"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."