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.