My First Mission

Fortunately we were relieved from the necessity of refusing to comply with his counsel. He felt plainly enough that his proposal did not strike us favorably. He had not been many hours with us until he found this out; and he told us that probably it would be better for us to remain where we were until we gave the people a fair trial; and then, if we could not do anything, we could follow him, as he intended to write to us respecting his success. The first we heard from him, he had drifted down to Tahiti, on the Society Islands, where some of our Elders were then laboring. His mission, however, was of no profit to himself.

When an Elder has the spirit of his mission, he cannot rest contented unless he is proclaiming to the people the message with which he is entrusted. Surround him with every comfort his heart can desire, and if he has that spirit, he will still be anxious to go forth among the people, even if he knows he will meet with privations and persecution. This was my feeling before the visit of the president of the mission, and after he left, my anxiety increased, and I told the brethren that I must push out among the natives; and commence preaching to them as well as I could. I had made very good progress in the language, and felt able to explain in part the first principles of the gospel.

About a week after the president’s visit I started off, intending, if I did not get an opening, to go around the island. But the Lord had revealed to me that I would find a people prepared to receive the truth; and I started as a man would who was going to meet his friends. Though I had never seen them in the flesh, I knew that when I met them they would not be strangers unto me.

Borrowing Brother Bigler’s valise, one which he had carried many a day himself while on a mission in the States, I started, feeling as proud of the privilege of swinging it across my shoulder as any knight ever was at wearing, for the first time, his gold spurs.

The great desire of my heart from my early boyhood had been to have the Priesthood and the privilege of preaching the gospel. This desire was now about to be gratified, and though I was timid and very bashful, I felt that God would carry me safely through.

The brethren accompanied me about four miles on my way. We were far from all our friends, and were strangers in a strange land; our parting, therefore, as might be expected, was painful. They remained to continue their study of the language.

It was plain to me that the angel of the Lord was with me; for at whatever place I stopped, I was received most kindly, and the best the people had was at my service.

The principal food of the natives of the Sandwich Islands is called poi. This is made out of a root which they call kalo. “Kalo” patches are so made that they can be flooded with water; and the ground is never allowed to be uncovered. In planting this root they do not use seed. When a native gathers the “kalo,” he carries it to his home, where he cuts off the tops. These are carefully saved, tied up in a bundle, and carried back to the patch. These tops he sticks in the mud at the proper distances apart, and at the end of about eleven months he has another crop of “kalo.” This is the process of gathering and planting.

The “kalo” bears some resemblance in its leaves and taste to the wild Indian turnips, but its root is much larger; not quite the shape of a tame turnip, but as large as a moderate sized one. There is a variety called the “dry land kalo.” It is not so extensively cultivated as the other kind, and is not considered so good eating.

Near every house there is a circular hole. When “kalo” is to be cooked, a fire is built in this, and a quantity of small volcanic rocks are piled on top of it. As the fire burns out these sink to the bottom, and they are spread over the bottom and around the sides of the pit. The “kalo” roots are then laid in, mats are spread over them, then soil, until they are completely covered, excepting a small hole at the top, into which water is poured. That hole is then stopped, and the cooking commences.

“But how do they cook?” you may ask.

When the water is poured in, the rocks, being hot, speedily convert it into steam, and, as it cannot escape, it cooks the roots.

I have seen large hogs cooked in this way, and meat is sweeter cooked in this fashion than by any other method I know anything about. The native men on the Islands do all the cooking.

When the “kalo” has been in long enough to cook, it is uncovered; the skin is washed off, and it is pounded with a stone pestle, on a large flat slab of wood, until it is like a mass of dough. Then it is put into a calabash, or gourd, and by the next day fermentation has commenced; or, as we would say if it were bread, it has “raised.” Water is then added to it, and it is mixed until it is a little thinner than we usually make mush. There is a little sour taste about it the first day. But it is never eaten at that time by the natives, unless they have no other food. They like it best when it is quite sour. This is what they call “poi,” and there is no other food that they think can equal it.

Their usual method of eating is worthy of notice. A large calabash of “poi” is placed on the mats; around this the family seat themselves.

In families where they make any pretensions to cleanliness, a small calabash of water is passed around, and each one rinses his or her fingers before commencing to eat.

To keep off the flies, a boy or a girl stands waving a kahili, which is made by fastening feathers to a long, slender stick.

In eating, they dip their first two fingers into the calabash, load them with the “poi,” and pass them into their mouths. The sucking of the fingers, the gusto with which they eat, and the incessant conversation mingled with laughter which they keep up, would lead a bystander to conclude that they enjoy their food. And they do. If the “poi” be good, and they have plenty of fish or meat to eat with it, they have great pleasure in eating. They think white men who eat together without conversing very unsocial beings. They have an idea that it contributes to health, and to the enjoyment of the food to have pleasant and lively conversation while eating.

Before leaving Lahaina, I had tasted a teaspoonful of “poi;” but the smell of it and the calabash in which it was contained was so much like that of a book-binder’s old, sour, paste-pot that when I put it to my mouth I gagged at it, and would have vomited had I swallowed it. But in traveling among the people I soon learned that if I did not eat “poi” I would put them to great inconvenience; for they would have to cook separate food for me every meal. This would make me burdensome to them, and might interfere with my success. I, therefore, determined to learn to live on their food, and, that I might do so, I asked the Lord to make it sweet to me. My prayer was heard and answered; the next time I tasted it, I ate a bowlful, and I positively liked it. It was my food, whenever I could get it from that time as long as I remained on the islands.

It may sound strange, yet it is true, that I have sat down to a table on which bread was placed, and though I had not tasted the latter for months, I took the “poi” in preference to the bread; it was sweeter to me than any food I had ever eaten.

Chapter 7

Start on a Tour Around the Island – Arrive at Wailuku – In a Remarkable Manner Become Acquainted With J. H. Napela

It was during a very wet season that I told the people I was going around the island. They thought it a great undertaking, and tried to persuade me not to go. I evidently had their sympathies; I was boyish-looking, and they called me a keiki, which in their language literally means “a child.”

Many times as I traveled along they would take my valise from me and carry it; and when I came to a stream of water, they would pack me across it.

I passed through a number of villages, over a very rough, hilly country, and late one night reached the town of Wailuku.

Up to this time, though I had been treated very kindly, I had not met with the persons whom I had been led to expect, by the manifestations of the Spirit, would receive my testimony.

The main part of the town of Wailuku was on the other side of a stream, in attempting to cross which I got wet.

There were some missionaries living here, and as I passed through the town, I hoped that I should get an opportunity of being introduced to them; for I had made it a rule, thus far, not to pass a missionary without bearing testimony to him respecting my mission. But I was dusty and toil-worn, and felt some diffidence about introducing myself.

By this time I had partly come to the conclusion that, as the weather was so unfavorable I would return to Lahaina; and in passing through Wailuku I took a road which I thought led in that direction. I had scarcely got out of the town when I felt impressed to return, the Spirit telling me that if I would do so I should get an opportunity of being introduced to the missionary who resided there.

As I passed the churchyard two half-white women emerged from a house near by, and when they saw me they called to some men who were in the house “E ka haole!” which means, “Oh, the white man!” This they repeated two or three times, calling at the same time one of the men by name.

As I walked along towards the picket fence, three men came out of the house, and stepped up towards the gate. When I got opposite to them I saluted them, being greeted by them in return.

I had passed but a few feet when the leader of the men inquired of me where I was going. I told them I thought of returning to Lahaina, on account of the weather. He said that as this was Saturday, I had better stop until Monday with him.

He inquired of me who and what I was, and upon my informing him, his desire to have me stay was increased. I went into the house with him, and, after some little conversation, and an invitation to eat food, which he offered. He proposed that we should go up and see the missionary.

This was what I wanted, and I embraced his proposal gladly.

The missionary’s name was Conde; he was a native of Connecticut, and had been sent out by the American Board of Foreign Missions.

We had a very pleasant conversation, during which he made many inquiries respecting Utah, my object in coming to the islands, and our belief. He said he could not believe anything in modern revelation; but expressed a wish to read some of our works.

I lent him the Voice of Warning, though I had little hope of it having any effect on him, as he had condemned the doctrines before he had heard or read them.

The moment I entered into the house of this native and saw him and his two friends, I felt convinced that I had met the men for whom I had been looking.

The man who owned the house was a judge, and a leading man in that section. His name was Jonatana H. Napela. It was he who visited Salt Lake City in 1866, in company with Elder George Nebeker. His companions’ names were Uaua and Kaleohano. They were all three afterwards baptized and ordained to be Elders, Napela has since died in the faith, and the others are still members of the Church.

They were graduates of the high school in the country, fine speakers and reasoners, and were men of standing and influence in the community.

Napela was every anxious to know my belief, and wherein our doctrines differed from those taught by the missionaries in their midst. I explained to him, as well as I could, our principles, with which he seemed very well satisfied. But next day after the service in their church, Mr. Conde called Napela and a number of the leading men together, and endeavored to poison their minds against our doctrines, by telling all kinds of lies about the Prophet Joseph and the people of Utah.

I learned this at supper by the inquiries which Napela and a number of his friends who were present, made of me. Their questions were of such a nature as to prove to me that somebody had been telling them lies. I afterwards learned that it was the missionary’s work.

The Spirit rested powerfully upon me and I told them I had the truth, and besought them, as they valued their souls, not to reject it until they could understand it for themselves; that I should soon be able to explain it fully unto them; that the principles were contained in the Bible, and were eternal truth. They were melted to tears, and promised me that they would not decide that our principles were false until they had a full opportunity of judging for themselves; which promise, I am happy to say, most of them kept, and I had the pleasure of baptizing them into the Church.

I am particular in mentioning this circumstance to show the boys who may read this work that, when they go on missions, and they are in the line of their duty, it is their privilege to have revelations from the Lord to guide them in all their steps. I was led to expect, before I left Lahaina, that I would find those who would receive me. Up to the time I reached Wailuku, I had not found them, and then when I thought it best to go back by another road, and through other villages, to Lahaina, I was told if I would return into Wailuku that I should obtain my desire in getting an interview with the missionary.

The half-white women who saw me were Napela’s wife and her sister. There was something very remarkable in their crying out as they did to him and his companions in the house when they saw me. They met whites very frequently, and it was nothing strange for them to pass as I did. This was often alluded to in conversations which we had afterwards, and they wondered why they should have done so. I know that it was the Lord’s doings; for if they had not called out, I should have passed unnoticed and missed them. To my sight, the Lord’s hand was plainly visible in it all, and I thanked Him for His mercy and goodness.

Chapter 8

A Missionary’s Craft in Danger – He Preaches Against Us and Our Doctrines, and Abuses Our Friends – His Remarks, However, Are Overruled for Our Good – The Lord’s Promise Fulfilled – I Go to Kula

On the Monday morning I returned to Lahaina, and received a warm welcome from the brethren. They were much interested in the recital of the incidents of my trip. From that time, however, I stayed but little there. Much as I liked the society of the Elders, I could not be content there, for I felt that I ought to be among the natives, trying to teach them the principles of the gospel, and there seemed to be a better opening for this work in other places than at Lahaina.

There being none of the Elders on the Island of Oahu, it was decided that Elders Bigler and Farrer should go there instead of to the island of Molokai. When they sailed for that island, which they did in a few weeks, Brother James Keeler was left alone with no one to converse with in English, unless he occasionally met a white man. This gave him a better opportunity of acquiring the language than he had when we were all there. After some weeks he also was led to leave there and to travel around the island until he found a people who were willing to receive him and the principles which he taught.

When the Presbyterian missionary at Wailuku saw that I had come back there he was displeased. He used all his influence against me among his congregation, and one Sunday he came out in public and delivered a most abusive discourse against the Prophet Joseph and our principles, in which he gave an entirely false statement of the cause of his death, and also warned the people against me.

I happened to be present when this sermon was delivered. While listening to it a variety of emotions agitated me. My first impulse was to jump upon one of the seats as soon as he had got through, and tell the people he had told them a pack of falsehoods. But this I thought would produce confusion, and result in no good. When the services were over, I walked around to the pulpit where he stood. He knew how short a time we had been on the islands, and, I believed, had no idea that I could understand what he had said; when he saw me, therefore, his face turned pale, and to me he looked like a man who had been caught in a mean, low act.

I told him I wanted to give him correct information respecting the things he had told the people that morning, that he might remove the effect of the lies which he had repeated to them; for, I said, they were base lies, and I was a living witness that they were.

He said he did not believe they were lies, and he should not tell the people anything different to what he had said; he thought he had but done his duty, and if the people had been warned against Mahomet in his day, he would not have got so many disciples.

I bore him a solemn testimony respecting the prophet Joseph, and the truth of the work, and said that I would stand as a witness against him at the judgment seat of God, for having told that people lies and for refusing to tell them the truth when it had been shown to him.

Much more was said, for our conversation lasted about half an hour, and while we conversed many of the congregation, some of whom understood English, crowded around.

This was the first occurrence of the kind in my experience in which I was personally prominent, and it had an importance in my eyes which it would scarcely have were it to happen to-day. One of those who listened to and understood this conversation was a brother-in-law of Napela’s, a half-white and a circuit judge, and a leading man on that island. He gave a report of the conversation which was very favorable to me, and altogether I think the missionary’s sermon did good. He intended it for evil; but the Lord overruled it, as He does all the plots and acts of the wicked, for the advancement of His purposes.

The Lord gave me favor in the sight of the natives, and I had their sympathy, though they dare not avow it, for fear of the consequences.

Another reason of the sermon not having so good an effect was the preacher’s allusions to Napela. He had called him by name, as the man at whose house I stopped, and denounced him. This, of course, was distasteful to Napela’s relatives and friends, many of whom were present. Thus this man, who fought in this manner against the work of God, did not prosper as he expected, neither then nor afterwards.

The Lord has said in one of the revelations to His servants:

“Verily, thus saith the Lord unto you, there is no weapon that is formed against you shall prosper; and if any man shall lift his voice against you, he shall be confounded in mine own due time.”

I have found every word of this to be true.

Napela was not frightened by what the missionary had said. He was threatened with removal from his judgeship and with being cut off from their church; but he manifested no disposition to have me leave his house.

The pressure, however, finally became so strong through the continued efforts of the preacher, that I thought it would be wiser for me to withdraw from Wailuku for awhile. I felt for Napela, for he had a heavy opposition to contend with, and I thought that if I went elsewhere, the persecution would not be so severe.

There was a place called Kula, (which means a country near the base of a mountain) where there were a few scattered villages, about eighteen miles from Wailuku, to which I was led to go. It was rather an out-of-the-way place, though just before I went there, a brisk trade in Irish potatoes, which grew spontaneously in that region, had been carried on; the people hauling them in carts, from there to a small port not far distant. These potatoes were carried in schooners to California to supply the gold diggers. But they were of a poor quality, and when the farmers of California began to raise them the trade ceased. The business had begun to fall off when I went there.

I stopped at the house of a man by the name of Pake, who had charge of Napela’s affairs in Kula, and to whom he had given me a letter of introduction when he found that I had determined to go there. He received me very kindly, also a man by the name of Maiola, whom I had met in Wailuku. He was a deacon in the Presbyterian church.

Chapter 9

Another Attack from a Missionary – Courage in Defending the Truth Always Admired – Poverty of the People

Kula, the district where I had gone to live, was visited about once in three months by the Presbyterian missionary who had it in charge. The Sunday after my arrival there was his day to make his quarterly visit, and I went down to the village where he was to hold his meeting. His name was Green, and he and I had met a few weeks previously, and had a conversation in which he grew very angry and said he would curse me.

There was a large attendance of natives at this meeting, and he took for his text the 8th verse of the first chapter of Paul’s epistle to the Galatians:

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”

His whole sermon, as well as his prayer previously, was directed against us, warning the natives about us; but the sermon was the poorest and most childish attempt to show what the gospel of Christ was, that I ever listened to.

After he had finished, I arose and told the people it was best to examine the gospel well, and see what its nature and requirements were, and also for each to learn whether it was in his possession or not. I then commenced to show them what the gospel was.

Up to this time Mr. Green had sat amazed, as it appeared, at my audacity. Such a thing as a person arising in a meeting and questioning what he had said, or attempting to teach anything different, was new in his experience, and he seemed so astonished that he could not speak. But when he saw that I had the attention of the people and they were listening to what I said, he aroused himself, opened a catechism which he called Aio ka la, or “Food of the day,” and commenced asking the people questions. He was determined to interrupt me, and to divert the minds of the people from what I said. Some of his deacons helped him; they answered his questions in a loud voice, and confusion began to prevail.

I saw that no further good could be done then, so I told the congregation that I intended to hold meetings, and would have opportunities of more fully explaining to them the principles of the gospel, and I stopped.

He warned the people not to entertain me, nor to salute me; if they did, they would be partakers in my evil deeds.

To this I made a suitable reply and withdrew.

From this time I commenced to labor in a more public manner among the people, speaking in their meeting houses as I could get opportunity, and doing all in my power to give them a knowledge of our principles.

My speaking before Mr. Green had a good effect; the people saw that I preached the doctrines of the Bible, and that I was not afraid to meet the preachers; the moral effect of this boldness upon a simple people like them, I found to be excellent.

And here let me say that courage in advocating and defending the truth, when tempered with wisdom, is a quality men always admire. The fear of man, and the fear of telling that portion of the truth which he is sent to declare, are feelings that no Elder should ever indulge in. The man who suffers this fear to prevail with him is never successful. The fear of God and the fear of doing wrong, is the only fear that a Latter-day Saint should ever feel.

My training during the first two years of our settlement of Salt Lake Valley, when we were pinched for food, was of excellent service to me during the days of which I write. I should have thought the meagre diet we had in the valley, rich living if I had had it then.

The people were very poor, and I did not wish to be a burden to them in the least. I avoided eating anything, therefore, that I thought they relished or that they had only occasionally. I have told you that potatoes grew spontaneously there; but the country was too warm for them; this, together with the lack of cultivation, made them very poor. The potato when good was not a vegetable I liked very much. But there I could get nothing else, excepting whortleberries, which grew wild, and which I frequently picked and ate, until one day they made me sick, after which I could not eat them any more.

I might have eaten the potatoes better if I could have had salt to eat with them; but this article they were out of just then. The only thing eatable besides the potatoes was molasses. I have never liked to eat potatoes and molasses together since then.