied by Elders

Noah Rogers and B. F. Grouard, they having been sent by the Prophet

Joseph Smith, from Nauvoo, Hancock County, Illinois, U.S.A., in the

year 1843. Knowlton Hanks was one of the missionaries who left Nauvoo,

but he died on the voyage from Boston to Tubuoi, after the vessel had

rounded Cape Horn.

CHAPTER XXVI.

HEARTY WELCOME IN TUBUOI--START FOR TUAMOTU--REACH PAPEETE,

TAHITI--VISIT TO HUAUA--LEAVE TAHITI--WRITER GETS RELIEF FROM

SEASICKNESS--BROILED FISH AND COCOANUTS--IN A SCHOOL OF WHALES--THROWN

INTO A CORAL REEF--TOTAL WRECK IMMINENT--THREE PERSONS GET ASHORE--BOAT

GOES OUT TO SEA--WRECK OF ELDER DUNN'S PARTY--THREE DAYS IN THE SEA,

CLINGING TO A CAPSIZED BOAT--CLOTHING TORN OFF BY SHARKS--SKIN TAKEN

OFF BY THE SEA AND SUN--REACH THE ISLAND OF ANAA--RECOGNIZED BY A

MAN WHO HAD SEEM ME IN A DREAM--PREACHING AND BAPTIZING--MANY OF

THE NATIVES CHURCH MEMBERS--MAKE A RUDE MAP OF THE CALIFORNIA GOLD

FIELDS--TELL OF HAVING BEEN IN THE MORMON BATTALION--CATHOLIC PRIESTS

ELICIT THIS INFORMATION AS PAST OF A SCHEME TO HAVE ME EXPELLED FROM

THE ISLAND.

WHEN we landed on Tubuoi on May 20th, we found the people feeling well.

They were greatly pleased to see us, and we rejoiced to meet with and

preach to them. We traveled from village to village preaching, and

visited the people from house to house, being received everywhere in

the most friendly manner.

On July 1st and 2nd we attended to correspondence, and on the 3rd

everything was in readiness and we sailed with a cargo of cattle for

Tahiti. Elder A. Hanks and the writer were bound for the Tuamotu group

of islands. On the 6th, after a pleasant voyage, with the exception of

seasickness, we landed at Papeete, Tahiti, all well.

Our captain said that he would only remain in harbor a day or two,

then would sail for Anaa. As I desired to visit the brethren at Huaua,

fifteen miles up the coast, I started at 4 p.m., afoot and alone, and

reached my destination the same evening. I was surprised when the whole

family, men, women and children, leaped from their beds and embraced

me, and wept for joy. Some refreshments were provided, and we then

turned in for the remainder of the night.

I stayed there until the 8th, and met with Elders Julian Moses and T.

Whitaker, who accompanied me to Papeete, where we arrived at 1 o'clock

p.m., and found the vessel being prepared to sail. Brother Hanks was

detained in getting his permit until it was too late to get out of the

passage till the 9th, then the wind came straight into the passage, so

that we had to drop anchor till late in the afternoon. We managed to

get clear that night, but the wind being contrary we did not lose sight

of land till the 10th; then we had a perfect calm for two days. Late in

the evening of the 12th we got a light breeze. This day was the first

time in my life that I could say that I was well at sea. Never before

that evening had I gone below and enjoyed a meal of victuals; but from

that time on I could take my rations with the rest except in a storm.

On July 13th we sighted and passed Metia, and sighted Tikahau; the

14th Matea was in view, and we passed along close to the weather end

of Riroa; the 18th we were near Uratua. There two boats were let down,

one to pull up through the lagoon of the island, twenty miles long, to

where Brother Hawkins lived, and the other to fish. About 11 p.m. we

neared the village when the natives came and conducted us to the place.

They spread some broiled fish and cocoanuts before us; and of course we

were thankful to get that, for there was no other food on the island.

This was all that some of the inhabitants ever had to eat on their own

island, save an occasional pig or a chicken. After the refreshments we

turned in for the night.

Next morning we were feasted as best the people could do. We preached

to them, then sailed away; for our schooner was waiting for us. We

next headed for Riroa, as we could not get a wind for Anaa, which we

had been trying to reach from the time we left Tahiti. On the 21st we

passed through a school of whales to the harbor. Again we encountered

a strong current coming out of the passage, and a headwind. Then, in

trying to beat up into the harbor, our vessel failed to stay, and we

were driven into the coral rock, which stood up in the water like

tree-tops. Crash we went, and the vessel began to quiver and jar. All

hands and the cook had an awful scare, and for a few moments it looked

as though our vessel would be a total wreck, and we be all spilled into

the raging billows, among crags and rocks. But thanks to the Lord, this

was averted. Three of us succeeded in gaining the shore in safety, and

the vessel put to sea for the night, coming in on the 22nd to anchor.

On shore we were feasted on broiled fish, cocoanuts and roast pig. The

people seemed overjoyed at our visit. We called a meeting and preached

to them, encouraging them in their religious duties.

It was while we were on this island that we heard from Brothers Dunn

and Crosby, who were well. We also heard from Manahuni and party, who

left Tahiti at the same time that we departed on our first cruise. They

sailed for Anaa, in a small, open boat called the _Anaura_, the same that

Brother Grouard made many trips in from island to island, and in which

he had many narrow escapes. But Manahuni and his party of six brethren

and sisters had a much severer experience than any former party. Their

boat capsized in a heavy storm, the same that we had been caught in on

our former cruise. They lost everything save their lives, and these

were preserved only by clinging to the keel of the boat for three days

and three nights. Finally the boat righted itself, and they drifted to

the island of Tikahau, but not till the last rag of clothing had been

torn from their bodies by sharks, and much of the skin--all of the

cuticle--had sloughed off through their being in the salt water and

hot sun so long. But their lives were spared to them, and they were

nourished by the kind people of Tikahau, until they were able to reach

the island of their destination, Anaa.

A fair wind for Anaa came on July 26th, so we left for that place.

At dawn on the 28th we sighted the island, and at 10 o'clock a.m. we

landed at Tuuhora. As we neared the shore I was seated in the stern of

the boat, when a man came bounding through the water and passed all our

party till he came to me. Then he reached out his hand, which had in it

five pearls wrapped in a little rag, and said, "Here! I have seen you

before. You have come to be our president, for you have been shown to

me in a dream. Welcome, welcome to our land!" Just then he turned his

back for the writer to get on, and in this way took me to the shore,

where the people soon prepared a feast of welcome, as is their custom

when their friends come to see them. No feast, no welcome.

The feasting over, with Brothers Hanks and Hawkins I visited the

branches, the three of us traveling together, preaching and baptizing

the people, who came forward in large numbers to receive the ordinance.

August 5, 1851, Brother Hanks left for Taroa, and Brother Hawkins

for Arutua. I had been appointed to preside on Anaa, and commenced

my labors in that duty. On the 6th I was instructed, by Elder B. F.

Grouard, to travel and preach, to reorganize the branches wherever

it was necessary, and to organize and teach schools as I might find

it prudent; in fact, to do all things pertaining to my calling as a

missionary. Thus I started out alone.

One of the first things I found after I began my labors was that there

were four Catholic priests on the island, building four stone churches;

that they had about thirty natives employed on them, and that no others

would attend their religious services; it was claimed that there were

about nine hundred persons belonging to the Mormon Church, most of them

being members in good standing. There were no natives there belonging

to the Catholic church.

On one occasion soon after my arrival, I was being questioned, in a

conversation, about California and the gold fields, and also about my

birthplace and the city of my residence. I took a sheet of paper and

sketched a rough outline of the gold fields. One of the natives who

apparently had been greatly interested in the narrative, asked for the

sketch. It being given to him, he went off and soon returned with a

large sheet of drawing paper, on which he requested me to draw a map,

on a larger scale, showing my birthplace, where Salt Lake City was

from there, and the location of the gold fields. Then the question was

asked, how I came to be in California at so early a date. I told them

I went there in the Mormon Battalion, in the service of the United

States, during the war with Mexico. Little did I think I was mapping

out the outlines of a foundation for a wicked and false charge to be

preferred against me by the Catholic priest. Neither did I have the

remotest idea that my rude sketch would be used in crediting me with

being a civil engineer of no mean ability, nor that my having been in

the army of the United States would entitle me to the dignity of a

highly educated military graduate from some United States army school;

nor was I aware that my walk and carriage were that of an officer in

the military establishment of my government. Yet the sequel will show

that all this was the case.

CHAPTER XXVII.

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.

CHAPTER XXVIII.

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."

CHAPTER XXIX.

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

frigate _Durance_ made 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.

CHAPTER XXX.

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 schooner _Ravai_, 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.

CHAPTER XXXI.

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.

CHAPTER XXXII.

PEOPLE GATHER AT A FEAST, AND TO DECIDE WHAT TO DO WITH THE

MORMONS--THREATS TO HAVE ROAST MISSIONARY--SAINTS HOLD PRAYER AND

TESTIMONY MEETING--KEPT AWAKE ALL NIGHT--COUNCIL OF NATIVES DECIDES

TO ROAST AND EAT ME--FIRE IS BUILT--MEN SENT TO DRAG ME TO THE

COUNCIL--PROMISES OF PRESIDENTS BRIGHAM YOUNG AND WILLARD RICHARDS COME

TO MY MIND--ALL FEAR IS BANISHED--SAINTS AND THEIR ENEMIES ORDERED

TO SEPARATE--ALL BUT TWO MORMONS STAND BY ME--SUBLIME COURAGE OF A

NATIVE AND HIS WIFE--THE CHARGE AGAINST ME--I APPEAL TO THE BIBLE,

BUT OUR ENEMIES REFUSE TO BE GUIDED BY THE LAW OF GOD--NOTIFIED OF

THE DECISION THAT I AM TO BE BURNED--SPIRIT OF THE LORD RESTS UPON ME

IN GREAT POWER, INSPIRING ME TO DEFY OUR ENEMIES--SPIRIT OF CONFUSION

ENTERS OUR FOES--THEY QUARREL AND FIGHT WITH EACH OTHER--DIFFICULTY IN

RESTRAINING CHURCH MEMBERS--DELIVERANCE WHICH THE LORD WROUGHT OUT FOR

ME--I AM ALLOWED TO PROCEED UNMOLESTED--MEET A MEMBER OF THE COUNCIL

WHICH CONDEMNED ME TO DEATH--HIS TESTIMONY THAT A PILLAR OF LIGHT

DESCENDED FROM HEAVEN AND RESTED ON ME, FILLING THEM WITH FEAR--NO MORE

ANTI-MORMON COUNCILS--NATIVES SHOW NO DISPOSITION TO RECEIVE THE

GOSPEL.

ABOUT the 5th of May, 1852, the whole people were called to assemble

at the village of Tatake and prepare a feast, and at the same time to

decide definitely what to do with the Mormon minister and his pipis

(disciples). Everything was excitement. The young braves came armed

with muskets, shouting and yelling, saying they were going to have a

fat roast for tomorrow, while the old councillors, twenty-five or

thirty in number, came with slow, quiet steps and grave countenances,

and filed into the schoolhouse just at dark. Then the people gathered,

loaded down with roast pig, and fruit, fish and poultry. They kindled

fires and began shouting, singing and dancing.

Soon the young braves were dancing around the house that they were in;

for by this time every member of the Church had come to one place.

The mob seemed to be fully enthused with the spirit of murder, as

they shouted, "Tomorrow we will have a fat young missionary for a

roast!" Just then they fired a salute, seemingly under the foundation

or sill of the house--a frame building. Then they commenced to tear

down the post and pole fence that enclosed the premises. This fence,

together with other wood, was piled up in a heap, as people in timbered

countries stack timber to burn it off their land. Then the natives

covered the wood with coral rock, as if they were going to burn a lime

kiln. They kept up a continual howl all the night long, firing their

guns, singing their war songs, and burning their camp-fires.

While this was going on, we held prayer and testimony meeting, never

sleeping a moment the whole night. Many times we could hear the crowd

outside boasting what a fine, fat missionary roast they were going to

have enanahe (tomorrow.)

Daylight came, and the village was all alive with people, as in

America on the Fourth of July, at a barbecue. Soon the feasting began.

The council had been all night in deciding what they would do with

the Mormons and their minister. The provisions at the feast were

apportioned to each village according to its numbers, and subdivided

among the families, so that a full allowance was made for the Mormon

pupu (party). They sent to me the portion of ten men, saying: "Here,

this is for you, Iatobo (James), eat it and get fat for the roast,"

laughing contemptuously as they did so. By this time the whole people

were in high glee, eating, drinking, talking, laughing and jeering, as

if all hands were bent on pleasure only. When the feasting was over,

all became silent, and it seemed as though everybody had gone to sleep.

By 1 o'clock p.m. all were astir again. Two great ruffians came into

my apartment, armed with long clubs. They said they had been sent to

order me before the council, and if I refused to come they were to drag

me there. Everybody seemed to be on the qui vive. As quick as thought,

the promises of President Brigham Young flashed through my mind; also

the promise of Dr. Willard Richards, in which he told me, in the name

of the Lord God of Israel, that though men should seek my life, yet I

should return in safety to the bosom of the Saints, having done good

and honor to myself and the Church and Kingdom of God. He also gave me

instructions what to do; this was when starting on my mission. The next

thought that came to my mind was: Have I forfeited those promises? The

answer that came quickly from the Spirit was no; and this drove away

all fear. Not a doubt was left in my mind.

Without hesitation I arose and walked out to the beach, where the

people had assembled, the Saints following me. We passed by the log

heap to the assemblage, at the head of which stood twelve or fifteen

stout, athletic, young braves, with hair cut close. They were stripped

naked to their breechclouts, and were oiled. They stood with folded

arms, and certainly seemed formidable, although they were without

weapons, for they had a fierce and savage look about them that must be

seen to be realized in its effect.

As we came near, the man Tabate stepped out from the crowd and said,

"All the Britons stand to the right hand with the sheep, and all the

Mormons stand to the left hand where the goats are." Everyone responded

to the order except two men from the Mormon party, who drew off to

themselves and were neutral. At that, one faithful Mormon man named

Rivae and his wife with an eight months old babe in her arms, stepped

forward, well knowing what the sentence was to be. This brave brother

said, "If you burn this man," pointing to the writer, "you burn me

first." His heroic wife stepped forward, holding her babe at arm's

length, and shouted, "I am a Mormon, and this baby is a Mormon, for

'nits make lice,' and you will have to burn all of us, or Mormonism

will grow again." I had told the people the story of the massacre at

Haun's Mill, Missouri, in which some of the mob shot the children who

had crept for safety under the bellows in the blacksmith shop, the

murderers saying, as they butchered the innocents, "Nits will make

lice"--Mormons in that instance.

Rivae and his wife was ordered to stand back, while as a prisoner I was

called to take a position in the space between the two parties. As I

obeyed the command, I was confronted by Tabate, the spokesman or judge,

who had been the chief promoter of all the trouble from the beginning.

Said he: "Iatobo, you have caused the people of our land to sin by

having them to travel more than a Sabbath day's journey on the Sabbath.

You have also taught the people that God is a material God, and that is

not lawful to teach in our land." To this I answered, "Show me where

the teaching is wrong from the Bible." At the same time I opened the

Bible. A strong and determined voice told me to shut the book, and put

it up, for that was the law of God, and the decision of the landholders

and authorities was that I should be burned to death, and thus they

would rid the land of Mormonism.

Pointing to the left and rear of the prisoner, to the log heap, which

was then at the zenith of its burning, with haughty demeanor and in an

exulting voice, Tabate said, "Look there at that fire. It is made to

consume the flesh off of your bones." In that moment the Spirit of the

Lord rested mightily upon me, and I felt as though I could run through

a troop and leap over a wall. "In the name of Israel's God," I said,

"I defy ten of your best men, yea, the host of you, for I serve that

God who delivered Daniel from the den of lions, and the three Hebrew

children from the fiery furnace!"

[Image: Fire Prepared to Roast the Missionary--Sentenced to Death.]

Dear reader, it is impossible for me to describe the power, the cool

resignation, the unshaken confidence, and the might that overshadowed

my soul and body, that thrilled through every fibre of my existence.

For there was absolutely not one particle of fear or tremor in my

whole being. But I did feel thankful for that great and marvelous

deliverance, because in the very moment that I defied the host the

spirit of division rested upon the judge who had passed the sentence,

his counselors, and the executioners, insomuch that the counselors

faced the executioners, and they grappled with each other in a sharp

tussle. From that ensued a fight, until the whole people were mixed up

in it.

Even two of our old tottering Mormons, Tautene and Hauty, came in with

their clubs, and were so enraged that they actually champed their

teeth together till the froth filled the corners of their mouths, as

I have seen it with mad dogs. Both of them had been great warriors

in their time, and could boast of having eaten human flesh, but at

this time they were so old and feeble that I took each of them by

the arms and forced them from the fight into the house, where I had

ordered all the Mormons to go. I told them to stay in the house or I

would excommunicate them from the Church. As they seemed to be almost

ungovernable, I gave Fute, a priest and a stout man, a club, and told

him to keep them in the house if he had to knock them down to do it,

while I went back to the battleground, picked up my Bible and hat, and

returned to find my party reconciled to their fate, and feeling more

like rejoicing than fighting. In an effort to free himself from her

clinging embrace Hauty had struck his wife with a club. This was before

I had got hold of him. She was trying to keep him out of the melee. The

woman was very lame for weeks after receiving the blow.

During all this time our enemies quarreled and fought with clubs

and stones, pulled hair and screamed. They did not cease fighting

till sundown. Then, with many sore heads, and more sore limbs, they

dispersed, and I doubt very much if the majority of them knew what they

had been fighting for. After they left, a feeling of quiet and safety

pervaded the village, especially in and about our residence, such as

we had not before known on the island, and for weeks everything was

strangely peaceful. People who once seemed surly and defiant, now had

a tame and subdued expression in their countenances, and appeared to

prefer passing by unnoticed rather than otherwise.

Some two months later, I was traveling alone in the timber, and at a

short turn in the road I chanced to meet one of the old counselors who

decided that I should be burned. We were close together before we saw

each other. At sight of me he turned and ran as hard as he could, and

I, without any particular object in view, gave chase and ran him down.

I seized him by the neck, and asked why he ran from me and why he was

afraid of me. Said he: "Your God is a God of power, and I was afraid

to meet His servant." I inquired how he knew that my God was a God of

power, and why they had not burned me when they had decided to do so.

He answered: "At the moment that you defied us there was a brilliant

light, or pillar of fire, bore down close over your head. It was as

bright as the sun. We remembered reading in the Bible about Elijah

calling fire down from heaven so that it consumed the captains and

their fifties, and we thought that you had prayed to your God of power,

and that He had sent that fire to burn us and our people if we harmed

you. The young men did not see the light. They were going to burn you,

and we tried to stop them. So we got into a fight. Now we all know that

you are a true servant of God, and we do not like to meet you, out of

fear."

From what I was able to learn, that feeling was shared by the whole

community, and I was treated with great respect ever afterwards. I

felt freer and safer when alone than ever before. Indeed, there never

was another council meeting called to devise a way to get rid of the

Mormons from that island, while I remained there. But for all that, the

islanders did not want to learn the Gospel. Yet ever afterward, when

they feasted I was always remembered with a very liberal portion of

the very best they had. I do not remember baptizing another soul there

after that event. There I remained, and part of the time I fished, also

hunted the wild chickens that abounded in the mountains--fowls of the

common Dominique variety, which had grown wild in the fastnesses of the

hills, and could fly equal to the sagehen or prairie chicken.

CHAPTER XXXIII.

LONG TIME WITHOUT NEWS FROM HOME--LETTER FROM ELDER B. F.

GROUARD--RELEASED FROM MY MISSIONARY LABORS IN THE ISLANDS--LITTLE

OPPORTUNITY TO LEAVE RAIVAVAI--NATIVES BUILD A SCHOONER--FAST AND

PRAY TO LEARN WHETHER I SHOULD SAIL ON THE VESSEL--THE ANSWER--SAIL

FOR RAPIA--DRIVEN BACK TO RAIVAVAI--MAKE A NEW START--ARRIVE AT

RAPIA--RIDICULOUS IDEA OF THE PEOPLE CONCERNING A MORMON ELDER--I AM

FORBIDDEN TO GO ASHORE, ON PAIN OF DEATH--FEELING IS MODIFIED SOMEWHAT,

AND I GO ASHORE--BATTLE BETWEEN THE NATIVES--AN OLD MAN GIVES ME

FOOD--ATTEND A MEETING, GET PERMISSION TO SPEAK A FEW WORDS AND AM

ORDERED FROM THE ISLAND--INCREASE OF SENTIMENT OF TOLERATION--INVITED

TO SUPPER AT THE GOVERNOR'S--STRANGE CUSTOM OF WOMEN WAITING ON

MEN--RATHER THAN FOLLOW IT, I SUBMIT TO BEING CALLED A HEATHEN.

WHEN I had spent seven months alone on the island of Raivavai, without

any news from the outer world or perhaps it would be more proper to

say inner world--for this island and Rapia are as near out of the

world as any portion of it can be--I began to wonder when I could hear

some tidings of the brethren on the other islands. I had not had an

opportunity to leave Raivavai in all the time that I had been there;

nor did I have the slightest idea when it would be possible for me

to return to the land of my nativity, for the natives told me that

within their memory there had been seven years at a time when they had

not so much as seen a sail, and it was not infrequent for from one to

three years to pass without a vessel calling. Therefore it will not be

thought strange when I say that the time became very monotonous.

Here is an extract from a letter received just before I did leave the

island; it was from Elder B. F. Grouard, counselor to President Pratt

in the presidency of the mission, and bears date of Papeete, Tahiti,

April 18, 1852:

"DEAR BROTHER JAMES:--I embrace the present opportunity of writing you

a line, perhaps for the last time before leaving for California, though

I hope we may be able to arrange matters so that you will be permitted

to come here and make one of our party across. The governor is now

absent, down at Raiatea, consequently nothing can be done about your

case until he returns. * * * *

"Wednesday, 21st.--Mr. Kelly has sent for you on his own

responsibility. You must be careful and not go on shore on the

protectorate islands, but be sure and come, or rather, he has

authorized me to send for you.

"I have the honor to be, your brother in Christ, and fellow laborer in

the Gospel, B. F. GROUARD."

From this it will be seen that I was released from further labors in

that mission. I also was without any means in sight to get away from

the land that had been so fruitful of troubles to me. It is true that

the natives had a schooner of twenty or twenty-five tons burden in

course of construction, but they were so uncertain and tardy in their

movements that there was really no dependence to be placed in anything

of the kind that they undertook. Indeed, it was doubtful whether they

would complete the vessel at all, though six or eight weeks was ample

time in which to finish it. Besides, they were liable to get into a

quarrel that would cause delay for many months. Again, so frail was

the boat that it did not seem that it ever could be safe to go to sea.

Nearly every stave and brace was made from the bark of the buru tree,

and twisted by hand. The anchor was a chunk of wood with old scraps of

iron spiked on to it, and for a chain the same kind of material was

used as for the stays and braces. The galley was only a square box of

two and a half feet, filled with soil and tied down to the deck with a

bark rope; and as to the helm, it had to be held by hand, taking two or

three men to manage it, especially in rough weather. The compass was

no better than a tin plate; in fact, it could not be of any service

whatever--and the sails were almost rotten. But at last the boat was

launched, and leaked so badly that it did not seem possible to make it

of service; but the natives persevered and baled it out, and it was

soaked up until they considered it safe.

This boat being built, it seemed to offer a possible means for me to

see white men's land again. There was no one for me to advise with, the

very men who had planned my destruction being the owners and masters

of the craft. The voyage they anticipated taking was said by them to

be seven hundred miles, to the island of Rapia, and from thence a like

distance to Tahiti, in all fourteen hundred miles. The food and fresh

water supply was also very uncertain. The water had to be carried in

large gourds and cocoanuts. Nor was this all that had to be considered.

In those parts there are dense fogs and rainstorms, for days together,

so that navigation is very hazardous where there is only the sun, moon,

and stars to depend upon, and these obscured.

The reader will perceive the gravity of the situation that confronted

the writer when he came to decide what to do. As the time drew near for

the boat's departure, I retired to a lonely place in the woods, and

there fasted and prayed for three days, fasting all the time and going

to my retreat to pray as often in the three days as I thought proper.

This was done in order to ascertain from the divine Source whether or

not I should take the risk of going on that vessel at that time. The

answer came plain and distinct to my understanding, though not in words

to the natural senses, yet to my entire satisfaction that all would be

well if I went. From that moment I hungered and thirsted, but had not

done so before in all the time that I had fasted.

Accordingly, on September 22, 1852, I engaged passage on the Raivavai

schooner, bound for Rapia. On the 23rd I went aboard, and we sailed

out, but some of the rigging gave way, and we were bound to return for

repairs. On the 24th we tried again, passing out of the harbor with a

light breeze, at 5 o'clock a.m. There were sixty-two souls on board,

all seasick. On the 26th and 27th there was a dead calm. At daylight

on the 28th we found ourselves on the opposite side of the island and

very near it, surrounded by hundreds of great whales. Our navigators

were so confused that they did not know their own island until they

went ashore. Again the rigging gave way, and we had to put into port to

repair it and to replenish our food supply.

On October 4th we sailed once more, and with a strong and fair wind on

the 9th we reached the island of Rapia, which has a high and abrupt

coast with a good harbor, but a very narrow passage thereto, in which

we were hailed by a fisherman who inquired about the white man on

board. When the crew told him it was a Mormon Elder, he hastened to the

shore, ran to the village and told the people that a Mormon Elder was

on the schooner. The people had never seen a Mormon, but had heard the

most ridiculous stories about us. They became excited, and frightened

as well, for they had heard that Mormons had cloven feet and shells

on their backs, and were some kind of mongrel between man and beast.

They also had been told that the Mormons were so lustful that it was

very difficult for the females to escape from them. This being the

only information the people had about the Latter-day Saints, it was

no wonder that the men armed themselves with muskets and fish spears,

and came to the landing or lay in ambush, the females keeping at a

respectful distance, while the more brave and fearless ventured to come

on board, inspect the "animal," and forbid him to set his foot on shore

on pain of death. Strange as this statement of affairs may appear, it

is nevertheless true.

At length a number of the people came on board and spied around as if

to discover the peculiar features of a Mormon Elder, and they, with

my friends, thought that possibly it was safe for me to go ashore;

accordingly I went in the first canoe. As we neared the landing, six or

seven men, some with muskets and some with fishing spears, rose up out

of the brush and tall grass, and peeked and pried, as they afterwards

said, to discern the cloven foot. As they could not discover the

deformities which they had expected to find, they said, "Why, he looks

like any other white man or minister; we do not want to kill him."

There were others who, however, acted very surly, and would not speak

nor shake hands, but told my friends that I must leave their island or

I would be killed. Finally we were permitted to go up to the village,

where the people all ran together to see the stranger. None dared

invite him into their houses, so he took his seat out on a log, while

they feasted. His friends joined with the feasting parties, thinking

it would be better for him if they were sociable with the people and

acquainted them with the supposed monster's customs and habits, as also

with what he had been teaching the people.

Two weeks before we landed, the inhabitants of this village had had a

battle with the people of another village across the island, and some

of both parties had been killed, while others were yet suffering from

their wounds. This, I suppose, had something to do with the spirit of

murder and bloodshed that hung so thickly around the place. When the

people finished feasting, one old man brought me some food on a banana

leaf, and then slipped away as if he did not wish anybody to see him.

To me it seemed a case of root hog, or die, or at least it was to eat

or starve, so the kind offer was thankfully received. I found the

admonition of Paul, wherein he said, eat what is set before you, and

ask no questions, for conscience, sake appropriate in this case.

The bell was soon rung for meeting, and the people quickly came

together. I met with them, and at the conclusion of their services

asked the privilege of acquainting them with my business in their

country; for myself and native friends were the first Mormons who had

ever been there, and to save the necessity of anyone else coming I felt

it my bounden duty to offer them the Gospel, as it has to be preached

in every land and to every people. I succeeded in saying a few words,

and received for my pains an order from the presiding priest to go out

of the house and leave the island.

Although many of the people seemed to sanction the course of the

priest, there were a few who did not seem to favor it; but to save

trouble I left the house. The people then began to discuss the order

and to question its justice, as we had been mild and made no display of

obstinacy. At last they concluded that the Mormon was not quite so bad

as he had been represented, and that he might come into the governor's

and have supper at a table which the Protestant ministers had furnished

for their own accommodation, and where they had left some dishes and a

chair; so I was comfortably seated at the table and the food brought

on. Quite a handsome young girl of about sixteen stood by the table,

and as soon as a blessing was asked, she, with her fingers, tore the

roasted chicken to pieces, stripped the flesh from off the bones, and

held this to my mouth, saying, "There!"

I drew back a little, as that was so strange a custom that I did not

appreciate it. The girl was quite dark complexioned, and some one

observed, "She is so dark that he thinks she is dirty. Let her get some

soap and wash before him, and then see if he will eat." As the people

seemed so strange in their actions, I thought there was some trick to

be played, so I waited until she had washed her hands and, in obedience

to orders, stepped up, saying that her hands were clean, "Look, that is

my color, and not dirt." Still I felt dubious about taking the bait.

Then she was told to step back, and another young lady was called for.

This one was quite fair, with rather light brown or auburn hair. They

said "Now he will eat, for he will think she is white," but I still

refused the courtesy. Then some one who was standing by said, "Let him

feed himself, like a heathen." At this the master of ceremonies said,

"Why do you not eat?" I tried to explain to them that it seemed to me

to be wrong to require so much of the females--that they should prepare

the food and then stand or sit by and put it into a man's mouth.

"Well," said he, "she was the first to sin, and she ought to wait on

the man."

At this an old man who lay flat on his stomach with the Bible before

him, opened the book to where Paul said that when he was in Rome he did

as the Romans did. The old man had his hair bushed, and, apparently,

the very brand of heathenism in his face. I would have thought as much

of looking on a brush heap or in a muskrat house for intelligence as to

have anticipated anything smart from him. He said, "My friend, do you

believe in the Bible?" I said, "Yes, and it is good to do as it says."

"Then," said he, "you are a liar; for Paul said that when he was in

Rome he did as the Romans did, and now you are in Rapia you will not do

as the Rapians do; for it is our way for the women to put the food into

our mouths. That is the way we do in this land."

Sure enough, I learned that this was true; for when the meal is ready

it is brought into the room in baskets, and the male portion of the

household get down on their hands and knees, while the females pick

the bones from the fish, pork or poultry, as the case may be, and with

their fingers put the flesh into their masters' mouths. To conclude

with, the woman dips her hand into a dish of water, and wipes his

mouth. Then he moves away, and the wife and daughter take the scraps,

or what may be left. It is considered as great a shame on that island

for a man to put food into his mouth as it is in China for a Mongolian

to have his queue cut off. But to me it seemed so ridiculous that my

stay there was too short to make it seem even human. I did not adopt

the custom, preferring to be called a heathen by those who did practice

it.

CHAPTER XXXIV.

DETERMINE TO PREACH TO THE PEOPLE--REFUSED A HOUSE--HOLD AN OPEN-AIR

MEETING--STRANGE CONGREGATION--SIX OTHER MEETINGS--VISIT A NATIVE

KING--HE COMMANDS ME TO LEAVE--I DO SO IN ORDER TO AVOID BEING PUT

TO DEATH--WATERMELONS AND OTHER VEGETABLES--NATIVE TRADITION OF THE

PEOPLING OF THE ISLANDS--VISIT OF A PROTESTANT MINISTER--SAIL FOR

TAHITI--IN A HEAVY STORM--PRAYERS BY FRIGHTENED NATIVES--I AM ASKED TO

PRAY WITH THEM, BUT DECLINE TO FOLLOW THEIR METHODS--REACH THE HARBOR

OF PAPEETE--AMERICAN CONSUL OBTAINS PERMISSION FOR ME TO LAND--GO

TO WORK WITH A CARPENTER--WARNED NOT TO BE ALONE LEST I SHOULD BE

KILLED--WATCHED BY GEN D' ARMES--TROUBLE AT ANAA, AND ARREST OF NATIVE

MORMONS--THESE ARE BROUGHT TO PAPEETE--HOW THEY GOT LETTERS TO ME, AND

THEIR REPLIES--MY FORMER PERSECUTORS OF RAIVAVAI COME TO ME FOR ADVICE,

AND I RETURN GOOD FOR EVIL.

AS I felt the great need of reform among the people of Rapia, I tried

again to get the privilege of preaching to them in their house, but

found them unyielding on that point. There were three native brethren

and their wives who had come with me. I was impressed that we ought

to make yet another trial to leave our testimony with the islanders,

so we went out by the side of their meeting house, which was a frame

building set up on blocks some eighteen inches or two feet from the

ground, the dirt floor being thatched with dry grass. We stood within

ten feet of the house and commenced to sing. Before we were ready to

read our text, it seemed that everybody in the village had come around,

but not in the ordinary way. They crowded into the meeting house and

some filled the windows, while others lay down and poked their heads

out under the sills of the house; still others got down on their hands

and knees some five or six rods off and crawled along through the

shrubbery, taking hold of the brush as they drew near, lying flat down

and drawing themselves along, taking sticks and poking the weeds aside

so they could get a better view. With this most singular congregation

before us, and the most perfect order (for it seemed as if there was

not a whisper,) we read a chapter in the Bible--the third of Matthew,

I believe--then preached on faith, repentance, and baptism for the

remission of sins. At the dismissal of our services the whole assembly

withdrew, and after that I had lots of food, such as it was.

We held seven meetings on that little fragment of terra firma, and

visited the king in the west village. We found the royal personage at

home, sitting Indian fashion on his couch, half naked. He appeared to

be a man of unusually strong character, very surly, and did not want

to talk. When I attempted to tell him the object of my mission to

his country, his neck swelled out, and he began blowing through his

nostrils like a mad bull. He said, "You leave my country." By this time

my native friends discovered that danger was gathering around us, and

told me that we must not delay one moment, but must get away as quickly

as possible, for that village had suffered defeat at the hands of the

people of the other village, and we could not be friendly with the king

and his followers if we were to the others.

We got away, and afterwards it developed that my friends had foreseen

a peril that I had not fully understood, for when the king said we had

better get away from his country, that was his ultimatum, and if we had

remained longer every one of us would have been slain, as the people

were preparing for the slaughter.

On our retreat I observed a castor oil bean tree loaded with beans.

Its trunk was as large as a man's body. I began to inspect it when my

friends called out, "Hurry up, or we will every one be killed," so we

hastened to more friendly and hospitable parts, where we came across

a large gourd, or calabash vine, and a watermelon patch. Never having

seen anything of the kind on any other island where I had been, my

inquisitive propensities were set to work ascertaining how those things

came there. Were they a spontaneous growth? If not, where did they come

from, since this little island is so remote from all others, and the

natives tell me that white men seldom visit them? I inquired of the

people where they got the seed of the vegetables named. "Why," said

they, "our forefathers brought them here."

"Where did they come from?"

The reply was, "From the rising of the sun." On hearing this, I asked

from what country, and was answered, "We do not know. It was a big

land, so big they did not know its boundary. It was a land of food, and

of great forests of big trees, and great fresh waters that were filled

with fish."

I next inquired, "How came they to leave such a good land?" The

response was in these words: "We do not know, only they said they got

lost in the fog, and were several days without seeing the sun. Then

the strong winds came and blew them over here, and their vessel was

wrecked on this island. They never could get back to the lands of their

forefathers, so they stayed here. They increased so fast that all could

not live on this land, so they made canoes and tried to get back, but

the winds were against them, that they were carried away to the west,

and for a long time those left here supposed the others were lost in

the sea; but after a time it was learned that there were other lands

where the sun goes down. Then our people made canoes and went to them,

and we think that is the way these islands became peopled, for they are

the same kind of people as ourselves."

"Have you any other knowledge of your forefathers?"

"No, we do not know anything but that which the fathers have said. They

used to say that if they could get back to their fatherland they could

find metal to make fish spears and hooks with. When the first white

men's ship came in sight we tried to go to it, thinking we could get

some fishing tackle therefrom. We thought that vessel must have come

from our fathers' land. But the wind was so strong we could not get to

the ship, and it was a long time before another one came. Finally we

reached one, and got such things as our fathers had told us about."

Read the Book of Mormon, page 427, 63d chapter, 5th to 9th verses. Was

the ship that Hagoth built the same that was wrecked on the island of

Rapia, South Pacific Ocean, about 25 deg. south latitude, and, as near

as I can find out from French charts, time reckoned from Paris, France,

in longitude 140 west?

The reader may form his own conclusions, as I return to my narrative

of our stay on the island. When we had returned from our visit to the

surly king, one man by the name of Mesearee opened his house for us to

hold meeting in, but very few attended with us.

October 17th, the bark _John Williams_ called with one Mr. Platt,

a Protestant minister, on board. This clergyman was a man of fine

address. He came ashore and preached, then sprinkled all the infant

children of the village. Though very pleasant, he refused to talk with

me in the Tahitian language, saying that if we did so on the Scriptures

it would cause a split among the people. I insisted that he show the

natives the scripture for his mode of baptism, but he declined to do

that, and boarded his vessel and sailed away.

October 27, 1852, we sailed for Tahiti. On the 29th we encountered a

very heavy storm, so severe that we lost all of our sails, and had to

lash two of our strong men on deck with slack rope so that they might

fasten down the hatch and companion ways. The rest of us had to go

below, for the sea was lashed into a foamy mass as white as snow. It

did not seem possible for us to survive the terrible ordeal. As in

almost all similar cases, the wicked will pray--that is in times of

great danger, if at no other time--so the natives who went below, some

fifty-nine in number, divided themselves into three praying parties.

One of these occupied the bow, one stationed itself amidships, and one

was in the stern of the vessel. Then a man in one party would pray at

the top of his voice, and so on with each party in turn. Thus they

prayed, passing the word back and forth, as long as the sea raged in

its fury.