were to be initiated.
The Journal says:-
'There is some strange superstitious ceremony going on at this village. A space had been enclosed by a high hedge, and some eighteen or nineteen youths are spending a month or more inside the fence, in a house where they lie wrapped up in mats, abundantly supplied with food by the people, who, from time to time, assemble to sing or perform divers rites. I had a good deal of trouble with the father of our second year's pupil Tagalana, who insisted upon sending his son thither. I warned him against the consequences of hindering his son, who wished to follow Christ. He yielded, because he was evidently afraid of me, but not convinced, as I have no right to expect he should be.
'The next morning comes an old fellow, and plants a red-flowering branch in our small clearing, whereupon our Mota boys go away, not wishing to go, but not daring to stay. No people came near us, but by-and-by comes the man who had planted it, with whom I had much talk, which ended in his pulling up and throwing away the branch, and in the return of our boys.
'In the evening many people came, to whom I spoke very plainly about the necessity of abandoning these customs if they were in earnest in saying they wished to embrace the Word of God. On Sunday they gave up their singing at the enclosure, or only attempted it in a very small way.
'June 6th.-I am just returned from a village a mile and a half off, called Tasmate, where one of their religious ceremonies took place this morning. The village contains upwards of twenty houses, built at the edge of the bush, which consists here almost exclusively of fruit-bearing trees-cocoa-nut trees, bananas, bread-fruit, and large almond trefts are everywhere the most conspicuous. The sea view looking south is very beautiful.
'I walked thither alone, having heard that a feast was to be held there. As I came close to the spot, I heard the hum of many voices, and the dull, booming sound of the native drum, which is nothing but a large hollow tree, of circular shape, struck by wooden mallets. Some few people ran off as I appeared, but many of them had seen me before. The women, about thirty in number, were sitting on the ground together, in front of one of the houses, which enclosed an open air circular space; in front of another house were many children and young people. In the long narrow house which forms the general cooking and lounging room of the men of each village, and the sleeping room of the bachelors, were many people preparing large messes of grated yam and cocoa-nut in flat wooden dishes. At the long oblong-shaped drum sat the performers, two young men, each with two short sticks to perform the kettledrum part of the business, and an older man in the centre, whose art consisted in bringing out deep, hollow tones from his wooden instrument. Around them stood some thirty men, two of whom I noticed especially, decked out with red leaves, and feathers in their hair. Near this party, and close to the long, narrow house in the end of which I stood, was a newly raised platform of earth, supported on stones. On the corner stone were laid six or eight pigs' jaws, with the large curling tusks left in them. This was a sacred stone. In front of the platform were three poles, covered with flowers, red leaves,
'For about an hour and a half the men at or around the drum kept up an almost incessant shouting, screaming and whistling, moving their legs and arms in time, not with any wild gesticulations, but occasionally with some little violence, the drum all the time being struck incessantly. About the middle of the ceremony, an old, tall, thin man, with a red handkerchief, our gift at some time, round his waist, began ambling round the space in the middle of the houses, carrying a boar's skull in his hand. This performance he repeated three times. Then a man jumped up upon the platform, and, moving quickly about on it and gesticulating wildly, delivered a short speech, after which the drum was beat louder than ever; then came another speech from the same man; and then the rain evidently hastening matters to a conclusion to the whole thing, without any ceremony of consecrating the stone, as I had expected.
'In the long room afterwards I had the opportunity of saying quietly what I had said to those about me during the ceremony: the same story of the love of God, especially manifested in JESUS CHRIST, to turn men from darkness to light, and from the power of Satan unto God. With what power that verse speaks to one while witnessing such an exhibition of ignorance, or fear, or superstition as I have seen to- day! And through it all I was constantly thinking upon the earnestness with which these poor souls follow out a mistaken notion of religion. Such rain as fell this morning would have kept a whole English congregation from going to church, but they never sought shelter nor desisted from their work in hand; and the physical effect was really great, the perspiration streamed down their bodies, and the learning by heart all the songs and the complicated parts of the ceremony implied a good deal of pains. Christians do not always take so much pains to fulfil scrupulously their duties as sometimes these heathens do. And, indeed, their bondage is a hard one, constant suspicion and fear whenever they think at all. Everything that is not connected with the animal part of our nature seems to be the prey of dark and gloomy superstitions; the spiritual part is altogether inactive as an instrument of comfort, joy, peace and hope. You can imagine that I prayed earnestly for these poor souls, actually performing before me their strange mysteries, and that I spoke earnestly and strongly afterwards.
'The argument with those who would listen was: What good comes of all this? What has the spirit you call Ikpat ever done for you? Has he taught you to clothe yourselves, build houses, Does he offer to make you happy? Can you tell me what single good thing has come from these customs? But if you ask me what good thing has come to us from the Word of God, first you had better let me tell you what has happened in England of old, in New Zealand, Nengone, or Lifu, then I will tell you what the Word of God teaches;-and these with the great outline of the Faith.'
Every village in the island had the platforms, poles, and flowers; and the next day, at a turn in the path near a village, the Mission party suddenly came upon four sticks planted in a row, two of them bearing things like one-eyed masks; two others, like mitres, painted red, black, and white. As far as could be made out, they were placed there as a sort of defiance to the inhabitants; but Mr. Patteson took down one, and declared his intention of buying them for fish-hooks, to take to New Zealand, that the people might see their dark and foolish customs!
Some effect had already been produced, the people declared that there had been much less of fighting since the missionaries had spoken to them eighteen months back, and they had given up some of the charms by which they used to destroy each other; but there was still much carrying of bows; and on the way home from this expedition, Mr. Patteson suddenly came on six men with bows bent and arrows pointed in his direction. He at once recognised a man from Veverao, the next village to the station, and called out 'All right!' It proved that a report had come of his being attacked or killed on the other side of the island, and that they had set out to defend or avenge him.
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
