The Blood-Fiend Unleashed.—In the Camp of the Enemy.—A Typical South Sea Trader.—Young Rarip’s Death.—The Trader’s Retribution.—Worship and War.—Saved from Strangling.—Wrath Restrained.—Under the Axe.—The Clubbing of Namuri.—Native Saint and Martyr.—Bribes Refused.—Widows Saved from Strangling.—The Sinking of the Well.—Church-Building on Tanna.—Ancient Stone God.—Printing First Tannese Book.—A Christian Captain.—Levelled Muskets.—A French Refugee.—A Villainous Captain.—Like Master Like Men.—Wrecked on Purpose.—The Kanaka Traffic.—A Heathen Festival.—Sacrifices to Idols.—Heathen Dances and Sham Fights.—Six Native Teachers.—A Homeric Episode.—Victims for a Cannibal Feast.—The Jaws of Death.—Nahak or Sorcery.—Killing Me by Nahak.—Nahak Defied.—Protected by Jehovah.—Almost Persuaded.—Escorted to the Battlefield.—Praying for Enemies.—Our Canoe on the Reef.—A Perilous Pilgrimage.—Rocks and Waters.

The Peace-party, my band of twenty Chiefs already spoken of, kept all the tribes around the Harbour acting only on the defensive for a season. But the Inland people murdered eight Chiefs from a distance who, after paying a friendly visit to the Harbour people, were returning to their homes. At the same time, one of the Inland Chiefs, who had pled with his people to give up war and live at peace with surrounding tribes, was overthrown and murdered by his own men, as also his brother and four wives and two children, and was supplanted by another leader more akin to their wishes and tastes. They proceeded, according to their custom of declaring war, to shoot one of the Harbour men and to break down their fences and plantations. So once again, the blood-fiend was unleashed,—the young men of Tanna being as eager to get up a battle, as young men of the world at home seem eager to get up a concert or a ball.

The Harbour people advised me to remove a mile further away from these warriors; but the Inland tribes sent me word not to desert my house, lest it might be burned and plundered, for that they themselves had no quarrel against me. Early next morning, I, accompanied by Abraham and another Aneityumese, started off to visit the Bush party, and if possible avert the impending war, but without informing my Harbour people. About four miles from our Station, we met the Chief of our farthest inland friendly tribe with all his fighting men under arms. Forcing me to disclose our errand, he reluctantly allowed us to pass. Praying to Jesus for guidance and protection, we pressed along the path through the thick bush four miles further still. My two attendants, sinking into silence, betrayed growing fear; and I, after trying to cheer them, had at their most earnest appeal to walk on also in silence, my heart and theirs going up to Jesus in prayer. We passed many deserted villages and plantations, but saw no living person. At last, unexpectedly, we stumbled upon the whole host assembled on the Village Common at a great feast; and at sight of us every man rushed for his weapons of war. Keeping my Teachers close beside me, I walked straight into the midst of them, unarmed of course, and cried as loud as I possibly could in their own tongue,—

“My love to all you men of Tanna! Fear not; I am your friend; I love you every one, and am come to tell you about Jehovah God and good conduct such as pleases Him!”

An old Chief thereon came and took me by the hand, and, after leading me about among the people, said,—

“Sit down beside me here and talk with me; by-and-by the people will not be afraid.”

A few ran off to the bush in terror. Others appeared to be beside themselves with delight. They danced round us frantically, striking the ground and beating a canoe with their clubs, while shouting to each other, “Missi is come! Missi is come!” The confusion grew every moment wilder, and there was a fiendish look about the whole scene. Men and boys rushed thronging around from every quarter, all painted in varied and savage devices, and some with their hair stuck full of fantastic feathers. Women and children peered through the bush, and instantaneously disappeared. Even in that anxious moment, it struck me that they had many more children amongst them than the people around the shores, where women and children are destroyed by the cruelty and vices of “civilized” visitors! After spending about an hour, conversing and answering all questions, they apparently agreed to give up the war, and allowed me to conduct the Worship amongst them. They then made me a present of cocoa-nuts and sugar-cane and two fowls, which my attendants received from them; and I, in return, presented a red shirt to the principal Chief, and distributed a quantity of fish-hooks and pieces of red calico amongst the rest. The leading men shook hands graciously, and invited us often to come and see them, for after that visit they would harm no person connected with our Mission. Meantime, the Harbour people having learned where we had gone, had concluded that we would all be killed and feasted upon. When we returned, with a present of food, and informed them what we had heard and seen, their astonishment was beyond measure; it had never been so seen after this manner on Tanna! The peace continued for more than four weeks, an uncommonly prolonged truce. All hands were busy at work. Many yam plantations were completed, and all fences were got into excellent condition for a year.

The prejudices and persecutions of Heathens were a sore enough trial, but sorer and more hopeless was the wicked and contaminating influence of, alas, my fellow-countrymen. One, for instance, a Captain Winchester, living with a native woman at the head of the bay as a trader, a dissipated wretch, though a well-educated man, was angry forsooth at this state of peace! Apparently there was not the usual demand for barter for the fowls, pigs, etc., in which he traded. He developed at once a wonderful interest in their affairs, presented all the Chiefs around with powder, caps, and balls, and lent among them a number of flash-muskets. He urged them not to be afraid of war, as he would supply any amount of ammunition. I remonstrated, but he flatly told me that peace did not suit his purposes! Incited and encouraged thus, these poor Heathen people were goaded into a most unjust war on neighbouring tribes. The Trader immediately demanded a high price for the weapons he had lent; the price of powder, caps, and balls rose exorbitantly with every fresh demand; his yards were crowded with poultry and pigs, which he readily disposed of to passing vessels; and he might have amassed great sums of money but for his vile dissipations. Captain Winchester, now glorying in the war, charged a large hog for a wine-glass full of powder, or three or four balls, or ten gun-caps; he was boastful of his “good luck” in getting rid of all his old muskets and filling his yards with pigs and fowls. Such is the infernal depth, when the misery and ruin of many are thought to be more than atoned for by the wealth and prosperity of a few who trade in their doom!

Miaki the war Chief had a young brother, Rarip by name, about eighteen years of age. When this war began, he came to live with me at the Mission House. After it had raged some time, Miaki forced him to join the fighting men; but he escaped through the bush, and returned to me, saying,—

“Missi, I hate this fighting; it is not good to kill men; I will live with you!”

Again the War Chief came, and forced my dear young Rarip to join the hosts. Of course, I could only plead; I could not prevent him. This time, he placed him at his own side in the midst of his warriors. On coming in sight of the enemy, and hearing their first yells as they rushed from the bush, a bullet pierced young Rarip’s breast and he fell dead into the arms of Miaki. The body was carried home to his brother’s village, with much wailing, and a messenger ran to tell me that Rarip was dead. On hasting thither, I found him quite dead, and the centre of a tragic ceremonial. Around him, some sitting, others lying on the ground, were assembled all the women and girls, tearing their hair, wounding themselves with split bamboos and broken bottles, dashing themselves headlong to the earth, painting all black their faces, breasts, and arms, and wailing with loud lamentations! Men were also there, knocking their heads against the trees, gashing their bodies with knives till they ran with streaks of blood, and indulging in every kind of savage symbol of grief and anguish. My heart broke to see them, and to think that they knew not to look to our dear Lord Jesus for consolation.

I returned to the Mission House, and brought a white sheet and some tape, in which the body of dear young Rarip was wrapped and prepared for the grave. The Natives appeared to be gratified at this mark of respect; and all agreed that Rarip should have under my direction a Christian burial. The men prepared the grave in a spot selected near to his own house; I read the Word of God, and offered prayer to Jehovah, with a psalm of praise, amidst a scene of weeping and lamentation never to be forgotten; and the thought burned through my very soul—oh, when, when will the Tannese realize what I am now thinking and praying about, the life and immortality brought to light through Jesus?

As the war still raged on, and many more were killed, vengeance threatened the miserable Trader. Miaki attacked him thus,—

“You led us into this war. You deceived us, and we began it. Rarip is dead, and many others. Your life shall yet go for his.”

Captain Winchester, heartless as a dog so long as pigs and fowls came to the yard at whatever cost to others’ lives, now trembled like a coward for himself. He implored me to let him and his Marè wife sleep at my house for safety; but I refused to allow my Mission to be in any way identified with his crimes. The Natives from other islands, whom he kept and wrought like slaves, he now armed with muskets for his defence; but, having no faith in them protecting or even warning him, he implored me to send one of my Teachers, to assist his wife in watching till he snatched a few hours of sleep every day, and, if awake, he would sell his life as dearly as he could by aid of musket and revolver. The Teachers were both afraid and disinclined to go; and I could not honestly ask them to do so. His peril and terror became so real that by night he slept in his boat anchored out in the centre of the bay, with his arms beside him, and a crew ready to start off at the approach of danger and lose everything; while by day he kept watch on shore, armed, and also ready to fly. Thus his miserable existence dragged on, keeping watch alternatively with his wife, till a trading vessel called and carried him off with all that he had rescued—for which deliverance we were unfeignedly thankful! The war, which he had wickedly instigated, lingered on for three months; and then, by a present given secretly to two leading Chiefs, I managed to bring it to a close. But feelings of revenge for the slain, burned fiercely in many breasts; and young men had old feuds handed on to them by the recital of their fathers’ deeds of blood.

All through this war, I went to the fighting ground every Sabbath, and held worship amongst our Harbour people. Hundreds assembled around me, and listened respectfully, but they refused to give up the war. One day, I determined to go through the bush that lay between and speak and pray with the enemies also. Our Harbour folks opposed me, and one leading man said,—

“Missi, pray only for us, and your God will be strong to help us and we will not be afraid! You must not pray with the enemy, lest He may help them too.”

After this episode, I made it my duty always to visit both Camps, when I went to the fighting ground, and to have worship with both,—teaching them that Jehovah my God was angry at all such scenes and would not fight for either, that He commanded them to live at peace.

About this time, our Sabbath audiences at the Mission numbered forty or so. Nowar and three or four more, and only they, seemed to love and serve Jesus. They were, however, changeable and doubtful, though they exerted a good influence on their villages, and were generally friendly to us and to the Worship. Events sometimes for a season greatly increased our usefulness. For instance, one of the Sacred Men when fishing on the coral reef was bitten by a poisonous fish. After great agony, he died, and his relatives were preparing to strangle his two wives that their spirits might accompany and serve him in the other world. Usually such tragedies were completed before I ever heard of them. On this occasion, I had called at the village that very day, and succeeded in persuading them to bury him alone—his wives being saved alive at my appeal. Thus the idea got to be talked of, and the horrible custom was being undermined—the strangling of widows!

In connection with such poisonings, I may mention that some of these fishes were deadly poisonous; others were unwholesome, and even poisonous, only at certain seasons; and still others were always nutritious and good. For our own part, we used fish sparingly and cautiously; and the doubtful ones we boiled with a piece of silver in the water. If the silver became discoloured, we regarded the fish as unwholesome; if the silver remained pure, we could risk it.

One morning at daybreak I found my house surrounded by armed men, and a Chief intimated that they had assembled to take my life. Seeing that I was entirely in their hands, I knelt down and gave myself away body and soul to the Lord Jesus, for what seemed the last time on earth. Rising, I went out to them, and began calmly talking about their unkind treatment of me and contrasting it with all my conduct towards them. I also plainly showed them what would be the sad consequences, if they carried out their cruel purpose. At last some of the Chiefs, who had attended the Worship, rose and said,—

“Our conduct has been bad; but now we will fight for you, and kill all those who hate you.”

Grasping hold of their leader, I held him fast till he promised never to kill any one on my account, for Jesus taught us to love our enemies and always to return good for evil! During this scene, many of the armed men slunk away into the bush, and those who remained entered into a bond to be friendly and to protect us. But again their Public Assembly resolved that we should be killed, because, as they said, they hated Jehovah and the Worship; for it made them afraid to do as they had always done. If I would give up visiting the villages, and praying and talking with them about Jehovah, they intimated that they would like me to stay and trade with them, as they liked the Traders but hated the Missionaries! I told them that the hope of being able to teach them the Worship of Jehovah alone kept me living amongst them; that I was there, not for gain or pleasure, but because I loved them, and pitied their estate, and sought their good continually by leading them to know and serve the only true God. One of the Chiefs, who had lived in Sydney and spoke English, replied for all the rest,—

“Missi, our fathers loved and worshipped whom you call the Devil, the Evil Spirit; and we are determined to do the same, for we love the conduct of our fathers. Missi Turner came here and tried to break down our worship, but our fathers fought him and he left us. They fought also Peta, the Samoan Teacher, and he fled. They fought and killed some of the Samoan Teachers placed on the other side of the Harbour, and their companions left. We killed the last foreigner that lived in Tanna before you came here. We murdered the Aneityumese Teachers, and burned down their houses. After each of these acts, Tanna was good; we all lived like our fathers, and sickness and death left us. Now, our people are determined to kill you, if you do not leave this island; for you are changing our customs and destroying our worship, and we hate the Jehovah Worship.”

Then, surrounded by a number of men, who had spent some years in the Colonies, he continued in a bitter strain to this effect,—

“The people of Sydney belong to your Britain; they know what is right and wrong as well as you; and we have ourselves seen them fishing, feasting, cooking, working, and seeking pleasure on the Sabbath as on any other day. You say, we do not here need to cook any food on Sabbaths or to toil at our ovens, but you yourself cook, for you boil your kettle on that day! We have seen the people do all the conduct at Sydney which you call bad, but which we love. You are but one, they are many; they are right, and you must be wrong; you are teaching lies for Worship.”

After many such speeches, I answered all the questions of the people fully, and besides I cross-questioned my assailants on several subjects, regarding which they grossly contradicted each other, till the majority of voices cried out,—

“They are lying! Their words are crooked! Missi knows all the truth about the people of Sydney!”

Alas, I had to admit that what they reported was too true regarding the godless multitudes at home who made the Sabbath a day of pleasure, but not regarding Jehovah’s servants. By this time, they were willing to remain quiet, and allowed me to talk of spiritual things and of the blessings that the Sabbath and the Bible brought to all other lands, and to conduct in their presence and hearing the Worship of Jehovah.

But my enemies seldom slackened their hateful designs against my life, however calmed or baffled for the moment. Within a few days of the above events, when Natives in large numbers were assembled at my house, a man furiously rushed on me with his axe; but a Kaserumini Chief snatched a spade with which I had been working, and dexterously defended me from instant death. Life in such circumstances led me to cling very near to the Lord Jesus; I knew not, for one brief hour, when or how attack might be made; and yet, with my trembling hand clasped in the hand once nailed on Calvary, and now swaying the sceptre of the Universe, calmness and peace and resignation abode in my soul.

Next day, a wild Chief followed me about for four hours with his loaded musket, and, though often directed towards me, God restrained his hand. I spoke kindly to him, and attended to my work as if he had not been there, fully persuaded that my God had placed me there, and would protect me till my allotted task was finished. Looking up in unceasing prayer to our dear Lord Jesus, I left all in His hands, and felt immortal till my work was done. Trials and hairbreadth escapes strengthened my faith, and seemed only to nerve me for more to follow; and they did tread swiftly upon each other’s heels. Without that abiding consciousness of the presence and power of my dear Lord and Saviour, nothing else in all the world could have preserved me from losing my reason and perishing miserably. His words, “Lo, I am with you alway, even unto the end of the world,” became to me so real that it would not have startled me to behold Him, as Stephen did, gazing down upon the scene. I felt His supporting power, as did St. Paul, when he cried, “I can do all things through Christ which strengtheneth me.” It is the sober truth, and it comes back to me sweetly after twenty years, that I had my nearest and dearest glimpses of the face and smile of my blessed Lord in those dread moments when musket, club, or spear was being levelled at my life. Oh the bliss of living and enduring, as seeing “Him who is invisible!”

One evening, I awoke three times to hear a Chief and his men trying to force the door of my house. Though armed with muskets, they had some sense of doing wrong, and were wholesomely afraid of a little retriever dog which had often stood betwixt me and death. God restrained them again; and next morning the report went all round the Harbour, that those who tried to shoot me were “smitten weak with fear,” and that shooting would not do. A plan was therefore deliberately set on foot to fire the premises, and club us if we attempted to escape. But our Aneityumese Teacher heard of it, and God helped us to frustrate their designs. When they knew that their plots were revealed to us, they seemed to lose faith in themselves, and cast about to circumvent us in some more secret way. Their evil was overruled for good.

Namuri, one of my Aneityumese Teachers, was placed at our nearest village. There he had built a house for himself and his wife, and there he led amongst the Heathen a pure and humble Christian life. Almost every morning, he came and reported on the state of affairs to me. Without books or a school, he yet instructed the Natives in Divine things, conducted the Worship, and taught them much by his good example. His influence was increasing, when one morning a Sacred Man threw at him the kawas, or killing stone, a deadly weapon, like a scythe stone in shape and thickness, usually round but sometimes angular, and from eighteen to twenty inches long. They throw it from a great distance and with fatal precision. The Teacher, with great agility, warded his head and received the deep cut from it in his left hand, reserving his right hand to guard against the club that was certain to follow swiftly. The Priest sprang upon him with his club and with savage yells. He evaded, yet also received, many blows; and, rushing out of their hands, actually reached the Mission House, bleeding, fainting, and pursued by howling murderers. I had been anxiously expecting him, and hearing the noise I ran out with all possible speed.

On seeing me, he sank down by a tree, and cried,—

“Missi, Missi, quick! and escape for your life! They are coming to kill you; they say, they must kill us all to-day, and they have begun with me; for they hate Jehovah and the Worship!”

I hastened to the good Teacher where he lay; I bound up, washed, and dressed his wounds; and God, by the mystery of His own working, kept the infuriated Tannese watching at bay. Gradually they began to disappear into the bush, and we conveyed the dear Teacher to the Mission House. In three or four weeks, he so far recovered by careful nursing that he was able to walk about again. Some petitioned for him to return to the village; but I insisted, as a preliminary, that the Harbour Chiefs should unitedly punish him who had abused the Teacher; and this to test them, for he had only carried out their own wishes,—Nowar excepted, and perhaps one or two others. They made a pretence of atoning by presenting the Teacher with a pig and some yams as a peace-offering; but I said,—

“No! such bad conduct must be punished, or we would leave their island by the first opportunity.”

Now that Sacred Man, a Chief too, had gone on fighting with other tribes, till his followers had all died or been slain; and, after three weeks’ palaver, the other Chiefs seized him, tied him with a rope, and sent me word to come and see him punished, as they did not want us after all to leave the island. I had to go, for fear of more bloody work, and after talk with them, followed by many fair promises, he was loosed.

All appearing friendly for some time, and willing to listen and learn, the Teacher earnestly desired to return to his post. I pled with him to remain at the Mission House till we felt more assured, but he replied,—

“Missi, when I see them thirsting for my blood, I just see myself when the Missionary first came to my island. I desired to murder him, as they now desire to kill me. Had he stayed away for such danger, I would have remained Heathen; but he came, and continued coming to teach us, till, by the grace of God, I was changed to what I am. Now the same God that changed me to this, can change these poor Tannese to love and serve Him. I cannot stay away from them; but I will sleep at the Mission House, and do all I can by day to bring them to Jesus.”

It was not in me to keep such a man, under such motives, from what he felt to be his post of duty. He returned to his village work, and for several weeks things appeared most encouraging. The inhabitants showed growing interest in us and our work, and less fear of the pretensions of their heathen Priest, which, alas! fed his jealousy and anger. One morning during worship, when the good Teacher knelt in prayer, the same savage Priest sprang upon him with his great club and left him for dead, wounded and bleeding and unconscious. The people fled and left him in his blood, afraid of being mixed up with the murder. The Teacher, recovering a little, crawled to the Mission House, and reached it about mid-day in a dying condition. On seeing him, I ran to meet him, but he fell near the Teacher’s house, saying,—

“Missi, I am dying. They will kill you also. Escape for your life.”

Trying to console him, I sat down beside him, dressing his wounds and nursing him. He was quite resigned; he was looking up to Jesus, and rejoicing that he would soon be with Him in Glory. His pain and suffering were great, but he bore all very quietly, as he said and kept saying, “For the sake of Jesus! For Jesu’s sake!” He was constantly praying for his persecutors,—

“O Lord Jesus, forgive them, for they know not what they are doing. Oh, take not away all Thy servants from Tanna! Take not away Thy Worship from this dark island! O God, bring all the Tannese to love and follow Jesus!”

To him, Jesus was all and in all; and there were no bands in his death. He passed from us, in the assured hope of entering into the Glory of his Lord. Humble though he may appear in the world’s esteem, I knew that a great man had fallen there in the service of Christ, and that he would take rank in the glorious Army of the Martyrs. I made for him a coffin, and dug his grave near the Mission House. With prayers, and many tears, we consigned his remains to the dust in the certainty of a happy resurrection. Even one such convert was surely a triumphant reward for Dr. and Mrs. Geddie, whom God had honoured in bringing him to Jesus. May they have many like him for their crown of joy and rejoicing in the great day!

Immediately after this, a number of Chiefs and followers called on me at the Mission House, professing great friendliness, and said,—

“Mr. Turner gave our fathers great quantities of calico, axes, and knives, and they became his friends. If you would give the people some just now they would be pleased. They would stop fighting against the Worship.”

I retorted, “How was it then, if they were pleased, that they persecuted Messrs. Turner and Nisbet till they had to leave the island? Your conduct is deceitful and bad. I never will reward you for bad actions and for murder! No present will be given by me.”

They withdrew sullenly, and seemed deeply disappointed and offended.

On one occasion, when a Chief had died, the Harbour people were all being assembled to strangle his widow. One of my Aneityumese Teachers, hearing of it, hastened to tell me. I ran to the village, and with much persuasion, saved her life. A few weeks thereafter she gave birth to a young chieftain, who prospered well. If our Harbour people told the truth, the widows of all who fell in war were saved by our pleading. Immediately after the foregoing incident, a Sacred Man was dying, and a crowd of people were assembled awaiting the event in order to strangle his three wives. I spoke to them of the horrid wickedness of such conduct. I further reasoned with them, that God had made us male and female, the sexes so balanced, that for every man that had three or a dozen wives, as many men generally had none, and that this caused great jealousy and quarrelling. I showed them further, that these widows being spared would make happy and useful wives for other kind and loving husbands. After the Worship, I appealed to the Chief and he replied,—

“Missi, it was a practice introduced to Tanna from the island of Aneityum. It was not the custom of our fathers here to strangle widows. And, as the Aneityumese have given it up since they became worshippers of Jehovah, it is good that we now should give it up on Tanna too.”

Thus these three widows were saved; and we had great hope in Christ that the ghastly practice would soon disappear from Tanna.

An incident of this time created great wonder amongst the Natives; namely, the Sinking of a Well. We had, heretofore, a boiling spring to drink from, the water of which literally required in that climate days to cool down; we had also a stagnant pool at the lower end of a swamp in which the Natives habitually bathed, the only available fresh water bath! Beyond that, no drinking water could be had for six or seven miles. I managed to sink a well, near the Mission House, and got about twelve feet deep a good supply of excellent fresh water, though, strange to say, the surface of the well rose and fell regularly with every tide! This became the universal supply for us and for the Natives all round the Harbour and for miles inland. Hundreds of Natives from all parts of Tanna flocked to examine this greatest wonder they had ever seen—rain rising up out of the earth. I built it round with a kind of stone brought in my boat from the other side of the bay; and for many years it was the only fresh water supply for the Natives all around. Some years later a native Chief sank a well about a mile nearer the entrance to the Harbour at his own village, and built it round with the bricks that I had purchased for house-building; these he grabbed and thus appropriated! Many a vessel, calling at the Harbour, was glad to get her casks refilled at my well, and all were apparently more friendly because of it; but the Sinking of this Well produced no such revolution as on Aniwa,—to be hereafter related.

For fully three months, all our available time, with all the native help which I could hire, was spent in erecting a building to serve for Church and School. It was fifty feet long, by twenty-one feet six inches broad. The studs were three feet apart, and all fixed by tenon and mortise into upper and lower wall plates. The beautiful roof of iron, wood, and sugar-cane leaf, was supported by three massive pillars of wood, sunk deeply into the ground. The roof extended about three feet over the wall plates, both to form a verandah and to carry the rain-drop free beyond the walls. It was made of sugar-cane leaf and cocoa-nut leaves all around. The floor was laid with white coral, broken small, and covered with cocoa-nut leaf mats, such as those on which the Natives sat. Indeed, it was as comfortable a House of Prayer as any man need wish for in the tropics, though having only open spaces for doors and windows! I bought the heavy wood for it on Aneityum—price, fifty pairs of native trousers; and these again were the gift of my Bible Class in Glasgow, all cut and sewed by their own hands. I gave also one hundred and thirty yards of cloth, along with other things, for other needful wood.

My Tannese people at first opposed the erection of a Church. They did not wish Jehovah to secure a House on their island. On the opening day, only five men, three women, and three children were present, besides our Aneityumese Teachers. But after the morning service, on that day, I visited ten villages, and had worship in each. The people were generally shy and unfriendly. They said that we were the cause of the prevailing sickness and fever. They had no idea of any sickness or death being natural, but believed that all such events were caused by some one nahaking, i.e., bewitching them. Hence their incessant feuds; and many were murdered in blind revenge.

As we were preparing a foundation for the Church, a huge and singular-looking round stone was dug up, at sight of which the Tannese stood aghast. The eldest Chief said,—

“Missi, that stone was either brought there by Karapanamun (the Evil Spirit), or hid there by our great Chief who is dead. That is the Stone God to which our forefathers offered human sacrifices; these holes held the blood of the victim till drunk up by the Spirit. The Spirit of that stone eats up men and women and drinks their blood, as our fathers taught us. We are in greatest fear!”

A Sacred Man claimed possession, and was exceedingly desirous to carry it off; but I managed to keep it, and did everything in my power to show them the absurdity of these foolish notions. Idolatry had not, indeed, yet fallen throughout Tanna, but one cruel idol, at least, had to give way for the erection of God’s House on that benighted land.

An ever-memorable event was the printing of my first book in Tannese. Thomas Binnie, Esq., Glasgow, gave me a printing-press and a font of type. Printing was one of the things I had never tried, but having now prepared a booklet in Tannese, I got my press into order, and began fingering the type. But book-printing turned out to be for me a much more difficult affair than house-building had been. Yet by dogged perseverance I succeeded at last. My biggest difficulty was how to arrange the pages properly! After many failures, I folded a piece of paper into the number of leaves wanted, cut the corners, folding them back, and numbering as they would be when correctly placed in the book; then folding all back without cutting up the sheet, I found now by these numbers how to arrange the pages in the frame or case for printing, as indicated on each side. And do you think me foolish, when I confess that I shouted in an ecstasy of joy when the first sheet came from the press all correct? It was about one o’clock in the morning. I was the only white man then on the island, and all the Natives had been fast asleep for hours! Yet I literally pitched my hat into the air, and danced like a schoolboy round and round that printing-press; till I began to think, Am I losing my reason? Would it not be liker a Missionary to be upon my knees, adoring God for this first portion of His blessed Word ever printed in this new language? Friend, bear with me, and believe me, that was as true worship as ever was David’s dancing before the Ark of his God! Nor think that I did not, over that first sheet of God’s Word ever printed in the Tannese tongue, go upon my knees too, and then, and every day since, plead with the mighty Lord to carry the light and joy of His own Holy Bible into every dark heart and benighted home on Tanna! But the Tannese had a superstitious dread of books, and especially of God’s Book. I afterwards heard that Dr. Turner had printed a small primer in Tannese, translated by the help of the Samoan Teachers; but this I never saw till near the close of my work on Tanna. Dr. Geddie sent me a copy, but it was more Samoan than Tannese, especially in its spelling, and I could make little or nothing of it.

Shortly after this, I was greatly refreshed by the visit of an American whaler, the Camden Packet, under Captain Allan. He, his chief officer, and many of his double company of seamen, were decided Christians—a great contrast to most of the Traders that had called at Port Resolution. The Captain cordially invited me on board to preach and conduct a religious service. That evening I enjoyed exceedingly—wells in the desert! The Captain introduced me, saying,—

“This is my ship’s company. My first officer and most of my men are real Christians, trying to love and serve Jesus Christ. We have been three years out on this voyage, and are very happy with each other. You would never hear or see worse on board of this vessel than you see now. And God has given us gratifying success.”

He afterwards told me that he had a very valuable cargo of sperm oil on board, the vessel being nearly filled up with it. He was eager to leave supplies, or do something for me, but I needed nothing that he could give. His mate, on examining my boat, found a hole in her, and several planks split and bulged in, as I had gone down on a reef with her when out on Mission work, and narrowly escaped drowning. Next morning, the Captain, of his own accord, set his carpenter to repair the boat, and left it as good as new. Not one farthing of recompense would any of them take from me; their own Christian love rewarded them, in the circumstances. I had been longing for a chance to send it to Sydney for repairs, and felt deeply thankful for such unexpected and generous aid. The Captain would not admit that the delay was any loss to him,—his boats spending the day in purchasing cocoa-nuts and provisions from the Natives for his own ship. Oh, how the Christlike spirit knits together all true followers of Christ! What other earthly or human tie could have so bound that stranger to me? In the heart of Christ we met as brothers.

Dangers again darkened round me. One day, while toiling away at my house, the war Chief, his brother, and a large party of armed men surrounded the plot where I was working. They all had muskets, besides their own native weapons. They watched me for some time in silence, and then every man levelled a musket straight at my head. Escape was impossible. Speech would only have increased my danger. My eyesight came and went for a few moments. I prayed to my Lord Jesus, either Himself to protect me, or to take me home to His Glory. I tried to keep working on at my task, as if no one was near me. In that moment, as never before, the words came to me,—“Whatsoever ye shall ask in My name, I will do it;” and I knew that I was safe. Retiring a little from their first position, no word having been spoken, they took up the same attitude somewhat farther off, and seemed to be urging one another to fire the first shot. But my dear Lord restrained them once again, and they withdrew, leaving me with a new cause for trusting Him with all that concerned me for Time and Eternity. Perils seemed, however, to enclose me on every hand, and my life was frequently attempted. I had to move about more cautiously than ever, some days scarcely daring to appear outside my Mission premises. For I have ever most firmly believed, and do believe, that only when we use every lawful and possible means for the preservation of our life, which is God’s second greatest gift to man (His Son being the first), can we expect God to protect us, or have we the right to plead His precious promises.

The vessel of one calling himself Prince de Jean Beuve, a French refugee, who had become a naturalized American, visited Port Resolution. He said, he had to escape from his own country for political offences. His large and beautiful ship was fitted up and armed like a Man-of-war. She was manned chiefly by slaves, whom he ruled with an iron hand. What a contrast to Captain Allan’s whaler! Yet he also was very sympathetic and kind to me. Having heard rumour of my trials and dangers, he came on shore, as soon as his ship cast anchor, with a body of armed men. He was effusively polite, with all a Frenchman’s gush and gesticulation, and offered to do anything possible for me. He would take me to Aneityum or Sydney or wherever I wished. The ship was his own; he was sailing chiefly for pleasure, and he had called at our Islands to see if sufficient trade could be opened up to justify his laying on a line of steamers to call here in their transit. He urged me, I believe sincerely, to give him the pleasure of taking me and my belongings to some place of safety. But I was restrained from leaving, through the fear that I would never be permitted to return, and that Christ’s work would suffer. In the still burning hope of being able to lead the Tannese to love and serve Jesus, I declined with much gratitude his genuine kindness. He looked truly sorry to leave me in the circumstances wherein I was placed. After two hours on shore, he returned to his ship towards evening.

Knowing that the Tannese were threatening to burn my former house, which I wished to remove to higher ground and add to the room I now occupied on the hill, I took advantage of the presence of the Prince’s vessel, and set my Aneityumese Teachers and some friendly Natives to prepare for the task; but unfortunately, I forgot to send word to the Frenchman regarding my plans and aims. We removed the sugar-cane leaf thatch from the roof of the house, and began burning it on cleared ground, so that I might be able to save the heavy wood which could not be replaced on Tanna. Our French friend, on seeing the flames rising up furiously, at once loaded his heavy guns, and prepared his men for action. Under great excitement, he came ashore with a large number of armed men, leaving the rest on board ready at a given signal to protect them with shot and shell. Leaving one half of those brought on shore to guard the boats, he came running towards my house, followed by the other half, wet with perspiration, and crying,—

“Fer are dey? fer are dey? De scoundrels! I vill do for dem, and protect you. I sall punish dem, de scoundrels!”

He was so excited, he could scarcely compose himself to hear my explanations, which, when understood, he laughed at heartily. He again urged me to leave in his vessel; he could not bear me to lead such a life amongst savages. I explained to him my reasons for not leaving the island, but these he seemed unable to understand. He put his men through drill on shore, and left them under officers, ready for action at a moment’s warning, saying they would all be the better for a day on shore. He wished to take pot luck with me at our Mission House of one room for all purposes! My humble dinner and tea must have been anything but a treat for him, but he seemed to relish the deliverance for once from all the conventionalisms of the world. Before he left, he sent of his own accord for all the Chiefs within reach, and warned them that if they hurt me or took my life, he would return with his Man-of-war and punish them, by killing themselves and firing their villages; and that a British Man-of-war would also come and set their island on fire. They promised all possible good conduct, being undoubtedly put into great terror. The kind-hearted Frenchman left, with profuse expressions of admiration for my courage and of pity for my lot. No doubt he thought me a foolish dreamer of dreams.

A miserable contrast befell us in the bad impression produced by the conduct of one of Captain T——’s vessels in the Sydney sandal-wood trade. Whale-boats had been sent out with Mr. Copeland and myself from Glasgow, as part of the necessary equipment of every Missionary on these Islands. Mine being rather large and heavy, I had sold it to one of T——’s captains; but the other had also been left to my care. After having used my boat for about twelve months—the best boat in that trade only being expected to last two years—the Captain called on Mr. Copeland, and got a note from him to me regarding the sale of his boat too. He declared, when calling on me, that Mr. Copeland had authorized him to get his boat from me in exchange for mine, which he had now been using for a year. I asked for the letter, and found it to be authority for me to sell his boat for cash only and at the same price as mine. Captain V—— then raged at me and stormed, declaring that he would return my old boat, and take the other in defiance of me. Swearing dreadfully, he made for his ship, and returned with a large party of men whom he had picked up amongst the Islands. Collecting also a company of Tannese, and offering them tobacco, he broke down the fence, burst into the boat-house, and began to draw out the boat. Here I reached the spot, and sternly opposed them. He swore and foamed at me, and before the natives knocked and pulled me about, even kicking at me, though I evaded his blows. Standing by, I said in Tannese,—

“You are helping that man to steal my boat; he is stealing it as you see.”

On hearing this, the Tannese ran away, and his own party alone could not do it. In great wrath, he went off again to his vessel, and brought on shore as much tobacco as could be held in a large handkerchief tied by the four corners; but even for that, our own Natives refused to help him. He offered it then to a crowd of Inland savages, gathered at the head of the bay, who, regardless of my remonstrances, launched the boat, he raging at and all but striking me. Instead of returning, however, the other boat to the house, he merely set it adrift from his vessel, and it was carried on to the reef, where it remained fast, and was knocked about by the waves. After his vessel left, I, with much difficulty, got it off and brought it to the boat-house. Imagine, when such was their tyrannical treatment of a Missionary and a British fellow-subject, how they would act towards these poor native Islanders.

By the earliest opportunity, I wrote all the facts of the case to his employer, Captain T—— of Sydney, but got not even a reply, while Captain V—— continued in their trade, a scourge to these Islands, and a dishonour to his country and to humanity. Unfriendly Tannese now said,—

“When a white man from his own country can so pull and knock the Missionary about and steal his boat and chain without being punished for it, we also may do as we please!”

I hesitate not to record my conviction that that man’s conduct had a very bad effect, emboldening them in acts of dishonesty and in attempts upon my life till the Mission Station was ultimately broken up. After I had to escape from Tanna, with bare life in my hand, one of the same Captain’s vessels called at Port Resolution and gave the Natives about three pounds weight of useless tobacco, purchasable at Sydney for less than one shilling per pound, to allow them to take away my boat, with oars, sails, mast, and all other belongings. They also purchased all the plunder from my house. Both boats were so large and so strongly built, that by adding a plank or two they turned them into small-decked schooners, admirably suited for the sandal-wood traffic round the shores, while larger vessels lay at safe anchorage to receive what they collected. Once, when Dr. Inglis and I met in Sydney, we called on Captain T—— and stated the whole case, asking reasonable payment at least for the boats. He admitted that the boats had been taken and were in his service, and agreed to pay us for the boats if we would repay the large sum invested therein by his Captains. Calling one of his clerks, he instructed him to trace in the office record how much had been paid to the Tannese for the Missionary’s boat.

The young man innocently returned the reply, “Three pounds of tobacco.”

In anger, he said, “I understood that a larger value had been given!”

The clerk assured him, “That is the only record.”

Captain T——, after discussing the worth of the boat as being about £80, agreed to give us £60, but in writing out the cheque, threw down the pen and shouted, “I’ll see you —— first!”

Offering £50, to which we agreed, he again resiled, and declared he would not give a penny above £30.

We appealed to him to regard this as a debt of honour, and to cease haggling over the price, as he well knew how we had been wronged in the matter.

Finally we left him declaring, “I am building similar boats just now at £25 apiece; I will send you one of them, and you may either take that or want!”

We left, glad to get away on any terms from such a character; and, though next year he did send one of his promised boats for me to Aneityum, yet the conduct of his degraded servants engaged in the sandal-wood trade had a great share in the guilt of breaking up and ruining our Mission. Thousands upon thousands were made by it yearly, so long as it lasted; but it was a trade steeped in human blood and indescribable vice, nor could God’s blessing rest on them and their ill-gotten gains. Oh, how often did we pray at that time to be delivered from the hands of unreasonable and wicked men! Sandal-wood traders murdered many of the Islanders when robbing them of their wood, and the Islanders murdered many of them and their servants in revenge. White men, engaged in the trade, also shot dead and murdered each other in vicious and drunken quarrels, and not a few put end to their own lives. I have scarcely known one of them who did not come to ruin and poverty; the money that came even to the shipowners was a conspicuous curse. Fools there made a mock at sin, thinking that no one cared for these poor savages, but their sin did find them out, and God made good in their experience His own irrepealable law, “The wages of sin is death.”

Ships, highly insured, were said to be sent into our Island trade to be deliberately wrecked. One Sabbath evening, towards dark, the notorious Captain H——, in command of a large ship, allowed her to drift ashore and be wrecked without any apparent effort to save her. Next morning, the whole company were wading about in the water and pretending to have lost everything! The Captain, put in prison when he returned to Sydney for running away with another man’s wife and property, imposed on Mr. Copeland and myself, getting all the biscuits, flour, and blankets we could spare for his destitute and shipwrecked company. We discovered afterwards that she was lying on a beautiful bank of sand, only a few yards from the shore, and that everything contained in her could be easily rescued without danger to life or limb! What we parted with was almost necessary for our life and health; of course he gave us an order on Captain T—— for everything, but not one farthing was ever repaid. At first he made a pretence of paying the Natives for food received; but afterwards, an armed band went inland night by night and robbed and plundered whatever came to hand. The Natives, seeing the food of their children ruthlessly stolen, were shot down without mercy when they dared to interfere; and the life of every white man was marked for speedy revenge. Glad were we when a vessel called, and carried away these white heathen Savages.

The same Captain T—— also began the shocking Kanaka labour-traffic to the Colonies, after the sandal-wood trade was exhausted, which has since destroyed so many thousands of the Natives in what was nothing less than Colonial slavery, and has largely depopulated the Islands either directly or indirectly. And yet he wrote, and published in Sydney, a pamphlet declaring that he and his sandal-wooders and Kanaka labour collectors had done more to civilize the Islanders than all our Mission efforts combined. Civilize them, indeed! By spreading disease and vice, misery and death amongst them, even at the best; at the worst, slaving many of them till they perished at their toils, shooting down others under one or other guilty pretence, and positively sweeping thousands into an untimely grave. A common cry on their lips was,—

“Let them perish and let the white men occupy these Isles.”

It was such conduct as this, that made the Islanders suspect all foreigners and hate the white man and seek revenge in robbery and murder. One Trader, for instance, a sandal-wooder and collector of Kanakas, living at Port Resolution, abominably ill-used a party of Natives. They determined in revenge to plunder his store. The cellar was underneath his house, and he himself slept above the trap-door by which alone it could be entered. Night and day he was guarded by armed men, Natives of adjoining islands, and all approaches to his premises were watched by savage dogs that gave timely warning. He felt himself secure. But the Tannese actually constructed a tunnel underground from the bush, through which they rolled away tobacco, ammunition, etc., and nearly emptied his cellar! My heart bled to see men so capable and clever thus brutally abused and demoralized and swept away. By the Gospel, and the civilization which it brings, they were capable of learning anything and being trained to a useful and even noble manhood. But all influence that ever I witnessed from these Traders was degrading, and dead against the work of our Missions.

The Chief, Nowar Noukamara, usually known as Nowar, was my best and most-to-be-trusted friend He was one of the nine or ten who were most favourable to the Mission work, attending the Worship pretty regularly, conducting it also in their own houses and villages, and making generally a somewhat unstable profession of Christianity. One or more of them often accompanied me on Sabbath, when going to conduct the Worship at inland villages, and sometimes they protected me from personal injury. This Nowar influenced the Harbour Chiefs and their people for eight or ten miles around to get up a great feast in favour of the Worship of Jehovah. All were personally and specially invited, and it was the largest Assembly of any kind that I ever witnessed on the Islands.

When all was ready, Nowar sent a party of Chiefs to escort me and my Aneityumese Teachers to the feast. Fourteen Chiefs, in turn, made speeches to the assembled multitude; the drift of all being, that war and fighting be given up on Tanna,—that no more people be killed by nahak, for witchcraft and sorcery were lies,—that Sacred Men no longer profess to make wind and rain, famine and plenty, disease and death,—that the dark heathen talk of Tanna should cease, that all here present should adopt the Worship of Jehovah as taught to them by the Missionary and the Aneityumese,—and that all the banished Tribes should be invited to their own lands to live in peace! These strange speeches did not draw forth a single opposing voice. Doubtless these men were in earnest, and had there been one master mind to rule and mould them, their regeneration had dawned. Though for the moment a feeling of friendliness prevailed, the Tannese were unstable as water and easily swayed one way or the other. They are born talkers, and can and will speechify on all occasions, but most of it means nothing, bears no fruit.

After these speeches, a scene followed which gradually assumed shape as an idolatrous ceremonial and greatly horrified me. It was in connection with the immense quantity of food that had been prepared for the feast, especially pigs and fowls. A great heap had been piled up for each Tribe represented, and a handsome portion also set apart for the Missionary and his Teachers. The ceremony was this, as nearly as I could follow it. One hundred or so of the leading men marched into the large cleared space in the centre of the assembled multitudes, and stood there facing each other in equal lines, with a man at either end closing up the passage between. At the middle they stood eight or ten feet apart, gradually nearing till they almost met at either end. Amid tremendous silence for a few moments all stood hushed; then every man kneeled on his right knee, extended his right hand, and bent forward till his face nearly touched the ground. Thereon the man at the one end began muttering something, his voice rising ever louder as he rose to his feet, when it ended in a fearful yell as he stood erect. Next the two long lines of men, all in a body, went through the same ceremonial, rising gradually to their feet, with mutterings deepening into a howl, and heightening into a yell as they stood erect. Finally, the man at the other end went through the same hideous forms. All this was thrice deliberately repeated, each time with growing frenzy. And then, all standing on their feet, they united as with one voice in what sounded like music running mad up and down the scale, closing with a long, deep-toned, hollow howl as of souls in pain. With smiles of joy, the men then all shook hands with each other. Nowar and another Chief briefly spoke, and the food was then divided and exchanged, a principal man of each Tribe standing by to receive and watch his portion.

At this stage, Nowar and Nerwangi, as leaders, addressed the Teachers and the Missionary to this effect:—

“This feast is held to move all the Chiefs and People here to give up fighting, to become friends, and to worship your Jehovah God. We wish you to remain, and to teach us all good conduct. As an evidence of our sincerity, and of our love, we have prepared this pile of food for you.”

In reply, I addressed the whole multitude, saying how pleased I was with their speeches and with the resolutions and promises which they all had made. I further urged them to stick fast by these, and that grand fruits would arise to their island, to themselves and to their children.

Having finished a brief address, I then walked forward to the very middle of the circle, and laid down before them a bundle of stripes of red calico and pieces of white calico, a number of fish-hooks, knives, etc. etc., requesting the two Chiefs to divide my offering of goodwill among the Tribes assembled, and also the pile of food presented to us, as a token of my love and friendship to them all.

Their insisting upon me taking their present of food, laid upon me an unpleasant and dangerous necessity of explaining my refusal. I again thanked them very warmly, and explained that, as they had in my presence given away all their food to an Idol God and asked his blessing on it as a sacrifice, even to Karapanamun, the great Evil Spirit, my people and I durst not and could not eat of it, for that would be to have fellowship with their Idols and to dishonour Jehovah God. Christians could acknowledge only the one true and living God, and ask His blessing on their food, and offer it and themselves in thanksgiving unto Him, but unto no cruel or evil Spirit. Yet I explained to them how much I thanked them, and how I loved them just as much as if we had eaten all their gifts, and how it would please us to see them all, along with my own gifts, divided amongst their Tribes.

Not without some doubt, and under considerable trial, did I take this apparently unfriendly attitude. But I feared to seem even to approve of any act of devil-worship, or to confirm them in it, being there to discourage all such scenes, and to lead them to acknowledge only the true God. I felt as if guilty and as if the hat were rising from my head, when I heard them imprecating and appeasing their God, without being able to show them the God of Love and the better way into His presence through Jesus Christ. My opportunity to do so arose over the refusal of the food offered unto Idols, and I told them of the claims of Jehovah, the jealous God, who would not share His worship with any other. But all the time I felt this qualm,—that it were better to eat food with men who acknowledged some God and asked his blessing than with those white Heathens at home, who asked the blessing of no God, nor thanked Him, in this worse than the dog which licks the hand that feeds it! Nowar and Nerwangi explained in great orations what I meant, and how I wished all to be divided amongst the assembled Tribes to show my love. With this, all seemed highly satisfied.

Heathen dances were now entered upon, their paint and feathers and ornaments adding to the wildness of the scene. The men seemed to dance in an inside ring, and the women in an outside ring, at a considerable distance from each other. Music was supplied by singing and clapping of hands. The order was perfect, and the figures highly intricate. But I have never been able to associate dancing with things lovely and of good report! After the dancing, all retired to the bush, and a kind of sham fight followed on the public cleared ground. A host of painted savages rushed in and took possession with songs and shoutings. From the bush, on the opposite side, the chanting of women was heard in the distance, louder and louder as they approached. Snatching from a burning fire flaming sticks, they rushed on the men with these, beating them and throwing burning pieces of wood among them, till with deafening yells amongst themselves and amidst shouts of laughter from the crowd, they drove them from the space, and danced thereon and sang a song of victory. The dancing and fighting, the naked painted figures, and the constant yells and shoutings gave one a weird sensation, and suggested strange ideas of Hell broken loose.

The final scene approached, when the men assisted their women to fill all the allotted food into baskets, to be carried home and eaten there; for the different Tribes do not sit down together and eat together as we would do; their coming together is for the purpose of exchanging and dividing the food presented. And now they broke into friendly confusion, and freely walked about mingling with each other; and a kind of savage rehearsal of Jonathan and David took place. They stripped themselves of their fantastic dresses, their handsomely woven and twisted grass skirts, leaf skirts, grass and leaf aprons; they gave away or exchanged all these, and their ornaments and bows and arrows, besides their less romantic calico and print dresses more recently acquired. The effusion and ceremonial of the gifts and exchanges seemed to betoken a loving people; and so they were for the feast—but that laid not aside a single deadly feud, and streams of blood and cries of hate would soon efface all traces of this day.

I had now six Stations, opened up and ministered to by Aneityumese Teachers, at the leading villages along the coast, and forming links in a chain towards the other Mission Establishment on Tanna. And there were villages prepared to receive as many more. These Teachers had all been cannibals once, yet, with one exception, they proved themselves to the best of my judgment to be a band of faithful and devoted followers of Christ. Their names were Abraham, Kowari, Nomuri, Nerwa, Lazarus, and Eoufati. I visited them periodically and frequently, encouraging and guiding them, as well as trying to interest the villagers in their teaching and work. But, whenever war broke out they had all to return to the Mission House, and sleep there for safety by night, visiting their Stations, if practicable, by the light of day. My poor dear Teachers, too, had to bear persecutions for Jesu’s sake, as the following incident will sorrowfully prove.

A native woman, with some murderous purpose in her heart, pretended great friendship to the excellent wife of one of my fellow-labourers. She was specially effusive in bringing to her dishes of food from time to time. Having thus gained confidence, she caught a little black fish of those parts, known to be deadly poisonous, and baked it up in a mess for the unsuspecting Teacher’s wife. On returning, she boasted of what she had done, and thereon a friendly neighbour rushed off to warn the other, but arrived just to learn that the fatal meal had been taken. Beyond all reach of human skill, this unknown martyr for Christ died soon after in great agony, and doubtless received her Master’s reward.

In helping to open up new Stations, those dear native Teachers often bore the greatest hardships and indignities with a noble self-denial and positively wonderful patience. Nothing known to men under Heaven could have produced their new character and disposition, except only the grace of God in Christ Jesus. Though still marred by many of the faults of Heathenism, they were at the roots of their being literally new creatures, trying, according to their best light, to live for and to please their new Master, Jesus Christ. This shone out very conspicuously in these two apostolic souls, Abraham and Kowari, as leaders among all the devoted band.

Let me recall another occasion, on which I prevented a war. Early one morning, the savage yells of warring Tribes woke me from sleep. They had broken into a quarrel about a woman, and were fiercely engaged with their clubs. According to my custom, I rushed in amongst them, and, not without much difficulty, was blessed in separating them before deadly wounds had been given or received. On this occasion, the Chiefs of both Tribes, being very friendly to me, drove their people back from each other at my earnest appeals. Sitting down at length within earshot, they had it out in a wild scolding match, a contest of lung and tongue. Meanwhile I rested on a canoe midway betwixt them, in the hope of averting a renewal of hostilities. By-and-by an old Sacred Man, a Chief called Sapa, with some touch of savage comedy in his breast, volunteered an episode which restored good humour to the scene. Leaping up, he came dancing and singing towards me, and there, to the amusement of all, re-enacted the quarrel, and mimicked rather cleverly my attempt at separating the combatants. Smashing at the canoe with his club, he yelled and knocked down imaginary enemies; then, rushing first at one party and then at the other, he represented me as appealing and gesticulating and pushing them afar from each other, till he became quite exhausted. Thereon he came and planted himself in great glee beside me, and looked around as if to say,—“You must laugh, for I have played.” At this very juncture, a loud cry of “Sail O!” broke upon our ears, and all parties leapt to their feet, and prepared for a new sensation; for in those climes, everything—war itself—is a smaller interest than a vessel from the Great Unknown World sailing into your Harbour.

Not many days thereafter, a very horrible transaction occurred. Before daybreak, I heard shot after shot quickly discharged in the Harbour. One of my Teachers came running, and cried,—

“Missi, six or seven men have been shot dead this morning for a great feast. It is to reconcile Tribes that have been at war, and to allow a banished Tribe to return in peace.”

I learned that the leading men had in council agreed upon this sacrifice, but the name of each victim was kept a secret till the last moment. The torture of suspense and uncertainty seemed to be borne by all as part of their appointed lot, nor did they prepare as if suspecting any dread assault. Before daylight, the Sacred Men allocated a murderer to the door of each house where a victim slept. A signal shot was fired; all rushed to their doors, and the doomed ones were shot and clubbed to death as they attempted to escape. Their bodies were then borne to a sacred tree, and hung up there by the hands for a time, as an offering to the Gods. Being taken down, they were carried ceremoniously and laid out on the shore near my house, placed under a special guard.

Information had reached me that my Teachers and I were also destined victims for this same feast, and sure enough we espied a band of armed men, the killers, despatched towards our premises. Instantaneously I had the Teachers and their wives and myself securely locked into the Mission House; and, cut off from all human hope, we set ourselves to pray to our dear Lord Jesus, either Himself to protect us or to take us to His glory. All through that morning and forenoon we heard them tramp-tramping round our house, whispering to each other, and hovering near window and door. They knew that there were a double-barrelled fowling-piece and a revolver on the premises, though they never had seen me use them, and that may, under God, have held them back in dread. But such a thought did not enter our souls even in that awful time. I had gone to save, and not to destroy. It would be easier for me at any time to die than to kill one of them. Our safety lay in our appeal to that blessed Lord who had placed us there, and to whom all power had been given in Heaven and on Earth. He that was with us was more than all that could be against us. This is strength; this is peace:—to feel, in entering on every day, that all its duties and trials have been committed to the Lord Jesus,—that, come what may, He will use us for His own glory and our real good!

All through that dreadful morning, and far into the afternoon, we thus abode together, feeling conscious that we were united to this dear Lord Jesus, and we had sweet communion with Him, meditating on the wonders of His person and the hopes and glories of His kingdom. Oh, that all my readers may learn something of this in their own experience of the Lord! I can wish them nothing more precious. Towards sundown, constrained by the Invisible One, they withdrew from our Mission House, and left us once more in peace. They bore away the slain to be cooked, and distributed amongst the Tribes, and eaten in their feast of reconciliation; a covenant sealed in blood, and soon, alas, to be buried in blood again! For many days thereafter, we had to take unusual care, and not unduly expose ourselves to danger; for dark characters were seen prowling about in the bush near at hand, and we knew that our life was the prize. We took what care we could, and God the Lord did the rest, or rather He did all—for His wisdom guided us, and His power baffled them.

Shortly thereafter, war was again declared by the Inland people attacking our Harbour people. It was an old quarrel; and the war was renewed and continued, long after the cause thereof had passed away. Going amongst them every day, I did my utmost to stop hostilities, setting the evils of war before them, and pleading with the leading men to renounce it. Thereon arose a characteristic incident of Island and Heathen life. One day I held a Service in the village where morning after morning their Tribes assembled, and declared that if they would believe in and follow the Jehovah God, He would deliver them from all their enemies and lead them into a happy life. There were present three Sacred Men, Chiefs, of whom the whole population lived in terror,—brothers or cousins, heroes of traditional feats, professors of sorcery, and claiming the power of life and death, health and sickness, rain and drought, according to their will. On hearing me, these three stood up and declared they did not believe in Jehovah, nor did they need His help, for they had the power to kill my life by Nahak (i.e., sorcery or witchcraft), if only they could get possession of any piece of the fruit or food that I had eaten. This was an essential condition of their black art; hence the peel of a banana or an orange, and every broken scrap of food, is gathered up by the Natives, lest it should fall into the hands of the Sacred Men, and be used for Nahak. This superstition was the cause of most of the bloodshed and terror upon Tanna; and being thus challenged, I asked God’s help, and determined to strike a blow against it. A woman was standing near with a bunch of native fruit in her hand, like our plums, called quonquore. I asked her to be pleased to give me some; and she, holding out a bunch, said,—

“Take freely what you will!”

Calling the attention of all the Assembly to what I was doing, I took three fruits from the bunch, and taking a bite out of each, I gave them one after another to the three Sacred Men, and deliberately said in the hearing of all,—

“You have seen me eat of this fruit, you have seen me give the remainder to your Sacred Men; they have said they can kill me by Nahak, but I challenge them to do it if they can, without arrow or spear, club or musket, for I deny that they have any power against me or against any one by their Sorcery.”

The challenge was accepted; the Natives looked terror-struck at the position in which I was placed! The ceremony of Nahak was usually performed in secret,—the Tannese fleeing in dread, as Europeans would from the touch of the plague; but I lingered and eagerly watched their ritual. As the three Chiefs arose, and drew near to one of the Sacred Trees, to begin their ceremonial, the Natives fled in terror, crying,—