One incident of that time was very memorable, and G.o.d turned it to good account for higher ends. I often tell it as "the miracle of the speaking bit of wood"; and it has happened to other Missionaries exactly as to myself. While working at the house, I required some nails and tools.

Lifting a piece of planed wood, I penciled a few words on it, and requested our old Chief to carry it to Mrs. Paton, and she would send what I wanted. In blank wonder, he innocently stared at me, and said, "But what do you want?"

I replied, "The wood will tell her." He looked rather angry, thinking that I befooled him, and retorted, "Who ever heard of wood speaking?"

By hard pleading I succeeded in persuading him to go. He was amazed to see her looking at the wood and then fetching the needed articles. He brought back the bit of wood, and eagerly made signs for an explanation.

Chiefly in broken Tannese I read to him the words, and informed him that in the same way G.o.d spoke to us through His Book. The will of G.o.d was written there, and by and by, when he learned to read, he would hear G.o.d speaking to him from its page, as Mrs. Paton heard me from the bit of wood.

A great desire was thus awakened in the poor man's soul to see the very Word of G.o.d printed in his own language. He helped me to learn words and master ideas with growing enthusiasm. And when my work of translating portions of Holy Scripture began, his delight was unbounded and his help invaluable. The miracle of a speaking page was not less wonderful than that of speaking wood!

One day, while building the house, an old Inland Chief and his three sons came to see us. Everything was to them full of wonder. After returning home one of the sons fell sick, and the father at once blamed us and the Worship, declaring that if the lad died we all should be murdered in revenge. By G.o.d's blessing, and by our careful nursing and suitable medicine, he recovered and was spared. The old Chief superst.i.tiously wheeled round almost to another extreme. He became not only friendly, but devoted to us. He attended the Sabbath Services, and listened to the Aneityumese Teachers, and to my first attempts, partly in Tannese, translated by the orator Taia or the Chief Namakei, and explained in our hearing to the people in their mother tongue.

But on the heels of this, another calamity overtook us. So soon as two rooms of the Mission House were roofed in, I hired the stoutest of the young men to carry our boxes thither. Two of them started off with a heavy box suspended on a pole from shoulder to shoulder, their usual custom. They were shortly after attacked with vomiting of blood; and one of them, an Erromangan, actually died. The father of the other swore that, if his son did not get better, every soul at the Mission House should be slain in revenge. But G.o.d mercifully restored him.

As the boat-landing was nearly three-quarters of a mile distant, and such a calamity recurring would be not only sorrowful in itself but perilous in the extreme for us all, I steeped my wits, and with such crude materials as were at hand, I manufactured not only a hand-barrow, but a wheel-barrow, for the pressing emergencies of the time. In due course, I procured a more orthodox hand-cart from the Colonies, and coaxed and bribed the Natives to a.s.sist me in making a road for it.

Perhaps the ghost of _Macadam_ would shudder at the appearance of that road, but it has proved immensely useful ever since.

CHAPTER LX.

A CITY OF G.o.d.

When, in the course of years, everything had been completed to our taste, we lived practically in the midst of a beautiful village,--the Church, the School, the Orphanage, the Smithy and Joiner's Shop, the Printing Office, the Banana and Yam House, the Cook House, etc.; all very humble indeed, but all standing st.u.r.dily up there among the orange-trees, and preaching the Gospel of a higher civilization and of a better life for Aniwa. The little road leading to each door was laid with the white coral broken small. The fence around all shone fresh and clean with new paint. Order and taste were seen to be laws in the white man's New Life; and several of the Natives began diligently to follow our example.

Many and strange were the arts which I had to try to practise, such as handling the adze, the mysteries of tenon and mortise, and other feats of skill. If a Native wanted a fish-hook, or a piece of red calico to bind his long whip-cord hair, he would carry me a block of coral or fetch me a beam; but continuous daily toil seemed to him a mean existence. The women were tempted, by calico and beads for pay, to a.s.sist in preparing the sugar-cane leaf for thatch, gathering it in the plantations, and tying it over reeds four or six feet long with strips of bark of panda.n.u.s leaf, leaving a long fringe hanging over on one side. How differently they acted when the Gospel began to touch their hearts! They built their Church and their Schools then, by their own free toil, rejoicing to labor without money or price; and they have ever since kept them in good repair, for the service of the Lord, by their voluntary offerings of wood and sugar-cane leaf and coral-lime.

The roof was firmly tied on and nailed; thereon were laid the reeds, fringed with sugar-cane leaf, row after row tied firmly to the wood; the ridge was bound down by cocoanut leaves, dexterously plaited from side to side and skewered to the ridge-pole with hard wooden pins; and over all, a fresh storm-roof was laid on yearly for the hurricane months, composed of folded cocoanut leaves, held down with planks of wood, and bound to the frame-work below--which, however, had to be removed again in April to save the sugar-cane leaf from rotting beneath it. There you were snugly covered in, and your thatching good to last from eight years to ten; that is, provided you were not caught in the sweep of the hurricane, before which trees went flying like straws, huts disappeared like autumn leaves, and your Mission House, if left standing at all, was probably swept bare alike of roof and thatch at a single stroke! Well for you at such times if you have a good barometer indicating the approach of the storm; and better still, a large cellar like ours, four-and-twenty feet by sixteen, built round with solid coral blocks,--where goods may be stored, and whereinto also all your household may creep for safety, while the tornado tosses your dwelling about, and sets huge trees dancing around you! We had also to invent a lime-kiln, and this proved one of the hardest nuts of all that had to be cracked. The kind of coral required could be obtained only at one spot, about three miles distant. Lying at anchor in my boat, the Natives dived into the sea, broke off with hammer and crowbar piece after piece, and brought it up to me, till I had my load. We then carried it ash.o.r.e, and spread it out in the sun to be blistered there for two weeks or so.

Having thus secured twenty or thirty boat-loads, and had it duly conveyed round to the Mission Station, a huge pit was dug in the ground, dry wood piled in below, and green wood above to the height of several feet, and on the top of all the coral blocks were orderly laid. When this pile had burned for seven or ten days, the coral had been reduced to excellent lime, and the plasterwork made therefrom shone like marble.

On one of these trips the Natives performed an extraordinary feat. The boat with full load was struck heavily by a wave, and the reef drove a hole in her side. Quick as thought the crew were all in the sea, and, to my amazement, bearing up the boat with their shoulder and one hand, while swimming and guiding us ash.o.r.e with the other! There on the land we were hauled up, and four weary days were spent fetching and carrying from the Mission Station every plank, tool, and nail, necessary for her repair. Every boat for these seas ought to be built of cedar wood and copper-fastened, which is by far the most economical in the end. And all houses should be built of wood which is as full as possible of gum or resin, since the large white ants devour not only other soft woods, but even Colonial blue gum-trees, the hard cocoanut, and window sashes, chairs, and tables!

Glancing back on all these toils, I rejoice that such exhausting demands are no longer made on our newly-arrived Missionaries. Houses, all ready for being set up, are now brought down from the Colonies. Zinc roofs and other improvements have been introduced. The Synod appoints a deputation to accompany the young Missionary, and plant the house along with himself at the Station committed to his care. Precious strength is thus saved for higher uses; and not only property but life itself is oftentimes preserved.

I will close this chapter with an incident which, though it came to our knowledge only years afterwards, closely bears upon our Settlement on Aniwa. At first we had no idea why they so determinedly refused us one site, and fixed us to another of their own choice. But after the old Chief Namakei became a Christian, he one day addressed the Aniwan people in our hearing to this effect:--

"When Missi came we saw his boxes. We knew he had blankets and calico, axes and knives, fish-hooks and all such things. We said, 'Don't drive him off, else we will lose all these things. We will let him land. But we will force him to live on the Sacred Plot. Our G.o.ds will kill him, and we will divide all that he has amongst the men of Aniwa.' But Missi built his house on our most sacred spot. He and his people lived there, and the G.o.ds did not strike. He planted bananas there, and we said, 'Now when they eat of these they will all drop down dead, as our fathers a.s.sured us, if any one ate fruit from that ground, except only our Sacred Men themselves.' These bananas ripened. They did eat them. We kept watching for days and days, but no one died! Therefore what we say, and what our fathers have said, is not true. Our G.o.ds cannot kill them.

Their Jehovah G.o.d is stronger than the G.o.ds of Aniwa."

I enforced old Namakei's appeal, telling them that, though they knew it not, it was the living and true and only G.o.d who had sent them every blessing which they possessed, and had at last sent us to teach them how to serve and love and please Him. In wonder and silence they listened, while I tried to explain to them that Jesus, the Son of this G.o.d, had lived and died and gone to the Father to save them, and that He was now willing to take them by the hand and lead them through this life to glory and immortality together with Himself.

The old Chief led them in prayer--a strange, dark, groping prayer, with streaks of Heathenism coloring every thought and sentence; but still a heart-breaking prayer, as the cry of a soul once Cannibal, but now being thrilled through and through with the first conscious pulsations of the Christ-Spirit, throbbing into the words--"Father, Father; our Father."

When these poor creatures began to wear a bit of calico or a kilt, it was an outward sign of a change, though yet far from civilization. And when they began to look up and pray to One whom they called "Father, our Father," though they might be far, very far, from the type of Christian that dubs itself "respectable," my heart broke over them in tears of joy; and nothing will ever persuade me that there was not a Divine Heart in the Heavens rejoicing too.

CHAPTER LXI.

THE RELIGION OF REVENGE.

ON landing in November, 1866, we found the Natives of Aniwa, some very shy and distrustful, and others forward and imperious. No clothing was worn; but the wives and elder women had gra.s.s ap.r.o.ns or girdles like our first parents in Eden. The old Chief interested himself in us and our work; but the greater number showed a far deeper interest in the axes, knives, fishhooks, strips of red calico, and blankets, received in payment for work or for bananas. Even for payment they would scarcely work at first, and they were most unreasonable, easily offended, and started off in a moment at any imaginable slight.

For instance, a Chief once came for medicine. I was so engaged that I could not attend to him for a few minutes. So off he went, in a great rage, threatening revenge, and muttering, "I must be attended to! I won't wait on _him_." Such were the exactions of a naked savage!

Shortly before our arrival, an Aneityumese Teacher was sacrificed on Aniwa. The circ.u.mstances are ill.u.s.trative of what may be almost called their worship of revenge. Many long years ago, a party of Aniwans had gone to Aneityum on a friendly visit; but the Aneityumese, then all savages, murdered and ate every man of them save one, who escaped into the bush. Living on cocoanuts, he awaited a favorable wind, and, launching his canoe by night, he arrived in safety. The bereaved Aniwans, hearing his terrible story, were furious for revenge; but the forty-five miles of sea between proving too hard an obstacle, they made a deep cut in the earth and vowed to renew that cut from year to year till the day of revenge came round. Thus the memory of the event was kept alive for nearly eighty years.

At length the people of Aneityum came to the knowledge of Jesus Christ.

They strongly yearned to spread their saving Gospel to the Heathen Islands all around. Amid prayers and strong cryings to G.o.d they, like the Church at Antioch, designated two of their leading men to go as Native Teachers and evangelize Aniwa, viz. Navalak and Nemeyan; whilst others went forth to Fotuna, Tanna, and Erromanga, as opportunity arose.

Namakei, the princ.i.p.al Chief of Aniwa, had promised to protect and be kind to them. But as time went on, it was discovered that the Teachers belonged to the Tribe on Aneityum, and one of them to the very land, where long ago the Aniwans had been murdered. The Teachers had from the first known their danger, but were eager to make known the Gospel to Aniwa. It was resolved that they should die. But the Aniwans, having promised to protect them, shrank from doing it themselves; so they hired two Tanna-men and an Aniwan Chief, one of whose parents had belonged to Tanna, to waylay and shoot the Teachers as they returned from their tour of Evangelism among the villages on Sabbath afternoon. Their muskets did not go off, but the murderers rushed upon them with clubs and left them for dead.

Nemeyan was dead, and entered that day amongst the n.o.ble army of the Martyrs. Poor Navalak was still breathing, and the Chief Namakei carried him to his village and kindly nursed him. He pleaded with the people that the claims of revenge had been satisfied, and that Navalak should be cherished and sent home,--the Christ-Spirit beginning to work in that darkened soul! Navalak was restored to his people and is yet living (1888)--a high cla.s.s Chief on Aneityum, and an honor to the Church of G.o.d, bearing on his body "the marks of the Lord Jesus." And often since has he visited Aniwa, in later years, and praised the Lord amongst the very people who once thirsted for his blood and left him by the wayside as good as dead!

For a time, Aniwa was left without any witness for Jesus,--the London Missionary Society Teachers, having suffered dreadfully for lack of food and from fever and ague, being also removed. But on a visit of a Mission vessel, Namakei sent his orator Taia to Aneityum, to tell them that now revenge was satisfied, the cut in the earth filled up, and a cocoanut tree planted and flourishing where the blood of the Teachers had been shed, and that no person from Aneityum would ever be injured by Aniwans.

Further, he was to plead for more Teachers, and to pledge his Chiefs word that they would be kindly received and protected. They knew not the Gospel, and had no desire for it; but they wanted friendly intercourse with Aneityum, where trading vessels called, and whence they might obtain mats, baskets, blankets, and iron tools. At length two Aneityumese again volunteered to go, Kangaru and Nelmai, one from each side of the Island, and were located by the Missionaries, along with their families, on Aniwa, one with Namakei, and the other at the south end, to lift up the Standard of a Christlike life among their Heathen neighbors.

Taia, who went on the Mission to Aneityum, was a great speaker and also a very cunning man. He was the old Chief's appointed "Orator" on all state occasions, being tall and stately in appearance, of great bodily strength, and possessed of a winning manner. On the voyage to Aneityum he was constantly smoking and making things disagreeable to all around him. Being advised not to smoke while on board, he pleaded with the Missionary just to let him take a whiff now and again till he finished the tobacco he had in his pipe, and then he would lay it aside. But, like the widow's meal, it lasted all the way to Aneityum, and never appeared to get less--at which the innocent Taia expressed much astonishment!

CHAPTER LXII.

FIRST FRUITS ON ANIWA.

THE two Teachers and their wives on Aniwa were little better than slaves when we landed there, toiling in the service of their masters and living in constant fear of being murdered. Doubtless, however, the mighty contrast presented by the life, character, and disposition of these G.o.dly Teachers was the sowing of the seed that bore fruit in other days,--though as yet no single Aniwan had begun to wear clothing out of respect to Civilization, much less been brought to know and love the Saviour.

So soon as I could speak a little to them in their own language, we began to visit regularly at their villages and to talk to them about Jesus and His love. We tried also to get them to come to our Church under the shade of the banyan tree. Nasi and some of the worst characters would sit scowling not far off, or follow us with loaded muskets. Using every precaution, we still held on doing our work; sometimes giving fish-hooks or beads to the boys and girls, showing them that our objects were kind and not selfish. And however our hearts sometimes trembled in the presence of imminent death and sank within us, we stood fearless in their presence, and left all results in the hands of Jesus. Often have I had to run into the arms of some savage, when his club was swung or his musket leveled at my head, and, praying to Jesus, so clung round him that he could neither strike nor shoot me till his wrath cooled down, and I managed to slip away. Often have I seized the pointed barrel and directed it upwards, or, pleading with my a.s.sailant, uncapped his musket in the struggle. At other times, nothing could be said, nothing done, but stand still in silent prayer, asking G.o.d to protect us or to prepare us for going home to His Glory. He fulfilled His own promise--"I will not fail thee nor forsake thee."

The first Aniwan that ever came to the knowledge and love of Jesus was the old Chief Namakei. We came to live on his land, as it was near our diminutive harbor; and, upon the whole, he and his people were the most friendly, though his only brother, the Sacred Man of the tribe, on two occasions tried to shoot me. Namakei came a good deal about us at the Mission House, and helped us to acquire the language. He discovered that we took tea evening and morning. When we gave him a cup and a piece of bread, he liked it well, and gave a sip to all around him. At first he came for the tea, perhaps, and disappeared suspiciously soon thereafter; but his interest manifestly grew, till he showed great delight in helping us in every possible way. Along with him and as his a.s.sociates came also the Chief Naswai and his wife Katua. These three grew into the knowledge of the Saviour together. From being savage Cannibals they rose before our eyes, under the influence of the Gospel, into n.o.ble and beloved characters, and they and we loved each other exceedingly.

Namakei brought his little daughter, his only child, the Queen of her race, called Litsi Sore (=Litsi the Great), and said, "I want to leave my Litsi with you, I want you to train her for Jesus."

She was a very intelligent child, learned things like any white girl, and soon became quite a help to Mrs. Paton. On seeing his niece dressed, and so smart-looking, the old Chief's only brother, the Sacred Man that had attempted to shoot me, also brought his child, Litsi Sisi (=the Little) to be trained like her cousin. The mothers of both were dead.

The children reported all they saw, and all we taught them, and so their fathers became more deeply interested in our work, and the news of the Gospel spread far and wide. Soon we had all the Orphans committed to us, whose guardians were willing to part with them, and our Home become literally the School of Christ--the boys growing up to help all my plans, and the girls to help my wife and to be civilized and trained by her, and many of them developing into devoted Teachers and Evangelists.

Our earlier Sabbath Services were sad affairs. Every man came armed--indeed, every man slept with his weapons of war at his side--and bow and arrow, spear and tomahawk, club and musket, were always ready for action. On fair days we a.s.sembled under the banyan tree, on rainy days in a Native hut partly built for the purpose. One or two seemed to listen, but the most lay about on their backs or sides, smoking, talking, sleeping! When we stopped the feast at the close, which the Aneityumese Teacher had been forced to prepare before our coming, and for which they were always ready, the audiences at first went down to two or three; but these actually came to learn, and a better tone began immediately to pervade the Service. We informed them that it was for their good that we taught them, and that they would get no "pay" for attending Church or School, and the greater number departed in high dudgeon as very ill-used persons! Others of a more commercial turn came offering to sell their "idols," and when we would not purchase them, but urged them to give up and cast them away for love to Jesus, they carried them off, saying they would have nothing to do with this new Worship.

Amidst our frequent trials and dangers in those earlier times on Aniwa, our little Orphans often warned us privately and and saved our lives from cruel plots. When, in baffled rage, our enemies demanded who had revealed things to us, I always said, "It was a little bird from the bush." So the dear children grew to have perfect confidence in us. They knew we would not betray them; and they considered themselves the guardians of our lives.

CHAPTER LXIII.

TRADITIONS AND CUSTOMS.

WHAT a suggestive tradition of the Fall came to me in one of those early days on Aniwa! Upon our leaving the hut and removing to our new house, it was seized upon by Tupa for his sleeping-place, though still continuing to be used by the Natives as club-house, court of law, etc.

One morning at daylight this Tupa came running to us in great excitement, wielding his club furiously, and crying, "Missi, I have killed the Tebil. I have killed Teapolo. He came to catch me last night.

I raised all the people, and we fought him round the house with our clubs. At daybreak he came out and I killed him dead. We will have no more bad conduct or trouble now. Teapolo is dead!"

I said, "What nonsense; Teapolo is a spirit, and cannot be seen."

But in mad excitement he persisted that he had killed him. And at Mrs.

Paton's advice, I went with the man, and he led me to a great Sacred Rock of coral near our old hut, over which hung the dead body of a huge and beautiful sea-serpent, and exclaimed, "There he lies! Truly I killed him."