hard as before, i.e., from early morn till 10 P.M., with perhaps the intermission of a hour and a half for exercise, besides the twenty minutes for each of the three meals; and did my eyes allow it, I could go on devouring books much later. But then I am not interrupted and distracted by the endless occupation of the New Zealand life. Oh! how utterly distasteful to me were all those trustee meetings, those English duties of all kinds, and most of all, those invasions of Kohimarama by persons for whom I could get up no interest. I am not defending these idiosyncrasies as if they were all right, but stating what I felt and what I feel. I am indeed very happy here; I trust not less useful in my way. School of course flourishes. You would be surprised at the subjects that I and my first class work at. No lack of brains! Perhaps I can express it briefly by saying that I have felt for a year or more the need of giving them the Gospel of St. John. Because they were ready, thank God, for those marvellous discourses and arguments in that blessed Gospel, following upon the record of miracles wrought or events that happened.
'Of course the knowledge of the facts must come first, but there was always in school with me-either they have it as a natural gift, or my teaching takes naturally that line-a tendency to go deeper than the mere apprehension of a fact, a miracle wrought, or a statement made. The moral meaning of the miracle, the principle involved in the less important expression of it, or particular manifestation of it, these points always of late I am able to talk about as to intelligent and interested listeners. I have these last six weeks been translating St. John; it is nearly done. Think, Fan, of reading, as I did last night, to a class of fifteen Melanesian Christians, the very words of St. John vi. for the first time in their ears! They had heard me paraphrase much of it at different times. I don't notice these things, unless (as now) I chance to write about them. After 6 P.M. Chapel, I remain with some of the lads, the first class of boys, men, and women, every night, and in addition, the second class every other night (not on the nights when I have had them from 7 to 8). I used to catechise them at first, starting the subject myself. Now, I rejoice to say, half goes very quickly in answering questions, of which they bring me plenty.
Then, at about 8.50 or 9, I leave them alone in the Chapel (which opens, as you know, into my sitting-room), and there they stay till past 10, talking over points among themselves, often two or three coming in to me, 'Bishop, we can't quite make out this.' What do they know and ask? Well, take such a subject as the second Psalm, and they will answer you, if you ask them, about prophecy and the prophetic state. Test them as to the idea they form of a spiritual vision of something seen, but not with the fleshly eye, and they will say, 'Yes, our minds have that power of seeing things. I speak of Mota, it is far off, but as I speak of it, I see my father and my mother and the whole place. My mind has travelled to it in an instant. I am there. Yes, I see. So David, so Moses, so St. Peter on the housetop, so St. Paul, caught up into the third heaven, so with his mind.'
''But was it like one of our dreams?'
''Yes and No-Yes, because they were hardly like waking-men. No, because it was a real true vision which God made them see.'
'Ask them about the object of prophecy, and they will say, in quaint expression, it is true, what is tantamount to this-it was not only a prediction of things to come, but a chief means of keeping before the minds of the Jews the knowledge of God's true character as the moral Governor of their nation, and gradually the knowledge was given of His being the Lord and Ruler of all men. The Prophet was the teacher of the present generation as well as the utterer of truths that, when fulfilled in after ages, would teach future ages.
'I mention these fragmentary sentiments, merely to show you how I can carry these fellows into a region where something more than memory must be exercised. The recurrence of the same principles upon which God deals with us is an illustration of what I mean; e.g., the Redemption out of Egypt from the Captivity and the Redemption involve the same principle. So the principle of Mediation runs through the Bible, the Prophet, Priest, King, Then go into the particular Psalm, ask the meaning of the words, Anointed, Prophet, Priest, King- -how our Lord discharged and discharges these offices. What was the decree? The Anointed is His Son. 'This day have I begotten Thee'- the Eternal Generation-the Birth from the grave. His continual Intercession. Take up Psalm cx., the Priest, the Priest for ever, not after the order of Aaron. Go into the Aaronical Priesthood. Sacrifices, the idea of sacrifice, the Mosaic ritual, its fulfilment; the principle of obedience, as a consequence of Faith, common to Old and New Testaments, as, indeed, God's Moral Law is unchangeable, but the object of faith clearly revealed in the New Testament for the first time,
'Christ's Mediatorial reign, His annihilation of all opposition in the appointed time, the practical Lesson the Wrath of the Lamb.
'Often you would find that pupils who can be taught these things seem and are very ignorant of much simpler things; but they have no knowledge of books, as you are aware, and my object is to teach them pretty fully those matters which are really of the greatest importance, while I may fill up the intervening spaces some day, if I live. To spend such energy as they and I have upon the details of Jewish history, e.g., would be unwise. The great lessons must be taught, as, e.g., St. Paul in 1 Cor. x. uses Jewish history.
'October 15, I finished my last chapter of St. John's Gospel in the Mota language; we have also a good many of the Collects and Gospels translated, and some printed. What is better than to follow the Church's selection of passages of Scripture, and then to teach them devotionally in connection with the Collects?
'Brooke works away hard at his singing class in the afternoon. We sing the Venite, Magnificat, Nunc dimittis, in parts, to single and double chants, my old favourite 'Jacob's' for the Venite, also a fine chant of G. Elvey's. They don't sing at all well, but nevertheless, though apt to get flat, and without good voices, there is a certain body of sound, and I like it. Brooke plays the harmonium nicely.
'The Norfolk Island people, two or three only, have been here at evening service, and are extremely struck with the reverence of the Melanesians.
'I work away with my Confirmation class, liking them personally, but finding no indication of their having been taught to think in the least. It is a relief to get back to the Melanesians.'
The visit of the Bishop of New Zealand which had been hoped for, had been prevented by the invitation to attend the Synod of the Church held at Lambeth, in the autumn of 1867, and instead of himself welcoming his friends, Bishop Patteson was picturing them to himself staying with his sisters at Torquay, and joining in the Consecration Services of the Church of All Saints, at Babbicombe, where the altar stood, fragrant with the sandal wood of the Pacific isles. The letters sent off by an opportunity in November were to family and friends, both in England. The one to his sister Joanna narrates one of those incidents that touched the Bishop most deeply:-
'On Friday last we had such a very, very solemn service in our little Chapel. Walter Hotaswol, from Matlavo Island, is dying-he has long been dying, I may say-of consumption. For two winters past he has remained with us rather than in his own island, as he well knew that without good food and care he would sink at once. Years ago he was baptized, and after much time spent in preparation, Tuesday, at 7.30 A.M., was the day when we met in Chapel. Walter leant back in a chair. The whole service was in the Mota language, and I administered the Holy Communion to eleven of our Melanesian scholars, and last of all to him. Three others I trust I may receive to Holy Communion Sunday next. Is not this a blessed thing? I think of it with thankfulness and fear. My old text comes into my mind-'Your heart shall fear and be enlarged.' I think there is good hope that I may baptize soon seven or eight catechumens.'
The letter to Bishop Selwyn despatched by the same vessel on November 16, gives the first hint of that 'labour traffic' which soon became the chief obstacle to the Mission.
After describing an interview with an American captain, he continues:-'Reports are rife of a semi-legalised slave-trading between the South Sea Islands and New Caledonia and the white settlers in Fiji. I have made a little move in the matter. I wrote to a Wesleyan Missionary in Fiji (Ovalau) who sent me some books. I am told that Government sanctions natives being brought upon agreement to work for pay, and passage home in two years. We know the impossibility of making contracts with New Hebrides or Solomon natives. It is a mere sham, an evasion of some law, passed, I dare say, without any dishonourable intention, to procure colonial labour. If necessary I will go to Fiji or anywhere to obtain information. But I saw a letter in a Sydney paper which spoke strongly and properly of the necessity of the most stringent rules to prevent the white settlers from injuring the coloured men.'
So first loomed the cloud that was to become so fatal a darkening of the hopes of the Mission, all the more sad because it was caused by Christian men, or men who ought to have been Christian. It will be seen, however, that Bishop Patteson did not indiscriminately set his face against all employment of natives. Occupation and training in civilised customs were the very things he desired for them, but the whole question lay in the manner of the thing. However, to him as yet it was but a report, and this Advent and Christmas of 1867 were a very happy time. A letter to me describes the crowning joy.
'Norfolk Island: Christmas Day, 1867.
'My dear Cousin,-One line to you to-day of Christmas feelings and blessings. Indeed, you are daily in my
