The voyage ended at the port of Papeete, November 3, 1851, and the prisoner was soon transferred from the war frigate to a cobblestone dungeon in the town. From there he was taken before the governor and arraigned on the charges preferred against him. A native Catholic was first introduced as a witness. He had evidently been coached in regard to what he should say, but not sufficiently so to have it clear in his mind, or else he had scruples against perjuring himself, for he hesitated and seemed confused. The governor evidently thought his confusion due to the prisoner looking at him, for he ordered Elder Brown not to look at the witness, and told him that his "countenance was so fierce and vivid as to baffle the most substantial witness." The next person used against him as a witness was a man who had been brought to Papeete as a prisoner, but never arraigned. He evidently thought that his own immunity from prosecution depended upon his furnishing damaging evidence against Elder Brown, and he seemed more than willing to testify to anything.
Not liking the way the trial was proceeding, if it was a trial, as he was being given no opportunity to defend himself, Elder Brown arose and claimed his rights as an American citizen, making as strong a plea as he could in his own behalf, and quoting international law and treaties that came to his mind spontaneously upon the occasion, without his ever having read or heard the same quoted before.
The governor and others present seemed to be profoundly impressed by what he said, the result being that with much embarrassment the hearing was closed and he was immediately marched back to his filthy cell.
About this time the American consul, W. H. Kelly, having heard of the proceedings, called upon the governor in the interest of Elder Brown, as an American citizen. The governor informed him that the prisoner was a very dangerous as well as a very learned man, thoroughly familiar with international laws and treaties, which he was able to quote from memory, and that he was undoubtedly a military man of no mean ability. Inquiring what he could do for the relief of the prisoner, he was told that he could put up a 50,000 franc bond for the good conduct of the Elder during the remainder of his stay under the jurisdiction of the French protectorate, in which case he might regain his liberty, but that he must leave the protectorate by the first out-going vessel, no more to return on pain of perpetual imprisonment. The consul accordingly put up the bond and Elder Brown was released and turned over to him.
The consul advised that he confer with his friends and see what could be done about complying with the terms of the governor's decree. The missionaries were accordingly called together and discussed the decree of banishment, with the result that they decided that Elder Brown had better sail on the little schooner "Ravai," owned by the Saints and commanded by B. F. Grouard. It was bound for a cruise among the Tuamotu group of islands, and to make a final landing at Laivavai, four hundred miles south-east of Tahiti, and outside of the protectorate. The vessel was accordingly got ready and he sailed on board of it November 17, 1851.
As the boat was leaving the Tahitian harbor it encountered severe headwinds and had to beat its way against wind and wave until it became somewhat disabled. Provisions also ran short, and it became necessary to change the course of the vessel and head it towards Tubuai. When within eighty miles of that island, the provisions became utterly exhausted and a dead calm set in. After severe suffering, Tubuai was reached on the 29th of November.
When Pitamai Vehene, the queen, heard that Elder Brown had been banished, she went out to the vessel in her own canoe and invited him to go ashore with her and partake of her hospitality. She said "this is my island, and the French have no right here. I will be responsible for all the trouble that may arise." He accepted the invitation, was entertained at the queen's mansion for a number of days, and then continued his voyage to Laivavai, where he relieved Elder Pratt, who was then presiding there.
[CHAPTER III.]
LAND AMONG CANNIBALS—DENOUNCED AS THE AMERICAN PLANT—HIS DESTRUCTION DEMANDED—SENTENCED TO BE ROASTED AND EATEN—FIRE PREPARED—HIS DEFIANCE OF THE RABID HOST—EFFECT UPON THE WILD HORDE WHO WERE EAGER TO ROAST AND DEVOUR HIM—FIERCE FIGHT AMONG HIS OPPONENTS.
An intense anti-"Mormon" feeling had developed on that island since his last previous visit, and he had scarcely landed when his life was threatened by a leader of the anti-"Mormon" faction named Tabate. These people had formerly been cannibals, and now when their passions were aroused, as they frequently were on religious and other questions, their state bordered very nearly on their original degraded level if it didn't quite reach it. They not only gloried in their former practices, but they dwelt with unction upon the hope of returning thereto. They practiced grimmaces and distortions and incantations, gave free rein to their wild passions and in anticipation reverted again to their old lives of crime and cannibalism.