THE MARIST MISSIONS IN THE PACIFIC

New Zealand Tablet, 14 March 1912, Page 11

THE MARIST MISSIONS IN THE PACIFIC

By Right Rev. John J. Grimes, S.M., D.D., Bishop of Christchurch. $

, 11. TONGA, SAMOA, AND THE FIJIAN GROUP. \ ;

(Concluded.) When we made our first visit to Fiji, Father Nicholas was the energetic Administrator in charge of Suva. On his appointment as Provincial of the Society for, Australia and the South Sea Islands, he was succeeded by Father Dupont. Father Fox, a young and ardent missionary, who was born in London, devotes himself exclusively to the natives, Fijians or Samonese, ; who are in large numbers in Suva. Since the advent of their devoted Bishop, Catholicity has made immense progress. The scattered ‘ pusillus grex 5 has increased to 12,000 Catholics. There are 18 central stations and 273 villages, where 32 priests .offer the Adorable Sacrifice of the Mass, preach, catechise, and administer the Sacraments to about 12,000 converts. There are 9 European and 14 native Brothers, who train the native boys and catechists; 37 European and 18 native nuns for 'the native girls; 35 catechists, who are kept and trained for three or four years in some of the missions, under the direction of the Bishop, priests, and Brothers, At Cawaci, a few imiles out of Levuka, there is a splendid college for the training of catechists and chiefs, with 42 catechists, 80 Sboys, and 12 girls. At Suva there is a High School for Iboys, and a boarding school, under the charge of five Marist Brothers; a High School for girls, directed by '-eight Sisters of St. Joseph of Cluny. The convent of (these excellent Sisters is a large and commodious building, where the children of the best families are edu'cated. The Bishop’s residence in Suva is situated on «a hili about 100 feet above the level of the sea, and in stbfc midst of charming grounds teeming with a rich •and luxuriant growth of cocoariut and other palm and jfern trees, the dazzling hibiscus, and trailing creepers, several of the seven-and-twenty species of crotons, mangrove trees, and bananas, with their soft, velvety foliage. Two lofty Norfolk pines, fully. 60 feet high, are placed, on the summit of the hill, in front of the residence known as Bishopscourt. These trees serve as a landmark to ships entering the majestic harbor of Suva. From the well-kept lawn may be seen, away in the distance, across the coral-bedded expanse of waters, the inner and outer coral reefs; further away still, the historic island of Degg, the home of the fire-walkers, whose wondrous powers of walking , over stones heated to a high state of temperature is still a mystery in Fiji. Away to the right, and still across the waters of the bay, one sees the rugged hills, the home'and haunts -of various mountain tribes, the true aborigines of Fiji. In the valley between these hills flow many a mountain stream, the most important of which is the Navua, second in importance, in all the Fijis, to the lordly Rewa, navigable for fifty miles. On the banks of this river are thousands of acres of rich alluvial flats, and the- chief sugar-producing centres in Fiji. _ On the banks of the same river is a flourishing mission, with a splendid church in coral, and convent and schools for the natives, and two devoted missionaries, well known for their kindness to tourists who do this interesting river. , The Bishop has informed me that the nuns are appointed in charge of a leper station not far from Suva. Levuka is a very flourishing station of our missions. It has, besides a fine church, a splendid convent, the handsomest and largest building in Levuka, under the direction of the Marist Sisters. .! Among the comparatively recent conversions brought about by the zeal of Bishop Vidal and his devoted missionaries, I must mention that of a whole tribe, consisting of about 1100 natives. I had the

* Reprint of A.C.T. Society’s pamphlet

advantage of visiting them, with Bishop Vidal and my companion, on the very day of our departure from Fiji. The village is situated about 15 miles from Suva, on the opposite side of the bay. The name of the chief Roko is Matanitobua, whose father, Kuruduadua, was formerly King of Nakosi, whence he wielded immense influence over 20,000 Fijians, dwelling in the mountainous districts through which the upper Navail flows. Kuruduadua has been pronounced by Dr. Seemann, in his official report, as ‘ an intelligent, straightforward man, prepared to fill any obligations he has undertaken. He abhorred all half-measures and shams, held hypocrisy in abomination, and did not profess to be better, or anything else, than he really was.’ Those who know his son, Matanitobua, declare that he possesses the energetic and straightforward character of his father. Strangely enough, Matanitobua was created a warrior, or invested with the ‘ malo,’ by W. T. Pritchard, 8, B.M. Consul in Fiji, in August/ 1860. This is how it happened. The Consul and Dr. Seemann went , to Navua, some three miles up; the river, where Kuruduadua resided. The " natives were just about to leave and . storm a rebellious town, Savana, intending to club the inhabitants, some 500 in number. Then their bodies were to be piled into a pyramid, and, on the top of all, a living slave would lie on his back. The young chief, Matanitobua, would . then mount to the apex of the horrid scaffold, and, standing upright, on the chest of the slave, and holding in his uplifted hands an immense club or gun, the pagan priests would invoke their, gods, and a native exclamation of triumph, or joy, and a shout from the assembly would conclude the prayer. Two uncles of the boy were then to ascend the human pile and invest him with the malo, or girdle of snow-white tape, 200 yards long and about 8 or 10 inches in width. Consul Pritchard .proposed to the King to invest his son with a’European malo; Kuruduadua consented, after a long deliberation with his people. At the appointed hour, the lad (then 14 or 15) stood upright in the midst of the assembly,' guiltless of clothing, and holding a club over his head. The Consul and Dr. Seemann approached, and in due form wrapped the young chief in 30 yards of Manchester print, the priest and people chanting songs and invoking their gods. Delivering a short discourse, the Consul urged the lad to nobler efforts for his tribe than his ancestors had known, pointing out the, paths : to fame that civilisation would open to him. Thus the lives of 500 men were saved. When Fiji was about to be ceded to England, the old chiefs assembled at Levuka. They said, they could not make this cession without the consent of Matanitobua. A special messenger, the Roko ni Dreketi, went himself to bring the young chief to . Levuka to sign this cession, which he accordingly , ddi. A few years afterwards, when the Government asked for volunteers to crush the rebellion in the mountains, Matanitobua was the first to respond, and he proved so brave, energetic, and true to his duty that the sword of honor was presented to him by her Majesty Queen Victoria. He was always in the path leading to fame and civilisation. When his tribe was unduly taxed, he, like a true chief, grieved to witness the hardships of his people, and protested against the imposition of these, heavy burdens by the Government. The Government’s answer was his deposition, while his counsellors were exiled, and strangers appointed to govern in his stead. But Matanitobua was neither cowed nor shaken in his resolve to free his people from the unjust burden imposed upon them. Thousands of signatures were attached to a' petition, which was sent direct to the Imperial authorities, with Mr. Humphrey Berkley, a distinguished barrister, who was engaged to present it. The costs were raised mainly by .the influence and exertions of Matanitobua. The result was a change in native affairs, and a more just and kindly dealing with the natives. Speaking of these troublesome times, a writer says: ‘lt can truly be said that Matanitobua is one of the noblest of Fijian chiefs, and is worthy of his father, who was spoken so highly of, even in the days of savagery and lust, by so great an authority as Professor Seemann.’ He adds; ‘He is known among thousands of Fijians of to-day as the patriot chief, who stood resolutely by

. his people when they were ground down by an oppressive tax. 'lo-day he has the satisfaction of seeing ample recognition made of the justice of his manly protest.-' In his beautiful Pastoral on the conversion of the Province of Namosi, the ancient capital of the regions governedt by Matanitobua, his ■ Lordship' of Fiji says iiow the/great chief received him and his missionaries, in theimidst of his subaltern chiefs and the whole population. ; He reminded them how, hitherto, they had always prevented the Catholic missionaries from entering his province, and said ‘I acted thus through ignorance, believing that the Catholic religion was -a bad one, for I had been told much evil thereof. On the other hand, I thought that Wesleyanism was good, and I wanted you all to follow it. Put since then I have travelled. I have seen Suva, and its fine Cathe- «■ dral. I have seen Levuka and its magnificent tower. We have all heard of the magnificent Catholic schools at Cawaci, and of Rewa, and of the other monuments erected by the. Catholic religion in Fiji. We have all witnessed the goodness and devotedness of the Catholic priests,: and , nuns . who teach the schools and take cafe of the sick, and we have come to the conclusion that Catholicism is a religion of charity and love for souls. •; ‘ The Wesleyans, on the contrary, have done nothing for the well-being of the Fijians; nothing, not a church, not a serious school. So that, should this sect disappear from Fiji, after three-quarters of a century, hardly a trace would be left of them. And yet the Wesleyan ministers have collected a good deal amongst us. Had they not, moreover, the support of all the chiefs, and the strength of the people . With that they could have done wonders. Whereas the Bishop and the Catholic priests have „ always had a limited number of followers; instead of having the chiefs to help them, they have had them for persecutors. Yes, 1 myself have been their persecutor. Despite this weakness of natural means, what they have done is a very marvel. They must then have had with them a power .from on high, because they had at heart the love of souls? Is not this a mark of the true religion? I have seen that, and you yourselves have seen it, and we have come to the conclusion that we must embrace this religion of truth, and love. And so we are all converts. This is why the Bishop sent by the Pope, and by Jesus Christ, has come to see us on the height of these mountains, where the Wesleyan ministers never came. We are then Catholics, and I hope we shall all be ■ such, for a father likes to be followed by his children. If, however, anyone does not wish to give up his errors, let him say so, for I would force no one. The true religion must be embraced freely.’ The chief was silent, but the voice of the crowd was heard proclaiming that all would be "Catholics, like their chief and father. When the tumult ceased, the Bishop took the cross, which had been borne in procession, and gave it to the chief, who said that he would plant it on the rocks of Namosi, where it would • remain till the end of the world, as the true faith now - planted in their hearts would remain therein for ever. Speaking to me of the discourse pronounced by the Roko Matanitobua, the Bishop said that he'had never ■" heard a finer one from the lips of a chieftain, nor' one spoken more forcibly, and with greater authority. The chief afterwards accompanied the zealous Bishop and his missionaries to all the villages, where yhe again spoke in favor of our holy faith, therein, and fin several villages of Soloria, where converts to the number of over 400 were received into the bosom of the Church. More missionaries are required, but, alas ! it is as true to-day to say as our Divine Lord did of old, ‘ The harvest is indeed great, but the laborers are few.’ (Matt, ix., 37.) . On the day of our departure from Fiji, we went with 'his Lordship, Bishop Vidal, and one of his . missionaries to visit Matanitobua in his ‘ vale,’ or home. Built at some distance from the homes of the subordi- ' nate chieftains, it is well adorned with tappa, spread like so much tapestry around 'the walls, f; The old chief was seated by himself on a mat at a distance from his: followers, or retainers, a kava was

served us, and he showed us the sword which he had received from the late Queen. It was carefully wrapped up in a blanket and guarded religiously by - himself, lie then brought a smaller blanket, which he slowly unfolded, and withdrew * therefrom a cannibal fork, which he solemnly presented to us. In doing so, I thought there was a twinkle in his eye, as much as to say: 1 Time was when, instead of giving it to you thus, I would have had a nice piece of human flesh on the end of it.’ I have said, on the testimony of a well-known writer, that Matanitobua, the converted cannibal, possesses the straightforwardness of his father. A strange incident in his conversion will illustrate this. Although eager for his people to embrace the true faith, and continually accompanying the Bishop and his missionaries in their ministrations among his several tribes, he himself remained a long time without accepting the regenerating waters of baptism. Bishop Vidal often expressed his surprise at tins to the Father in charge of the district. This Father, however, could never find out the reason of the delay. At length Matanitobua was about to give one’ of' his : sons , in marriage to the daughter, of one of his greatest chieftains, and the Bishop resolved to go and perform the marriage himself. More than IDOU people came -from the mountains for the festive day. Matanitobua came to the Bishop and said, You take my “vale’; no/one' will dare intrude.’ What will you do?’ inquired the Bishop. ‘ Oh! I’ll take the hut in the rear’ (a sort of kitchen in the back of his residence). While they, were together, the. Bishop questioned the iloko on his '■ long delay in fulfilling his promise to receive baptism. ‘ I cannot,’ said the chief. Why not?’ asked the Bishop. ‘ There is no obstacle—you have only one wife?’ ‘ Yes, only one here,’ /replied the chief, ‘ but I -have another in the other village, where I am also chief.’ ‘ You must choose y one of the two, be married : to her, arid dismiss the other; or, .better still, get her. married .to someone else.’ ‘ Well,’ said the chief, 1 1 know I must have only one, and I would choose the one who is here with me, but it would grieve me to know that the other (No. 2) could not get a husband, for there is no chief of her rank.’ What about ; your cousin?’ asked the Bishop, naming a great chief. ‘ Oh ! it would be all right if he would marry her.’’/ The Bishop said he would sound the cousin on the matter. ‘ Do,’ said Matanitobua ,‘ but don’t say I told you to.’ When the kava was served, the Bishop took the other chief aside and asked him. He replied that he would gladly marry No. 2, if Matanitobua were willing. The next day, instead of one, there were three marriages, to the delight of the whole gathering. Among the many interesting anecdotes related to me by his Lordship of Fiji was one showing the shrewdness of the natives. One day a great, but poorly-clad, chief said: ‘ Epicopo, I am cold; give me your blanket, and we shall both be the, gainers.’ ‘How,’ said the Bishop, ‘shall I be the gainer?’ ‘Why, in this way. You give me your old blanket, and I have it, and yot* can get another, a new one, from someone else; and so you gain a new one, and I have your old one. You see how ?’ • In 1850, the Fijian .population amounted to 200,000; to-day, there are only 86,000. There is an annual loss of 1500. In 1875, a' quarter of the natives fell victims to measles.. The great menace to Fijian progress and independence is the Indian coolie. At present, there are 40,000 of them in the Fijian group, and they increase at the rate of 4000 a year by births and 4000 by immigration. They do all the heavy work, and are quite satisfied with a shilling or two shillings'a day. If proper steps are : not taken in time, Fiji will become practically an Indian colony. J They herd in filthy, wretched huts, consisting of a long row of tarred, box-like buildings, divided into cubicles of about 10 feet long by 7 feet broad. As dwellings, they; are a disgrace to civilisation, aim a stain upon commerce. ' v The Fijians are a law-abiding people, and I have been told that no courts of law would be required were

it not for the Indians. One coolie admitted, while I was in Fiji, that he had killed six or seven women. Their cupidity is easily... awakened, • and the Indian women carry all their worldly wealth on their bodies. I saw a woman wearing a necklace made of pearls. They cling to their pagan rites and customs; hence no progress is made amongst them by the Marist Fathers. , During my recent visit to the Marist Missions of the Pacific, there were five Bishops, two Apostolic, having episcopal, or quasi-episcopal, jurisdiction over the immense area of the South Sea Islands; 175 devoted priests, all, with the exception of four or five natives and one solitary Englishman, sons of France, a land which has given so many martyrs and missionaries to the Church. ' Ninety brothers, European and native, 287 Sisters, and 475 catechists help the Marist missionaries in their zealous labors in the islands of the Pacific. God bless and reward them all. * JOHN J. GRIMES, S.M., D.D.