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The Story of John G. Paton

told for young folks by his brother James Paton

Breaking Ground in Tanna

Our small Missionary schooner, the John Knox, having no accommodation for lady passengers, and little for anybody else except the discomfort of lying on deck, we took advantage of a trader to convey us from Aneityum to Tanna. The Captain kindly offered to take us and about thirty casks and boxes to Port Resolution for £5, which we gladly accepted. After a few hours' sailing we were all safely landed on Tanna on the 5th November, 1858. Dr. Geddie went for a fortnight to Umairarekar, now known as Kwamera, on the south side of Tanna, to assist in the settlement of Mr. and Mrs. Mathieson, and to help in making their house habitable and comfortable. Mr. Copeland, Mrs. Paton, and I were left at Port Resolution, to finish the building of our house there and work our way into the good will of the Natives as best we could.

On landing, we found the people to be literally naked and painted Savages; they were at least as destitute of clothing as Adam and Eve after the fall, when they sewed fig-leaves for a girdle...

At first they came in crowds to look at us, and at everything we did or had. We knew nothing of their language; we could not speak a single word to them, nor they to us. We looked at them, they at us; we smiled and nodded, and made signs to each other; this was our first meeting and parting. One day I observed two men, the one lifting up one of our articles to the other, and saying, "Nungsi nari enu?"

I concluded that he was asking, "What is this?" Instantly, lifting a piece of wood, I said, "Nungsi nari enu?"

They smiled and spoke to each other. I understood them to be saying, "He has got hold of our language now." Then they told me their name for the thing which I had pointed to. I found that they understood my question, What is this? or, What is that? and that I could now get from them the name of every visible or tangible thing around us! We carefully noted down every name they gave us, spelling all phonetically, and also every strange sound we heard from them; thereafter, by painstaking comparison of different circumstances, we tried to ascertain their meanings, testing our own guess by again cross-questioning the Natives. One day I saw two men approaching, when one, who was a stranger, pointed to me with his finger, and said, "Se nangin?"

Concluding that he was asking my name, I pointed to one of them with my finger, and looking at the other, inquired, "Se nangin?"

They smiled, and gave me their names. We were now able to get the names of persons and things, and so our ears got familiarized with the distinctive sounds of their language; and being always keenly on the alert, we made extraordinary progress in attempting bits of conversation and in reducing their speech for the first time to a written form -- for the New Hebrideans had no literature, and not even the rudiments of an alphabet. I used to hire some of the more intelligent lads and men to sit and talk with us, and answer our questions about names and sounds; but they so often deceived us, and we, doubtless, misunderstood them so often, that this course was not satisfactory, till after we had gained some knowledge of their language and its construction, and they themselves had become interested in helping us. Amongst our most interesting helpers, and most trustworthy, were two aged chiefs — Nowa and Nouka — in many respects two of Nature's noblest gentlemen, kind at heart to all, and distinguished by a certain native dignity of bearing. But they were both under the leadership of the war-chief Miaki, a kind of devil-king over many villages and tribes.

The Tannese had hosts of stone idols, charms, and sacred objects, which they abjectly feared, and in which they devoutly believed. They were given up to countless superstitions, and firmly glued to their dark heathen practices. Their worship was entirely a service of fear, its aim being to propitiate this or that Evil Spirit, to prevent calamity or to secure revenge. They deified their chiefs, like the Romans of old, so that almost every village or tribe had its own Sacred Man, and some of them had many. They exercised an extraordinary influence for evil, these village or tribal priests, and were believed to have the disposal of life and death through their sacred ceremonies, not only in their own tribe, but over all the Islands. Sacred men and women, wizards and witches, received presents regularly to influence the gods, and to remove sickness, or to cause it by the Nahak, i. e. incantation over remains of food, or the skin of fruit, such as banana, which the person has eaten on whom they wish to operate. They also worshiped the spirits of departed ancestors and heroes, through their material idols of wood and stone, but chiefly of stone. They feared these spirits and sought their aid; especially seeking to propitiate those who presided over war and peace, famine and plenty, health and sickness, destruction and prosperity, life and death. Their whole worship was one of slavish fear; and, so far as ever I could learn, they had no idea of a God of mercy or grace.

But these very facts — that they did worship something, that they believed in spirits of ancestors and heroes, and that they cherished many legends regarding those whom they had never seen, and handed these down to their children — and the fact that they had ideas about the invisible world and its inhabitants, made it not so hard as some might suppose to convey to their minds, once their language and modes of thought were understood, some clear ideal of Jehovah God as the great uncreated Spirit Father, who Himself created and sustains all that is. It could not, however, be done offhand, or by a few airy lessons. The whole heart and soul and life had to be put into the enterprise. But it could be done -- that we believed because they were men, not beasts; it had been done — that we saw in the converts on Aneityum; and our hearts rose to the task with quenchless hope!

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Pioneers in the New Hebrides

Glance backwards over the story of the Gospel in the New Hebrides may help to bring my readers into touch with the events that are to follow. The ever-famous names of Williams and Harris are associated with the earliest efforts to introduce Christianity amongst this group of islands in the South Pacific Seas. John Williams and his young Missionary companion Harris, under the auspices of the London Missionary Society, landed on Erromanga on the 30th of November 1839. Alas, within a few minutes of their touching land, both were clubbed to death; and the savages proceeded to cook and feast upon their bodies. Thus were the New Hebrides baptized with the blood of Martyrs; and Christ thereby told the whole Christian world that He claimed these Islands as His own. His cross must yet be lifted up, where the blood of His saints has been poured forth in His name! The poor Heathen knew not that they had slain their best friends; but tears and prayers ascended for them from all Christian souls, wherever the story of the martyrdom on Erromanga was read or heard.

Again, therefore, in 1842, the London Missionary Society sent out Messrs. Turner and Nisbet to pierce this kingdom of Satan. They placed their standard on our chosen island of Tanna, the nearest to Erromanga. In less than seven months, however, their persecution by the savages became so dreadful, that we see them in a boat trying to escape by night with bare life. Out on that dangerous sea they would certainly have been lost, but the Ever-Merciful drove them back to land, and sent next morning a whaling vessel, which, contrary to custom, called there, and just in the nick of time. They, with all goods that could be rescued, were got safely on board, and sailed for Samoa. Say not their plans and prayers were baffled; for God heard and abundantly blessed them there, beyond all their dreams.

After these things, the London Missionary Society again and again placed Samoan Native Teachers on one or other island of the New Hebrides; but their unhealthiness, compared with the more wholesome Samoa or Rarotonga, so afflicted them with the dreaded ague and fever, besides what they endured from the inhospitable savages themselves, that no effective Mission work had been accomplished there till at last the Presbyterian Missionaries were led to enter upon the scene. Christianity had no foothold anywhere on the New Hebrides, unless it were in the memory and the blood of the Martyrs of Erromanga.

The Rev. John Geddie and his wife, from Nova Scotia, were landed on Aneityum, the most southerly island of the New Hebrides, in 1848; and the Rev. John Inglis and his wife, from Scotland, were landed on the other side of the same island, in 1852. An agent for the London Missionary Society, the Rev. T. Powell, accompanied Dr. Geddie for about a year, to advise as to his settlement and to assist in opening up the work. Marvelous as it may seem, the Natives on Aneityum showed interest in the Missionaries from the very first, and listened to their teachings; so that in a few years Dr. Inglis and Dr. Geddie saw about 3500 savages throwing away their idols, renouncing their Heathen customs, and avowing themselves to be worshipers of the true Jehovah God. Slowly, yet progressively they unlearned their Heathenism; surely and hopefully they learned Christianity and civilization. When these Missionaries "came to this Island, there were no Christians there; when they left it, there were no Heathens."

Further, these poor Aneityumese, having glimpses of the Word of God, determined to have a Holy Bible in their own mother tongue, wherein before no book or page ever had been written in the history of their race. The consecrated brain and hand of their Missionaries kept toiling day and night in translating the book of God; and the willing hands and feet of the Natives kept toiling through fifteen long but unwearying years, planting and preparing arrowroot to pay the £1200 required to be laid out in the printing and publishing of the book. Year after year the arrowroot, too sacred to be used for their daily food, was set apart as the Lord's portion; the Missionaries sent it to Australia and Scotland, where it was sold by private friends, and the whole proceeds consecrated to this purpose. On the completion of the great undertaking by the Bible Society, it was found that the Natives had earned as much as to pay every penny of the outlay; and their first Bibles went out to them, purchased with the consecrated toils of fifteen years!

Let those who lightly esteem their Bibles think on those things. Eight shillings for every leaf, or the labor and proceeds of fifteen years for the Bible entire, did not appear to these poor converted savages too much to pay for that Word of God, which had sent to them the Missionaries, which had revealed to them the grace of God in Christ, and which had opened their eyes to the wonders and glories of redeeming love!

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The Greatest Bereavement

My first house on Tanna, was on the old site occupied by Turner and Nisbet, near the shore, for obvious reasons, and only a few feet above tidemark. So was that of Mr. Mathieson, handy for materials as goods being landed and, as we imagined, close to the healthy breezes of the sea. Alas! we had to learn by sad experience, like our brethren in all untried Mission fields. The sites proved to be hot-beds for Fever and Ague, mine especially; and much of this might have been escaped by building on the higher ground, and in the sweep of the refreshing trade-winds. For all this, however, no one was to blame; everything was done for the best, according to the knowledge then possessed. Our house was sheltered behind by an abrupt hill about two hundred feet high, which gave the site a feeling of coziness. It was surrounded and much shaded, by beautiful breadfruit trees, and very large cocoanut trees; too largely beautiful, indeed, for they shut out many a healthy breeze that we sorely needed! There was a long swamp at the head of the bay, and, the ground at the other end on which our house stood being scarcely raised perceptibly higher, the malaria almost constantly enveloped us. Once, after a smart attack of the fever, an intelligent Chief said to me, "Missi, if you stay here, you will soon die! No Tanna man sleeps so low down as you do, in this damp weather, or he too would die. We sleep on the high ground, and the trade-wind keeps us well. You must go and sleep on the hill, and then you will have better health."

I at once resolved to remove my house to higher ground, at the earliest practicable moment; heavy though the undertaking would necessarily be, it seemed our only hope of being able to live on the island. Alas, for one of us, it was already too late!

My dear young wife, Mary Ann Robson, landed with me on Tanna on the 5th November 1858, in excellent health and full of all tender and holy hopes. On the 12th February 1859 God sent to us our first-born son; for, two days or so both mother and child seemed to prosper, and our island-exile thrilled with joy! But the greatest of sorrows was treading hard upon the heels of that joy! My darling's strength showed no signs of rallying. She had an attack of ague and fever a few days before; on the third day or so thereafter, it returned, and attacked her every second day with increasing severity for a fortnight. Diarrhea ensued, and symptoms of pneumonia, with slight delirium at intervals; and then in a moment, altogether unexpectedly, she died on the 3d March. To crown my sorrows, and complete my loneliness, the dear baby-boy, whom we had named after her father, Peter Robert Robson, was taken from me after one week's sickness, on the 20th March. Let those who have ever passed through any similar darkness as of midnight feel for me; as for all others, it would be more than vain to try to paint my sorrows!

I knew then, when too late, that our work had been entered on too near the beginning of the rainy season. We were both, however, healthy and hearty; and I daily pushed on with the house, making things hourly more comfortable, in the hope that long lives were before us both, to be spent for Jesus in seeking the salvation of the perishing Heathen. In our mutual inexperience, and with our hearts aglow for the work of our lives, we incurred this risk which should never have been incurred; and I only refer to the matter thus, in the hope that others may take warning.

Stunned by that dreadful loss, in entering upon this field of labor to which the Lord had Himself so evidently led me, my reason seemed for a time almost to give way. Ague and fever, too, laid a depressing and weakening hand upon me, continuously recurring, and reaching oftentimes the very height of its worst burning stages. But I was never altogether forsaken. The ever-merciful Lord sustained me, to lay the precious dust of my beloved Ones in the same quiet grave, dug for them close by at the end of the house; in all of which last offices my own hands, despite breaking heart, had to take the principal share! I built the grave round and round with coral blocks, and covered the top with beautiful white coral, broken small as gravel; and that spot became my sacred and much-frequented shrine, during all the following months and years when I labored on for the salvation of these savage Islanders amidst difficulties, dangers, and deaths. Whensoever Tanna turns to the Lord, and is won for Christ, men in after-days will find the memory of that spot still green, -- where with ceaseless prayers and tears I claimed that land for God in which I had "buried my dead" with faith and hope. But for Jesus, and the fellowship He vouchsafed me there, I must have gone mad and died beside that lonely grave!

Dr. Inglis, my brother Missionary on Aneityum, wrote to the Reformed Presbyterian Magazine:-- "I trust all those who shed tears of sorrow on account of her early death will be enabled in the exercise of faith and resignation to say, 'The Will of the Lord be done; the Lord gave and the Lord hath taken away: blessed be the Name of the Lord!' I need not say how deeply we sympathize with her bereaved parents, as well as with her sorrowing husband. By her death the Mission has sustained a heavy loss. We were greatly pleased with Mrs. Paton during the period of our short intercourse with her. Her mind, naturally vigorous, had been cultivated by a superior education. She was full of Missionary spirit, and took a deep interest in the Native women. This was seen further, when she went to Tanna, where, in less than three months, she had collected a class of eight females, who came regularly to her to receive instruction. There was about her a maturity of thought, a solidity of character, a loftiness of aim and purpose, rarely found in one so young. Trained up in the fear of the Lord from childhood like another Mary she had evidently chosen that good part, which is never taken away from those possessed of it. When she left this island, she had to all human appearance a long career of usefulness and happiness on Earth before her, but the Lord has appointed otherwise. She has gone, as we trust, to her rest and her reward. The Lord has said to her as He said to David, 'Thou didst well in that it was in thine heart to build a House for My Name.' Let us watch and pray, for our Lord cometh as a thief in the night"...

Sorrow and love constrain me to linger over her last words. She cried, "Oh, that my dear mother were here! She is a good woman, my mother, a jewel of a woman."

Then, observing Mr. Copeland near by, she said, "Oh, Mr. Copeland, I did not know you were there! You must not think that I regret coming here, and leaving my mother. If I had the same thing to do over again, I would do it with far more pleasure, yes, with all my heart. Oh no! I do not regret leaving home and friends, though at the time I felt it keenly."

Soon after this, looking up and putting her hand in mine, she said--

"J. C. wrote to our Janet saying, that young Christians under their first impressions thought they could do anything or make any sacrifice for Jesus, and he asked if she believed it, for he did not think they could, when tested; but Janet wrote back that she believed they could, and (added she with great emphasis) I believe it true!"

In a moment, altogether unexpectedly, she fell asleep in Jesus, with these words on her lips. "Not lost, only gone before to be forever with the Lord" -- my heart keeps saying or singing to itself from that hour till now.

It was very difficult to be resigned, left alone, and in sorrowful circumstance; but feeling immovably assured that my God and Father was too wise and loving to err in anything that He does or permits, I looked up to the Lord for help, and struggled on in His work. I do not pretend to see through the mystery of such visitations, -- wherein God calls away the young, the promising, and those sorely needed for His service here; but this I do know and feel, that, in the light of such dispensations, it becomes us all to love and serve our blessed Lord Jesus so that we may be ready at His call for death and Eternity.

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At Home with Cannibals

In the first letter, sent jointly by Mr. Copeland and myself from Tanna to the Church at home, the following statements occur--

"We found the Tannese to be painted Savages, enveloped in all the superstition and wickedness of Heathenism. All the men and children go in a state of nudity. The older women wear grass skirts, and the young women and girls, grass or leaf aprons like Eve in Eden. They are exceedingly ignorant, vicious, and bigoted, and almost void of natural affection. Instead of the inhabitants of Port Resolution being improved by coming in contact with white men they are rendered much worse; for they have learned all their vices but, none of their virtues, -- if such are possessed by the pioneer traders among such races! The Sandal-wood Traders are as a class the most godless of men, whose cruelty and wickedness make us ashamed to own them as our countrymen. By them the poor defenseless Natives are oppressed and robbed on every hand, and if they offer the slightest resistance, they are ruthlessly silenced by the musket or revolver. Few months here pass without some of them being so shot, and, instead of their murderers feeling ashamed, they boast of how they despatch them. Such treatment keeps the Natives always burning under a desire for revenge, so that it is a wonder any white man is allowed to come among them. Indeed, all Traders here are able to maintain their position only by revolvers and rifles; but we hope a better state of affairs is at hand for Tanna."

The novelty of our being among them soon passed away, and they began to show their avarice and deceitfulness in every possible way. The Chiefs united and refused to give us the half of the small piece of land which had been purchased, on which to build our Mission House, and when we attempted to fence in the part they had left to us, they "tabooed" it, i. e. threatened our Teachers and us with death if we proceeded further with the work. This they did by placing certain reeds stuck into the ground here and there around our house, which our Aneityumese servants at once knew the meaning of, and warned us of our danger; so we left off making the fence, that we might if possible evade all offense. They then divided the few breadfruit and cocoanut trees on the ground amongst themselves, or demanded such payment for these trees as we did not possess, and threatened revenge on us if the trees were injured by any person. They now became so unreasonable and offensive, and our dangers so increased, as to make our residence amongst them extremely trying. At this time a vessel called; I bought from the Captain the things for payment which they demanded; on receiving it, they lifted the Taboo, and for a little season appeared to be friendly again. This was the third payment they had got for that site, and to yield was teaching them a cruel lesson; all this we felt and clearly saw, but they had by some means to be conciliated, if possible, and our lives had to be saved if that could be done without dishonor to the Christian name.

After these events, a few weeks of dry weather began to tell against the growth of their yams and bananas. The drought was instantly ascribed to us and our God. The Natives far and near were summoned to consider the matter in public assembly. Next day, Nouka, the high chief, and Miaki, the war-chief, his nephew, came to inform us that two powerful Chiefs had openly declared in that assembly that if the Harbor people did not at once kill us or compel us to leave the island they would, unless the rain came plentifully in the meantime, summon all the Inland people and murder both our Chiefs and us. The friendly Chiefs said, "Pray to your Jehovah God for rain, and do not go far beyond your door for a time; we are all in greatest danger, and if war breaks out we fear we cannot protect you."

But this friendliness was all pretense; they themselves, being Sacred Men, professed to have the power of sending or withholding rain, and tried to fix the blame of their discomfiture on us. The rage of the poor ignorant Heathen was thereby fed against us. The Ever-Merciful, however, again interposed on our behalf. On the following Sabbath, just when we were assembling for worship, rain began to fall, and in great abundance. The whole inhabitants believed, apparently, that it was sent to save us in answer to our prayers; so they met again, and resolved to allow us to remain on Tanna. Alas! on the other hand, the continuous and heavy rains brought much sickness and fever in their train, and again their Sacred Men pointed to us as the cause. Hurricane winds also blew and injured their fruits and fruit-trees, -- another opportunity for our enemies to lay the blame of everything upon the Missionaries and their Jehovah God! The trial and the danger daily grew, of living among a people so dreadfully benighted by superstition, and so easily swayed by prejudice and passion.

The Natives of Tanna were well-nigh constantly at war amongst themselves, every man doing that which was right in his own eyes, and almost every quarrel ending in an appeal to arms. Besides many battles far inland, one was fought beside our houses and several around the Harbor. In these conflicts many men were bruised with clubs and wounded with arrows, but few lives were lost, considering the savage uproar and frenzy of the scene. In one case, of which we obtained certain information, seven men were killed in an engagement; and, according to Tannese custom, the warriors and their friends feasted on them at the close of the fray, the widows of the slain being also strangled to death, and similarly disposed of. Besides those who fell in war, the Natives living in our quarter had killed and feasted on eight persons, usually in sacrificial rites.

It is said that the habitual Cannibal's desire for human flesh becomes so horrible that he has been known to disinter and feast upon those recently buried. Two cases of this revolting barbarism were reported as having occurred amongst the villagers living near us. On another occasion the great chief Nouka took seriously unwell, and his people sacrificed three women for his recovery! All such cruel and horrifying practices, however, they tried to conceal from us; and many must have perished in this way of whom we, though living at their doors, were never permitted to hear.

Amongst the Heathen, in the New Hebrides, and especially on Tanna, woman is the down-trodden slave of man. She is kept working hard, and bears all the heavier burdens, while he walks by her side with musket, club, or spear. If she offends him, he beats or abuses her at pleasure. A savage gave his poor wife a severe beating in front of our house and just before our eyes, while in vain we strove to prevent it. Such scenes were so common that no one thought of interfering. Even if the woman died in his hands, or immediately thereafter, neighbors, took little notice, if any at all. And their children were so little cared for, that my constant wonder was how any of them survived at all! As soon as they are able to knock about, they are left practically to care for themselves; hence the very small affection they show towards their parents, which results in the aged who are unable to work being neglected, starved to death, and sometimes even more directly and violently destroyed.

A Heathen boy's education consists in being taught to aim skillfully with the bow, throw the spear faultlessly at a mark, to wield powerfully the club and tomahawk, and to shoot well with musket and revolver when these can be obtained. He accompanies his father and brothers in all the wars and preparations for war, and is diligently initiated into all their cruelties and lusts, as the very prerequisite of his being regarded and acknowledged to be a man and a warrior. The girls have, with their mother and sisters, to toil and slave in the village plantations, to prepare all the materials for fencing these around, to bear every burden, and to be knocked about at will by the men and boys.

Oh, how sad and degraded is the position of Woman where the teaching of Christ is unknown, or disregarded though known! It is the Christ of the Bible, it is His Spirit entering into humanity, that has lifted Woman, and made her the helpmate and the friend of Man, not his toy or his slave.

From Chapters 12-15 from The Story of John G. Paton Told for Young Folks or, Thirty Years among South Sea Cannibals by James Paton. New York: A. L. Burt Company, Publishers, [1892]. This Young Folks' Edition by his brother was "re-cast" from John Paton's complete autobiography first published January, 1889.

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