Vailima lay up some three miles of continual rise from Apia, and more than half that distance from the nearest village. It was a long way for a tired man to walk down every evening with the sole purpose of joining in family worship; and the road through the bush was dark, and, to the Samoan imagination, beset4 with supernatural terrors. Wherefore, as soon as our household had fallen into a regular routine, and the bonds of Samoan family life began to draw us more closely together, Tusitala felt the necessity of including our retainers in our evening devotions. I suppose ours was the only white man’s family in all Samoa, except those of the missionaries5, where the day naturally ended with this homely6, patriarchal custom. Not only were the religious scruples7 of the natives satisfied, but, what we did not foresee, our own respectability — and incidentally that of our retainers — became assured, and the influence of Tusitala increased tenfold.
After all work and meals were finished, the ‘pu,’ or war conch, was sounded from the back veranda8 and the front, so that it might be heard by all. I don’t think it ever occurred to us that there was any incongruity9 in the use of the war conch for the peaceful invitation to prayer. In response to its summons the white members of the family took their usual places in one end of the large hall, while the Samoans — men, women, and children — trooped in through all the open doors, some carrying lanterns if the evening were dark, all moving quietly and dropping with Samoan decorum in a wide semicircle on the floor beneath a great lamp that hung from the ceiling. The service began by my son reading a chapter from the Samoan Bible, Tusitala following with a prayer in English, sometimes impromptu10, but more often from the notes in this little book, interpolating or changing with the circumstance of the day. Then came the singing of one or more hymns in the native tongue, and the recitation in concert of the Lord’s Prayer, also in Samoan. Many of these hymns were set to ancient tunes11, very wild and warlike, and strangely at variance12 with the missionary13 words.
Sometimes a passing band of hostile warriors14, with blackened faces, would peer in at us through the open windows, and often we were forced to pause until the strangely savage15, monotonous16 noise of the native drums had ceased; but no Samoan, nor, I trust, white person, changed his reverent17 attitude. Once, I remember a look of surprised dismay crossing the countenance18 of Tusitala when my son, contrary to his usual custom of reading the next chapter following that of yesterday, turned back the leaves of his Bible to find a chapter fiercely denunciatory, and only too applicable to the foreign dictators of distracted Samoa. On another occasion the chief himself brought the service to a sudden check. He had just learned of the treacherous19 conduct of one in whom he had every reason to trust. That evening the prayer seemed unusually short and formal. As the singing stopped he arose abruptly20 and left the room. I hastened after him, fearing some sudden illness. ‘What is it?’ I asked. ‘It is this,’ was the reply; ‘I am not yet fit to say, “Forgive us our trespasses22 as we forgive those who trespass21 against us.”’
It is with natural reluctance23 that I touch upon the last prayer of my husband’s life. Many have supposed that he showed, in the wording of this prayer, that he had some premonition of his approaching death. I am sure he had no such premonition. It was I who told the assembled family that I felt an impending24 disaster approaching nearer and nearer. Any Scot will understand that my statement was received seriously. It could not be, we thought, that danger threatened any one within the house; but Mr. Graham Balfour, my husband’s cousin, very near and dear to us, was away on a perilous25 cruise. Our fears followed the various vessels26, more or less unseaworthy, in which he was making his way from island to island to the atoll where the exiled king, Mataafa, was at that time imprisoned27. In my husband’s last prayer, the night before his death, he asked that we should be given strength to bear the loss of this dear friend, should such a sorrow befall us.
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1 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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2 omission | |
n.省略,删节;遗漏或省略的事物,冗长 | |
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3 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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4 beset | |
v.镶嵌;困扰,包围 | |
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5 missionaries | |
n.传教士( missionary的名词复数 ) | |
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6 homely | |
adj.家常的,简朴的;不漂亮的 | |
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7 scruples | |
n.良心上的不安( scruple的名词复数 );顾虑,顾忌v.感到于心不安,有顾忌( scruple的第三人称单数 ) | |
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8 veranda | |
n.走廊;阳台 | |
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9 incongruity | |
n.不协调,不一致 | |
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10 impromptu | |
adj.即席的,即兴的;adv.即兴的(地),无准备的(地) | |
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11 tunes | |
n.曲调,曲子( tune的名词复数 )v.调音( tune的第三人称单数 );调整;(给收音机、电视等)调谐;使协调 | |
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12 variance | |
n.矛盾,不同 | |
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13 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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14 warriors | |
武士,勇士,战士( warrior的名词复数 ) | |
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15 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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16 monotonous | |
adj.单调的,一成不变的,使人厌倦的 | |
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17 reverent | |
adj.恭敬的,虔诚的 | |
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18 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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19 treacherous | |
adj.不可靠的,有暗藏的危险的;adj.背叛的,背信弃义的 | |
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20 abruptly | |
adv.突然地,出其不意地 | |
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21 trespass | |
n./v.侵犯,闯入私人领地 | |
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22 trespasses | |
罪过( trespass的名词复数 ); 非法进入 | |
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23 reluctance | |
n.厌恶,讨厌,勉强,不情愿 | |
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24 impending | |
a.imminent, about to come or happen | |
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25 perilous | |
adj.危险的,冒险的 | |
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26 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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27 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
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