slaughter that rose between the two provinces, the Christians of Lomaloma, who had now risen to considerable numbers, and become strengthened by the accession of several young chiefs, refused to take part; and to escape its dangers, removed in a body to a small island near by, which the king of Yaro consented they should occupy as neutral ground. The Christians of Yaro also soon joined them. The formation of this Christian colony, by the consent of the two contending parties, and investiture with all the rights and immunities of neutrals-being permitted to go and trade wherever they pleased-made a great impression throughout Fiji. It exemplified in a striking form the authority and power of the religion of Christ over those who embraced it; and presented in its mildness, its peacefulness, its benignity, its incompatibleness with revenge and cruelty, an impressive contrast to the selfishness, violence, barbarism, and bloodiness of heathenism. While the pagans carried on their war with great fury, and eat, on either side, all whom they killed in battle or captured, the Christian colony in the neutral isle prospered. The immigrants were industrious in cultivating the soil and building houses, and diligent in their religions duties. Ere long most of the natives were won from their idols, and became worshippers of Jehovah. Some of the teachers and others visited Thikombia, a small isle about twelve miles distant; and most of the inhabitants, who had been notorious for their demoralization and hostility to the gospel, soon yielded to the example and exhortations of their new neighbors, and forsaking their old religion, joined the followers of Christ. As persons from either district, on reaching the colony gained the rights of neutrals, and were safe from molestation, some, who wished to live in quietness, went to the colony for security and peace. In 1844 Mr. Calvert visited these scenes, and married several couples at the colony, and baptized there and at Lomaloma a large number of adults and children. The peacemakers were allowed to pass to and fro without obstruction, though in the midst of armed men. The war, after a brief interruption, continued for a series of years, and the converts at Vanuambalavu and in the neighboring islands were greatly harassed and at times endangered by the heathen party; till at length in 1854 a

gang of desperadoes at Lomaloma, instigated by the chiefs at Somosomo, attempted to destroy all the Christians in the town. They had previously done all they could to exterminate the new religion, by banishing the teachers who were from abroad, and annoying and persecuting those who remained; but now they aimed at its instant extinction. The plot was secret and crafty. In the night the Christians' houses were set on fire, and seventeen of the inmates murdered as they attempted to escape. The rest got away in safety. As soon as the news reached Lakemba, the Tongans hastened to Lomaloma, and placed the surviving converts in safety; and ascertained that the perpetrators of the massacre were instigated by the chiefs at Somosomo. While some of the heathen at Lomaloma were still resolute in their opposition to Christianity, the chiefs and people generally disapproved of the conduct of the conspirators, and were more strongly disposed than before to embrace the persecuted religion. For a long time, however, the Christians suffered ill-treatment, having their food stolen, and their property injured, while their most efficient teachers were sent away. Some suffered martyrdom rather than disown their Lord. The missionaries and believers throughout Fiji were earnest in prayer that God would interpose and deliver these sufferers for his name's sake; and he heard their supplication, and brought good out of this great evil. The chiefs of the two hostile districts resolved to end their long quarrel, and submit themselves and their people to the influence of Christianity. The wretches who perpetrated the massacre were given up to the Tongans, and transported by them to another island. Teachers were soon stationed in the surrounding isles, and Vannambalavu, with seven other islands, placed under the care of a native Tongan missionary, with seven native teachers, and twenty-six school instructors.

In 1838, Mr. Cross and his family established themselves at Rewa on the south-eastern side of Viti Levu, and near Mbau, the capital of the most powerful of the Fiji chiefs. A Sabbath service was immediately commenced. In a few months a chief of some rank and his wife embraced the faith, and opening their house for worship, a considerable audience regularly attended. A school was also commenced,

but persecution soon obstructed the progress of the mission. Attempts were made to burn the house in which they worshipped, and Mr. Cross was exposed to serious dangers. The king, however, with his wife, protected him, and favored his labors. Towards the close of 1838, the chief of Viwa, a small island off the coast of Viti Levu, a few miles north of Mbau, requested Mr. Cross to send him a teacher. Mr. Cross hesitated from fear of treachery, as Namosi, the chief, had been a man of blood. Namosi, however, expressed a purpose to renounce heathenism, and on the arrival of a teacher, erected a chapel, and with many of his people united in the new worship. Soon after Mr. Cross was joined by Mr. Hunt, and the mission made rapid progress at Rewa, Viwa, and other towns in the neighborhood. Many of the natives abandoned their temples, and priests, and gods, and a number gave decisive proofs of renovation. At Rewa and Viwa one hundred and forty openly avowed themselves the worshippers of Jehovah. Many of the inhabitants of Mbau also visited Rewa, and gained some knowledge of the new religion. Both the converts, the missionaries, and those who favored them, were objects of great jealousy and aversion to the heathen party, and were frequently exposed to extreme danger. Mbau, Rewa, Viwa, and the surrounding towns were the great centre where heathenism reigned in almost unobstructed power, and exhibited itself in its most hideous and appalling forms. The appetite for human flesh was with the chiefs and rabble a raging passion, and the spectacles of outrage, blood, and cannibalism that were enacted in the very presence of the missionaries, and in their neighborhood, were of an atrocity that cannot be conceived, except by those who have witnessed them. Hundreds on hundreds slain in war or murdered in cold blood, of either sex and of all ages, were in the course of a few years devoured by those monsters. The screams of the victims, and the yells and shouts of the slaughterers resounded through the whole scene, and often reached the ears of the missionaries and their families. The great work of teaching and converting, however, went on, and the servants of God, in the presence of these horrid exhibitions of heathenism, and, amidst all their toils, dangers, and discouragements, felt that they were kindling a light that would ere long dis

Stanton of the beatlen a restiered, this hold y on even so small a number, was lighly The minaries son hai to enlare much Their goods were printing-press and The chiefs and

anoogares and lejry from the natives. bolo y poderesi, and even a part of the a quantity of printing paper carried priests were venement in their hatred of Christianity. Shots were fired at the Christians in their place of worship, and when they met in the open air, they were assailed with stones. They witnessed spectacles, too, of blood and cannibalism that filled them with dismay and horror. On one occasion

they behed the hideous sight of human bodies dragged to and fro, and subjected to the most horrible outrages. Seventeen were passed from a canoe from Mbau, as the share of Rewa, out of two hundred and sixty that had been killed in the sacking of towns belonging to Verata. After that savage abuse of them, they were cooked and devoured.

The missionaries continued to use every means to influence the large population around them by teaching, and conversation with those who visited them for the sale of food, or from curiosity, and occasionally made excursions into the interior under the protection of a friendly chief, and preached the gospel in the villages. The mission station soon became the centre of a small settlement. Several Tongans built houses near, and a few Rewans came out from among the heathen, and made their home near the station, and attended the regular services. The missionaries and teachers had constant intercourse with the chiefs and people, and impressed them with higher respect, gained a

firmer hold on their confidence, and won now and then one to their side. In May, 1840, a chief of rank publicly, in spite of the opposition of many, avowed himself a believer in Christianity, and discontinued his offerings to his priest and god. The king himself attended one service, and declared that what he heard was true, and pronounced his own worship false. At a visit of the missionary at Suva, eighteen miles west of Rewa, a chief invited him to preach in his house, and soon after, with his wife, became a believer, and a group of converts was ere long gathered in that place. Scenes of danger and horror, however, awaited the missionaries. A long and passionate war was waged between Rewa and Mbau, in which several of the Rewan chiefs and many of the people were slain and eaten by their enemies. The missionaries being exposed to great danger withdrew with their property to Viwa, but two teachers remained to watch over the small band of converts that remained there. In 1844 Rewa was entered by the enemy and burned; and again in 1847. It was soon after rebuilt, and in 1854 the mission there was resumed, and has since been continued, at times amidst great difficulties and dangers, but nevertheless with much success.

Mbau, the seat of the most powerful chief in Fiji, being situated between Rewa and Viwa, was frequently visited by the missionaries, who having free access to the chiefs, made known to them the great doctrines of the gospel, pointed out to them the guilt of their evil lives, and especially of the horrid crimes of polygamy, oppression, revenge, murder, and cannibalism, and urged them to allow a mission to be established there, and to embrace Christianity themselves and encourage their people to renounce their vices and their irreligion and become the worshippers of Jehovah. But these appeals and persuasions, though producing a great impression, and gradually modifying the views of the chiefs, and checking them in their most offensive practices, were not successful till 1854, when the leading chief made an open renunciation of heathenism and profession of Christianity.

On the 30th of April the religious service took place at which he avowed his new faith. At nine o'clock the death drum was beat as a summons to the service. Ten