Chapter 16. How The Light Came To Fiji

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_ CHAPTER SIXTEEN. HOW THE LIGHT CAME TO FIJI

"Tui-Haabai Tuafaahan, or George, the name he assumed when he became a Christian, the chief or king of the Haabai Islands, was no ordinary man. He possessed great influence over his people; and in this instance there can be no doubt that, in consequence of his embracing Christianity, great numbers of his subjects immediately professed it. So much was this the case, that out of eighteen inhabited islands of which the group consists, the people of all but two called themselves Christians when Mr Thomas arrived in 1830. Of course they were very ignorant of religious truths; but at the same time they were aware of their ignorance, and desired to be taught,--and what more could a missionary pray for? They consequently made great progress, though the work nearly wore out the missionary. A second, however, the Reverend Peter Turner, joined Mr Thomas the next year. Their wish at once was to extend the sphere of their labours.

"In April, 1831, King George, now himself well able to expound the gospel, with twenty-four sail of canoes, visited Finau, chief of Vavau, who had once sent for instruction to the missionaries at Tonga. With the king went the faithful missionary Peter, bearing a letter from Messrs. Thomas and Turner. King George, too, endeavoured to convince Finau of the truth, and at length he promised to join in worshipping the Lord on the next sabbath. This he did accompanied by several chiefs and others; and when Monday came he directed that seven of his principal idols should be placed in a row. He then addressed them: 'Listen to my words, that you may be without excuse. I have brought you here to prove you.' Commencing with the first, he said, 'If you are a god, run away, or you shall be burned in the fire which is ready for you.' The idol made no attempt to escape. In the same manner he addressed the next, and the next, till he came to the last. As none of them ran, he directed that their temples should be set on fire. The order was at once obeyed, and some eighteen or more with their idols were consumed. George and all his people capable of explaining the truths of Christianity, were employed in preaching and speaking night and day during their stay, so eager were the people to be instructed. All ordinary occupation was suspended. The reply to any expostulation was, 'We can labour when you are gone: let us while you stay learn how to worship God.' Afterwards two native teachers were sent to Vavau, till a missionary could be spared for them.

"Finau, who had himself once strongly opposed the Christians, now met with opposition from one of his own chiefs, who had been absent at Fiji. This chief threw himself into a strong fort; but it was surprised by the Christians, and the insurgents being brought out, it was burnt to the ground, without one person being killed. Mr Cross was soon afterwards appointed to Vavau, and on his voyage there from Tonga his canoe was wrecked, and his wife was drowned besides twenty other persons.

"It was about this time that the Reverend William Yate, of the Church Missionary Society, visited Tonga from New Zealand. He had heard much of the great change among the people, and was disposed to regard part at least as too strange and too good to be true. He therefore went much among the people, observing their domestic habits, and their attention to their religious duties, and he assured the missionaries that what he saw exceeded all that he had heard.

"Christianity was making progress in all the three groups, though in Tonga a powerful body of heathens, under Ata of Hihifo, still remained, when Finau, king of Vavau, died, leaving his government to King George of Haabai, who thus became sovereign of both groups. He and his wife gave full evidence soon after this that they were Christians not only in name, but in spirit and in truth. They were made class-leaders," and the king was appointed a local preacher. He did not presume on his high civil dignity, but always conducted himself in the house of God with becoming humility. One who heard him preach his first sermon told me that the great court-house, more than seventy feet long, could not contain the people who thronged to hear their king. Every chief on the island and all the local preachers were present. The king led the singing. He preached with great plainness and simplicity, and in strict accordance with the teaching of God's word; dwelling on the humility and love of the Saviour, the cleansing efficacy of His atoning blood, and the obligations under which we are laid to serve and glorify Him. But a few years before part of this very congregation might have been seen in this same house preparing guns, spears, and clubs, in order to slay their fellow-men, and waiting to be led forth to battle by the great warrior who was now the royal preacher. He proved his Christianity in another way. Hearing that the English had abolished slavery and that it is abhorrent to the character of the gospel, he that very day called all his slaves together and forthwith gave them their liberty. He next employed himself in building a church upwards of a hundred feet long and fifty wide, the largest building that had ever been erected in Tonga. He also exhibited his wisdom by framing a code of laws, by which all chiefs as well as people were to be equally bound. They were most judicious, and admirably fitted for the wants of the people. Not one professed heathen now remained in the two groups governed by King George, and the blessings he had received he was anxious to send to others. A missionary and several native teachers therefore went forth and established churches in Samoa, as well as in some small islands lying between the two groups. The missionaries were afterwards removed, it having been agreed between the Wesleyan and London Missionary Societies that Samoa should be left entirely under the charge of the London Missionary Society,--a wise resolve, the object of which does not appear to have been very clearly comprehended by the Samoan Christians, accustomed to the Wesleyan form, or by King George, who made a voyage to Samoa to consult about the matter. The reason of the arrangement was, that the Wesleyan Society might be able to devote all their means and energies to the promulgation of the gospel in the Fiji Islands, a work which they forthwith commenced and have carried on with unsurpassed vigour and success. I will describe it to you presently.

"Josiah Tubou, the king of Tonga proper, or Tongatabu though a consistent Christian, was a man every way inferior to King George in energy and talent, and the heathen chiefs and other ill-disposed persons set his power at defiance. They even went so far as to take up arms, in the hope of deposing him. In this, however, they were disappointed; for King George, with a large body of warriors, came to his assistance, and they were compelled to take refuge in certain strongly-built forts in their native districts, where they continued to hold out against his power. The war thus commenced and carried on for some years, proved a sad hindrance to religion and the advancement of civilisation. Two Roman Catholic priests were also landed from a French ship of war, and took up their residence with the heathens, whom they undoubtedly supported against their chief.

"It was while endeavouring to negotiate with the rebels in one of these forts that Captain Croker of HMS _Favourite_, who had with him a party of his ship's company, was shot at and killed. Another officer and several men fell on the occasion, while many were badly wounded. Several forts were taken or yielded, and the defenders pardoned; but the rebels were still holding out in the strongest, that of Bea, where the Romish priests resided, when Sir Everard Home, in the _Calliope_, arrived at Tonga. Several times the fort had been summoned to surrender, and Sir Everard Home had now the satisfaction of witnessing the way in which it was captured, and the leniency with which the rebels were treated, while he and King George himself were instrumental in saving the property of the Romish priests from destruction. From that time King George has been employed in consolidating his power, and in advancing the material as well as spiritual interests of his subjects.

"The success which attended the exertions of the missionaries at Tonga encouraged them to commence the work at Fiji, with which extensive group Tonga has for years been intimately connected, although the inhabitants are of a totally different race and character. I must go back again from the time of which I have just been speaking to the year 1835. Utterly debased and savage as were the people of Fiji at that period, the mission was commenced under peculiarly favourable circumstances. It was especially supported by King George of Tonga, who was much respected by the inhabitants of Lakemba, the spot which had been fixed on as the residence of the missionaries. Many Tongans also resided there, who could at once be addressed in their own language, which was also understood by the chief and many of the people of Lakemba. As many Fijians were living at Tonga, the missionaries were able likewise to prepare and print some books in Fijian. King George's introduction insured them a favourable reception from the chief of Lakemba, who at once gave them ground for the missionary premises. House-building is short work in Fiji, and a large body of natives, having prepared posts, spars, reeds, etcetera, assembled at the chosen site, and commenced operations. On the third day all the furniture, articles for barter, books, clothes, doors, windows, and various stores were landed, and carried to the two houses, of which the families took possession that evening. Lakemba is thirty miles in circumference, and contains, besides the king's town, eight other towns and three Tongan settlements. Many of the people inhabiting them, on their visits to head-quarters saw the mission premises, and went home to tell of what had excited their own admiration. Thus the number of visitors increased, and many becoming dissatisfied with their own gods, and tired with the exactions of the priests, came regularly on the sabbath to worship at the chapel. As they had to pass the king's town they were observed, and abused for presuming, though common people, to think for themselves in the matter of religion, and even daring to forsake their own gods for the new God of whom the strangers spoke. Threats were used, and the Christians would immediately have been persecuted, had not a chief from Tonga, who had come over to protect the Christians from the people of Mbau, himself adopted the new faith, letting it be known that he would protect his co-religionists. They did not escape altogether: their houses were pillaged, and many had to fly for their lives. They however went to other islands, carrying, as did the Christians of old, their religion with them, and were the means of spreading it to other parts of the group. Many of the Tongans heard the word gladly, though hitherto known for their evil doings, and returned home changed in heart and manners. The king of Lakemba even pretended that he wished to become a Christian, though his profession was not sincere, as he continued to persecute the converts. He at last said that he would lotu if some other powerful chiefs would do so; and suggested that the missionaries should go to Mbau and see what change they could effect in the rulers of that notorious cannibal island. Mr Cross took the king at his word, and with his wife and family embarked for Mbau. On his arrival there, he found that war had been raging, that two bodies were in the ovens, and that very little attention to his preaching could be expected. Though Thakombau, the king's son, promised him his protection and a spot of ground for a house, he considered it wiser to proceed to Rewa, a town about twelve miles away on the main island, where the chief promised to protect him, and to allow as many of his people to lotu as desired it. At first Mr Cross preached in the open air; but a chief of some rank and his wife becoming Christians, they opened their house for worship, and a hundred hearers would sometimes assemble there to listen.

"Off the island of Great Fiji is another small island, that of Viwa. The chief, Namosi, and his nephew, Verani, had captured a French brig and destroyed the crew. The captain, it was proved, had allowed his vessel to be used in the native wars, and had even suffered the body of an enemy to be cooked and eaten on board. To punish Namosi, two French men-of-war appeared off the coast, and the crews landing, burned down his town and destroyed his crops. This misfortune seems so to have affected him, that he begged a teacher might be sent to instruct him in the new religion; and to show his sincerity, he built a large chapel, where many of his people joined him in worshipping God. Thus were two centres formed in Fiji, where two men single-handed battled with almost incredible difficulties, cheered, however, by no inconsiderable success,--that is to say, Mr Cargill at Lakemba, and Mr Cross at Rewa.

"In 1838 three missionaries arrived from England. One of them was the devoted John Hunt, who at once volunteered to go to the assistance of Mr Cross, who was already breaking down with his labours at Rewa. With them also came a printer, a printing-press, and book-binding materials. Early in 1839 Saint Mark's Gospel and a catechism in Fijian were printed,--an important event in the history of a people who three years before had no written language, and who seemed sunk in the utter depths of darkness and moral degradation. Fiji was indebted for Mr Hunt to the Christian liberality of a lady--Mrs Brackenbury, of Raithbury Hall, Lincolnshire, who offered to pay all the expenses of his outfit and passage, and 50 pounds a year for three years, provided the committee would send another missionary, and thus raise the number to seven.

"The mission establishment at Rewa drew many visitors, especially the people from Mbau, who came to make inquiries about the lotu. To this place the printing-press was moved, and it was made the head-quarters of the Fijian mission. On an island off Vanua Levu, or the Great Land, was situated the town of Somosomo, the chief of which, who had considerable power, begged that missionaries might be sent to him.

"Accordingly Mr Hunt and Mr Lyth, with their families, went there, and took up their quarters in a large house provided by the chief. He showed clearly, however, that he only required their goods; and not only were the families neglected, but the most horrible cannibal practices took place close to them, encouraged by the chief. His son was wrecked on an enemy's shore, when he and his followers were killed and eaten. In consequence a number of women were murdered, in spite of the entreaties of the missionaries that their lives might be spared, while captives were constantly dragged before their windows to be killed and baked. Ultimately the station was abandoned, and the chief was murdered by one of his own sons, who was himself murdered by a brother; and such anarchy and confusion reigned, that Somosomo was laid almost desolate.

"After a time the remaining chiefs and people, brought low by distress, turned to the God of the strangers, and great numbers became Christians,--showing that the seed had been sown and taken root, though when the missionaries left the island they were disposed to fear that no good had been effected.

"The truth spread by a great variety of means. A chief named Wai, of the far-off island of Ono, tributary to Lakemba, came to that island to pay his dues. He there met with Takai, another Fijian chief, who had visited Sydney and Tahiti, and had become a Christian. With such knowledge as he could thus pick up he returned home. He there taught his people; and so great a thirst for further instruction sprang up among them, that a whaler calling at Ono for provisions, they engaged a passage in her for two messengers who were to beg the missionaries at Tonga to send them a teacher. A long time must have elapsed before one could have reached them; but the Lord knew the desire of their hearts, and took His own means for giving them the spiritual food after which they hungered.

"Early in 1836 a canoe, on board which was Josiah, a converted Tongan, with other Christians, sailed from Lakemba for Tonga, but was driven out of her course to Turtle Island, about fifty miles from Ono. Hearing when there that the people of Ono were seeking after religious instruction, Josiah hastened there to tell them all he could of the gospel. In a short time forty persons became worshippers of God, and a chapel was built to hold a hundred. In the meantime their two messengers reached Tonga, where they were told that as missionaries were now stationed at Lakemba they must apply there for the help they sought. A teacher was found, once a wild youth, who had been converted at Lakemba. Here he remained two years preparing for his work, till he had an opportunity of going to Ono. On his arrival he found that one hundred and twenty adults had become Christians. A strong heathen party was, however, formed against them, and they had more than once to fight for their lives. Even the king of Lakemba threatened to destroy them because they would not give up a young Christian girl who had in her infancy been betrothed to him. A gale drove back the king's canoe, and some of those of his followers were lost; so that he was persuaded that the God of the Christians frowned on his design. The island was visited several times by English missionaries, and at last one was appointed to reside there.

"All the people have now become Christians, and probably fifty agents have been raised up there to carry the gospel to other parts of Fiji. Christianity spread among the islands in the neighbourhood of Lakemba subject to Somosomo. This was in spite of the belief in a threat of the king, that he would kill and eat any of his subjects who should lotu. The king arrived, and hearing of the tale indignantly denied it. He ordered, however, that tribute should be paid to him on Sunday. This the Christians refused to do, but the following day they appeared with their offerings. This produced a favourable impression on the king, showing as it did, what was the genuine effect of Christianity when carried out. No one was punished, though unhappily the king seemed to remain as complete a heathen as before till his death.

"In Lakemba the Christians multiplied, and the whole population of one town, that of Yaudrana, lotued in one day. They had been ill-treated, and two of their number had been killed by the king or his people. Suddenly they came to the conclusion that their own gods could no longer protect them, and they resolved to pray to Jehovah the God of the Christians. They accordingly sent to Mr Calvert, the missionary. The chiefs of the town met him to speak on the matter, in the principal temple in the place, and after singing and prayer they bowed down to worship God. The following Sabbath the whole population, by agreement, openly abandoned idolatry. The king sent to forbid them, but his message arrived after the ceremony had been performed, and they replied that they would pay him lawful tribute, but would not abandon their new faith. After this movement of the larger number of his subjects, the king himself became a Christian.

"I can with difficulty recollect the numerous events connected with missionary work as they occurred in the wide extending group of Fiji. Of the most important I have not yet spoken. It is necessary to remember the names of three important places: Mbau, though a small island, contains the capital of the powerful chief Thakombau, now called the king of all Fiji. Twelve miles off, on the mainland, is Rewa; and on another small island two miles from Mbau, is Viwa, the residence of Namosimalua, who had become nominally Christian, or was at all events favourable to the Christians. Here Mr Cross took up his abode, when Thakombau refused him admission to Mbau. Thakombau was the son of Tanoa, the chief of Mbau. Mbau had obtained the influence it possessed over other parts of Fiji in consequence of its having become the abode of Charles Savage, a runaway seaman, a horrible ruffian, a Swede by birth, who managed to obtain a large supply of firearms and ammunition, and led her armies for many years against her neighbours of the larger islands, compelling them to become tributary to her. At length, being defeated in Viti Levu, by a party of natives against whom, in conjunction with the master of an English trading vessel, the _Hunter_, of Calcutta, he was carrying on a war for the sake of procuring a cargo of sandal-wood for the ship, he was, together with fourteen of the crew, put to death and eaten, his body being treated with every mark of detestation, and his bones converted into sail-needles, and distributed among the people as a remembrance of the victory. Namosimalua was looked upon as the Ulysses of those regions. He in conjunction with other chiefs, weary of the exactions of Tanoa, rebelled against him, and compelled him to fly, also advising that his young son Thakombau, whose talents he had discovered, should be put to death. This not having been done, he resolved to gain the friendship of Tanoa without committing himself. He therefore offered to go in pursuit of the king, but secretly sent a messenger to warn him of his danger. When Thakombau restored his father to his possessions, Tanoa saved Namosi's life, though the former never forgave him his intentions towards him.

"Among the greatest warriors and fiercest cannibals of Fiji was a nephew of Namosi's, called Verani, who was a firm friend of Thakombau's. At Rewa a mission had been established, but its chief Ratu Nggara remained a heathen, and was a powerful rival of Thakombau. Some time after the establishment of the missions at Viwa, Namosi its chief became a Christian; and as visitors from Mbau and other places visited the mission-house, the knowledge of the new faith spread in every direction around. The fierce warrior Verani even listened to what the missionary had to say, and hopes were entertained that he too might lotu; but his friend Thakombau urged him to remain firm to the old faith, and to join him as before in his wars. At first, Verani yielded to evil counsels; but, happily, again and again he visited the missionary, till he declared his conviction that Christianity was true; and from that day he became as resolute and bold in promulgating the truth, as he had before been in supporting the customs of heathenism. For several years he held a consistent Christian course of life, and his example had probably an influence on his friend Thakombau. His good influence was, however, opposed by some of the abandoned white men, resident on neighbouring islands, who dreaded, should the king turn Christian, that a stop would be put to their own evil doings. They even went so far, when they thought this possible, as to join the natives in carrying on war against him; and so successful were they that on every side he found his power decreasing. What force or persuasion could not effect, affliction accomplished. During the time of his greatest distress he received a letter from King George of Tonga, urging him to delay no longer, but to turn to the God of the Christians. This letter seems to have decided him.

"On the 30th April, 1854, at nine o'clock the death-drum was beaten--the signal for assembling in the great 'Strangers' House' for the worshipping of the true God. Ten days before, its sound had called people together to a cannibal feast. Three hundred persons were present in the ample lotu dress, before whom stood Thakombau, the chief, with his children and wives. The missionary, who had so long watched for this event, was deeply moved, and could scarcely proceed with the service. It was indeed a day to be remembered in the annals of Fiji. After worship, the people crowded round the missionaries, to ask for alphabets, and gathered in groups to learn forthwith to read. The king, after this, caused the Sabbath to be observed. His deportment was serious, and his own attendance at preaching and prayer-meetings was regular. His little boy, about seven years old, had already learnt to read, and he now became the instructor of his parents, who were both so eager to acquire knowledge, that their young teacher would often fall asleep in the midst of his lesson.

"Among the most implacable enemies of Thakombau was the king of Rewa. Elijah Verani undertook a mission to that chief, in the hopes of bringing about peace, when he and most of his companions were traitorously murdered and eaten. Not long after this the king of Rewa himself died, and his people sued for peace.

"Thakombau, the once cannibal and homicide, was not allowed to remain quiet. He had enemies on every side; some of them he conquered in war, but often his life was in danger from his own former associates and relations. The effect, however, was good, as it made him turn more and more to God for pardon through Jesus Christ and to the consolations of religion. At length he triumphed, and his enemies were subdued under him. He had from the first prohibited cannibalism; murder was now declared to be against the law. The first two murderers guilty of the crime before the law was promulgated were pardoned, but the next, though a chief, was tried, and being found guilty of the murder of his wife, was publicly executed by his countrymen at Mbau, the missionary wisely absenting himself at the time. In the same year three chiefs of rank were publicly married, each to one wife, a step afterwards taken by the king himself. Churches were now built in every direction, and thousands of the people of Fiji abandoned their horrible customs, put away their idols, and turned to the true God." _

Read next: Chapter 17. The Courage Of Kapiolani

Read previous: Chapter 15. Passing On The Blessing

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