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= John Hunt (missionary) =
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John Hunt (13 June 1812 – 4 October 1848) was an English Missionary, whose influence as a leader of the Methodist Missionary Society and biblical translations resulted in the practical movement towards ending cannibalism in Fiji.

Early Life
Born in Lincoln, England Hunt was of humble beginnings and spent much of his young life working on his family farm. Hunt became a Christian at age fourteen after receiving only a scant education in village schools. At this point the only literary materials he had encountered were the Holy Bible, The Pilgrim’s Progress and The Wesleyan Methodist Magazine. The catalyst moment of his first intense awakening to Christianity was his encountering of Washington Irving’s Sketch Book. He was intrigued by the humour and charm of the text and this roused a desire for more extensive readings of religion. These included Goldsmith’s Vicar of Wakefield which his mother to quote remarks: “led him to love reading and opened a new and wider world to him.”

Another religious text from which Hunt gained “aspirations and thirst for knowledge” was Mason on Self Knowledge. From this combination of learnings Hunt began to value intellect over farm work as it was not regarded as skilled labour. He began to use the Bible and his passion for religion as a fuelling of his enthusiasm for daily tasks. Even on the farm he was meditating to God “longing for the sacredness of a divine vocation.” Hunt attended night school and completed readings and prayer.

Foundation of Missionary Practices
On one occasion the preacher was absent for Hunt’s local chapel service in Swinderby and he was called on to give a short address on the value of having a full heart and how pathos yields power. The community grew conviction that he had the gift of the grace of the lord and hence Hunt soon became apart of the speaker circuit. As a young missionary was in great demand in the surrounding villages. Hunt was a persuasive preacher and he had passion to save souls. Nettleton remarks it was “the fire in his own heart [that] kindled the hearts of his hearers.” Hunt was humbled by his success and uplifted by the found popularity. In the year of 1835 Hunt began his studies at the Wesleyan Theological Institution in Hoxton. After his graduation he was asked by the mission’s board to consider a role as a missionary in Fiji in the South Pacific.

On 6 March 1838 he married Hannah Summers. Weeks later, on 27 March 1838 Hunt was ordained as a missionary and together the newlyweds departed for the Mission in Fiji.

History of Cannibalism in Fiji
Historically analysing the origins and developments of Cannibalism in Fiji, it was found that war was a necessity rather than an amusement that was integral to this culture, in short it was simply a business of life. Across Fiji in general there was a culture of revenge, ambition and a myth that religious divinity was an excuse for slaughter. As an example of the magnitude of the extent of cannibalism, it is detailed in historical writings that Thakombau who was the King of Fiji at the time was commonly known as a noble savage. Estimations share that prior to his conversions to Christianity at age 50 years he would have eaten portions of around 1000 human bodies.

Three years prior to the arrival of Hunt's missionary party a former group of Englishmen with the same ambitions landed in Fiji only to be seized, burnt, cooked and eaten. This tragedy was the catalyst for change in the cannibal practices of the Fijian culture as all who took part in the human feast died of the black death and this plague spread widely. Thus the Fijian leaders said: "you have killed two priests of the white mans God; therefore He is angry and has sent the black death."

Rewa
Hence when Hunt and his companions arrived in Rewa the chief gave orders that they were not to be hurt in any way. Hunt records that it was this superstition around the black death that was "God's broad shield...until they had made themselves known as friends."

Hunt's first position lasted onto six months in Rewa. Here, he began to learn the language and engage in practices of familiarising himself with their culture. The lack of civilisation broadly across the country surprised Hunt. Common examples of the backwardness of the Fijian civilians was how the sick and old would be strangled to death in order to cease any spreading of disease. Alongside how thieves would be punished by having fingers chopping off. Stealing and lying was only condemned when done clumsily or discovered.

The most diabolic practice of cannibalism was the commonality of men from one village killing others from surrounding neighbourhoods to cut up, cook and eat. Hunt confided in his diary entries at the time that God was his and Hannah’s saviour from any threats: “I feel myself saved from almost all fear though surrounded with men who have scarcely any regard for human life.” Hunt discovered that cannibalism was promised to Fijians as a success of war and this association between the two is the ultimate poison of any hope of religion.

Hunt's first attempt to conduct a religious service was only a month after his arrival in Rewa. Though the people were polite and attentive his poor Fijian lacked the authenticity required to sway their ignorance. Despite all of his barriers Hun't New Testament came together and was known as Tambai Viwa. This was Hunt's main lever that he used to create and educate a new conscience for the Fijians. Other versions have since followed.

Somosomo
In July 1839 Hunt and his fellow missionary Lyth were appointed a new mission in Somosomo due to the great success of the Rewa engagement. This move was at the request of Tui Thakau who was the chief of Somosomo. Though they were "much attached to Rewa" they movement to a new location "affected them only as mortals." Hunt and Lyth soon became close friends and confidants, tied together by their high level of religious devotion. Though the chief welcomes Hunt and Lyth kindly and gave them accomodation in his house the people of this new island were unconcerned with making any changes and seemed indignant. Here, Hunt found alongside cannibalism the major issue of widow strangling which allegedly took place so that the former husbands did not have to be lonely in the afterlife.

In the 3 years that the pair lived and preached in Somosomo they felt that their efforts were in vain due to the climate of restlessness, jealousy and rivalry that any religious preaching failed to aid. The situation of the town was unhealthy. They were a treacherous people, and most dangerous when they were given the opportunity to engage in warfare. In these 3 years the only recorded good that was done was the reactive prevention of evil, or modifying the savage cruelties of the people.

Viwa
In 1842 Hunt moved stations once again after having limited triumph in Somosomo and finally began to reap success in the flourishing Viwa station. Viwa was an important island politically, and its chiefs took high rank and had great influence throughout the group. By his arrival in Viwa, Hunt had mastered the Fijian language and held prayer meetings so the villagers had the opportunity to confess their sins and ask for forgiveness. These actions caused many of the citizens to sincerely confess their faith to Christianity. Hunt threw himself into his works, preaching multiple times on Sunday’s and conducting lectures for Fijian civilians during each week. The rapidity with which the work spread from village to island allowed for a selection of suitable men to be obtained as teachers, forming an alliance of men that Hunt could rely on to further his discourse.

These efforts led to the most prominent chief, Verani, converting to Christianity in 1845. The success in Viwa led to the union of the first Fijian marriages and the foundation of a school in a nearby village namely Levuka. Hunt also became closely in touch with the future king of Fiji, Cakobau. He managed to convince him to cease practices of cannibalism and widow strangling, a large step for the Fijian patrons towards a united and advancing society. Hunt also opened a small medical clinic and sailed around to all the Fijian islands to preach. The queen of Viwa became a devoted Christian and there was increasingly less and less suffering from the people of this country as rate of cannibalism lessened. The Fijians remark that they cherish his memory as a man of the highest type, and one whose daily life illustrated his best teaching.

Death and Legacy
John Hunt died on the on 4 October 1848 as a result of dysentery and exhaustion induced by being overworked when completing an overland journey. His wife Hannah and two daughters outlived their father and continued his missionary journey in his legacy. Hunt was only 36 years of age however he had crowded the work of a long life into ten short years. Hunt's was a triumphant death, after a short but wasting illness.

In the days leading up to his death he prayed for the Fijians and especially for the conversion of King Thakombau. Such a happy death of such a strong leader confirmed Hunt's faith and brightened the hope of these infant churches leaving an eternal legacy.

Legacy
There is strong influence that John Hunt had upon the country of Fiji and this comes in my streams. Firstly there is clear links to be made between the missionary enthusiasm of Hunt and the correspondent action of the British and American churches in following times. By encouraging the deepened religious experience of many hundreds of Christians they were able to sway a Fijian culture that had been lost to savagery for prior history. In doing to Hunt managed not to denationalise the Fijian individual but rather he made the values of cannibalism that were deeply engrained in culture, un-Fijian. This is strongly significant when reflecting on his legacy as it would not be the fate feat is the outcome had stripped away centuries of civilisation and experience in the process.

Hunt's methods encouraged harmony as he tried to see their difficulties through the eyes of a Christian. Hunt found a place for all of the good credits in the Fijian society and allowed them to be seen as adding to a strong religious threshold. He won their confidence and esteem by patience and tolerance. in particular, Hunt's main aims were to combat the younger generation through the work of creating schools and giving them the hope of an education.

New Testament Translation
In time Hunt became an accurate native scholar due to his diligence when studying the language and active daily conversation with the locals. Hence he became the resident translator of the Holy Scriptures. One struggle was to find an appropriate word for 'God' as this concept was previously non-existent in the vocabulary and conceptions of the Fijians. Hunt's New Testament became known as 'Tambai Viwa' a close translation to mean 'John the Baptist.' This text was essential in the beginning of his true success in Fiji as it gave the people a tangible gauge of how to judge character and morals.