Life of John Coleridge Patteson : Missionary Bishop of the Melanesian Islands

He received his champions with reproof:—'This is the very thing I told you not to do. It is all your foolish jealousy and suspicion of them. There is not a man on the island who is not friendly to me! And if they were not friendly, what business have you with your bows and arrows? I tell you once more, if I see you take your bows again, though you may do it as you think with a good intention towards me, I will not stay at your village. If you want to help me, receive the Word of God, abandon your senseless ceremonies. That will be helping me indeed!'

'Cannot you live at peace in this little bit of an island?' was the constant theme of these lectures; and when Wompas, his old scholar, appeared with bow and arrows, saying, I am sent to defend you,' the answer was, 'Don't talk such nonsense! Give me the bow!' This was done, and Patteson was putting it across his knee to break it, when the youth declared it was not his. 'If I see these things again, you know what will become of them!'

The mitres and masks were gone; but the Veverao people were desperately jealous of the next village, Auta, alleging that the inhabitants were unfriendly, and by every means trying to keep the guest entirely to themselves; while he resolutely forced on their reluctant ears, 'If you are sincere in saying that you wish to know God, you must love your brother. God will not dwell in a divided heart, nor teach you His truth while you wilfully continue to hate your brother!'

The St. Barnabas Day on which most of this was written was a notable one, for it was marked by the first administration of both the Sacraments in Mota. In the morning one English and four Nengonese communicants knelt round their pastor; and, in the evening, after a walk to Auta, and much of this preaching of peace and goodwill, then a dinner, which was made festive with preserved meat and wine, there came a message from one Ivepapeu, a leading man, whose child was sick. It was evidently dying, and Mr. Patteson, in the midst of the people, told them that—

'The Son of God had commanded us to teach and baptize all nations; that they did not understand the meaning of what he was about to do, but that the word of JESUS the Son of God was plain, and that he must obey it; that this was not a mere form, but a real gift from heaven, not for the body but the soul; that the child would be as likely to die as before, but that its spirit would be taken to God, and if it should recover, it must be set apart for God, not taken to any heathen rites, but given to himself to be trained up as a child of God.' The parents consented: 'Then,' he continues, 'we knelt, and in the middle of the village, the naked group around me, the dying child in its mother's lap, I prayed to God and Christ in their language to bless the child according to His own promise, to receive it for His own child, and to convey to it the fulness of the blessing of His holy Sacrament. Then while all were silent, I poured the water on its head, pronouncing the form of words in English, and calling the child John, the first Christian child in the Banks Islands. Then I knelt down again and praised God for His goodness, and prayed that the child might live, if it were His good pleasure, and be educated to His glory; and then I prayed for those around me and for the people of the island, that God would reveal to them His Holy Name and Word and Will; and so, with a few words to the parents and people, left them, as darkness settled down on the village and the bright stars came out overhead.'

The innocent first-fruits of Mota died three days later, and Mr. Patteson found a great howling and wailing going on over its little grave under a long low house. This was hushed when he came up, and spoke of the Resurrection, and described the babe's soul dwelling in peace in the Kingdom of the Father, where those would join it who would believe and repent, cast away their evil practices, and be baptized to live as children of God. Kneeling down, he prayed over it, thanking God for having taken it to Himself, and interceding for all around. They listened and seemed touched; no opposition was ever offered to him, but he found that there was much fighting and quarrelling, many of the villages at war with each other, and a great deal too much use of the bow and arrow, though the whole race was free from cannibalism. They seemed to want to halt between two opinions: to keep up their orgies on the one hand, and to make much of the white teacher on the other; and when we recollect that two unarmed Englishmen, and twelve blacks from other islands, were perfectly isolated in the midst of a heathen population, having refused protection from a British man-of-war, it gives a grandeur to the following narrative:—

'June 7th.—One of their chief men has just been with two bread-fruit as a present. I detected him as a leader of one of their chief ceremonies yesterday, and I have just told him plainly that I cannot accept anything from him, neither can I suffer him to be coming to my place while it is notorious that he is teaching the children the very things they ought not to learn, and that he is strongly supporting the old false system, while he professes to be listening attentively to the Word of God. I made him take up his two bread-fruit and carry them away; and I suppose it will be the story all over the village that I have driven him away.

'"By-and-by we will listen to the Word of God, when we have finished these ceremonies."

'"Yes, you hearken first to the voice of the evil spirit; you choose him firsthand then you will care to hear about God.'"

The ceremony was to last twenty days, and only affected the lads, who were blackened all over with soot, and apparently presented pigs to the old priest, and were afterwards admitted to the privileges of eating and sleeping in the separate building, which formed a kind of club-house for the men of each village, and on which Mr. Patteson could always reckon as both a lecture room and sleeping place.

The people kept on saying that 'by-and-by' they would make an end of their wild ritual, and throw down their enclosures, and at the same time they thronged to talk to him at the Mission station, and built a shed to serve for a school at Auta.

Meantime the little estate was brought into order. A pleasant day of landscape-gardening was devoted to clearing gaps to let in the lovely views from the station; and a piece of ground was dug and planted with pine-apples, vines, oranges, and cotton, also a choicer species of banana than the indigenous one. Bread-fruit was so plentiful that breakfast was provided by sending a boy up a tree to bring down four or five fruits, which were laid in the ashes, and cooked at once; and as to banana leaves 'we think nothing of cutting one down, four feet long and twenty inches wide, of a bright pale green, just to wrap up a cooked yam or two.'

The first week in July, with Wadrokala, Mark, and two Malanta men, Mr. Patteson set forth in the boat that had been left with him, for an expedition among the other islands, beginning with Saddle Island, or Valua, which was the proper name.

The day after leaving Eowa, the weather changed; and as on these perilous coasts there was no possibility of landing, two days and the intervening night had to be spent in the open four-oared boat, riding to a grapnel!

Very glad they were to get into Port Patteson, and to land in the wet, 'as it can rain in the tropics.' The nearest village, however, was empty, everybody being gone to the burial wake of the wife of a chief, and there was no fire to cook the yams, everything dreary and deserted, but a short walk brought the wet and tired party to the next village, where they were made welcome to the common house; and after, supping on yams and chocolate, spent a good night, and found the sea smooth the next day for a return to head-quarters.

These first weeks at Mota were very happy, but after that the strain began to tell. Mr. Patteson had been worn with anxiety for his father, and no doubt with awe in the contemplation of his coming Episcopate, and was not in a strong state of health when he left Kohimarama, and the lack of animal food, the too sparing supply of wine, and the bare board bed told upon him. On the 24th of July he wrote in a letter to his Uncle Edward:—

'I have lost six days: a small tumour formed inside the ear about two inches from the outer ear, and the pain has been very considerable, and the annoyance great. Last night I slept for the first time for five nights, and I have been so weary with sleeplessness that I have been quite idle. The mischief is passing away now. That ear is quite deaf; it made me think so of dear Father and Joan with their constant trial. I don't see any results from our residence here; and why should I look for them? It is enough that the people are hearing, some of them talking, and a few thinking about what they hear. All in God's own time!'

Mr. Dudley adds: 'His chief trouble at this time was with one of his ears. The swelling far in not only made him deaf while it lasted, but gave him intense and protracted agony. More than once he had to spend the whole night in walking up and down the room. But only on one occasion during the whole time do I remember his losing his patience, and that was when we had been subjected to an unusually protracted visitation from the "loafers" of the village, who would stretch themselves at full length on the floor and table, if we would let them, and altogether conduct themselves in such a manner as to call for summary treatment, very different from the more promising section. The half jocular but very decided manner in which he cleared the house on this occasion, and made them understand that they were to respect our privacy sometimes, and not make the Mission station an idling place, was very satisfactory. It was no small aggravation of the pain to feel that this might be the beginning of permanent deafness, such as would be fatal to his usefulness in a work in which accuracy of ear was essential.'

However, this gradually improved; and another boat voyage was made, but again was frustrated by the torrents of rain. In fact, it was an unusually wet and unwholesome season, which told upon everyone. Mark Chakham, the Nengonese, was brought very near the grave by a severe attack of dysentery. All the stores of coffee, chocolate, wine and biscuit were used up. The 'Southern Cross' had been due full a month, and nothing was heard of her through the whole of September.

Teaching and conversation went on all this time, trying as it was; and the people still came to hear, though no one actually undertook to forsake his idols.

'I am still hopeful about these people,' is the entry on September 18, 'though all their old customs and superstitions go on just as before. But (1) they know that a better teaching has been presented to them. (2) They do not pursue their old habits with the same unthinking-security. (3) There are signs of a certain uneasiness of mind, as if a struggle was beginning in them. (4) They have a vague consciousness, some of them, that the power is passing away from their witchcrafts, sorceries, &c., by which unquestionably they did and still do work strange effects on the credulous people, like 'Pharaoh's magicians of old.'

This was ground gained; and one or two voyages to Vanua Lava and the other isles were preparatory steps, and much experience had been acquired, and resulted in this:—

'The feasibility of the Bishop's old scheme is more and more apparent to me. Only I think that in taking away natives to the summer school, it must be understood that some (and they few) are taken from new islands merely to teach us some of their languages and to frank us, so that we may have access in safety to their islands. Should any of them turn out well, so much the better; but it will not be well to take them with the expectation of their becoming teachers to their people. But the other section of the school will consist of young men whose behaviour we have watched during the winter in their own homes, whose professions we have had an opportunity of testing—they may be treated as young men on the way to become teachers eventually to their countrymen. One learns much from living among a heathen people, and only by living in our pupils' homes shall we ever know their real characters. Poor fellows! they are adepts in all kinds of deceitfulness at a very early age, and so completely in our power on board the schooner and at Kohimarama, that we know nothing of them as they are.'

The very paper this is copied from shows how the stores were failing, for the full quarto sheets have all failed, and the journal is continued on note paper.

Not till October 1 was Mr. Patteson's watch by a poor dying woman interrupted by tidings that a ship was in sight. And soon it was too plain that she was not the 'Southern Cross,' though, happily, neither trader nor French Mission ship. In a short time there came ashore satisfactory letters from home, but with them the tidings that the little 'Southern Cross' lay in many fathoms water on the New Zealand coast!

On her return, on the night of the 17th of June, just as New Zealand itself was reached, there was a heavy gale from the north-east. A dangerous shoal of rocks, called the Hen and Chickens, stands out from the head of Ngunguru Bay; and, in the darkness and mist, it was supposed that these were safely passed, when the ship struck on the eastern Chicken, happily on a spot somewhat sheltered from the violence of the breakers. The two passengers and the crew took refuge in the rigging all night; and in the morning contrived to get a line to land, on which all were safely drawn through the surf, and were kindly received by the nearest English settlers.

So, after five years' good service, ended the career of the good 'Southern Cross' the first. She had gone down upon sand, and much of the wreck might have been recovered and made useful again had labour not been scarce at that time in New Zealand that the Bishop could find no one to undertake the work, and all he could do was to charter another vessel to be despatched to bring home the party from Mota. Nor were vessels fit for the purpose easy to find, and the schooner 'Zillah'—welcome as was the sight of her—proved a miserable substitute even in mere nautical capabilities, and her internal arrangements were of course entirely inappropriate to the peculiar wants of the Mission.

This was the more unfortunate because the very day after her arrival Mr. Dudley was prostrated by something of a sunstroke. Martin Tehele was ill already, and rapidly became worse; and Wadrokala and Harper Malo sickened immediately, nor was the former patient recovered. Mr. Dudley, Wadrokala and Harper were for many days in imminent danger, and were scarcely dragged through by the help of six bottles of wine, providentially sent by the Bishop. Mr. Dudley says:—

'During the voyage Mr. Patteson's powers of nursing were severely tried. Poor Martin passed away before we arrived at Nengone, and was committed to the deep. Before he died he was completely softened by Mr. Patteson's loving care, and asked pardon for all the trouble he had given and the fretfulness he had shown. Poor fellow! I well remember how he gasped out the Lord's Prayer after Mr. Patteson a few minutes before he died. We all who had crawled up round his bed joining in with them.

'Oh, what a long dreary time that was! Light baffling winds continually, and we in a vessel as different from the "Southern Cross" as possible, absolutely guiltless, I should think, of having ever made two miles an hour to windward "in a wind." The one thing that stands out as having relieved its dreariness is the presence of Mr. Patteson, the visits he used to pay to us, and the exquisite pathos of his voice as, from the corner of the hold where we lay, we could hear him reading the Morning and Evening Prayers of the Church and leading the hymn. These prevented these long weary wakeful days and nights from being absolutely insupportable.'

At last Nengone was reached, and Wadrokala and Harper were there set ashore, better, but very weak. Here the tidings were known that in Lifu John Cho had lost his wife Margaret, and had married the widow of a Karotongan teacher, a very suitable match, but too speedy to be according to European ideas; and on November 26 the 'Zillah' was off the Three Kings, New Zealand.

'Monday: Nov. 26, 1860. '"Zillah" Schooner, off the Three Kings, N. of New Zealand.

'You know pretty well that Kohimarama is a small bay, about one-third of a mile along the sea frontage, two-and-a-half miles due east of Auckland, and just opposite the entrance into the harbour, between the North Head and Eangitoto. The beach is composed entirely of the shells of "pipi" (small cockles); always, therefore, dry and pleasant to walk upon. A fence runs along the whole length of it. At the eastern end of it, a short distance inside this N. (= sea) fence, are the three cottages of the master and mate and Fletcher. Sam Fletcher is a man-of-war's man, age about thirty-eight, who has been with us some four years and a half. He has all the habits of order and cleanliness that his life as coxswain of the captain's gig taught him; he is a very valuable fellow. He is our extra man at sea.

'Each of these cottages has its garden, and all three men are married, but only the master (Grange) has any family, one married daughter.

'Then going westward comes a nine-acre paddock, and then a dividing fence, inside (i.e. to W.) of which stand our buildings.

'Now our life here is hard to represent. It is not like the life of an ordinary schoolmaster, still less like that of an ordinary clergyman. Much of the domestic and cooking department I may manage, of course, to superintend. I would much rather do this than have the nuisance of a paid servant.

'So at 5 A.M., say, I turn out; I at once go to the kitchen, and set the two cooks of the week to work, light fire, put on yams or potatoes, then back to dress, read, &c.; in and out all the time, of the kitchen till breakfast time: say 8 or 8.30. You would be surprised to see how very soon the lads will do it all by themselves, and leave me or Mr. Kerr to give all our attention to school and other matters.

'So you can fancy, Joan, now, the manner of life. My little room with my books is my snuggery during the middle of the day, and at night I have also a large working table at one end of the big school-room, covered with books, papers, &c., and here I sit a good deal, my room being too small to hold the number of books that I require to have open for comparison of languages, and for working out grammatical puzzles. Then I am in and out of the kitchen and store-room, and boys' rooms, seeing that all things, clothes, blankets, floors, &c., are washed and kept clean, and doing much what is done in every house.'

Snuggery no doubt it looked compared with the 'Zillah;' but what would the 'Eton fellow' of fifteen years back have thought of the bare, scantily furnished room, with nothing but the books, prints, and photographs around to recall the tastes of old, and generally a sick Melanesian on the floor? However, he was glad enough to return thither, though with only sixteen scholars from ten places. Among them was Taroniara from Bauro, who was to be his follower, faithful to death. The following addition was made to the letter to Mr. Edward Coleridge, begun in Banks Islands:—

'Kohimarama: Dec. 1, 1860.

'One line, my dear tutor, before I finish off my pile of hastily written letters for this mail.

'Alas! alas! for the little schooner, that dear little vessel, our home for so many months of each year, so admirably qualified for her work. Whether she may be got off her sandy bed, no one can say. Great expense would certainly be incurred, and the risk of success great also.

'I have not yet had time to talk to the Bishop, I only reached New Zealand on November 28. We cannot, however, well do our work in chartered vessels [then follows a full detail of the imperfections of the 'Zillah' and all other Australian merchant craft; then—But, dear old tutor, even the "Southern Cross" (though what would I give to see her now at her usual anchorage from the window at which I am now sitting!) for a time retires into the distance, as I think of what is to take place (D.V.) in January next.

'I hoped that I had persuaded the Bishop that the meeting of the General Synod in February 1862 would be a fit time. I do not see that the Duke's despatch makes any difference in the choice of the time. But all was settled in my absence; and now at the Feast of the Epiphany or of the Conversion of St. Paul (as suits the convenience of the Southern Bishops) the Consecration is to take place. I am heartily glad that the principle of consecrating Missionary Bishops will be thus affirmed and acted upon; but oh! if some one else was to be the Bishop!

'And yet I must not distrust God's grace, and the gift of the Holy Spirit to enable me for this work. I try and pray to be calm and resigned, and I am happy and cheerful.

'And it is a blessed thing that now three of your old dear friends, once called Selwyn, Abraham, Hobhouse should be consecrating your own nephew and pupil, gathered by God's providence into the same part of God's field at the ends of the earth.'

Still with his heart full of the never-forgotten influence of his mother, he thus begins his home letter of the same date:—

'Kohimarama: Dec. 1.

'My dearest Father,—I could not write on November 28, but the memory of that day in 1842 was with me from morning to night. We anchored on that day at 1 A.M., and I was very busy till late at night. I had no idea till I came back from the Islands that there was any change in the arrangements for the consecration in February 1862. But now the Bishops of Wellington and Nelson have been summoned for the Feast of the Epiphany, or of the conversion of St. Paul, and all was done in my absence. I see, too, that you in England have assumed that the consecration will take place soon after the reception of the Duke's despatch.

'I must not now shrink from it, I know. I have full confidence in your judgment, and in that of the Bishop; and I suppose that if I was speaking of another, I should say that I saw reasons for it. But depend upon it, my dear Father, that a man cannot communicate to another the whole of the grounds upon which he feels reluctant to accept an office. I believe that I ought to accept this in deference to you all, and I do so cheerfully, but I don't, say that my judgment agrees wholly with you all.

'And yet there is no one else; and if the separation of New Zealand and Melanesia is necessary, I see that this must be the consequence. So I regard it now as a certainty. I pray God to strengthen and enable me: I look forward, thanks to Him, hopefully and cheerfully. I have the love and the prayers of many, many friends, and soon the whole Church of England will recognise me as one who stands in special need of grace and strength from above.

'Oh! the awful power of heathenism! the antagonism, not of evil only, but of the Evil One, rather, I mean the reality felt of all evil emanating from a person, as St. Paul writes, and as our Lord spoke of him. I do indeed at times feel overwhelmed, as if I was in a dream. Then comes some blessed word or thought of comfort, and promised strength and grace.

'But enough of this.

'The "Southern Cross" cannot, I think, be got off without great certain expense and probable risk. I think we shall have to buy another vessel, and I dare say she may be built at home, but I don't know what is the Bishop's mind about it....

'I shall write to Merton, I don't know why I should needs vacate my fellowship. I have no change of outward circumstances brought upon me by my change presently from the name of Presbyter to Bishop, and we want all the money.

'What you say about a Missionary Bishop being for five months of the year within the diocese of another Bishop, I will talk over with the Bishop of New Zealand. I think our Synodical system will make that all right; and as for my work, it will be precisely the same in all respects, my external life altered only to the extent of my wearing a broader brimmed and lower crowned hat. Dear Joan is investing moneys in cutaway coats, buckles without end, and no doubt knee-breeches and what she calls "gambroons" (whereof I have no cognizance), none of which will be worn more than (say) four or five times in the year. Gambroons and aprons and lawn sleeves won't go a-voyaging, depend upon it. Just when I preach in some Auckland church I shall appear in full costume; but the buckles will grow very rusty indeed!

'How kind and good of her to take all the trouble, I don't laugh at that, and at her dear love for me and anxiety that I should have everything; but I could not help having a joke about gambroons, whatever they are....

'Good-bye once more, my dearest Father. You will, I trust, receive this budget about the time of your birthday. How I think of you day and night, and how I thank you for all your love, and perhaps most of all, not only letting me come to Melanesia, but for your great love in never calling me away from my work even to see your face once more on earth.

'Your loving and dutiful son,

'J. C. PATTESON.'

Remark upon a high-minded letter is generally an impertinence both to the writer and the reader, but I cannot help pausing upon the foregoing, to note the force of the expression that thanks the father for the love that did not recall the son. What a different notion these two men had of love from that which merely seeks self-gratification! Observe, too, how the old self-contemplative, self-tormenting spirit, that was unhappiness in those days of growth and heart-searching at the first entrance into the ministry, had passed into humble obedience and trust. Looking back to the correspondence of ten years ago, volumes of progress are implied in the quiet 'Enough of this.'

There were, however, some delays in bringing the three together, and on the New Year's Day of 1861, the designate writes to Bishop Abraham: 'I dare say the want of any positive certainty as to the time of the Consecration is a good discipline for me. I think I feel calm now; but I know I must not trust feelings, and when I think of those islands and the practical difficulty of getting at them, and the need of so many of those qualities which are so wonderfully united in our dear Primate, I need strength from above indeed to keep my heart from sinking. But I think that I do long and desire to work on by God's grace, and not to look to results at all.'

A 'supplementary mail' made possible a birthday letter (the last) written at 6 A.M. on the 11th of February: 'I wanted of course to write to you to-day. Many happy returns of it I wish you indeed, for it may yet please God to prolong your life; but in any case you know well how I am thinking and praying for you that every blessing and comfort may be given you. Oh I how I do think of you night and day. When Mrs. Selwyn said "Good-bye," and spoke of you, I could not stand it. I feel that anything else (as I fancy) I can speak of with composure; but the verses in the Bible, such as the passage which I read yesterday in St. Mark x., almost unnerve me, and I can't wish it to be otherwise. But I feel that my place is here, and that I must look to the blessed hope of meeting again hereafter....

'Of course no treat is so great to me as the occasional talks with the Bishop. Oh! the memory of those days and evenings on board the "Southern Cross." Well, it was so happy a life that it was not good for me, I suppose, that it should last. But I feel it now that the sense of responsibility is deepening on me, and I must go out to work without him; and very, very anxious I am sometimes, and almost oppressed by it.

'But strength will come; and it is not one's own work, which is the comfort, and if I fail (which is very likely) God will place some other man in my position, and the work will go on, whether in my hands or not, and that is the real point.

'Some talk I find there has been about my going home. I did not hear of it until after Mrs. Selwyn had sailed. It was thought of, but it was felt, as I certainly feel, that it ought not to be.... My work lies out here clearly; and it is true that any intermission of voyages or residences in the islands is to be avoided.'

Mrs. Selwyn had gone home for a year, and had so arranged as to see the Patteson family almost immediately on her return. Meantime the day drew on. The Consecration was not by Royal mandate, as in the case of Bishops of sees under British jurisdiction; but the Duke of Newcastle, then Colonial Secretary, wrote:—'That the Bishops of New Zealand are at liberty, without invasion of the Royal prerogative or infringement of the law of England, to exercise what Bishop Selwyn describes as their inherent power of consecrating Mr. Patteson or any other person to take charge of the Melanesian Islands, provided that the consecration should take place beyond British territory.'

In consequence it was proposed that the three consecrating Bishops should take ship and perform the holy rite in one of the isles beneath the open sky; but as Bishop Mackenzie had been legally consecrated in Cape Town Cathedral, the Attorney-General of New Zealand gave it as his opinion that there was no reason that the consecration should not take place in Auckland.

'Kohimarama: Feb. 15, 1861.

'My dearest Father,—Mr. Kerr, who has just returned from Auckland, where he spent yesterday, brings me the news that the question of the Consecration has been settled, and that it will take place (D.V.) on Sunday week, St. Matthias Day, February 24.

'I ought not to shrink back now. The thought has become familiar to me, and I have the greatest confidence in the judgment of the Bishop of New Zealand; and I need not say how your words and letters and prayers too are helping me now.