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First published in 1851, by
Republished in 1967.
Copyright © The
This book was printed and bound by McQuiddy Printing Company of Nashville, Tennessee, represented by
Expecting to embark with my husband on a long voyage to the
" Vewa, Feejee,Dec.7, 1849."Rev. Sir,"It has been the happiness of the Wesleyan Mission families who reside in Feejee, to be favored with
visits from Mrs. Wallis,a member of your church. She has been one with us, has labored to promote the cause of missions, and has eagerly availed herself of every opportunity to attend the means of grace with us at the mission stations."I have been favored with a peep at her journal, and have been pleased with her account of the state of society in popish
Manilla , and with her remarks on tedious and long voyaging, and on the various places she visited. But her journal is peculiarly interesting and instructive, on account of its copious delineations of the condition and practices of the Feejeeans. As far as I have read, I consider her accounts quite correct, and they must have cost her much time and deep application. No account has been given to the public, which details so fully the past and present abominations of cannibal Feejee. This long neglected and deeply degraded people have excited much Christian sympathy, expense, and effort, and the Great Head of the church has been pleased to succeed our labors with his abundant blessing. Long and firmly established principles and precedents are giving way; the entrance of God's word is spreading light, and the chiefs and people are saying in effect, 'We know that the Lord hath given you the land; for the Lord your God, He is God in heaven above, and in earth beneath.'"The glorious gospel of the blessed God has been attended with a saving energy, so that a goodly number of the most debased of our species have been completely turned from darkness to light; from the power of Satan unto God.
"I think it exceedingly desirable that
Mrs. Wallis 's journal should be published; and that, too. as speedily as possible. I hope you will coincide in this view, and hasten the publication."
Many others have expressed themselves decidedly in favor of the publication of the journal, believing that it would be both entertaining and useful. Influenced by these opinions, the following pages are submitted to the reading public; and if they contribute to the gratification and entertainment of any; especially, if they are the means of exciting.deeper feelings of philanthropy, and of awakening a livelier interest in Christian missions, which aim at the enlightenment and elevation of the benighted and degraded of our race, my most fondly cherished desires will be gratified.
Architects tell us that the vestibule of a building should correspond with the edifice into which it conducts us. It should correspond in architecture, in proportion and in taste, so that the vestibule should not cause us to anticipate in the building what we do not find when we enter it.
Something of this relation should the introduction of a book bear to the book itself. There should be proportion in length, correctness in statement, appropriateness in imagery, and in all, a scrupulous avoiding of anticipating for the reader, in the body of the volume, what he does not meet when he arrives there.
The work before us possesses some features of unusual merit and interest. It contains an account of a strange and savage people; of whose manners and customs little has been known, until within the last few years; a people whom it has been difficult and dangerous to approach.
The natives of the
Since, however, the residence of Christian missionaries among them, they have been found, in some respects, an interesting people. Beneath their wild and uncouth exterior, have been found marks of intellectual power and sagacity. Minds have been discovered there, which, under the discipline of refined culture, might have ranked high upon the scale of mental attainment. The record of their traditions and wonderful events would, if given in full to the historian, afford him material, unsurpassed in value and interest.
Their improvement in civilization within the last ten years has been, to a certain extent, truly wonderful. Many of these islanders have abandoned their cannibalism, and introduced into their habits of living, the manners and forms of humanized life. Their hideous looks and attitudes have been changed for the decent appearance and deportment of civilized society.
And no less wonderful has been the change in their moral natures and condition. Many of these tribes have not only become civilized, but Christianized. They have not only abjured cannibalism, but have embraced the gospel.
These changes, so astonishing in their character, have been, under God, wrought by the English Wesleyan Methodists, a sect always ready to every good work, and found wherever the sons of men are to be
The source from which this information comes to us, can be relied upon. This has not always been the case. Occasionally we have been furnished by narrators with brief accounts of the Feejeeans. The medium through which they have received their knowledge, has not, however, always been of the most truthful character. Navigators have sometimes entered upon their journals information imparted to them by those whose policy it was to describe every thing connected with this people, as marvellously as possible. Those who have written upon their manners and customs have not, in many cases, been eye witnesses of what they describe.
But not so has it been with the author of this volume. For five or six years she has been personally acquainted with these strange tribes of the
She has been a part of the history which she writes, visiting their dwellings, witnessing their scenes, and has been a guest at their entertainments. For these reasons, her opportunity for becoming acquainted with their nature and character, for observing their manners and customs, was what other writers had not been favored with. On account of these superior advantages which she enjoyed, we may safely confide in the contents of this volume, as not exaggerated in statement, or overcolored in drapery. And yet we confess, in reading some sections of the work, one might be half inclined to think the author is dealing in hyperbole; that, forgetting herself, she is reveling in fiction, and not narrating sober facts; that, like the dusky Moor before the Senate of
"Of the cannibals that each other eat, The Anthropophagi, and men whose heads Do grow beneath their shoulders,"
she has a suit to gain, so marvellously strange are some of the incidents and scenes which she describes. But whatever, in her rare knowledge of this people, has tempted her fruitfully imaginative mind, to write a book exaggerated in statement, or overcolored in drapery, we are sure such a temptation has been disregarded, and that no volume of narration has been before the public more true to the reality, than the one before us.
We have said that the introduction to a book should not anticipate for us in the book itself, what we do not find on perusing it. That we have not departed from this rule, we trust will be found true in our remarks upon the style of the author. There is a pleasantry in the manner of narration, which gives increasing interest to the contents of the volume. Its descriptions we regard as unsurpassed. In following our author in her delineations of facts and incidents, we seem to be gazing upon a moving panorama, where all its scenes and shadings are vivid and impressive, or upon a stage, across which, as the actors move, we see all their features and mark all their costume. And, then, there is a change of character, so graphically described, that, while we see a difference in the parts performed, we can hardly persuade ourselves that the different parts are performed by the same persons. Here, the ferocious islander appears with his formidable war-club—and there it is exchanged for the implement of husbandry. Here, descending with savage cries upon a neighboring island to murder its unsuspecting inhabitants—and there assembled with them in the same sanctuary, listening to the words of eternal life. Here, around the burning pile, feasting upon the flesh of their slaughtered captives—and there around the communion-table, celebrating the dying love of Him in whom they have believed.
And here we are disposed to pause and ask, what has wrought such a change in these once barbarous islanders? What has converted them into enlightened and peaceful communities? What has opened
To the public, then, we commend this volume of rare information and interest; a volume, unprecedented in its scenes and events; a volume, which should obtain a wide circulation, not only among our communities in general, but especially among those who love to contemplate the wonder-working power of the Holy Spirit upon benighted minds and depraved hearts, and more especially among that religious and devoted sect, who have been successful in winning so many of these degraded tribes to Christ.
Ba ni valu.—A fence of war.Beech de mer.—A sea slug.Buri kalou.—A sacred temple.Buri bolo.—A house to sleep in.Bulu.—Another world.Buka waqa.—Hell fire.Balawa.—A pine-apple.Kali.—A native pillar.Kuru.—An earthen vessel to cook food in.Kaise.—A poor person.Kawai.—A kind of potato.Kalavu.—A rat.Lotu.—Christianity.Leku.—A woman's dress.Lovo.—An oven.Lovo mbokolo.—Oven for the dead.Mate ge Mbau.—Messenger to Bau.Mbokolo.—A dead body.Mboli mboling.—Thanking.Mandrai.—Bread.Mbete.—A priest.Marama.—A title for the wife and daughter of a chief.Marama-lavu.—A title for a wife and daughter of a chief of high rankMasi.—Native cloth.Na-mata-ni-vanua.—An owner of the land.Ndawa —A fruit not unlike a plum.Ndua, whoa.—A salutation.Papalagi.—A white person.Qalova.—A ceremony used on receiving company.Rara.—An open space of ground, where meetings and feasts are held.Solavu.—A feast.Solavu vaka masi.—A feast where native cloth is presented.Sara sara.—To observe, to explore, to see.Solanga.—Concubine.Soro.—To ask pardon for an offence.Sala.—A head-dress.Saka.—A term used without reference to gender, as Sir and Madam.Sanka.—A vessel to hold water.Tui.—King.Turaga-lavu.—A chief of high rank.Turaga.—A chief.Tambu.—Forbidden.Tutuvi.—A covering for a bed.Tufndree.—One who assists in a beech de mer house.Tombi.—A neck ornament.Turaga ndena.—A true chief.Vata.—A shelf of any description.Vaka lolo.—A pudding.Venaka.—Good.Vari.—A plot, a conspiracy.Vale vatu.—A stone house.Vale kau.—A house built of wood.Waqa lavu.—A large vessel.Waqa vanua.—The same.Waqa ni lotu.—A vessel where bad conduct is not allowed.Yandi.—Madam.Yanggona.—A root producing a stupefying effect upon those who drink it.
Arrival at New Zealand—Visit at
I embarked this day on board the abovenamed bark, to accompany my husband on a voyage to the beech de mer." For many years my husband had been accustomed to visit these islands on trading voyages, and had become familiar with the language and customs of their inhabitants. On our passage out, nothing occurred worthy of particular note. It is sufficient to say, that we had the usual complement of squalls, calms and strong breezes, and I had my full share of sea-sickness.
This morning Mr. W. procured a boat and men, to take Mrs. C. and myself across the harbor to a place called
I learned that Mr. W. had been a missionary here about twenty-one years. As our time was limited, having engaged to meet Mr. W. at Wapoa, I could not learn much of their doings.
It had commenced raining fast when we embarked in our little boat. We had a distance of three miles to sail, but the men rowed hard, and in due time we arrived at Wapoa, opposite the consulate. The consul and Mr. W. met us at the landing, and we were conducted to the residence of the former. This fine mansion is situated on a small elevation, and commands a pleasant view in front. Roses, geraniums and many other beautiful flowers were blooming there, but no lady was to be found to grace so delightful a home. Its residents were not Benedicts, and although we found a handsome house, richly furnished, yet there appeared an air of solitariness, a want of something to perfect the whole. The consul favored us with music, and treated us with refreshments, after which, seeing no signs of pleasant weather, we took our leave, and after a sail of half an hour, arrived home.
Thakombau has honored Vewa with a visit. He went into the school, and seemed pleased; said "it was good to learn to read." He has acquired more influence in Feejee, than any other chief.
Several years ago, a dissatisfaction arose in Bau, among some of the chieftains of the place, on account of the arbitrary proceedings of Tanoa. They rose in rebellion, stripped the king of his authority, and would have killed him, had he not fled. Thakombau was then a mere lad, and the rebels thought him quite too young to cause them any trouble. He did not appear to sympathize at all with his father in his troubles, but mingled freely with the rebel party. During this time, however, he was forming plans for his father's restoration. He gathered privately a party to favor his cause, who secretly procured materials, and in one night built a fence around that part of the island where they resided. He then ordered his people to fasten pieces of native cloth on the ends of their spears and arrows, and discharge them at the thatch of the houses of their enemies. In a few moments the dwellings were all in flames, and reduced to ashes. The surprised rebels were not prepared for this sudden attack; some were killed, while others sought safety in flight. Thakombau immediately sent to his father, who was then residing in
An indiscriminating slaughter ensued; very few escaped the vigilance of Tanoa and his son. The bodies of the slaughtered were cooked and eaten. The Rev. Mr. Cross visited Bau at this time, and found the king feasting upon a dead body, and two more were being cooked for the next meal. On one occasion, he ordered a chief to be brought before him; he then commanded his tongue to be cut out, which he devoured raw, talking and joking with the mutilated chief at the same time. It is said that Thakombau has all the cruelty of his father, and is far superior in his warlike abilities. His influence in Feejee is now almost unbounded. For the last year he has been engaged in a war with
A few days since, twenty-five
About seven years ago, a prophecy was delivered in Feejee by a blind man, well known to Namosimalua, and many others in Vewa. The prophet resided in a distant part of the group, which had no political connection with Bau, or
Respecting the Feejeean prophets and prophecies, Mr. Hunt says, "Among many other things which clearly show that the Feejeeans have derived their religious ideas from the same source as the Jews, one is remarkable, viz.: the existence of prophets, properly so called, as well as priests. Priests are generally prophets, one part of their work being to predict the success that will attend warlike expeditions, &c.; but there are others, who are more particularly prophets, who foretell distant events, which appear very improbable to any but themselves. The name of this class of persons is 'Rairai,' (seer,) from 'Rai,' to see. This word has a very similar sound to the ancient name of the prophets, who, we are told, 'were called seers at the first.'—1 Sam. 9: 9. The resemblance is to be found in the sense, as well as the sound, and is certainly remarkable. The Hebrew word for seer is 'roeh,' which is the participle of 'raah,' which is certainly much like 'rai,' and means precisely the same. 'Rairai 'is the same word reduplicated, and means the same as roeh; both designate a person who sees preternatural things, yet not always by means of the bodily senses, but in a preternatural way; that is, by means of inspiration. Sometimes the Feejeean seers describe what they predict, in a way exactly similar to the ancient heathen Sybil, expressed in the following lines—
'Wars, horrid wars I foresee, And Tiber, foaming with a deluge of blood.'
The Feejeean seers profess to see the town whose destruction they predict, in flames; and sometimes declare
"Namosi," abbreviation of Namosimalua.
Lasakau Procession—Murder—Massacre at Vewa—Islands of Feejee— Storm—Rebellion at Bau.
Yesterday, the Lasakau people all assembled in the house of Nalela. Navinde told him that they had come to make peace with him, and invite him back to Bau; that they would then avenge the ill-treatment received from Namosimalua, but if he continued to live here, they could do nothing for him. They drank yanggona together, and parted, apparently the best of friends. In the afternoon Navinde called to see me, accompanied by Vataie, who is his half sister. I asked her if she thought her brother was sincere in his professions to Nalela. She replied, "It is hard to say; he may be sincere, and he may only wish to get Nalela back to Bau
Navinde and a part of his men accompanied the chief of Bau in his late expedition to Ba. When they returned, they saw nine men coming from Bau in a canoe, which they immediately attacked, and killed them, just for a frolic.
It is, or has been, the custom of the Feejeeans, when canoes go to fight, to kill all the natives they may find; but when a war expedition is fitting out, messengers are sent to all the towns in the way, to give the inhabitants timely notice, that all may keep in their houses. The Lasakaus, in this instance, had not killed any one at Ba, and were unwilling to return without dead bodies to feast upon. They were disappointed, however, for the Bau and Vewa chiefs were angry about it, and made them burn the bodies. This appears like a dawning of civilization. A short time since, these chiefs would have joined in the massacre and the feasting.
It is now midsummer. There is a good deal of rain, and the weather is rather hot; the thermometer is at 95° in the shade. Centipedes, flies, musquitoes and rats in great abundance. I am obliged to get beneath the bed-curtains as soon as I leave the supper table, and there, with my lantern, I read till I feel sleepy.
At the dinner table to-day, Mr. Hunt related some anecdotes respecting Verani. The first was as follows: "About three months ago, some evil disposed person reported that criminal connection was being held between the wife of Verani and a young man who had professed Christianity. They both declared their innocence. A woman who was accused of aiding in the intercourse,
The Feejeeans appear to delight in war, yet they are not inspired with manly force; they have but little true courage. They are not an impulsive race; but when they conquer, it is usually done by deliberate treachery. The following account of a massacre which was committed at this place about three years ago, as found in the journal of Mr. Cross, missionary to these islands, illustrates this trait of their character.
"In the year 1840, a war commenced between
Verani, thus encouraged, began to think of the means by which his object should be accomplished. In order to secure the cooperation of Namosimalua, he circulated a report that the Bau chiefs were exceedingly angry with the Vewa people, and had determined utterly to destroy them. This report failed in producing the desired effect.
Shortly after, an event occurred which Verani had skill enough to press into his service. The principal wife of Namosimalua had displeased him, and in his rage he had beaten her most unmercifully. Being a niece of Tanoa's, she ran away to her friends (a common practice by which the ladies of Feejee revenge themselves on their husbands), and declared that she would never
Mr. Cross now interposed, and reasoned with the chiefs and people on the impropriety of involving many tribes in war on account of an injury they had suffered from one tribe only; and assured the Christian party, that it would be much more consistent with their character and profession 'to suffer wrong,' rather than avenge themselves in this manner. Afterward several feared to proceed, and the speech of the missionary bade fair to keep the country in peace.
Verani, however, was indefatigable. He caused reports to be taken to Namosimalua, of plots that had been discovered against his life; and declared that the Bau people had actually collected a number of yams to be offered to their gods, but had neglected, as was usual, to collect pigs to be presented with them, as they intended the bodies of the Vewa people to serve instead of that animal.
Namosimalua could hesitate no longer; and as the
Verani now sent to the Namena people to request their aid in defending Vewa, and twelve canoes, with about one hundred and forty men, were sent from a place called Mathoé. This exactly met the wishes of the Bau chiefs. One hundred and forty men could not be formidable to them, and yet they were sufficient to gratify their revenge and intimidate their enemies. The poor Mathoé people were in the net, and Verani and Thakombau formed the plan of securing them as quickly as possible. It was arranged that Thakombau should attack Vewa with a large force, which was to be divided into three companies. The strongest, with Thakombau at its head, was to land at a part of the island most distant from the town, and the others to be posted so as to cut off those who might attempt to escape. Verani met the party that was to attack the town, and pretended to oppose their landing. After a few muskets had been fired on both sides, Verani explained his whole design to his men, many of whom had known nothing of it till that moment. Thakombau did the same to his warriors, warning them not to kill any Vewa men, as they were their friends, nor to touch any thing belonging to the missionary, but to assist Verani to kill the Mathoé warriors.
During the firing, some of the Bau people pretended to be shot, and the news was immediately taken to the town that an enemy had fallen; the Mathoé people, who were to die in a few moments, clapped their hands and rattled their spears for joy. The drum was beating, to indicate success on the Vewa side, and all was joy in the town, when Verani and his party rushed in with the Bau people close after them, and fell on their surprised
Notwithstanding they were so hotly pursued, the Christian party succeeded in saving several of them, by hiding them in their houses, and sending them home in the night. The rest were taken to Bau, cooked and eaten.
Mr. Cross with his family and the native teachers had shut themselves up in the middle room of the mission house, and piled chests, cases, &c., one upon another, as a barricade."
The above is a fair specimen of Feejeean warfare.
As I shall probably have occasion to allude, during the progress of my journal, to the different islands of this group, I will give some account of them as furnished by the kindness of Mr. Hunt.
The
I find my residence in Feejee very pleasant. My little house is cool and comfortable, and is very much admired.
The mission families are social, and lovely in their deportment. Our meals are peculiarly pleasant. The conversation is lively and intelligent; indeed, it is almost the only time that the gentlemen allow themselves any relaxation from their arduous labors. This is the time when I inquire all about Feejee and Feejeeans, and Mr. Hunt (who always delights to impart information,) never seems weary of answering my inquiries; nor does he merely answer quickly, and dismiss the subject, (as the manner of some is,) but appears interested to have me fully understand the subject of my inquiries. It is a time, too, when we do not feel as though every word that we stopped to speak cost a dollar, although I have listened to some that are worth that money.
A storm commenced yesterday and still continues. The thatch which covers the top of the mission house, having shown some disposition to leave its present location, has been securely lashed with cinnet and boards.
The tropical storms are sometimes very severe, prostrating every thing in their course. A fine orange tree which stood in the yard, loaded with unripe fruit, now lies prostrate. The occupants of all canoes which are driven ashore, or wrecked among these islands, are invariably killed and devoured.
There is a man now at Vewa who had a narrow
A few months ago another Englishman, of the name of
A young American went to live at a place called Rabatu, near Ragerage. Here he was treated with kindness by the natives, and the chiefs, it is said, made quite a pet of him. Being, however, of a passionate temper, he became angry one day with the chief, and threw a hot yam at him. This was a great insult, and the natives wished to kill and eat him at once; this the insulted chief would not permit, preferring, no doubt, some other way of satisfying his vengeance, for vengeance he would have had at some time, if it had been in his power. A young chief of the place took pity upon the offending and thoughtless man, removed him to another town, and would not leave him lest harm should come to him.
At length a boat came to the place, commanded by the white man of
This was soon done. He was then told to order his people to bring to the boat, mats, pigs and several other articles. The command was obeyed, but this was not enough; and he was told that they must have a certain girl, who was betrothed to him, which was more than all. He had consented to be despoiled of what little property he owned, but how could he part with this girl, whom he had loved from childhood! She was as "the face of the sun" to him. He hesitated at this demand; but the fiend with whom he had to deal, said, "If you hesitate, I will kill you, and then it will be easy to get the girl" He sent word to his loved one that he was to be killed, and he wished her to come and be strangled with him. Pleased with this token of his love, she hastened to him that they might die and go to "bulu" together, where she would be his only wife. She came; the white fiend took her on board, liberated her lover and set sail, exulting in his villany. But know, oh man, that there is a day of reckoning at hand!
The young chief returned to his town, vowing vengeance on the first white man that came in his way. He had saved the life of one, and his heart had known compassion, but it should know it no more; he had been despoiled of his little property, and the object of his affections had been torn from him; nothing was now left him but revenge.
A few months after this affair, the injured chief was at one of the Sau Islands with some of his people.
Mr. Hunt heard of the affair soon after it was perpetrated, and lost no time in procuring their release. They have been brought here, and now live in his family.
The storm has abated, and I am again at liberty A tribe of natives are here from the main land, building a small house within the mission fence; the natives are very noisy. My house and myself attract a great deal of notice; the last, quite a new thing to me. If you wish to be noticed, you must come to Feejee, where many pretty things will be said of you, such as, "She is like the face of the sun,"—" She is the root of all that is good," and even, "She is a god." It is truly surprising that one could reside in a civilized land for the space of forty years, among intelligent people, too, and yet such beauty and so many excellencies never be discovered.
The chief of this tribe is called Ko Mai Namara. He is an exceedingly smooth-spoken man, and one would think that he would not harm even a fly; yet only a few weeks since, he killed one of his women and sent her to
This morning, at day light, Masapai was at my door to beg paint, as he was going to Bau to attend a feast. I gave him some to prevent any more teazing, but I never like to see the treacherous fellow.
Mrs. Jaggar,
On our return I found a bunch of nice bananas on the steps of my door,—a present from Verani. The other day he sent me a large bunch of bread-fruit. I feel a deep interest in this very wicked man. While we were on board the vessel, he would keep the Feejeeans out of the cabin as much as possible, saying they were not suitable company for me. I think he is about the only one in Vewa who has not been to see my house, or to beg something.
Mr. Hunt thinks that he would renounce heathenism were it not for his intimacy with Thakombau. With his talents, he would be very useful in the cause of Christianity.
Vatai with her attendants, and myself with the lad,
Namosimalua, who has been living in a very common house, has now commenced building a large one on one of the highest hills of Vewa, which faces the sea. He called to see me to-day, and observing that I was making a fancy bed-quilt, he wished me to make him a flag like it, that he might raise it on a staff near his new house, so that when vessels came in sight, it might be said, "Namosimalua lives there."
Namosimalua is a tall, powerful-looking chief. He is well known throughout Feejee, and feared in many parts of the group. It was surprising to many that his life was spared when Tanoa was restored; but all the circumstances of the case were not known at the time.
When Tanoa fied from Bau, he stopped at an island called Nairai, about sixty miles from Bau. The rebel party offered Namosimalua a young woman of high rank (a niece of Tanoa), and six whale's teeth, to follow and kill the king. Namosimalua accepted the present, and started to overtake the exile. He knew the town where Tanoa was residing; but he refused to land there and take him by surprise, saying that his people were weary, and must have rest and food before they 4
Namosimalua fearing that the king might not have believed his messengers, still determined to be cautious. In the morning he ordered his people to follow, instead of preceding him, as is their usual custom, into the town. When they arrived, they saw Tanoa's canoe out at sea. Namosi said, "Never mind, he is not going far; he will soon return to some other town on the island, and we can then accomplish our purpose." He amused his people in this manner till he saw the king make sail for
The rebel chiefs never suspected his duplicity, although they were not pleased with the result of his voyage. Namosimalua seldom failed in what he engaged to do, and no doubt that was the reason he was employed to kill the king. They confidently expected him to return with their object accomplished. He had ever appeared to be one with the rebels in purpose, and some said that he was the originator of the rebellion.
But Namosi had an "eye to the windward." He knew that all the inhabitants of Bau were not engaged in the rebellion; the Lasakau tribe still adhered to Tanoa. He would gain nothing by the death of the king, as his party might yet gain the ascendancy. He had also received his reward, and would get nothing more if he murdered the king; but by sparing his life he would gain the favor of both parties.
To satisfy the rebel party, he proposed that a large fleet should be sent to
After the restoration of Tanoa, a great meeting was held in Bau for the consolidation of peace. Vatai was the young woman that was presented to Namosimalua, with the whale's teeth; her father was a brother of Tanoa, and was the one who was brought before him and had his tongue cut out and devoured, as before related. He was one of the first who fell before the vengeance of the angry king. Tanoa had another brother named Tuiveikoso; he had been compelled by the rebels to be crowned king. He was a man of small abilities, wholly incapable of ruling, or of exerting any influence, either good or bad. Tuiveikoso thus addressed his brother at the meeting. "I only am one with you. You and I are two. I knew not the design of your enemies. They brought your title to me; but I desired it not, nor did I take any part against you; therefore, be gracious to me, that I may live." Tanoa rose and said, "Fear not; what should I do to you? you are not as I am, strong, and able to go to other lands. I am as a god,—I cannot be killed; but you can do nothing; for you are like a large pig, which has grown too fat to walk about; you can only sit, and sleep, and wake, and take your food" (which was literally the case). They then both laughed; Tanoa kissed his brother and sat down. Namosimalua, who was one of this company, then went out, and the inquiry arose as to who originated the rebellion. Tanoa said, "The man who caused it has
The next day the meeting again assembled, and Namosimalua was brought before them and charged with being the originator of the late rebellion: this he denied. He was then charged with having engaged to kill Tanoa, which he acknowledged, and stated that he received from the rebels a niece of Tanoa for a wife, and six whale's teeth, as an inducement to accomplish this object. Tanoa then said, "You engaged to kill me for six whale's teeth and a woman." He replied, "Yes, sir." Tanoa said, "That is good, and I like you for speaking the truth. You shall not die, but live, though you have done me much evil."
The king of
Tanoa, no doubt, understood the motives which had actuated Namosi, in not complying with the wishes of the rebel party to kill him, and had no confidence in him; still, as he had spared him, it seemed to suit his present purpose to let him live.
Namosimalua is proud of Vatai, and she holds the highest rank of the ten wives that he possesses; but he is jealous and tyrannical, besides being some forty years her senior. She has never loved him, and has several times run away to Bau. Of late, however, she appears to endure with more patience. She is a handsome woman, of good natural abilities, has learned to read and write, and was one of the first on the island who renounced heathenism.
It is of consequence to a Feejeean to possess a woman of high rank, as the children rank from the mother. Vatai's mother, after her husband was killed, was taken by the chief of Lasakau to wife; consequently, Vatai is nearly connected with that tribe, as has been related. Navinde, the present chief, is her brother by the same mother; therefore Vatai's children are "vasus" to Bau and to Lasakau. They can go to these places at any time, and take whatever they wish, and even if there should be war between Vewa and Bau, no person would dare to molest them.
Chief women are never to be obtained by poor men. If a poor man takes a wife from another town or tribe, her children are "vasus" to her family only; but the children of a chief woman are "vasus" to all of her tribe. The queen of Bau is the daughter of the king of vasu" not only to the town of
Gods of Feejee—The faithfulness of a Feejeean—Temples of Feejee— Verani renounces Heathenism—Murder of a Lasakau Chief—Strangling of Women.
Mr. Hunt has been sent for to visit Bau, and prescribe some medicine for the stolen Miss of Revelete. She has been sick for several days. Vatai says that an offering has been made to the gods, to know why she is sick. The priest had a shaking fit, and then said that the god was angry because Revelete had taken her to the house intended for the king of
"Their gods, though numerous, may be arranged under two classes. First, those who were gods in their origin, which are called 'na kalou vu;' and, secondly, those which are acknowledged to be the spirits of departed chiefs, or other persons. Some of their gods had a disgusting origin, some as ridiculous as any of the gods of the ancient heathen.
Many of the natives believe in the existence of a deity called 'Ovē,' who is considered the maker of all men, and is supposed to reside in the heavens; some say in the moon. He is not worshipped, to my knowledge, by any of the Feejeeans. Though he is the supposed creator of all men, yet different parts of the group
The principal residence of the gods, and of all separate spirits, is called 'bulu.' Of this place there are various accounts. Some suppose it to be a place of rest and quiet; others think it is much the same as the present world.
As to the nature of their gods, they consider them very much like themselves, only more expert in evil. All kinds of human passions and vices are attributed to them. If a handsome woman dies, they say some god has fallen in love with her, and taken her for his wife. As they consider their gods are possessed of like passions with themselves, they employ the same means to frighten or appease them as succeed among themselves. In times of affliction, or any other calamity, they sometimes challenge them to fight, and demand an
The number of their deities is prodigious. Every tribe has its god, while some are acknowledged by all. They profess to multiply them at pleasure, as the departed spirits of their friends are all eligible to the same office; the only difficulty is in finding some person who has impudence and hypocrisy enough to declare that the spirit of a certain person has visited him in the character of a god, and selected him for his priest.
The priest is the connecting link between the people and their gods. He is the living interpreter of their will, and receives, in their names, the offerings of the people.
These offerings are of two kinds;—the sais, or atonement for sin, and the mandrale, or thank-offering; both are often called mandrale, which is a general name for religious offerings.
The power of their gods is confined to the present life, with the following exception:—When a person dies, he is furnished with a club, or other instrument of war, that he may contend successfully with a deity called ravuyalo, 'soul-killer,' who is posted some where in the passage between this world and 'bulu,' for the purpose of clubbing the souls of the dead. If they escape this evil, they become the companions of the divinities in 'bulu.' All their offerings refer to the present life. They propitiate their gods for favorable winds, fruitful seasons, success in war, deliverance from sickness, &c., &c.; but their religious ideas neither extend to the soul, nor to another world. They prepare for death just as for a feast, and
Mr. Hunt found the Miss of Revelete convalescent. He observed that the Turaga-lavus of Bau were mostly engaged in the harmless amusement of flying kites. A much better employment than eating men!
Another storm has commenced more violent than the last. I have been advised to have every thing as snug and secure as possible, as all may be unsheltered before morning.
I believe that human nature is the same the world over. To-day some Bau ladies were praising my house, and thinking probably to say something pleasing to me, they pointed to Namosimalua's new house, and said.
"Vatai's house is a bad one; this is a good one." I replied, "They are both good. My house is very small, and is only for one person to live in; Vatai's is large, and many people can live there." But they still said, "No, no, it is not a good house." The civilized lady continued, "Have you seen Mrs. Smith's new house?"
"Yes."
"How do you like her furniture?"
"Some of it is in good taste."
"I think there is no taste displayed there. What horrid colors her curtains and carpets are!"
To-day I was told that a canoe had arrived from
It was not long after I returned, before Verani, Ndury, and the faithful man came, bearing the box, which really appeared of as much importance as the mysterious box which contained the crown of
We have learned that a chief with his tribe, who reside at
The brig Columbine, Capt. Stratton, has arrived, and he has his lady with him.
The following item of news is in circulation: —Some little time since, the
The conversation at table to-day, turned upon America. One remarked that "if America had to fight now for her liberties, she would not gain her object." "Why?" I asked. "There are several reasons," he replied; "one is, if we may judge by their political papers, that there is not unity enough among them." I found that he had been reading some of the productions of the "glorious liberty of our press," newspaper slang, and papers that are filled with the lowest abuse of their opponents. I will never again endure this annoyance from the dissemination of them among foreigners. I replied, "We are now at peace, and no alarm is felt at present that the liberties of our nation are in danger. You know the old adage,
'Satan always finds some work For idle hands to do '—
His Majesty (although we profess not to be subject to kings) is now exercising his talents in the way of abuse; but should our liberties be invaded, I think that they would unite to a man in repelling their invaders."
"Should that ever be the case," remarked one, "they have not the courage that was possessed by former generations." "England has tried our courage twice," I replied, "if she doubts it now, let her try again."
Received a visit from the Queen of Bau, or the Marama-lavu, as she is called. The title of Marama is given to all females of high rank, and Marama-lavu is the title of the highest rank, as Tui and Turaga-lavu are the titles of great chiefs. Tui is their word for king— Lavu is their word for great. I do not learn that the females have more than two titles—Marama and Yande— the latter of which answers to our word for madam. My visitor is the principal wife of Tanoa, although he has many others of equal rank. After her departure, the following interesting tale was related respecting her ladyship.
Not long since, she cast her eyes upon a young man, as did the Queen of
Mrs. Stratton passed the day with us. In the afternoon we walked to the heathen temple, of which there is but one in the place. Being situated on the brow of a hill, and surrounded by trees, its appearance from the sea is quite picturesque and beautiful.
The temples of Feejee are called "buris," of which there are three classes. Two of them are sacred to their gods, and no woman is allowed to enter them. At the time of the destruction of Vewa by the French, the temples were also destroyed. In 1843, the present one was built, but the priest dying about the same time, no one could be found to sustain the office, both of the sons of the old priest having become Christians.
Mrs. Jaggar and myself called this afternoon on the Marama at her new house. Namosimalua saw us go into his house, from his garden, and soon came to tell us how glad he was to see us. We noticed among his women one who was dumb. Vatai said that about two years since, she was married, and very soon after sickened, and as her friends thought, died. Her body was prepared for the grave, and as they were bearing it out of the house, her mother said, "No, she shall not be buried yet; lay her here, by the door." They left the body by the door, and departed. Some time after, signs of life were perceived, which soon increased to a certainty. She recovered her health, but has never spoken since. Namosi asked Mrs. Jaggar if her speech would not be restored if she turned Christian. Mrs. J. told her
There are many strangers here as the day is fine. My windows are surrounded with admirers. I receive nearly as many compliments as my house. Being nearly overpowered by the delightful odor of my room, as the copper-colored blinds prevented the pure breezes of heaven from passing through, I left, and passed the most of the day with my pleasant neighbors.
We learn that a town belonging to
Mrs. Jaggar,
Namosimalua has beaten two of his women most unmercifully, for some trifling fault. None seem to like him or respect his character. Many of his women are pious, but cannot enjoy the privileges of the church while living in a state of concubinage, and this they are compelled to do, as he will not release them. He is neither Christian nor heathen. He has renounced many of his heathen practices, given up cannibalism, has no confidence in heathen gods, believes in the only true God, but neither loves nor serves Him.
The solemn notes of a bell are now sounding in my ears. Some one is about to be laid in his last resting-place on earth. How many times has the bell of my own church tolled since I left my native land! Many of my own loved friends, from whom I parted in the full glow of health, may be resting in the cold grave. I am 15,000 miles from home.
Verani came to Mr. Jaggar, and inquired why religious services were to be held on this day. He was told that it was "Good Friday," the day on which it was supposed that Jesus Christ died. "Then this shall be the day on which I will lotu," said Verani; and in accordance with this resolution, he attended the morning prayer meeting, and on his knees, publicly renounced heathenism. It appears that the mind of this chief has been much exercised upon the subject of religion for some two or three months past, but he has had much to struggle against. He has fully believed, that unless he repented of his sins, and loved God, he could not be happy in another world. If he became a Christian, however, he must not only brave the resentment of Thakombau, which is no slight thing, but he must give up all which is dear to a heathen; and in return he sees in prospect no earthly reward. He knows that those who become Christians, gain no riches from the missionaries; but are taught how to gain the "pearl of great price," and that is all. He could not expect to gain any thing from the masters of trading vessels, either, for these, with but very few exceptions, prefer to have nothing to do with Christianity, or Christians. It may be seen from
The Lasakaus have at length accomplished their purpose. Nalela was killed last night in Bau. Navinde has been here very often since the pretended reconciliation, and used every means to convince Nalela of his sincerity. Nalela has, however, declined going to Bau to live, but occasionally visited there. Last night, as he was sitting in the "buri," he was shot. The Marama and others of his women have gone to Bau, where it is most likely that some of them will be strangled. Narnosimalua looks dark, and says that Bau is determined to kill off the old chiefs, and his turn will soon come. He has sent to Bau to ask if this is intended as an insult to Vewa. If so, they may come on; Vewa is ready to meet them.
Last evening Vewa received a present of several muskets and kegs of powder from Thakombau. This was, that he might receive the news of the morning with "a good mind." Bau has as much to do with the affair as Lasakau.
The chiefs of Bau would not consent to strangle any of the women that had belonged to Nalela, as they wished to have him feel the effects of their hatred in the next world. After having shot and clubbed him out of this world, they mean to starve him in the next, by not allowing any woman to go with him to do his cooking. The Marama, after returning: from Bau, went to Namosimalua, and said, "Come, strangle me quick, that my spirit may go with the spirit of Nalela, and comfort him; he is even now faint for food." Namosi is Christian enough to refuse her request. She then applied to Verani, who said, "No, you must not be strangled, for you can do no good to Nalela where he is; you must live and repent of your sins, that when you die, you may go to heaven." "Ah!" she exclaimed, in accents of the deepest woe, "it is true that no one loves me. There was one that loved me, but they have killed him, and there is not one left that loves me enough to send me to
The manner of strangling the females when a chief dies, is as follows:—The woman first kisses the corpse, then hastens to the house of her nearest male relative, or in his absence, to the chief, and says, "I wish to die, that I may go where my husband is. Love me, and make haste to strangle me, that I may hasten and overtake him." The relatives applaud her resolution, and direct her to bathe herself. Her ablutions being accomplished, her female friends accompany her to the house of the deceased with all despatch, and dress and decorate her for the journey which she is about to undertake. Her mother, if alive, spreads a mat for her to sit upon. All, then, give her their parting salutation. While some rejoice at, and commend her heroism, occasionally there are some whose feelings recoil at the apparatus of death, and by such persons (but the number is comparatively few), the murderous cord is touched with a trembling hand, or seized with the grasp of a maniac. The widow summons all her energy, and surrenders herself to her murderers. The willing victim is placed in the lap of a female, and a piece of native cloth is folded so as to make a strong cord, which is placed round her neck. A knot is tied on each side of the windpipe, and the two ends are made to pass each other in opposite directions; and while one woman is pressing down her head, and another holding her hand over her mouth and nostrils, five or six men take hold of each end of the cord, and pull it till the two ends meet, or pass each other. The work of death is violent, brief and certain. The body is soon stretched on the mat a breathless corpse. The cord is left about her neck, the ends unfolded and tied in a knot. The body is then rubbed over with tumeric, and placed by A kenai sere, ni wa ni kuna."—"This is the untying of the cord of strangling." The cord is then untied, and left loose about her neck. She is buried in the same grave with her husband. If the chief is of very high rank, several women are thus sacrificed.
Mr. Hunt has visited at the house of the murdered chief. He did not see the widow, but found the other women making a great noise. It is the custom to burn the houses of deceased chiefs, with every thing they contain; but Verani would not allow it in this case. The widow has, however, burned and broken many articles, and the last accounts stated that she was hard at work in accomplishing the ruin of a pair of strong scissors.
Nalela was a very wicked, blood-thirsty tyrant. Although while a prisoner at Vewa, in constant fear and real danger, yet he omitted no opportunity of showing his amiable character. He was a "vasu" to Vewa, and exercised his power with the younger portion of the population, in the most despotic manner.
Not long since, Masapai told one of his men to take a pig belonging to himself, to another island, which he named. Nalela heard of it, and determined to kill the man who had executed the orders of Masapai. Mr. Hunt heard of the affair, and "soroed" to the chief in time to save the life of the young man. "To soro," is to take a present to the offended party, and say "Au soro," "I ask pardon."
Thakombau has been told that Verani has "lotued." "Have you seen him 'lotu?' "asked the angry chief. "Yes," was the reply. "Tell him, then, to go to his God for his food; he shall have none from my lands. He has not hearkened to my speech. I told him to wait a little, and then we would 'lotu' together. Tell him to stay at Vewa. He is not to come to Bau any more, or receive riches from me." When the message was delivered to Verani, he replied, "I do not want riches. I want to go to heaven more than to receive riches, and go to the 'buku waqa.' The lands are the Lord's. If He sees fit, I shall not want food. If I am
A message came to Namosimalua at the same time, saying, "Verani has 'lotued,' therefore you must give it up, as I wish one of you to serve as a 'Namatanevanua.' " This is the name of one of the principal officers of state, or "eyes of the land." One or more of these are always near the person of the king, and are the connecting link between him and his people. They receive messengers, report their business to him, and communicate his orders to them. Many of them are special messengers to different towns, the name of which, with the word "mata" prefixed, constitutes their title, as "Mata ki Bau," "Mata ki Vewa," &c.
An instance of Feejeean Justice—Visit to the Lasakau Widow—A Sabbath in Vewa—A Feejeean Princess—Arrival of the Zotoff—Meeting of the Chiefs on board—Polygamy—Departure from Vewa—Treachery of a Chief—Arrival at Bua—Its King—Introduction of Fire-arms.
A Bau chief visited Mr. Hunt and related the following little incident. A man was suspected of having stolen some yams from a plantation belonging to Tanoa. No one could prove his guilt; therefore, they tried him by the following ordeal. A native took a stick, and muttered over it some words, then handed it to one of their "seers." If the suspected one is guilty, the "seer" feels a peculiar pain in his arm. In this case the pain came, and the man was pronounced guilty, and condemned to die. But the man had taken himself out of the way. When this was told Tanoa, the humane monarch said, "Ah, well, take his father and kill him; it makes no difference." The innocent father was killed for the fault, real or supposed, of the son.
Namosimalua has been in, and says that he has received private information from Bau that its chiefs, or a part of them, have repeatedly tried to get Nalela to kill him; and he thinks that Nalela would have done so, had he not have kept himself out of the way.
Verani has married one of his four wives, and disposed of the others as follows:—One is to be the wife of a cousin, another of a nephew, and the third is living at Bua with her father, the king of that place. It is not improbable that Tuimbua will be greatly offended that his daughter is rejected.
In the afternoon Mrs. Jaggar and myself called on Verani. He said that when Mr. Wallis was here on his former voyage, he told him, "That unless they both became good men, they would go to the 'buku waqa' when they died." He told him in reply, that when he came back to Feejee, he would become a Christian, and they would go to church together.
From the house of Verani, we went to the house of the widow of Nalela. As we stooped to enter the door, we observed eight fingers on the ends of sticks, just over our heads. At the right hand of the entrance stood the block, stained with the blood of the mutilated hands. The mourning widow was seated near the door, and two women near her, engaged in burning her back. A few sticks of sandal wood were burning near, and one of the women was employed in rolling up pieces of native cloth, which she would light at the fire and hand it to the other women, who applied it to the back of the mourner, who sat perfectly quiet under the operation. The widow and all the rest of the women had their heads shaved, and all but her were minus a finger. The house was darkened, and every one was still; but they had been howling most dreadfully. The Marama has adhered, thus far, to her resolution of starvation, and no entreaties had prevailed upon her to take food till our visit. Mrs. Jaggar said to her in the tenderest manner,—"You cannot help Nalela now. It is true that he does not need your company. Do not starve yourself, but live, take some food, and become a good woman that you may go to heaven when you die." She replied, very sadly, "I do not wish to do that. I only wish to die, that I may see my murdered husband again." After a pause, she asked, "Shall I ever see Nalela again?" "Yes," was the reply, "you will." After some more conversation, she tambued" for forty days; but one of her servants was called, who fed her. The poor creature suffered a great deal in swallowing at first.
The old men and the wise men of Vewa were called together, to consult with its chief upon a matter of vast importance. When all were assembled, Namosi made known the fact that a pig had been stolen from him, and he had assembled them together to ask if it would not be well to strangle the thief. "What!" says an old man, "kill a man for a pig! In the days of our foolishness we did these things; but now we know better. Have we not been taught that a man is worth more than a pig?" Another said, "Are you a lotu chief, and talk of taking the life of a man for a pig?" Another remarked, that "They were ashamed of their chief; he was such a bad man that they did not go to see him, but kept away from his house." Verani said, "Let the man work for you, or restore two pigs for the one he has stolen."
Before Namosi renounced heathenism, if a man had offended him, even in the most trifling manner, he would have had the offender killed at once. He might have done the same in this case, for there is no law to
April 1. Received a visit from Namosi and the old chief who killed one of his women the other day, and sent her to Bau to be eaten. He is a great cannibal himself. He told Mr. Hunt the other day that he had killed and eaten a great many people, and that he expected to be killed himself, when his body would be eaten by Feejeeans, and his soul would go to the "buku waqa," and burn forever. "Ah, Marama," he exclaimed, as they came into the house, "you are a god!— Truly, you are a god!"
Sabbath. Several of the heathen have renounced their gods to-day, and several couples have been married.
All who renounce heathenism are required to attend the day schools to be instructed in reading. A school is held each day for adults, and one for children. Two hours arc devoted, on Monday afternoons, to the examination of the natives upon what they may have heard on the Sabbath. Mr. Hunt is preparing an interesting class of young men to become teachers to their own people. Preaching in native every Wednesday afternoon. A prayer meeting is held on Saturday afternoons, and at sunrise on Sabbath mornings.
No idle time is spent by these devoted missionaries; — no indolence of a tropical clime is suffered to steal away the moments which they feel belong to the Master whom they have come here to serve. No one, who sees life as it is in Feejee, can doubt that intelligent men and women, who are willing to renounce the comforts of home and come here to bring the gospel, are actuated by any other motive than true love to God. Here is no romance, no poetry, but heathenism in its lowest state of degradation.
A message has been received from Bau, commanding the men of Vewa to go and assist in building the town of
I visited my "protegé," as is my daily custom, and carried her bread and arrow-root, which Mrs. Hunt kindly allows me to have prepared for her. She smiles when she sees me, but her countenance is one of deep sadness, and she talks much about Nalela.
Attended a wedding at the chapel. A daughter of
I have been troubled all day with company from Bau. Samonunu made me a present of ten mats.
This morning Thakombau came on board early, and soon after, Namosimalua and Mana, ndina," and slowly clapped their hands. buri." He is afraid to go to Bau, as Tanoa does not like his conduct to the king, his uncle, who is a friend of Tanoa's.
After dinner Thakombau and Namosimalua held a long conversation. Thakombau told the latter that he was trying to have him killed. Namosi said, "No; you are a great chief, and I could not kill you; but I am a "kaise" (a poor person,) and am continually afraid of my life." Thakombau went on charging him with deceit, treachery, &c., till the old man cried out, "It is enough, it is enough." "No," said the angry chief, "we are here. You are not on my land, nor am I on yours. This is the place to tell you my mind, and I will do it." Namosi had to listen and be still. After the conversation was ended, Namosi, feeling the need of consolation, applied to Mr. W. for some rum. This was refused, as there was but little on board, and that was kept for medicinal purposes. The refusal made him angry, and he took kaise sara' (a poor man indeed)."
Mr. W. invited the old king to breakfast with us, but forgot the invitation; and when His Majesty came, no food was prepared for him. Such forgetfulness, however, is pardonable in an American. How should they know how to treat kings! The favorite companions of the king are old men and boys (children in both stages). He brought a large number with him. The boys performed several amusing dances on deck, the evolutions of which were not ungraceful. Tanoa asked if I was the only wife of my husband. On being told that I was, he said, "That is bad, Mr. Wallis, you should have more."
He then became quite animated while enumerating the advantages of polygamy, said that he had one hundred wives, and ended by advising my husband to get an immediate supply. I asked him if his hundred women were not jealous, and if they did not quarrel. He said "That they did sometimes, but when that was the case he had them clubbed, and the matter was ended." After the departure of the king and his suite, Thakombau, with many other chiefs, came and spent the remainder of the day.
It being arranged that I should accompany my husband to lotu" as soon as the days of her
When I returned to Mr. Hunt's, Amelia, a pretty Tongu girl, who had served me during my residence in V——, stood folding some clothes that she had been washing for me, and said, "Ah! I can wash no more clothes for Marama;—these are the last! Why can she not continue to live at Vewa?"
After taking leave of the dear families with whom I had spent so many happy hours, we repaired to the shore, where our boat waited. Here we found the servants belonging to the three mission families, our sewing class, Vatai with her household, and many of the inhabitants of Vewa assembled to bid me farewell. All came forward to shake hands, and said in tones of sadness, "Marama sa lako,"—Marama is going. They would, probably, have manifested the same affection and interest in any white female who had resided among them the same length of time.
It is my wish to show the Feejeeans as I found them, and to record truly their several traits of character as they came under my own observation. Little has been known of this people except that they are cannibals. It is said that there is not one of the natives of Vewa, over five years of age, that has not eaten human flesh. The hands of the slain are given to the children to eat; and a common amusement of the young is to lash a string about a log of wood, when they had no little bodies, and
Verani came on board to take leave of us. He gave humble chief had ordered several more to come, which the captain very unostentatiously sent back. On our arrival at
In the afternoon the chief of Verata came on board. When he saw me, he actually screamed, and called his followers to see the "Marama ni Papalagi." We have bought pigs, yams, tarro, bread-fruit and oranges.
We are still at Matavanua" to say that if they wished to "soro," the soro would be received, and they would be at peace. The natives of Ngau then took with Matavanua" then approached the chiefs of Bau on his knees, presented the "soro," which was accepted, and peace was declared. After all was settled, the natives proceeded to prepare food for their quondam enemies, but now their guests. While they were thus employed, the Bau people set to and massacred the men and women, tied the children by their heels to the masts of their canoes, and having set fire to the houses, departed for Bau. On their arrival they were greeted with the sound of the drum and yells of savage joy.
A town was depopulated on Motureke some time since in the following manner:—Namosimalua had fought, or rather harassed it for a long time without gaining any advantage. At length he assembled together a large number of men, with several of their largest canoes, and sailed for Motureke. On arriving at the place, he fearlessly went on shore, carrying a white flag. He appeared exceedingly friendly, complimented the natives, telling them that they were a strong and brave people, but added, "The chiefs of Bau are great chiefs. They do not like to have it said that they cannot subdue you; therefore, remove on the island of
Such is the innocence of heathenism. Many times have I heard sentiments expressed like the following:—"It is useless and unnecessary to send missionaries to the heathen; they are innocent and happy as they are, and why disturb them? It is cruel,—let them enjoy their own customs." Is it cruel, I would ask, to come and tell this people that it is not good to eat each other, and that it is good to love the Lord Jesus Christ, of whom they cannot hear without a preacher, and he cannot preach unless he is sent? But now we come to the cruelty of the thing. It requires money from our pockets to send a preacher; and this is cruel. Did it cost us nothing, we should never hear of the cruelty of saving men's souls.
Mathuata and its Chiefs—Funeral Ceremonies—Conversation with a Priest—Wreck of the Ship Glide, of Salem—Jekombea—The Exiled Chief—Visit to Vesongo—A Feast.
At ten o'clock we set sail for Raverave, but owing to a contrary wind, we could only go within five miles of the place. On our way we saw a canoe containing ten natives. Four of them were painted red, and were engaged in performing some sort of a dance,
The ceremonies which are performed after the death of a chief of high rank, are exceedingly numerous. When death is approaching, his friends present him with whales' teeth, that he may be furnished with missiles to throw at a certain tree which is supposed to stand in the centre of the way between this world and "bulu" Want of skill to hit the tree is considered an evil omen, and it is asserted that the souls of the wives of the deceased, who are so unfortunate as to miss the tree, are prevented from following them. Immediately after life is extinct, messengers are sent with a whale's tooth to all the tribes who were subject to him, informing them of the decease of their chief, and begging them to be of "a good mind." The canoe that we saw was bearing messages of this character. For some time after the breath has left the body, (and in many instances they do not wait for them to die, but if they are insensible, or incapable of helping themselves, they say the person is dead, his soul is gone, he knows nothing, and go on with all their ceremonies, burying them alive,) a profound stillness reigns throughout the town, which is at length broken by the loudest
"This is an offering to the dead. We are poor, and cannot find riches. This is the length of my speech." After this eloquent oration, one replied, "Ai
mumudai ni mati." (A wish that death may not visit them.) All who are assembled then respond, "Mana ndena" (Let it be so.)
The grave-diggers then proceed to their business of digging a resting place for the dead. This is done in a sitting posture, as it is not lawful or respectful to perform the labor standing. Long sticks, sharpened to a point, are used as substitutes for spades. Before any of the earth is removed, one of the grave-diggers takes a stick in his hands, and places himself in an attitude of digging, but does not bring the stick in contact with the earth. This is done three times, and the fourth time he thrusts the stick into the ground, and the first handful of
When only two females are buried with the chief, one is placed on each side; but when more are strangled, their bodies are placed on the bottom, on each side, and on the top of the corpse, and are covered with the ends of the cloth and mats with which the grave is lined. After this, a small quantity of earth is put into the grave four times with all possible despatch, and then four more leaves are put in, and the grave digger says, "A kila na kala ma kua sa na mate," which is a petition to his god that they may live. While the grave diggers are filling the grave, the house of the deceased chief, with its contents, is burned, and when the dead are buried, and the house burned, all the natives disperse to bathe.
The grave diggers are obliged to pass under the branch of a certain tree, which two men hold over the foot-path. As they pass, they are smartly whipped with something resembling the nettles of our own land. This is to prevent contamination from the effluvia of the dead bodies. After this they bathe, and rub themselves with some fragrant herb.
A little building is erected where the grave diggers live for one hundred nights, during which they daily bathe in fresh water, taking a club with them, which had been deposited in the grave of the dead. They say that the spirit of the club went with the departed, and the club was not wanted. They are not at liberty to return or visit their homes until the hundred nights have expired;
After four days from the time of interment, a neat and substantial house is erected over the grave of the dead. The hands of all persons who have touched the dead are "lambued," and they must receive their food, and be fed by others.
After the death of a chief there are great times, amputating fingers, shaving heads and beards, circumcising boys, burning faces, arms, backs, necks, &c. Nor is this all: —A grand frolic is held for the space of ten days by all who choose to join in it. The men arm themselves with an instrument formed of pieces of bamboo tied together, which are about a foot in length, and with these they throw mud and clay at the women, seldom missing their mark. The women retaliate by severely lashing their assailants with the supple roots of trees, or the tough stems of creeping shrubs. Those who can procure them, often furnish themselves with a bunch of cords, with shells attached to the ends. They wield these weapons with great efficiency, and frequently produce deep gashes on the backs of their antagonists. The females are so ardent and intrepid in the celebration of this part of the funeral obsequies, that one is apt to think they are determined, during this reign of anarchy, to redress all former grievances, and avenge all the wrongs to which they have been obliged to submit. This ceremony is called Vainara.
Thus, at the death of a great chief, all are employed in mourning or rejoicing. Some of the near relatives fast all day, and feast at night. Some are forbidden to eat pork, others to eat yams, &c. They can, however, kill and eat each other. Such are the inconsistencies of heathenism!
We got under way, and reached beech de mer" house. Ratonga, a brother of
On the arrival of kaises" eat human flesh, and they say that none but the Turagas eat it. This shows that the people are becoming somewhat ashamed of the practice.
Ratonga wishes me to take the name of Tuikana, for his sister, who bears that name. "Tui," means king; "kana," is to eat. But what is a name! The word Tanoa, means a wooden bowl; it is also the name of the King of Bau.
Sega au mbasa."— "No, I would not," was the reply. He says that her husband did not complain to amiable
We sailed for, and arrived at Ndury, after a passage of three hours. A canoe has arrived from Jekombea. Harry, our pilot, does not express much delight at their visit. On the voyage preceding this, my husband sent a boat containing Harry, a man named Tom, four natives, and some trade to buy tortoise shell. They were instructed to visit the islands in this vicinity for that purpose. On arriving at Jekombea, they anchored the boat, and all went to sleep. The natives quietly went off to the boat, killed all but Harry, and took possession of the boat and trade. The gentle natives supposed at the time that they had killed all on board, but as morning advanced, they discovered Harry rolled up in a mat. The chief said, "Let him live;" and he lived, perhaps, to meet a worse fate from the ruthless cannibals of Feejee. honest chief brought shell, which had been previously bought with trade, from the vessel to Mr. W. to buy of him. My husband told him that the shell was his, and he should not buy it again.
After getting a house under way, and leaving two white men to collect cargo, we again set sail for Vesonga. I listened, last evening, to the following tale, showing how the Jekombearites were outwitted by white men.
Soon after the escape of Harry, a little boat anchored near the island. One native came to the shore, and invited them to land, telling them that he was a Christian teacher that had been sent from Vewa. The white men landed, and inquired the name of the island. On being told, they said, "Ah, we have a root of yanggona, and
This sailing along through placid lagoons, formed by the reefs on one side and the Vanua lavu on the other, is very delightful. We can look at golden sunsets, sparkling waters, fleecy clouds and dusky natives.
Nearly every island and reef that we pass, has its incident. While Mr. W. commanded the Gambia, on the voyage preceding this, soro," The offerings were accepted, and peace was declared. beech de mer" from a reef, near which we are passing. The ruthless being had them all murdered. This affair put an end to the reconciliation which had so recently taken place, as several of them belonged to the exiled king.
We anchored between the Vanua lavu and a small isle, called Navu. We perceived several canoes and natives on the beach; our hostage called to them to come on board, but they gave no heed to the invitation. They were probably afraid, as a Salem schooner chased some canoes here, and fired upon them a short time since.
The little island of Navu, too, has its tale of recent occurrence. This isle is not inhabited permanently, but canoes often stop here and pass the night. Our hostage, with some other natives, and two or three white heathen, came here in a canoe. Soon after their arrival, which was at night, they perceived a light on Navu. They went to the island, where they found two canoes. The natives belonging to them being asleep, our worthy hostage, and a man named Carter, fired upon them, and killed several, but not all; some escaped by flight. I told him that by and by he would go to the "buku waqa," and would there receive his reward for all this. "No," he said," the 'buku waqa' was made for white people; the Feejeeans would not be allowed there. Carter has subsequently been murdered by three
We arrived at Yesonga. This place is where Tomarau resides, the hero of the late murder at Raverave. He is the Matavanua from Vesonga to Raverave.
My husband's purpose in visiting this place, being to get a house and fish "beech de mer," Tomarau went on shore, and delivered the speech of
Mr. W., believing that nearly all the male inhabitants of Vesonga were fishing on the reefs, proposed going on shore to see the "beech de mer" house. When the boat was ready, I expressed a wish to accompany him. "Perhaps it is not safe," said he. "If it is safe for you, it is for me," I replied, and we started with only two rowers and ourselves in the boat. When we reached the shore we were surprised to see Masella and twenty other men upon the beach. I observed that Masella held a hatchet behind him, as if trying to hide it. On looking around, I perceived the men were all armed; some with clubs, and others with muskets. Truly, thought I, we are not so formidable as to require such strength of arms. Mr. W. told Masella that we would go to the "beech de mer" house first, and then to his house. Some of the natives preceded, and others followed us to the building where the "beech de mer" was drying. A deep trench is usually dug the whole length of one of the houses, which is filled with burning logs of wood. The glare and heat from such an immense fire, and surrounded as we were by nearly naked savages, numbering perhaps fifty in all, including women who had joined us, reminded me bulca waqa," and sent a strange sort of thrill through ray frame.
Many of the faces of the men were painted a shiny black upon one side, and a bright vermillion on the other. Others had the forehead, nose, and the upper part of their cheeks daubed with one color, and the lower part of their faces with another. An endless variety of tastes was displayed, which did not in my view add to their beauty, although the house was well lighted from the deep red flames issuing from the trench, and well calculated to show their personal decorations to the greatest possible advantage. When we came from the house, Mr. W. suddenly altered his mind about visiting Masella's house, and we immediately returned to the bark.
I learn that Harry told the "Marama" on shore, that the Marama-lavu on board the "waqa lavu" had heard that she had given orders to club a woman, and that she was very much ashamed for her. "Go and tell the Marama-lavu that my anger is over now, and the woman shall receive no harm," she replied. He then told the girl that Capt. Wallis had sent a musket to buy her for one of his people. She told him that he did not say what was true, for no Feejeean women were allowed on board the "waqa lavu." He showed her the musket, and said, "What I tell you is true; therefore go not near the vessel, or you will be detained for one of his men." The girl appeared to dread this more than death. Her experience while a captive on board the brig, must have been a painful one. I know not what are the motives of Harry, unless they are to restore her to her keeper, who is now living at Solavu. The woman who accompanies him, would not have been allowed, had not he and a companion named Valentine, positively declared that they were married. We have since learned, however, that they are not. They do not live on board, but stay at some "beech de mer" house.
We were told before we came to this place, that the natives were exceedingly treacherous, and we must keep a look out for them. I do not perceive but that they are as civil as any that we have seen. One day a woman who came on board, said, "Ah! the white men make gods of their wives." "Yes," said her husband, "the white women are wise, but Feejeean women are foolish." The man could not perceive any foolishness in
Intelligence from Bau—The Frolic of the White Men—Burning of the "beech de mer" House—Murder of the King of Mathuata—A Story— Ingratitude—The Rescue.
Tommy brings us accounts from the city, that Revelete has been killed by his brother Thakombau. When we left Vewa, or very soon after we left, Revelete went to A plot.verevere," in the following manner:— When the expedition went to Ba on vere" was to murder Thakombau, Verani and one other, when Revelete was to be king of Bau.
On their return to Bau, Verani sent his trusty man to watch Thakombau, and see that no harm came to him. The inhabitants of the city greatly wondered why that Vewa man was always in attendance upon Thakombau. The chief, too, was surprised, and at length the man told him that there was a "vere" to kill him, and Verani had sent him to watch for his safety. The chief did not believe the story, and the informant was dismissed.
After Revelete's departure, Navinde told Thakombau all about it, and the chief promised the Lasakau his sister for a wife. After this, he received information from
Revelete received warning of his approaching fate, and was advised to remain in
Just as the above words were uttered, the voice of the old king was heard, crying, "Kill him, why do you not kill him at once?" Thakombau then gave the order, and one standing near quickly obeyed. Revelete was clubbed, but not killed with the blows, and was thrown into a hole still breathing, and some earth was thrown over the throbbing body. The feet were unburied, and were seen to move for some time after.
Salem went to his house and said, "My friend is killed, and soon they will come to choke me; therefore, wa ni kuna," and then sent word to Thakombau that all was ready. On the arrival of the chief, Salem said, "Is it true that my friend sought to kill you?" "How many were in the vere, and who are they?" inquired Thakombau. "Namosimalua and his son, Masapai, the chief of Namara, the two Lasakau chiefs, and two chiefs of Soso," was the reply; "and you are not safe till they are killed." The conference ended, the fatal cord was tightened, and the spirits of the friends were reunited,— who shall say where?
Thakombau passed a house that had belonged to his brother on his return to his own, and the voice of the girl that had been stolen from Nalela was heard lamenting the death of Revelete. "Ah," he exclaimed, "you had better save your tears for your father, who will go soon." It will be remembered that she was the adopted child of Namosimalua.
Another item of news brought by Tommy was that a schooner had been sent to the island from spiritual influences. After they had entered the room, it was some time before they could get seated to their minds; one tipped his neighbor from the end of the seat to the floor; and another, not
Such are some of the scenes enacted by the white heathen of the South Seas. Every means is used by this class of persons to destroy the influence of missionaries. Some person comes along, perhaps, who is capable of preparing a book. He avoids all intercourse with the missionaries, collects all his information from "prison birds" and deserters, then goes home and publishes to
After the drunkards were dismissed, they resumed their potations, and became so uproarious and dangerous that the chiefs commanded some of the natives to lie them, which was done, and they were kept in that situation till they became sober.
Namosimalua is yet among the living, and has called to see us on his return from Raverave to Bau, where he has been to take whales' teeth from the chiefs of Bau to induce
Namosimalua gave us the following history of the doings at Raverave:—It appears that for some months past
All was joy and hilarity in Raverave at the reconciliation of the Turaga-lavus. The old people looked pleased and happy, and the young chanted their songs in gleeful mirth.
On the morning of the third day of this delightful visit, the un shone brightly over the hills, and the king said that he must depart early, that he might rest at noon. The yanggona was already prepared in the "buri," and Tuimathuata,
Ratanga was on the watch, and as soon as the first blow was struck in the "buri," he gave the signal, and all the followers of the king were inhumanly butchered except one, who fled and hid himself till night, then walked to
Thus
The treacherous murder of the king will arouse all he revengeful feelings of his party, and headed by the son, they will continually harass their enemy, till
It is highly probable, too, that
Harry, the man whom Mr. W. dismissed a short time since, has arrived in his boat, accompanied by three others, who are on their way round the land to buy tortoise shell.
A man, named William Russell, was discharged from the bark to join the boat, and a black man, named Johnson, was received in his room. After the boat had departed, Mr. W. was informed that Harry and
If such are their intentions, Harry had better not sleep on his watch, as he did at Jekombea. If he had been faithful at that time, when taking his turn to watch for the safety of the boat, no lives or property would have been lost. He is generally disliked by the natives, and it becomes him to "keep a bright eye to the windward."
"He that diggeth a pit for another, shall surely fall therein." These are the words of my text, and if I do not preach a sermon to illustrate it, I will tell a story that will show its truth.
I have learned to-day from Mr. W. the following history of the origin of the war between Tuimathuata and his nephew. The king had from his birth lived on a small island, called
It is sometimes the case in Feejee that, like the victorious chanticleer of the burn-yard, the strongest will bear rule in spite of all the disadvantages of low birth. Tuimathuata hearkened to his son, and orders were given to murder the young chiefs. Ngenge was killed, and
For some time previous to these events, Bau had tried in vain to make
Soon after the murder of Ngenge, Verani came to Lekutu, and
On their arrival at Raverave,
The disappointed warriors set fire to the town, and passed on, carrying desolation and death, for the space of sixty miles, to all who refused to join them. Thus, taking advantage of the times, the people of Bau accomplished their long desired purposes, and this coast has since paid tribute to its haughty chiefs.
I have been informed to-day that Namosimalua appeared to be retracing his steps to heathenism. The following story shows that he is not advancing in Christianity.
In the year 1843, a brother of Verani was murdered by some of the murder-loving men of Feejee. Soon after I left Vewa, intelligence was received there, that nine men belonging to the tribe who committed the murder, were at
The whole affair had been kept secret from the missionaries till the arrival of the canoes bearing the dead. Namosi had given strict orders for the canoes to go to Bau, that the missionaries might not know that he had any ob they would and did come, till they arrived at Vewa's shores, where they were greeted with every demonstration of joy by the Lusakau widow. She waved on high an ornament that had belonged to the deceased relative, then burning it on one of the bodies, said, "Now is our brother revenged." As soon as the missionaries heard of the affair, they sent them away. They carried the dead men to Bau, where, as is their custom, they were devoured. What a record are the annals of Feejee!
The boat, Star, belonging to the bark, has just returned from Raverave, by which we learn that
Our schooner arrived from the windward isles with forty peculs of fish and a sick man,—an American sailor,—who was injured some four years since by a whale, and has been a cripple ever since. The schooner brought him from Lakemba, where he had been taken care of by Rev. Messrs. Lyth and
While I resided at Vewa there came to the place a deserter, who was prowling about for some time, to the terror of the native women, whom he continually insulted. At length he was taken sick with the dysentery, and there was no one to take him in. Mr. Hunt provided a house for him, with some one to be with him, sent or carried him suitable nourishment, and attended himself to preparing and administering his medicines. For many days the man was not expected to live. Unexpectedly, however, the disorder took a favorable turn, and he slowly recovered. During his convalescence he was constantly supplied with suitable food from the table of the missionary. While he was sick, he appeared very humble and grateful. On his recovery, he came to thank Mr. and Mrs. Hunt for their kindness. I was present, and witnessed the grateful outpourings of his heart,—no, not his heart, for sin had consumed that before his sickness; —but I listened to his grateful words. "You have saved my life, sir. You have served me like a brother. I can never pay you. I think I shall be a better man in future. May God forever bless you!" As he conversed, a flock of little hot crocodiles jumped from his eyes, and tumbled over his thin, pale face, to the floor. I began to think that I would cry a little, but I looked at Mr. Hunt, and found that he was not in a crying mood, (he had seen too many such scenes,) so I concluded to defer it, fearing that I might cry in the wrong place.
Three or four days after this scene took place, a fine brood of eight English ducks were missing from the premises of Mr. Hunt. There was a vessel at anchor off Vewa at the time, and Mr. Hunt was informed that the grateful man and the ducks were both on board.
Mr. H. wrote a note to the captain, who, in reply, said that the man brought the ducks to him to sell, saying that they belonged to him, that he had paid for them; and he engaged the man, as a sailor, to serve on board his vessel.
"Such instances of ingratitude are enough to discourage any one," I said to Mr. Hunt, when I heard about the stolen ducks. "Ah!" he replied, "with that we have nothing to do. If he was again in the same situation in which I found him, I should act towards him as I did before. His ingratitude cannot destroy our peace of mind, flowing from a consciousness of having done our duty." He then related the following little incident, which occurred soon after he came to Vewa. A white man was brought to this place as sick as the one you saw, but he was a long time recovering. We paid him every needed attention, and on his recovery he appeared exceedingly grateful, but said he had nothing to pay me for the attention which he had received. His language was so affecting that I wept. As the man left me he said, "You have a teacher near the place where I live; and when the yams come in, I have a great many due me, and will give your teacher two thousand." "Very well," I said, "do so if you have enough." In due time the yams were presented, and in about a year a bill was sent, requesting me to pay for the two thousand yams. I sent word that he had adopted a good plan,—that of keeping accounts of debt and credit,—and as soon as I had time to make out his bill, for board and medical attendance, we would settle our little affair. Nothing more was heard of it.
We are now lying at anchor off the island of Yanganga, which has its tale of interest, to my mind at least. But to relate it, I must "begin at the beginning,"
While the vessels were at
On the arrival of the second vessel at Beech de mer" was plenty, and affairs went on prosperously for a time.
We will now reveal the plans of the king. He
After they had fished for awhile, Logi came to visit the king, and they had a long conference together; after which, the king went home to beech de mer" house, and sold to Mr. W. (who had charge of the house, and lived there with one other white man,) wood, mats, and several articles for a trifle,—much less than they had been in the habit of doing, and then left the island. This excited some suspicion at first, but they finally concluded that the natives were tired of work, and had gone to rest a little. In the afternoon natives came in from the reefs, sold their fish, and instead of dispersing, as usual, remained in little companies, whispering together. It was observed that they were armed. All these appearances foretold evil doings. It was nearly dark when a native came and told Mr. W. and his companion that during the evening the trade house was to be set on fire, and they were both to be killed. What was to be done! It was then near the time set for their destruction. It was true, there was another "beech de mer" house on the other side of the island, in view of the vessels, but how were they to reach it unobserved? Numbers of armed natives were collected even then. Mr. W. took a pistol in his hand, and went into the "beech de mer" house. About fifty were assembled there with clubs and spears. On his return to the trade house, a native followed him with a heavy club in his
Mr. W. and his companion sprung from the house, leaped over several wood-piles some five feet high, and reached the boat in safety. Here we see a grand exhibition of Feejeean bravery! There were on the island some two hundred natives, who had assembled to kill two men. When the boat came in sight, they knew that it could scarcely contain more than four or five, and nothing could have been easier than for a part of their number to have placed themselves in ambush, and, on
It seems that when Logi visited Tuimathuata, they formed the following plan:—On a given night the natives were to set the "beech de mer" house on fire that was situated in view of the vessels; and when the light of the fire was seen by the natives on the other side of the island, they were to set fire to the opposite end of the trade house from the door, and as Mr. W. and his companion rushed out, they were to be murdered, and the other "beech de mer" house set on fire. By this means they were, as they thought, to secure their ends; namely, have
The natives were questioned as to their purpose in burning the house. They said it was to serve as a signal for burning the other house and killing Mr. Wallis, which would probably have been done. As nothing was said by the trio about sending a boat to ascertain the fate of Mr. W., a man named Rogers, who was then a sailor, and is now a respectable resident at Feejee, inquired whether a boat was not to be sent round the island to ascertain the truth, saying that it was possible Mr. W. and his companion might be saved. "Send a boat!" exclaimed the worthy trading master, "No; what is the use of sending for dead men? who would go?" "I," said the undaunted Rogers; "and I," said another, —" and I,"—"and I,"—" and I," said others.
"Well, go and be d——d," replied the trading master. The intrepid sailors sailed to the island in time to rescue two human beings from their perilous situation. The life of one is exceedingly precious to the writer of these pages, and she will ever be grateful to the sailors who were instrumental in saving it.
The natives, from some unknown cause, did not perceive the light from the burning house, which was to have been their signal; hence their delay till the arrival of the boat.
It appears to have been the design of the king at this time, only to compass the destruction of his nephews, but, failing in this, his canoes and wen were withdrawn, and the fishing again stopped. At length the trio liberated
In the evening, Mr. W., Mr. Brotherton, and a native were seated in the trade house, when they perceived the "beech de mer" house on fire, and on turning their heads, they found the end of the trade house opposite the door also in flames. They were about to make their escape through the door, when a friendly native pulled them back, and rushed through the thatch at the other end. The two followed, and reached the boat, which was very near. The houses are usually built quite near the shore, and when on board the boat, they looked towards the burning house and saw several natives at the door with raised clubs, ready to strike when they should appear. This ended their business on the coast. The Bau and Vewa people having accomplished their purpose of liberating the chiefs, went home, having advanced by this means one step more towards subjecting
Missionary Intelligence—Murder of Four White Men at Navu—An Amusing Occurrence—
After remaining at Nivaka a short time, and making things straight, we left for
We have just received the news that Harry, who left our vessel at
Harry then sailed for Navu, about two miles distant, where he anchored for the night, quite near the shore. It was Harry's first watch, and he slept. The natives came, waded off, and dragged the boat still nearer the
Many think that
The names of the killed are as follows: —Harry Gavet, England; Wm. Russell, England;
The Star has arrived from Fofo, a town on Vanua lavu, where it had been sent to procure provisions. Tommy and a native of chaw" some grog for him. The young men cheerfully complied with his request, and were soon quietly seated in the boat, when each distillery was set in motion. Andrew smoked on, anticipating the delights of soon quaffing the delicious beverage. Ah! these were happy moments in Andrew's chequered life, when he sat on the deck of that nice little craft, with his pipe in his mouth, watching the smoke that so "gracefully curled," —he had no troubles then!
When the grog was "chawed" and prepared, the pipe was laid aside, the lips were wiped and smacked, and the head of the man was thrust into the flowing bowl (for such is the custom of these happy lands). He drank, and drank—determined never to raise his head again, while there was one drop in the bowl. There he lay, scarcely knowing whether he was in the body or out of it, when the young men raised him and threw him overboard. What an awakening! He was surprised out of all his happiness, for but a moment before, he was prostrate before the "flowing bowl," and now where was be? why, prostrate in flowing mud, which need not have surprised him; it was a natural consequence. Not being satisfied, however, with his present position, he climbed on board, when he was immediately secured to the mast, while the young sparks rewarded themselves for "chawing" the grog by robbing the boat. This being done, they departed, leaving Andrew "alone in his glory." When all was still, he found means to liberate himself; the tide had risen, and he departed from the frolic-loving land. He arrived alone at the bark, looking pale and frightened, and we trust that he will not soon forget the "chawing of the grog."
The boat has gone to Fofo to see about Tommy,
P. M. Retova has been on board and dined. He brought a
The Star has arrived, bringing Tommy and the trade that had been stolen by the "grog chawers." The following is Tommy's account of his adventures, as related by himself:—" Come, Tommy," I said, "I wish to hear what happened to you at Fofo." "Yes ma'am, sir," he replied. Tommy was the servant at Vewa, who had been told to say "Yes ma'am," to ladies, and "Yes sir," to gentlemen. He never forgot his instructions, but applied them in his own way.
"Well, you see ma'am sir," said Tommy, "that when I go shore to buy yams, the chief, be no be at the town. I send boy tell a chief to come home; Capt. Wallis he send boat here to buy yams and pig. soro,' take our 'soro.' Then chief he set down, man he get all whale's teeth in the town to 'soro.' The chief then he no cry, but tell 'em get all he take out the boat, put it in canoe.
The schooner arrived, bringing ten peculs of fish. Mr. Smith states that they were doing well, when several canoes came from
We have removed our station to the island of beech de mer" way. Canoes are coming from Geer and Raverave to fish for the vessel. The chief of
The principal and most loved article of food in Feejee, is yams, which are to a Feejeean what bread is to us. The bread-fruit, tarro and carwais are next in value to the yams. Of the three latter, the natives prepare what they call "mandrai," which they live upon when other food fails. It often occurs that a "Solavn" takes all the vegetables and fruits from a town, or an enemy destroys their plantations; and they are then obliged to live upon the mandrai till their next harvest.
At the windward part of the group, only one crop of vams is gathered in a year; but on the Ba coast of Vetelavu, it is said that two crops are gathered in one year.
The bread-fruit tree yields its ripe fruits in great abundance semi-annually. I know of no tree in Feejee more beautiful than this. It is ever green, presenting to the eye no decay. Its aged leaves change so gradually that they are scarcely ever observed, being mostly hidden by the verdant branches, from which is ever springing the beautifully scalloped leaf. There are a great many of these trees in Vewa. I was one day remarking upon their form and beauty to Mr. Hunt, who joined in my praises, but, after a pause, said, "Sometimes, however, I tire of this evergreen, and would like to see the changing hues of autumn. Are not your American forests more beautiful with all their autumnal tints?" "Our forests," I replied, "have their admirers, but I am not one of them. I do not love all that is loveable, nor do I admire all that is admirable. I do not love winter with its cold sterility—I do not love autumn with its chilly nights; the rustling of its dried and shrivelled leaves is not music to my ears—I cannot look upon our forests with pleasure, for they tell me of snow, and wind, hail and storm. Oh no; I could as soon admire the elegant dress of one who came to tell me that my dearest friend was buried in the ocean." But to return to edibles. During the seasons of tarro and bread-fruit, they are gathered, and the rind of the one, and the skin of the other are taken from the outside, holes are dug in the ground, and lined with fresh leaves. Into these holes the tarro, bread-fruit or carwais—whichever may be in its season—is placed, and covered with leaves; several layers of stones are then piled over the whole, where it remains for years if not wanted for use. When it is needed, portions of it are taken from the hole, and kneaded in a tray; small portions are then carefully
Among their luxuries, they consider vaka-lololes one of the greatest; hence, no feast or Solavu is held without them, if they can possibly be procured. They are made of tarro, or bread-fruit, and grated cocoa-nut. The vegetable, or fruit, is boiled or roasted, then thoroughly washed in a tray, and made into balls about the size of a small hen's egg, from twenty to thirty of which are laid in a large green leaf. The milk of the grated cocoa-nut is then sweetened with the compressed juice from the ti root, and poured over them; they are then tied up in the leaf till wanted, when they make a delicious dessert.
Among the fruits of Feejee, are to be found the orange, lemon, pine-apple, banana and shaddoc, all of which are well known at home. Besides these is a fruit called ndawa, which is about the size of a peach, and resembles a plum inside, but lacks its delicious flavor. There is another fruit called "kaveka," which is very beautiful to the eye; the form is like that of the pear, and the color is a beautiful red and white. A basket of this elegant fruit was brought here yesterday, and was the first I had seen. "How beautiful!" I exclaimed. "Are they to eat?" "Yes," was the answer. I took of the fruit and ate, but not finding it sweet to the taste, did not hand it to my husband. It is neither sour, bitter, palatable nor unpalatable, but appears to be composed of wind and water. What a fine essay might the moralist write from the "kaveka!"
I must give a description of it, for although its component parts resemble two of the elements, there is a good deal of character about the beautiful "kaveka." It possesses great beauty, but has no sweetness, and is very
There is another fruit in this favored land, called the "wi." This tree resembles the pear tree in size and foliage; the fruit is formed like the egg of a turkey, and is about as large. It is of a deep golden color when ripe, and emits an odor precisely like that of a quince. It is filled with fibrous substances, which make it necessary to grate them before they are cooked; when stewed, they make a nice sauce, not unlike a green apple-sauce. One could scarcely tell them from apples, when made into tarts and puddings. Ginger, arrow-root, tumeric and tobacco are found here in great abundance. Cotton is found in small quantities along the coasts, but is supposed to abound in the interior. On the mountains of manimal food; but that of other species is seldom used, except at their Solavus, when pigs are cooked by hundreds. They are sometimes "lambued" for a year previous to the time of a feast. Chickens are raised, but seldom eaten by the natives, being mostly sold to white residents, vessels and missionaries. The sugar-cane, too, should be numbered among the sweet things of Feejee. Fruitful and beautiful are these lands! But oh! what a moral waste! reminding one of the language of the excellent
"In vain, with lavish kindness, The gifts of God are strewn; The heathen in his blindness, Bows down to wood and stone."
The people have begun to fish to-day at the
When a vessel lays near a "beech de mer" house, the natives often receive orders to come to the bark, when muskets, or any large articles are due. The following is a pretty good illustration of the manner in which this try-patience people trouble those who answer their orders. This morning a man came, bringing an order for a musket. One was given him, with which he appeared satisfied. He remained about deck awhile, when he found the spring too tight; this was set right. After a little while something else was wrong, and he wished to have several more muskets brought, that he might select for himself; this was done. An hour or more was spent in handling and selecting. After he had suited himself, and the muskets were returned to the chest, he discovered some flaw, or was not satisfied with the color of the barrel, and wished to select from the chest. After handling and examining them all as long as he wished, he departed with the one that was first offered. Thus he was from ten in the morning till four in the afternoon deciding about his musket, which was really a good one in the first place. This is not a solitary case. I always dread to see a canoe filled with natives coming to be paid from the bark. One will want cloth, and when it is measured off, be will alter his mind and take beads; the cloth is returned and beads are given, and after a while these are not wanted, but something else, and so on. If any one wishes to increase in patience, let them come to Feejee for "beech de mer."
The Star has arrived from
While the Star lay at
Ndury tells me that a man died of repletion at Raverave the day after the cannibal feast.
The Plot—The Unwelcome Guests—The Flight—False Statements.
A Solavu vessel has arrived, bringing a load of yams for the bark, and very important information from beech de mer." Capt. H. received on board at Bau, a young native named Tatave, a nephew of the murdered Lasakau chief, to go with him as a hostage, and a kind of messenger from Bau. It is always desirable to have some one on board the vessels belonging to Bau when fishing in the dominions of its chiefs. In this instance, however, the man had better have been left behind. On their arrival at Nivatu, Tatave went to several towns near, and told them that it was the wish of the Bau chiefs for them
Nivatu is a small island about twelve miles distant from Solavu, which is the residence of the white people who formerly lived at Levuka. It so happened that on a certain night a woman of Solavu went out to draw water, and as she was returning from the pond, she heard voices in conversation; and some words reaching her ears that excited her suspicion, she listened. The voices proceeded from two native men who had just returned from Nivatu. They were in a little "buri," nor knew they that one hearkened to their speech. They were heard to say that on the following day a canoe was to go off to the Gambia to offer several articles for sale. There were to be just double the number of natives that there were on board the Gambia. Half were to go on board first, unarmed, and engage the people in barter; while thus engaged, the other half were to follow, one at a time, armed, and gradually mingle with the rest. On a given signal, each of the two natives were to attack and kill their man, and take possession of the brig. Their first step, however, was to kill the trading officer on shore. The woman, having listened to the
I think that this affair originated entirely with Navinde when they were at Ba, where, as it will be recollected, an expedition was sent on
After Mr. Goodrich was found, the boats returned to the vessel, where Tatave confessed that they intended to do as had been stated at Solavu; but he would not tell who employed him. Soon after the captivity of Tatave,
We have heard that one of Capt. King's trading men, on the Ba coast, has just had a narrow escape of his life, as there was a plan laid to kill him.
As at home, when thieves are about, every means are used to secure our property, so these things cause us to redouble our vigilance. Our big guns have been fired off and reloaded, and are now looking saucily out of the ports, seeming to say, "Come here if you dare." The arm chests, in the fore and main top, are all ready to fight. A loaded musket stands near our bed, several loaded pistols are quietly lying in our state-room, and orders have been issued that the bell should be struck every half hour, that the natives on shore may learn that there are some on board who are not napping.
We are obliged, while lying here, to send a long distance for water. To-day the boat was sent with four men, which left us rather short, as some of our people are with the schooner, and some at the houses on shore. Three men only, besides the captain, were on board after the boat had left. No sooner had it disappeared behind the island, than we observed two canoes put off, and sail for the bark; they were well filled with men. When we saw this goodly company approaching, we felt in our very hearts that we would rather defer the reception of so many visitors in the absence of our crew.
The captain told the few that were on board to leave their work, and each have some weapon at hand, without seeming to be armed, and to let no one come on board but the chiefs. He then put a small pistol in his pocket, while I, not caring to wield a broom-stick, took a pair of large scissors in my hand. When the chief came on board, he presented an order for an axe; another presented one for a hatchet, and another for a musket, and so on. This looked suspicious. It is sometimes the case that when it is intended to take a vessel, they go without arms, and provide themselves in this manner from the vessel, in order that no suspicion may be excited on board. Saga, sara; iko Marama venaka." "No, indeed; you are a good Marama," he said, laughing, and left the cabin. When he returned to the deck, he appeared surprised that the natives were all in their canoes. I followed the chief and my husband
Two Geer canoes that are fishing here came alongside, while Thouthou, their chief, paid us a visit. Geer is about twelve miles from kaise,' and it is true indeed. You are a 'kaise,' Mr. W. said, "Yes, it is true. I am a 'kaise,' and if you knew it, why did you come to beg of me? It is not your custom to beg of such." "Well," he returned, "I want you to have the sail mended for my canoe, or I will not fish." "Very well," said Mr. W., "do as you please. I shall not have your sail mended, as you had time enough to repair it before you came." "Then give my people some yams to eat; they are hungry," said he. "I can scarcely get yams enough for my own people," replied Mr. W. "Then I will go home," was his reply. "Go home if you choose," said Mr. W., who had given presents, and tried every method but indifference. He now thought that he would try a little of that. Thouthou thought that he might play soro" was sent in the shape of a musket, a whale's tooth, or some other article, when he would return and set his people to work again.
When Thouthou left, Mr. W. told him that he had doubled his prices for fish, and paid well. If he chose to fish, well, and if he chose to go home it was just as
The Star brings word from
In the afternoon
The schooner arrived from
I find that I have been mistaken about Muta. It is not an inland town, but is situated about half a mile from the seashore, on Vanualavu, and is approached from
Some of the friends of the late king are now saying that Capt. Osboene joined vere" to kill the king. This we believe to be false, though, as the affair terminated, we are not surprised that the natives should think so. Capt. O. probably believed that
While we were breakfasting this morning, Mr. W. sneezed when pouring out a cup of coffee for the Turagalavu. He refused the coffee, saying if he should drink it, he would be clubbed. They never drink yanggona if a person sneezes when preparing it.
Destruction of
soro," and they would be at peace. When the day arrived, Thakombau, accompanied by his warriors and butchers (Lasakaus), sailed for
The Marama had appeared as one stunned from the moment she had embarked in the canoe. She did not suspect that her husband's life was in danger from his enemies while she was with him. Such a thing had never been known in the annals of her country. The order to club her husband, however, roused her from her stupor, and she hastily stepped on to the other canoe, and knelt at the feet of her cousin, and in a voice of agony said, "Oh! my brother, my brother, (cousins are called brothers and sisters, as they have no word in their language which expresses uncle, aunt, or cousin,) save the life of my husband. Do not kill him, but let him be 'bulu' (well), and he will bring wood to cook your food, or do any thing for you. Oh.' brother, hear
While the half distracted wife was vainly pleading with her inhuman cousin for the life of her husband, two warriors were pounding him with their clubs, but it seemed as though the victim bore a charmed life. They did not kill him, and he was at last strangled. The wife and children witnessed the whole scene.
While the above was being enacted on board the canoes, the town had been fired by its betrayer, and the butchers had commenced their slaughter. The brother of the king fled to the mountains, and the strong men of
Thus another victory has been gained by treachery; and it is said that Thakombau has stepped upon the top round of the ladder, from which some prophecy that he will soon begin to descend. He may be hurled from its top, but I do not think he will ever descend by its rounds.
The natives say that the prophecy is still fulfilling respecting the five brothers of
Capt. H. has his prisoner on board the Gambia, being undetermined, as yet, what to do with him. He found means to loose his irons last night, intending to swim to the shore. His intentions, however, were frustrated, and he was obliged to sleep without the benefit of a salt water bath.
Mr. Hunt writes us that the gospel progresses, and the heathen rage. But their trust is in God, who has hitherto kept them from harm.
The boat was sent into the town for water, and the natives on seeing it approach, armed themselves, and waited on the beach for its arrival. The men, however, went and filled their casks without any trouble.
About ten o'clock we sailed for Raverave, where we soon arrived and anchored.
The morning being bright and fair, our sails were spread to the breeze, and we started for Bua. We had not advanced far, however, when the sun became obscured by heavy masses of clouds, and the rain poured in torrents. Our situation was rather dangerous for
While we were bartering with the natives, I asked if there were any kalavus on the land (meaning balawas, or pine-apples). "Yes," they replied, "there are a great many there." "Ah, it is very good. I wish you would bring me some," I said. "Bring you kalavus, marama! What for?" "To eat," I replied. "To eat! How many?" "Oh, a hundred," I said. "A hundred! well, we did not know that white people ate kalavus." "Yes we do, and we love them very much. I love them, Mr. W. loves them, and the sailors, and all love them." "Na kalavu marama, vaka ogo?" "A rat, marama?" and he set his fingers crawling along on the table. "Oh, no, no, no!" I exclaimed, for I found that I had been engaging them to bring me a hundred rats.
The old Turaga does not come off, as he is getting to feel a grasshopper to be a burden. His son, Batenamu (Putnam), took tea with us.
We are now anchored at Bua point. Four sailboats of various sizes, and double that number of canoes are about us. The visit is principally from the white residents at Solavu. Among them, however, is a boat measuring three fathoms in length and nine in breadth.
This little craft has just arrived from New Zealand, commanded by Capt. Walker, late of Salem, Mass. We learn by him that the
We are here favored with an abundance of fruits, vegetables and pure water, which I have learned to appreciate. I think it is almost a miracle that we are not all sick from the effects of the vile liquid misnamed water, that we have sometimes used. While our vessel was at
"How is this?" inquired Tom. "Do you fill the casks for the vessel from this place?" "Yes," was the reply. "Why, do you not go to a clean place?" said Tom. "Because it is farther," he answered. Tommy (bless him for it!) made the boys take the casks to a pure running rivulet, where he washed and filled them with water. When he returned to the "beech de mer" house, he
The Star anchored last night at a place called Bau-Iailai. About midnight Tommy observed several natives swimming off to visit them. Not being prepared to receive and entertain so large a company, he awoke Andrew, and as there was no wind, they used their oars to some effect till they had well distanced their unwelcome visitors, who no doubt would have bitten them the next day, had they have reached the boat and found the men asleep. It is very important that all should watch in these cannibal lands.
We anchored at Bau after an absence of nine months. As soon as the tide suited, I paid a visit to my friends at Vewa, and found them all well. Several conversions have taken place since I left, and they have also had many anxious hours on account of the anger of the Bau chief, but for the last few weeks, affairs have been more quiet. It was forbidden that food should be sold to the Vewa people.
A few days since, Thakombau visited Vewa and passed nearly a day with the missionaries, but did not go near
Vatai came to him, and addressed him in the following manner:—"I know, 'saka,' Sir.
Returned to the bark, and found His Majesty and a
After their departure, a canoe came from Bau loaded with damsels. Among them were two of the daughters of the late King of
Yesterday the Queen of
Samonunu came with the pig and fowls, as was promised. Several attendants came with her, both men and women The men brought the presents, or they would not have been in attendance.
Received a visit from the widowed queen. She is a good looking woman (for Ferjee,) of about thirty-five years of age. She appeared rather sad. I presented her with a basket and a few little notions, which pleased her much. On her departure, she took a tortoise shell ring from her finger, and presenting it to me, said, "This was my husband's love to me. He is dead; but I have others which he gave me, and this is my love to you."
We learn that the principal wife of Garenggeo, with her children, are among the captives at Bau. The mother of Revelete declares, that, although she is compelled to live in Bau, she will not be strangled when the king (her husband) dies, for she hates him, and wishes she could stick sharp pointed sticks through his flesh.
Being curious to learn the origin of the late war which terminated in the destruction of
In 1841, Garenggeo, the younger brother of the king, was detected in a love affair with the queen. The soro" from the capitol. At length Garenggeo, seeing that all his influence failed to excite the chiefs against soro" which had been offered by them for the offence of Garenggeo, had been refused out of ill-will to them.
Soon after the reconciliation of the brothers, a story was circulated that a town belonging to Bau was menaced by Garenggeo. Thakombau informed the inhabitants of their danger, and advised them to build a fence round their town, and to keep quiet. Soon after this, the
Bau and
About this time a serious misunderstanding took place between the king of Bau and one of his principal wives, the king of
On the return of Thakombau, Tanoa called his sons together, and thus addressed them:—"My sons, I have been deeply insulted by my relatives. I am old, and am not able to avenge my wrongs. Oh, that I had some one to love me, and avenge them for me! Alas! I have no son to punish my enemies!" Thakombau deeply sympathized with his father, and determined to accomplish his wishes. The sympathies of Revelete, no doubt, were enlisted on the side of his mother and her relatives, but he dared not show them. Besides, he would be but little, if any, affected by the war; being "vasu" to Rewa, he could go and come when he chose; no one would dare harm him at
War was now declared in its worst form. A war of the chiefs, which was not to end till the kings of one party or the other were destroyed. Messengers were sent to soro" to Bau, but it was too late; the soro' to Bau, receive their pardon, and live on the same friendly terms as before. In this they were mistaken, as has been shown. Preparations were now commenced for the war in Bau with great spirit. Men and arms were collected, the gods were supplicated, and the war commenced by the burning of several towns belonging to
At one time he, with his warriors, approached quite near the town of
At the commencement of the war, Phillips took part with neither party; but, subsequently, having discovered that his eldest brother, the king, had been holding criminal intercourse with his favorite wife, he nearly killed her and joined Bau. He resided at a town called Nuque, quite near
After Bau had accomplished its designs, Phillips reminded its chiefs of their promise to rebuild soro.' Your 'soro' shall be received and your pardon granted." Many came, and their "soro" was accepted; after which they were murdered and their bodies sent to Bau. So great was their supply of manimal food, they were obliged to send to
Thus the famous war between these two powerful districts, which has been prosecuted for three years, is now, to all appearance, ended, and Thakombau has shown to his father that he loved him, and has avenged his insults. It is said that the old king cannot consume the quantity of his favorite food that he would like, on account of poor teeth. This must be a great annoyance to him.
Mrs. Jaggar has related to me the following speech of my namesake, which shows that she has improved some during my absence. "I once hated the 'lotu,' and I said in my heart, I never will join the 'lolu.' When the missionaries passed my house, I would tell the big dog to bark at them. The chief killed Nalela at Bau, and then I wished to be killed too. I knew that his spirit had gone to the 'buka-waqa,' and I wished to go there with him. I was very angry that no one would kill me, and I said in my heart, I will kill myself. I will lotu 'and go to heaven, where I cannot see Nalela. I thought about my husband all the time, and for many days I would not take food. At length I ate some food, and promised that I would 'lotu' when my days of mourning had ended, but still I hated it. After they had ended, however, I 'lotued' because I had promised, and then I prayed to Jesus, not because I loved to pray to Him, but I knew it was the fashion for 'lotus' to pray. After a little while, I began to love prayer. When I prayed I felt less unhappy, and I began to think more about Jesus Christ than of Nalela, and then I prayed very often that Jesus would make me good, that I might go to heaven and be forever happy. Jesus has made me see how foolish my former doings were, and I now hate my wicked conduct. I pray now with 'a good mind,' that I may always love Jesus Christ and be good." This Marama has been a very wicked woman. Having rank and influence, she was always ready to assist in the wicked customs of her people. She lias assisted in strangling many women, and it has been shown with what savage delight she exulted in the vengeance which had been taken of those who had murdered her relative. The tigress has now changed to a lamb. What has effected this change?—the gospel. Oh! ye enemies of missions, look at this woman as she was, and as she now is, in the full exhibition of the peaceful and lovely graces of the Christian, and shut your mouths! Put your hands in your purses, and contribute of your abundance. Dismiss all your fears about disturbing the minds of the heathen with the gospel. Believe me; the Saviour never would have employed missionaries if there had been no necessity for them. Send-them the gospel, and civilization follows in its train. As soon as the natives of these, isles renounce heathenism, they are
It is very well to sit at home in our parlors and talk about the heathen; their very few wants; their happiness in the enjoyment of their rites; their freedom from the cares and perplexities of civilized life; the waste of property expended in sending the gospel to them; the beautiful country they enjoy (many of them). There is poetry in this; but go and see them in their degradation, and your language, if you love the truth, will be changed,—I say if you are lovers of the truth. We know its enemies have always written in praise of heathenism, and endeavored (those that have been eye-witnesses,) to lay upon the shoulders of the missionaries the vices which they themselves have so abundantly dispensed among the heathen that have been cursed by their visits. I do not mean to say that there are none among the ministers of the gospel who are bad men. I believe there are such; but their sins are not long concealed, and, on discovery, the good cast out from among them those who are unworthy. It should always be remembered, that among the twelve disciples of our Lord, there was one deceiver. There always were deceivers walking to and fro throughout the whole habitable globe;—those in religion, politics, love, friendship, &c.
Visit to Bau—A Feejeean House—A Temple—Visit to a "Buri,"—Departure from Bau—Mock Piety of Namosimalua—Departure from the Islands—Arrival ul Manicola—Lobs of Two French Ships—A Dangerous Situation—The Island Flower-vase—Young Williams's Group— Straits of Bernardino.
Mr. and vatas," extending along the two ends and one side of the house, which are used as store houses. Several tutuves of native cloth were thrown over bamboos which are placed crosswise kurus" of different sizes. Every house has a similar trench, where the cooking is done; nor is the inconvenience from the smoke so great as one would think, for there are so many doors to their houses that the smoke escapes without inconvenience to the inmates. The house of the chief contained several Canton trunks, some dozens of muskets and kegs of powder, large rolls of cinnet and native cloth, a large looking-glass, with many other articles valuable to a Feejeean. The dwelling was perfectly neat, every thing appeared to be in its place, and the floor was entirely covered with new mats. When we departed, His Majesty presented me with a valuable and curious war club to show the Americans.
Bau is a small place, but well filled with people. The Bau tribe occupy one portion of the place,—the Lasakau another,—and the Soso tribe a third. There is a small elevation on the island where they bury their dead. In or near the central part of the isle is an open, level space, called the "rara." Here they meet to transact public business, to hold solavus, to prepare the slaughtered for the ovens, to carve the bodies after they have been cooked, to hold their festive pastimes, &c. Near the "rara" is the public hotel. This is a large building where strangers are entertained, of whom there are large numbers usually in Bau. At present it is
Having gained permission of Thakombau to enter the great "buri" of the city, we repaired thither. When we reached it, several of the aristocracy were about the place, and seeing that we were going to enter, looked quite displeased, and said that no woman had ever been inside of a "buri" and it was a very great "tambu." Mr. Hunt stopped to talk with them, and try to gain permission for us to go in, as was proper for him to do, knowing as he did the rank of the parties. While this was going on, I quietly slipped my arm from that of Mr. H., and thinking my offenee might be attributed to my ignorance, I hastened into the sacred building. On seeing this, the natives left talking, and looked astonished at so unheard of a thing in Feejee. Mr. and masi" was suspended from the ridge-pole of the temple to the floor. The spirit remains between that and the thatching of the house, and when the priest wishes to consult it, he seats himself in front of the "masi," where he commences a regular set of convulsions, which he declares is occasioned by the spirit entering into his worthy self. The spirit is consulted chiefly about their wars and in cases of sickness. A short time since, Samonunu buri," and desired the priest to inquire of his god-ship whether she would recover. The answer was, that she would if her husband would give him a horse (there are two in Bau). Thakombau said, "We are quite near Vewa. It is very easy to send the Marama there to be cured by the missionaries. Why did not the god ask something less difficult? I shall not give him a horse." The abashed god, frightened at the bold speech of the chief, withdrew his demand, and cured the Marama with some inferior gift. I don't think that Thakombau is very pious. It is said that the gods were never denied their requests before.
Messrs. Hunt and
In the afternoon we visited at
In the evening my husband came for me, and we were accompanied to the boat by the mission families, Vatai, Mary Wallia, and many others. I had received some little token of remembrance from them all, and we parted with mutual assurances of friendship. I can scarcely express my feelings towards those dear families of the mission who took me into their dwellings, and allowed me so good a share of their affections. My intercourse with them has been truly delightful. The religion which they profess, and teach, and practise, renders them lovely in their whole deportment. During a residence of ten
Anchored at Raverave, in sight of the brig
Namosimalua has been on board the
We are informed that a large canoe belonging to
As usual, when danger threatens, he is very pious, prays a great deal, and leads a most devotional life. He
We took leave of our friends, and sailed for Ba, where we arrived about noon, and anchored, hoping to procure yams, but no canoes came off.
There is a little tale connected with this place, which shows why the natives would not visit us. It appears that the vessel to which Mr. W. belonged in the year 1835, visited this coast. On their arrival at Ba, a chief, accompanied by several natives, came to the vessel to dispose of shell. His price was more than the captain thought it worth, who told him that he must send to the shore, and have more of the article brought, when he would trade for the whole. The captain no doubt thought that there was a large quantity of shell on shore, and he was desirous to obtain it. The chief declared that he had no more, and the captain said that he should be detained till more was brought. Some of the natives were now frightened, and jumped into their canoes. The chief was about to follow, but was prevented by the captain, who placed one of his men with a loaded musket over him, with orders to shoot him if he attempted to escape. Mr. W, thinking there would be trouble, went below for
The captain has not, hitherto, been blamed for this affair among the natives of this coast, who, it is said, all believe that Mr. W. was the captain of the aforesaid vessel, and that it was by his order the chief was shot, although the several commanders who have since visited the coast, have endeavored to inform them correctly how the affair occurred. This people have been called the most barbarous of Feejee. It is difficult to determine how they have acquired the name, as it is almost the only place where no white people have been murdered. Feejeeans usually avenge their wrongs upon the first who come in their way, who belong to the class that has wronged them, as has been shown in the account of the murder of buri" was built, which has not been opened on account of their inability to procure the proper subject for its dedication, -which is no leas a personage than my husband. Don't think they'll get him—can't conveniently let him be used for such a purpose.
Arrived off the island of Manicola. This island is the largest in the group in Charlotte's Archipelago, In or about the year 1804, two French surveying ships were lost on a reef which surrounds Manicols. The name of one ship was Astrolabe, and nothing was for many years heard from the missing vessels. At length a man named
Within the barrier reef are to be seen numerous smaller ones, and shoals. As we were running for the isle with a fair wind, Mr. W. came below for a few moments, telling the mate to look out sharp till he returned. On his return to the deck, I heard him exclaim,"By heavens! Mr. Jones, we are inside this dangerous reef." There we were, sure enough; and how should we get out again? There was but one opening to be seen, and we had entered by that which was very narrow; the wind
After the vessel had cleared the reef, we sailed in what is marked on the chart as "Dillon's track," and went into a small bay, where, it is said, beech de mer" line. The island of Manicola is of volcanic formation, and its inhabitants are of a dark brown color, and have coarse woolly hair, like the Feejeeans. We approached
We came in sight of a small cluster of islands called Duff's group, in the same archipelago as the group that we passed yesterday. There are seven, which are also of volcanic origin. They present to the eye solid masses of verdure. On one of the isles, a column is seen, of perhaps fifty or sixty feet in height, but appears from the vessel of small circumference. This column is covered with verdure, probably creeping plants, and on its top are some half dozen trees, which seem to aoy, "Come and repose under my shade if you can."
I have seen nothing so pretty as that island flower-vase, since I became a sailor. It was too beautiful ever to be forgotten. On one island several houses were to be seen that appeared like Feejeean architecture. No inhabitants or canoes were visible. My curiosity was greater than my prudence, and I begged Mr. W. to send a boat ashore, and let me go and "sara sara." He made me no answer, but smiled, and raised his hand to the wind. "Oh, there is just wind enough," I said. "Get out the fore-topmast studding-sail!" shouted the captain. "Get out the fore-topmast studding-sail!" echoed the mate, "Aye, aye, sir," responded the crew, and away we went, leaving Duff's group, its unknown inhabitants, its elegant flower-vase—all to disappear in the distance.
We arrived at a group of islands called the Young Williams's group. We counted eighteen in number, all of coral formation, and appearing scarcely above the level of the sea. Those that were near us were covered with cocoa-nut trees. We sailed by one of the largest isles, and soon observed some of its tawnies, men, women and children, all racing along the sand beach, beech de mer" and they signified by signs that there was a plenty of the article on the reefs. Weapons were shown to them, both savage and civilized (if there are such things as civilized weapons; I believe there is but one—a broomstick), but they did not seem to understand their uses. They exhibited much astonishment at sight of the pigs, and appeared to have had but little, if any, intercourse with vessels. They brought cocoa-nuts, and received in return fish-hooks.
These islanders are a very handsome race, light colored, no beards, and fine black hair, which they wore long; a few wore it hanging loosely down behind, but the most of them had it twisted and brought to the top of the head, where it was confined, and a small wreath of flowers was worn over it. The young men resembled, at a little distance, very pretty girls, and such we at first thought them. Several wore flowers in their ears, and all had pieces of native cloth, but were not particular in its arrangement till I appeared on deck, when all who were in the canoes proceeded to cover their persons in a proper manner. Those who had come on board had previously done so. Their cloth resembled coarse canvass, and was about half a yard in width. Two breadths were fastened together, and an opening left in the centre; the head was passed through the opening, and the cloth falling loosely before and behind, gave the wearers a very decent appearance. Their features were regular,—their teeth beautiful,—their eyes very bright, but mild in their expression. The arms of
We are in sight of the
Hail! ye green isles of the ocean! How many verses would I write in your praise, if I could!
Last evening, at seven o'clock, we entered the straits of
Soon after sunrise we passed a volcanic mountain. Smoke was issuing from its top, and as there was no wind, it descended to its base, and the mount appeared to be resting on a heavy mass of clouds. It is about six years since its fires have been seen.
Arrival at Manilla—Its Inhabitants—Its Buildings—Bazars—Visit to the Pina Factory—The Escolta—Departure from Manilla—Return to the Young Williams's Group—Its Inhabitants—Our Departure—The Greenwich Islands—The Dangerous Reef—
During our afternoon drives I have observed that the dwelling-houses of
In the evening we called at the mansion of Mr. Sturgis,
It is the custom of the Spanish, as well as Indian ladies, to smoke cigars, and sometimes, though not frequently, I have seen well-dressed ladies in their carriages indulging in this highly delicate and refined luxury. The native Indians all use the odorous herb, and
At the manufactory we were shown some most beautifully embroidered articles, consisting of mantles, shawls, handkerchiefs, collars, capes and coifs,—all of which are done with the sewing needle by native women. It is not known from whence they acquired this beautiful art; some suppose from the Japanese. Before our departure, we were offered chocolate and cigars from a silver tray. I remembered the advice heretofore given; consequently, I took a cup of chocolate, while Mr. W, helped himself to a cigar.
During our pleasant rides, I have often observed negroes mingling, here and there, amidst this dense population. I am told that they are from the interior of the island, and that the original inhabitants of these isles are of that race. They have been driven from the coasts, no one knows where, but have not become extinct.
About nine o'clock in the evening, which is the
The costume of the Mestizoes consists of a full skirt of a bright plaid gingham or silk, and a short jacket of some thin material; a handkerchief is often worn over the shoulders. These are of various descriptions; some are pina, and others are of muslin or lace, which are embroidered; their raven tresses shining and beautiful, are confined by golden ornaments. The Indian women wear a plain piece of cloth, without plait or fold, fastened to the waist and falling to the feet; a jacket and handkerchief, as above described, cover the upper parts of their persons. Many wear their beautiful hair hanging loosely behind. Four of their toes are thrust into a beautifully embroidered slipper without heels.
On our arrival at this place, I was informed that ladies did not go a shopping, but purchased all that was wanted at their own dwellings, where the articles were
There is a certain street in
Called at the mansion of Mr. Sturgis; but we were too early, for they had not returned from their ride. We left our cards with the porter at the gate.
Whatever streets we pass, and wherever we go, we meet an abundance of "Holy Fathers." Some are clad in white gowns, others in black, blue and gray. They wear enormous black hats, with less than a yard of brim rolled up at the sides. These gowned persons, I presume, keep the natives more in awe than the army; they are like flies,—in every body's mess. Some of them are very corpulent, and rather roguish looking. They generally reside in monasteries connected with the churches.
There were, in times past, numerous holidays during the year, in which ceremonies were performed relating to Popery, but they are now reduced to about twenty-five; six being held at Christmas.
The amusements of the lower orders are cock-fighting and kite-flying, which usually occur on Sundays and holidays. The fowls are trained with the greatest tenderness and care. A short time since, the dwelling of a poor man was discovered in flames. One of his children (a babe) and his chanticleer were its only occupants; and as the man could save but one, the fowl was saved and the babe perished. A neighbor asked why he did not save his child, instead of the fowl. "The fowl," replied the affectionate parent, "earns me bread, and my
An account of one day in
Mr. W. having completed the sale of his cargo to some profit, and brought his affairs to a close, we took leave of our hospitable entertainers and embarked on board the Zotoff. Here I found that some changes had been made. The chief mate had been discharged, and the second mate had been promoted to fill the vacancy. A foreigner had been chosen from the forecastle to act as second mate. Mr. Smith, the mate, and one or two of the crew objected to going on the next voyage, unless one of the sailors (an American) who was shipped in Salem, and who had been the cause of exciting a great deal of ill-feeling during the voyage, should be discharged. Many complaints of the man had been entered to the captain, but he was so fair to the face, and so smart and active, that a deaf ear had been turned to them all. On our arrival at
Our land comforts are ended for the present,—our carriage is dismissed,—white dresses and all finery are laid aside,—our anchor is again raised, and we depart to visit unknown lands and sail o'er lonely seas. Should I not shed a tear at this place?
"Life's an ever changing scene, Ever onward, ne'er at rest."
The boat returned last evening, and reported that but little "beech de mer" was to be seen on the reefs. The men visited a small uninhabited island, but report nothing worthy of note. Several natives slept on
Fish-hooks were prized next. They call a fish "eek," very like eka, which word is used for fish in nearly every known isle of the South Seas. They have brought some fowls for sale, which they call "malek." In the morning I showed them a hen's egg, and signified to them that I would like to have some brought. In the afternoon two little trembling chicks were brought, looking as though they had burst their shell on their passage to the bark, and half a dozen eggs; on breaking which, I found them inhabited.
Several canoes that were here in the morning, sailed to a distant part of the group; —another evidence that the inhabitants are at peace. One native presented me
Some of the natives yesterday brought a small quantity of "beech de mer," and the mate, with four men accompanying him, explored the reefs again, but reported the fish as not being sufficiently plentiful to induce our stay at the place. Our exploring expedition also visited an island that they supposed inhabited. Several natives accompanied them. They only saw a few natives, however, and one house (the Astor of the island, probably). The building was of rather extensive dimensions and kept by a blind man. This did not appear to be the season for company, as the house was not full. Two females were seen peeping at the strangers, but on being observed by their lords, boys were sent to stone the ladies from the premises.
As the order was given this morning to man the windlass, an application was made to the captain by one of the crew to be discharged. This man had been shipped in beech de mer" trade. The reason not being deemed sufficient, his request was not granted.
We sighted a group of islands called the Greenwich Islands. We counted about twenty in number, and from one of them an extensive reef stretched out
The bark was hove to, and a boat manned and sent to examine the reefs around the isles that lay the nearest to the vessel. The article that is so highly prized by the Chinese epicure was not found to inhabit this portion of the seas, and our exploring expedition seemed likely to turn out a deploring one. A canoe was seen at one time, which seemed in a hurry to escape from our observation, and was soon hidden from view. With a glass we observed several houses on one island, but no inhabitant appeared in sight. Being curious to see the natives, I regretted their timidity. The group, like the Young Williams's, was of coral formation, appearing scarcely above the level of the ocean, and apparently covered with the cocoa-nut trees.
While engaged at my morning toilet, I heard a sudden rush to the quarter deck, followed by the rattling of ropes and other confused sounds. I felt alarmed, thinking that some one had fallen into the briny element; but I was soon undeceived, and from the tremendous flapping was led to suppose that we had received a visitor of distinction from the same element. I hastened to "sara sara," and perceived Mr. Shark, from "blue ocean." He was a dancing master, I presume, as he continued for a long time exhibiting his knowledge of that beautiful accomplishment for our amusement. When the people had become satiated with the exhibition, they dragged the visitor very unceremoniously to the main
This reminds me of a well authenticated shark story, which I will record. While we were at
We arrived at
None of the vegetables or fruits usually found in tropical climates are found here, except the cocoa-nut. These, with fish, are the food of the natives. They raise pigs and fowls for the supply of their whaling visitors. Capt. Bob, however, does not allow the natives to sell the pigs themselves. He kindly takes possession of any long face that happens to be brought for sale by other than his own clan, sells it at sixpence a pound, and indemnifies the owner with such a quantity of tobacco as he thinks best. He allowed the natives to sell their fowls, which they did for one negro head of tobacco apiece. The black man did not belong to Bob's clan, and lived at another part of the island. He appeared much better than the trio composing Bob's company. He asked me if I could give him a Bible or a Testament, or even a few leaves of a Bible. I felt happy that it was in my power to comply with his request. Capt. Bob regretted our short stay at the isle, as I was the first white lady that he had ever seen at the place, although he had been here seven years. He would have been happy to have had Mr. W. and myself visit the queen, and to have shown us the island. The sick pig he brought was of very large dimensions. It appeared feeble, but Mr. W. was assured that it was only
Our decks were completely filled with native men and young girls, who stole every thing they could lay their hands upon. I saw them handing shirts, trowsers, sailors' knives and various other articles over the sides of the vessel; but supposing that palm-leaf hats, of which great numbers were brought for sale, had been bought by the seamen with them, I said nothing about it. They brought a quantity of lines to sell. Mr. W. stood on the quarter deck, buying them, and had them passed into the house, which was filled with natives; and as the lines and cocoa-nuts were passed in on one side, the honest natives dexterously passed them out on the other, selling them again. This was continued for some time before they were discovered. All that they brought was sold for tobacco, and I was almost stunned by the vociferous cry of the girls, of "Captain's woman, give me chaw tobacco." They placed no value upon cloth, which was offered them, although they wore nothing but a "leku," made of grass. The whole conduct of this people was boisterous, rude, and immodest in the extreme. The girls came on board for the vilest of purposes, but stated that their purposes were not accomplished, as the sailors were afraid of "Captain's woman."
This little island, which is only six miles in circumference, was discovered by
Here is a practical illustration that civilization does not follow intercourse with civilized people, unless accompanied with the gospel. I believe that the state of society at
Return to Manicola—Supposed Treachery of the Natives—Arrival at Feejee —A Delicious Feast—Arrival at Bau—Visit of Tanoa—Destruction of Two Whaling Vessels—Natawa War—Ceremony of Anointing a Warrior.
It is said that we must live slowly to be good. How very good we should be, for we have lived slowly enough since the first of last April! It is now the
"Though beauty every where is strewn To glad the weary soul— Upon the burning, torrid zone, Around the frozen pole— Though dark the forest shadows fall, Though fair the valley be, The noblest sight among them all Is sunset on the sea."
I think the poet who traced these lines must have been seated on some verdant mound, on a bright summer eve, with hat and cane thrown carelessly by his side, and the gentle zephyrs fanning his cheeks. It seems to me he could not have been floating about on the ocean, amid opposing currents, baffling winds, and try-patience calms, with rice and molasses for breakfast, dinner and supper— if so, the pretty sonnet entitled "Sunset at Sea," would
We made the island of Manicola, and approaching it in a different direction from our last visit, we observed several huts and inhabitants. The boat was lowered, manned, and a superficial examination was made on a part of the reef for "beech de mer." A strong breeze prevented a more thorough search. We suspect that Capt. Osborne had some trouble with the same natives on his way to
Since we left Manicola, we have been tumbling about in cross seas, with strong, contrary winds. I am exceedingly wearied in body, but not discouraged in mind. "Hope on, hope ever," is my motto. We are not doomed like the flying Dutchman to wander o'er these seas forever.
Last evening, about eight o'clock, I said to Mr. W., "Are we not about on the centre of Charlotte's Bank?" He had scarcely replied in the affirmative, when the shout of "breakers! breakers!" saluted our ears. We hastened on deck, and the captain cried out, "Hard down your helm!" The order was instantly obeyed, and the bark came round. This bank is marked on the chart as doubtful. Mr. W. had passed the spot, or very near to it, several times without discovering any bank or
We arrived at Motureke about noon, and anchored in a snug little bay. Our vessel is still, and we are at rest, after being tossed hither and thither for six months. I never knew the delight of rest before. I was never before truly weary, and such only as are, can enjoy perfect rest. The natives brought us pigs, fowls, yams, sweet potatoes, bananas and pine-apples. Our people eagerly devoured raw yams, not being willing to wait for them to be cooked. The scurvy had begun to appear among them, and had our passage been prolonged a week
But did'nt we enjoy the bountiful, delicious feast, that was spread upon our table on the afternoon of the 19th of September! It was at the hour of five. I could not have eaten before, had the food been prepared. I did not feel hungry for some hours, but at length the emotions of my joyful heart became more quiet, and the table, unaccustomed to the load of luxuries, seemed to say, "Come, and lighten my burden!" What a good supper we did have! Roast fowls, boiled yams, tarro, baked sweet potatoes, bananas, &c.
Received a visit from a chief of Bau. We learn from him that the bark Samos, Capt. Archer, is here from Salem, Mass.; the bark Catherine, Capt. Pratt, of
Namosimalua is still numbered among the living; Bau has allowed him to continue here a little longer. Perhaps, as they deem him neither Christian nor heathen, they think that his spirit would not gain admittance to any habitation in the spirit land, and thus be left to wander about here to their annoyance. It is certain that his life has not been spared through love to him.
Our anchor was raised, and with a fair wind we sailed for Bau, where we arrived at two P.M. A canoe soon came off from Vewa. The mission families sent their compliments, and an invitation to visit them as soon as the tide would allow us. The reefs are so extensive, that Vewa can only be visited at the very top of the tide; consequently, only four hours out of the twenty-four will suit. This may sound strange to those who have read what Ellis, in his Polynesian Researches, says about the tides in the
At five, P. M., we started for Vewa. The mission families with their servants, the queen with her household, deploring expedition for the last six months, and it had been found to disagree with my constitution. We found that some alterations had taken place during our absence.
Again I have lost the tide, and cannot visit Vewa, being prevented by a call from the Queen of Bau, with her ladies and maidens. My royal visitors are a poor substitute for the loss of the society of my Vewa friends.
Before we left this place for beech de mer" during our absence. One of the men died, and the other, not being capable of taking the lead of business of any description, the schooner was laid by to rest, and was condemned as unseaworthy by all who had vessels out of employ. Mr. W., however, not being converted to their opinion, has sent for the vessel to prepare it for farther service; consequently, as we shall probably remain here some little time, several "beech de mer" houses have been commenced in this vicinity.
Verani, the chief, who is now called
Samonunu came on board with a dozen others. They had not been here long when some one told them that the Turaga-lavu was coming on board. The ladies appeared frightened, drew themselves into the smallest possible compass, and occupied every nook and cranny that they could find below. As soon as the king was seated on the sofa, they crawled from their hiding places on their hands and knees, and ascended to the deck. Many of these women were of high rank, yet none would dare to assume an upright position in the presence of any chief of rank. The women of Feejee are always seen in parties by themselves, and the men the same. Parties of chiefs, however, do not associate. We should never see Thakombau visit at any place with his father, or any chiefs of high rank in the company of either. If one chief came on board the vessel, he would retire to some remote part, and remain till the first had left. The women never eat with the men, and there is but little social intercourse among them. When a woman meets a chief in a common pathway, she steps from the path, and kneels till he has passed, whatever her rank may be.
We are informed that the chief of Nakalo, finding that Thakombau has violated his promise respecting his sister, who has been given to Navinde, sent word to Garenggeo that if he would return to Rewa, he would assist him to rebuild the town, and defend it. The exiled chief embraced the proposal, returned, and they have rebuilt the place; consequently, hostilities have again commenced between the powers that be. Phillips is still at Nuque.
Thakombau has returned from the war with Natawa. As the buris" were first built, and then five "bolo buris" were added to them, and several other large houses are to be vacated for their use. Thirty-eight thousand yams, besides large quantities of arrow-root, are interspersed among the buildings, and many thousands more of yams are in store for their use. Sixty large turtles are secured, and fishers are continually adding to them. On the opposite land, many pigs are in reserve.
About forty huge bales of native cloth, and hundreds of head-dresses are ready to excite the strangers to deeds of valor, also a completely equipped new canoe, a lot of yanggona brought from Ramba in five canoes, which, when piled, formed a wall thirty-five feet long and seven high.
It was reported that all the warriors had assembled at Vuna. On the 13th, Tuilili with masi, forty dresses, and fifty large whales' teeth. The Vuna people prepared food, danced, and presented a quantity of native cloth that excited the surprise of the receivers. Thakombau told Tuilili that he should remain at Vuna during the Sabbath, and on Monday proceed to
The canoes had scarcely reached the shore, when a succession of shouts from behind the settlement announced the arrival of hundreds who came inland from Vuna. We are informed that the Lasakau people burned several towns on their way to this place, and some natives were killed at the lowering of the masts of some of the Bau canoes. When the Bau chiefs had landed, the ceremony of Qalova was performed, when they received about one hundred dresses, twenty whales' teeth, and a quantity of baked yams, tarro and pigs. On Monday night, the inhabitants of
The accumulated labors of the cooks were seen in the shape of one large heap of ground tarro puddings, four heaps of baked tarro, and yams covered with arrow-root puddings, and turtles. Seventy turtles were placed by themselves in another heap. These hills of food were flanked on the left with a wall of yanggona, thirty-five feet long and seven high. On the right was a fence of uncooked yams, numbering thirty-eight thousand.
After the food was set in order, a large bale of cloth was brought and placed opposite, leaving a space of two hundred yards between. This was followed by twenty others laid side by side, which elicited from the warriors a shout truly deafening. After a space, a masi" sixty yards in length. A stout man had brought a marked dress thus far for him, and then assisted in placing it upon his shoulders. After being thus equipped, the lad marched manfully across the open space to the place where the Bau chiefs sat, when he tossed off his dress, and marched back again amid the shouts of the multitude. He repeated this ceremony five times, leaving a dress each time.
After this, the warriors retired to form themselves into a procession, which entered the western avenue to the arena. Two young chiefs, sons of Tuilili, came running from the town by different ways, raising their fans on high, and kicking up a great dust with their trains of sixty yards in length. They were followed by their father, whose train measured one hundred fathoms. His squire came behind him, bearing an immense dress, and was followed by two hundred men, each bearing a dress hanging in immense folds. Two men came next, with bamboos on their shoulders, from which were suspended four large dresses hanging in bunches. These were followed by one hundred men bearing bales of cloth, who took their seats on and about the cloth, and were joined by one hundred and fifty men, all bearing cloth. The sons of Tuilili, commenced running again, shortening their distance, however, each time as the procession of warriors approached the arena by the easterly entrance. They came in the following order:—
Thakorabau and Tuilili, bearing beautiful spears and clubs.
One hundred men bearing spears and clubs. Five with two muskets each. Tea with one musket each. Five with one musket each. Ten with two muskets each. Sixty-eight with one musket each. Six with two muskets each. Fifty-one with one musket each. Two with two muskets each. Thirteen with oqe musket each. Two with two muskets each. Sixty with one musket each. Twenty carpenters with American axes. Sixty men with clubs and spears. One man with bow and arrow. Twenty-eight with muskets. Sixty with spears and arrows. One bearing bows, and a large bundle of arrows. Thirty with clubs, spears and hatchets. Sixty-one with muskets. Forty with clubs, spears and hatchets. Twenty with muskets. One hundred with clubs, spears and battle-axes. Eighty-five with muskets. Twenty with spears and clubs. Six with two muskets each. Twenty-one with muskets. One old man with a large bundle of spears closed the procession.
The warriors of Bau formed a line four deep in front of the provisions, the musket bearers forming the right, and the club and spear men the left wings. These had scarcely formed in order, when our ears were saluted with the most frightful yells, with clanking of arms and axes. On looking in the direction from whence the sounds proceeded, we observed a large company of the en masse" into the open space, some through it, and others over the fence. After these had run, capered and shouted till they were tired, they retired to the seaside, behind the Bau chiefs, waving a white banner whereon were painted several marvellous figures. The enormous bales of cloth were then removed and the shouting again commenced. Tuilili took a hundred whales' teeth upon his shoulders, (he is almost a giant in size, and quite one in strength,) and approaching Thakombau, stooped and made a speech. When he had finished, he arose and returned to his place, bearing the teeth with him. Thakombau then commenced the "mbole, mboling" (thanking) and was followed by many of the chiefs singly,—then by companies of eight and ten each. As the respectability of the company decreased, the numbers increased, all endeavoring by their gestures and words to evince their valor. A Bau chief now took the whales teeth from Tuilili, and other Bau men took about twenty bunches of spears, and laid them at the feet of Thakombau. Several ceremonies connectted with welcoming the Bau warriors to
The warriors having returned, we are able to proceed in our narrative. It appears that the Natawa people were determined to give their enemies battle; and some of their bravest men singled out Thakombau as their victim. The warriors approached so near the fighting fence as to converse with each other. "Where is Thakombau?" asked some. "Here I am," he replied, "I have brought these warriors here." The Natawa people had sheltered themselves in a place difficult of access. The roads are represented as being less than three feet in width, with frightful precipices on either side. When our warriors had gained the small flat on which the town was built, they erected a fence to serve as a guard against the shot of the besieged. Then a brisk, but slightly effective fire, was kept up for some time.
The
To-morrow came, and the warriors entered the town, where they found the houses standing, and ready to be destroyed, the inmates having fled. The body of a Bau man, who had been killed the day before, was baking in an oven, and the body of another was cut up, ready for cooking. Several towns, which had been vacated during the night, were burned. The spoil collected consisted of four bars of soap, some fishing nets, and a small quantity of cinnet.
The forces next moved to Oro ni Yasatha; against which place Tuilili was very bitter. A fence was built, as before, and a ceaseless fire was kept up for several hours, to the alarm of the women and children. During the night a man stole from the town, and early in the morning was conducted to Thakombau. His business was to inform the chief that the inhabitants wished to "soro" to Bau. He was told that it was good for them to do so. Soon persons appointed were seen approaching, bearing whales' teeth and baskets of earth. The soro," and then the baskets of earth, to signify their full surrender of their lands to Bau. The "soro" waa accepted, and notice sent to Tuilili, who replied, "If it is good to you, it is well." After the "soro" was accepted, the shall live."
The Natawa people did not "soro" so readily, but fled from one fastness to another, till at length a Bau chief, well known to them, was sent to inquire why they conducted in this manner. They replied, "We mean to 'soro.' Will you be of a good mind, and present our 'soro' to Bau? not to soro." At length they concluded to send six youths, with the teeth and earth, as representatives. The "soro" was accepted, peace was declared, and the war ended.
Tuilili, with his company, returned very quietly. A few days after, about fifty canoes returned with shouting, beating of drums, firing of muskets, blowing of conch shells, &c. Several of the warriors left for Bau on the Thakandrove side, where they amused themselves by destroying plantations, placing traps for the destruction of the unwary, &c.
In the course of a few days, the for pork, but where are the pigs?"—" This is a land of plenty," said Thakomhau, "aplenty of water, and a plenty of impudence." The soroing' to a people that are never satisfied. We do not always wish to be hearing of clubs and ovens. Why should they ever be baking our people?"
I have now given a fair specimen of Feejeean wars, how their battles are fought and their victories won. It is well for the population of Feejee, that its warriors do not possess the skill and tact of the warriors of civilised lands.
The following ceremony of anointing a successful warrior, was furnished me by Mr. Hunt, who was an eyewitness of the same.
"The ceremony commenced by several old men chanting a piece to the following effect. 'Let us attend to the ceremony of the chiefs who have killed our enemies.' After this had been repeated several times, the king called out for the warriors in a most unnatural tone, using words that appear to be kept for such occasions only. He asks who they are, and gives them a new name. This being done, some very curious chanting followed, accompanied by the blowing of conch shells, the effect of which is utterly indescribable; the tones were most unnatural, and the words ridiculous. The art of blowing the conch appeared to be to make as short a sound as possible, resembling the short base notes in a quick march, and was about as harmonious as such sounds usually are, without the combination of other sounds necessary to constitute music. Those who responded, made a noise resembling the creaking of a door that needed oiling. This performance was continued for a very long time, the actors appearing to attach great importance to it. At its conclusion, five men took a large banana leaf each, and a person poured water in them. They held these in their hands a short time, and then stood so as to form a diameter of the circle of actors. After exchanging places several times, they poured the water on the ground. This appeared to represent the pouring out of the blood of the rest of their enemies, as the actors chanted, 'Pour it out,—pour it out,—amen,—amen.' This finished the introductory part of the ceremony.
The heroes were now introduced. One of them had rara,' each holding a wooden bowl containing an ointment composed of the stock of the banana, oil and tumeric. These ointment bearers approached slowly, repeating words that I did not understand, and after placing the bowls on the mats, retired. The other heroes now advanced, but as they had killed men in war before, they came dressed. Each hero bore a club on his shoulders, which was removed by the attendants, and others placed in their stead. These again were replaced by others, and so on, till about twenty were handled in this manner. It seemed to be considered a great privilege to possess a club that had been handled by the heroes.
After this came the anointing. The king's house steward divided tbe ointment, and persons appointed for the occasion, daubed the heroes from head to feet, which being concluded, the whole party repaired to the seaside, and the ceremonies ended. The heroes are required to remain in the 'rara' four days. A shed is erected for their shelter at night, and to screen them from the noon-day sun; but they are not allowed to lie down, or take their clubs from their shoulders. During
Visit at Bau—The Fancy Ball—The Ride—Arrival of the Mission Schooner, Triton—A Perilous Adventure—A Novel Mode of Punishment—Execution at Bau—The Bachelor.
Mr. Hunt, Mrs. Wilson and myself visited at Bau. We found all the ladies busily employed in preparing for a fancy ball, which was to be held in the evening. Two barbers were dressing the head of Samonunu. Thakombau was amusing himself with a little pop-gun, by-lyly hitting the several ladies of the court. There was as much finery about as would be found in any lady's dressing room who was preparing for a fancy ball at home. A profusion of wild flowers and aromatic shrubs were being arranged into very pretty wreaths. I was truly surprised at the taste displayed by these untutored savages. Some were cutting little ornaments from bright-colored cloth or paper, for the head; others were preparing cocoa-nut oil, scented with sandal wood, to anoint their persons; and several were giving the finishing touch to their best "lekus." While this was going on, some one would receive the contents of Thakombau's pop-gun (which was usually a piece of uncooked yam) upon the top of her nose, lip, or cheek; she would spring and look towards His Majesty, but his attention would be fixed upon some distant object with the most innocent look imaginable.
We called at several other houses, and found all the females similarly employed. At last we called at the house of Tanoa. Here we found the royal captives of kurus," in which they cook their food. Their fish is carefully wrapped in fresh green leaves, and boiled in the "kuru." When sufficiently cooked, they are taken from the leaf and placed in order on a Large banana leaf, and the water in which they are boiled is served hot in a cocoa-nut shell. After our banana leaf was spread, Mr. H. asked a blessing, and we proceeded to satisfy our hunger with no other knife or fork except what nature had provided. Our meal was really very nice. At its conclusion, water was brought to wash our hands, and we used our handkerchiefs for napkins. We then visited the king in his little "buri" and departed. The tide being considerably on the ebb, we rode the distance of a quarter of a mile on chairs made of human arms,—our own arms encircling the necks of our carriers. I laughed at Mrs. Wilson, she laughed at me, and Mr, Hunt, who was travelling on the back of a native, laughed at both of us.
Some of Phillips's warriors have killed two of Garenggeo's people, who were brought to Bau yesterday and devoured. In the afternoon Thakombau came on board. He appeared highly displeased that the Consul had located himself at Nuque, under the protection of Phillips. "Well, Mr. Wallis," he said, "they say that the king of America has come here." "Surely he must be much poorer than myself, to come so far for oil for beech de mer,' " said Mr. W. "Ah! these men take us for fools, but we laugh at them when they tell us such stories. Mr. Williams has sent for me to collect a cargo of oil, but I sent word that he must come himself, if he wished me to do any thing for him, as I do not trade with 'kaises.' " He appears to understand human nature, and to appreciate character as well as any one I have seen. One day when we had first arrived at the group, the man Harry was in the cabin with Thakombau and Mr. W. As they were conversing, he made some remarks. The chief turned to him, exhibiting in his whole bearing the utmost "hauteur," and said, "Who are you?—nothing but a runaway sailor, who has no riches but what he earns. You are not to say your own words. When Mr. Wallis tells you to speak, then you may speak." "You black rascal!" muttered Harry in English, "I wish I had you in Virginia, I think the tables would be turned." The man was hushed; he dared not open his mouth again to speak his own words.
A canoe from
Mr. W. hearing that the Bau and Lasakau people had stopped fishing for the bark, went to inquire about it. The chiefs said that they had been informed that "beech de mer" was sold in beech de mer" brought so great kaise.'"
Mr. W. learned that this had been the work of John Johnson, the survivor of the two with whom the schooner had been left in charge on our departure for
The Consul has to-day taken his departure for his residence at Nukulau. This is a small island near
Two were killed, and the rest escaped by jumping overboard and swimming away. Mr. Williams had not a thought that his wishes would have been so strictly obeyed, and regretted that he had said any thing about it. The canoe belonged to Phillips, and was manned by his own people, who would have obeyed him at once, had he sent word for them not to go to the isle. Phillips is a great coward, but delights in bloodshed and murder. Mr. Wallis once presented him with a large demijohn, which he passed into his canoe, and gave it in charge to two of his people; while they were putting it in a place of safety, they broke it. Phillips immediately made the men chew a quantity of broken glass, which killed them. He then begged for another demijohn. Mr. W. told him that he should give him no more glass to use for such a purpose. He thought, probably, that Mr. W. ought to reward him for the loss he had sustained.
The Feejeeans, in all their transactions with white people, expect payment. The following instances will illustrate my meaning:—A Feejeean at one time had a very troublesome eruption on his arm. He went on board a trading vessel that was here at the time, and requested medical aid. The captain told him that he might remain on board, and he would see what he could do for him. Accordingly the man remained till his arm was cured, and then requested the captain to pay him, that he might return to his home. "For what?" asked the captain. "For staying on board your vessel," was the reply. "What work have you done?" "Nothing." "Who has given you food and cured your arm?" "You have." "Then who should receive pay?" "Myself," was the reply of the grateful native. The man went ashore and set fire to the "beech de mer" house, and destroyed some four or five hundred dollars worth offish.
The second instance came under my own observation. A canoe broke adrift that had been slightly fastened to our bark. Mr. W. let the natives have the jolly boat to go and pick up their own craft. They soon secured the canoe, and returned to the vessel, leaving two natives to bring the boat back. The wind was strong, and the rain poured in torrents. The boat drifted about for some time, when the canoe went to its assistance, and brought it safely to the vessel. The whole party, numbering about twelve, then asked to be paid for bringing the boat back, stating, that it would have been lost had they not saved it.
Three women belonging to Navinde attempted last week to escape to
Females of Bau, who are condemned to death, are usually obliged to suffer a punishment before they are killed that is too horrible to be recorded. The above buri," and no one dared to approach him; and when he appeared, after the women were shot, his face was very pale, and he was exceedingly agitated. Does this not show that there is a monitor within the breast of even a cannibal savage?
The fat brother of the King of Bau died last night; the one whom Tanoa called the pig at the time of his restoration. Mr. W. has just returned from the capital, and says that most of the children were minus a finger joint. The men were throwing mud at the ladies, who, in return for the loving messages, were whipping the men in high glee.
Mr. Umbers, of Solavu, gives me the following account
The National Dance—The Wedding—Death of the Priacess—War with Nakelo—The Lunatic—Evil Spirits—The Alarm—Strangling of a Woman at Bau.
Hearing that a national dance was to be performed this evening by
We then called at the house of Tunitonga to see the princess, my little namesake, who, I had been informed, was sick. We found her very ill; indeed, she was probably dying. Her nurse desired me to present some vermillion to paint the little body after death. Two whales' teeth were placed at the feet of the child. When a child of rank dies, it is the custom to strangle one or more of its nurses to accompany it to the spirit land, as all Feejeeans have a great horror of dying alone. The spirits of the whales' teeth go with their spirits, while the teeth themselves are buried with the bodies in the grave. When tbe souls arrive at the spirit land, the nurse throws
From the house of the Tunitonga we went to that of Thakombau. We found him seated near his favorite, Samonunu. A kaises." Some messengers arrived while we were there; these entered on their hands and knees, and pronounced the word of respect, "Ndua whoa." After delivering their message, all clapped their hands. The chief answered them, and then all hands were clapped again.
Vatai sent for us to come to the house of Navinde, and we took leave of the royal couple. Samonunu expressed her regret that I did not reside at Bau instead of Vewa,
On our arrival at the house of the Lasakau chief, we were offered some native puddings, of which I am very fond, and having observed the cleanliness of the natives in preparing their food, I did not hesitate to eat some. We then repaired to a little distance to see a native oven, where food was being prepared for the grand wedding which was to take place on Christmas day. The oven Was about ten feet deep, and forty in circumference. Stones were placed in the bottom, on which fire was put, then wood and stones. After the wood was consumed, the stones were sufficiently heated, and pigs were then wrapped in green leaves and laid in the oven, then hot stones, then pigs again, then another layer of stones, and after a sufficient number of pigs, the oven is filled with tarro, yams, or whatever vegetables they may wish to cook, then leaves, hot stones and earth are placed on the top, where they remain until the food is cooked.
Navinde appeared very active and happy, said that he could not go to his house to see me, being so busy in superintending the preparations for the feast; but he had sent some puddings, and asked if I ate any of them. I told him that I did, and thought them very nice.
As it was now time for the dancing to commence, we repaired to the "rara." The square was surrounded with spectators, among whom, room was made for us. Soon we observed one of the dancers come from the inn, and squat like a monkey in the centre of the "rara." He was followed by one or two others, and they continued to assemble in this manner till they numbered about thirty; when they arose, the chanting commenced, and the dancers performed their evolutions for about fifteen minutes; when they all raced back to the hotel as though an army
Mr. W. and myself started about nine o'clock, A. M., for Bau, being desirous of witnessing the ceremonies of a Feejeean wedding in high life. We went first to the house of the bride's father, where we saw the marriage portion and the bride. The latter looked quite modest and rather bashful. We remained here but a few moments, and then passed on to the new house that had been prepared for the bride. We found the happy bridegroom seated on the door sill, his face well besmeared with dirt, and his dress not remarkable for its cleanliness. He desired us to walk into the house, and be seated near his mother. We observed in front of the building a wall of roasted fish about ten fathoms in length and five feet in height. We did not see the vegetables, as they were in some other place with pigs and turtles. The floor of the house was spread with four or five layers of the best of Feejeean mats; these had been provided by the Lasakau tribe. In one corner of the house, a basket ten feet long, four wide and three deep, was suspended from the rafters, filled with green leaves, and on these were placed pigs and turtles.
The Lasakau matrons (no maidens are allowed to take popalagi" guests. The Lasakau ladies all wore old "lekus," and their persons were oiled with cocoa-nut oil, scented with sandal-wood. Each one, the mother excelled, wore a garland of flowers thrown over one shoulder. The garlands were made of sweet-scented flowers. One was offered me, and I threw it over my neck, which seemed to please the company exceedingly. Navinde was ordering the arrangement of the food, and when all was completed, one old man said to the chief, "The food is now ready. We hope that the god will be pleased with your marriage, and that you will live long and happily with your young wife." The speech ended with clapping of hands. The bridegroom then took seven whales' teeth and sent them by four old men to Tanoa, with a complimentary message, and a request that the king would send his daughter to the bouse where his people were waiting to receive her. Navinde then departed, and was seen no more for the day in that vicinity.
After this, two old Lasakau men and one old Bau man came in and seated themselves near the central door on tbe left. In a few moments the grand procession appeared, consisting of the bride and the married ladies of her tribe. Her mother was not present. The procession came singly, and moved very slowly. About one hundred preceded the bride, and then, the lady herself appeared. She wore a band of "bula-leka" shells around her head, and bracelets of the same cm her arms; a necklace of small whales' teeth on her seek, and in her hands she carried two large whales' teeth. She was arrayed in a new, handsome "leku," with a bale of marked lekus," and wore flowers in their hair. After all were seated, the old Bau messenger presented whales' teeth to the Lasakau messengers, accompanied with a long speech, enumerating the names and titles of the king, his greatness and goodness, and lore for Navinde, which he had now shown by the gift of his daughter, who was of high rank, being his daughter by the queen, who was a woman of the highest rank in
After the departure of the men, the bridegroom's mother and two other aged matrons proceeded to divest the bride of her ornaments. The oil was wiped from her leku" was exchanged for an old one, and taken, with all the other ornaments, by the mother-in-law of the bride. The Lasakau ladies had been chanting continually, from the time of their assembling tilt the present, only stopping while the old men made their speeches. The Bau tribe now commenced, and chanted for the space of an hour or more, when they concluded their music. The Lasakau ladies now proceeded to exchange their "lekus" with the Bau ladies, and began to chat and frolic as though the minister had departed. The garlands were also presented to the Bau party.
After some little time, quiet was again restored, and the singing recommenced. We inquired if the ceremonies were ended, and were informed that the parties would remain and sing a little longer, and then retire.
The Bau party were to take with them all the mats from the house, and bring the bride's portion in return. Tanoa had given his daughter ten servants, and Navinde had provided five to commence house-keeping with.
Samonunu now came to chat with us, and from her we learned that the bridegroom would not visit at the house of the bride till the next day, or perhaps for a week, or a month. The feast is prepared for the Bau tribe alone, and is divided into portions according to the rank of the family, and sent to them. When the marriage is fully consummated, the Bau people are again feasted, and some of the elderly ladies of the tribe proceed to the house of the young married lady, and cut off the woolly tresses from her head; these had hitherto remained uncut from childhood.
We now prepared to depart, when the mother of the chief desired us to go to a house belonging to him, where another of his wives resided (he had four), and partake of some refreshments, observing that she had some of my
On our arrival at the boat, we found a baked pig in it, as a present from the bridegroom, weighing about one hundred pounds.
Tbe
Thakombau has sent to tbe bark seven whales' teeth, a root of yanggona, and a piece of native cloth. The teeth, yanggona and cloth are to be presented to the Natawa people, with orders from the royal city to that people to fish for Mr. W. Two young men of high rank were also sent to accompany Mr, W. to Natawa to collect "beech de mer."
My namesake, the little daughter of Thakombau and Samonunu, died on the Sabbath. My informant inquired if it was good or bad for her to die on that day. No one of her nurses was strangled with her—another glimmer of civilization! Had a princess of her rank died two years ago, as many as two of her nurses would have been murdered to accompany her to the land of souls.
The
Mrs. Hunt came to my room, followed by six strange natives armed with clubs. She held in her hand a broad leaf that was tied like a native pudding. "Would you like a pudding?" she asked. Having something of a headache, I told her I did not dare to eat it. "I will open the leaf," she said, "you may be tempted." The leaf was untied, and found to contain letters from my husband. The six men who were now my visitors had brought them from Motureke. Having conferred so great an obligation upon me, they appeared to feel that they had earned the privilege of remaining a long time in ray house. As two hours would expire before I should be summoned to dinner, I began to contrive to get rid of them. Three of tbe number asked me if it would be good for them to go and bathe. I told them it was good for them all to bathe. They said they would leave their clubs with their companions, and return again very soon. The other three seemed determined to remain. After the departure of their companions, they said that they were sick for the want of sleep, and asked me if they should lie down upon the floor and sleep. I told them that I was about to visit Mrs. Lyth, and they must wait till my return. They said, "Yes, it is very good; we will go to Mr, Hunt's, and wait, and leave our
Mr. Hunt having procured some of the materials from the two whaling vessels that were destroyed at
Intelligence has just been received of the murder of two white men belonging to Solavu. They stopped at a town on Vetelavu, about two miles from Vewa, to buy some fowls. Some trifling dispute arose about the price, when tho natives murdered them. Namosi and some of his people will visit the place on their return from
Thakombau has become angry with one of his brothers, and banished him from Bau for the present, ordering him to go to a town on Vetelavu. This he has not done, but has come to Vewa instead.
Last night a female servant belonging to Rev. Mr. Jaggar's family was severely attacked with tetanus, accompanied with delirium. This disease is not uncommon in these lands, and usually proves fatal. Natives are often wounded in the feet, which being unprotected, they often take cold in the wound, and tetanus follows, then death. The disease is often accompanied with a partial delirium. When a young, good-looking woman is taken with it, it is said that some god wants her for a wife, and nothing is done for her relief, as they would not excite the anger of the god by trying to detain her. If an ordinary, poor girl is afflicted, the god wishes to obtain her for a servant, and she, too, is left to die. In this case, the servants awoke Mr. J. in the night, and told him that a god had taken possession of Atta. Mr. J. supposing that the girl had been troubled by a dream, answered that they must tell her to go to sleep. In the morning Dr. Lyth and Mr. Hunt were informed of her case. They found her speechless, and her whole body dreadfully convulsed. She was immediately steamed, according to the directions given in a medical work, by Dr. Beech, of America. This process soon relaxed her nerves; her jaws became unfastened, and the violence of the spasms abated This is the second case of tetanus that has been relieved by steaming during the past week. The first was that of a woman belonging to Namosimalua. When Dr. Lyth entered the house, he found several Christians surrounding the patient, and praying to God that the evil spirit might depart from the woman,
The native Christians believe that people are possessed by evil spirits (and in this belief they are fully borne out by the Bible, both the Old and New Testament testifying to the same). They believe that some of the priests are really possessed by the devil, at times, while others are thought to be hypocrites. They think that the gods whom they formerly served were evil spirits, and that they are wandering about now, seeking whom they-may destroy; but not possessing sufficient knowledge to distinguish a disease of the body, and supposing that a person who is deranged in intellect is possessed by some evil spirit, and reading in the Scriptures that "This kind goeth not out but by fasting and prayer," they commence praying, without making use of any remedies.
During our walk in the afternoon, we met Capt. Bowles, who commands a schooner from
A party of Bauans have returned from a battle with
Received letters from Mr. W. The following is an extract:—
"I sent a boy some days since to Fawn's Harbor in company with a native, with orders for a house to be built, as my schooner was to go there and fish. The place belongs to
In a few days after the arrival of the boy, I received a letter from the captain of the schooner, saying that in consequence of the disappearance of the boy Nat, no one knew whether the natives were afraid that the hostage, who is a son of the chief, would be punished or killed,
I sent on a messenger immediately, stating that the boy was safe; on the reception of which, the natives commenced fishing"
As Mrs. Hunt and myself were returning from our evening walk, we perceived the old nurse of Vatai seated upon a slight elevation, with her head bending towards her knees. Aa we approached, we observed that her hair had been nicely oiled, combed, and parted in front, and she had placed herself in that position that we might not fail to see her. She asked us if we would be angry if she wore her hair in that fashion,—if it was becoming for an old woman like her to wear it so,—if the grandmothers in our country wore their hair in that way, or if young people only dressed their hair so. After we had answered all her questions, she asked us if we would give her a comb to keep her hair nice. After this was settled, she kissed our feet, (she had knelt during the conversation,) and we passed on.
Vatai has been married to Namosi, who has dismissed his other wives. During his alarm, when he was expecting daily to be murdered by the chiefs of Bau, he took to praying with all his might, dismissed his
One or more of the nurses of the women of rank often live with them through all their changes in life, and are buried with them. They are treated kindly, and appear to feel more affection for their charge than the mother.
Our schooner arrived from
This morning a messenger came from Navinde, desiring Dr. Lyth to come to Bau immediately, and attend to the Marama-Iavu, who is dangerously sick. So great was the anxiety of the chief on her account, that he immediately followed the messenger, and earnestly desired the doctor to cure her, stating that he had presented large offerings to bis god, but he supposed that he was angry because she was given to him when she had been promised to the chief of Nakelo. On their passage to Bau, Dr. L. took the opportunity of preaching on the folly of serving false gods. The lady was found to be feverish, but was not considered dangerous by the doctor.
Thakombau visited the missionaries, and said that he had received information from lotu," which he intended to embrace by and by, and that he wished to have nothing to do with
He called at my room, said that I was a "Marama venaka," took my large arm chair, and placing it before the looking-glass, sat and viewed himself as long as he chose, and then departed.
Departure for Ba—The Soul Destroyer—The Attack—Account of One Buried Alive.
All necessary arrangements being completed for our voyage to Ba, we once more took leave of our kind friends at Vewa, and set sail for Motureke.
Namosimalua has "tambued" the coast for the bark C. to fish at; but Thakombau has sent a large quantity of yanggona by tambu" to be removed, and for the natives to fish for the Zotoff. Mr. W. has been told that Bau has no influence on the lands to which we go,—that Namosi is acknowledged as
We anchored at Raverave. This place is famous as being the residence of the great god, Dengai. The mountains a little back from the shore are called the Kauvandra. It is said that the god inhabits a cave in the side of the mountain.
The following legend of this place has been kindly furnished me by
An Account of Ravugalo, or the"Soul-Destroyer""We do not know the origin of this god, whether he is the son of Dengai or not; we know, however, that the god of the Kauvandra appointed him to kill souls. He resides at a place called Nembanggatai, where the spirits of men go when they enter the separate state at Kauvandra. Th
etown is inhabited, and a parrot is stationed there, who calls out when a spirit enters it. If one soul comes, it calls once; if two, twice, and so on. The god and his children hear the calls of the parrot, and hasten to prepare their clubs to kill the spirits as they pass their dwelling. They do not succeed, however, in killing all who are passing this dangerous spot; many are strong, and pass safely on to the Kauvandra, while others are killed and eaten by the god and his sons, and are never seen again in this world or any other. Some of my people have heard the noise of thegod, as be knocks out the brains of his ghostly victims. Ravagalo is now dead, and the business is carried on by his sons. A short time since, as he was holding his club, ready to attack a poor soul that was passing, and carelessly sitting on a stump of brushwood, which had been left with a sharp point out of the ground, it penetrated his body and caused his death.
He said to his children, 'I am dead. Take me to the 'buri.' My sons, look well to the souls to be eaten.' A man who is employed as a messenger between the Kauvandra and this world, brought the news of his-death here.
The spirits who are so fortunate as to pass safely through the town of the 'Soul-Destroyer,' go to the Kauvandra on the top of the mountain. Many ladies reside there, who often ascend to the highest points of the land to witness the wars of Feejee. On the arrival of the spirits at the Kauvandra, they proceed to a steep precipice, called Naindelinde. On the margin of this precipice two persons sit, father and son, who have been appointed to interrogate the new comers. 'From whence have you come?' they ask. 'From the earth,' ia the reply. 'What have you been doing there?' The spirit then recounts his deeds which he performed while in the body on the earth. After he concludes his history, he is invited to take a seat on the broad end of a large steer oar, (which is placed directly over the precipice,) to take the air. From this the soul is suddenly plunged into '
bulu.' Some say that only the bad spirits are sent to 'bulu,' and that the good ones remain at the Kauvandra with Dengai. Others assert that the spirits who have visited 'bulu,' visit this world and the Kauvandra at their pleasure."
I have heard some accounts of punishments that are awarded to the souls of the wicked, but they are scarcely fit to record. One can never get a true idea of heathenism from books, as many of its most revolting characteristics cannot be penned.
Anchored at Ba and were visited by Touaga, the brother of the murdered chief. He appears friendly, and has promised to employ his people to collect "beech de mer" for the vessel. Some red paint was presented to him with a black silk head dress, and a native comb ornamented with beads. He painted his face red, fixed his head dress on his head, placed his comb in his hair, then seated himself upon the table opposite the looking-glass, and seemed to think that he looked "plenty well enough."
He had never seen a white woman before, and I obtained a share of his attention. After gazing at me intently for some time, he exclaimed, "Sa tha ni lewa ni vete, Venaka ni lewa ni papalagi" "The Feejeean women are bad; white women are good"
There are two chiefs of equal rank at Ba.
We are still at Ba, and have several houses under way for "beech de mer" Touaga often visits us, and, as yet, says nothing about eating us. We think the "buri" must be at the Kauvandra, as we hear nothing about it at this place.
As I have presented Touaga with several articles which he appeared to value highly, he seemed to wish to make me some return, and one day inquired if there karwais," I should like some. He said there was an abundance on the land, and some should be brought. A small quantity was brought the next day. He made a great parade in presenting them. I pronounced them very good, and supposed the affair settled; when, to our surprise, before he left the vessel he asked Mr. W. what he would give him for the vegetables that he had brought for me. He was asked what he wanted. "Beads," he replied; which were given him. This, however, is the only case of the kind I have witnessed no such meanness from any other chief of Feejee.
The females of this coast are not employed in collecting the "beech de mer," consequently, they do not visit the vessels. I have seen but few.
We find that the name of Bau carries an influence with it wherever we go. The manners of the chiefs and people on this coast compare with those of Bau and vicinity, as the manners of our most remote little country villages would with those of the most fashionable cities. The chiefs appear to be treated with but little ceremony, and have but little authority.
Our steward and one of the sailors have been sick for several days; the steward with the dysentery, and the sailor with inflammation of the lungs.
Last evening Touaga came alongside in a canoe well filled with natives. They wished to come on board and sleep, but were refused. Perhaps it might have been safe for them to have come on board; but Mr. W. knew that our safety was more certain for them to be ashore.
The steward complained to-day of being in great pain. I inquired if he had eaten any thing except what I had sent to him from the cabin. He replied that he had not; but I learned afterwards that he had eaten two small fish, remarking, as he did so, that he could not live on rice, bread and gruel.
George, the sailor, appears to be worse. A blister was applied to the chest, as he complained of difficulty in breathing. He wore it an hour, and then threw it overboard, saying that it did him no good.
We are now sailing towards Natnula. It is nearly calm, and our progress is very slow. As we pass
Mr. W. was called at four o'clock this morning to George, whom they thought to be dying. He was placed in a warm bath, and other remedies being applied, he was relieved. He suffers much; not being able to lie down at all. His sickness has been occasioned by sleeping on deck. Mr. W. had often spoken to him and the steward about it, but they chose to have their own way, and are now suffering the consequences of rejecting good advice.
The Perseverance arrived from Vatea with fish, discharged, and sailed again the same day. The captain brought no news.
The steward and George are no better. Having tried many remedies for the cure of the steward, and all seeming to fail, salt and vinegar were recommended, but not liking the taste of it, he threw it away, and expressed a desire to drink lime water, which one of the crew had recommended; he said this was too strong, and after
We returned to Ba. An awning has been spread on the deck, and the sick sailor remained there during the day. I asked him to-day if he felt prepared to die, knowing that he had given up all hope of life. He said he supposed he was. I asked him if he read his Bible. He replied that he did. I told him if he did, he knew what constituted a Christian character, and asked him if he believed that he was a Bible Christian, and if he was conscious of loving and serving God. His reply was in the affirmative, and he added, "I never sinned much. God is merciful. He will not send me to hell for the few sins that I have committed" "I know nothing of your life," I replied, "except that since you have been on board this vessel you have been exceedingly profane; and even since your sickness, you have uttered oaths enough to sink your soul in everlasting misery" "Oh, I can repent of that easy enough," was his reply. I conversed with him some time longer, but his mind appeared so completely blinded, that he could not be convinced he was a sinner, or needed the pardoning grace of God. Some of the sailors were present, and he
One of the boys on board, named George, is sick with the dysentery. He has been subject to slight attacks of this prevalent disease, but they have generally yielded to medical treatment and careful nursing. Being somewhat frightened when he is unwell, he is unlike the old sailors, and is willing to take proper medicines and food, and thus subdue the disease before it becomes dangerous.
Our sick sailor had another distressing fit last night, Touaga, the chief, inquired if he might not take him on shore and bury him. Mr. W. told him that he was still alive, and "papalagis" did not bury their people alive. "Oh, but he is dead," he replied; "he has no spirit in him, and why should you keep him here? he is a great deal of trouble, and Marama is all the time preparing food and medicines for the sick that are on board; she wilt not have so much to do if this man is laid in the ground." Mr. W. told the humane chief that the man could not be buried till life had departed, and that a man lived as long as he breathed.
The boy George has recovered, and the steward is better.
We have removed from the dominions of
A small boat belonging to Solavu has been here, and we learn that
There appears to be some misunderstanding between Touaga and
Touaga and the mountaineers are still fighting. We have seen the smoke and flames arise from four different places, and we suppose that towns are burned there.
Our steward is much worse again.
Touaga has been off, and says that the war is ended; that he has "soroed" to soro" to him.
When we left Natemba, Mr. W. took away the "beech de mer" pot, as beech de mer" pot, and carry it back to Natemba. go and make all straight with
Korondvarasa has returned from Natemba, having made arrangements for the schooner to go there, as the people are done fishing where the schooner has been laying the last few weeks.
Ezekiel has arrived, being much burned and badly wounded. His father also arrived in the morning, bringing us letters from Vewa.
The steward complained in the morning of the heat, and wished to have an awning spread on the quarterdeck, which being done, be was removed, and said he felt much cooler. He disposed of his effects, said he had but a few hours to live, thanked us many times for our care of him during his sickness, and expressed a hope that his sins were pardoned. About seven o'clock, as Mr. W. and myself were standing by him, he died.
After his body was placed in the coffin, the fiftieth Psalm was read, and the burial service as before, and the body was taken ashore and buried by the side of the steward.
Ezekiel's wounds are doing well, but he is not able to sit up yet.
Vendogo. The
The Bark Pilot arrived to fish on this coast.
beech de mer," as the Vewa people were tired and wished to go home.
Ezekiel has recovered from his wounds.
One of the crew belonging to the bark has gone to Vewa for medical aid, being attacked with dysentery.
Divine service was performed on board in the native language, by a local preacher from Vewa. Ten of the Vewa Christians were present, and the
Departure from Ba—Arrival at Bau—Second Destruction of Rewa—Arrival of the Missionaries—Abandonment of the Mission at Somosomo— The Dinner—The Coronation.
Having settled the fishing business on this coast, we are now on our way to Vewa. The bark Catherine and the
We observe some few towns as we pass along the coast, which look romantic and pretty in the distance. Should we visit them, however, we should at once be reminded that we are in Feejee. It is said that the nearer we approach the sun, the plainer we see its spots. This is true of Feejee.
We have at length arrived off Bau and Vewa, after a passage of three weeks. The distance is one hundred miles.
On our arrival at the anchorage, we found there was but just water enough to admit of my being landed on that part of the island opposite to the mission. As I had not stepped on land for four months, I was anxious to go
The sick sailor at Vewa is no better. Mr. W. fears that his disorder is incurable.
Dr. Lyth preached on board the bark. On Saturday I visited the vessel, and the steward inquired if there was to be preaching on board on the Sabbath. I told him there would be. "Well, ma'am," he said, "I should think that the captain and yourself had better go on shore to meeting, as the crew will not attend the preaching on board." "Very well," I replied, "they will not be compelled to attend. Preaching will be held on board while we remain here, whether they attend or not. The crew are invited, but if they choose to appear so much like heathen as to stay away, they are at liberty to do so." Dr. L. informed me on his return, that all the crew attended the services.
They supposed, probably, that if they did not hear the preaching, it would be given up, the captain would pass the Sabbaths on shore, and they would have the liberty of spending the day as they pleased.
The sailor that was discharged at
A few days since, the bark
An old native belonging to this place came in this morning looking exceedingly troubled, and said, "It is very bad for rum to be brought here, for it endangers our lives, and our towns are likely to be burned during the drunkenness of the 'papalagis.' We have had a sad time since this vessel lay here. Would it not be good to make a law, banishing from this isle any person who brings rum on shore?" "Yes," said Mr. Hunt, "it is good for the chiefs to make such a law at once."
Sabbath. Rev. Mr. Ford preached on board the Zotoff, and Rev. Mr. Jaggar preached at Bau. The crew of the
In the afternoon
It was decided at the meeting which was held last week, that the mission station at
The mission families, with Mr. W. and myself, were invited to dine on board the
After we had dined, Dr. Lyth politely showed the ladies over the vessel, which seems to be well fitted for its business. Its finish is plain, but good. We returned to Vewa about five, P. M., well pleased with our visit.
Mrs. Williams informs me that they have had much to endure at
At one time, while Dr. Lyth and family were stationed there, the king being ill, sent for him to visit him professionally. The doctor, after prescribing the medicines which his case required, began to converse with him upon the all important subject of religion. The king at once became furious, and seizing the doctor by the skirt of his coat, held him fast while he called for some one to bring him a club. The queen rushed between them, telling the doctor to run. He made his escape, leaving the skirt of his coat in the king's hand, fully expecting to be followed and murdered. Fearing to alarm Mrs. Lyth if he appeared before her till he became somewhat composed, he repaired to the house of Mr. Williams. In a short time an old woman appeared. She entered the house on her knees, trembling, and holding the doctor's hat, and the torn skirt on a stick. She said that the anger of the king had passed away, and there was nothing more to fear. The old woman was followed by the Marama, who begged that they would forget what had passed. A chief officer from the king followed the
Tuilili, his son, reigns in his stead. He is one of the greatest cannibals of Feejee. His licentiousness is of the very lowest order. He has a brother whose right to the name of king is equal to his own. They are not on good terms, however, and an old man, a brother of the late king, has been sent for and made king. He exerts no authority. Tuilili reigns, but had his uncle crowned, that his brother might not interfere. The following is an account of the manner in which kings are made in Feejee, as furnished me by the kindness of
"On the 19th of May, it was publicly announced that in ten days Tuithekau would be publicly recognized as king. The interval was to be spent in making preparations for the great event. On the 29th, the food which had been prepared for the occasion was taken to the house of Tuilili for inspection, and then placed in large baskets in a house called new Nasema. Tuilili then made his 'appearance, and was greeted with the words, 'Sa venakamai,' 'It is good that you have come.' Orders were then given to avoid all sneezing, after which a bale of cloth was given to Tuithekau, and received for him by Na Mata. Tuilili then advanced to the house where Tuithekau sat, with twenly whales' teeth, which he handed to Na Mata, and said that he had come to make Tuithekau king, and that if all Tuithekau's brothers had been there, he only would have been made
This speech was answered by Na Mata, who, after running over a long list of gods of both genders, concluded by wishing health to the king, and death to his enemies. A root of yanggona was then presented by a chief of a neighboring town, which Na Mata received and prayed over. The chief of the town of
Thanks were then given for the food, after which, it was divided into twelve portions for those that were present, and five to be sent to towns that were not represented. The people separated to eat their food, and then assembled on the 'rara.' Two mats were placed under the shade of a large tree, and a musquito curtain laid over them. Tuithekau seated himself on these, arrayed in black 'masi,' two hundred yards in length, holding in his hand a dirty rod. Na Savasava and Korai Ruki (priests) then walked up to Tuilili, who was seated on the 'rare,' holding in their hands a new head-dress. This they unfolded slowly, each holding a side, and standing so that the lighter end would be wafted towards Tuithekau. While they were unfolding the head-dress they muttered something, but in too low a tone to be understood. With the unfolded head-dress the priests advanced slowly towards the king, giving him and the Waitaga chiefs some advice, such as 'You must not rule the people with a high hand. You must be industrious,' &c. The priests then bound one end of the head-dress
The following account of a priest at Somosmo was given by
"In the town of Nasarata i loma, the leading character of the place is a priest, named Ra Uageawa. He does not owe his preeminence to his rank, neither is he under any obligation to the beauty of his person, the sweetness of his temper, or the high character of his morals. This being, however, has a considerable influence, and numbers in these and other parts of Feejee
As Rev. Mr. Williams was employed in his study one afternoon, a domestic entered, and said that a person without desired an interview. The servant was told to wait upon him in, when the priest presented himself. He took a seat and requested Mr. Williams to lay aside his books and pay great attention to him. This solemn request caused him to look with greater attention on his visitor. He observed that his countenance was more repulsive than ever, and his body much agitated. Being encouraged to state his errand, he proceeded in the following manner:—
'Last month your God, Jehovah,, and a small Feejeean god came for me to go to England with them. I went, and they took me to a large house which they said belonged to the father of Mr. Williams, of Navatu, (
It was a good house, but I could not se'e any spars in the roof. I looked out of the windows, but could not see any bread-fruit or banana trees. There were great riches in the house,—calicoes, prints and cloths. The god said to me, 'Do you see these boxes?' I looked and saw three large boxes,—the lids were up, and they were full of riches to take to Feejee. 'These,' said Jehovah to me, 'are the boxes for Mr. Williams, and you, only you must take great care of the fire. Fire burns. Our talk now is not after the manner of this world, so that you cannot now take any of this property. You must wait till the boxes get to Feejee, and then you must tell Mr. Williams that he must give you some of the property. Only mind fire,—be greatly afraid of it. You have kept Navatu safe a long time, and been their defence in war. Remember, it is your business to look after fire; as that would burn all the houses with all the riches they contain. Look after the fire; for this is apt to destroy riches and scorch men.'
The priest was told that as the boxes had not arrived, he could not expect to receive any thing from them. He then intimated that something was due for the announcement of prospects so fair. He was told in reply that the truth of his statements was strongly suspected. He seemed to be pondering on something to say, when an old man came to say that the medicine which the priest had given to one of his patients seemed to be hastening her end. 'That is the way of it,' muttered the great man, cursing the patient and the messenger.
With so good an excuse Mr. W. opened the door, and as he showed him out, heartily regretted that there was no jail at hand, where the Feejeean protector and doctor might have been placed for a time, that sober reflection in a cool situation might convince him that the
After dinner we were informed that a "Solavu" was to be held by the natives of Vewa for
The articles which were presented to
The Vewa people do not need their clubs and spears now, because the time has come when they shall learn war no more. It was exceedingly affecting to see these, so late relentless cannibals, thus peacefully giving away their implements of war, and laying them at the feet of those who had brought the gospel to them.
The few men belonging to Vewa who still adhere to heathenism are now away, assisting Bau in its war.
The Ordeal—Our Departure for Manilla—Arrival—Christmas in Manilla-Execution —A Procession—Cemetery—Departure for America—
This morning I heard some native chanting, and inquired of a servant the meaning of it. She said that the heathen men before mentioned had returned the night before from fighting, and the chant was one that is used when warriors have been successful in procuring dead bodies. It was called the song of Mbokola. Mrs. Hunt observed that they would scarcely dare to bring a dead body here; perhaps they had killed some, and were on their way to wash their clubs, —a ceremony that is always performed after a battle, although it was not common for that song to be chanted except when they were dragging a dead body.
I went to "sara sara," taking two of the servants with me. On reaching the footpath, we observed ten men approaching; seven of them were of Vewa,. and the others were strangers, who had accompanied them home. Their clubs were on their shoulders, and they continued their death song, which was a repetition of half a dozen words, ending in a sort of yell. When they saw us standing in the pathway, they called to us to go back, and waited till we had retreated. After they had turned off into another path, leading to an uninhabited part of the island, we followed, as I was desirous of witnessing the ceremonies in which they were about to engage. The demons, however, soon observed us, and said that we must return, as it was "tambu "for us to follow.
A few days since, Thakombau presented Mr, W, with
A sad and yet a joyful day to me,—sad on account of taking leave of my dear Vewa friends; and joyful that we were about to sail for
The
We arrived at Vendoga, and shall remain a few days, as the "beech de mer" house was left when we sailed from here last, and the chief wishes to fish a little longer.
We learn that a canoe from Ba was cast away last week upon one of the Asua Islands;—the crew were eaten. They were not enemies, but such is their custom. If the canoe had arrived in safety, the lives of the visitors would have been spared, and they would have welcomed them; but when a canoe is cast away, the natives say that it is sent them by their gods, and as they
About two o'clock this morning
A few days since the bark Pilot arrived here from Ba. The natives of that place stole the trade chest and a "beech de mer" pot from the shore, and fired some muskets, which were answered by two large guns from the Pilot, who then tripped her anchor and came to Vundu.
We got under way for Nandy, intending to buy yams at that place. On arriving there, we were rejoined by the bark Pilot.
There is an old man on board the Pilot,—a resident of Feejee, but not a native. The chief of Namula sold him a woman last week, who, not suiting the fancy of the purchaser, was returned to the chief, who showed no unwillingness to receive her again. He immediately had her killed, cooked and eaten. He observed to Thomson, that she would make very good eating. Query. Which is the worst of the two?
This morning several canoes came off to the bark. No one noticed the girl that was brought here yesterday, nor did she speak to any one. We conclude, therefore, that she is some captive girl. She appears rather sad.
The barks Zotoff and Pilot are now under sail,—the former for beech de mer" line at some other part of Feejee, having been rather unsuccessful on this coast. Farewell to Feejee! Your green hills are very beautiful, but your inhabitants are dark in every sense of the word. May the gospel increase and dissipate the great moral darkness that now reigns here!
Our second mate was discharged at Bau to return to Solavu, where he owns a woman. Mr. Cloutman, late of the bark Catharine, now serves in that capacity.
We have a young man on board who has been a resident in the cannibal city for the year past. He states that dead bodies were brought to Bau as often as twice, and sometimes three times in a week,—that they were taken to a "buri" where a chief, named Rotuimbau, divided them, after which they were cooked, and each portion sent to its destination. If they had more than could be devoured in Bau, portions were sent to other towns. The hearts and tongues are considered the choicest parts, and are claimed by the chiefs. The hands are usually given to the children.
We arrived at
The man who deserted the Zotoff, when we were here last, is thriving well on fish, cocoa-nuls and sleep.
There has been no rain on the island for the last eighteen months. The pigs and fowls are literally starving, as the cocoa-nuts are failing. They were brought on board in abundance for sale, the price having fallen, as the conscientious whites saw we were well supplied with the long-faced gentry. When we were here last, and they saw that we greatly needed pork, they pretended that pigs were scarce,—that they had but three or four on the island, and sold us a sick one for eleven dollars cash. Now we could have bought them by the dozen for a trifle.
A sailor, who had been cruising about in the
Sabbath. At a very early hour in the morning, we started for a drive into the country. Although the sun had not risen, the bazars were all in readiness for their customers, and the streets were filled with people; Chinamen, Malays and Europeans, all appearing to be engaged about the perishable things of earth, presenting a marked contrast to our own quiet streets on this holy day, where another gospel is acknowledged. As we passed the churches, the interior appeared to be crowded, mostly with females. In passing from the towns to the country, we met many peasants on their way to the bazars with the produce of their lands. Some were seated on buffaloes, that do not travel with railroad speed, and many were travelling on "Mr. Foot's horses," with baskets of fruits and vegetables on their heads. The baskets were very broad, and their contents were arranged with much taste. Several were ornamented with pretty bunches of flowers. Their dress was coarse, but clean.
On our return, we observed that the shops in the Escolta were closed. The flags were raised from the shipping, and we were almost deafened by the ringing of bells.
In the afternoon we rode again into the country. The Malays were assembled in great numbers. Cockfighting and flying kites seemed to be their principal amusements. We observed many of their Spiritual Fathers assembled with them. A theatre in the evening concludes the amusements of the day.
Last night, at twelve o'clock, high mass was celebrated in the churches. I was told that the ceremony was well worth witnessing; but, being a Protestant, I
Christmas is a very merry time in
As we returned from our ride in the evening, we passed through several streets where booths were erected, and ornamented in the most fanciful manner. Toys, cakes and confectionary were sold in them. Curious ornaments were suspended in the streets, while pigs, turkeys, hens, dogs, &c., made of reeds and fancy paper, and illuminated with a taper, were seen running about in every direction. They were placed on castors, or very small wheels, and cords were attached so that those who set them in motion could remain out of sight. In one street we saw a very beautiful ship under full sail. It was most tastefully ornamented; its ropes were of silken cords; the sails were of white silk; the bows and stern were beautifully glided, and the little flags waved most gracefully, as they were fanned by the gentle zephyrs of evening.
In the forenoon some small presents were exchanged between the gentlemen of the house and myself, which occasioned some merriment.
I received a call from a Malay woman, who came to ask me for a Christmas present. As she wore more golden ornaments than I happened to possess of the valuable coin at the time, I dismissed her with the observation, that being a stranger, I was wholly unacquainted with the customs of the country.
Last night we accompanied Mr. Osborne to his house in the country. It is about three
At dawn of day a servant opened the windows, that we might luxuriate in the "first sweet breath of morn." I soon rose and took a stroll round the house. I found the flowering almond, the tamarind, the coffee plant, the lemon tree, and various aromatic shrubs. I gathered some flowers, but was laughed at by Mr. Osborne, for trying, as he said, "To be romantic at my time of life;" but I shall always love flowers.
About seven o'clock we were joined by Mr. Deland, and after taking a cup of chocolate, we returned to town.
About eight o'clock in the evening we rode to a church, two miles distant, to witness a grand Catholic pageant. On our arrival in the immediate vicinity of the church, the crowd was so great that we were obliged to leave our carriage and make our way, as best we might, to the church. The houses and streets near the church were illuminated, pictures were shown, flags and banners of every hue and color were displayed, and nothing was left undone to render the scene attractive. In front of the church is a large open space enclosed by a wall. Within this enclosure were stationed large guns, which sent forth peal after peal, each seeming louder
We had just arrived at the door of the church when the procession appeared. One hundred little boys, about three or four years of age, first appeared. These were dressed in the native costume, and each carried a lighted wax candle in his hand. Then came a number of little children, decorated in the most fanciful manner, -with golden suns and silver moons and stars shining all over them. Some had wings attached to their shoulders, and all wore crowns composed of materials so brilliant, that it made our eyes ache to look at them. They walked two by two, each bearing a lighted candle, as before. Their little swarthy faces formed a contrast to their decorations, and they looked like any thing but seraphs and angels, which they were intended to represent. The angels were followed by fifty young friars, wearing black gowns, and a short white wrought muslin frock over them. Then came a procession of young girls, who wore dresses of a dark gray silk, embroidered with silver, and garlands of artificial flowers around their heads. Friars then followed, as before,—then little angels again, —then more friars, and then one young girl, whose dress was entirely covered with golden embroidery, with a garland of flowers around her head, surmounted by half a dozen white ostrich feathers. I think that she must have been the queen of the ceremony. She was followed by a kind of car borne on the shoulders of men. The floor of the car was covered with a gaily tinselled cloth, and there, under a glass globe about one foot in height, sat the patron saint, or rather a small decorated wax figure, to represent him. He was as quiet as wax figures usually are in such situations, and did not seem
We made our way, as soon as we could, into the church, and found it nearly dark,—the altar only being lighted. A priest stood before it, dressed in a white gown, embroidered with gold. He was crossing himself, and making courtesies when we entered, but soon disappeared through a side door. The silver gilded girls were seated on steps below the altar. The church was large and dark, and we could not distinguish any more of those who had formed the procession. We had scarcely entered the church, when a choir of infant voices commenced singing, accompanied by soft and appropriate instrumental music. This was natural, simple and beautiful. There was nothing artificial in those infant voices, and I listened to them with delight. When their songs ended, the lights of the altar were extinguished and we were left to wend our way in the dark. Ah! I thought, I fear this signifies the end of your brilliant religion,—darkness.
As we returned to our carriage, we saw many of the girls who had figured in the procession, threading their way quite unattended among the crowd. The little urchins, too, it appeared, had not ascended to the upper regions, notwithstanding their pinions. The heavy gilding about them might have prevented their rising. I
We rode through many of the streets of the city by daylight. We found them narrow, and not so clean as those of the towns in the suburbs. The buildings are all of stone, and look any thing but cheerful. In the evening, when the city is lighted, it looks pleasanter. The basements of many of the buildings are used for stores, and from some the grass was growing over the tops of the windows, entrances, and every niche where a particle of soil could find a lodgment.
We entered the plaza, in the centre of which stands a statue of Charles the Fourth, fronting the palace of the Governor. In front of the Governor's residence stands the city prison, which looks far more like a palace than that occupied by the Governor,—the latter being very plain in its appearance. The cathedral stands at the right of the palace, and its deep-toned bells are beard for many a mile. These buildings form three sides of the plaza or square; on the fourth side stand some buildings remarkable for nothing in particular. There are several churches in the city, with monasteries attached to them. We passed a convent containing about five hundred nuns. Its walls were forty feet in, height from the ground to the windows. It is said that there are about fourteen hundred nuns in
During our afternoon drive, we stopped on our way to visit a cemetery. We entered a broad gateway, and passed on to the church, where several people were
The cemetery is of a semi-circular form, enclosed with walls. In these are holes where the dead are deposited. I presume these are the places where the bodies of the wealthy are placed. Each aperture is just large enough to contain one body, and when one is deposited, some lime is thrown in upon it, the hole is fastened up, and remains so till some other member of the family dies. The bones are then taken out and thrown into a Golgotha, which they call an "Osero." What a horrible way of disposing of their dead! It is not surprising that there are so many bones of the saints and martyrs; these places can ever furnish a supply. The cemetery is very small, not comprising one quarter of an acre of land. No grave could be dug without disturbing the dead, and the stench from the little spot of earth was almost intolerable, I could not rest on my return till I had changed
The clouds have gathered themselves together, covered the face of the sun, and completely hidden his beams from our eyes for the last four days. Boreas has been rough but kind, and has blown us along at the rate of eight miles an hour. The bark, which has been for a long time past a resident in a tropical climate, and is not unaffected with its indolence, complains at this rapid travelling, and even weeps. The waves, arrayed in their white bonnets, elevated themselves to a great height, then came dancing up to the cabin windows, and I thought showed an inclination to make me a visit. I mentioned it to Mr. W., but he laughed, and said that it was only a way they had, and that they would not dare to enter the cabin. "They look proud and saucy enough to enter any vessel," I replied. I had scarcely done
We are again in sight of
In the evening we received some visitors from Angier, who brought for sale, pine-apples, cocoa-nuts, bananas, pumpions, corn, parrots and monkeys. All the eatables, and some monkeys were purchased.
We reached the Seamen's Tank, or
Our anchor was scarcely down, when the American Consul, Mr. J. Carroll, the physician, and two other gentlemen came on board. The Consul invited us to go on shore with him and remain at his residence during our stay at the place.
We availed ourselves of his invitation, and were soon at the consulate, where we were welcomed by Mrs. Carroll, We dined at three o'clock, and at four, Mrs. C. and myself started for a walk. Jamestown is situated in a valley not more than four or five hundred yards in width, and I could scarcely help feeling as I passed through the street and looked at the mountains of 20
After returning from our walk, tea was served, and we spent an agreeable evening at Mr. Wm. Carroll's, the Ex-Consul.
Sabbath. A company of officers and soldiers accompanied by the band, all in full uniform, passed, on their way to church, at eleven, A. M. The martial music, however it might accord with the appearance of the company which it escorted, did not seem to me in keeping with the holy day. The whole parade savored strongly of Catholicism. There are two Episcopal churches on the island—one in Jamestown, and the other in the country, near the Governor's residence. There is also a small Baptist society. We attended the services of the latter in the morning, in company with the elder Mr. Carroll, and the Episcopal in the evening.
Mr. W. gave his men liberty to go on shore on the Sabbath. Half the number were to go in the forenoon, and return to the vessel at noon, when the other half
I arose at an early hour, and seated myself at my chamber window in front of the principal street, to see what I could of life in
The Consul informed us at breakfast that eight vessels had arrived since Saturday morn, all of which had suffered from the late gale off the Cape. One, a Swiss
'With all its faults, I love it still.' "
Contrary to our expectations, Mr. W. was detained till six o'clock in the evening. In the morning we called on Mrs. Leege, the mother of Mrs. Carroll. She seemed to possess a heart overflowing with love. As this lady lived a near neighbor to
After tea we took leave of Mrs. C and her niece, who had received and entertained us in so agreeable a manner that we left with regret. The ever attentive Consul, with Capt. Grinnell, who had dined at the consulate, accompanied us to the vessel where we took leave of them.
Our anchor was once more raised, and our sails spread for home. Bob had been exchanged for one of Capt. Grinnell's men, but Tom remained on board. After we had got well under way, Tom was ordered to haul tight the main-topmast studding sail tack. The impudence of Tom the day before bad been received so mildly on shore by the captain, that he was now disposed to try it again. He had no sooner uttered his speech than Mr. W. caught him by his beard, which was of a most convenient length, and throwing him upon the deck, placed his knee upon his breast, and told him that he was not on shore now, but on board a vessel where impudence was never allowed—that he had not forgotten the insults of
The weather is pleasant, and all hands are employed in scrubbing, painting, tarring, &c, to clean and improve the appearance of the bark. The spring cleaning at home is nothing compared to this home cleaning in the spring.
We talk now a great deal about home, and every one looks cheerful. My Feejeean girl is learning to sew, and appears quite happy. She hates the stewardess, however, who is a colored woman, whom we engaged in
We are now sixty miles north of the Equator. The weather continues pleasant. A shark has followed us for several days past, but the remains of a porpoise were thrown overboard, and the shark has stopped to feast upon it. It is to be supposed that his apparent attention to us was not from love, but like others of his species on land, he followed the sailors for what could be obtained. Our days pass monotonously but hopefully.
Many changes probably await us on our return to our native land.
Mr. W. employs a part of his time in teaching those who were lads when we left Salem, the science of navigation. They have made good progress. George, especially, bids fair to become a thorough and scientific navigator.
Last evening our anchor was lowered in the harbor of
This morning, Capt. H., a friend who had removed from Charlestown with his family during our absence, came to welcome us to our native land, and I was soon an inmate of his very comfortable dwelling, surrounded by his family, and receiving their warm congratulations.
A handsome bill was presented this morning to Mr. W. It had been contracted by the Salem boys for pies and cakes. I did not learn whether confectionary was included; perhaps a separate bill may be forthcoming for that luxury.
Tom, the sailor, came to Mr. W., saying that he had not been sufficiently sober to visit him before, and showed a document in the hand-writing of the lad, Nat. Mr. W. examined the paper, and found that it contained an exaggerated account of his conduct towards Tom on the night we left
Departure for a Second Voyage to Feejee—Arrival at New Zealand— Death of Two Missionaries—Departure from New Zealand—Arrival at Feejee—Trials of the Missionaries—The Gale.
After remaining at home for the space of four months, I was induced to trust myself again on the mighty waters, and accompany my husband in his search for the riches of this world. As I left my readers to imagine our joyous meeting with friends from whom we had been so long absent, I will leave them to imagine the parting scene. It is not my purpose to attempt a description of either.
We embarked on board the bark Zotoff, belonging to S. Chamberlain & Co., of Salem, bound to New Zealand, Feejee, &c.
We arrived at New Zealand. Nothing unusual occurred during our voyage. The lives and health of all
The town at the
Our anchor was not down when we were visited by Mr. Bateman, the harbor-master, who cordially invited us to make his house our home during our stay. The residence of Mr. B, and Jady is situated at about half the distance to the top of Flag-Staff Hill, and looks very pretty and romantic, but we found the way truly toilsome. We were met at the door by Mr; and Mrs. B., and introduced to several ladies and gentlemen. During the evening we were informed by Mr. B. that our esteemed friend,
During our residence in Feejee, I had been in the family of Mr. Hunt for nearly a year, and had an opportunity of becoming well acquainted with the many excellencies of his character, and had become much attached to him and his truly estimable wife. The news of his death filled our hearts with sadness.
Anchored at Motureke after a passage of ten days from New Zealand.
Here other perils awaited him, and now fear entered his mind. He knew that it was an invariable custom for all Feejeeans to murder the shipwrecked, and he had no reason to believe that he would be spared. He landed, however, and hid himself in the bush, where he was soon found by a native.
On their arrival at the town, a scene of confusion ensued. Some were for killing and eating the poor lad at once, others were in favor of deferring the butchery for a time, and the exhausted boy was near being torn in pieces by the contending parties, and he began to feel that it would have been better to have perished in the waters than to fall into the hands of these merciless savagea who were thus thirsting for his emaciated body. He had not, however, been saved from the storm and flood to serve as food for cannibals; here, too, was a way of deliverance appointed by Him who had saved the life of the lad thus far. A chief of another tribe was present during the confusion, and I presume he must have been a "vasu "to the place, as he claimed
After his liberation, the chief inquired his name, &c.
The "Levuka people first took possession of the property belonging to the
We learn that the mission of Feejce has been variously afflicted since we left. Mrs. Hazlewood, wife of
Another event has occurred which it gives me more pain to record than the death of the righteous. Mr. Jaggar, who has labored so indefatigably and with so much apparent sincerity for the space of ten years in the ministry of the gospel, has committed a most grievous sin, has been deposed from the ministry, and has gone to New Zealand with his family.
We arrived off Bau and Vewa, but were obliged to remain several hours on board after the vessel was anchored, before the tide would serve for our landing at Vewa, and it was nearly dark before we reached its shores. Dr. Lyth, with his family, met us on the shore. The tide was not yet full, and we were obliged to step from the boat on to a canoe in order to land. My mind was entirely occupied with the sad changes that had taken place since we parted from the kind friends who had now assembled to greet us on our return. Mr. W. was leading me across the canoe, and cautioning me to be careful of my steps, but I did not hear or attend to the caution, my feet slipped and I fell, receiving a violent blow on my chest from a cross bar of the canoe. When I arose from my muddy bed, I presume I could not have been taken for a Naiad. I was conducted to the house in my elegant plight, and made as comfortable as possible; but I continued to suffer from the effects of the severe blow I had received.
We learned that
After spending some time in company with our friends, we returned to the bark. Mr. and Mrs. Lyth and Mrs. Calvert kindly invited me to reside with them while we remained in Feejee. I had decided to accompany my husband to the Ba coast, but accepted their invitation for the time that we should remain in the vicinity.
This morning, with a sad heart I revisited my once happy home, No alteration was to be seen in the interior of the house, and the furniture was the same as when I left; but those who had said, "My dear Mrs. W., I think that we shall meet again in this life," were not there. The little girl who had stretched out her
The following account of the last days of our lamented friend, is from the copy of a letter written by
On the 7th I had a long conversation with him. He spoke of his very severe attack of illness. After the removal of his paroxysm, on the 9th of August, he entered into a full consideration of his state. He said,—'I had most humbling views of my own nothingness and uselessness which distressed me, until it came to my mind powerfully, as if the Lord had spoken it to me, Are not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you; for the seal of mine apostleship are ye in the Lord.' 'After that the Lord would not allow me to reproach myself, but manifested himself to me in a surprising manner, and I seemed overwhelmed and filled with the love of God. My will was completely lost in God's will.' At the same time, he said, 'I feet my work is done.'
On the 17th, I read, at brother Hunt's request, the 9th and 10th of Hebrews. After prayer he said, 'I never had such views and hold of the Saviour as I have in this illness. I feel him to be a perfect Saviour.'
On the 26th he had been confined to his bed a week, 21
On the 28th he said, 'For two days I can think only of Paul's language,—' I am in a strait betwixt two.' If needful for my family and the church, I shall be raised up again. I have no choice. I am resigned to the will of God. I am more,—I love the will of God. He rules.' I said, 'If we ruled, we should keep you; but He knows best.' 'Yes,' was his reply. 'He is my ruler, my protector. He will soon make it up in many ways.'
At daylight, on the 4th of October, we found brother Hunt exceedingly weak. We assembled round his bed. He said, 'How strange! I cannot realize that I am dying; and yet you all look as if I were. If this be dying, praise the Lord.' At his request brother Lyth read the 14th of John. He engaged with his wonted earnestness in prayer. He desired again and again to be left alone. His mind, which retained all its vigor to the last, was fully engaged, his eyes uplifted, and his lips moving. I said, 'The Lord is faithful and keeps you.' 'Yes,' he replied. About one o'clock he said, 'It is a solemn thing to die,—very solemn.' I said, 'Mr. Wesley, in dying, clung to Jesus, and you do.' 'Yes/ he replied, with solemnity. 'I cling to Jesus, and am right. I have nothing else to look to. He is all I have to trust in. If I look from Him, I am in a vortex,—have doubts and condemnation. I have full faith in Him. I have peace and pardon through Him. I have no disturbance at all.' His whole soul was engaged with the Lord. He cried aloud, 'Oh, Lord, my Saviour! Jesus!' More than usual earnestness marked his countenance. Shortly after this wrestling with the God of all grace and consolation, his complacent smile bespoke gratitude and joy. Then he appeared to be engaged in meditation. Again he spoke: —'I want strength to praise Him abundantly!—I am very happy.'
About eight o'clock in the morning, after being informed of the approach of death, he said to Mrs. Hunt, 'Oh, for one more baptism!' She then asked him if he had received a fresh manifestation. His reply was, 'Yes; hallelujah!' and added, 'I do not depend on this (significantly shaking his head). I bless the Lord. I trust in Jesus.' Soon after he said, 'Now He is my joy. I thought I should have entered heaven singing, 'Jesus
He delivered messages to the chiefs, the people, his brethren and sisters; prayed for his children, desiring them to obey and imitate their mother; affectionately commended his much beloved partner to the guidance of Divine Providence; prayed for God's blessing on a faithful servant, who had been with him ever since his arrival in Feejee; and then desired me to pray.
About three o'clock, P. M., he grasped me and turned on his side, and after breathing with difficulty for about twenty minutes, his spirit departed to eternal blessedness.
The natives flocked to see the remains of their beloved minister. A neat coffin was made, and covered with black cloth, on which was inscribed:—
' Rev. John Hunt Slept in Jesus October 4, 1848. Aged 36 years.'
Early on the morning of the 5th, the principal chief of Bau arrived, with many attendants. He was impatient to see the remains; and was evidently much affected with brother Hunt's message, and the account we gave of his end."
It seems mysterious to us that so good and faithful a servant in the vineyard of the Lord should be called thus early from his labors. In these he was truly abundant, as I was a witness while an inmate of his happy family. He seldom retired to rest before twelve o'clock at night, and always rose at early dawn. Every department of the mission received a portion of his care. With some assistance, he translated the New Testament into the
Though feeling very unwell, and still suffering from the effects of the blow which I received on landing, I attended service in the chapel. The rude pulpit is covered with black, and every object reminds me of him who has gone to his rest.
After the conclusion of the services, I visited the grave of our lamented friend. He lies interred just back of the chapel. A neat fence surrounds the grave, and white sea shells cover it. I felt, as I gazed upon the
Dr. Lyth conducted all the religious services of the day,—both English and native. There was no one to preach on board the Zotoff.
It has rained at Vewa some part of every day for the last six months. I can scarcely get an opportunity to go out of doors, as the mud does not get dried from one shower to another. This morning Mr. W. sent for me to come to the bark, if I was able, as Thakombau and lady wished to see me. The man who brought the message had dressed himself in a neat suit of white, to wait upon me to the vessel. He succeeded in handing me safely over the stile, but on going over himself, he slipped, fell into the yellow mud, and decorated his clean suit finely. He looked mortified, but there was no help for it; the tide was fast receding, and he must go with me as he was.
I found our royal visitors in a most gracious humor. They, with their numerous attendants, passed the day on board. The Bauans have rebuilt Rcwa, and are ready to crown Phillips king of the place, but he has not the courage to reside there, on account of his brother, Garenggeo, who still resides in the mountains. Thakombau has commenced building a stone house for himself, but as there is only one mason at work, it will not go up as speedily as buildings of that sort are erected in America.
There were no religious services, as Dr. Lyth is ill with the dysentery, attended with considerable fever. Two of their children are also sick. Their residence can scarcely be healthy in the rainy season, as its locality is low and damp. Mrs. Calvert has invited the family to spend some time at the Vale Kau, thinking that the change may prove beneficial to them all.
We have laid out a pretty garden spot in front of the piazza at the Vale Kau, but I sadly fear that the plants brought from New Zealand will rot in the ground before they take root, on account of the quantity of rain that falls daily.
Of the deep piety and devotion of
Mrs. Calvert has given me some account of the sufferings of Mr. and Mrs. Hazlewood at
At the commencement of the gale,
Dr. Lyth and family are now visitors at the Vale Kau. He is very feeble, and we are anxious about him. The children are somewhat better. The faithful man who served the family of Mr. Hunt many years, often calls to see me. He says, "You loved Mr. and Mrs. Hunt greatly, and so did I, and when I look upon you, I feel that I must see them too."
The British man-of-war, Calypso, paid a short visit to this group a few months' since. They burned the town on Vetelavu belonging to the chief who murdered the two white men while we were on our late voyage to Feejee. Being short of provisions, they did not attend to the other cases.
Departure for Ba—Feejeean Names—Dillon's Rock—Prospect of a Battle —Viait of a Missionary—A Feejeean Plot—The "Soro."
All things being in readiness for our departure to Ba, I took leave of our kind entertainers with regret, and embarked once more on board the Zotoff. I had been quite unwell during my stay at Vewa, and Mrs. C. had shown me all the kind attention of a sister, and the more I became acquainted with her the more admirable her character appeared.
On arriving at the vessel, I found several additions to our former company.
Ba. We arrived here this afternoon, after stopping on our way at Buladagaloa and Tabua, to make arrangements for the erection of "beech de mer" houses.
As we passed Raverave
The natives of Feejee always have a story on hand. Every town, place and tribe, has its legendary accounts of its origin, and concerning all its affairs. There is scarcely a rock, island, mountain or river that we pass,
Buladagaloa. In company with ba-ni valu," or a fence of war. We entered an opening, and found a small town of about thirty houses romantically situated in a mud puddle. I stooped and looked in at the doors of a few of them, but had no desire to enter. They were without mats, and looked cheerless enough. We passed out of the town, and took a long walk towards the mountains. Several of the inhabitants followed us, and appeared more curious to see Phebe, who accompanied us, and who they were told had been to America, than they were to see the white woman. Just back of the town are several acres of fine table land, dry, and a much better locality for a town than the site now occupied; but fear of their enemies deters the natives from building upon it.
The people belonging here have for many years been carrying on a warfare with many of the towns of Ba and other places.
We crossed from Vetelavu and anchored off Dillon's rock, which is quite a prominent object, considerably elevated, of a dark color, and flat at the top. An event occurred at this place in the year 1813, which I shall relate as
In order that the story may be properly understood, it is necessary to state that
On his arrival here in 1813, his old friends told him that the enemies he had assisted in conquering had revolted, and it would be difficult for them to cut sandal wood, unless he would first assist them to reconquer their foes, after which they would load his vessel in a short time. Capt. R. again assisted them, and they destroyed a great many people, towns and plantations, but the chiefs and natives did not come up to their agreement. Several months passed, and the vessel remained without its cargo. The chiefs remained away, and the disappointed captain was provoked at the trick played upon him. He vowed vengeance against his old allies, and took fourteen of their canoes at the commencement. Soon after, Capt. R. wished to have a cutter belonging to the Hunter taken on shore for some repairs. Before doing this, however, he wished to possess himself of the rest of the Wailea canoes, that he might repair the cutter in safety. We now proceed to give an account of the expedition and battle in
"On the morning of the 6th of September, the Europeans belonging to the ship, and also the Europeans from Bau were all armed with muskets, and placed under the command of Mr. Norman, the first officer. We landed at a place called the Black Rock, and were soon joined by the Bau chiefs and a hundred of their men. The boats and canoes then put off into deep water, which precaution was used to prevent their getting aground by the tide ebbing. On landing, the Europeans began to disperse into straggling parties of two, three and four in
Mr. Norman turned to the right, along a narrow path, which led to a thicket where were some native houses. I followed him with seven other Europeans, the two Bau chiefs and one of their men. Here a few natives tried to dispute our passage; they were fired at, and one was shot dead; the rest retreated. Mr. Norman then directed the chief's house with some others to be set on fire. The order was immediately obeyed, and all were in flames in a few seconds. A few minutes after, we heard dreadful yells and shoutings of the savages proceeding from the road by which we had ascended to the table land. The Bau chiefs understood from the yells that some of their men as well as Europeans were killed by the Wailea people, who were concealed in ambush until they got us on the table land, where they attacked our straggling parties, who, having discharged their muskets, were killed before they had time to reload. Others, I afterwards understood, on seeing themselves nearly surrounded by the savages, threw down their muskets and ran towards the boat; two of them escaped. In Mr. Norman's party there were ten musket men, with the two Bau chiefs, and one of their followers. We determined to keep close together, and fight our way to the boats.
We immediately got out of the thicket on to the table land, where there were not more than three of the
Before descending to the plain, a young man named John Graham separated from us and ran into a thicket of bushes on the left hand side of the road, where he was quickly pursued by the three savages above mentioned, who despatched him. The remainder of us proceeded down the precipice. On getting to the bottom, the savages prepared to receive us. They stood in thousands on each side of the path, brandishing their weapons, with their faces and bodies besmeared with the blood of our slaughtered companions. At this moment, a native who came down the precipice after us, threw a spear at Mr. Norman, which entered his back and passed out of his breast. He ran a few yards and fell down apparently dead. I fired at this native, and reloaded my musket as soon as possible, when, on turning round, I found my companions had all run by different routes. Taking advantage of the absence of the natives, who had all quitted the path and pursued our flying men, I dashed along with all possible speed, but had not proceeded more than a few yards when I came on to the dead body of
About this time the natives observed me and gave chase. One of them came up so close to me that I was obliged to throw the musket away, and a pistol also which I had in my belt. In a moment after this, I
Take the hill! take the hill!' We then got to the top of it, where I joined the following persons.
It fortunately happened that the rock to which we had escaped was so steep that few persons could ascend it at a time, and it was too much elevated for the natives to annoy us much with their spears or slings. They, however, shot several arrows at us, which were impeded by a strong gale of wind that blew them off their intended course. Our chief officer having fallen, I now, as next in rank, took command of the party, and stationed them in the best way I could to defend our post. I did not allow more than one or two muskets to be fired at a time, and kept the wounded man loading for us. Several of the natives ascended the hill to within a few yards of us, and were shot by us in self-defence as fast as they approached. After some of them had been killed in this manner, the rest kept off. Having but little ammunition left, we were as sparing of it as possible; besides this, we did not wish to irritate the natives more than they
The plain which surrounded the rock was covered with armed savages assembled from all parts of the coast, amounting to several thousands, who had been in ambush, waiting for us to land. This assemblage now exhibited a scene revolting to human nature. Fires were prepared, and ovens heated for the reception of the bodies of our ill-fated companions, who, as well as the Bau chiefs and their slaughtered men, were brought to the fires in the following manner. Two of the Wailea people placed a stick or limb of a tree on their shoulders, over which were thrown the bodies of their victims, with their legs hanging down on one side and their heads on the other. They were thus carried in triumph to the ovens prepared to receive them. Here they were placed in a sitting posture, while the savages sung and danced with joy over their prizes, and fired several musket balls through each of the corpses, all the muskets of the slain having fallen into their hands. No sooner was this ceremony over than the priests began to cut up and dissect these unfortunate men in our presence. The feet were cut off at the ancles, the legs from the knees, the thighs at the hip joints, the hands at the wrists, the arms at the elbows, the shoulders at the sockets, and lastly, the head
During this interval several native chiefs ascended the hill, and came within a few paces of us with protestations of friendship, and proffered us security if we would go down among them. To these promises I would not accede, nor allow my men to do so, till
During this discussion, Luis, the Chinaman, stole down the opposite side of the hill unknown to me, with bis arms, for the purpose of placing himself under the protection of a chief with whom he was intimately acquainted, and to whom he had rendered important services in former wars. The islanders finding they could not prevail on me to place myself in their power, set up a scream that rent the air. At that moment
We, the three defenders of the rock, were then furiously attacked on all sides by the cannibals, whom our muskets, however, kept in great dread, though the chiefs stimulated their men to ascend and bring us down, promising to confer the greatest honors on the man who should kill me, and frequently inquired of their people if they were afraid of three white men when they had killed several that day. Thus encouraged, they pressed close upon us. Having four muskets between three of us, two always remained loaded, for
The human bodies being now prepared, were withdrawn from the ovens and distributed among the different tribes, who devoured them greedily. They frequently invited me to come down and be killed before it was dark, that they might not have the trouble of dissecting and baking me in the night. I was bespoken joint by joint by the different chiefs, who exultingly brandished their weapons in the air, and boasted the number of white men each had killed during the day.
In reply to all this, I informed them that if I was killed, their countrymen confined on board our vessel would be killed also; but that if I was saved, they would be saved. The ruthless savages replied, '
My companions and myself, seeing no hope of mercy on earth, turned our eyes towards heaven, and implored the Almighty Ruler of all things to have compassion on our wretched souls. We had not the most distant hope of escaping the savages, and expected to be devoured as our companions had been. The only thing which prevented us from surrendering quietly, was the dread of being taken alive and put to the torture.
These people sometimes, but not very often, torture their prisoners in the following manner:—They skin the soles of the feet, and then torment their victims with firebrands, so as to make them jump about in that wretched state. At other times they cut off the prisoner's eyelids, and turn his face to the sun, at which he is obliged to look with his bare eyes.
Having no more than sixteen or seventeen cartridges
At this moment the boat put off from the ship, and soon got close to the landing place, where we counted the eight prisoners landing from her. I could not imagine how the captain could have acted in so strange a manner, as the only hope presented of our lives being spared, was by allowing a part of the prisoners to land, who would of course intercede with their friends on shore to save us that we might in return protect their countrymen when we returned to the ship; but this precaution not being attended to, all hope seemed to have fled, and the only hope of relief left, was the dreadful determination of destroying our own lives in the manner already mentioned.
Shortly after the eight prisoners landed, they were conveyed unarmed up the rock to me, preceded by the priest, who informed me that
I replied that as long as I lived I would not part with my musket, which was my own property, as I was certain they would slaughter me and my companions as they had
The priest then turned to Martin Bushart, and harangued him on the policy of our complying. At this moment the thought entered my head of making the priest my prisoner, and either to destroy him or to regain my liberty. I tied
The multitude treated their priest's injunctions with profound respect, and sat down on the grass. The priest proceeded towards the boat, with the muzzles of Bushart's and
On getting to the boats the priest made a sudden stop. I ordered him to proceed, but he refused in the most positive manner, declaring that he would go no farther, and that I might shoot him if I chose. I threatened to do so, and asked him why he would not go to the water's edge. He replied, 'You want to take me on board alive, and put me to the torture.' There being no time to spare, I told him to stand still, and turned my face to him with my musket presented, threatening to shoot him if he attempted to move until I got into the boat. We then
Being once more out of danger, we returned thanks to Divine Providence for our escape, and proceeded towards the ship.
I expostulated with
Thus ends the story of Peter
The father of
Anchored at
Namosimalua being at Naikaratumba with his large canoe and many of his people, hastened hither that he might join with
The
Four canoes have arrived at Naloa from
"Because many years ago they killed our people."
"Are you now satisfied? "
"Yes."
"Do you wish for war? "
"It is just as you say. If you say war, it shall be war; and if you say peace, it shall be peace."
"I have come in the 'waqa vanua,' or the big ship," said beech de mer." I wish you to leave fighting and go a fishing. The waqa vanua "is sent here from Bau with yanggona from its chiefs for you to get "beech de mer" for it. If you kill or trouble any who are employed in its service, I shall send word to Bau, and they will come, as they did sometime ago, and make you all run for your lives. My speech is ended."
They replied that his speech was good, and it should be as he said. c waqa ni lolu?' "Dumbui entered the boat with fear, not daring to
Namosimalu, with his principal chiefs and officers, Natemba and several counsellors of Dumbui arrived, and a great meeting was held on our decks and in the house of the bark. The meeting was opened by Namosimalua, who stated that its object was to consummate a peace between the contending parties present. The parties talked long and sometimes loud when relating their grievances, but they finally concluded to bury all their animosities and unite in their labors for the bark. None of the
We have been informed that while
After the breaking up of the meeting on deck, Namosimalua,
Dumbui and Natemba knelt by the side of each other, and I am not certain that Dumbui was not desiring all the time to eat a piece of his neighbor. Natemba appears much altered, and sincerely to desire instruction in the gospel.
Sabbath.
Since my last date nothing of importance has occurred. The natives of Naloa and beech de mer" houses, and been engaged in collecting the precious article. They seem to regard
Yanggona drinking is a great affair in Feejee. No meetings are held and no business is transacted without the drinking of yanggona. It is a part of their religious ceremony.
The Feejeeans give the following account of the origin of this root:—They say that a man and his wife started many years ago from tombe," or neck
In the morning, just at the dawn of day,
After tea I visited the island of
Mr. Williams here gave me an account of the manner in which the natives exchange their food. The inhabitants of the small islands bring their fish to the main, and deposit it on the shore in heaps, taking care fo keep a good distance from their neighbors, for there seems never to be a time when Feejeeans can trust each other. The inhabitants of the main also deposit the
Mr. Williams left us to return to Bua. He related the following incident of their life at Bua. It appears that after the death of great and glorious enterprise in which he wished them to engage. First they were to proceed to glorious campaign were to attack the mission station, buri" was to be erected lo commemorate the wonderful events, the warriors were to be feasted, and then return to their homes laden with riches and covered with glory. The assembled warriors were delighted with the glowing prospects now set before them, and proceeded at once to cut and erect the posts for the great "buri," which was to be finished on their return.
After several days of feasting, the army departed for
It will be recollected that Mr. Williams and family were stationed for several years at
On one occasion a man stole some article from Mr. W. He complained to the chief, who began to take fire at once. "Who is the man?" he asked. The name was mentioned. "Oh, but he is one of my men. I thought it had been somebody else, that I might have punished him." "And why is one of your men to be passed by? the loss is the same to me," said Mr. W. Nothing more was said about the affair, and the culprit did not know that his chief knew of the depredation which he had committed. The chief, however, kept the thing in his mind, and determined to give his people a lesson through the punishment of another. Soon after the first complaint, a Tonguese stole something, when the chief clubbed him severely, saying that was the way to serve thieves. His people received the warning, and were benefited by it. Thus the object of the chief was effected without punishing one of his own people.
Messrs, Lyth and
A few months previous to the death of the king of
As soon as he heard of the sickness of the king, he called to visit him. Tuilili met him with one of his affectionate embraces, and said, "See, the father of us both is dead!" "Dead!" exclaimed Mr. Williams, as he glanced at the heaving breast of the king. "Yes, his spirit is gone,—that is only his body that moves," was the reply. The king raised his hand to his neck, and felt of a necklace of whales' teeth that had been placed there, then coughed, and laid his hand on his side. The loving son would not allow Mr. W. to speak to the king, who, finding that he could not save him from being buried alive, turned his attention to the living. Two women had been strangled already, and they were preparing more for the awful ceremony; but Mr. W. prevailed on Tuilili to promise that no more, should be sacrificed. The body of the still living king was wrapped in mats, and with those of the women was taken to a place called Nasima, where he was divested of his ornaments and carried to his grave. The bodies of the women were first placed in the grave, and then that
Thirty whales' teeth, twelve muskets, four clubs, and a large quantity of cloth had been presented to the sick man, but he was sent to "bulu," to encounter all the dangers of the way without either, and no other protection than that which could be afforded by the women who had accompanied him. There is one particular family at
Mr. W. thinks that the indirect influence of Christianity may be observed in the ease with which many important parts of their former ceremonies, on such occasions, have been laid aside.
After the interment of the king, there was a great demand for scissors, razors, knives, &c. Dandies were despoiled of their well-dressed whiskers, moustaches, &c. A great reduction of fingers also took place, but there were not enough to supply the demand, and many were required from the country.
Mr. Williams while with us also related the following affair, which lately occurred at Nandy, the station occupied by
The Saukase people sent a messenger to the chief of Solavu, saying, "The people of Nandy have embraced the 'lolu ' religion. We will go and kill them, burn their towns, and despoil them of their riches. Will you join us?" The chief of Solavu has been for some soro' to us, and we will go home." "Why should we 'soro' to you, having done you no harm?" was the cool reply. "Ah, no, but you 'soro,' and we will leave you in peace," said he. "No, we shall not 'soro,'" said the chief. Another pause ensued, and they continued to look at each other. A warrior then took a whale's tooth, and holding it on one side, that it might not be seen by his fellows, walked stealthily to the Nandy chief, and in a whisper said, "Here, you take this tooth, and 'soro' to us, that we may go home." "I shall do no such thing," replied the chief. The disconcerted warrior returned to his place, and the parties still stared at each other. The invaders could not summon courage to attack the Christians, and they were ashamed to leave the place without doing any thing. At soro "in this manner, they departed. I think Mr. W. said that the Saukase people were subject to Nandy.
After the Saukase people returned to their homes they held a council, when a speaker, addressing the assembly, said, "We have acted like fools. We went to fight Nandy; we returned as we went; we were afraid, and now we are ashamed. What shall we do?" "Renounce our gods and join the Christians. It was the Christians' god that made you afraid," was the reply. "Venaka" (it is good) was the response. The result was that the whole tribe renounced heathenism, and are receiving religious instruction.
Raverave.
I notice a marked difference in the dialect of the different parts of this group of islands. For instance, the inhabitants at the windward of Raverave call the name of the chief of
Namosimalua came here from Naloa to present his
Visit to Raverave—Feejeean Affection—Visit to Bua—Feejeean Courtesy —District Meeting—Arrival of the Zotoff—Departure from Boa—Arrival at Vetelavu—Thakombau's visit—Cannibalism.
I accompanied
On arriving at the town, as we passed a little "buri" we heard the voice of
As
We next visited the spot where Tui Mathuata met his untimely fate. Several men assembled here, and all seemed eager to answer my inquiries respecting the occurrence, pointing out the different positions occupied by the murderers and the murdered. I told them that it was very wicked for them to kill people in that way. "Yes," they said, "it is very wicked. The Feejeeans are a foolish people." "You do not believe what you say," I replied, "or you would follow the good example of
While we were talking, several women joined us. As I was desirous of entering their sacred edifice, and seeing
"Do your priests never go behind the veil to see their god?" I asked the old man. "If he were to see the face of the god, he would die," was the reply. From whence could they have obtained that idea? so perfectly in accordance with the Bible. From whence their offerings of the first fruits of their lands to their gods,—and the rite of circumcision?—of throwing ashes upon the head when they have offended a superior?
We passed out of this and went on to the other large "buri," where the body of Muchanamu was taken and divided after it was baked. Some say that no one ate of it, being very much spoiled, as it did not arrive till several days after the murder. Others say that the "kaises" devoured it. I inquired where our old friend, the Mbete, was, and was told that he was dead, and that no one succeeded him. lotu," and have no Mbete in Vete. Thus the house seems to be swept and garnished. Who shall take possession?
Shall demons be allowed to enter this broad opening, or shall the gospel light illume the place, teaching men and women to serve God?
The fact that there were no priests, accounts for their being no offerings in the "buri." The sacred veil was made of cloth that I had seen in our trade room a short time before. I took hold of it and said, "How dare you use papalagi cloth for this purpose? Shall I tear it from its hangings, and take it away?" "Kagua Marama, kagua Marama, sa venaka ongo." "Do not, do not, it is very good."
We now returned to the Vale Garenggeo.
After resting for awhile, we left for the purpose of returning to the vessel. On our way we were joined by the chief, and shown the oven where Muchanamu was baked, and the spot where his head was buried. Human heads are never eaten. Phebe kept close to me, and since we have been in Feejee has shown no disposition, so common in the females, of running away. One of the white residents of Solavu informed me that those of them who had resided for any length of time in this group, had provided themselves with iron chains for the purpose of confining their women who showed a disposition to leave their masters and owners. Thus we see there are slaveholders in this part of the world; but this is not surprising, as many of these slaveholders came from America, that glorious land of liberty, where three millions of the population are held in bondage!
Au soro, au soro"—"I ask your pardon, I ask your pardon "—and offered the chief a whale's tooth. It was accepted, thus showing that the offender was pardoned. It appears that the chief of Ngagumu had offered love to one of the swarthy dames of
I have just concluded the reading of Typee and Omoo, by
His description of the bread-fruit tree reads very prettily, but I do not understand it. Wherever I have seen it, the foliage is perennial. He says the fruit "hangs in golden spheres." The fruit when ripe is green, when unripe is green, and the leaves are green.
A word about Omoo. The author has given a faithful and true picture of the lives of deserters from ships. They are to be found in very many of the islands of the
The wife of the chief Ndury, who is a native of Vewa, and a niece of
We have been honored with a visit from a party of Raverave ladies, all dressed in their best "lekus" for the occasion. These seldom visit the shipping. I was on the deck when they arrived, but as they expressed a wish to see the cabin, I invited them down. The great object of attraction was the looking-glass. As they stood before it arranging their hair, &c, I told them that they were "vinde vinde," or proud. "And so are you proud," said one, as she seated herself on the floor, looking very prim, and imitating exactly, I should think, my own manner at the time of my visit to their town. The natives are accomplished imitators.
The ladies composing the harem of the chief are mostly of equal rank. The daughter of the late king ranks the highest, but she seems not to be a favorite. She is childless, too, so that vasu " to the territories of his enemies. One of his wives is the daughter of a chief of Thakendrove, another of Jekombea, and another of Geer. Her father, a chief of Geer, was murdered a short time since by the order of
As we passed Naloa,
At twelve o'clock we had made good progress. Three of the men rowed at a time, relieving each other alternately. I now gave them the rest of the loaf and the coffee; the latter was scarcely enough to wet their lips. As
About four o'clock we passed Nai Thombothombo, the supposed residence of the principal god of this island. His dominions are somewhat extensive, and covered with a dense forest of trees, shrubs and creeping vines.
The coast by which we passed, presented but little variety of scenery; broken hills and rugged defiles being the principal objects. There were on some parts sloping hills nearly covered with a tree called the Ndrala, which bears a bright scarlet blossom; the trunk and limbs were white, and nearly destitute of foliage. The natives plant their yams when this tree is in blossom.
We arrived at Bua bay an hour before the sun set, and
I remained alone in the boat, while my crew, with
Having to cross the bay, which is eight miles wide, before we gained the mouth of the river, we now hastened on, and arrived at the entrance of the river a few moments before the sun left us for a time, to illume other climes. As we sailed up the beautiful river, we seemed to have entered some fairy scene. Not a ripple
About dark we arrived at the mission station, and were welcomed at the landing by Mr. and Mrs. Williams, who had received word of our coming by a native of
The town in which the mission is situated is called Televa, and is governed by the eldest son of Tuimbua, the late king, who, as I have before stated, renounced heathenism some time since. He and some of his people appear to be truly converted, while nearly all the inhabitants of his town are nominal Christians. He has been a great warrior in his day, or rather in the early part of it, for it is now only mid-day with him. His countenance is one of the most strongly marked that I have seen. He has received the baptismal name of Hezekiah; appears to feel a great deal for the spiritual welfare of his countrymen, and is receiving instruction from Mr. Williams, for the purpose of becoming a preacher.
On the opposite side of the river stands the town of Vaturua, which was the residence of the late king during the latter part of his life. This people are very much opposed to the Christian religion, or not so much on account of the religion itself, as the insult which they fancy they have received on account of it. It will be remembered that one of the former wives of
Vaturua was formerly the residence of Tuimuru, Tuimbua's cousin, who adopted Hezekiah as his son. For many years the two chiefs lived in amity, but, at length, dissensions arose between them, and they became inveterate enemies. Hezekiah was in favor of his relative, and fought against his father for many years. The warfare, however, was not carried on by the fighting of battles, as few, if any, were fought for several years. If a stray man or woman was found by the hostile tribe, they were caught and devoured. A spear would be thrown across the river, sometimes hitting a person, and sometimes a tree. After several years had passed in this way, the people of Vaturua determined to attack Televa, and have a regular battle. This they did, and drove Tuimbua, with his people, off some distance into the interior, where he lived for several years, each party amusing themselves by destroying occasionally a town or plantation belonging to his enemy. The Vaturueans took up their residence at Televa, which they have continued to occupy till this day.
When the American squadron visited these isles, one of the vessels came to Bua, and its commander invited the two chiefs on board, and advised them then and there to settle their difficulties, and become friends again. The chiefs talked over their affairs, pretended to forgive each other, kissed, exchanged their dresses, and then declared that they would be like brothers, as in days of yore, and that fighting should no longer be known in their lands, but that they would till them, catch their fish, and eat their yams in peace.
Tuimbua now returned to Bua, and settled at Vaturua. The peace was not of long continuance. Tuimbua was not celebrated for his warlike abilities. He seemed rather to love peace, and on the commencement of war
Tuimbua died about a year afterwards, leaving, besides Hezekiah, three sons of equal rank, Muehanamu, whose fate has been recorded, Peter and Uarambata. Such is a summary of the history of Bua, as given me by
Sabbath. I attended the native service in the chapel in the morning. The congregation was not as large as at Vewa, but the singing was far better. I cannot become habituated to listen with pleasure to the singing where the tune is snapped off at the end of every two lines. It destroys all the harmony of music; however, the custom of lineing out the hymns may serve to fix the attention of the worshipper on the words; I think it must serve to cramp rather than elevate the soul, which I believe to be the design of music.
After the native service in the morning, Mr. Williams preached in English. The latter service was held in his study. It was very pleasant to me to unite once more with the people of God in worshipping Him who has bestowed so many blessings upon us, and saved us from so many dangers to which we have been exposed.
Mrs. Williams informs me that they were somewhat alarmed, a few nights before my arrival, by the following occurrence: Uarambata, taking advantage of the absence of his brother, sent a man to dig some tarro belonging to the mission grounds, which coming to the
On the return of Peter, so anxious were the old men of Vaturua to tell their story, that they did not wait for him to land from his canoe, but met him there, where they related the occurrence just recorded, and. begged his permission to go and fight the Televans. Peter sat quietly and listened to their narrative, and then made the following answer: "You wish for war. I desire peace. You wish to fight my brother of Televa. I intend to be of a 'good mind' towards hirn. He is a strong man. He made my father run. You may go and fight the Christians, while I will return with these, my friends, who have come with me, and live with them. My speech is ended." The war-loving and Christian-hating Vaturuans returned to their town; and quiet seems to be restored for the present.
Peter, with several of his attendants, called to see me the day after my arrival. He appears to be about twenty years of age, his countenance is good, and his appearance preposessing. His mother was a native of Tongataboo, which accounts for his good looks.
As I was walking along the bank of the river, I perceived a canoe about to sail. It contained only one old man and woman, and I told them that I would go a little way with them. As I stepped upon the frail little bark, the old man shouted, "Now I am the king of Feejee!" The natives, of whom there were several on the margin of the river, laughed, and asked where he was going. "Au sa lako ge papalagi"—"I am going to the white man's land," he replied. After a pleasant sail, I landed where the foot-path from the town terminated, and returned to the mission-house, having enjoyed a pleasant walk in addition to my excursion on the river.
In the evening Mr. Williams gave me an account of the hurricane experienced by the missionaries in February last at Nandy. At the commencement of the gale, the roof of the house occupied by Rev. Messrs.
On reaching the central force of the current, the natives cried out, "We cannot manage the craft; we shall all be swept into the sea (as were several natives during a former gale). The gentlemen came to their aid, and with great difficulty succeeded in forcing the raft to stem the current, and they landed at the village. Here they were driven from house to house for some time by the rising of the waters. At length they reached the only house in the village that was not partly under water,—being situated a little on the rise of the mountain. The water soon came in here, and they were preparing to leave to ascend the mountain as their last hope of safety, when a native said, "Stop a moment, I think the water has become stationary," Every eye was fixed intently on one spot which marked the rise of the waters. After a while it became evident that the element had begun to recede, and as the tide ebbed the house became dry. They now began to think of dry clothing, but no well-stored chests are to be found in the houses of the natives; not feeling the importance of clothing themselves, of course they were not prepared to supply visitors. Some
The loss to the mission by the wind and flood was considerable. Their books were nearly all spoiled.
Mr. Ford and family left in the
From the different events recorded in this book relating to the mission in Feejee, it may be seen that the life of a missionary is not one of ease and exemption from trials, as some pretend to suppose. There is no exaggeration in what I have recorded. They are the simple facts, and show that these devoted people of God have, in the words of the apostle, suffered by perils of the ocean, by perils of the land, and by perils from false brethren. And what do they gain? Not worldly honor, for the missionary is despised by the world. The next world, however, will show what is gained by those who faithfully serve their Master here.
As Mr. and Mrs. W., with myself, were enjoying an evening walk, a messenger summoned us to return, saying that some "papalagi" gentlemen were at the house waiting to see us. We hastened home, and had the pleasure of welcoming Messrs.
The District Meeting was to be held at Bua, and the gentlemen had anticipated the coming of the
At an early hour in the morning I started in a buri," and in the evening after their arrival they were joined by the chief of the place, with several of his attendants. During the conversation that ensued, the visitors boasted that they had killed the chief of Bua, and one said, "I ate a peace of his heart." The chief listened to the statement, and made no comment. The next morning men were stationed at the entrance of the "buri" with clubs, and as the visitors came forth to enjoy "the sweet breath of morn," they were severally clubbed. The bodies were sent to Bua, where they were cooked and devoured. This is, probably, but the beginning of murders that will be committed on account of the death of Muchanamu.
The dead are sometimes cooked whole, and after being taken from the ovens are painted and ornamented as for a feast or war. They are thus taken, in a sitting posture, on the shoulders of men and carried to some distant town. In passing them, one would not perceive, till quite near, that they were dead.
We sailed on through several miles of level country. The tall cocoa-nut trees were very abundant, waving their crowned heads in the breeze, and seeming to invite
My little companions were complete botanists, having a name for every green thing. Having proceeded much farther than I was aware before we turned towards home, it was nearly noon before we arrived, and Mrs. W. was feeling some anxiety on our account. We had not, however, been startled by the report of a musket. The poisoned arrow had not whizzed past us, we had felt no blow from the club, no point of a spear, no bile from cannibal teeth, and had passed a "lovo mbokalo" without being baked in it.
Sabbath. After divine service in the afternoon, several of the gentlemen, with Mrs. W. and myself, crossed the river, and repaired to a small settlement near its banks, where
Mrs. W. and myself seated ourselves on a native drum, under the shade of an eva tree, while Mr. C. addressed the assembly. During the sermon, we observed the Mbete of Bua approach and enter the nearest hut, where he must have listened to the greater part of the discourse. At the close of the services, Messrs. C. and W. entered the dwelling, and recommended to him the lotu" was very good, and by and by he would embrace it.
As we left the place, I thought I had never before worshipped in so splendid a sanctuary. The roof was of the purest azure, and the walls were elegantly decorated with verdant ornaments.
From the settlement we visited the town of Vatarua. Peter was absent, but the gentlemen conversed with several respecting the excellency of the true "lotu." With the true native courtesy they assented to all that was said, and promised to renounce heathenism by and by, as usual. The posts which had been erected for the great "buri," by the warriors of Muchanamu, were still standing as they left them. This "buri" was to have been finished on their return, and dedicated with the bodies of Mr. W. and his children. But God, in whom the missionary trusts, did not suffer this to be. He arrested the savage, and brought all his plans to nought. Mr. W. remarked that he hoped to see the building finished, and to preach the gospel in it.
I stood gazing a long time upon the spot on which this terrible scene was to have been enacted, during which my imagination was not inactive; but as there are horrible realities enough to record of this people to satisfy the most horror-loving reader, I forbear to record imaginary ones.
Dr. Lyth preached an excellent sermon in English in the evening.
At daylight I was informed that the Zotoff was at anchor in Bua Bay, and we soon had the pleasure of welcoming Mr. Wallis and
The members of the District Meeting had closed their business, and were ready to depart, expecting to sail at the same time with the Zotoff.
After dinner we took leave of the good company assembled at Bua, and embarked in the jolly boat to join the bark, that there might be no hindrance to our sailing at an early hour in the morning.
My pleasant visit at Bua will be long remembered. I found the place like an oasis in the desert, where the traveller is refreshed and benefited. Mr. and Mrs. W.
The weather was rather squally, with occasional showers of rain when we left Bua. The bark had not come into the bay, but was lying at so great a distance off, that its hull could not be seen as we entered the bay from the river. A cutter belonging to Solavu was at anchor near the J. W., and
We sailed to Tabua. The chief, with several attendants, visited the bark, where he received some presents, and promised to fish well for the "Turaga ndena." On his return to his town great lamentation was heard, and sad news awaited his coming.
His principal wife, with some twenty or thirty of his
This changing of parties is a common occurrence among independent chiefs. Dumbui, of Naloa, pretends great love for
We anchored at Ba. The inhabitants belonging to the town of
rara." The different parties entered it from opposite directions. The riches which they brought
Namosimalua appears to have been the first Feejeean traveller of distinction. He seems to be of a restless, active disposition. He has visited and conquered the inhabitants of many places who were not previously known at Bau and the vicinity except by name. For many miles of coast on this side of Vetelavu, the inhabitants acknowledge him as their king. He has depopulated some small islands, and it is said that he had no small share in killing and scattering the inhabitants of the now almost desolate coast of Vanualavu, between Bua and
No farther service being required of
As he left, I said to him, "Will you not return to
In the afternoon the mission brig came in sight and anchored near. We soon had the pleasure of receiving a visit from
Thakombau and Navinde accompanied Mr. C. on board the Havanah, where they were lectured on the horrible custom of cannibalism. Thakombau said, "Oh, in England you have a plenty of beef, therefore you have no need to eat each other, but in Feejee we have no other meat to give our friends." What a horrible feature of cannibalism is thus presented, to kill and eat each other where no enmity exists, merely for the love of the flesh of their own kind. When
When the brothers, through the influence of heroic cannibal, but he had no alternative, and reluctantly
The Havanah sailed to
The J. W. sailed at sunrise for Rotumah.
I accepted the invitation of
The angry chief—Popery in Feejee—Conspiracy—A Letter—Arrival at Bau—Dirge—Our Final Departure from Feejee—The Uncas—Arrival at
The Glide, in charge of
Last evening one of our hostages, belonging to the tribe of Nasurawalla, came into the cabin in great agitation to ask liberty to go on shore. While he was speaking, a sailor came and said that he had just caught him stealing a fine new musket. He was just about to jump overboard with the musket, to swim to the shore, when he was observed, and his course arrested. He was exceedingly alarmed, but Mr. W. told him that he would receive no other punishment than that awarded by his chief. Nasurawalla came on board to-day and said that he was very angry with Ndausamu for stealing the musket, and he had come to take him into his canoe, where he should kill and then throw him into the sea. Mr. W. smiled, and informed him that the thief was not Ndausamu, but Nga. The chief was silent for a moment, and. then said, "I am greatly ashamed. I thought it was Ndausamu, who is a 'kaise;' I could punish him, but Nga is a chief, and my sister's child." No more was said about clubbing, casting into the sea, or punishment of any kind. He would not have punished the "kaise," as he said, but would pretend that such was his
Namula. The second chief of this place, and ten of his people, have renounced heathenism, but there is no one to instruct them in the precepts of the true gospel; and without instruction they are little better than before.
We have been visited by some of the females of this place, none of whom can boast of more personal beauty than our Phebe. It is said that the females of this coast engage in more masculine employments than those of many other parts of the group,—that they assist in cultivating the lands, in building the houses, and sometimes follow the warriors to collect the slain of the enemy, and afterwards cook them. They wear grass "lekus," braid no cinnet, plat no mats, and manufacture no cloth, and, in short, appear far behind the other portions of Feejee that we have visited, in their arts and sciences.
Veudongo. We learn that the Tabusns are angry because beech de mer" house. The truth is,
The Glide arrived yesterday from
Raverave. The boat was sent ashore on our arrival with an invitation for the angry chief to visit us. He came, but said nothing for a long time. Mr. W. was full of love towards him, &c., and after awhile he softened him enough to say yes and no a few times. I presented him with a white muslin head-dress, and told him that I had commenced embroidering a girdle for him, but if his anger continued, I would finish it and present it to Thakombau.
When I first visited
Nduri. The Caroline arrived alongside from Vewa. By this conveyance we received letters from our friends, and learn that owing to the continued failure of
It appears that the Jesuits have sadly degenerated in these latter days. They were formerly the pioneers, penetrating to the most distant parts of the globe, and
The following account of the introduction of Popery into Feejee was kindly furnished me by Dr. Lyth: "It was in the month of August, 1844, that the first attempt was made to establish a Roman Catholic mission in Feejee. A bishop, accompanied by two priests, landed in Lakemba. There were already Wesleyan missionaries residing on different islands of the group, and Lakemba was one of our oldest stations. So satisfied were the chiefs with their Protestant missionaries, that the priests received but a cold reception. The bishop first tried to prevail upon Fenau, the Tonguese chief, to embrace Popery, and receive the priests' offering as an inducement to make him king of
Not succeeding with the Tonguese residents, they next turned their attention to the Feejeeans, the proper inhabitants of the land. They applied to Tuinayau, the principal chief of Lakemba and the windward group. He said that he had already received his priests, (referring to us,) and wanted no others. They neglected no argument to prove that their religion was the only true one, and that we were false teachers, nay, missionaries of the devil. But all was of no avail. The chief plainly told them that they were not wanted in Lakemba, and positively objected to their remaining. The bishop then proposed that they should remain in Lakemba till an opportunity should offer for them to go to
The priests commenced their instructions by saying, 'Where are these missionaries from?' Nobody knows them. England is a poor little place, whereas,
They exhibited their well known picture representing their church as a large, flourishing tree, and the several Protestant churches as dried, withered branches, broken off, and dropping into the burning gulf beneath. The shrewd heathen said, 'If your country is so large and rich, how is it that you are forced upon us without food, or any riches to buy it? We do not know you. We know the English. They do not come among us like 'kaises,' but bring riches and pay for their food. Your picture is a false one.' The laugh became so strong against them, that it was withdrawn, and has not been publicly exhibited since.
During the five years that they have resided here, they have been joined by some few of the Tonguese and Feejeeans; but of late the priests are teaching them to lotu' if they are required to keep the Sabbath."
The bishop committed an oversight in leaving his priests so destitute. A Feejeean hates poverty, and charity is as cold here as in civilized lands. The 'Holy Fathers' were near starving in several instances. For months they could procure no food, except the mama apple. The missionaries, hearing of their destitution, sent them a basket of food, which they received with apparent thankfulness; but on the return of the servant who carried it, the basket was found with all its contents on the door steps. It was not long, however, before hunger compelled them to accept food from the 'English heretics.' They have been threatening for some time past to bury an image of the Virgin Mary upon the grounds of the missionaries, which they assert will drive them away. Of course, they will take all the merit of driving Mr. W. and family from the station.
Since the first year, a French vessel has visited Lakemba occasionally, and, learning their error respecting leaving their priests without means of subsistence, repaired it by seasonable supplies.
The priests have learned the fact, that Tuinayau is exceedingly fond of yanggona, (the native grog,) and they have sent to spiritual convert of him, if possible. In my opinion, Tuinayau would have been a Christian years ago, could his appetite for yanggona have been subdued, and his supplies have been withheld. He is an old man, and his mind is kept in a continual stupor by this indulgence, and when he is not supplied, he is attacked with what strongly resembles the 'deli-riumtremens,' I should judge, from a scene once witnessed by Mrs. Calvert, which she described to me.
Namuka. We have once more reached this faroff region, where all communication with the world is ended for the present, so I must give up the pleasure of receiving the kind and interesting epistles from Vewa and Bua. My books and newspapers must be re-perused. I expect to find nothing of interest to record in my journal; therefore, must make up my mind to enjoy a tame existence in this untamed country.
We do not go to Vesongo, as before, but have anchored off the little island of Namandrua.
The principal chief of Vesongo and his affectionate wife have departed this life since our last voyage to this place. Masella was sick for some little time, and then the strangling cord put an end to his existence at his own request. His wife, desiring to accompany him, was also strangled.
Otima gave me an account of the affair, as one would relate an amusing incident, although he always appeared very fond of his parents while living. A chief, called Ndovo appears to have assumed the authority of the deceased chief.
The political state of this part of Feejee is not, I think, to be understood by common minds. Ndovo is chief of Vesongo, and of a place called Raverave, between here and Naivu, up the coast. That people are at enmity with these natives of Vesongo, and yet both tribes are ruled by one chief. I have made many inquiries, but can learn nothing definite upon the subject.
The Raverave people committed the murder recorded above. We learn that Ndovo was angry with the murdered man, on account of his formerly running away and joining an enemy. The man had, however, returned to his lawful chief, "soroed," and been pardoned.
"Time by moments steals away, First the hour and then the day; Small the daily loss appears, Yet it soon amounts to years. Thus another year has flown, And is now no more our own (Though it brought or promised good) Than the years before the flood."
It is one year to-day since we sailed from our native land. How vividly are the scenes of that day brought back to my remembrance! We had been invited to attend the marriage ceremony of a dear friend, but instead of engaging in the festivities of so happy an event, it was our lot to part with our friends.
beech de mer." Several Geer canoes have arrived for the same purpose, and the prospect seems to be brightening.
Namuka is the name of a district of this region, comprising a considerable extent of land, with several towns and tribes. Muta is situated but a little distance to the right of Ndrua-ndrua, where the son of the late Tui Mathuata resides, while Korovaka-turaga resides at Naivu, a few miles on the left of the island. This knowledge of the proximity of
The natives who have assembled at Ndrua-ndrua are very much afraid that their enemies will burn the "beech de mer" house. Three Muta canoes passed this place for Naivu while
The Vesongans, however, kept an extra watch for several nights on shore, till they supposed their enemies had returned to Muta.
In the morning, a messenger came off from Ndrua-ndrua to say that the brother of the chief Ndovo had been killed in battle, and all the chiefs had gone to Vesongo to bury him. As soon as the body was brought to the town, two of his wives were strangled with all possible speed, lest they should not be able to overtake the soul of their departed husband in time.
About noon the cry was raised on deck that the "beech de rner" house was on fire. In ten minutes it was destroyed, with five hundred dollars worth of "beech de mer" in it. Mr. Wallis had been fearing and expecting this disaster, and had the fish brought to the vessel to finish the drying, upon the decks as soon as was practicable, but twenty canoes had brought a large quantity,
While the house was burning the Caroline arrived from Male and Nduri, bringing eleven bags of fish, and reporting that the two houses they were tending were doing well. At eight o'clock, P. M., the Glide arrived from the houses at Naloa and Yanganga with seventeen bags of fish.
The English sloop of war soro" to him, and that when hundreds came to "soro," he had them all murdered, and sent their bodies to Bau. It was said as many were killed in that way as when
The Glide sailed this morning for Naloa,
We learn that Mr. and
Thakombau says, that sometimes he feels very good in his mind, and means to "lotu" at once; then his mind changes, and then he is "vaka develo" (like a devil) again. On his return from Rewa, he was informed that a conspiracy was afloat to kill him. It is a custom among the great ones of Feejee to send food to their relatives. In accordance with this usage, Bau was in the habit of sending food to Lasakau, as a compliment to the Marama of Bau, who was the wife of Navinde. While Thakombau was at vari" to kill her brother. One of the principal conspirators is Navinde's half-brother. His
Arrived and anchored at Nai Thoinbo-thombo on our way to Bua, Being about fourteen miles distant from Bua, I started in the jolly boat, about six o'clock in the evening, for that place. The crew consisted of four Vewa men to row the boat, and old Koru, of the same place, to act as guide and protector, I thought that we should have a bright moon to light us on our way, but in this I was disappointed, as she chose to wear a thick veil of grey, and thus deprive me of the pleasure of viewing the coast and river scenery by moonlight. After a dull passage of five hours, we arrived in safety at the mission station. Messrs.
I learned that the heathen party at Bua had been very quiet since my former visit. The young chief is ill of consumption.
The yam season had commenced, and before taking their yams from the ground, it is usual to sacrifice a number of human beings. Five persons have been taken in this vicinity, and sent to as many different towns. As Mrs. Williams was standing on the piazza, a few days
lotued' was one day returning to her dwelling from a class meeting which she had been attending, when her son met her, and at once cleft her skull. He was immediately surrounded by the Christians and beaten to within an inch of his life, and then suffered to crawl away as best he could. He was angry with his mother, because she was not strangled on the death of her husband, which had happened a short time before."
We anchored at Motureke. On Monday, the 26th, there being no prospect of a breeze to waft our bark to Bau on that day, I took passage in one of the small boats for Vewa. The rowers were lazy, and our passage was rather long. Koru was my protector, as before. Two of the oarsmen were heathen, and were very earnest in coaxing the god of the wind to raise a breeze, promising to feed him with puddings and sugarcane if he would save them their labor at the oars. One hinted that if I would give each of them a piece of cloth, their god would be propitious. I told them that, as it was not fashionable for the Feejeean gods to wear cloth, I thought they would be quite satisfied with what had been promised.
On our arrival at Vewa, I found the family of
Several of the towns on the main land are engaged in hostilities. The war drum is beating, and we have seen the smoke of two burning towns. One or both belonged to Navinde, who is still at Ngau. No one appears to know whether he is guilty of laying a plan to kill Thakombau or not. It is reported that Navinde had engaged to kill Thakombau, and a chief called Vunivalu, with his son Karoe Sigalavu, was to kill Garenggeo; and another chief, called Tanoa, was to kill his father, the king of Naitaaere. The truth, however, has not been, ascertained, except in the case of Phillips. The conspirators against his life have tied to the mountains. Thakombau has sent for them to be killed where they are, or for them to be returned to Phillips; but the mountaineers refuse to do either.
There is a town situated not far from Bau called Buretu. It formerly belonged to Bau, but revolted and joined Garenggeo, the exiled chief. Bau has decreed its destruction, which makes the difference now between Bau and Garenggeo. When the two chiefs met on board the English man-of-war
Mr. Williams, the American commercial agent for Feejee, has left the dominions of Phillips, and lives on the island of Motureke.
A letter, of which the following is a copy, was sent to Thakombau from Her Britannic Majesty's ship
Her Britannic Majesty's skipDaphne , At sea,Oct.10, 1849.Tui Vete, Being now about to leave the
Feejee Islands , I am led by an earnest desire for their welfare, and also by a sincere esteem for yourself, to address a few lines to you in the language of friendship.These beautiful islands have been, until now, the scene of the grossest and most degrading impostures that have ever disgraced mankind, leading in their results to practices in which treachery and murder are stepping stones to the gratification of the vilest passions and appetites.
No people ever did, nor ever will become great or honorable while sunk in so profound a depth of ignorance and crime; and it is because I know you to be far too intelligent to be deceived by the flimsy superstitions which surround you, that I entreat you, for the good of your country, to use your powerful influence in stopping those abominable cruelties which disgrace it, and which cannot be thought of without disgust by any enlightened mind. I am confident that you cannot contemplate the kidnapping of unoffending women and children to supply a cannibal feast, nor the murder of a wife on the death of her husband, without shame for the cowardice of the former, and for the folly of the latter, as well as for the cruelty of both.
Depend upon it, such practices cannot last; and great will be the honor acquired by that chief who has the courage to oppose them. There is one man, and only one, who can effectually do this; that man is yourself. I would say to you, therefore, do not leave for another the opportunity which has fallen to your lot, of conferring so great a blessing upon your country. Let it be seen that
cowardice and cruelty are no longer to be forced upon your people by a gross and ridiculous superstition. They are an industrious and intelligent people; let them be protected and encouraged, and they will become great and prosperous. How much greater will be the ruler of such a people!
These few words have been written in the spirit of friendship, and are intended to promote the real welfare of your country, and your own true dignity and honor; therefore, I trust that you will give them your serious attention.
I will conclude with a request, which I make because I think it will, in a very great degree, forward those objects.
We must expect that in a short time your father will be numbered with the dead. According to a horrible practice, to which I have alluded, many women of his household would be murdered in cold blood on this melancholy occasion. Let me ask, as a personal favor, that you will interpose your authority to save these poor women from becoming the victims of such atrocious superstition. I beg their lives at your hands, and I earnestly hope that your compliance with my request will be one step towards the happiness of Feejee.
That Feejee may be blessed, and that you may be truly great, is the sincere wish of your true friend,
E. G. Fanshaw ,Captain.
In the afternoon Mrs. Calvert and the children and servants, with myself, embarked in a double canoe, intending to call at the bark and then proceed to Bau. On arriving at the bark, we found Tui Vete on board, and so many other Feejeean visitors that we concluded to keep on our way to the city. The king,
Our stay at Bau was very short, as the clouds looked black and we feared a squall of wind before our return to Vewa.
The large house, formerly occupied by Thakombau, was blown down during one of the gales, and we found him living in a smaller one which had been erected on the same spot. Samonunu showed us the beginning of a stone house, but when it would be finished was more than she could tell.
We called on the old king, Tanoa, and found him surrounded by old men, who were drinking yanggona. I found the king much more feeble than when I last saw him. He still retains a fondness for ornamenting his head. He wore a white "sala," with several yards of pink ribbon wound about it. The ribbon bad been attached to the whales' teeth that were presented to him by the ladies, when they begged for the lives of the victims of the cannibal feast before recorded. He is very deaf, but his general health is good. He presented me a native mat, and we departed for Vewa.
Samonunu, with several of her attendants, visited us. She brought some mats and presented them to me.
Many of my Vewa friends have also presented breadfruit, mats, baskets and other articles.
As Mrs. Calvert and myself were standing on the piazza, a canoe, filled with natives, came in shore singing the following dirge, on the death of our much lamented Mr. Hunt.
Ni Make ko Misisi Uniti."Mei Misisi Uniti, Ka sega ni kana, E gunuva na una wai katakata Ai sulu loaloa ka dolava, Ka cutu vata kei na vunai sala Ai vakaruru toka ni matana. E — — A vu ni koha, Misi Uniti sa mate toka; A kai Vewa era sa loloma; A siga lotu levu me ra laki cola. Digitaki nai sulu loaloa, Nai sula ni vakarokaroko, I vale ni soro sa mai bulu toka— Ko mata vakaloloma. E — — Misi Uniti so mate toka Ko Jose fa ka dau loloma Josuia ko mai lako—e A vale i Kupa me sa cuvu toka: Kato balavu ko laki vasota; Era vakota ai me ra sa cola— I na vale—kau me sa tau toka Duti laki nai sula loaloa— Ai coco toka ni kato. E — — Misi Uniti me lave ki loma E vei ko matai me sogata, Tukilaki nai vako me ra toka. E — — (translation.)"Mrs. Hunt has not eaten, She only drinks warm water; The black cloth is opened; Black is stitched to her bonnet, And serves as a covering for her face. A — — Mr. Hunt is dead; The people of Vewa mourn; The preaching day came,— They wear black dresses,— Dresses of reverence. He is carried to the chapel; His face was lovely. A — — Mr. Hunt is dead; Joseph loved him; Joshua goes to the house of the carpenter,— A long box is made; he nails it; It is carried and put in the wooden house. The black cloth is torn, They line the box; Mr. Hunt is lifted into it; The carpenter nails it down; Fasten it down and let it remain. A — —
The natives sing or chant the above, with many others of their composing, in which they relate his love to them, with his sayings and doings while among them.
I visited the grave of Mr. Hunt, as I expected to leave Vewa the next day, and set out an acacia tree at the head and at the foot of the grave, and then took my leave of the spot forever.
After this I visited the town belonging to
I took leave of my very kind friends, Mr. and Mrs. Calvert, with their interesting little family of children, and once more joined the bark, which had carried me safely over eighty thousand miles.
Navinde, who had been collecting "beech de mer" for Mr. W., had come from Ngau, and was on board when I arrived at the bark. I asked him about the report that had been in circulation respecting him and Thakombau. He said it was false, and got up by a poor man, to injure him. "Why should I kill Thakombau? If I kill him, it would be my own death. We are friends; I feel no enmity to him," said Navinde. I asked him how many men he had killed while at Ngau. He replied that three men had been concerned in stealing one of his pigs., and he ordered them to be killed. "Do they not kill people in America for stealing?" he asked. I told him they did not. "Well," he said, "it is not many years since people in England were hung for stealing." I presume he learned it from some of the English sailors, of whom there are many about here.
We arrived at Motureke and anchored. A few hours after anchoring, we received letters and a basket of fine pine-apples from Lakemba, from Mrs. Lyth.
The king of Lakemba, with many of his principal chiefs, has at length embraced the Christian religion. It is now fourteen years since the Wesleyans first arrived at Lakemba, where, although the king has hitherto refrained from embracing Christianity himself, yet he has not opposed his subjects, and the gospel has advanced rapidly in that region. Cannibalism has been abolished from that isle ever since the missionaries arrived.
Yesterday Phebe's mother came to see her after I had recorded the above. She kissed (Feejee fashion) every part of her child's face, and shed some tears. Mr. W. gave her presents, and then she wished to return ashore. She told Phebe that she had better remain where she is, and did not invite her to visit her home. They parted without any emotion, and Phebe says, to-day, that she would like to go to America again.
The Glide, which has been presented to
We have no favoring wind, as yet, to fill our sails and bear us hence. Yesterday the cutter belonging to the mission arrived on its way to Ndronga.
A
Some time after the white men had taken possession of the isle, a native came one day to get some cocoa-nuts, when one of them fired a musket, and the ball made a plain path over the top of the man's head, carrying away the hair and skin. Soon after this affair, several more came to gather cocoa-nuts, when the white men made them prisoners, took away their clubs, spears and canoes, and gave them to other natives. Such is a specimen of their conduct towards the natives. They did not try to conciliate them, nor seemed to remember that their own lives were at the mercy of the natives by whom they were surrounded. They had been told many times that they would be attacked and killed, but the warnings had no effect upon their conduct. At length, about the 6th of the present month, they were attacked by fifty of their enemies. The arm of one of the white men was broken, while the skulls of three others were fractured, and their bodies were beaten with clubs until they were completely black and blue. The natives then took what stores and goods would be valuable to them, and destroyed the rest. They had been induced to spare the lives of the white men, hoping to receive a ransom, and took them, with the spoil, to the mountains.
Capt. Allen arrived four days after the events
The two vessels have left this morning, and our bark is once more under way. There is no wind, and we are resting quietly upon the glassy bosom of the waters.
My girl, Phebe, came on shore and the child of
The small-pox is raging fearfully in
Commodore Geisenger, with his Secretary, Mr. Sleigh, and several of the officers of the St. Mary, dined here yesterday.
In addition to our usual afternoon drive, the Commodore, Mr. Pierce, my husband and myself, enjoyed a delightful drive about the suburbs of
The weather is delightful. A gentle breeze fills our sails and we are homeward bound.
Every precaution has been used to prevent the smallpox from spreading, but Mr. Saunders, one of the passengers, is now sick with it, and we fear he will not have it lightly.
We anchored off North Island at sunset. The British bark, Enmore, Capt. Dunsford, anchored near.
She is in rather a leaky condition, her crew being obliged to work at the pumps half an hour once in two hours. Capt. D. spent the evening with us.
On the first day of the month we experienced another violent gale, although we had doubled the stormy Cape, and thought we were where gales were not prevalent, but we found, to our discomfort, that the winds in this region could raise heavy seas that caused our bark to groan, that washed in upon our decks, that could break in cabin doors, carry off a billet head, split a staysail, carry away halyards, and, in short, could cut up as many pranks as any Cape gale.
We anchored off the Island of
The evening passed pleasantly at the Ex-Consul's, with
At six o'clock, A. M., I took leave of our American friends, who were to sail for home at ten, and mounting a one horse carriage in company with Mrs. Carroll, we started for Longwood. We saw appearances of rain, but they did not deter us. We went on and soon the rain descended in torrents; hut being well sheltered beneath cloaks and umbrellas, we kept dry, and before we reached Longwood, had fine weather. So much has been said about the ride to Longwood and Longwood itself, that I will add nothing farther, except that we looked down horrible gullies and ravines, and found the house where
We returned about twelve; after which we visited the grave of the excellent Mrs. Judson, about which so much has been said by those who have visited it, that I should fail in an attempt to present any thing new.
At three o'clock we went on board. The Anstiss and St. Petersburg sailed a few hours before. The vessel was soon under way, and we felt that we were bound home in earnest.
Chapels 36; other Preaching Places 20; Missionaries 7—now increased to 9; Native Teachers 36; Day School Teachers 106; Local Preachers 60; Class Leaders 90; Church Members 1,060; On trial for Church Membership 200; Day Schools 44; Scholars of both sexes 2,000; Total number professing Christianity, including all the above and about thirty regular residents from various parts, 3,500. The above is as near as I can state at present. The schedule is not vet made out.
Page 36. Seventh line from the top, for "Bau," read Bua.
Page 59. Sixth line from the top, for "the civilized lady continued, read so says the civilized lady.
Pag 61. Ninth line from the bottom, for "Queen of wife of Potiphar.
Page 121. Thirteenth line from the bottom, for "vale," read valo, valo.
Page 158. Fourteenth line from the bottom, for "Saka," read Sanka.