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 spoke8, 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 Almighty9 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 aged10 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 corpse11. 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 afflicted12 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 civilized13 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 benevolent14 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 narrate15 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 swelling16 in his hip17 and thigh18. On examination it was found that his whole hip and thigh were filled with a thick and very noxious19 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 immediate20 relatives had been consulted, and had given their assent21. Otherwise, the superstition22 of the people was so great that if in the operation the patient succumbed23 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 pints24 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 swollen25 jaws26, 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 rusty27 nail, or any kind of an old iron, in place of a hammer or mallet28, 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 choir29. 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 spurned30. 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 cramps31, so terrible that all three were corpses32 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 smitten33 with sickness and some died.
On the 29th of September we sailed for Putuhara. The wind blew a gale34, 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 relish35. 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 savages37 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 entirely38 nude39.
I had seen Indians in their warpaint and dances, but this excelled in confused savage36 deeds anything I ever beheld40 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 strut41, 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 apparently42 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 shrieking43 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 briefly44 on the subject of peace, order and good will to all, and exhorted45 them to leave their grievances46 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 smothered47 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 warfare48, the traditions and the superstitions49, 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 dense50 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 havoc51 they make among their adversaries52. Their weapons consisted chiefly of spears made from fish bone and hard wood, stones and slings53, clubs, and a rudely fashioned glove made by winding54 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 adversary55, 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 victorious56 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 skulls57 may be visited and a tally58 made, when the one with the highest number of skulls or heads is given the coveted59 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 exhausted60 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 sliver61, 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 proceeding62 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 pretext63, human life became sacrificed to a depraved and vicious appetite. These practices and others seemed to be justified64 in their savage minds, insomuch that they did not scruple65 in gathering up the slain66 and feeding upon them.
His curiosity having been awakened67 in searching into heathen life, the writer made inquiries68 at the most authentic69 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 eyelids70 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 schooner71 and ate them." The next inquiry72 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 morsels73 of flesh she ever ate. Being asked if she did not have feelings of remorse74 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 formerly75 we took pleasure in our practices, for our minds were very dark."
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1
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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surgical
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| adj.外科的，外科医生的，手术上的 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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gathering
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| n.集会，聚会，聚集 | |
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cannibalism
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| n.同类相食；吃人肉 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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9
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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aged
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| adj.年老的，陈年的 | |
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corpse
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| n.尸体，死尸 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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13
civilized
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| a.有教养的，文雅的 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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15
narrate
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| v.讲，叙述 | |
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swelling
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| n.肿胀 | |
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hip
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| n.臀部，髋；屋脊 | |
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thigh
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| n.大腿；股骨 | |
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19
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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20
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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superstition
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| n.迷信，迷信行为 | |
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23
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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24
pints
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| n.品脱( pint的名词复数 )；一品脱啤酒 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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jaws
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| n.口部；嘴 | |
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rusty
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| adj.生锈的；锈色的；荒废了的 | |
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mallet
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| n.槌棒 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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30
spurned
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| v.一脚踢开，拒绝接受( spurn的过去式和过去分词 ) | |
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31
cramps
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| n. 抽筋, 腹部绞痛, 铁箍 adj. 狭窄的, 难解的 v. 使...抽筋, 以铁箍扣紧, 束缚 | |
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32
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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33
smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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gale
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| n.大风，强风，一阵闹声（尤指笑声等） | |
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relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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36
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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38
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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39
nude
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| adj.裸体的；n.裸体者，裸体艺术品 | |
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40
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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41
strut
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| v.肿胀，鼓起；大摇大摆地走；炫耀；支撑；撑开；n.高视阔步；支柱，撑杆 | |
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42
apparently
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| adv.显然地；表面上，似乎 | |
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43
shrieking
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| v.尖叫( shriek的现在分词 ) | |
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44
briefly
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| adv.简单地，简短地 | |
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45
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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46
grievances
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| n.委屈( grievance的名词复数 )；苦衷；不满；牢骚 | |
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47
smothered
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| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
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48
warfare
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| n.战争(状态)；斗争；冲突 | |
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49
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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50
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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51
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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52
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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53
slings
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| 抛( sling的第三人称单数 )； 吊挂； 遣送； 押往 | |
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54
winding
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| n.绕，缠，绕组，线圈 | |
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55
adversary
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| adj.敌手，对手 | |
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56
victorious
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| adj.胜利的，得胜的 | |
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57
skulls
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| 颅骨( skull的名词复数 )； 脑袋； 脑子； 脑瓜 | |
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58
tally
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| n.计数器，记分，一致，测量；vt.计算，记录，使一致；vi.计算，记分，一致 | |
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59
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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60
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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61
sliver
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| n.裂片，细片，梳毛；v.纵切，切成长片，剖开 | |
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62
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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63
pretext
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| n.借口，托词 | |
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64
justified
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| a.正当的，有理的 | |
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65
scruple
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| n./v.顾忌，迟疑 | |
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66
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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67
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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68
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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69
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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70
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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71
schooner
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| n.纵帆船 | |
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72
inquiry
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| n.打听，询问，调查，查问 | |
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73
morsels
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| n.一口( morsel的名词复数 )；（尤指食物）小块，碎屑 | |
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74
remorse
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| n.痛恨，悔恨，自责 | |
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75
formerly
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| adv.从前，以前 | |
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