They began reading at once, and crying, 'Excellent, exactly right, the very thing.'

It was thought good that some one from Lifu should join the Mission party and testify to their work, and on the invitation, the chief, Angadhohua, a bright youth of seventeen, volunteered to go. It was an unexampled thing that a chief should be permitted by his people to leave them, there was a public meeting about it, and a good deal of excitement, but it ended in Cho, as spokesman, coming forward with tears in his eyes, saying, 'Yes, it is right he should go, but bring him back soon. What shall we do?'

Patteson laid his hand on the young chief's shoulder, answering, 'G.o.d can guard him by sea as on land, and with His blessing we will bring him back safe to you. Let some of the chiefs go with him to protect him. I will watch over him, but you may choose whom you will to accompany him.'

So five chiefs were selected as a body-guard for the young Angadhohua, who was prince of all the isle, but on an insecure tenure, for the French, in New Caledonia, were showing a manifest inclination to annex the Loyalty group.

The heavily loaded boat had a perilous strife with the surf before the ship was reached, and it was a very rough pa.s.sage to Anaiteum, where some goods had to be left for Mr. Inglis, and he asked that four Fate visitors might be taken home. This was done, and Mr. Grordon was visited at Erromango on the way, and found well and prosperous.

At Mai, the reception of Petere and Laure was ecstatic. There was a crowd on sh.o.r.e to meet them, and on the two miles' walk to the village parties met, hugged, and wept over them. At the village Mr. Patteson addressed the people for ten minutes, and Petere made an animated exposition of what he had learnt, and his speeches evidently had great effect. His younger brother and two little boys all came in his stead, and would form part of the winter school at Lifu.

The Espiritu Santo boy, the dunce of the party, was set down at home, and the Banks Islanders were again found pleasant, honest, and courteous, thinking, as it appeared afterwards, that the white men were the departed spirits of deceased friends. A walk inland at Vanua Lava disclosed pretty villages nestling under banyan trees, one of them provided with a guest-chamber for visitors from other islands. Two boys, Sarawia and another, came away to be scholars at Lifu, as well as his masters in the language, of which he as yet scarcely knew anything, but which he afterwards found the most serviceable of all these various dialects.

The 26th of May brought the vessel to Bauro, where poor old Iri was told of the death of his son, and had a long talk with Mr. Patteson, beginning with, 'Do you think I shall see him again?' It was a talk worth having, though it was purchased by spending a night in the house with the rats.

It seemed as though the time were come for calling on the Baurese to cease to be pa.s.sive, and sixty or seventy men and women having come together, Mr. Patteson told them that he did not mean to go on merely taking their boys to return them with heaps of fish-hooks and knives, but that, unless they cared for good teaching, to make them good and happy here and hereafter, he should not come like a trader or a whaler.

That their sons should go backwards and forwards and learn, but to teach at home; and that they ought to build a holy house, where they might meet to pray to G.o.d and learn His will.

Much of this was evidently distasteful, though they agreed to build a room.

'I think,' he writes, 'that the trial stage of the work has arrived.

This has less to attract outwardly than the first beginning of all, and as here they must take a definite part, they (the great majority who are not yet disposed to decide for good) are made manifest, and the difficulty of displacing evil customs is more apparent.'

In fact, these amiable, docile Baurese seemed to have little manliness or resolution of character, and Sumaro, a scholar of 1857, was especially disappointing, for he pretended to wish to come and learn at Lifu, but only in order to get a pa.s.sage to Gera, where he deserted, and was well lectured for his deceit.

The Gera people were much more warlike and turbulent, and seemed to have more substance in them, though less apt at learning. Patteson spent the night on sh.o.r.e at Perua, a subsidiary islet in the bay, sleeping in a kind of shed, upon two boards, more comfortably than was usual on these occasions. Showing confidence was one great point, and the want of safe anchorage in the bay was much regretted, because the people could not understand why the vessel would not come in, and thought it betokened mistrust. Many lads wished to join the scholars, but of those who were chosen, two were forced violently overboard by their friends, and only two eventually remained, making a total of twelve pupils for the winter school at Lifu, with five languages between them--seven with the addition of the Nengone and Lifu scholars.

'You see,' writes Patteson on June 10, on the voyage, 'that our difficulty is in training and organising nations, raising them from heathenism to the life, morally and socially, of a Christian. This is what I find so hard. The communication of religious truth by word of mouth is but a small part of the work. The real difficulty is to do for them what parents do for their children, a.s.sist them to--nay, almost force upon them--the practical application of Christian doctrine. This descends to the smallest matters, washing, scrubbing, sweeping, all actions of personal cleanliness, introducing method and order, habits of industry, regularity, giving just notions of exchange, barter, trade, management of criminals, division of labour. To do all this and yet not interfere with the offices of the chief, and to be the model and pattern of it, who is sufficient for it?'

On June 16, Mr. Patteson was landed at Lifu, for his residence there, with the five chiefs, his twelve boys, and was hospitably welcomed to the large new house by the Samoan. He and four boys slept in one of the corner rooms, the other eight lads in another, the Rarotongan teacher, Tutoo, and his wife in a third. The central room was parlour, school, and hall, and as it had four unglazed windows, and two doors opposite to each other, and the trade-wind always blowing, the state of affairs after daylight was much like that which prevailed in England when King Alfred invented lanterns, while in the latter end of June the days were, of course, as short as they could be on the tropic of Capricorn, so that Patteson got up in the dark at 5-30 in the morning.

At 7 the people around dropped in for prayers, which he thought it better not to conduct till his position was more defined. Then came breakfast upon yams cooked by being placed in a pit lined with heated stones, with earth heaped over the top. Mr. and Mrs. Tutoo, with their white guest, sat at the sc.r.a.p of a table, 'which, with a small stool, was the only thing on four legs in the place, except an occasional visitor in the shape of a pig.' Then followed school. Two hundred Lifu people came, and it was necessary to hold it in the chapel. One o'clock, dinner on yams, and very rarely on pig or a fowl, baked or rather done by the same process; and in the afternoon some reading and slate work with the twelve Melanesians, and likewise some special instruction to a few of the more promising Lifuites. At 6.30, another meal of yams, but this time Patteson had recourse to his private store of biscuit; and the evening was spent in talk, till bedtime at 9 or 9.30. It was a thorough sharing the native life; but after a few more experiments, it was found that English strength could not be kept up on an exclusive diet of yams, and the Loyalty Isles are not fertile. They are nothing but rugged coral, in an early stage of development; great ridges, upheaved, bare and broken, and here and there with pits that have become filled with soil enough to grow yams and cocoa-nuts.

The yams--except those for five of the lads, whose maintenance some of the inhabitants had undertaken--were matter of purchase, and formed the means of instruction in the rules of lawful exchange. A fixed weight of yams were to const.i.tute prepayment for a pair of trousers, a piece of calico, a blanket, tomahawk, or the like, and all this was agreed to, Cho being a great a.s.sistance in explaining and dealing with his people.

But it proved very difficult to keep them up to bringing a sufficient supply, and as they had a full share of the universal spirit of haggling, the commissariat was a very hara.s.sing and troublesome business, and as to the boys, it was evident that the experiment was not successful. Going to New Zealand was seeing the world. Horses, cows, sheep, a town, soldiers, &c., were to be seen there, whereas Lifu offered little that they could not see at home, and schooling without novelty was tedious. Indeed, the sight of civilised life, the being taken to church, the kindness of the friends around the College, were no slight engines in their education; but the Lifu people were not advanced enough to serve as an example--except that they had renounced the more horrible of their heathen habits. They were in that unsettled state which is peculiarly trying in the conversion of nations, when the old authoritative customs have been overthrown, and the Christian rules not established.

It was a good sign that the respect for the chief was not diminished.

One evening an English sailor (for there turned out to be three whites on the island) who was employed in the sandal-wood trade was in the house conversing with Tutoo, when Angadhohua interrupted him, and he--in ignorance of the youth's rank--pushed him aside out of the way. The excitement was great. A few years previously the offender would have been killed on the spot, and as it was, it was only after apology and explanation of his ignorance that he was allowed to go free; but an escort was sent with him to a place twenty miles off lest any one should endeavour to avenge the insult, not knowing it had been forgiven.

Many of the customs of these Loyalty Isles are very unhealthy, and the almost exclusive vegetable diet produced a low habit of body, that showed itself in all manner of scrofulous diseases, especially tumours, under which the sufferer wasted and died. Much of Patteson's time was taken up by applications from these poor creatures, who fancied him sure to heal them, and had hardly the power, certainly not the will, to follow his advice.

Nor had he any authority. He only felt himself there on sufferance till the promised deputation should come from Rarotonga from the London Mission, to decide whether the island should be reserved by them, or yielded to the Church. Meantime he says on Sunday:--

'Tutoo has had a pretty hard day's work of it, poor fellow, and he is anything but strong. At 9.30 we all went to the chapel, which began by a hymn sung as roughly as possible, but having rather a fine effect from the fact of some 400 or 500 voices all singing in unison. Then a long extemporary prayer, then another hymn, then a sermon nearly an hour long. It ought not to have taken more than a quarter of an hour, but it was delivered very slowly, with endless repet.i.tions, otherwise there was some order and arrangement about it. Another hymn brought the service to an end about 11. But his work was not done; school instantly succeeded in the same building, and though seven native teachers were working their cla.s.ses, the burthen of it fell on him. School was concluded with a short extemporary prayer. At three, service again--hymn, prayer, another long sermon, hymn, and at last we were out of chapel, there being no more school.'

'To be sure,' is the entry on another Sunday, 'little thought I of old that Sunday after Sunday I should frequent an Independent chapel. As for extemporary prayer not being a form, that is absurd. These poor fellows just repeat their small stock of words over and over again, and but that they are evidently in earnest, it would seem shockingly irreverent sometimes. Most extravagant expressions! Tutoo is a very simple, humble-minded man, and I like him much. He would feel the help and blessing of a Prayer-book, poor fellow, to be a guide to him; but even the Lord's Prayer is never heard among them.'

So careful was Mr. Patteson not to offend the men who had first worked on these islands, that on one Sunday when Tutoo was ill, he merely gave a skeleton of a sermon to John Cho to preach. On the 27th of July, however, the deputation arrived in the 'John Williams'--two ministers, and Mr. Creagh on his way back to Nengone, and the upshot of the conference on board, after a dinner in the house of Apollo, the native teacher, was that as they had no missionary for Lifu, they made no objection to Mr. Patteson working there at present, and that if in another year they received no reinforcement from home, they would take into consideration the making over their teachers to him. 'My position is thus far less anomalous, my responsibility much increased. G.o.d will, I pray and trust, strengthen me to help the people and build them up in the faith of Christ.'

'August 2.--Yesterday I preached my two first Lifu sermons; rather nervous, but I knew I had command of the language enough to explain my meaning, and I thought over the plan of my sermons and selected texts.

Fancy your worthy son stuck up in a pulpit, without any mark of the clergyman save white tie and black coat, commencing service with a hymn, then reading the second chapter of St. Matthew, quite new to them, then a prayer, extemporary, but practically working in, I hope, the principle and much of the actual language of the Prayer-book--i.e. Confession, prayer for pardon, expression of belief and praise--then another hymn, the sermon about forty minutes. Text: "I am the Way," &c. Afternoon: "Thy Word is a lantern unto my feet."

'You can easily understand how it was simple work to point out that a man lost his way by his sin, and was sent out from dwelling with G.o.d; the recovery of the way by which we may again return to Paradise is practically the one great event which the whole Bible is concerned in teaching. The subject admitted of any amount of ill.u.s.tration and any amount of reference to the great facts of Scripture history, and everything converges to the Person of Christ. I wish them to see clearly the great points--first, G.o.d's infinite love, and the great facts by which He has manifested His Love from the very first, till the coming of Christ exhibited most clearly the infinite wisdom and love by which man's return to Paradise has been effected.

'Significant is that one word to the thief on the Cross "Paradise." The way open again; the guardian angel no longer standing with flaming sword in the entrance; admission to the Tree of Life.'

'The services were much shorter than usual, chiefly because I don't stammer and bungle, and take half an hour to read twenty verses of the Bible, and also because I discarded all the endless repet.i.tions and unmeaning phrases, which took up half the time of their unmeaning harangues. About an hour sufficed for the morning-service; the evening one might have been a little longer. I feel quite at my ease while preaching, and John told me it was all very clear; but the prayers--oh!

I did long for one of our Common Prayer-books.'

One effect of the Independent system began to reveal itself strongly.

How could definite doctrines be instilled into the converts by teachers with hardly any books, and no formula to commit to memory? What was the faith these good Samoans knew and taught?

'No doctrinal belief exists among them,' writes Patteson, in the third month of his stay. 'A man for years has been a.s.sociated with those who are called "the people that seek Baptism." He comes to me:--

'J. G. P. 'Who inst.i.tuted baptism?

'A. Jesus.

'J. G. P. And He sent His Apostles to baptize in the Name of Whom?

'Dead silence.

'"Why do you wish to be baptized?"

'"To live."

'"All that Jesus has done for us, and given to us, and taught us, is for that object. What is the particular benefit we receive in baptism?" 'No conception.' Such is their state.

'I would not hesitate if I thought there were any implicit recognition of the doctrine of the Trinity; but I can't baptize people morally good who don't know the Name into which they are to be baptized, who can't tell me that Jesus is G.o.d and man. There is a lad who soon must die of consumption, whom I now daily examine. He has not a notion of any truth revealed from above, and to be embraced and believed as truth upon the authority of G.o.d's Word. A kind of vague morality is the subst.i.tute for the Creed of the Apostles. What am I to do? I did speak out for three days consecutively pretty well, but I am alone, and only here for four months, and yet, I fear, I am expecting too much from them, and that I ought to be content with something much less as the (so to speak) qualifications; but surely they ought to repent and believe. To say the word, "I believe," without a notion of what they believe, surely that won't do. They must be taught, and then baptized, according to our Lord's command, suited for adults.'

Constant private teaching to individuals was going on, and the 250 copies of the Lifu primer were dispersed where some thousands were wanted, and Mr. Patteson wrote a little book of sixteen pages, containing the statement of the outlines of the faith, and of Scripture history; but this could not be dispersed till it had been printed in New Zealand.

And in the meantime a fresh element of perplexity was arising. The French had been for some time past occupying New Caledonia, and a bishop had been sent thither about the same time as Bishop Selwyn had gone to New Zealand; but though an earnest and hardworking man, he had never made much progress. He had the misfortune of being connected in the people's minds with French war ships and aggression, and, moreover, the South Sea race seem to have a peculiar distaste for the Roman Catholic branch of the Church, for which it is not easy to account.

The Loyalty Isles, as lying so near to New Caledonia, were tempting to the French Empire, and the Bishop at the same time felt it his duty to attempt their conversion.

Some priests had been placed at the north end of the island for about six months past, but the first communication was a letter on July 6, complaining, partly in French, partly in English, that since Mr.

Patteson's arrival, the people had been making threatening reports.

Now Mr. Patteson had from the first warned them against showing any unkindness to the French priests, and he wrote a letter of explanation, and arranged to go and hold a conference. On the way, while supping with the English sailor, at the village where he was to sleep, he heard a noise, and found the Frenchman, Pere Montrouzier, had arrived. He was apparently about forty; intelligent, very experienced in mission work, and conversant with the habits and customs of French and English in the colonies; moreover, with plenty of firmness in putting forward his cause. He seems to have been supported by the State in a manner unusual with French missions.

'I had one point only that I was determined to press (Patteson says), namely, liberty to the people to follow any form of religion they might choose to adopt. I knew that they and I were completely in his power, yet that my line was to a.s.sume that we were now about to arrange our plans for the future independently of any interference from the civil power.

'He let me see that he knew he could force upon the Lifu people whatever he pleased, the French Government having promised him any number of soldiers he may send for to take possession, if necessary, of the island. They have 1,000 men in New Caledonia, steamers and frigates of war; and he told me plainly that this island and Nengone are considered as natural appendages of New Caledonia, and practically French possessions already, so that, of course, to attempt doing more than secure for the people a religious liberty is out of the question. He promised me that if the people behaved properly to him and his people, he would not send for the soldiers, nor would he do anything to interfere with the existing state of the island.

'He will not himself remain here long, being commissioned, in consequence of his fourteen years' experience, to prepare the way for the French mission here. He told me that twenty missionaries are coming out for this group, about seven or eight of whom will be placed on Lifu, others on Nengone, &c.; that the French Government is determined to support them; that the Commandant of Nimia in New Caledonia had sent word to him that any number of men should be sent to him at an instant's notice, in a war steamer, to do what he might wish in Lifu, but that honestly he would do nothing to compel the people here to embrace Romanism; but that if necessary he would use force to establish the missionaries in houses in different parts of the island, if the chiefs refused to sell them parcels of land, for instance, one acre. The captain of the "Iris," an English frigate, called on him on Monday, and sent me a letter by him, making it quite clear that the French will meet with no opposition from the English Government. He too knew this, and of course knew his power; but he behaved, I must say, well, and if he is really sincere about the liberty of religion question, I must be satisfied with the result of our talk. I was much tired. We slept together on a kind of bed in an unfurnished house, where I was so cold that I could not sleep; besides, my head ached much; so my night was not a very pleasant one. In the morning we resumed our talk, but the business was over really. The question that we had discussed the evening before was brought to an issue, however, by his requiring from John Cho, who was with us, permission to buy about an acre of land in his territory. John was much staggered at this. It looked to him like a surrender of his rights. I told him, at great length, why I thought he must consent; but finally it was settled, that as John is not the real chief, I should act as interpreter for the Frenchmen; and send him from Mu an answer to a letter which he addresses to me, but which is, in fact, intended for the chief.

'It is, I suppose, true, that civilised nations do not acknowledge the right of a chief to prevent any one of his subjects from selling a plot of his land to a foreigner unless they may be at war with that particular nation.