MURDER OF THE REV. THOMAS BAKER, WESLEYAN MISSIONARY, and SEVEN NATIVE TEACHERS AT FIJI.

Hawke's Bay Weekly Times, 21 October 1867, Page 262

MURDER OF THE REV. THOMAS BAKER, WESLEYAN MISSIONARY, and SEVEN NATIVE TEACHERS AT FIJI.

(Prom the Sydney Empire, 27th. September.) We are indebted for the following account ©f the murder of the Key. Thomas Baker, Wesleyan Missionary, and seven teachers, at Fiji, to 0. S. Hare, Esq., of Adelaide, who has an establishment at Fiji, and who is now in Sydney. The following letter was received by, him on Tuesday, from his agent at Kewa, Fiji Vuna, Yesi-Yesi, Rewa River, Fiji. August 18, 1867.

Dear StR, —You know the Rev. Mr Baker very well. You will be sorry to hear that he was killed just a few miles above this place on the 21st July, with seven of his assistant native teachers.

He intended, as you had also intended, to cross the mountains above us, but had only got one town from the “ Lota,” or Christian people. He went into the town and asked the chief to be good enough to show him the road to the next place on the proposed way, and if he would become a Christian. The heathen’s reply was, “The road is all right, but for the Lotu (or Christianity) ; there is the axe and the salt for the first Christian that comes here.” It appears from the sole survivor’s account that Mr Baker and his Christian teachers, on the Saturday night or on the Sunday morning, started for the next town, and two chiefs accompanied them, one heading the party, and the other following in the rear behind the last teacher, all walking Fijian fashion, single file. When they had just got outside the town, the cliief that was behind Mr Baker’s men struck at the last man. This last man was carrying Mr Baker’s box of clothing; and owing to this fact, as it will appear in the sequel, this one man’s life was saved.

On the tailing chief striking this man, the box partook of the blow, causing a great noise, which made Mr Baker turn round to see what was the matterwhen the leading chief, who was in front of Mr Baker, struck him with an axe, and nearly severed his head from his body. The two chiefs then gave a loud scream, so loud that the people in the town rushed out and killed the remainder of the parly, except the teacher who was first struck. Tins man rushed into the bush before his assailant could strike another blow. He saw from his hiding-place in the bush the whole of the massacre, and expected every moment to share their fate, which he would have done if he had been discovered. After they had killed them all they dragged the bodies into town, and piled them up one on another, placing the Rev. Mr Baker’s body on the top of the pile, while they made the ovens hot in which to roast them. You knew Mr Baker and some of the native teachers; one of them accompanied you to Ban. Thakomhau the King of Eiji, is enraged at this frightful massacre, and has determined to proceed up there in a month. He declares he will bring them all down to Ban, and that they and their children shall be slaves-for ever, and that the tribe shall be called for the future the “ Murderers’ tribe.”

Mr Thurston, the acting consul, at once waited on Thakomhau, to know what he intended to do. He has promised as soon as he can muster his men—which will be in two months, as it is now the season for planting the yams—that he will Sroceed into the interior with his army from four ifferent points, and surround the whole of the cannibal districts and bring all he can get alive to Bau; that those who had a hand in the murder he will hang; and the rest shall be slaves for life. He does not want the whites to take part in the fight, but said that as he was very poor, he hoped the settlers would supply him with ammunition, &c. We attended a meeting of the settlers at Viti, and subscribed for your interests. There were about thiriy white settlers present who all did what they could in money and munitions—lso dollars, 50 lbs of gunpowder, 100 lbs lead for bullets, &g. I wish you were down again. lam sure you would go heart and soul into the war; for the sooner it is over the better; we can get no Fijian labor to work our cotton plantations • until it is terminated.

The following account is from the Herald’s correspondent at Fiji:— After hard and rough walking, Mr Baker’s party arrived at Gagadelavatu, at about three p.m., and almost immediately after sent a message to ask for an interview with Nakatakataimosi the chief ' of the plaice. He, with several of his people, came out, and sat himself down upon a stone in the village courtyard. Mr Baker at once went up to him with the native minister and shook hands with him, and when all were seated, the native minister, according to the Fijian custom, presented a whale’s tooth, and asked the chief to embrace Christianity and to grant them permission to pass on to the next tribe. The old man took the tooth and said, “ As for the lotu I hate it. The path is yours in the morning!” By some it is said that he gave permission to pass through the land, hut pointed to an axe, and significantly said that “ that was for the lotu!” Mr Baker was then informed that H. M. Consul had stopped at this village, and that a pig had been killed for his entertainment. Upon hearing this, Mr Baker at once made up his mind to sleep there. After the meeting in the courtyard, the whole party went into the chief’s honse, and waited for any fooa that might be presented, according to Fijian custom. Nothing, however, was given; Mr Baker, therefore, sent a few yams out to be cooked, but the chief would not allbvr^it. ■' The chiefs and people bfpfhe. place crowded about them, and pressed them , ta talk; the-native minister; therefore urged them to lotu, and explained its requirements and advantages: they, however, replied by asking how many guns, and how much powder—how many pieces of print and axes would be given to them if they complied P They were asked to conduct their lotu so that the townsfolk might see them—the native minister, therefore, led Mr Baker’s party’s evening devotion. After which they were left to themselves, and although footsore, weary, and hungry, they were all soon fast asleep. It is said that the native minister’s suspicions were aroused when he looked out of the door in the middle of the night and saw a number of men coming to the town from surrounding villages, for their-torches could be seen allround. No one, however, thought of making their escape from the town in the night. Early in the morning Mr Baker was astir, and looked over the country with his telescope, wheix it is snpnosed that, he saw the natives ' excitedly moving about, and engaged in other business than planting, for he said,* 1 Boys, dress yourselves, and let us be off. for we shall be killed to-day When Mr Baker had conduoted their morning devotions singing, reading, and ?t®^P e d out again, whereupon the chief.Makatakataimosi came up and said, “Come, let us show you the path to y uda!” ■ M 1 * ■ Baker .called ■ His party'put and when -all were ■ ready they

took their departure, the cliief leading the way with a small battle-axe in his hand, being closely followed by*Mr Baker, Shadrack Seileka, the native minister.:; Nemani Rapio, and Aisea Nasekai, catechists ; and Sisa Tuilekutu, Taniela Ratuvesi, Josifata Ngata, Nafilalai Torau, Setereki Madu, and Jasitifa Nakarawa, who were students in the Circuit Training Institution under Mr Baker’s superintendence; these all followed en in single file. After proceeding thus for about 100 yards, Josifata Nagata saw a small bag belonging to the party in the hands of one the heathen; he went to him and asked for it, when the man replied, “ No, go on; I will carry it.” Whilst Josifata was thus turned round he saw the heatlien coming rapidly out of the different houses with their guns ana clubs, and hurrying likewise very suspiciously after them. He turned and ran, and with a companion from the institution, who too was a few yards behind the main party, rushed past Aisea, the catechist, into the middle of the line, saying at the same time, “We are to be clubbed!” Aisea, who was carrying a small tin box on his shoulder, replied, “If we are, that wpn’t save you!” which he had no sooner uttered than he was struck by a clnb from behind. The box, however, received the. full force of the blow and merely glanced against the left side of his head. He dropped the box and rushed from the path. Mr Baker turned round at once on hearing the stir behind occasioned by the two boys running into the line from behind, and also the noise occasioned by the blow upon the box, and with his right hand upraised he said, “ Don’t run away or “ Don’t when the chief, who was immediately before him, turned sharply round at the same time, and struck him on the lower part of the hack of the neck with his axe, and he fell dead upon the spot. The native minister, who was only a few yards or feet behind, stooped down over the. body to kiss it, saying as he did so, “We will die together with our missionary,” in which he too was chopped down. The catechist Nemani was shot, and all the others, with the exception of Aisea and Josifata, were instantly despatched. The men only ran a few yards and then threw themselves down and crept under the' long and decayed reeds, not daring to move lest the least rustle should betray their whereabout to those who were diligently seeking them. Aisea lay close until the murder was finished and the bodies were dragged off to town, when all being quiet, he endeavored to get a away from the place, but had not gone many yards before he was seen by two women, who instantly gave the alarm to the men of the town, who rushed out at once and in the direction pointed to by the woman; but he doubled upon his pnrsuers and crept back to the town, and there lay concealed und er the long grass and reeds not a great many yards from where the bodies were piled. The two guides from Dawarau prepared to leave with Mr Baker’s party, but where stopped by the people of the town, and detained in the house, but in such a positiou as to be able to see all that transpired. They confirmed all the particulars given me by the two men who escaped. The bodies after being dragged to town, were then stripped and thrown one on top of the other—the late Rev. T. Baker being placed on the top. They were then formally presented to the god, and afterwards divided oat to different towns—three being kept for the chiefs and people of No Gagadelavatu—two to the next town of importance, the remaining three to three separate towns. The guides were then sent off to report what they had seen. Aisea, meanwhile, lay still close at hand, not daring to move throughout that long Sabbath day. From eight a.in. until eight p.m. he was compelled to listen to that awful death drum, and to the noise of their singing and danciug as they fiendishly rejoiced ronnd and insulted the bodies of the slain. He heard the clapping of hands as the bodies were presented to the god, and again when they were given to those who received them on behalf of the chief, of neighboring towns. He heard too the chopping up of the firewood with which the bodies were to be cooked, and he dared scarce breathe lest it should be used to roast himself. When all was dark and still he crept forth, and made a circuit round the town until he came to the path over which he had passed with the murdered party only the day before. He says, “ I did not then run fast, as I thought my strength mighty fail me, as I had not eaten all day, and I knew it would be a long time before I could again eat. The morning rose, and I turned away from the path and sought a place of hiding. I found a cave, and entered and slept. When it was again night I hurried off I came to Namara, the town of Darawau, and there met a little boy, I seized his hand and said, ‘ Tell me, now are the teachers here*or not?’ He said, ‘No.’ I,.therefore, thought perhaps Waqualiquali and the people here knew of the plot that was tried to kill the missionary, and if so, it would not be good for me to stay there, I went into the house of the teacher, I felt about for his mats and pots, and they were gone. The teachers are gone, I said, so I must go too. I went into the house of pots (kitchen) and there found two yams, these I grasped and ran. When the morning was nigh, I went again from the path, and rubbed the sticks; they smoked aud I blew the spark and lit the fire and roasted my yams, and ate but one. I then went on until I came to a town where the teachers are, and then J said, I live.” Josifata Nagata, who sprang out of the path at the commencement of the mischief, also hid himself under the dry reeds, and did not-stir until all was over, and darkneess had set in. He heard them several times say, “ Some go for a firestick, and let us burn the Teeds but no one went for the light. He therefore escaped. One of the enemy, whilst thrusting his club among the reeds to raise them, stood for a short time upon his leg; but so well had Josifata buried himself, that he was not even then noticed. This young man was wandering in the bush from Sunday until Thursday before he arrived at a Christian town; and when being brought home in a canoe, he was wrecked, and again narrowly escaped with his life.

As yet it is uncertain as to the cause of the murder, and it is likewise uncertain how far the plot was known. Reliable information has been obtained that a chief of an influential tribe sent some months ago a club to the various tribes, which Mr Baker visited, and asked them to murder any who might attempt to cross over the lan/l, Whether it has been done to stop the further advance into the interior of white settlers, or is an attaok vpon Christianity by the heathen, or is a challenge to Thakohau, cannot yet be satisfactorily ascertained. The two latter reasons appear the most .probable, For all those tribes, look upon the advance of Christianity into their territories as. political confiscation of their power, land, and persons by the influential tribes on the coast. , r For these reasons the lotu is .opposed .by the heathen, and not, as in many other ■ heathen countries, because it is an attack upon the gods and.worship of . the people. The heathen Fijian is almost without a religion, far they have no faith in those whom they call gods. So that, when the old chief replied to Mr Baker that he hated the lotu, he meant that he hated’ the an* thority and power of the people of Bau and Rewa, In fact he is reported to have, said that he ‘.‘ had the fork, with which he was going to eat Thakoban’s tohg«o.”