Life of John Coleridge Patteson

by Шарлотта Мэри Йондж

  'Your affectionate

  'J. C. PATTESON.'

  The time for the island voyage was fully come; and, after a very brief stay in the new abode, the Bishop sailed again for Mota, where the old house was found (May 8) in a very dilapidated condition; and vigorous mending with branches was needed before a corner could be patched up for him to sleep on his table during a pouring wet night, having first supped on a cup of tea and a hot yam, the latter brought from the club-house by one of his faithful adherents; after which an hour and a half's reading of Lightfoot on the Epistle to the Galatians made him forget every discomfort.

  There had, however, been a renewal of fighting of late; and at a village called Tasmate, a man named Natungoe had ten days previously been shot in the breast with a poisoned arrow, and was beginning to show those first deadly symptoms of tetanus. He had been a well- conducted fellow, though he had hitherto shown indifference to the new teaching; and it had not been in a private quarrel that he was wounded, but in a sudden attack on his village by some enemies, when a feast was going on.

  On that first evening when the Bishop went to see him it was plain that far more of the recent instruction had taken root in him than had been supposed. 'He showed himself thoroughly ready to listen, and manifested a good deal of simple faith. He said he had no resentment against the person who had shot him, and that he did wish to know and think about the world to come. He accepted at once the story of God's love, shown in sending Jesus to die for us, and he seemed to have some apprehension of what God must be, and of what we are-how unlike Him, how unable to make ourselves fit to be with Him. He certainly spoke of Jesus as of a living Person close by him, willing and able to help him. He of his own accord made a little prayer to Him, "Help me, wake me, make my heart light, take away the darkness. I wish for you, I want to go to you, I don't want to think about this world."'

  Early the next morning the Bishop went again, taking George Sarawia with him. The man said, 'I have been thinking of what you said. I have been calling on the Saviour (i Vaesu) all night.' The Bishop spoke long to him, and left Sarawia with him, speaking and praying quietly and earnestly.

  Meanwhile continues the diary:-

  'I went to the men in the village, and spoke at length to them: "Yes, God will not cast out those who turn to Him when they are called, but you must not suppose that it is told us anywhere that He will save those who care nothing about Him through their years of health, and only think about Him and the world to come when this world is already passing away."

  'How utterly unable one feels to say or do the right thing, and the words fall so flat and dull upon careless ears!'

  Every day for ten days the poor sufferer Natungoe was visited, and he listened with evident faith and comprehension. On May 15 the entry is:-

  'I was so satisfied with his expressions of faith in the Saviour, of his hope of living with Him; he spoke so clearly of his belief in Jesus having been sent from the Great Creator and Father of all to lead us back to Him, and to cleanse us from sin, which had kept us from our Father, by His Death for us; he was so evidently convinced of the truth of our Lord's Resurrection and of the resurrection of us all at the last day-that I felt that I ought to baptize him. I had already spoken to him of Baptism, and he seemed to understand that, first, he must believe that the water is the sign of an inward cleansing, and that it has no magical efficacy, but that all depended on his having faith in the promise and power of God; and second, that Jesus had commanded those who wished to believe and love Him to be baptized.

  'The expression Nan ive Maroo i Vaesu, "I wish for the Saviour," had been frequently used by him; and I baptized him by the name of Maroovaesu, a name instantly substituted for his old name Natungoe by those present.

  'I have seen him again to-day; he cannot recover, and at times the tetanus spasms are severe, but it is nothing like dear Fisher's case. He can still eat and speak; women sit around holding him, and a few people sit or lie about in the hut. It looks all misery and degradation of the lowest kind, but there is a blessed change, as I trust, for him.'

  On Sunday the 19th the last agony had come. He lay on a mat on the ground, in the middle of the village, terribly racked by convulsions, but still able in the intervals to speak intelligibly, and to express his full hope that he was going to his Saviour, and that his pain would soon be over, and he would be at rest with Him, listening earnestly to the Bishop's prayers. He died that night.

  In the meantime, the Bishop had not neglected the attacking party. Of them, one had been killed outright, and two more were recovering from their wounds, and it was necessary to act as pacificator.

  'Meanwhile, I think how very little religion has to do directly with keeping things quiet; in England (for example) men would avenge themselves, and steal and kill, were it not for the law, which is, indeed, an indirect result of religion; but religion simply does not produce the effect, i.e. men are not generally religious in England or Mota. I have Maine's Book of "Ancient Law" among the half-dozen books I have brought on shore, and it is extremely interesting to read here.'

  How he read, wrote, or did anything is the marvel, with the hut constantly crowded by men who had nothing to do but gather round, in suffocating numbers, to stare at his pen travelling over the paper. 'They have done so a hundred times before,' he writes, actually under the oppression, 'but anything to pass an hour lazily. It is useless to talk about it, and one must humour them, or they will think I am vexed with them.'

  The scholars, neatly clothed, with orderly and industrious habits, were no small contrast: 'But I miss as yet the link between them and the resident heathen people. I trust and pray that George and others may, ere long, supply it.

  'But it is very difficult to know how to help them to change their mode of life. Very much, even if they did accept Christianity, must go on as before. Their daily occupations include work in the small gardens, cooking, and this need not be changed.

  'Then as to clothing. I must be very careful lest they should think that wearing clothes is Christianity. Yet certain domestic changes are necessary, for a Christian life seems to need certain material arrangements for decency and propriety. There ought to be partition screens in the hut, for example, and some clothing is desirable no doubt. A resident missionary now could do a good deal towards showing the people why certain customs, are incompatible with a Christian life. His daily teaching would show how Christ acted and taught, and how inconsistent such and such practices must be with the profession of faith in Him. But regulations imposed from without I rather dread, they produce so often an unreasoning obedience for a little while only.

  The rules for the new life should be very few and very simple, and carefully explained. "Love to God and man," explained and illustrated as the consequence of some elementary knowledge of God's love to us, shown of course prominently in the giving His own Son to us. There is no lack of power to understand simple teaching, a fair proportion of adults take it in very fairly. I was rather surprised on Friday evening (some sixty or seventy being present) to find that a few men answered really rather well questions which brought out the meaning of some of our Saviour's names.

  '"The Saviour?"

  '"The saving His people."

  '"Not all men? And why not all men? And from what poverty, sickness, here below?"

  '"From their sins."

  '"What is sin?"

  '"All that God has forbidden."

  '"What has He forbidden? Why? Because He grudges us anything? Why do you forbid a child to taste vangarpal ('poison'),

  '"The Way," "the Mediator," "the Redeemer," "the Resurrection," "the Atoner," "the Word." Some eight days' teaching had preceded this; but I dare say there are ten or fifteen people here now, not our scholars, who can really answer on these points so as to make it clear that they understand something about the teaching involved in these names. Of course, I had carefully worked out the best way to accept these names and ideas in Mota; and the illustrations, from their customs made me think that
to some extent they understood this teaching.

  'Of course the personal feeling is as pleasant as can be, and I think there is something more: a real belief that our religion and our habits are good, and that some day they will be accepted here. A considerable number of people are leading very respectable lives on the whole. But I see that we must try to spend more time here. George Sarawia is being accepted to some extent as one whom they are to regard as a teacher. He has a fair amount of influence. But in this little spot, among about 1,500 people, local jealousies and old animosities are so rife, that the stranger unconnected with any one of them has so far a better chance of being accepted by all; but then comes, on the other hand, his perfect knowledge and our comparative ignorance of the language and customs of the people. We want to combine both for a while, till the native teacher and clergyman is fully established in his true position.

  'It is a curious thing that the Solomon Islanders from the south-east part of that group should have dropped so much behind the Banks Islanders. I knew their language before I knew the language of Mota, they were (so to say) my favourites. But we can't as yet make any impression upon them. The Loyalty Islanders have been suffered to drop out; and so it is that all our leading scholars, all who set good examples, and are made responsible for various duties, are (with the sole exception of Soro, from Mai Island, New Hebrides) from the Banks group. Consequently, their language is the lingua franca of the school-not that we made it so, or wished it rather than any other to be so; indeed Bauro is easier, and so are some others: but so it is. It is an excellent thing, for any Melanesian soon acquires another Melanesian language, however different the vocabulary may be. Their ideas and thoughts and many of their customs are similar, the mode of life is similar, and their mode of expressing themselves similar. They think in the same way, and therefore speak in the same way. Their mode of life is natural; ours is highly artificial. We are the creatures of a troublesome civilisation to an extent that one realises here. When I go ashore for five weeks, though I could carry all my luggage, yet it must comprise a coffee-pot, sugar, biscuits, a cork bed, some tins of preserved meat, candles, books, and my hut has a table and a stool, and I have a cup, saucer, plate, knife, fork, and spoon. My good friend George, who I think is on the whole better dressed than I am, and who has adopted several of our signs of civilisation, finds the food, cooking, and many of the ways of the island natural and congenial, and would find them so throughout the Pacific.

  'May 2lst.-The morning and evening school here is very nice. I doubt if I am simple enough in my teaching. I think I teach too much at a time; there is so much to be taught, and I am so impatient, I don't go slowly enough, though I do travel over the same ground very often. Some few certainly do take in a good deal.

  'A very hot day, after much rain. This morning we took down our old wooden hut, that was put up here by us six years ago. Parts of it are useless, for in our absence the rain damaged it a good deal. I mean to take it across to Arau, Henry Tagalana's little island, for there, even in very wet weather, there is little fear of ague, the soil being light and sandy. It would be a great thing to escape from the rich soil and luxuriant vegetation in the wet months, if any one of us spent a long time here. It was hot work, but soon over. It only took about two and a half hours to take down, and stack all the planks, rafters, Two fellows worked well, and some others looked on and helped now and then.

  'I have had some pleasant occupation for an hour or so each day in clearing away the bush, which in one year grows up surprisingly here. Many lemon, citron, and orange trees that we planted some years ago. cocoa-nut trees also, were almost, some quite overgrown, quite hidden, and our place looked and was quite small and close; but one or two hours for a few days, spent in clearing, have made a great difference. I have planted out about twenty-five lemon suckers, and as many pine-apples, for our old ones were growing everywhere in thick clumps, and I have to thin them out.

  'Yesterday was a great day; we cut down two large trees, round one of which I had carelessly planted orange, lemon, and cocoa-nut trees, so that we did not know how to fell it so as to avoid crushing some fine young trees; but the tree took the matter into its own hands, for it was hollow in the centre, and fell suddenly, so that the fellows holding the rope could not guide it, and it fell at right angles to the direction we had chosen, but right between all the trees, without seriously hurting one. It quite reminds me of old tree-cutting days at Feniton; only here I see no oaks, nor elms, nor beeches, nor firs, only bread-fruit trees and almond trees, and many fruit-bearing trees-oranges, and guavas and custard-apples-growing up (all being introduced by us), and the two gigantic banyan trees, north and south of my little place. It is so very pretty!

  'I don't trouble myself much about cooking. My little canteen is capital; and I can make myself all sorts of good things, if I choose to take the trouble, and some days I do so. I bake a little bread now and then, and natter myself it is uncommonly good; and one four- pound tin of Bloxland's preserved meat from Queensland has already lasted me twelve days, and there is about half of it remaining. He reckons each pound well soaked and cooked to be equal to three pounds, and I think he is right. A very little of this, with a bit of yam deliciously cooked, and brought to me each day as a present by some one from their cooking ovens, makes a capital dinner. Then I have some rice and sugar for breakfast, a biscuit and coffee, and a bit of bread-fruit perhaps; and all the little delicacies are here- salt, pepper, mustard, even to a bottle of pickles-so I am pretty well off, I think.

  'I find that the white ant, or an insect like it, is here. The plates of our old hut are quite rotten, the outside still untouched, all within like tinder. They call the insect vanoa; it is not found in New Zealand, but it is a sad nuisance in Australia.

  'I do not read much here this time, so much of every day is taken up with talking to the people about me. That is all right, and I generally can turn the talk to something that I wish them to hear, so it is all in the way of business here. And I am glad to say that my school, and conversations and lessons, need some careful preparation. I have spent some time in drawing up for myself a little scheme of teaching for people in the state of my friends here. I ought of course to have done it long ago, and it is a poor thing now. I cannot take a real pleasure in teaching, and so I do it badly. I am always, almost always, glad when school is over, though sometimes I get much interested myself, though not often able to interest others.

  'I am reading some Hebrew nearly every day, and Lightfoot on the Galatians, Tyler's "Researches into the Early History of Mankind," Dollinger's "First Ages of the Church," and "Ecce Homo." I tried Maine's "Ancient Law," but it is too tough for the tropics, unless I chance to feel very fresh. I generally get an hour in the evening, if I am sleeping at home.

  'May 23rd.-I suppose anyone who has lived in a dirty Irish village- pigs, fowls, and children equally noisy and filthy, and the parents wild, ignorant, and impulsive-may have some notion of this kind of thing. You never get a true account, much less a true illustration of the real thing. Did you happen to see a ridiculous engraving on one of the S. P. Gr. sheets some years ago, supposed to be me taking two Ambrym boys to the boat? (Footnote: No such engraving can be found by the S. P. Gr. It was probably put forth in some other publication.) Now it is much better not to draw at all than to draw something which can only mislead people. If Ambrym boys really looked like those two little fellows, and if the boat with bland- looking white men could quietly be pulled to the beach, and if I, in a respectable dress, could go to and from the boat and the shore, why the third stage of Mission work has been reached already! I don't suppose you can picture to yourselves the real state of things in this, and in many of these islands, and therefore the great difficulty there is in getting them out of their present social, or unsocial, state!

  'To follow Christian teaching out in detail, to carry it out from the school into the hut, into the actual daily life of the dirty naked women, and still dirtier though not more naked children; to
get the men really to abandon old ways from a sense of responsibility and duty and love to God, this of course comes very slowly. I am writing very lazily, being indeed tired with heat and mosquitos. The sun is very hot again to-day. I have no thermometer here, but it feels as if it ought to be 90° in the shade.

  'May 25th.-George Sarawia spent yesterday here, and has just gone to his village. He and I had a good deal of conversation. I copied out for him the plan of teaching drawn up from books already printed in their language. He speaks encouragingly, and is certainly recognised as one who is intended to be the teacher here. No one is surprised that he should be treated by me in a very different way from anyone else, with a complete confidence and a mutual understanding of each other. He is a thoroughly good, simple-minded fellow, and I hope, by God's blessing, he may do much good. He told me that B-- wants to come with me again; but I cannot take him. As we have been living properly, and for the sake of the head school and our character in the eyes of the people here, I cannot take him until he shows proof of a real desire to do his duty. I am very sorry for it. I have all the old feeling about him; and he is so quick and intelligent, but he allows himself again and again to be overcome by temptation, hard I dare say to withstand; but this conduct does disqualify him for being chosen to go with us. I am leaving behind some good but dull boys, for I can't make room as yet for them, and I must not take an ill- conducted fellow because he is quick and clever. He has some sort of influence in the place from his quickness, and from his having acquired a good deal of riches while with us. He says nothing, according to Sarawia, for or against our teaching. Meanwhile, he lives much like a somewhat civilised native. Poor fellow! I sent a message to him by George that if he wished to see me, I should be very willing to have a talk with him.

  'Yesterday we made some sago. A tree is cut down in its proper stage of growth, just when it begins to flower. The pith is pulled and torn into shreds and fibres, then the juice is squeezed out so as to allow it to run or drip into some vessel, while water is poured on the pith by some one assisting the performer. The grounds (as say of coffee) remain at the bottom when the water is poured off, and an hour of such a sun as we had yesterday dries and hardens the sago. It is then fit for use. I suppose that it took an hour and a half to prepare about a slop-basin full of the dried hard sago. I have not used it vet. We brought tapioca here some years ago, and they used it in the same way, and they had abundance of arrow-root. On Monday I will make some, if all is well. Any fellow is willing to help for a few beads or fish-hooks, and they do all the heavy work, the fetching water,