600 t.96c n ^^^ ^^^^ n ==s ^^^^1 n ~==^ ^^^^H ws^^^^^^ B^^^^^ »^=^^^ ■-'■ tj 0==i^^ 1 £11 If ■^^^a i^a 1 iiii ES F DR. To P. LUCAS University Southern Library THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES t' A CRIES FROM FIJI AND "Crush Out the British Slave Trade." Being a Ret'iew of the Social, Political, and Religious Relations of the Fijians ; a Consideration of the Policy of the English Government; the Prosj^ects of the White Settlers; the Labour Traffic; and the Position and Duties of England to the Islands of the Pacific. Copiously illustrated with Facts and Anecdotes. DR. T. P. LUCAS, MELBOURNE. DUNN & COLLINS, MELBOURNE. [BnferacJ at Stationers' Hall, London.^ E? :^ R A T ^ . Page 'It) — Line 7, for ••neigh-,'" read neigh liour. „ 26 — Line 15, for " do," read does. ,,' 62 — Line 4, for '• natives," read native. ,, 65 — Tliird line from bottom, after " lier?" read, Or like the children of tender years, who, enticed by sweetmeats or lollies, leave home to accompany the beggar gipsy woman. ,, 82 — Last line, read " At all." ., 84 — Sixth line from bottom, for "She." rend The. oil (pOO L^6> (L. AND SIGHIJ^GS FROM THE SOUTH SEAS- -0- Crush out the British Slave Trade. As the traveller journeys among the English-speaking populations of the world, he finds acknowledged on all sides this one fact, that the human family is fallen, and depraved by nature. Among those nominally Christian, there are heralded two gospels of restoration. The gospel of Christianity. The gospel of Civilization. The gospel of Christianity proclaims two command- ments, and promises an eternal Eden. The first, " Thou shalt love the Lord thy God, with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength.'* 78052* 4 CRIES FROM FIJI. The second, " Thou shalt love thy neighbour as thyself.' The gospel of Cirilization enunciates two dogmas, and hopes for heaven at last. The first, " Do your duty in the position in ■which God has called you, and forget not to return thanks to your Creator." The second, " Unto others do as you would they should do to you." The latter gospel is a modified rendering of the former, and is essentially a creed of expediency, but in practice allows its devotees a wide latitude. Every man may do what seemeth right in his own eyes, provided he keep up an appearance of civilized respectability. Christianity demands a complete surrender of the whole manhood in sacrifice to the Deity ; the heart or affections ; the mind or intelligence ; the soul or life energies, both spiritual and physical ; and the strength or utmost powers of all the capacities. Civilization advises a respectable allegiance to the Divine, necessitating no self denial, but such as may stamp the man as a respectable citizen, Christianity demands a perfect morality. Man is to love or regard, and treat liis fellow-man, as himself, as far as duty and official responsibilities dictate. The precept is equally strict with man as with woman. Civilization grants a large degree of licentiousness to man, provided he keep up a certain amount of out- ward respectability. For the sake of decency he must not go too far, or if he err, he must recompense to CRIES FROM FIJI. O a degree, so as to suppress the public appeals for redress, those whom he may wrong. But a stricter law is laid down for woman. And too often under this code, man, the wrong-doer, retains his position in society, his foremost seat in the social circle, and his mead of praise in the public life ; while woman, the wronged, is condemned in obloquy and shame to despair and destruc- tion. The gospel of Christianity prescribes commercial inter- course, but with clean hands, righteous dealings, just weights, fair prices, reasonable profits. The gospel of Civilization also prescribes commercial intercourse, but allows clever trickery, sharp jobbery, smart dealings, poor articles, adulterated wares, only providing that the dealings must be covered by the cloak of respectability* The animal nature of man, being essentially selfish, when refined and polished by education, inclines him to the dogmas of Civilization. The spiritual nature should lead him upwards. But it is so subjected to the animal and selfish, that too often it degenerates downwards. And so in life, we see three experiences. The animal nature, without education and knowledge, tends to sink man lower and lower — morally, socially, and intellectually. The gospel of Civilization by education and refinement, seeks to buoy man on the surface of moral depravity, and to raise him socially and intellectually, to an atmosphere of respectability. The gospel of Christianity seeks to raise him spiritually CRIES FROM FIJI. and iiatelleotually to a conception of the highest virtues and to the enjoyment of the purest vitality. Thus while the spiritual sighs upwards, and the animal gropes downwards, there is necessitated in the breast of every man a mighty struggle. And it is only by super- human aid that the spiritual can rise triumphant, keep the animal in subjection, and advance daily by watchfulness and devotion, in intelligence, experience and refined purity. It is a struggle, a continuous, life-lasting struggle, and one leading the very best men over many falls and stumbles. Since then purity and righteousness of so high a type are commanded as the acme of human aspirations and intelligence, and since those most highly favoured and most carefully nursed, inculcated and trained in the spirit and teachings of these gifts and graces, have so often failed, or come so vastly short, how shall we judge the heathen, or the wild man just issuing from the stone to the iron age ? And the difficulty is increased, when we remember that opinions must vary, even as the higher or lower platforms from whence the judges view the moral and social land- scape. And the different views held upon these matters would cause the several adherents to apply different remedies for the raising the depraved wild man of the South Seas. And so we found was practically the case in Fiji. On the one hand we learned that the Wesleyan missionaries had sought to raise the Viti man by heralding to him the gospel of Christianity ; whereas, on the other hand, we learned that the English Government, and the white popula- tion largely, believed in bringing to bear upon the Fijian, CRIES FROM FIJI. 7 only the gospel of Civilization. It did not require a long period or a yery close investi- gation to discover that the advocates for the refining influences of civilization were inimical to the heralders of the gospel of Christianity. These self-denying men were almost universally blamed for all the ills and woes which had overtaken both black man and white in Viti-land, Although official documents are so often favourable, and although Sir H. Robinson acknowledged tiaat it was through the peaceful conquest of the native races by this agency that Fiji was at length a Crown Colony, yet high officials too often privately sneer and pronounce Missions largely to be a failure. It is the old example of kicking away the ladder by which they climbed. The missionaries were maligned as having large salaries, and as having bought up land for little or nothing. I took special trouble in official quarters to test these questions, and found that the salaries received are lower than those of a carpenter, boatbuilder, or other mechanic of second class ability. I found that of forty-five missionaries, who had spent more or less of their best days in the islands, only three had bought land for their children. And surely, after these philanthropists had given their life energies and denied themselves the comforts of civilized society, not holding their lives dear to them, so as to tame these savages, it would have been a very small return to have received some land on which to settle their children. Yet such was the determined disinterested self-denial of these men, that only three accepted a small portion, and after long service. 8 CRIES FROM FIJI. It was further given out in official quarters that the Capital was removed from Levuka to Suva because the Wesleyans refused the Government a piece of land, ex- cepting at an outrageous price. Now, in Levuka, a large piece of the land belongs to the Mission. Sir Arthur Gordon was offered the piece of land in question at his own figure, or another piece as a present, the Mission Com- mittee of Management feeling that the acceptance of such would increase the value of their other property. Sir Arthur refused the land, having previously determined to remove to Suva, a place with more accommodation, but as unhealthy a spot as he could very well have selected, and with a rainfall of 110 inches per annum. He wrote and denied that the mission was in any way the cause of the removing the Capital, but to this day officials repeat to the visitor the now stale calumny. The planters and white settlers generally do not speak evil of the missionaries personally. In fact in early times the mission house was the place of refuge and safety against the warring or cannibal savages, and to-day very many are still houses of hospitality. But they are jealous of the mission. The natives will work for them with a willing service, but only grudgingly and for good wages for the whites. The missionary exerts more power and has more influence than the whites. But even here there is no ground for envy, as the missionaries simply have worked and continue to work [disinterestedly for the well-being of the natives. And it is only natural that the natives should acknowledge, with some respect and affection, those to CRIES FROM FIJI. U whom they owe so much. While we can hardly wonder that they are distant and mistrusting to the whites, as a whole, seeing how often they have been previously bitten. The whites moreover blame the missions for raising the black man enough to make him troublesome and indepen- dent. But, after all, this raising is the result of a civilizing and not a Christianizing influence. On the whole we found in Fiji, as in other young colonies, much civil and social unrest. The planters had misunderstandings with the sugar companies. The blacks were dissatisfied with the whites, jealous of the importation of Indian coolies, and other ways disaffected. While all classes were more or less dissatisfied with the policy, red- tapeism, and general actions of the Government. On landing in Fiji, a number of natives came on board the ship and sought to be employed in carrying our luggage. One fine-looking, good-tempered, laughing Fijian obtained my promise to allow him to carry my belongings as soon as I could arrange as to lodgings, &c. By a mistake of the ship's officer, my box was brought up from the hold and sent to the Custom's House. I had to go for it as I wished to stow away in it packages which were loose in my cabin. My engaged native accompanied me. When I got to the Custom's House and explained the situation of affairs, a mere youth half screamed out in tones of authority and dignified pompousness, "Now then, how much tobacco have you in there ?" I quietly answered that as I was neither a smoker nor a trader that I had none. " Now then, open the box and turn out the things." My native 10 CRIES FROM FIJI. attendant stood by. " Get away, be off, get out of the road," shouted the Custom's House official. The poor fellow slunk off, but presently came near again. I explained that I had agreed with him to carry my box. "But," answered the official, " he is a lazy fellow and shall not be encouraged." And with that he kicked the black man, and effectually sent him away. After passing my belong- ings through the Customs, I was directed to a verandahed building where I could get a license to carry a gun. I went up a flight of stairs, and when on the landing asked another official where I could obtain a gun license. " Go down these stairs, and up the next flight of stairs to the door open on the verandah and at the other side of the little gate. This part is private, the other is public." I apologised as a stranger for coming up the wrong stairs, but as I was close to the little gate, which was open, and through which others were passing, I asked to be allowed to go that way, so as to avoid the ascent unnecessarily of another flight of stairs. With a growl he placed himself in my way, and ordered me to go down the stairs, round to the other side, and up the other stairs, and to come to nearly the same point. Such were my first experiences of English officialism on landing in Fiji. My first interview was with the Government. " Our policy," they stated, " is ijrotection for the native race. We are obliged to protect them from the encroachments of the white people. They look uj3on the black man as they do upon a plough, as a something solely for their own use and advantage. And they consider it a wrong not to be CRIES FROM FIJI. 11 allowed to force the black man to do their manual labour. Thus we have to protect the natives, or they would die off. Their government is patriarchal, so that the community is dependent on each individual for its existence and pros- perity. They are needed to till the ground, and to take them from their villages would be to destroy the family life and thus the maintaining and preservation of the race. We do allow apportion to be employed, but under certain restrictions and regulations, necessary, as we think, to pre- vent undue advantage to be taken of them." "But," I asked, "how about the labour question?" The reply was — " This is nothing more nor less than a slave trade. It is perfectly true that coast tribes kidnap or in other ways obtain men from the inland tribes, and that these are forced to go as recruits, or if they dare to refuse, forfeit their lives for their temerity, the kidnappers receiving the bounty money. And thus, not only are there the evils of the particular kidnapping, but also the origin of feuds and tribal wars. On the whole the whites treat their labourers well, but many die soon after importation. On these grounds we would discourage the labour traffic, and have endeavoured to substitute Indian labour. And, as far as tried, Indian (Coolie) labour has proved a success." " But," I asked, "why are the whites so dissatisfied with what only appears a philanthropic policy ?" " Because," they replied, " in many cases they have lost their all in learning experience. They come down with a little money and no experience, and so loose what little they have, and 12 CRIES FROM FIJI. hence they are dissatisfied with the country, the Govern- ment, and with the blacks. Everything is wrong, and everything and everybody is at fault excepting themselves. They expect the natives to do their plantation work, and because they refuse, they cannot speak badly enough." " Are any Fijians," I asked, " working for the white j)eople, and if so, how many ?" " Yes," was the reply ; " out ©f a male adult popula- tion of some 17,000, about six thousand are hired out to work, thus only leaving a necessary quantum to do the needed agricultural and village work," Tlie general drift of the conversation was the same, jjainting the Government policy as the most philanthropic philosophy, picturing the Government as persecuted and as martyrs in a good cause, and chai'acterizing the whites as a discontented, selfish, unrighteous conmiunity. As may be imagined, our sympathies were drawn out largely in favour of the Government, and we were strongly prejudiced against the whites. But whatever our thoughts we determined as yet to form no rash or hasty conclusions. On the contrary, we determined to hear from all sides, opinions, complaints, &c., and thus to endeavour to come at the truth, and to form a common sense unbiassed judgment. The outcome of our enquiries led to a severe judgment on the policy of the Government. And where their policy is at all of good intention, their actions show vast lacking of brain power and political judgment ; for the good CRIES FROM B^IJI. 13 out come is largely thwarted by absurd or mischievous qualifying clauses. Judged by the gospel of Christianity and in the light of philosophy, it is righteous and proper to protect and to seek to improve the native race. Judged by the gospel of civilization, the sooner the weaker go to the wall, the better ! In seeking to protect and preserve the native race, the question arises, what are the wisest and best steps for securing and carrying out such a line of policy ? What are the characters and what the characteristic features in the case, and what the protection needed so that these natives should be saved in the race for life with the white man. As stated by Government, the native governance is a patriarchal one. From the earliest times, and doubtless before their immigration to the Pacific islands, they lived in obedience and servile bondage to chiefs. The rule of these men became despotic and oftentimes tyrannical. A chief appears to have held absolute and tyrannical power, proportionately to his success in war. If fierce, cruel, war- like and aggressively terrible to his foes, he obtained more absolute sovereignty at home. His will was law. His commands were absolute. The lives of his people were in his hands. The daughters of the people were at his mercy and caprice. A man like Thakombau on hearing of a petty theft could order the thief at once to be clubbed ; on hearing of his sister's adultery, he could at once direct that her nose should be slit off ; on needing flesh for feast or 14 CRIES FROM FIJI, for visitors, he could pick from among the people, illegiti- mate offspring, as victims for cannibalism. And under such a regime, every man held his life in his hands, while distrust, liatred, revenge and other allied evils kept the people in a continuous unrest and fear. Such, under many a potentate, was patriarchal government. The people seemed cowed and awed. Traditions and laws held them in crushing bonds. Superstition and a tyrannical patri- archal government crushed them into complete submission. A man ordered to be speared or clubbed would passively submit to his fate ; a woman condemned to be strangled, would unresistingly yield. Cruelty and abomination marked the daily life of the potentate. Cringing sub- mission and fawning flattery that of the subject. False- hood was looked upon as a necessity. Family life was no longer sacred. The communion was largely a communism, but under a governing and owning master. The personal goods and property and lives of the people were largely at the beck and call of the chieftain. Goods were few and held in common. Any one could beg whatever he or she fancied from a fellow, and to refuse the gift was dis- courteous, offensive, and in certain cases even criminal. Property was inherited, but landed property was held in little value, excepting as tribal. The chief or even lesser chiefs could demand personal services at call. Life, as stated before, depended on the will or whims of such poten- tates, and was ever at stake through social differences or through individual, family, or tribal quarrels. Marriage was merely an agreement, and could easily be broken at CRIKS FROM FIJI. 15 any moment by mutual consent, and at times the wife would be appropriated by the chief, the husband considering the same as an honor conferred upon liim. Thus the common people had no object in life, beyond the merely animal. Eating, drinking and sleeping appeared to be their only end and aim. And of this their food was mostly simple, and was portioned out on the communal system, all sharing according to rank ; their sleep was taken under the protection of warlike weapons, and ever in terrible uncer- tainty. Such was absolute, tyrannical, patriarchal govern- ment. And frightful were the crimes, and fearful to contemplate the condition of these people under such a regime. In certain cases, and to a greater degree in former times, the people, through enterprising leaders or because their chiefs were less successful or less enterprising in warlike aggressions, obtained a controlling hand. Under these circumstances, the chief had to listen to one or more counsellors. And if his rule became too biting, his subjects could leave him, and migrate to another ruler, or a blood relation, instigated by the tribe or clan, would club the man and so end his tyranny. The assassin would then reign in his victim's stead. But even under such modified govern- ment, the rule was always despotic, and though prevented from going to such great lengths, yet the lives and persons of individuals were never safe, and all the evils connected with this form of slavery were in arrogant reign. Slavery ! yes, slavery. The patriarchal system of government is always a more or less mitigat«d form of slavery. The communism IG CRIES FROM FIJI. destroys individual rights of property. The patriarch or chief is the real and only man of independence and means. The properties of his subjects are a mere nothing, and are at their master's caprice. Their persons are at his service, either for aggression or for social or other service. His fiat is law. Individual liberty is restricted and freedom is lost. All the interests are communal, and the whole communism is at the mercy of the whims and temper of the lord and father. Individual effort, individual ambition, individual energy is lost in the one body of which this man is the head. The patriarch or chief has to care for his subjects or tribe ; but this care is more often only a selfisli one. A taking care to procure absolute necessities demanded to his retaining the number and wealth of followers. And it is simply a directing the individual efforts, to the one con- serving for the whole, and that whole for the aggrandise- ment and power of the head. To make matters worse and the slavery a greater bondage, the patriarch or chief has to rely for aid on a number of iDersonages, who are advanced to certain positions or rank, or who hold the same as hereditary. These, while oppressing the people generally for their chief's demands and dues, never neglect to oppress and to cajole for their own selfish objects and aims. And thus it is that whereas the tyranny of one despot might be bearable, balanced as it must largely be, in his own safety and interests, that of underlings becomes infinitely more severe and crushing, the oppression bearing relative pro- portion to the aims and ambitions of such in power. In fact, it is impossible to imagine a patriarchal government, CRIES FROM FIJI. 17 heathen or even civilized, excepting as a communal bondage and personal slavery. Perhaps the most righteous patriarchal governance was that of Abraham. Yet under it, the land was his, the cattle and camels and sheep were absolutely his own ; tlie servants were his ; the whole com- munity had to follow him to war. In this example of patriarchal governance, we see the outcome of the system under a righteous man. And in it we see the destruction of individual liberties and ambitions, to the securing the one end, the aggrandisement and power of Abraham and liis heirs for ever. And whereas this dis})ensation might have had its advantages in the early ages of the world, and while men's minds and experiences were young, yet as the descendents of Abraham increased in numbers and in know- ledge and experience, they threw off the patriarchal com- munism, fostered the family life, recognised the individual manhood, and assigned to each their righteous standing and importance. And tlms tliey became a nation, an impossibility under patriarclial rule, which is distinctively tribal and autocratic. The patriarclial rule is such that it is necess- arily too limited in its area and influence to become national. And as the history of the past has ever proved, peoples have only become nations as they have discarded the tribal and patriarchal, and by conquest and alliances increased in numlier and influence under a mouarcliy or republican government. In a word, a nation becomes great and influential in pro- jiortion to the sum total nf the wealth, power and influences of its individual mcndjers. A tribe under })atriarc]ial rule 18 CRIES FROM I-'IJI. only becomes great and influential in proportion to the influence and poAver of its chief. And what show has tlie one against the many ? In the national system every inducement is given and every protection afforded to in- dividual and family talent and righteous ambition, while in the chieftain or tribal, all individual effort and aspiration is lost in the communal and destroyed in the despotic. The avowed policy of the Englisli Fijian Government, as related to me by one of its highest officials is — The pre- servation and protection of the native race by securing to them tlieir f>ld patriarchal government. By hedging in and defending the same against tlie crafts and selfishness of the whites, and by upholding the power of the chiefs. Such a policy may at first siglit appear philanthropic, but it is practically fratricidal ! Under existing relations, it reminds one of the comluct of Joab and Amasa. Appear- ing before liim in the light of a friend, and greeting him witli a kiss, as lie grasped him by the beard, " Art tliou in healtli, my brotlier ?" lie plunged the dagger into his heart. And while tlie Government are saying to the Fijian, " Hail, brother !" and frowning upon the whites because of their grumbling, they, at the same time, are plunging the dagger of destruction with sure and steady aim into the heart of the Fijian. To enable an outsider to see the correctness of the argument, it is necessary to review briefly the character and capabilities of the Fijian ; and secondly, the means adopted by the Government for their carrying out their preservative and protective policy. CRIES FROM FIJI. 19 It must be remembered that the Fljians have just emerged from a state of the deepest moral degradation and despotic bondage. And this entirely the work of missionary effort. None can deny this. A man knowingly to deny a fact must be a fool. Wisdom, philosophy and manly straight- fonvardness are not in him. He may not like the fact, or he may not like the actors in the background, but it is absurdity to deny the fact itself. And in Fiji, it is patent and palpable to any person who chooses to look philosophically and unbiassed into the matter. Sir Hercules Kobinson, in 1875, said, "The great social advances which have already been made within the last forty years from savage heathenism, are due to the self-denying and unostentatious labours of the Wesleyan Church."* History affirms, and records which cannot be contradicted, show, that during this present century the Fijians were sunken more deeply into the slough of degradation than they had ever been before. And this largely through Englisli in- fluence. About the year 1804, twenty-seven convicts escaped from New South Wales and landed in Fiji. These men introduced fire-arms, sunk to the degradation of the natives, and by their superior knowledge of the arts of civilized nations, exerted almost a kingly sway over the parts where they settled. At Mbau and Rewa they allied with the chiefs, and in return for influence and hospitality, assisted them, by means of their superior weapons and knowledge, to increase their rule ; and as a consequence the despotism * "At Home in Fiji." — Miss Gordon Cummins. 20 CRIES FROM FIJI. and arrogance of tlieir now more independent and strenytli- ■ened sway. The outcome was an almost absolute despotic patriarchal sway, overshadowing a reign of terror, and as a consequence a most degraded and Aile bondage ridden com- munism. Life was uncertain, sacrificed singly or in multitudes as occasion dictated. Cruelty in its worst forms was jn-actised. Law, exce])ting as the caprice of the chiefs, was almost unknown. A man's hand miglit bo against every man. and any man's hand might be against him, as authority or passioni willed. Woman was degraded to a menial and sold or driven away as policy or fancy dictated. It was unsafe to leave the Ijorders or precints of one tribe, •or even township, to pass into the domains of another. If open warfare was acknowledged, life was sought openly : if peace was the reign, it needed cliieftain influence and guidal protection, and too often even then treachery and villany secured flesli for the oven and a meal for the covetous. The whole land was but a sum total of habitations of cruelty. The village had its stone, where the brains of the victims were dashed out in offering to the gods. One man would get hold of either arm of the victim, and rushing him along, dash liis head against the stone, scattering brains and blood. The township had its tree where innumerable notches recorded the sacrifice of the slain. The public oven in the midst of their liabitations for ever raised its polluted smell to the skies. The chief increased the number of his wives, thrashing them periodically with his own hand, to keep them in terror and submission. Strangulation was an accomplished art. A noose would be thrown over the neck CRIES FROM FIJI. 21 of the victim, who often passively yielded without a struggle, A man on either side would grasp the end of the rope (a roll of native cloth), and placing a foot each, in the armpits, would simultaneously jmll. The tongue forced from the mouth, would instantly hang out, and in a moment the deed was done. And the English criminal escapees, educated in English ci'S'ilization, but punished for more or less heinous or trivial infringements of the laws regulating the same, made matters ten thousand times worse, by the powers they gave the chief and tlie fearful examples tliey set before the natives. Numbers of wives and numbers of children seemed to be their cliief aim, and to-day villages of half-castes cry from Fiji, against the wrongs inflicted on helpless heathen by civilized (?) Englishmen. A gentleman assured me tliat when in 1S52 lie landed at Levuka, he dared not walk a mile along tlie shore, nor dared he to go at all towards the interior. But missionaries went witli tlieir lives in their hands, and excepting in one or two instances, and that largely through their own temporary forgetfulness or neglect of ordinary caution, were preserved alive. They went lierald- ing the gospel of Christianity, they lived self-denying Christian lives. The power of Heaven came down upon the natives — tlie mercies of tlie Most High overtook the people, and the lion became the lamb — tlie murderer and adulterer, the humble truster and believer in Jesus. And what was the final outcome. Tribe after tribe accepted the lotu (Christianity), threw away their deadly 22 CRIES FROM FIJI. weapons, ceased their broils, learned to live in ipeace, filled the churclies and the schools, buried their taste for man eating, and sought with all their powers to learn and to practice the religion of Jesus. And all this before civiliza- tion could come in to the aid. What was it that modified the terrors practised by Thakombau in his later years, and which effectually at last broke down his tyranny and vileness ? Answer, the gospel of Christianity. And tliis he acknowledged as he lay dying. " Faith ! Wonderful faith ! Saved by faith !" He then exerted himself and prayed aloud with wonderful fervour and power ; and laying back, quietly passed away. A white man who stated that the Fijians had not brains enough to compre- hend and to live Christianity, said, " But I must acknow- ledge Thakombau was a Clu-istian." Missionaries reduced the language to a written form, and taught the people reading and writing. Missionaries taught the j^eople liow to sing. Their war songs and national ditties are the veriest doggerel, and are poured forth with a strain in a a tone something between grunting and a snoring. But the missionaries composed hymns (the Wesleyan hymn book contains 168), and taught the natives the old country tunes, and now they can sing with a power and pathos, which would send a thrill through any English congrega- tion, and which would put many a choir to shame. I had a most pleasing and affecting instance of the same. I was travelling by boat from Rewa township to Mbau. The journey was along a tidal river, and partly by sea, eight hours. The wind was favorable, and as we sped along to CRIKS FROM FIJI. 23 my astonisliment and pleasure, tlie boat's crew struck up a hymn in Fijian: — All hail the power of Jesu's name, Let angels prostrate fall ; Bring forth the royal diadem, And crown Him Lord of all. I could not speak Fijian, and they could not speak English, and there was no interpreter. Yet I knew the tune and recognized the metre, and felt the influence and spirit of the song. Our spirits were as one, as animated by the inspiration on those Fijian waters, I joined in the song, and impelled them on in energy and earnestness. And although our words were different, our language was the same, as the angels on their wings wafted our song' to Heaven. My feelings as I went back in thought, may be better imagined than expressed. Savages, and the offspring of cannibals, and the near relatives of sacrificed cannibal victims, going in peace and assurance to their old and hereditar}' enemy, Mbau, and singing songs and praises to the King of Peace. Men wliom I would not be ashamed to count as friends and brethren. And all this transfor- mation, the result of missionary entei-prize. The Fijian reminded me of the public school boy of England of old. Youths, from fifteen to seventeen years of age, would exercise a species of terrorism over the small boys. Friendships among tlie lads were easily made, easily broken. Deep feeling among the young was transitory and flashing, and made little appreciable difference in their 24 CRIES FROM FIJI. lives and habits. Sorrow was momentary, love was childish, shallow and fickle. The cares of life did not burden or trouble the youthful mind. Sufficient for the day was the evil thereof. The real philosophy of things was as yet a distant viewed theme. A kind of communism was virtually acknowledged, so that when any boy obtained a parcel of cakes and good things, he was regularly besieged by beggars, and accounted a mean fellow and a glutton if he did not divide the spoil. In a word, the mental capacities and ideas were only developed to a limited extent. The boy of sixteen thinks differently and views things in a very different light to what a man of forty does. Yet the boy of sixteen could comprehend the spiritual and understand the great truths of Christianity and the moral law. His brain powers are not developed to the extent they would be at the age of forty. And hence he could not think and judge at sixteen as lie would at forty. As far as I could judge, the mental capacities of the Fijians are on an average, and their ideas had developed equally, with those of ordinary English school-boys foom fifteen to seventeen. They are specially restricted in mathematical mind. But they can count up to a hundred thousand, having to count thousands of yams at the great feasts, and as tribute. They have to calculate slowly the simplest monetary transactions. They can appreciate a rise in value, but cannot comprehend the reason for a fall in the money market. For some time everything was offered in barter for sixpence, until European competition led on to a shilling. And now a native will ask one CRIES FROM FIJI. 25 shilling for a dozen or so of lemons or oranges, while another will ask no more for a large basket full. A man with a sovereign and wanting commodities, will go to a shop or store, and first of all change his gold for twenty shillings. If the article he requires cost sixpence or three- pence, he will again change a shilling for these smaller coins. He thus gains confidence, and will slowly and cautiously pay in each separate coin, as he receives the article of equivalent value. If a native be sent for change for a five pound note, he will almost assuredly return and declare that the change is not correct. He gets puzzled in counting it, or possibly he may drop a coin, just as a thoughtless English boy might do. If the Englishman, who gave the cliange, is firm and confident that he gave the exact amount, and especially if he can bring corrobora- tive proof, then the bearer of the cliange must explain and resolve the difficulty, or be accounted by his fellows as a thief and a rogue. These errors so often occur, that many of the whites, judging severely, count all the Fijians as thieves and lazy rascals, whereas the error is oftener than not, through the lack of intelligence. Like English schoolboys, the Fijians are full of merri- ment, and are likewise extremely loquacious. Give them biscuits, and a whole company will laugh and talk in the loudest and utmost confusion. I had but to enter a native village, show my butterfly net and its object, and my collecting box with the specimens pinned out, and amidst greetings of the loudest laughter, and most extreme signs of pleasure and approbation, all would essay to assist me in my natural 26 CRIES FROM FIJI. history search. And the young women especially, on cap- turing a grasshopper or a spider, would triumphantly bring the cajjture, the whole company simply screaming with delight. Like the schoolboys again, they are terrible beggars. Share and share alike is not always satisfaction. A man with a poor shirt will fancy a better one, which his neigh- is wearing, and proposes an exchange, which it is neither custom or etiquette to refuse. A man may earn a pound, when this one fancies something, and that one needs some- thing, until the poor fellow's pound disappears in shillings, scarcely leaving one or more for his own use. And as a further analogy to the public school boy ideas, tlie chief as the dux, monitor or prefect, over the small boys or fags, may and do come on the man for the tit-bits or lion's share. A chief's rights by custom and law are ten per cent. And thus it is, that the patriarchal communism destroys all individual ambition among the Fijians. And without indi- vidual ambition and emulation, there is no stimulus to personal effort, either physical or mental, beyond what is enforced by the communal, or beyond what may be suggested by the requirements of the hour. Hence a Fijian with plenty of food, with little necessity for clothing, passes his life in an indolent dream. For, owing to his governmental laws and customs, he is neither fired with the ambition of amassing property, nor with the desire to rise in the social, mental or political scale, beyond the place where birth and circumstances have placed him. If he wants a new hand- kerchief for a sulu, or if lie desires to buy bread, or a knife, CRIES FROM FIJI. 27 or a lamp, or a similar trinket, lie will dive for coral, or searcli the reef for shells, and these he will offer for sale to ships' crews or to white visitors. Others will sell bananas or cocoa-nuts, while others again will work at manual labour. But their needs satisfied, they are uncertain as to their continuance as servants. Further, Fijians are proud, and partly through pride, and fear of being satired by their kinsfolk, even as school boys would act, they are exceedingly diffident at working within their own township or tribe. As children, they have little moral [courage, and cannot bear ridicule or satire. But many, away from their native village, are willing and ready to work, and prove able and efficient servants. Much has been said of the advancing and increasing capacities of mankind. It is urged that the stone age men are of vastly smaller capacities than are those of [these civilized times. And some naturalists go so far as to tabulate a Homo pygma?us, as precedent to the Homo sapiens. In the South Seas we get the man of the stone age ; we see others passing into the iron age. How, then, do their capacities appear in relation with those of polished, refined Europeans ? On the whole I believe the capacities of mankind to be equal, that is in striking an all-round average. And doubtless, this has been the case from the beginning. I measured the heads of a boat's crew of Fijians (eight men), round the temples. They measured 22^ to 25^ inches. Now this is a good English average* The circumference thus measured, bore relation to the size and weight of the whole body. It was not a key to the 28 CRIES FROM FIJI. mental capacities, but it was tlie key to tlie nerve or brain- centre capacities. The man with the smallest liead was quite a genius for music, and was the precentor in tlie Ciiurch of his native township, but he had the smallest body. Tlie brain-centre capacities are developed according as they are exercised or called into play in active life. They cannot all be developed largely. The calling any particular centre or centres into large development means a diminishing or cramping the development of others. In the South Sea Islanders of the stone age, the pliysical factors are from generation to generation being called into play. Hence they are largely developed, fine muscles, strong limbs, &c. Particular features are most highly intuitioned. Riggling through the bush with snake-like fleetness and quiet ; climbing trees with the agility of a monkey ; using the bow and arrow, or aiming Avith the ponderous club ; resisting tlie influences of the weather in an almost nude condition ; the powers of swinmiing and diving ; the arts of rude navigation. But all these powers call up a certain and that a large amount of the brain capacity. Then in the mental arena, the native is intuitioned as a child of nature. He notices the products of nature, studies their uses, uses their similes in argument. Thus his capacities are drawn upon both physically and mentally up to the extent of those capacities. But when he passes on from the stone to the iron age, he draws less on particular capacities, the rude arts often so highly perfected, cease to be a necessity, and so become lost. But in place of these non-utilized capacities, he can begin to learn reading, CRIES FROM FIJI 29 writing, and tlie simple rules of arithmetic. And as generations pass, as shown by the negroes, the people might become more highly and intellectually developed, by a continued training in that direction, but at the loss of physical prowess or rude astute perfections of former days. In a word, the capacities of the people are the same in the latter generation as in the former, but the relative develop- ment of the various capacities are shifted. And doubtless this has ever been the case with mankind. The physical capacities of the wild man are developed far beyond those of the scholar or the civilized man ; but tlie mental capacities of the scholar or civilized man are far more highly developed tlian those of the untutored savage. Nevertheless on tlie average, the sum total of their re- .spective developments indicate a like amount, on the average, of all-round nerve or brain development, size for size, according to the relative projtortions of the body. There is no increase of brain matter necesssary to the development of intellectual capacities. It is simply developed to the full in tluit particular direction in preference to others not tuitioned into play. The whites complain that the Fiji man is lazy and many call him or look upon him as a dog, fit only for eating and sleeping and [causing trouble. But after all, they act ;js the whites themselves would under the circumstances, only ten times better. If the whites had all their wants supplied, if personal possessions were an impossibility, and if work brought little reward, they certainly would not work. The marvel is not, why so many Fijians decline 30 CRIES FROM FIJI work, but how it i? that so many do work. They have little need to work, theyjhave little reward for work, they are often snubbed and treated as dogs, perhaps not molested, but sneered at and snubbed, and satire is worse than cuffs to tlie Viti man, by those for whom they do work. What wonder then, that so many prefer the easy trading and the independence, to the heavy manual labour, and the too often servile bondage ! Yet because of this state of things, rendered worse as we sliall shew shortly, by the Government, the blacks are spoken of badly, and held in contempt by the whites. The patriarchal communal system in two ways specially makes against the natives seeking to work or to amass substance or wealth. When any work among themselves is required to be done, all the men of a village or tribe will be ordered out by the chief to assist in that work. When in Eewa, I saw an instance of this. The chiefs were about to return from a council which had been held. All hands were set on to clear the village paths of weeds and grass. It was ludicrous and most amusing to watch a company of some 300 men, in schoolboy fashion, some with spades, some with hoes, and others with any implement, even to a stick or knife, whichever they could command, seeking to clear the few weeds from a narrow road, of some ten or twelve feet wide, for a distance of less than a quarter of a mile. They set about it without any apparent order or definite plan. Each one struck at a weed wherever he might fancy, and this large band of able-bodied men, so pompous in ceremony, would accomplish less real work than CIUES FUOM FIJI 31 two or throe sturdy Englislinien could have done in the same time. And tliat in a mucli more slovenly manner. But this to the Fijian mind is the correct method of working, and hence for a European to ask him to perform manual labour, and not himself and all hands join in, is almost, if not quite, an insult to the native ideas. And further, the communal system, which teaches them to beg from and to give to one another, leads them on to try the same with the English. The natives are however beginning to learn that the English will not thus part with their property. And that they for value requiie equivalent value. But yet the idea is rooted in their minds by ti-aditiou and custom, that goods should be in common. And if work should be communal and goods communal, why should they alone be asked to work, and for the benefit alone and the amassing wealth alone to the white man. Trade is now stepping in, but yet the natives, where they think they can succeed, will beg. And it is only by satire or by return- ing the compliment that they can be made to desist. I stayed one night and was hospitably entertained at a native village, one of the latest to lotu, and until comparatively recently un- safe to visit. I was in the most cool manner asked for ray watch. I nodded my head, laughed, and answered, " To- morrow." Tlie joke pleased and I was troubled no further. An Englishman living near related to me a most amusing experience. He visited a chief, who professed very great friendship and regard. But this man and his people proved most irrational beggars. The more he gave, the more they begged. This, viewed from the standpoint of the English 32 CRIi;S FROM FIJI scliool boy, was only natural. As children, tliey were glad to get hold of the white man's, to them, curios. He found himself in a fix, not deeming it policy, under the circum- stances, to refuse the polite demands. His only remedy was to imitate the traveller in his relations with the Indian chief. That chief who protected and acted as a great friend to the traveller would periodically relate, how that in his dreams, the great spirit had awarded him various valuables, possessions of the white man : and the traveller had in policy to present him with them. At length, when the dreaming became frequent and unbearable, he met the Indian with a like complaint. He liad dreamed, and the great spirit had directed that the best piece of land and of large dimensions should be given to the traveller. On relating this to the chief, his face witnessed the angered and restrained feelings within his breast, when he answered, " Take them, my friend, but let us have no more dream- ing." And so the white man belaboured in Fiji, turned round, gave no breathing time, but rapidly asked for every- thing he saw in the possession of one after another. He was never again subjected to begging in that township. The joke was too practical. Fijians again, as English school boys, do not appear to know depths of sorrow or love. The finer heaven-like passions are not strongly developed. They may and do have paroxysms of sorrow, but they are neither lasting nor deep. A woman in a native village Avhich I visited had shortly before lost her child A gentleman, who hap- pened to be present at the time, told me that she set . CRIES FROM FIJI 33 up a hideous wail, and kept it up for two hours. Soon after there was little or no sign of grief. And so it is with English children. Their grief is paroxysmal and to them for the moment crushing, but it is soon over. And in both cases it is demonstrative. Whereas the deep crushing son'ow, or the unassuaged lasting grief so frequently seen in the more intellectually matured English, is wanting or almost unknown among the South Sea Islanders. And so with love. Here they do not seem to be demon- strative, excepting in polite words. I saw a large number of the inhabitants of a village return from a journey of some days by sea. Their boat was laden with food and other articles. They busied themselves, rather in carrying their effects into the village, than in saluting their relatives and friends whom they had not seen for days. A husband would stop a minute to shake hands (an introduced custom), with his wife, and each to pass a smile. A little lad of seven or eight years ran to his mother. Both for a moment showed their pleasure, the boy in dancing around and looking up at his mother, the mother in putting her arms round the lad and pressing him fondly to her breast. But even this was temporary. I saw no kiss bestowed. A sniff up the nose takes the place of the kiss in Fiji. A person presses his nose against another's hand and sniffs ; this shows respect. He acts the same against the cheek, and this betokens affection. But, for the most part, although I inquisitively watched the returning ones come to their homes, the salutations were common-place, or a formal shake of the hand. Plenty of talking, 34 CRIES FROM FIJI. plenty of laughing, but little besides. And so with slight exception, we find this state of things, little demonstration of affection, among English school boys. It is stated that these people have no word in their language for gratitude. An English boy knows the word, but very seldom, or only to a limited degree, understands or experiences the depths of gratitude. A Polynesian expressed great fondness for a white baby, and so was engaged entirely as nnrse. And it is well-known tliat English children, from babies upward, get on far better with the natives than with white servants. Their sympathies are nearer akin. And a native will quiet and amuse a cliild where a European fails. This man was hired for a certain period, and vowed that when his time was up, he would engage again, as he could not leave his loved baby. But, alas ! when the time arrived, his boasting was gone ; and, as if ashamed of satire on his conduct, he departed unheralded and by stealth. I was highly amused with a village of native l)oys. Curious and prying, they came to me, got me ferns, took my net and caught insects, and carried some papers I had. Each one wanted to help. And for every favor I bestowed, or notice I took, the recipient would say " Tliank you ! " Thank you-s were numerous, and doubtless as full of meaning as many a one uttered by the more favoured English boy. Yet many white people argue that, as the Fijians are so deficient in these passions, that tliey cannot rise to the spiritual, and that hence the efforts of missionaries are futile, except to generate hypocrisy and to foster pride. This, at first CRIES FROM FIJI. 35 sight, might appear feasible. But a review of the scliool- boy life, analogous, as we stated, with the Fijian, will demonstrate otherwise. School boys and Fijians are both higlily spiritual. They are both easily impressed, and are not troubled with doubts and inimical pliilosophical creeds. Both can love up to their capacities, and both can under- stand the principle of vicarious propitiatoiy sacrifice as the expression of, and as actuated by, love. Love, the sheet- anchor of the Christian religion. And while the school boy has not the capacities, either of intellect or of this noblest passion, maturely developed, yet he can, and often does, attain to a consistent profession and possession of true godliness. And so the Fijian. He has not the capacities of the educated, intelligent, and experienced Englishman ; but he has a capacity to understand a plan so simple that the wayfaring man, though a fool, need not err therein. But a possession of religion necessitates a keen struggle and continuous effort to retain and increase. And it is well-known to every observer that profession often belies possession, and that, through weariness and unwatchful- ness, even Europeans become lukewarm and careless, while many altogether fall away. And in judging the Fijians, allowance should be made for their less developed capaci- ties, for their numerous temptations, for the hereditary evil tendencies of their nature, and for their natural puerile weaknesses. The example of the white people, whom they know are higher in the social scale, is often most deleteri- ous. The missionaries teach them, as children should be taught, with Puritan severity and rule. The Sabbath is 36 CEIES FROM FIJI. for them in letter, as well as in spirit, a day of rest. But tlie Europeans largely set a contra example, and so agitate the minds of these little ones. Taught by tlie missionaries,, tliey endeavour to an extent unprecedented in civilised, nominally Christian countries, to live as far as knowledge and capacities lead, Christian lives. Eveiy morning numbers assemble for family prayer. On the Sabbath, the churches are filled witli devout wor- shippers. Anxious to see for myself, I attended the native services. Immediately on the minister and white visitors entering the church, the congregation, devoutly kneeling, chanted a prayer, asking for the blessing of the Almighty on the service, that they might be profited and blessed. After the opening prayer, they chanted the Lord's Prayer and the Apostles' Creed. Before the delivery of the sermon, they chanted the Fourth Cammandment, Remember the Sabbath Day, &c. The chanting was commenced by the women, and then taken up and carried on by the men. The wliole ceremony was most impressive and solemn. I listened to a natiA'e local jjreacher or teacher, as he urged upon his hearers, the value of tlieir privileges. " Not long ago," he said, "we were like people shut up in a dark house — all the doors barred, and no Avindows. We had no outlook. All was dark. Prison darkness, which could be felt, surrounded us all. And we were helpless, lost, and miserable. But the light shone forth. The doors of the dungeon were opened. The light shone in upon us. And now we see the full sunshine of gospel-day. But many of us are forgetful. We do not embrace this light. We prefer the CRIES FROM FIJI. 37 darkness. Or we like tlie twilight. Wherefore shoiUd we neglect such glorious privileges ? And what punishment shall we deserve if we allow tliis glorious liglit and liberty to pass from us unheeded ?" I was simply astounded by what I saw and heard. Wlule at Mbau, I witnessed a number of mekes or native dances. The men dance alone. Tlie women like- wise dance with each other. The movements of tlie body and of tlie limbs are in perfect symmetiy. Tliey are extremely graceful and most artistic. The strangers had to be feasted by the townsjieople. I counted seventeen pigs, roasted whole, carried past me to tlie meal. And yet, although there was so much excite- ment, although it was a public holiday, the week-night preaching service was attended by hundreds. When at Ovalau, I received an invitation to attend a natiA'e missionary meeting. Before the day in question, the people of the village sent to their minister, and asked permission for the meeting to be put off for a day or two. They stated that tliey had not money sufficient for what, in their hearts, they wished to give. Three steamers, one a pleasure party steamer, were expected, and they wished to secure these opportunities, so as to sell coral and curios. And then they would have money for the missionary meeting. As desired, the meeting was deferred. On the morning of the day chosen, I had the pleasure, with three other visitors, of visiting that village. The chief had made a feast for strangers. The visiting natives were treated according to their rank or precedence. A spokesman 38 CRIES FROM FIJI regretted that the feast was not more varied or clioice. But the visitors were most welcome, and lie hoped they would partake of the good things in the same spirit as that in which they were given. A suitable reply and compli- mentary speech was made. The feast began. Fish soup, boiled fish, ndalo, yams, sweet puddings. Portions were awarded to the whites. Afterwards the natives feasted witli a will. After the feast came the missionary meeting. A native gave a brief address. He stated the good they themselves had received from the lotu. He drew attention to the South Sea Islanders still in heathenism ; and he wound up by urging them all to give liberally. I expected to see a number of speakers get up with the object, as is necessary in Eno;lisli. audiences, of inciting to good works and to liberal gifts ; but I was mistaken. In a business manner tliey looked at matters. The collection was at once called. The chief got up, and in a stately grace, as a child proud of success, put on the plate eleven shillings. Then others stepped up with offerings. Then the little girls, nicely decorated with flowers and ferns, walked up and put their sixpenny and threepenny pieces on the plate. There was joy among the poor people of that native village, as, like the' Jews of old, they bi ought up and poured fortli their gifts into the treasury ; almost their all. Tlie collection amounted to three pounds nine- teen shillings and sixpence. The village was so poor, that the cocoa-nut trees had to be tabooed (forbidden) to pay the Government taxes. The English were anxious to taste the young nuts. But no ; CRIES FROM FIJI. 39 they were forbidden. No one dared to climb. At last, a bonny-looking young woman said, " I can manage it for you." And so she ran to the chief. In a few minutes she returned, and stated that, in lionour of the white guests, the taboo was taken from one tree. Permission given, a native looked up, and judging of the nuts as they grew, selected the tree with tlie finest fruit. He crawled and climbed with the most perfect ease — a far better gymnast than any English actor. In a few minutes, nuts were thrown down, unhusked, opened, and the guests refreshed by the beautiful cool milk. Such was tlie hospitality, and such the liberality we witnessed in a poor village. Poor in this world's goods ; but rich in gifts and graces too often lacking in more refined and more higlily favoured commu- nities. And like instances might be nmltiplied. One tliousand and seventy teachers, and two thousand and ninety-seven scliool teachers, are distributed among the various towns and villages. These men are supported by the natives, and get a salary of twelve to twenty shillings a quarter. And often the towns are too poor to pay even that moiety. And yet, such is tlieir love of the work, that they remain at their posts, even though poor, rather tlian be led away by promise of higlier wages. In 1875 it was proposed to open a mission in New Britam. The matter was laid before a number of Fijian teachers. Nine volunteered to go. Seven of tliese were married. The British Consul interfered, considering it his duty to explain to tliem the dangers they were 40 CRIES FROM FIJI. running. He sought to dissuade them from their enter- prise ; but they were not to be moved from their purpose. They stated that they knew the difficulties and dangers, and if they got killed, well ; if they lived, well : Go they must. One of the wives was tlien urged not to go — not to risk her life. She answered : " I am like the outrigger of a canoe — where the canoe goes, there you will surely find the outrigger." And they went. Four were murlered by the cannibals for the ovens. And yet the gaps were soon filled up, and fresh teachers continued to volunteer. When we remember that the Fijians are naturally cowards, we are astounded at the valour and heroism. No forces of civilization could work such wonders. Their lives in their hands, and the club and the ovens awaiting them ! Yet they go. Love to enemies. Christian philosophy. Heavenly purity. And to-day some 3000 more or less tamed cannibals witness to the self-denying love of the white missionary, and of these men in the New Britain Mission. Altliough naturally of strong passions, considering their surroundings, their weaknesses, and their temptations, these people keep remarkably moral and temperate. They not only abstain from intoxicating drinks, but many of them have joined a " Blue Ribbon " movement to abstain from the Yangona and tobacco. This Yangona is a native drink, of which they are very fon !, and whicli simply renders the legs helpless, without affecting the head, other than with a pleasurable satisfied sensation. In travelling by boat from Suva to the Rewa River, the wind was against us, and tlie CRIES FROM FIJI. 41 two natives, Kandavu boys, had to pull the whole distance of twelve miles. A gentleman in the company had taken bottles of beer for the whites, and had considerately provided bottles of tea and milk for the natives. Seeing beer, they were suspicious, and the one persistently refused to drink the tea, Avhile the other was with great difficulty persuaded to swallow a portion. They were assured that the tea had been specially provided for them, but the bottles of beer made them fear treachery or a practical joke. And I was agreeably surprised and astounded to see how the one refused any drink at all, lest he should err, even, working liard as he was, under the discomfiture of a tropical sun. For a people, and this chiefly owing to tlie missionaries' teaching, they are most circumspect as regards the Europeans. The young women by their own regulations, are only allowed to go out two and two. Those whites who set the disgraceful example of living in concubinage, liave to appropriate imported Tongan, Samoan, or Rotumah women. While a Fijian prostitute is most rare. I only heard of one confirmed case of an Euglisli girl being seduced by a Fijian. And tliis was one of terrible retribution, and occurred some little time ago. A young Englishman visited Kandavu, and tliere lived prodigal and rakish. Some time after, he was commissioned to get labour boys. He went again to Kandavu, and, as an inducement, promised wives, and among them the hand of his own sister. To the astonishment of every one, in a very short time he returned with a number of the boys. Some months afterwards, the 42 CRIES FROM FIJI. young man's family found that the daughter had been seduced, and furthermore by a Fijian. The man openly aclcnowledged his guilt, gloried over his revenge, stating that it was the avowed agreement of the boys, to accept the labour bonuses, so as to gain an opportunity to be revenged on the young man, for seducing women of their township. And he dared the friends to bring the matter forward before the Crown authorities. They thought and adopted the wiser and more discreet plan of silence, and sent the girl away to Sydney. During tlie old regime, wviwan was powerless before a Chief, but now that Christianity has enlightened the people the matter is changed. Only a few days previous to my visit, a Avoman of Christian profession fought bravely with her fists, and beat off a very high chief and Government official, who sought to tamper with her. In fact, the Chiefs are the greatest sinners, I eing placed in power by the Government, and armed witli ])rivileges (a permit to drink alcoliolic drinks, to have many wives, &c.), which act deleteriously to the small capacity intelligence. A little power is dangerous, and puffs up weak intellect, and so the ill-awarded powers damage the holders morally, socially, and physically. But worst of all, the poor people have to suffer- Thus when all things are taken into consideration, it must be acknowledged that Christianity has done a great deal for Fiji. And often in spite of bad examples, where better should have been expected. Out of about 120,000 natives, the Wesleyan body have an attendance of some 100,000, and a membership of 35,000. And although CRIKS FBOM FJII 43 there are black sheep among them as in every flock, yet many of them are earnestly striving to live better lives and to be true Christians. Fijians, as schoolboys, have not highly developed me- chanical minds. Their wants are few and simple, and so the brain in this particular direction has not been led to development. Again like schoolboys they are highly inquisitive, and to a fault. Perhaps this is now tlieir worst national failing. They seem uneasy and unhappy until they can satisfy their curiosity. A storekeeper commissioned one of them to take eight business letters to Suva, a distance of a few miles. The man asked to be told the contents of each. He was curtly denied, but assured they were not about himself. He refused to take tlie letters. The two natives who accompanied me in my tour inland, asked a planter why I collected ferns, insects and bii'ds. To make tea in Sydney, was tlie planter's jocular reply. Scarcely knowing whether it was so, or whether it was a joke, they asked no further, but simply sought to read from his countenance, what they were uncertain of in words. But though extremely inquisitive, their inquisitiveness in only childish, and a mere superficial explanation and comprehension will satisfy their curiosity. The Fijians are of a keen nervous temperament. They seem to live very near the spirit land. Their gods in the days of heathenism were spirits. It has been suggested in scientific circles, that as the human brain becomes more developed, second sight or impressions from the spirit world would be 44 CRIES FROM FIJI. more easily aud often perceived. But here facts disprove theory. Among the Fijians we get a far more keen per- ception, through nervous influences, than we do in more refined advanced intellects. Even the Australian abori- gines could foretell the advent of a ship days before sighted. A young Fijian student, anxious to become a successful teacher, studied liard. He got some disease which those around him could not understand. His head was very hot, and he experienced great pain. Lassitude, and so to speak, a giving up the ghost, a resigning all energy and struggle after life, came on, and he apparently died. He was gone so far as only to give a breath every two or three minutes. Wlien all believed him to be gone, and were preparing to jierform the last ceremonies, he suddenly rose up and said: " I thought I was gone ; but I liave come back again to urge you all to be watchful and earnest in prayer." He then dropped back and died. Another teacher, apparently in good health on the Thurs- day or Friday, said : " I must get all things in order — I shall preach my farewell sermons on Sunday ; give tickets and arrange clmrch matters on Monday ; for on Tuesday I shall stretch all sail and fly away." He carried out these intentions. On Tuesday he ate a hearty breakfast, and, after breakfast, lay down and died. A little lad lay on his mat poorly. " Father," he said, " what day is it to-day ?"' " Wednesday ! " " Oh, well," he said, "on what day shall I die ? I would like to die on Sunday." When Sunday morning came, he appeared better, and likely to recover. " Father," he said, '* what day is it to-day ? " " Sunday ! " " Oh, father. CRIKS FROM FIJI 45 I shall go to-day. When the sun is at the full I shall pass away." And so he did — died on Sunday at noon, A woman in a distant village sent for a teacher, to see her, as she felt she must die. She waited until the teacher arrived, received his sympathy and offices, and directly died. An old man expected his son to come back from a journey. He fidgetted at his delay, stating that he was to die on Monday night ; but he must first see his son and say farewell. His son did not come on Monday, and so he said : " Well, he will be here to-morrow ; so I will wait and see him, and then die on Tuesday evening." His son did come ; he said farewell, and died on the Tuesday evening. And these are not solitary cases. They seem to get an impression, and, unless very strong influences counteract, the impression acts so on the nervous system as even to destroy life. Just as the Frenchman, condemned to death, agreed to be bled to death in preference to dying at the hands of the executioner. He saw an array of surgical instruments, was then blindfolded, scratched on the arm, and water allowed, in imitation of blood, to trickle over the limb, faster and freer, until the poor victim sank in death — life destroyed or unhinged by nerve influences. And so with these children of nature — all the South Sea and Australasian aboriginals. But whence do they receive the impressions. The presence, in his garden or camp, of a certain plant said to be a death scavenger, has been 46 CRIBS FROM FIJI known to cause the death of the unfortunate finder. Death-struck — bewitched — frightened out of existence. The mind of a Fijian is highly philosophical. It is so in two aspects — the argumentative and the deductive. He is pre-eminently a child of Nature. His communings are with Nature. He learns from Nature. He copies Nature. He knows almost every wild flower of his district, and can tell the stranger where each kind grows. He has studied their uses. From some he obtains his food, which is chiefly vegetable. From some he obtains his material for clothing, for rope and twine for fishing and other nets, and for all his primitive requirements. Among them he discovers his angona, wherewith to cheer and delight his lieart, and he finds medicines for the various diseases to which he is subject. In argument, he draws his lessons from Nature's pictures. Speaking of a profession of Christianity, one of them compared a noisy and open pro- fession to a mountain torrent. The still undemonstrative profession, he compared to the silent spring. Now, he said, to speak a fable, " The spring, which poured forth silently, complained to the mountain torrent about the great noise it made. See, said the spring, I go quietly on my course, carrying water to the sea ; but you spend your strength largely in roaring, foaming, hissing, and dashing among the rocks." And so the spring remonstrated, and many agreed that so much noise and show was not good. But, by-and-bye there came a long drought, and then the spring was dried up ; but the mountain torrent still rolled on. The silence of the spring proved its feebleness. It CRIES FROM FIJI 47 was not noisy in its flow because it had not the volumes of water ; and hence, when the drought came, it soon dried up. So, he said, it is with religion. If a person have a great volume, he must be expressive and demonstrative. He must be seen and heard. But if there be not much religion in liis breast, there is no volume to demonstrate, and so the flow is still ; and when adversity and trial, as drought come, then his soul dries up. Their public addresses — religious or otherwise — their tribal and other debates, are all illustrated by the same lines — the pencillings of Nature. And, from these, the speakers draw analogies or impress lessons. The Fijians are highly artistic. They take great pains with their hair, and, on special occasions, that of a chief will be got up in the most artistic fashion. Tliey adorn it most tastefully with flowers and ferns. They plant the most beautiful flowers in their gardens and around their homesteads. The various species of hibiscus do not appear to be indigenous, at all events to the southern Fijis, as they are never found wild. They are always and only found in inhabited or deserted villages ; and it is a puzzle as to where and how they obtained them generations ago. Some are found in Asia, others in New Guinea. Did the Fijians obtain them thence ? Ferns are often planted, and grow over the entrances of their houses. Their churches are often neatly decorated with cowry shells and other ornaments. Of old, their clubs and spears were elaborately and curiously carved, and that with tools the most meagre and primitive. Neat patterns are printed on 48 CRIES FROM FIJI their native cloth, and pretty, thoiigli simple, designs on their rade pottery. Necessity is the mother of invention, and Nature is the uncivilised people's great teacher. Hence, in the cultivation of ndalo (together with yams, their staff of life), the Fijians note that it requires for growth, good allmnal soil, continuous wet, and plenty of air and room. And so a native, where he cannot utilise natural swamps, ■will search the mountain stream until he finds a portion of the bank where he can, by means of small boulders and stones from the brook, build a series of terraces, over which a portion of the waters may slowly trickle. With great care and neatness he builds up these terraces, finish- ing with small stones, and capable of retaining a necessary proportion of rich soil. And, at a proper distance apart, he plants his ndalo roots, from which, in due course, he obtains an abundant harvest. And furthermore, he learns the wisdom of giving the ground a rest, and so shifts the scene of his operations, and periodically chooses new gardens. I saw some wide moats, which reminded one of the old Britons of two thousand years ago. It appears that these were dug out as defence works. They were fairly wide, deep, and for some three or four feet filled with mud and shallow water. In this mud were implanted stakes, with their sharp ends upwards, and so thickly together, as to leave no room for stepping between. I had always been led to believe that the ancient British moats were filled with water, but on seeing the Fijian, the question arises, was CRIES FROM FIJI 49 tliat feasible ? The enemy, or a large proportion, could easily swim across such a narrow obstruction ; but they could not cross, and especially with naked feet, a planta- tion of sharp stakes, spikes upward, and hidden and rendered more slippery and disagreeable by a tliickness of soft mud and shallow water. We liave seen that tlie professed policy of tiie Govern- ment is to preserve the native race. This object is most noble and christianlike, if it be really intended. But actions spealv louder than words ; and, from the acts of the Government, only two inferences can be drawn — either that the expressed policy is a mere blind, or tliat the governing body is not competent to carry out its own programme. We have endeavoured to show that the patriarchal government is deterrent to a people's advancement, antl, in fact, to a people's civilization. It destroys the indivi- dual manhood, by rooting out tlie very foundations of independence, liberty, ambition, and wealth. And yet, the Government who profess such a vast anxiety for the preservation and protection of the natives, frames string- ent laws for the maintenance of the })atriarchal rule. And this rule is, in some respects, under tlie new reqime, more grinding tlian uiuk'r their own old tribal sway. Tliere were, in the olden times, some restraints on tlie powers of a chief. He could — excepting as in Thakombau's or similar cases, where, by extra trilial and other means, he had obtaincil a more than solid footing — be at any time cluldx'd ; (ir his people could leave him and go and join another trilie. But now the 50 CUIES FROM FIJI English, as if afraid of an independent or straightforward policy, raise the chiefs and sub-chiefs and crush the people. They have the old power retained to them, and fortified by the backing of the British Lion. They can crush their people, and, though there may be nominal redress, yet red tai)eism rendei's it of little or no effect. A native, if he feels liimself aggrieved, has to come before the British Government through the very chief by Avhoin he is aggrieved. And justice then is very tardy, or not forthcoming at all. It seems as if the chiefs kept the Government in fear ; or it may be tliat the cliiefs are pampered so as to save the trouble of dealing directly with the })eople. A company wants 20<) men. It opens relations with the chief and the Government ; and the 200 men, as slaves, have to go, leaving wives and liomes, whether tliey will it or no. A man fell in love with a girl — a rare tiling in Fiji, where marriages are arranged b}' the friends. He had to go to the lieutenant of the town — a petty sub-chief, and had to pay a triHe to get the application registei'ed, and, if there were no lawful objection, the marriage licensed. The lieutenant, at the instance of a higlier chief, refused the license. There was no lawful objection; but the chief either fancied the woman himself (a chief may have more wives than one), or he had a grudge against the i>oor man. Amazed, anil at a loss to guess the reason, the man wrote to the chief, asking wliv lie should interfere, and to allow him what was his rinhtful due — the license. The chief, in anger, had him CRIES FROM FIJI. 51 seized and sent to a town some miles away as a prisonei'. After a time, the man returned home. On re-entering tlie village, lie was again seized by the cliief and kept a jprisoner — the chief saying the man was in his jurisdiction, and not under that of the Englisli Government. Tlie Government were communicated with, but they took }io action. Slavery ! Cotild anything be more vile ; and the man a peaceable British subject. Is it come to this, after our glorious fights for freedom, that our Gracious Queen has to rule over slaves? And yet tliis feeble British ■Government allowed the man to be kept a prisoner by a petty poA\erful. impudent chief. Slaves ! Yes, the people are slaves. Lest the white man should put upon them, they are not allowed to work of their own free will. They belong to tlie patriarch or chief, who must not be oft'endeil ; and so, if they desire work, •or if planters or others wish to liire labour, they must go to the chief or slave-holder. The law states that if a native wish to work, he must register his name on a public notice list ; he must obtain the consent of his tribal chief ; and he must obtain the consent of the Government. AVhat a vast red tapeism, and need it be wondered, that it is a barrier, almost impenetrable, to the unsophisticated native. But the man is to his town cliief and tribal chief, pro- perty, and what is to compensate them for the loss stistained, tor the time he may be away. The planter nee^l to make this right by a bribe or present. Supposing all these preliminaries, after many delays and repeated official rebuffs, be sttrmounted, tlien the man goes for a certain wage and for a brief period only. It niny lie a month, 52 CRIES FROM FIJI. three months, six months, or even a year, according to circumstances. If, out of his own district, further for- malities have to be met, tlie man has to go before a magistrate, and various difficulties and obstructions liave to be removed. After doing his term of service, he may engage again, provided tlie gauntlet be run as before. And, after all this toil and working, he has to give a portion — at tlie lowest, one-tenth — of his wages to the chief, and submit to the begging of his friends, for to rid himself of most of the remainder. When desirous of taking a native canoe and a couple of men for a tour of the river, 1 had to apply to the chief of the town. He was very pompous, and stated that his de- sire was to assist me, but he could not spare the time that day ; he would see to it on the morrow. A secretary, wlia was writing letters to tlie council of chiefs, then sitting, said to him : " We must make commission out of this." " No," lie said. " Tliis man is a doctor of medicine. He has not come to buy or to sell ; but he has come to study science. We know nothing of science, and he wants to tind out the cure for diseases, and how to benefit us. You shall not malce anything out of him. He shall pa}^ the two men one shilling a day each and rations, and I myself will lend him a canoe. I thouglit I liad certainly got hold of a most sensible and liospitable chief, and shook liands with him most cordially. Next day he spent the morning in getting the boys and the canoe, and we at lengtli started. The boys were everytliing that could be wislieil. They worked willingly ; they climbed trees of their own accord whenever tliey sighted a new plant or fern ; they took the- CRIES FROM FIJI. 53 g-reatest care of my belonging's ; tlicy explaiu(?d as well as possible by signs, places, and matters of interest ; warned me of dangers, and assisted generally in the collecting of natural history objects. Tliey appeared happy and free, chatting merrily, and laughing and singing the whole day long. On my return, after eleven days' absence, I paid each of them the sum agreed upon, and made each of them a pre- sent of tobacco for general good lieliaviour and assistance. Next day the chief, with several attendants, visited me. They had blackened their faces, and endeavoured to make tluM'r visages look terrible. I was informed by an intei- preter that the chief Avanted the money for the boys and the boat. I answered that I had paid the boys themselves. " Xo ! 'No ! You were to pay the chief. The bargain was with him. He gave you the boys. And, moi'e- over, he wants ten shillings for the loan of the boat."' T explained that such an item was never mentioned, and the alleged reason of the chief's liberality. Remonstrance was useless. The interpreter then stated that the chief would send for his policemen and have me arrested. On hearing this, my anger was fairly aroused, and I told him, in satire, to duck himself in the river — so contemptible did I consider his double-dealing. The whole affair ended in the boys coming forward with the money, and in my having to pay the ten shillings for the boat. Two days afterwards, this same chief came and endeavoi'ed to excuse liimself, blaming misunderstandings to the interpreter. After a time, putting his hand over his heart, he said : " I cannot be right until we liccome friends, and shake hands : 54 CniES FROM FIJI. ami so I hod to Forgive and be friends ; glad to find, even in- tliis man, wlio was everywliere spoken of as a villain, some- effects of missionary example and teaching. As it was,, tlie matter was legally entirely against me. I had not been used in free England, or in equally free Victoria, to pay the slave-Iiolder, and so I made a mistake, and paid the- let-out-on-liire slaves. And I was really liable by English hiw, and could liave been sued to Suva, tlie capital, and made tri pay tlie cliief, the full amount due for both boys. These latter, influenced by missionary teach- ing, got me out of tlie difficulty by paying tlie chief themselves. But how galling — paying the price of their own labour, and trusting, if perhaps they might have a moiety returned. And this law is administered so as to pro- tect and preserve the native race ! Truly, protect them from drinking the sweets of liberty : }ireserve them intact, in l)ody and estate, to their hereditary holders. The following practically proves the [)ower of the chiefs, and the position of the English Government: — A chief,, wisliing to obtain an object of value, levied a contribution from his people of ten shillings per head. The levy was paid. Soon afterwards he saw a fine boat, upon which lie- also set his heart. He sent round to demand another ten shillings levy. One of the towns was too poor to pay this levy. They waited upon him. and stated that they coukl not pay. He appeared to acce[)t their excuse. Shortly afterwards, an application was made to him for labour.. He sent the men from the offending town. On the com- pletion of the work, the chief received the payment in full. The men, on their return, applied to him for their share.- CRIES FROM FIJI. 55 He only laiiglied at them, and reinhided them that tliey woiihl not pay the ten shillings levy, and so now he had paid it for them. Aggrieved, the men appealed to the Englisli Government ; but this milk-and-water body was too timid or too cautious to interfere. Moreover the Govern- ment officials aided tlie political leaders, by liaving the news of the complaint lodged, made known to the chief. He immediately acted with promptness, and had the offenders arrested. They weie sent to a distant town, and detained for some tliree months. An English pliilanthro- pist let it be known to tlie chief, that if the men were not released, he woukl openly hght the Government on their behalf, and so tliey were released. But alas, for the stain on tlie British flag, that outrage on British subjects has never been riglited or avenged. Justice has been withheld. And in numbers of other and similar instances, England's flag of liberty has thus been trodden underfoot by these feeble representatives of the British crown. The Government affirm that tlie Fijians would not be satisfied unless governed by their own chiefs. Why, then, did they ask to be annexed under the British Throne ? If the Fijian chiefs are to govern Fiji on the patriarchal system, then what necessity is there for England to govern as a Crown colony? What absurdity to run two lines of Government, and so diametrically opposite, at one and the same time ! The policy of the Government states, we must make laws to preserve the natives intact, and to protect tliem from the designings of the whites. Glorious philan- thropy ! Worthy the highest commendation ! But does if protect or jireserve ? It tlirows around them a cloak of 56 ClilKS FROM FIJI preservation and protection, but wliat are tlie d("stnu- tive and deadly agencies which are concealed within I The people, before a superior race, do need })rotec- tion to hold their own. And judged from the past, and from the various developments of the slave trade, they need protection agai)ist intrigue and villany on the part of some of the Avhitos. For again and again, unprincipled, selfish whites have, by bribes and promises in times past, got and retained natives wrongly. But it is the height of folly, in seeking to avoid an evil, to fly from one extreme to the other. In protecting a man from the oppressor, do not rob liini of liis liberty by yourself manacling his chains. Yet this is practically what the English Government are doing. In protecting the Fijians, they cut off liberty and make voluntary laljour a uon-potest. If I want a servant, I must get the permission of chiefs, sometimes townships, and friends, and Government. And so, if a Fijian is anxious to come into my employ, he must obtain the same permission. It is urged in favour of the Government policy, that the drafting men off" to plantations and mills would depopulate the native villages, and thus at once scatter the peoi)le anil prevent their natural increase. But is this theory valid ? At present, in many villages, the women largely do the field labour. The men nniy assist at times ; but, for the most part, they take things easy. Again, a very few weeks in the year are sufficient for all purposes of agriculture. Their food is simple ; their wants are few ; and, at present, a large number of men are often away for days or weeks together, let out on hire by their chiefs; also on the CR11':S FROM FJII 57 Government lands, fanning ont the native taxes. But whj' is it indispensal)le tliat the survivorship of the peo})le should be dependent on the maintenance of tlie patriarchal bondage. The natives cannot rise under such a bondage, since individuality is crushed in the communal. And, if this weaker race cannot rise, before and in the presence of a superior race, they must in time become extinct. It is thus the slieerest foil}' to imagine that patriarchal rule and communal life, on present village sites, are abso- lutely necessary to the protection and preservation of the race. If such really were the case, then tlie Government would be sacrificing the people, in allowing as they do, such a number to leave for longer or shorter periods. Their own actions in this matter belie their announced belief. But is it necessary that the free and righteous service of the men, further from or nearer to their liomes, should really destroy their social and family life ? At the present, the people are decreasing in numbers. Many foolish laws prevent tlie increase of population. A man is so restricted in marriage choice. He has to get so many people to con- sent. Marriage is, Avith rare exceptions, simply an alliance planned wife and family. Then the whites, as English employers of labour, cannot ask more, and the family relations will be maintained, and further, the people will be begin to understand and to value the possession of property ; and, as to breaking up the present villages, the planters would not be able to obtain the men by bribery, or promises of such, for it would only pay tliem to seek for Imnest labour — man with man •, and, labour and wages being efjualized, value for value, the probability is that at first.- very few would go to any distance from their own villagcy but if at any time they should migrate in any large proportions, and probably only to good masters, then it would simply be the removal of the village site, and to •he protection and shelter of the plantation and habitations ?>f the whites^ But, while giving the Fijian these privi-- leges, remember his childhood, and guard him |>ersonally avKl socially, 1. By having the compact under Government supervis- ion, .2. By regulating the hours of labour, and thus securing' to the man, if near enough to his home, a residence and time with his family, ?), If distant from his native township, to guarantee :f native liouse and parcel of garden ground sufficient for his own requirements, and the maintenance and residence of his wife arki familv on tlie estate. ITilKs KHOM I'l.Tl. ]2"> ■4. To have all the estates under Government supervis- ion, with authf)ritv to receive complaints from master or man direct, ami power to adjudge and deal with the same. 6. If necessary, to grant a holiday periodically, as Saturday afternoons, or otherwise as required, for the transaction of private business, family, and sociaL 8v That the compact be to the advantage of l)oth parties, that the wages be paid to the labourer every Satur- day, and that the service be free, notice of cessa- tion to be given by either side so many days ctr weeks beforehand, as agreement according to the nature of the work or the interests of the parties. »■. That the natives be not answerable to the chiefs, either as obtaining their consent, or as iu paying to them the whole or any of their wage. 8. That a native may hire himself out at any time for a day, or on piecework, and without the consent of the chiefs. Thus the native would be free and independent. The "chieftain bondage broken in this and other ways would gradually give place to the righteous government of the English, and under the flag of religious, social, and political liberty. A council should be formed-, nominated or electe(3 periodically by the natives themselves, for the framing and keeping in vogue such laws as, under English juris- diction, would tend to elevate or benefit their people ; and these laws, approved by the EngliS'h Government, and 124 CRIES FROM IMJI. com})atible witli English institutions ninl charters au I Fijian rights, sh )ul(l \)?. carried out by tiie Government in tlie interests of tlu^ natives. Their Sahhatli should he respected : tlnnr r.'ligious creeds should l)e ujiheld and dei:"cnded : their religious services and innocent national customs should he respected : and, as a Jinule and sunnning up, rigliteous laws should be framed and administered for the joint benelit and protectorsliip, as well as for the separate interests, of both white man anil black. Not needles-5 interference and dogmatic dnmi- iieering, but th(> caring for the connnnuiry as a whole, and for each race as a people, and with the object of guarding and still further advancing each individual memiier of each race socially, morally, and intellectually : but above all, to secure and iip/iohl the (iloi ies of f England's name in social, j.olitical, and religious tibeiti/ ! i. G Mitchell, Printer, South Melbol'une. University of California SOUTHERN REGIONAL LIBRARY FACILITY 305 De Neve Drive - Parking Lot 17 • Box 951388 LOS ANGELES, CALIFORNIA 90095-1388 Return this material to the library from which it was borrowed. 3 1158 00670 9058 UC SOUTHERN REGIONAL LIBRARY FACILITY ||||||l| II III !|l III 11 I III I IN AA 000 978 505 6