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

'In this way I do suffer a good deal. My chariot-wheels often drag very heavily. I am not often in what you may call good spirits. And yet I am aware that I am writing now under the influence of a specially depressing disorder, and that I may misinterpret my real state of mind. No one ought to be happier, as far as advantages of employment in a good service, and kindness of friends, &c., can contribute to make one happy. And, on the whole, I know my life is a happy one. I am sure that I have a far larger share of happiness than falls to the lot of most people. Only I do feel very much the lack, almost the utter lack of just that grace which was so characteristic of our dear Father, that simplicity and real humility and truthfulness of character!

'Well, one doesn't often say these things to another person! But it is a relief to say them. I know the remedy quite well. It is a very simple case for the doctor to deal with; but it costs the patient just everything short of life, when you have to dig right down and cut out by the roots an evil of a whole life standing. I assure you that it is hard work, because these feelings of ours are such intangible, untractable things! It is hard to lay hold of, and mould and direct them.

'But I pray God that I may not willingly yield to these gloomy unloving feelings. As often as I look out of myself upon Him, His love and goodness, then I catch a bright gleam. I think that you will not suspect me of being in a morbid state of mind. You will say, "Poor old fellow! he was seedy and depressed when he wrote all that." And that's true, but not the whole truth. I have much need of your prayers, indeed, for grace and strength to correct faults of which I am conscious, to say nothing of unknown sin.

'The Ordination is over, a quiet solemn service. The new Church, which I had not seen, is very creditable to the people, who built it themselves. It is wooden, about thirty-six or thirty-eight feet high, will hold 500 people well.

'Mr. Nobbs preached a very good sermon. I got on very well. Singing very good. Five Priests assisting in this little place!

'Christmas Eve.—What a meaning one of my favourite hymns (xxxviii. in "Book of Praise") has, when one thinks of this awful war, how hard to realize the suffering and misery; the rage and exasperation; the pride and exaltation! How hard to be thankful enough for the blessings of peace in this little spot!

'Our Chapel is beautifully decorated. A star at the east end over the word Emmanuel, all in golden everlasting flame, with lilies and oleanders in front of young Norfolk Island pines and evergreens.

'Seven new Communicants to-morrow morning. And all things, God be praised, happy and peaceful about us. All Christmas blessings and joys to you, dear ones!

'Christmas Day, 3 P.M.—Such a happy day! Such a solemn, quiet service at 7 A.M., followed by a short joyous 11 A.M. service. Christmas Hymn, one with words set to the tune for "Hark! the herald Angels sing."

'You know we never have the Litany on Sundays, because everybody is in Chapel twice a day, and we of course have it on Wednesday and Friday, and every native Communion Sunday, i.e., every alternate Sunday; we have no Communion Service at 11 A.M. as our Communicants have been in Chapel at the 7 o'clock service; so to-day, the Lessons being short, the service, including my short service, was over by 11.20.

'Now we have a week's holiday, that is, no school; though I think it is hard work, inasmuch as the preparing plans for school lessons, rearranging classes, sketching out the work, is tiring to me.

'Then I have such heaps of letters, which do worry me. But, on the other hand, I get much quiet time for some reading, and I enjoy that more than anything. Ten of our party were in Chapel at 11 A.M. with us for the first time. You know that we don't allow everyone to come, but only those that we believe to be aware of the meaning of Prayer, and who can read, and are in a fair way to be Catechumens. All these ten will, I hope, be baptized this summer.

'We are obliged, seriously, to think of a proper Chapel. The present one is 45 ft. by 19 ft. and too small. It is only a temporary oblong room; very nice, because we have the crimson hangings, handsome sandal-wood lectern, and some good carving. But we have to cram about eighty persons into it, and on occasions (Baptisms and Confirmations, or at an Ordination) when others come, we have no room. Mr. Codrington understands these things well, and not only as an amateur archaeologist; he knows the principle of building well in stone and wood. Especially useful in this knowledge here, where we work up our own material to a great extent. Our notion—his notion rather—is to have stone foundations and solid stone buttresses to carry a light roof. Then the rest will be wood. It ought to be about sixty feet by thirty, exclusive of chancel and apse. When we get all the measurements carefully made, we shall send exact accounts of the shape and size of the windows, and suggest subjects for stained glass by Hardman, or whoever might now be the best man. I hope that it won't cost very much, £perhaps 500.

December 21st.—We have not had a fine Christmas week, heavy rain and hot winds. But the rain has done much good. The Norfolk Islanders have much influenza, but we are at present quite free from it.

'Yesterday I spent two hours in training and putting to rights my stephanotis, which now climbs over half my verandah. I have such Japanese lilies making ready to put forth their splendours. Two or three azaleas grow well. Rhododendrons won't grow well. My little pines grow well, and are about seven feet high. It is very pleasant to see the growth of these things when I return from the voyage. The "pottering about" the little gardens, the park-like paddocks, with our sheep and cattle and horses, gives me some exercise every day. I go about quietly, and very often by myself, with a book. After thinking of all kinds of things and persons, I think that my increased and increasing unwillingness to write is one proof of my not being so strong or vigorous. I can't tell you what an effort it is to me to write a business letter; and I almost dread a long effusion from anyone, because, though I like reading it, I have the thought of the labour of answering it in my mind.

'Then again, I who used to be so very talkative, am taciturn now. Occasionally, I victimize some unfortunate with a flow of language about some point of divinity, or if I get a hearer on South Sea languages, I can bore him with much satisfaction to myself. But I am so stupid about small talk. I cannot make it. When I have to try with some Norfolk Islander, e.g. it does weary me so! Mind, I don't despise it. But instead of being a relaxation, it is of all things the hardest work to me. I am very dull in that way, you know. And sometimes I think people must take me to be sullen, for I never know how to keep the talk going. Then if I do talk, I get upon some point that no one cares for, and bore everybody. So here, too, I fall back on my own set of friends, who are most tolerant of my idiosyncrasies, and on my Melanesians who don't notice them.

'Your loving Brother,

'J. C. P.'

In spite of this distaste for writing, a good many letters were sent forth during the early months of 1871, most of them the final ones to each correspondent. The next, to Miss Mackenzie, is a reply to one in which, by Bishop Wilkinson's desire, she had sought for counsel regarding the Zulu Mission, especially on questions that she knew by experience to be most difficult, i.e., of inculcating Christian modesty, and likewise on the qualifications of a native ministry:—

'Norfolk Island: Jan. 26, 1871.

'My dear Miss Mackenzie,—In addition to a very long and interesting letter of yours, I have a letter from my sister, who has just seen you at Havant, so I must lose no more time in writing.

'First, let me say that I am as sure as I can be of anything that I have not registered, that I wrote to thank you for the prints long ago. Indeed, all these many gifts of yours are specially valuable as having been once the property of your brother, of whom it seems presumptuous for me to speak, and as having actually been used in Mission work in so distant a part of the world.

'I need not say that "Thomas a Kempis," his sextant, and his pedometer, are among my few real valuables. For the use of the prints, I can't say much on my own knowledge. My classes are for the most part made up of lads and young men, teachers, or preparing for Confirmation or Holy Communion; one class, always of younger ones, being prepared for Baptism; and sometimes youths, newcomers, when we have to take in hand a new language. Those prints are not of much use, therefore, to my special classes. Most of them have passed beyond the stage of being taught by pictures, though they like to look at them. But Mrs. Palmer has been using them constantly with the girls' classes, and so with the less advanced classes throughout the school.

'One difficulty will to the end be, that by the time we can talk freely to our scholars, and they can understand their own language employed as a vehicle for religious teaching, they are not sufficiently supplied with books. True, we have translations of such parts of the Bible as quite enable us to teach all that a Christian need know and do; but I often wish for plenty of good useful little books on other subjects, and I don't see my way to this. Our own press is always at work printing translations, &c. It is not easy to write the proper kind of book in these languages, and how are they to be printed? We haven't time to print them here, and who is to correct the press elsewhere? The great fact in your letter is the account of Bishop Wilkinson's Consecration. I am heartily glad to hear of it, and I will send, if I can, now, if not, soon, an enclosure to him for you to forward. I doubt if I can help him by any means as to qualifications of candidates for Holy Orders, &c. Our work is quite in a tentative state, and I am sometimes troubled to see that this Mission is supposed to be in a more advanced state than is really the case.

'For example, the report of a man going ashore dressed as a Bishop with a Bible in his hand to entice the natives away, assumes islands to be in a state where the conventional man in white tie and black-tail coat preaches to the natives. My costume, when I go ashore, is an old Crimean shirt, a very ancient wide-awake. Not a syllable has in all probability ever been written, except in our small note-books, of the language of the island. My attention is turned to keeping the crowd in good-humour by a few simple presents of fish-hooks, beads, &c. Only at Mota is there a resident Christian; and even there, people who don't know what Mota was, and what a Melanesian island, for the most part, alas! still is, would see nothing to indicate a change for the better, except that the people are unarmed, and would be friendly and confiding in their manner to a stranger.

'I hardly know how to bring my Melanesian experience to bear upon Zululand. The immorality, infanticide, superstition, &c., seem to be as great in a Melanesian island as in any part of the heathen world. And with our many languages, it is not possible for us to-know the "slang" of the various islands.

'We must be cheery about it all. Just see what the old writers, e.g. Chrysostom, say about Christian (nominally) morals and manners at wedding feasts, and generally. Impurity is the sin, par excellence, of all unchristian people. Look at St. Paul's words to the Corinthians and others. And we must not expect, though we must aim at, and hope, and pray for much that we don't see yet.

'What opportunity will Bishop Wilkinson have for testing the practical teaching power and steady conduct of his converts?

'Many of our Melanesians have their classes here, and we can form an opinion of their available knowledge, how far they can reproduce what they know, &c. We can see, too, whether they exercise any influence over the younger ones.

'Twelve (this season) are counted as sixth form, or monitors, or whatever you please to call them. [Then ensues an account of the rotation of industrial work, &c.]

'The other day I was examining an Ysabel lad, not formally in school, but he happened to be in my room, as they are always hanging about (as you know). He knew much more than I expected: "Who taught you all this? I am very well pleased."

'"Wogale," was the answer.

'Edward Wogale is George Sarawai's own brother, volunteering now to go to Anudha (Florida), near Ysabel Island. If I see that a young man (by his written notes, little essays so to say, analysis of lessons) understands what he has been taught; and if I see (by the proficiency of his pupils) that he can reproduce and communicate this teaching to others, then one part of the question of his fitness is answered. If he has been here for years, always well conducted, and if when at home occasionally he has always behaved well and resisted temptation; and perhaps I should add, if he is respectably married, or about to be married, to a decent Christian girl, then we may hope that the matter of moral fitness may be hopefully settled. Assuming this, and thank God, I believe I may assume that it is the case with several here now, as soon as a Deacon is required in any place that he is willing to work in, I should not hesitate to ordain him; but I can't specify exactly what his qualifications ought to be, because I can't undertake to settle the difficult question of what constitutes absolutely essential teaching for a Christian, i.e., the doctrine of fundamentals. Practically one can settle it; and that quite as well as in England, where there is, and must be any amount of inequality in the attainments and earnestness of the candidates, and where no examination can secure the fitness or even the mental capacity of the minister.

'I say to myself, "Here is an island or a part of an island from which we have had a good many scholars. Some married ones are going back to live permanently. They are Christians, and some are Communicants. They wish to do what they can to get the young ones about them for regular school and to talk to the older people. They all have and can use their Prayer-books. The people are friendly. Is there one among them of whom I can (humanly speaking) feel sure that, by God's blessing, he will lead a good life among them, and that he can and will teach them faithfully the elements of Christian truth and practice? If we all agree that there is such a one, why not ordain him?"

'But I want to see people recognising the office of Deacon as something very distinct indeed from that of the Priest. It is a very different matter indeed, when we come to talk about candidates for Priest's orders.

'Again, look at the missionary clergy of old times. No doubt in mediaeval times so much stress was laid upon the mere perfunctory performance of the ministerial act, as apart from careful teaching of the meaning and purport of the act, that the mediaeval missionary is so far not a very safe model for us to imitate.

'But I suppose that multitudes of men did good work who could no more comprehend nor write out the result of lessons that Edward, Henry, Edmund, Robert and twenty others here are writing out, than our English peasant can comprehend a learned theological treatise.

'And we must consider the qualifications of one's native clergy in relation to the work that they have to do. They have not to teach theology to educated Christians, but to make known the elements of Gospel truth to ignorant heathen people. If they can state clearly and forcibly the very primary leading fundamental truths of the Gospel, and live as simple-minded humble Christians, that is enough indeed.

'Perhaps this is as likely to make the Bishop understand my notions on the subject as any more detailed account of the course of instruction. I really have not time to copy out some ten or twelve pages of some older lad's note-book. I think you would be satisfied with their work. I don't mean, of course, the mere writing, which is almost always excellent, but there is a ready apprehension of the meaning of any point clearly put before them, which is very satisfactory. I am now thinking of the twenty or thirty best among our 145 scholars. This is a confused, almost unintelligible scrawl; but I am busy, and not very fresh for work.

'Yours very truly,

'J. C. PATTESON.'

A letter to Bishop Abraham was in hand at the same time, full of replies to the information in one newly received from this much valued friend. After deploring an attack of illness from which Mrs. Abraham had been suffering, comes the remark—

'You know what one always feels, that one can't be unhappy about good people, whatever happens to them. I do so enjoy your talk about Church works in England. It makes the modern phraseology intelligible. I know now what is meant by "missions" and "missioners" and "retreats."

'I was thinking lately of George Herbert at Hereford, as I read the four sermons which Vaughan lately preached there, one on the Atonement, which I liked very much indeed. The Cathedral has been beautifully restored, has it not? Then, I think of you in York Minster on November 20, with that good text from Psalm xcvi. I read your letter on Tuesday; on which day our morning Psalms in Chapel are always chanted, xcv., xcvi., xcvii. The application seems very natural, but to work out those applications is difficult. The more I read sermons, and I read a good many, the more I wonder how men can write them!

'Mind, I will gladly pay Charley ten shillings a sermon, if he will copy it out for me. It will do the boy good. Dear old Tutor used to fag me to write copies of the Bishop's long New Zealand letters, as I wrote a decent hand then. Don't I remember a long one from Anaiteum, and how I wondered where on earth or sea Anaiteum could be!

'I want to hear men talk on these matters (the Eucharistic question) who represent the view that is least familiar to me. And then I feel, when it comes to a point of Greek criticism, sad regret and almost remorse at my old idleness and foolish waste of time when I might have made myself a decent scholar. I cram up passages, instead of applying a scholarly habit of mind to the examination of them. And now too, it is harder than ever to correct bad habits of inattention, inaccuracy, &c. I am almost too weary oftentimes to do my work anyhow, much less can I make an effort to improve my way of doing it. But I must be content, thankful to get on somehow or other, and to be able to teach the fellows something.

'It is quite curious to see how often one is baffled in one's attempts to put oneself en rapport with the Melanesian mind. If one can manage it, they really show one that they know a good deal, not merely by heart, or as matter of memory, that is worth little; but they show that they can think. But often they seem utterly stupid and lost, and one is perplexed to know what their difficulty can possibly be. One thing is clear, that they have little faculty of generalization. As you know, they seldom have a name for their island, but only names for each tiny headland, and bay, and village. The name for the island you must learn from the inhabitants of another island who view the one whose name you are seeking as one because, being distant, it must appear to them in its oneness, not in its many various parts. Just so, they find it very difficult to classify any ideas under general heads. Ask for details, and you get a whole list of them. Ask for general principles, and only a few can answer.

'For example, it is not easy to make them see how all temptations to sin were overcome in the three representative assaults made upon Him in the wilderness; how love is the fulfilling of the Law; or how the violation of one Commandment is the violation (of the principle) of all.

'Then they have much difficulty (from shyness partly, and a want of teaching when young) in expressing themselves. They really know much that only skilful questioning, much more skilful than mine, can get out of them. It wants—all teaching does—a man with lots of animal spirits, health, pluck, vigour, &c. Every year I find it more difficult.'

To another of the New Zealand friends who had returned to England there was a letter on Jan. 31:—