The Cruise of the Mary Rose; Or, Here and There in the Pacific

by William Henry Giles Kingston

“Pomare, the king of Tahiti, although he was friendly to the missionaries, for long remained as determined a heathen as any of his people. At length, however, attacked by his own subjects, he could not protect the missionaries, and the larger number were compelled to retire to the island of Huahine, where they hoped to be in safety. So little progress did they appear to be making even here in their undertaking, that, with one exception, the following year they left Huahine and retired to New South Wales, thus bringing the once promising mission to the Society Islands to a termination. I refer to this time to show you how necessary it is that missionaries should not under any circumstances despair of success. Nothing could be more hopeless than this mission now seemed. Pomare, although he befriended the missionaries, remained still seemingly as dark and determined a heathen as at first, and he had now indeed no longer the power of helping them. He had, however, received a considerable amount of instruction from them. He had acquired the arts of reading and writing his own language, and had learned the first principles of Christianity.

“The seed had not, as was supposed, been sown on stony ground, though it took long in growing up. Adversity caused Pomare to think. He had been told that Jehovah is a God of purity and holiness, and he began to reflect that the life he and his people led must be very distasteful to such a God, and might be the cause of the sufferings he was enduring. The Holy Spirit seemed to apply the truth, so that he at length comprehended the nature of sin, and especially felt his own great sinfulness. He, therefore, wrote letter after letter, entreating the missionaries to return. With joy they accepted his invitation. On their arrival, the king and several of his people professed their belief in the new religion; but a coalition of heathen chiefs being formed against them, some severe fighting took place. The heathens were defeated. Pomare treated them with great leniency, allowing no one to be injured, and even sending the body of a chief killed in battle back to his own people to be buried. So great was the effect of this conduct that the heathen party became anxious to know more of the new faith, and in a few months the idols of Tahiti were thrown to the ground. Although Pomare and some of his chiefs, as well as the lower orders, had embraced Christianity in spirit as well as in name, the mass of the people remained, as might have been expected, ignorant of its principles, and indulged in habits the very reverse of those it inculcates. Still the true faith went on taking root downwards and bearing fruit upwards. In 1817 a large number of missionaries arrived from England at Eimeo. Among them came two whose names are known far beyond their spheres of action—William Ellis and John Williams. The following year some of them removed to Huahine, the principal of the Leeward or Society group, and soon after John Williams and Mr L Threlkeld, invited by Tapa and other chiefs of Raiatea, settled in that island. Similar invitations were received from the chiefs of other large islands, while native teachers were sent to the smaller islands which were also occasionally visited by the missionaries. Thus in a few years the entire population of the Georgian and Society Islands had renounced idolatry, and were in general outwardly very strict in their religious observances. I say outwardly, because many of those who attended religious worship and refrained from all work and amusement on the sabbath, still continued in the practice of heathen vices. Yet I believe that at that very time the great mass of the people were not more ignorant of Christian truth, nor more vicious, than are too many communities of like size in so-called Christian Europe. We should judge of people who have lately been brought out of a savage state, not by a standard which we should wish them to attain, but by other people who have long been considered civilised Christians; and thus judging of the inhabitants of Tahiti and the neighbouring islands, I am certain that they will not lose by comparison with many of those who have claimed for centuries to be civilised, and whose religion has long been nominally Christian. I say this with confidence, but after all it is not saying much in their praise. One thing, however, is very clear. A few years ago they were ignorant barbarians, savage and debased, not knowing right from wrong. Now they abstain from their former cruel and sanguinary practices, they go about clothed and live in neat cottages, and industriously cultivate the ground; they can generally read and write their own language, and have learned many mechanical arts; they understand the principles of Christianity, attend Divine worship, and respect the sabbath, while undoubtedly some, and perhaps many, have been ‘created anew in Christ Jesus unto good works,’ and not a few have risked their lives, and laid them down for the gospel’s sake. A large number of the native teachers who have gone forth among the savage tribes of the wide-scattered islands of the ocean to carry to them the glad tidings of salvation, have come from Tahiti and other parts of the Georgian and Society Archipelago.

“Great as was the change, after all allowances are made, in the islands of which I have been speaking, that produced by the promulgation of the truth in Raratonga was still greater. You know how John Williams, after founding the church in Huahine, moved to Raiatea, in the Hervey group, and thence sailing forth, discovered the then savage Raratonga, where the devoted Papehia landed to commence the work which he was afterwards enabled to perfect. Papehia began his ministrations by telling the people about the power and purity of God, and His love to mankind, and contrasting His attributes with those of their idols. By teaching both old and young portions of Scripture, and the latter to read, they began to perceive the follies of heathenism.

“Thus the old religion was undermined, and a way prepared for the introduction of the new faith. The priests were the most inveterate opponents of Christianity, yet the first person who destroyed his idols was a priest. Several others followed his example. Soon another native teacher from Tahiti joined Papehia to aid in the work which so rapidly progressed. The first chief converted was Tinomana. After a lengthened conversation with Papehia, in spite of the expostulations of priests and people, saying, ‘My heart has taken hold of the word of Jehovah,’ he ordered a servant to set fire to his idol and his temple. The Christians now united, with Tinomana at their head, to live together in one community, numbering four or five thousand. Not fifteen months after Papehia landed, they erected a chapel three hundred feet long, with a pulpit at either end, from which each teacher addressed nearly fifteen hundred wild, naked savages at once, without inconvenience. This wonderful change had been effected, you must remember, by two native teachers alone, in less than two years and a half from the day of their landing in Raratonga, and who were themselves born heathens and trained in idolatry in an island nearly seven hundred miles away.

“Four years after the discovery of the island, John Williams took up his abode there with the Reverend C Pitman, they being afterwards joined by the Reverend A Buzacott. Laws were now formed, and the first Christian community divided into two separate villages. A chapel of a substantial character was next planned. A site was cleared, large trees were cut down, coral lime was burned, the timber was sawn, and in two months from the commencement an edifice an hundred and fifty feet long and fifty-six feet wide, the thatched roof supported on either side by seven iron-wood pillars twenty-five feet high, was erected. There were ten doors, three at each side and two at each end, and twenty windows, with large Venetian blinds. This chapel was a substantial proof of the zeal of the Christian converts; but the heathens were still numerous and powerful, and at length, hoping to overthrow the new faith, they attacked the settlement, and burned the chapel and many of the Christians’ houses. A fearful storm and flood and a severe epidemic followed, carrying off hundreds of the natives. Though severely tried, the missionaries were not cast down. The heathen retired, the epidemic ceased, the damage caused by the storm was repaired, and the work of civilisation proceeded.

“It became expedient to form a new village for the immediate followers of Tinomana. A site was fixed on, the land was cleared, and in a few months the village was completed. It was nearly a mile and a half in length; a wide and straight road, gravelled with sea-side sand, was made from one extremity to the other, on either side of which were rows of the tall and beautiful tufted-top ‘ti’ trees. The houses were built of lime and wattle, each about forty feet long, twelve high, twenty wide, and divided into three or four rooms. They stood back some fifty yards from the road, and were that distance from one another. About the centre, on one side of the street, was the chapel, and on the other the school-house. A belt of trees protected the settlement on the sea-side, while inland rose ranges of picturesque mountains, the intervening space being occupied by pastures and fields cultivated or in the course of cultivation. I remember the scene well. It gave me an indescribable feeling of satisfaction when I first saw it, for it proved that a very great change must have been wrought in the habits of the people, and I trusted that their spiritual condition had likewise been much improved. This was the first on the same plan of many villages which were erected as Christianity spread among the people. At each village, or even where there was a chapel alone, a school-house was erected, where the elements of reading, writing, arithmetic, and geography, were taught to adults as well as to children, and only eight years after the landing of Papehia, two thousand children and one thousand six hundred adults were under instruction. Although many of the adults could never be taught to read, they learned portions of Scripture, and as they willingly listened to the teachers, the truth gradually spread among the whole population.

“A printing press was during this year of 1831 introduced into the island, and the first native Raratongan teacher went forth to carry the glad tidings of salvation to the people of the Samoan group, then lying in darkness. ‘Teava’ was one of the first converts made by Papehia, and a devoted imitator of the noble example he set. He wrote earnestly, praying to be allowed to go Samoa, thus expressing himself: ‘My desire is very great to fulfil Christ’s command when He said, “Go ye into all the world.” My heart is compassionating the heathen, who know not the salvation which God has provided. Let me go. Why this delay?’ He was conveyed to Samoa, and gained a position among its then savage people at Monono, where he has proved one of the most consistent pioneers to the European missionaries, and one of the best native assistants both in the schools and in translating the Bible and other works. A letter he wrote to his friends in Raratonga a few years afterwards is worthy of note. In it he says: ‘When I left you, the good work had not taken much root, but now I hear it has spread over the land. All the people have received it. My friends, be diligent in the use of the means, in learning, in reading, in hearing, in prayer; search the word of God. But I will ask you, Do you expect to be saved by your works? No; no man can thus be saved. Salvation is obtained through Jesus. There are two kinds of scaffolding, one of banana stalks and the other of iron-wood: those who trust in their own works are resting on the banana stalks, and will fall; but let our minds be fixed on Jesus alone, and we shall be safe.’ Such are nearly the exact words he used. They prove the soundness of his knowledge and faith. The glorious work progressed wonderfully in Raratonga. Churches and schools were built at all the settlements, and several works printed by natives, under the superintendence of the missionaries, issued from the press. I was present on the arrival of the Camden from England with an edition of five thousand copies of the New Testament in the language of the people, and several missionaries. Crowds came from morning till night to purchase the book, and for many days the missionaries house was more like a bazaar than a private dwelling.

“One day a messenger at full speed arrived from the old chief Tinomana. Seating himself cross-legged on the floor, he asked if a missionary had arrived for his part of the island. On one being pointed out to him as destined to labour in his settlement, he sprang up with an expression of joy, and hastened back at full speed with the intelligence to his chief. This was at Avarua, where a chapel had been erected worthy of description. It was built in a frame, a hundred and forty feet long and forty-five feet wide, filled up with wattle and lime plaster, white as snow. It was well floored, surrounded by a gallery, and had a pulpit and desk at one end. On the day I was there it was filled with sixteen hundred natives, mostly clothed in home-made cloth, the greater number really thirsting for religious knowledge. Next to the chapel stood the school-house filled in the morning with seven hundred children, each class of ten or twelve having its teacher. Near it was the missionaries’ cottage, neat, clean, and commodious; and not far off that of the chief, which was large, well-built, and convenient. It was thoroughly furnished with chairs, sofas, tables, and beds, and the floors covered with mats; while on the tables were several books, which he could read with fluency. Ten years before this he and his people were naked savage cannibals. Missionary meetings were held in the island to assist in sending the gospel to other lands. Thus spoke an aged native at one of them to the young people: ‘Exalt your voices high in praise of God. He has saved you from the pit of heathenism. We your fathers know the character of that pit; some of us were born there. The place on which we are now met was once a place of murder; spears and the sling and stone were our companions; we ate human flesh, we drank human blood. Let us do what we can to send the word of God to those who are as once we were.’ That year three thousand pounds of arrowroot were subscribed for missionary purposes.

“More effectually to carry out this object, it was resolved to establish a missionary college. A piece of ground was purchased, a number of neat stone cottages for the students and a house for resident missionaries, and lecture-halls, one of which was for female classes, were erected. The latter were under the charge of the missionary’s wife. Here one hundred men and women have been instructed, a considerable proportion of whom were married couples. Some have been employed on the home stations, and others have gone forth to the Western Islands to prepare the way for European teachers. A boarding-school was also established, where some forty boys have received instruction. At the college the students go through a course of theology, church history, Biblical exposition, biography, geography, grammar, and composition of essays and sermons. For three hours in the morning they are employed in the workshop, and in the afternoon in study, in class, or examination.

“In the Hervey group ten or more stations are well worked by these native teachers; in Samoa four of them have stations; they have introduced the gospel to the Maniiki group; and in Western Polynesia they have successfully preached the truth in the language of the inhabitants, and braved, and several have suffered, martyrdom for the gospel’s sake. What should you suppose is the total expense of instructing, clothing, feeding, and lodging these most valuable missionaries? Only five pounds a year; while the entire outlay of their providing for twenty students does not amount to the sum of three pounds a week, or less than a hundred and fifty pounds per annum. Comparatively very few of those educated at the college have fallen away or proved unworthy of the confidence placed in them. Of course there, as elsewhere, the faith of the missionaries has been tried. Storms, and floods, and disease have visited the island; evil-disposed persons have come from other lands and endeavoured to introduce drunkenness, and to turn the unstable to their own bad courses. Still I may safely say, that there are not twenty persons in the island, and very few in the whole group, who do not attend Christian worship.