The journey of translating the Fijian New Testament

By Dr Andrew Thornley, Visiting Lecturer Davuilevu Methodist Theological College

One of the first priorities of the Wesleyan missionaries in Fiji were the translation of Scripture into the vernacular language. This was carried out by David Cargill in the Lakeba dialect and, from 1839, by William Cross in the Rewa dialect. David Cargill left Fiji in 1840. William Cross died at Somosomo in 1842 by which time the missionaries had established a Translation Committee headed by John Hunt, who was appointed to Viwa in 1842 and elected Qase Levu (President) in 1844. After various attempts at translation in a number of dialects, the missionaries settled on the Bau dialect, partly because of their own limited human resources and partly because of the political pre-eminence of the Bau chiefs: Tanoa and his son Seru Cakobau. Rev Hunt assumed the prominent role in translating the New Testament through the 1840s. He translated directly from Greek to Bauan. His translating style was original, idiomatic and innovative. He also translated with close attention to the Fijian (iTaukei) context. The island of Viwa, where Rev Hunt resided, was one of the earliest communities to show an interest in Christianity. Thus there were a number of Fijians (iTaukei) to whom Hunt had access as language informants. His most important Fijian (iTaukei) informant was Noa Koroinavugona – a native of Viwa. Rev Hunt acknowledged the great contribution made by Mr Koroinavugona: “He understands so much of the general meaning of Scripture that his assistance in the work of translating is very valuable”. This first New Testament was published on Viwa in 1847. Rev Hunt was responsible for all the books except the Gospel of John where he accepted the translation initially done by the missionary printer, Thomas Jaggar, while at Rewa. One thousand copies of the New Testament were printed by Mr Jaggar on the very rudimentary mission press which can still be viewed at the Fiji Museum. What was the reaction of missionaries? Mostly it was very positive. The missionaries Thomas Williams, Richard Lyth, Thomas Jaggar and David Hazlewood all praised the translation. David Hazlewood, for instance, read through the entire New Testament, “comparing it verse for verse with the Greek”. At the end of his reading, Hazlewood praised Hunt’s efforts. “My wonder and admiration of the work as a whole I cannot fully express. The finger of God is evident in the translation; human skill could not so have done it”. Comments similar to this have been echoed down the years by a succession of missionaries. Alan Tippett, missionary in Fiji from 1940 – 1960 and later a respected missiologist, wrote that, “Hunt’s grasp of Fijian grammar, syntax and word-construction gave us a vital translation which breathed with a Fijian heart”. Two missionaries expressed doubts about Hunt’s translation. John Watsford was a missionary on Viwa from 1844-9. Although conceding that Hunt was “better acquainted with the Fijian language than any other missionary”, Rev Watsford claimed that the translation could be improved and further corrected “as the language is better known”. Rev Watsford said that he would not be satisfied until there was further revision. James Calvert, missionary at Lakeba throughout the 1840s, disliked what he called Hunt’s “free” methods of translation, calling them “dangerous ground to tread on”. Rev Calvert believed in word-for-word literal translation. Following the publication of the 1847 New Testament, Rev Calvert, like Watsford, called for a “well-revised” second edition. John Hunt died in 1848 at the very young age of 36 and was buried on Viwa. James Calvert shifted to Viwa from Lakeba and took over printing responsibilities from Jaggar who had departed for New Zealand. Richard Lyth was the new Qase Levu (President).