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,
