I HAVE had occasion several times to name the late bishop1, Father Dordillon, ‘Monseigneur,’ as he is still almost universally called, Vicar-Apostolic of the Marquesas and Bishop of Cambysopolis IN PARTIBUS. Everywhere in the islands, among all classes and races, this fine, old, kindly2, cheerful fellow is remembered with affection and respect. His influence with the natives was paramount3. They reckoned him the highest of men — higher than an admiral; brought him their money to keep; took his advice upon their purchases; nor would they plant trees upon their own land till they had the approval of the father of the islands. During the time of the French exodus4 he singly represented Europe, living in the Residency, and ruling by the hand of Temoana. The first roads were made under his auspices5 and by his persuasion6. The old road between Hatiheu and Anaho was got under way from either side on the ground that it would be pleasant for an evening promenade7, and brought to completion by working on the rivalry8 of the two villages. The priest would boast in Hatiheu of the progress made in Anaho, and he would tell the folk of Anaho, ‘If you don’t take care, your neighbours will be over the hill before you are at the top.’ It could not be so done to-day; it could then; death, opium9, and depopulation had not gone so far; and the people of Hatiheu, I was told, still vied with each other in fine attire10, and used to go out by families, in the cool of the evening, boat-sailing and racing11 in the bay. There seems some truth at least in the common view, that this joint12 reign13 of Temoana and the bishop was the last and brief golden age of the Marquesas. But the civil power returned, the mission was packed out of the Residency at twenty — four hours’ notice, new methods supervened, and the golden age (whatever it quite was) came to an end. It is the strongest proof of Father Dordillon’s prestige that it survived, seemingly without loss, this hasty deposition14.
His method with the natives was extremely mild. Among these barbarous children he still played the part of the smiling father; and he was careful to observe, in all indifferent matters, the Marquesan etiquette15. Thus, in the singular system of artificial kinship, the bishop had been adopted by Vaekehu as a grandson; Miss Fisher, of Hatiheu, as a daughter. From that day, Monseigneur never addressed the young lady except as his mother, and closed his letters with the formalities of a dutiful son. With Europeans he could be strict, even to the extent of harshness. He made no distinction against heretics, with whom he was on friendly terms; but the rules of his own Church he would see observed; and once at least he had a white man clapped in jail for the desecration16 of a saint’s day. But even this rigour, so intolerable to laymen17, so irritating to Protestants, could not shake his popularity. We shall best conceive him by examples nearer home; we may all have known some divine of the old school in Scotland, a literal Sabbatarian, a stickler18 for the letter of the law, who was yet in private modest, innocent, genial19 and mirthful. Much such a man, it seems, was Father Dordillon. And his popularity bore a test yet stronger. He had the name, and probably deserved it, of a shrewd man in business and one that made the mission pay. Nothing so much stirs up resentment20 as the inmixture in commerce of religious bodies; but even rival traders spoke21 well of Monseigneur.
His character is best portrayed22 in the story of the days of his decline. A time came when, from the failure of sight, he must desist from his literary labours: his Marquesan hymns23, grammars, and dictionaries; his scientific papers, lives of saints, and devotional poetry. He cast about for a new interest: pitched on gardening, and was to be seen all day, with spade and water-pot, in his childlike eagerness, actually running between the borders. Another step of decay, and he must leave his garden also. Instantly a new occupation was devised, and he sat in the mission cutting paper flowers and wreaths. His diocese was not great enough for his activity; the churches of the Marquesas were papered with his handiwork, and still he must be making more. ‘Ah,’ said he, smiling, ‘when I am dead what a fine time you will have clearing out my trash!’ He had been dead about six months; but I was pleased to see some of his trophies24 still exposed, and looked upon them with a smile: the tribute (if I have read his cheerful character aright) which he would have preferred to any useless tears. Disease continued progressively to disable him; he who had clambered so stalwartly over the rude rocks of the Marquesas, bringing peace to warfaring clans25, was for some time carried in a chair between the mission and the church, and at last confined to bed, impotent with dropsy, and tormented26 with bed-sores and sciatica. Here he lay two months without complaint; and on the 11th January 1888, in the seventy-ninth year of his life, and the thirty-fourth of his labours in the Marquesas, passed away.
Those who have a taste for hearing missions, Protestant or Catholic, decried27, must seek their pleasure elsewhere than in my pages. Whether Catholic or Protestant, with all their gross blots28, with all their deficiency of candour, of humour, and of common sense, the missionaries29 are the best and the most useful whites in the Pacific. This is a subject which will follow us throughout; but there is one part of it that may conveniently be treated here. The married and the celibate30 missionary31, each has his particular advantage and defect. The married missionary, taking him at the best, may offer to the native what he is much in want of — a higher picture of domestic life; but the woman at his elbow tends to keep him in touch with Europe and out of touch with Polynesia, and to perpetuate32, and even to ingrain, parochial decencies far best forgotten. The mind of the female missionary tends, for instance, to be continually busied about dress. She can be taught with extreme difficulty to think any costume decent but that to which she grew accustomed on Clapham Common; and to gratify this prejudice, the native is put to useless expense, his mind is tainted33 with the morbidities of Europe, and his health is set in danger. The celibate missionary, on the other hand, and whether at best or worst, falls readily into native ways of life; to which he adds too commonly what is either a mark of celibate man at large, or an inheritance from mediaeval saints — I mean slovenly34 habits and an unclean person. There are, of course, degrees in this; and the sister (of course, and all honour to her) is as fresh as a lady at a ball. For the diet there is nothing to be said — it must amaze and shock the Polynesian — but for the adoption35 of native habits there is much. ‘CHAQUE PAYS A SES COUTUMES,’ said Stanislao; these it is the missionary’s delicate task to modify; and the more he can do so from within, and from a native standpoint, the better he will do his work; and here I think the Catholics have sometimes the advantage; in the Vicariate of Dordillon, I am sure they had it. I have heard the bishop blamed for his indulgence to the natives, and above all because he did not rage with sufficient energy against cannibalism36. It was a part of his policy to live among the natives like an elder brother; to follow where he could; to lead where it was necessary; never to drive; and to encourage the growth of new habits, instead of violently rooting up the old. And it might be better, in the long — run, if this policy were always followed.
It might be supposed that native missionaries would prove more indulgent, but the reverse is found to be the case. The new broom sweeps clean; and the white missionary of to-day is often embarrassed by the bigotry37 of his native coadjutor. What else should we expect? On some islands, sorcery, polygamy, human sacrifice, and tobacco-smoking have been prohibited, the dress of the native has been modified, and himself warned in strong terms against rival sects38 of Christianity; all by the same man, at the same period of time, and with the like authority. By what criterion is the convert to distinguish the essential from the unessential? He swallows the nostrum41 whole; there has been no play of mind, no instruction, and, except for some brute42 utility in the prohibitions43, no advance. To call things by their proper names, this is teaching superstition44. It is unfortunate to use the word; so few people have read history, and so many have dipped into little atheistic45 manuals, that the majority will rush to a conclusion, and suppose the labour lost. And far from that: These semi-spontaneous superstitions46, varying with the sect39 of the original evangelist and the customs of the island, are found in practice to be highly fructifying47; and in particular those who have learned and who go forth48 again to teach them offer an example to the world. The best specimen49 of the Christian40 hero that I ever met was one of these native missionaries. He had saved two lives at the risk of his own; like Nathan, he had bearded a tyrant50 in his hour of blood; when a whole white population fled, he alone stood to his duty; and his behaviour under domestic sorrow with which the public has no concern filled the beholder51 with sympathy and admiration52. A poor little smiling laborious53 man he looked; and you would have thought he had nothing in him but that of which indeed he had too much — facile good-nature.
It chances that the only rivals of Monseigneur and his mission in the Marquesas were certain of these brown-skinned evangelists, natives from Hawaii. I know not what they thought of Father Dordillon: they are the only class I did not question; but I suspect the prelate to have regarded them askance, for he was eminently54 human. During my stay at Tai-o-hae, the time of the yearly holiday came round at the girls’ school; and a whole fleet of whale-boats came from Ua-pu to take the daughters of that island home. On board of these was Kauwealoha, one of the pastors55, a fine, rugged56 old gentleman, of that leonine type so common in Hawaii. He paid me a visit in the CASCO, and there entertained me with a tale of one of his colleagues, Kekela, a missionary in the great cannibal isle57 of Hiva-oa. It appears that shortly after a kidnapping visit from a Peruvian slaver, the boats of an American whaler put into a bay upon that island, were attacked, and made their escape with difficulty, leaving their mate, a Mr. Whalon, in the hands of the natives. The captive, with his arms bound behind his back, was cast into a house; and the chief announced the capture to Kekela. And here I begin to follow the version of Kauwealoha; it is a good specimen of Kanaka English; and the reader is to conceive it delivered with violent emphasis and speaking pantomime.
‘”I got ‘Melican mate,” the chief he say. “What you go do ‘Melican mate?” Kekela he say. “I go make fire, I go kill, I go eat him,” he say; “you come to-mollow eat piece.” “I no WANT eat ‘Melican mate!” Kekela he say; “why you want?” “This bad shippee, this slave shippee,” the chief he say. “One time a shippee he come from Pelu, he take away plenty Kanaka, he take away my son. ‘Melican mate he bad man. I go eat him; you eat piece.” “I no WANT eat ‘Melican mate!” Kekela he say; and he CLY— all night he cly! To — mollow Kekela he get up, he put on blackee coat, he go see chief; he see Missa Whela, him hand tie’ like this. (PANTOMIME.) Kekela he cly. He say chief:—“Chief, you like things of mine? you like whale-boat?” “Yes,” he say. “You like file-a’m?” (fire-arms). “Yes,” he say. “You like blackee coat?” “Yes,” he say. Kekela he take Missa Whela by he shoul’a’ (shoulder), he take him light out house; he give chief he whale-boat, he file-a’m, he blackee coat. He take Missa Whela he house, make him sit down with he wife and chil’en. Missa Whela all-the-same pelison (prison); he wife, he chil’en in Amelica; he cly — O, he cly. Kekela he solly. One day Kekela he see ship. (PANTOMIME.) He say Missa Whela, “Ma’ Whala?” Missa Whela he say, “Yes.” Kanaka they begin go down beach. Kekela he get eleven Kanaka, get oa’ (oars), get evely thing. He say Missa Whela, “Now you go quick.” They jump in whale-boat. “Now you low!” Kekela he say: “you low quick, quick!” (VIOLENT PANTOMIME, AND A CHANGE INDICATING THAT THE NARRATOR HAS LEFT THE BOAT AND RETURNED TO THE BEACH.) All the Kanaka they say, “How! ‘Melican mate he go away?” — jump in boat; low afta. (VIOLENT PANTOMIME, AND CHANGE AGAIN TO BOAT.) Kekela he say, “Low quick!”’
Here I think Kauwealoha’s pantomime had confused me; I have no more of his IPSISSIMA VERBA; and can but add, in my own less spirited manner, that the ship was reached, Mr. Whalon taken aboard, and Kekela returned to his charge among the cannibals. But how unjust it is to repeat the stumblings of a foreigner in a language only partly acquired! A thoughtless reader might conceive Kauwealoha and his colleague to be a species of amicable58 baboon59; but I have here the anti-dote. In return for his act of gallant60 charity, Kekela was presented by the American Government with a sum of money, and by President Lincoln personally with a gold watch. From his letter of thanks, written in his own tongue, I give the following extract. I do not envy the man who can read it without emotion.
‘When I saw one of your countrymen, a citizen of your great nation, ill-treated, and about to be baked and eaten, as a pig is eaten, I ran to save him, full of pity and grief at the evil deed of these benighted61 people. I gave my boat for the stranger’s life. This boat came from James Hunnewell, a gift of friendship. It became the ransom62 of this countryman of yours, that he might not be eaten by the savages63 who knew not Jehovah. This was Mr. Whalon, and the date, Jan. 14, 1864.
‘As to this friendly deed of mine in saving Mr. Whalon, its seed came from your great land, and was brought by certain of your countrymen, who had received the love of God. It was planted in Hawaii, and I brought it to plant in this land and in these dark regions, that they might receive the root of all that is good and true, which is LOVE.
‘1. Love to Jehovah.
‘2. Love to self.
‘3. Love to our neighbour.
‘If a man have a sufficiency of these three, he is good and holy, like his God, Jehovah, in his triune character (Father, Son, and Holy Ghost), one-three, three-one. If he have two and wants one, it is not well; and if he have one and wants two, indeed, is not well; but if he cherishes all three, then is he holy, indeed, after the manner of the Bible.
‘This is a great thing for your great nation to boast of, before all the nations of the earth. From your great land a most precious seed was brought to the land of darkness. It was planted here, not by means of guns and men-of-war and threatening. It was planted by means of the ignorant, the neglected, the despised. Such was the introduction of the word of the Almighty64 God into this group of Nuuhiwa. Great is my debt to Americans, who have taught me all things pertaining65 to this life and to that which is to come.
‘How shall I repay your great kindness to me? Thus David asked of Jehovah, and thus I ask of you, the President of the United States. This is my only payment — that which I have received of the Lord, love — (aloha).’
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bishop
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| n.主教，（国际象棋）象 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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paramount
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| a.最重要的，最高权力的 | |
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exodus
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| v.大批离去，成群外出 | |
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auspices
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| n.资助，赞助 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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promenade
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| n./v.散步 | |
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rivalry
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| n.竞争，竞赛，对抗 | |
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opium
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| n.鸦片；adj.鸦片的 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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racing
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| n.竞赛，赛马；adj.竞赛用的，赛马用的 | |
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joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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deposition
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| n.免职，罢官；作证；沉淀；沉淀物 | |
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etiquette
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| n.礼仪，礼节；规矩 | |
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desecration
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| n. 亵渎神圣, 污辱 | |
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laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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stickler
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| n.坚持细节之人 | |
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genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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resentment
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| n.怨愤，忿恨 | |
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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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portrayed
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| v.画像( portray的过去式和过去分词 )；描述；描绘；描画 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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trophies
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| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
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clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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tormented
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| 饱受折磨的 | |
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decried
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| v.公开反对，谴责( decry的过去式和过去分词 ) | |
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blots
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| 污渍( blot的名词复数 )； 墨水渍； 错事； 污点 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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celibate
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| adj.独身的，独身主义的；n.独身者 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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perpetuate
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| v.使永存，使永记不忘 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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slovenly
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| adj.懒散的，不整齐的，邋遢的 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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cannibalism
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| n.同类相食；吃人肉 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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sect
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| n.派别，宗教，学派，派系 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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nostrum
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| n.秘方；妙策 | |
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brute
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| n.野兽，兽性 | |
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prohibitions
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| 禁令，禁律( prohibition的名词复数 )； 禁酒； 禁例 | |
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superstition
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| n.迷信，迷信行为 | |
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atheistic
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| adj.无神论者的 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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fructifying
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| v.结果实( fructify的现在分词 )；使结果实，使多产，使土地肥沃 | |
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forth
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| adv.向前；向外，往外 | |
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specimen
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| n.样本，标本 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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beholder
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| n.观看者，旁观者 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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isle
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| n.小岛，岛 | |
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amicable
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| adj.和平的，友好的；友善的 | |
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baboon
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| n.狒狒 | |
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gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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benighted
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| adj.蒙昧的 | |
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ransom
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| n.赎金，赎身；v.赎回，解救 | |
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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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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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