The Fijians Part 4

Ratu Nkara and his friend Mr. Williams, the United States Consul, Ratu Mara, Tui Levuka, and the Europeans of Ovalau, who had combined to bring him to this pa.s.s, styled themselves the "League." Their agreement, as set forth in a letter from Pickering to Williams, afterwards made public, was "to stop all s.h.i.+ps of going to Mbau," and to invoke the aid of the first s.h.i.+p-of-war that might arrive. Consul Williams's ill-directed activity in the cause proved the undoing of all the schemes, for he wrote a violent letter to the newspapers in Sydney, urging the destruction of Mbau as the first duty of civilized nations, which, when translated to Thakombau, convinced him that his only chance of salvation lay in conciliating the missionaries. A letter which he received at the same time from King George of Tonga persuaded him that it was high time to embrace Christianity. His defeat at Kamba after so many favourable omens had rudely shaken whatever belief he may have had in the G.o.ds of his fathers, and if he now rejected the support of King George and the missionaries he would have had no friends left. He had been profoundly moved by the news of the a.s.sa.s.sination of Tui Kilakila, the chief of Somosomo, which, the missionaries a.s.sured him, was a judgment on him for his opposition to Christianity, and he was moreover suffering from a painful disease of the leg. Cut off as he was from communication with the Europeans who opposed the conversion of Mbau, there was no hostile counsel to neutralize the persuasions of the missionaries.

[Pageheader: THAKOMBAU CONVERTED]

On April 28, 1854, the momentous decision was made. a.s.sembling his chiefs he read the two letters to them, and announced his decision, reminding them of the prosperity of Tonga since the adoption of Christianity. On the following Sunday he attended service with about three hundred of his chiefs and retainers, all clad in waistcloths, for the missionaries had ordained that the outward sign of conversion should be clothes. As soon as the people had recovered from their astonishment there was a convulsion that nearly cost Thakombau his life. Rewa was still stoutly heathen, and all the malcontents in Mbau flocked to the enemy. The island of Koro also rose. Mbau was now hemmed in, and for the first time since 1835 it was put into a state of defence. But there were traitors within. Yangondamu, Thakombau's cousin, won over by two of the king's brothers who had joined the enemy, had engaged to a.s.sa.s.sinate him. His house was crowded with young chiefs anxious to pay court to the rising power, while Thakombau sat alone, deserted by all but the missionary and a faithful Tongan. This immediate peril was averted by the dispatch of Yangondamu in command of a force to reduce the Koro rebels, and while he was away a Captain Dunn arrived from America with a cargo of arms, which he insisted upon selling to the Mbauans despite the entreaties of the Europeans.

The missionaries had already made a clean sweep of cannibalism, the slaughter of prisoners, and the strangling of widows, but when they tried to force a const.i.tution on European lines upon the king they found him obstinate. "I was born a chief, and a chief I will die," he said, and his firmness, distasteful as it was to the missionaries, saved, not only himself, but also the cause of the mission; for, as Waterhouse himself records, "the populace, long favourably inclined towards the new religion, now hated Christianity because it was the religion of Thakombau," and if Thakombau had added to the other sins the abdication of his authority, nothing could have saved him or the cause of his foreign advisers.

On November 8, 1854, Thakombau was induced by Captain Dunn to hold a conference with his brother, Ratu Mara, on his s.h.i.+p, the _Dragon_. This meeting, effected with so much difficulty, resulted in nothing but a profession of reconciliation. Thakombau had so far humbled himself as to sue his enemy, the king of Rewa, for peace, but his overtures were haughtily rejected. In the same month he attended an inquiry held by Captain Denham on H.M.S. _Herald_, at which he formally withdrew all the charges he had made against the Europeans, much to the chagrin of the missionaries, who had forwarded them to the commander. The Europeans had sent three representatives, who roundly charged the king with the burning of Levuka, but of this charge he seems to have cleared himself.

This was the first occasion on which he officially stated the limits of his dominions. He had explained the suzerainty which he claimed over Somosomo, Lakemba and other states, but when asked point-blank to declare the limits of the territory in which he would undertake to protect the Europeans, he indicated a territory no larger than an English country parish, and his reply was disconcerting to those who had been styling him Tui Viti, King of Fiji.

[Pageheader: A DEATH PORTENT]

His conciliatory spirit, being set down to fear, had availed him nothing, and in the last months of 1854, the fate of Mbau still hung in the balance. Ratu Nkara had offered to end the contest by a duel between the two kings. "It is shameful," he said, "that so many warriors should perish; let you or me die": but Thakombau replied, "Are we dogs that we should bite one another? Are we not chiefs? Let us fight with our warriors like chiefs."

But in January, 1855, the low tide of Thakombau's fortunes began to turn. Rewa was stricken with alarm at the news of a portent. Andi Thivo, one of the Rewa queens, noticed that tears were exuding from one of the roots of taro set before her. She addressed it, asking why it wept. Was Rewa to be destroyed? Was her father about to die? Was Thakombau? Were any of the chiefs whom she named? But the taro made no sign. Was her lord, the king of Rewa, near his death? A voice from the taro said "Yes," and the weeping ceased. The report spread through the length and breadth of the land, and the people waited in hushed expectancy. To them their king was already dead. Suddenly the war-drums themselves were hushed. The omen was fulfilled; Ratu Nkara, "the Hungry Woman," "the Long Fellow," was no more. A mighty man, Thakombau's only dangerous enemy, had fallen. He died of dysentery on January 26, 1855, having in his last moments promised to turn Christian if he recovered, swearing nevertheless to have the blood of Thakombau. But he was speechless during his last moments, and could not bequeath a continuance of the war to his chiefs.

Though he had shown the missionaries many kindnesses and allowed them to live with him, though he had had more intercourse with white men than any other chief, he died in the faith of his fathers. In the last months of his life he was with difficulty restrained from wading into the river, where sharks were seen, in order to prove to the missionary, Moore, that his person was sacred to them. A fortnight before his death he completed the building of two heathen temples to ensure his victory over Mbau, and sent a polite message to the missionary asking him to hold his services in another part of the town, "lest the G.o.ds should be angry at the noise." He said that he did not intend any disrespect to Jehovah, but was putting his own G.o.ds on their last trial, and desired to give them every chance of success. Though his chiefs were still heathen, out of respect for the missionary only one of his wives was strangled, and she, as they explained, was old and already half dead.

On the death of Thakombau's personal enemy Rewa was glad enough to make peace with Mbau, but the Mbau rebels, who had to fear reprisals, continued the struggle. But in March King George of Tonga arrived at Mbau with forty large canoes to take away the war-canoe presented to him by Thakombau. After trying in vain to bring about a reconciliation, and suffering the loss of one of his own chiefs through the treachery of the rebels, King George agreed to lend his troops to Thakombau. The prospect of this foreign interference so incensed the people that tribes which had hitherto taken no part in the struggle threw in their lot with the rebels, and every one who opposed Christianity, or had anything to fear from Mbau, joined the enemy. The priests were inspired; the oracles spoke. The Tongan fleet would be derelict at Kamba for want of hands to work the sails after the battle. It was to be a death-struggle between the old G.o.ds and the new.

The promontory of Kamba was to be the battlefield, and the fortress at its extremity swarmed with warriors. For three days the allied fleets waited near the fort in the hope that it would capitulate without a siege, but on April 7 they bore down upon the promontory--a formidable spectacle. They were received with a volley of musketry. By all the rules of Fijian warfare this should have checked the landing for that day, but to the astonishment of the Kambans it did nothing of the sort.

The sails were lowered, and, leaving their dead and wounded to the care of their women, the Tongans rushed to the attack. There were more surprises in store for the garrison; instead of hiding behind trees, and trying to scare the defenders into flight, the Tongans advanced to the a.s.sault in the open, and recked nothing of the men who fell. King George, who commanded in person, had decided to invest the town by throwing up fortifications fronting the defences, and to starve it into submission, but the Vavau warriors pressed on, and took the place by a.s.sault. They afterwards defended themselves for this act of insubordination by saying that they were looking for the defences, and, taking the rampart for mere outworks, had found themselves in possession of the town before they were aware of their mistake--a familiar form of Tongan boasting. The Tongans lost fourteen killed and thirty wounded; the Mbauans, who had been mere spectators, escaped almost scatheless.

More than two hundred of the enemy were killed, the greater part by the heathen Fijians on the Mbau side, and two hundred prisoners were taken.

Thakombau was willing to spare all but Koroi-ravula, but King George interfered to save his life, which was justly forfeited by European as well as Fijian law. The submission of the rebels was complete. No less than twenty thousand natives proved their allegiance to Thakombau by accepting Christianity and adapting their customs to the wishes of the missionaries.

[Pageheader: THE TONGANS TAKE KAMBA BY a.s.sAULT]

It is not to be understood that the conversion of Thakombau was the first success of the missionaries. A printing press had been at work for many years, and, even in the Mbau territory, many hundreds of the natives had been taught to read and write. There were mission stations in Lakemba, Somosomo, Rewa, Levuka and Mbua, and in many of the coast villages there were native teachers, the Christian and heathen natives living amicably side by side. The Christians claimed immunity from war service, and it was therefore not to be wondered at that Thakombau showed indecent glee when appealed to by the missionaries for help against persecution at Mbau. "You have often refused to fight for me, and now you have a war of your own on your hands, and I am glad of it."

But the Lau group professed Christianity to a man; in the Lomaiviti islands the heathen were in a minority, and now, by Thakombau's conversion, the north-east coast of Vitilevu adopted the new faith. Only the inland and western tribes of the two large islands continued in the faith of their fathers, and these were soon obliged to fight for their religion.

In 1858 Thakombau's peace of mind was again rudely disturbed. Williams, the United States Consul, whose enmity against Thakombau was personal, had never relaxed his efforts to bring about foreign intervention.

During the Fourth of July festivities in 1849 Williams's house on the island of Nukulau had been burned to the ground, and though report attributed the fire to pure accident during a display of fireworks by its convivial master, Williams laid his loss at the door of Thakombau.

There were other claims by American citizens, and Williams's persistency at length induced the American Government to send a frigate to make inquiries. Commodore Boutwell had visited Mbau in 1855. His high-handed treatment of Thakombau, and his ready acceptance of the _ex parte_ statement of the claimants, pa.s.sed almost unnoticed in that eventful year, but in 1858 the king was made to realize that the American award of 9000 as compensation to American residents was no empty threat, but was a claim that must be met. He had had a sinister experience of the danger of levying from his subjects contributions not sanctioned by custom, and he knew that the task was hopeless.

But this was not all. A new star had risen on the eastern horizon, and Mbau was now threatened by the Tongans. Occasional intercourse between Tonga and Fiji had taken place for perhaps three or four centuries, through canoes plying between the different Tongan islands having been driven westward by the trade wind, but it was not until later in the eighteenth century that it became regular. At the time of Cook's visit in 1772 it had become as much a part of every young chief's education to take part in a warlike expedition to Fiji as it was in England a little later to make the grand tour. The Tongans steered for Lakemba, where they took part with one or other of the factions that happened to be at war, and, having taken the lion's share of the loot, and built themselves new war-canoes in Kambara of _vesi_, a timber very scarce in Tonga, they set sail for their own country. But not a few stayed behind, and gradually a little colony of Tongan-speaking half-castes established itself in all the princ.i.p.al windward islands.

[Pageheader: THE TONGAN CONQUESTS]

In 1837 the influence of the Tongans in Fiji received an unexpected impetus from the arrival of the first Wesleyan missionaries, who sailed from Tonga to Lakemba with a retinue of Tongan teachers. They were at once joined by all the resident Tongans, who were now as zealous in converting the Fijians to Christianity as they had formerly been in converting their property to their own use. The countenance and encouragement of the white missionaries fostered their natural arrogance, and, when persuasion failed to effect conversion, stronger methods were sometimes resorted to. By the year 1848 the Tongans had got thoroughly out of hand, and King George, who was not yet secure against conspiracy, foresaw that any rival who might choose to recruit partisans in Fiji could return to Tonga with a formidable army. In order to provide a legitimate outlet for the ambition of his cousin Maafu, he dispatched that redoubtable warrior to Fiji ostensibly as governor of the Tongan colony, in reality as conqueror of as much of the group as he could take. Maafu's strong personality, aided by the lash, soon reduced the turbulent Tongans to order, and island after island of the eastern group went down before him. The Tongan teachers, now established in most of the western islands, acted as his political agents, and the missionaries were powerless to discountenance aggressions that were avowedly made with the object of spreading the Christian faith. So horrible were the excesses of his warriors in these raids that the Wesleyan authorities were occasionally obliged to wash their hands of him, but their somewhat half-hearted protests did not prevent Taveuni and the greater part of Vanualevu from falling under his control.

The Tongans had carried all before them by their superior courage and dash in frontal attack, and by their intelligent use of European weapons.[30] In 1858 Maafu's cruisers were ravaging territory claimed by Mbau, and the two powers stood face to face. Thakombau was wise enough to see that, in the event of an open rupture, even if he should gain an initial advantage over Maafu's warriors, he could not hope to stand against a power that had all Tonga to draw upon for recruits, and that with America pressing for its debt, and Maafu bent upon conquest, he had every prospect of finding himself in va.s.salage to one or the other. In his extremity he turned to Mr. Pritchard, the English Consul, who, having a firm belief in the future of the islands as a cotton-growing country, was anxious to attract immigrants with capital. On Mr.

Pritchard's advice, Thakombau executed a deed of cession, offering the sovereignty of the group to England on condition that he should retain the rank and t.i.tle of Tui Viti (King of Fiji) accorded to him by the American Government,[31] and that, in return for 200,000 acres of land, the British Government should satisfy the American claims.

Some pressure was put upon the Home Government from the Australian colonies to induce it to accept the offer upon the ground of the high price to which cotton had risen in consequence of the disturbances in the Southern States of the Union. Colonel Smythe, R.A., was sent out to report upon the proposal, but, in the face of his a.s.surance that Thakombau's authority controlled less than half the group, the Government, already embarra.s.sed by the expenses of a Maori war, could not entertain the offer.

The prospect of annexation had attracted from New Zealand a large number of Englishmen, some of whom settled in the island. In 1861 the European colony numbered 166 adults, of whom the majority were respectable people. They bought large tracts of land from the native chiefs, who sold recklessly whether the land belonged to them or not.

[Pageheader: ANNEXATION]

From 1861 to 1869 the Europeans increased to 1800, and the control of political affairs pa.s.sed from the native chiefs to Europeans, who served as a check upon Maafu's ambition. The mission spread rapidly, until by 1870 all but a few of the inland tribes were nominally Christian.

Various unsuccessful attempts were made to establish a settled government, but in 1871 Thakombau was declared const.i.tutional sovereign of the entire group, with a ministry and two houses of parliament, a form of government ridiculously unsuited to the needs of the country, seeing that the natives, who numbered nearly one hundred to one, were to have no votes. Thakombau had an army officered by white men, and made abortive attempts to conquer the interior, but the new government did little beyond plunging into debt, and splitting the country into factions. In 1873 the political state of the group had become intolerable, and on British Commissioners being sent to inquire into the matter on the spot, the chiefs were induced, after some hesitation, to cede the sovereignty to England unconditionally. The Deed of Cession was signed in September, 1874. No doubt the chiefs acted to some extent under pressure from the Europeans, who had purchased land which they could not enjoy while it was in occupation by natives, and for which they desired to have t.i.tles. The Lands Commission had a task of extraordinary difficulty. Tracts had been sold by chiefs who had no t.i.tle to them, and sometimes the same land had been sold to two or more purchasers. Many of the deeds produced could never have been understood by the natives who signed them, and often the boundaries were imperfectly described. Sir Arthur Gordon,[32] the first Governor, wisely decided to govern the natives as far as possible through the machinery that he found in operation, and it encountered no open opposition with the exception of an insignificant rising in the western interior of Vitilevu, where the tribes, provoked by the encroachments of their neighbours on the coast, and alarmed at the ravages of the measles, reverted to their heathen G.o.ds for a few months. This outbreak was put down by native levies.

Thakombau, who received a pension of 1500 a year, was loyal to the British Government, and, both in the administration of his own province and in his intercourse with other chiefs, used his immense influence to promote the contentment of his people under their new rulers. At his death in 1882 the last of the great chiefs pa.s.sed away, for Maafu had died in the preceding year.

FOOTNOTES:

[Footnote 16: One of them, having thus smeared his head, stooped to the fire to dry it; the powder flared up, and he leapt forth into the _rara_ singed bare to the scalp.]

[Footnote 17: The native poems of the time refer also to a hailstorm, which destroyed the plantations, a hurricane which caused a tidal wave and a great flood, and raised the alluvial flats of the Rewa delta several feet, a tradition which has support in the fact that a network of mangrove roots underlies the soil at a depth of four or five feet.

The hurricane is said to have carried the pestilence away with it.]

[Footnote 18: They boarded her and directed her to the sandal-wood district in Mbau, returning to the sh.o.r.e with a pig, a monkey, two geese and a cat, besides knives and axes and mirrors. The native historians name her captain "Red-face."]

[Footnote 19: It is well here to correct an error for which Thomas Williams was originally responsible, and which has been copied by almost every writer on Fiji since his day, namely, that "about the year 1804 a number of convicts escaped from New South Wales, and settled among the islands." The only foundation for this story is that "Paddy" Connor, who was actually a deserter from a pa.s.sing s.h.i.+p, was popularly supposed to have "done time," and that the morals of the early settlers were such that if they were not convicts they ought to have been. Putting aside the extreme improbability that escaped convicts should beat 1200 miles in the teeth of the prevailing wind, while so many eligible hiding-places lay near at hand, it is certain that the first white settlers were all s.h.i.+pwrecked sailors, deserters, or men paid off at their own request.

According to M. Dumont d'Urville, two escaped convicts named "Sina" and "Gemy" (? Jimmy) were concerned in the seizure of the _Aimable Josephine_ in 1833.]

[Footnote 20: Among the settlers in 1812 was one who was believed to be secretly addicted to cannibalism, and was ostracized by his own countrymen.]

[Footnote 21: The story of this adventure, as narrated by Dillon, in his _Voyage in the South Seas_, is the most dramatic pa.s.sage in Polynesian literature.]

[Footnote 22: The same Maraia who was afterwards forcibly married to the captain of a Manila s.h.i.+p.]

[Footnote 23: Cakobau, according to Fijian spelling.]

[Footnote 24: Now included in the grounds of Government House.]

[Footnote 25: The ma.s.sacre took place on the site of the present residence of the manager of the Bank of New Zealand, and four hundred persons were ma.s.sacred without distinction of s.e.x or age.]

[Footnote 26: See _The King and People of Fiji_, by Joseph Waterhouse.]

[Footnote 27: Waterhouse, p. 188.]

[Footnote 28: The second rebel chief of that name.]

[Footnote 29: Author of _The King and People of Fiji_.]

[Footnote 30: Maafu was the first to employ cannon in native craft in Fiji. He had two small pieces mounted on the decks of canoes, which, if they did but little execution in a bombardment, often ended a siege by striking terror into the hearts of the garrison.]

[Footnote 31: Mr. Miller, the British Consul in Hawaii, first addressed Thakombau as "Tui Viti" (King of Fiji) in a letter written in 1849 on the subject of the American claims, it being the policy of the claimants to make one chief responsible for damages sustained in every part of the group, however remote from the frontiers of Thakombau's territory.]

[Footnote 32: Now Lord Stanmore.]

CHAPTER IV

CONSt.i.tUTION OF SOCIETY