Project Canterbury


MARCH, 1897.








Master of Selwyn College, Cambridge, and late Bishop of Melanesia.





C. A. Partridge, Printer, 58, Broad Street,



Transcribed by the Right Reverend Dr. Terry Brown
Bishop of Malaita, Church of the Province of Melanesia, 2008

[2] Letters concerning Mission Work, &c. Should be addressed to the Secretary:--


Subscriptions, Donations and Offertories to the Treasurer:--


Orders and Subscriptions for Occasional Papers to:--


Subscriptions and information concerning the Island Scheme, to:--



The Secretary hopes that the friends of the Mission will make a note of the persons to whom to send their various subscriptions. If sent to him, he has to write two letters, and the Treasurers have also to acknowledge the receipt to him and to the Donors, thus necessitating four letters instead of one.

[3] Communications respecting the Mission are requested to be made--

In ENGLAND, to the
Rev. Wm. Selwyn, (Treasurer),
Bromfield Vicarage, R.S.O., Shropshire;

Or to the
Right Rev. Bishop Selwyn, (Secretary),
Master's Lodge, Selwyn College, Cambridge.

In NEW ZEALAND, to the
Ven. Archdeacon Dudley,

Rev. H. Wallace Mort, M.A.,
All Saints', Woolahra, Sydney.

W. T. Lazenby, Esq.,
Sapleton, Caroline Street, South Yarra, Melbourne.

Augustus Stürcke, Esq.,
Church Office, Adelaide.

Rev. Canon David.
Bishopsbourne, Milton, Brisbane.

In TASMANIA, to the
Ven. Archdeacon Hales,

Right Rev. The Bishop of Perth.


BISHOP:--The Right Rev. Cecil Wilson, M.A., Jesus College, Cambridge, consecrated S. Barnabas' Day, 1894.


The Ven. John Palmer, B.D., Archdeacon of South Melanesia, 1894 (joined Mission 1863).

The Rev. Charles Bice, S.A.C., 1867, Organising Secretary, Australia.

The Rev. Charles Wm. Browning, M.A., 1892.
" Richard Blundell Comins, L.T., Dunelm, 1877.
" Thomas Cartwright Cullwick, 1877.
" Walter George Ivens, M.A., 1895.
" Leonard Philip Robin, Hertford College, Oxon, 1892.
" Henry Welchman, M.R.C.S., Eng., 1892.
" Percy Temple Williams, 1895.
" Richard Paley Wilson, B.A., L.T.C., 1895.
" Reuben Bula, 1891.
" Hugo Gorovaka, 1894.
" Alfred Lobu, 1883.
" Clement Marau, 1890.
" Robert Pantutun, 1872.
" Sogovman Wotlohan, 1895.
" George Sarawia, Deacon 1868, Priest 1870.
" Henry Tagalad, Deacon 1872, Priest 1883.
" William Vaget, 1892.
" Walter Woser, 1886.


Mr. John William Williams, M.B., M.R.C.S., 1895
Mr. Edgar S. Buchanan, M.A., B.Sc., 1895.


Three hundred and eighty-one Native Teachers.

The Bishop's Commissaries in England are--

THE RIGHT REV. BISHOP SELWYN, Master's Lodge, Selwyn College, Cambridge. ,


[5] Extracts from the "Southern Cross Log."


December, 1896.

The Southern Cross returned to Norfolk Island with the Revs. R. B. Comins, T. C. Cullwick, C. W. Browning, and W. G. Ivens, and 68 Melanesians, on December 5th, after a very prosperous third voyage. Strong but fair winds followed her right down to the Solomons, making landing exceedingly difficult and rather dangerous. The weather was unfortunate for Mrs. Welchman, who was making her first journey to the islands, and suffered severely from sea-sickness. However, perhaps others were glad that the ship sped along quickly on her last journey of 1896, and the strong winds were considered a blessing rather than otherwise. Dr. Welchman went ashore at Tegua, in the Tortes Islands, and celebrated the Holy Communion in the new church. Santa Cruz was not visited on this voyage, the ship going straight on to Ulawa, where Mr. Ivens was found, he having rowed across on a moonlight night from Mala. The two young Ulawa teachers, Awao and Masiero, were picked up and taken to Siota, where they are to be married. Mr. Ivens decided to go on north in the ship and see Florida and Guadalcanar. After three months and a-half in an island like Mala, where heathenism is so dark, it must have been an encouragement to him to see Florida, which twenty years ago was as fierce and wild as Mala, but to-day is settled and Christian. Mr. Ivens gives a good account of his island. Our readers will look forward to reading his report of his work there when it appears in the "Island Voyage." At Siota all was well, "except that only one cow survives; and Microbe (the doctor's dog) has been eaten by a crocodile."

Our friend Soga has been doing well at Bugotu. The young teacher, Ambrose Iputu, who took Hugo Gorovaka's place, has been successful and happy, finding Soga a good, kind friend to him. The latter had, amongst other things done, been up the coast and called together several bush chiefs for a palaver with some success, Rona of Valega having given up his head hunting as far as Bugotu is concerned. We are thankful to say that head-hunters have left their poor people alone lately, and life is wearing a much brighter complexion than it did in the old days. Dr. Welchman writes: "November 3rd. I have been round Bugotu, and with a thankfully light heart. We had celebrations at Pirihadi, Vulavu, Sepi, Patua, and Saile, with 105 communicants. Everything seems quiet. Nati has a capital school at Saile. There are a good number of candidates for confirmation." Nati, the teacher at Saile, writes: "We have 140 people going to Church; the people in the village are altogether 300. I think that soon they will all come. God works quietly in men's hearts. That is my thought, Father." Of Guadalcanar he writes: "November, 5th. We have been to Guadalcanar, and I am well pleased. Hugo Gorovaka is rather dissatisfied, but I am not; I told him so. There are about 30 people joined to him, and more are coming. Two or [5/6] three of the chiefs are friendly; there is a small irregular school, quite enough for the present, and the people are less shy. A couple of boat loads--men, women, and children--came on board and stayed an hour or two. Please God, we shall take root now." Hugo's wife and children are with him now, and so he will be comforted for the loss of his brother George Basile, who is staying for a time with his wife and friends in Bugotu. Whilst this planting of the seed is going on so quietly in Guadalcanar, Savo, the small island which lies seven miles away to the north of it, and once had a school, is being brought into touch once more, the young teachers visiting it from time to time, and showing kindness to Savoans who find their way to the mainland. The part of Guadalcanar called Vaturanga, where we are at work, and Savo, have always been hostile countries, and it is not surprising that the teachers sometimes hear threats of war from Savo. The people of Labe and Marovo, in the distance, also breathe threatenings from time to time, but the Solomons are becoming more settled, and Christian teaching more respected every year, and our 'boys' work on steadily and quietly, disregarding the warnings and threats they may receive. Hugo's account of Guadalcanar as given in a letter just received; was thus: "We are well, but the manner of the heathen remains the same; some love us, and some hate us, and would like to kill us, vexing us with their heathen words. And besides. this the Savo men row over here, and spread lies among these people; also the men of Labe and Marovo come hunting here as they; do in Bugotu, and because of them the people are scattered. But .truly, Father, I told you it would be rather difficult, and not done quickly. We must try this place for two or three years, then we shall see more clearly. At present they are very wild, and will not say much, but we are waiting with them." It needs a brave, faithful heart to plant the cross of Christ on an island in the Solomons!

Mrs. Welchman reached Siota, and was very glad to get ashore, and see her pretty little island home.


The Governor's Visit to Norfolk Island.

HIS EXCELLENCY LORD HAMPDEN, Governor of New South Wales and Norfolk Island, arrived in H.M.S. Katoomba at 7-30 on Saturday morning, November 14th. Colonel Spalding, C.M.G., the new Resident Magistrate for the Island, was also on board. The Governor was accompanied by Captain Sloane Stanley as A.D.C. His. Excellency landed with Colonel Spalding at 10 a.m., and was received by the Reception Committee. Dr. Metcalfe read an address of welcome, and the Governor shortly replied. He was then driven to Government House, escorted by a guard of honour of mounted Norfolk Islanders under command of Lieut. Spalding. At 3 p.m. a public meeting was convened in the Courthouse. A guard of blue-jackets was in attendance. A salute was fired from the man-of-war as the Governor entered the Courthouse. The meeting was opened in full state. The Governor read a short speech, a proclamation, and the new Act of Constitution. He then read Colonel Spalding's commission as Magistrate, and immediately closed the meeting.

[7] In the evening Colonel and Mrs. Spalding gave a dinner party at Government House, to which some members of the Mission were honoured with invitations, and went.

On Sunday, November 15th, His Excellency, accompanied by Captain Stanley and Colonel and Mrs. Spalding, visited Archdeacon Palmer in the evening, and attended Evensong in the Mission Chapel. Most of the Mission staff had the honour of meeting the Governor at the Archdeacon's afterwards. Captain Meryon, of H.M.S. Katoomba, also visited the Mission, and was the guest of Archdeacon Palmer for the night.

November 16th.--An official dinner party was given at Government House in the evening, to which the Archdeacon went. Mrs. Spalding held a reception afterwards, which was attended by several members of the Mission.

November 17th.--After attending a cricket match and picnic at "Hundred Acres," the Government House party visited the Mission, together with some of the officers from the man-of-war. They were shown over the Mission, and afternoon tea was served on the verandah of one of the houses. His Excellency left about 5-45, having expressed himself much interested and pleased with what he had seen.

November 18.--His Excellency embarked about 9-15 a.m. Several members of the Mission were present, and very many of the scholars. The salute of 17 guns was fully appreciated by the Melanesians. H.M.S. Katoomba left about 10 a.m. for Sydney. Beautiful weather was enjoyed throughout the visit, and holidays were granted at the Mission. It was a very pleasant break in the monotony of our life here, and we all felt the better for it.



A Letter to all White Children who Help in their Sunday Schools to Support Little Brown Children at Norfolk Island.


Some of your best friends have told me that if I were to write a letter to you about the work we are doing in the South Sea Islands you would like it. Very well, I will write to you now, and if some of you write to me and answer my letters, I shall feel disposed to write to you again.

When you pay your money to your teachers or put it into the missionary box, I daresay you sometimes wonder what becomes of it. I must tell you. It is put into the bank, and presently it is drawn out again, and used either to pay the sailors who sail in the Southern Cross and fetch up your scholars to Norfolk Island; unless it is used to buy food, clothes, books, and all the different things that a boy or girl must have whilst he stays at school. Your first £10 goes to fetch a child from his island, and all the following payments in the years to come go to pay for his keep and education. You must first catch your scholar, and then teach him. It is not very difficult [7/8] to catch the boys and girls we want. We don't land on the shore and run after them, and put them in the Southern Cross and take them away. People would call that "kidnapping." What we do is to make friends with their fathers and mothers, and then ask them if they will let us take away one or two of their children that we may teach them, and send them back some day to teach their heathen friends. We promise to take great care of them, and generally after a little talking the parents let them come. Fancy if a black man asked your fathers and mothers to let you go ever so far away with him! Do you think they would let you go? Well, these black people give up their little children to the white man who ask for them, because they trust him and believe that he cannot tell a lie, and off they go to Norfolk Island. In a day or two they are very home-sick as well as sea-sick. Then they begin to cheer up, and when all the islands are lost sight of and they are bounding along under full sail towards their new home, they are as merry and happy as crickets, and would be very sorry if we were to say that we had changed our mind and we would not take them after all. After a week or more, at break of day, perhaps, someone cries, "Land ho!" Then you see the boys run up the rigging to the mast-head to catch a first glimpse of the white man's country which they have dreamt often about, but never seen. Slowly the little island rises up out of the sea, and at last sheep, and cows, and horses, animals they have never seen before, are seen grazing on the hillsides. Don't the new boys just look and wonder. Then they are landed, and they walk up to the mission, and there they see a great clock which every now and then strikes, to their intense delight, and a church such as they never saw before, built of stone, and quite beautiful to see. All this they will see more of later on. Now they must deposit their luggage in a safe place. It is not much; only a mat to sleep on, and perhaps a fishing-rod. Some day, when they have been for two years at Norfolk Island, and are going home for their holiday, each will be given a wooden box with his name on it and a real lock, and a key which he will hang round his neck.

No more now. Good-bye.

Yours affectionately,
Bishop of Melanesia.


The Melanesian Mission in Queensland.

By the Rev. Percy T. Williams.

As it is now just over four weeks since I received, from the Bishop of Brisbane, my license as "organising priest in charge of the Melanesians" in the diocese of Brisbane, I am able to give the readers of the Log some definite information as to the nature and extent of the work. In this part of Queensland the two largest centres of the sugar industry are Bundaberg and the Isis. In the former district, out of slightly under 2000 boys, 1209 come from our islands, and 540 of these are from the great heathen lands of Mala and Guadalcanar; in the latter district there are 1000 boys, 700 of [8/9] whom come from islands visited by the Melanesian Missionaries, and out of these 410 are from Mala and Guadalcanar. In the two districts there are 229 from Florida, 188 from the Banks, 72 from the Torres, 374 from the three New Hebrides, and the rest from Santa Cruz and the other Solomons.

In the past, work has been carried on at Bundaberg under the direction of the late Rev. J. E. Clayton. Since his death in December, 1895, Mrs. Clayton, assisted by Mr. Thornburn, of Bundaberg, and her family, has striven nobly to keep things going. These efforts have been attended with considerable success.

The evening I arrived in Bundaberg I was inducted into the work by Archdeacon Rivers. The Rev. W. Morris, of Bundaberg, read the lessons, and I gave the boys a short address. There were 87 present. Next day I met the Committee in Bundaberg and found that owing to the unavoidable delay in appointing a man to take Mr. Clayton's place, and the consequent uncertainty in the minds of the planters as to the future of the Mission, subscriptions had not been paid, and over £100 was due to Mrs. Clayton. A special effort is now being made to pay this off so that the Mission may have a fair start in the coming your; there is to be one fund for the whole colony, to be called the "Melanesian Mission in Queensland," but there will be a separate branch for each diocese, to avoid confusion, in the diocesan accounts. Great satisfaction is everywhere expressed that the work in Queensland is now, though separate and self-supporting, definitely connected with the Mission. The only grant of money made by the Melanesian Mission is £70, which has been made for some time past to aid Mr. Robinson's school at Mackay. The first charge upon the new fund in this diocese will be a re-fund of £150 to the Melanesian Mission for the salary of the organising priest, and the next, £80 for Mrs. Clayton.

At the Isis, nothing was being done by the Church, and the first thing to be done is to obtain £100 for a resident teacher; towards this I now have about £80 in hand, £50 of which has been granted by the Colonial Sugar Company. The district will need outside aid, as there are not many large estates there: the farmers are mostly "small" men, and Germans, and the expense of getting the land into order has been so great that, although there was a magnificent crop of sugar-cane this season, most of the money will be used to make good past deficiencies. Then, moreover, great efforts are being made to build a suitable church for the large and growing white population. For the present I hope to go to the Isis every Monday and remain there till Wednesday, holding school on Monday evening and taking a service for the boys in the church on Tuesday evening. It takes about three hours to reach the place by train from here. When I am not able to go, Mr. Ashburner, the clergyman in charge of the white population, has consented to take this for me. The average at the service so far has been 40, and the organist has kindly consented to come and play. The manager of one of the mills, Mr. W. Cran, has most kindly invited me to stay at his house whenever I go, and he has placed a horse at my disposal. This is only one of the many acts of kindness I have received from the planters and others.

The work, except on Sunday, when we have what the Salvation Army would call a field day, has necessarily to be done at night. At Bundaberg, school is carried on in the Central Mission room every Tuesday, Friday, and Saturday, and the average since I came has been 37. On the other evenings classes are held on the plantations, and the average here has been 24. They would no doubt have been larger but for a considerable amount of sickness, arising from wet weather coming after a long drought.

The Government have placed £500 on the estimates to assist secular education in these schools, and this must be claimed before next June. The Premier told me that this grant will be increased in the future, provided there is evidence that the money is being well spent. The Minister for Education has not yet decided upon the basis on which grants shall be made, and I am now in correspondence with him on the subject.

[We may hope that some of this Grant will find its way to help Mrs. Robinson, and, if so, it will relieve the terrible strain which she described in her last letter. ED.]


Notes from Queensland.

1. The first Sunday Mr. Williams was at Bundaberg the numbers attending the services and classes were as follows: 8 a.m., Holy Communion, 25; 10-15 a.m., "Instruction," Christians, 66, Hearers, 37; 11 a.m., Matins, 114; 1-45 p.m., Practice for following Sunday, 73; 2-30 p.m., Candidates for Holy Baptism, 29; 3-15 p.m., Evensong in Mota and Gela, 40. It will be interesting to see if these numbers increase. The next two Sundays were wet, but on the succeeding one the total number was greater by 19, though there was no celebration of the Holy Communion.

2. The recruiting ship, "Lochiel," arrived from the Islands on November 26th. She twice sighted the Southern Cross. At the invitation of the agent, Mr. Williams went on board. She brought 143 boys, 87 of whom came from Mala, 5 from Motalava, and the rest from the Presbyterian New Hebrides. The five Motalava boys were all baptized and one was confirmed. "They appeared delighted to see me and hear bad Mota. They left on the impulse of the moment without a word to Henry Tagalad, and were already sorry. They followed me about all over the ship, holding my hands by turns. They said, 'You must tell the great man (the Inspector) that we wish to go with you and work by your school.' Poor chaps, they have been sent to a plantation on the other side of the river, a long way from here, and I have not seen them since. The Mala boys are a fine-looking lot, and have all gone to Fairymead, a large estate owned by Young Bros."

3. Mrs. Clayton, who has been in ill-health for some time, has had to give in now that the responsibility has been taken off her shoulders. The doctors have ordered her away, and she goes to spend her Christmas and New Year in the cooler regions of New England, in New South Wales. A Christmas treat for the boys at Bundaberg has been, in consequence, postponed till Easter.

[11] 4. In addition to the classes held in the Mission Room, five miles out of town, and those on the plantations, arrangements have been made by which classes will be held in Bundaberg itself by a Miss MacIntyre, on Thursday evenings, on Sunday afternoons by two Miss Brands, and on Saturday evenings by the Rev. William Morris. These are intended for boys who make the town their headquarters while looking for work, and for those who may happen to be there for other reasons. As much as possible they are discouraged from visiting the town at all.

5. In Brisbane there are a number of boys who have been in the colony for years. They collect round the Cathedral on Sundays. They have a Club-room in a street close by and meet there every night. Classes are held for them on Tuesdays, Saturdays, and Sundays, by a Mrs. Birkbeck and Mr. Gardiner; and on Thursday evenings they have a Bible class, when Archdeacon David or the Rev. C. A. Hutchinson gives them sound Church teaching. Mr. Williams met 22 boys there on his recent visit to Brisbane, and spent two evenings with them.

6. There is a splendid little Savo boy at Bundaberg. He never misses a chance of going to school. Wet or fine, late or early, he is there. He is not yet baptised, but exhibits more real ability than almost anyone. He is just the boy to send to Norfolk Island, and Mr. Williams hopes to have him there before long. He is most anxious for the conversion of his countrymen, and may prove most valuable, as the Mission has never got a real hold there. He understands Gela and the language of North Western Guadalcanar.

7. Mr. Williams thus describes the Mission-room at Bundaberg, the present "Cathedral" of Melanesian work in Queensland. "It is simply an old disused barn, attached to a stable and cowshed. It is low and narrow, with an iron roof, and absolutely devoid of paint. There are no windows, merely holes cut in the walls. It is rotten in places, letting in wind, rain, and sun. There are planks for seats, and when there are, say 150 boys in there on a hot Sunday morning, one melts and needs something very good to smell." He adds, "But we must be content with this for a time, as I could not conscientiously spend money on a more suitable building until more pressing needs are supplied."

8. A clergyman tells the two following stories of boys that have come under his notice in Queensland:-- "He went one Sunday morning to take the early celebration, and found a boy with his books wrapped up in a clean handkerchief, sitting on the step waiting for the door to be opened. He asked him some questions. 'Did he know what service it was?' 'Yes, it is Holy Communion.' 'Are you confirmed?' 'Yes, I confirmed.' 'Do you know how to find your places in the service?' 'Yes, I "savey" plenty.' He found that the boy had been to sea for months, that the ship had only arrived at Brisbane at midnight the night before, and here was this boy at 7 a.m. the following morning. The first thing he did was to be present at the highest act of Christian worship. Another boy met him one day and offered him a sovereign. [11/12] "What is that for?" "I give it to you." "Why?" "For stipend," and he went on to explain how he had "two pockets along his pants--one pocket for God, and one for himself."

9. When saying "good night" to his congregation one evening at the Isis, Mr. Williams could not understand for a moment why one boy kept putting his hand into his. He found the boy was anxious to give him a shilling. He told the boy to give it to God by putting it in the offertory next time.

10. A leading Mala boy at the Isis was asked by Mr. Williams why he and his mates did not go to school. He said, "We stop along Queensland long time. One fellow, he say, altogether Mala boy come along English Church; another fellow, he say, altogether Mala boy come along Scotch Church; another fellow, he say, altogether Mala boy come along Irish Church. We no see him, now we see you. You all the same Bishop. Now we go." His sincerity remains to be proved. He came from Saa, and said he was a chief.


Translation of Rev. CLEMENT MARAU'S Letter.

Ulawa, Solomon Islands,
On board ship, August 15th, 1896.

To Mrs. Colenso:--

My beloved Sister,--

I have just received your letter after two weeks have elapsed, because the vessel went straight on to Siota, and on her return I just got it. I thank you very much for your letter to me. I will write a short account of the news here during the short period the vessel was away from us. It is as I always write and tell you, it is nothing but peace, not a sound of fighting. The enlightened people and the unenlightened mix together peaceably at all times. All continue in good health. An epidemic attacked us all, but all are quite well again. Myself, wife, and children are all well. Mark Marau was very ill indeed, but is pretty well now. About the church: We have finished the four walls round the building, and now we have begun to fell trees to build the roof with, and to get boards for it, and the labour is very great indeed for it. And now I have heard that you are very weak indeed, that you can't get about easily. I am very sorry indeed for you, my sister, and with regard to your getting so very tired with doing anything, I now quite understand about that kind of fatigue--about the building, and with teaching, and growing food for our household. It is such a pity about the people in all the places round about us; all are desirous to enter the Church, but there is not a man to go before and teach them. They entreat me daily for one, but I have not found one as yet. There are some boys here who had been to Norfolk Island, and were to help at some of the places, but neither their disposition nor their conduct is such as to fit them to make known the straight road to them at some future time. And perhaps God will choose men for that work. The ship anchored off here two days; the steam engine had burst, and it would take two days to repair it. That is all.--Good-bye, my sister. I CLEMENT MARAU, have written with love.

[13] Translation of a Letter from the Rev. CLEMENT MARAU, of Ulawa, to his little son at School at Norfolk Island.

Ulawa, April 20th, 1896.

To Martin Marau:--

My own beloved Son,--

My heart is warm towards you. I have thought much that I should write a letter to you, that you may be able to lead a good life, for if you begin to be good while you are a boy, you will be good when you have grown up, if God, the Father of us two, is pleased with you; for if you seek Him while you are a boy you will find Him when you become a man. I have allowed you to go to Norfolk Island, to those who will teach you, who are men like you. But, above all, I have given you up to the Great Father, that is God, who is not a man like you, but a Spirit. He made you, and he takes care of you far better than I or anyone else can do. Yes, indeed, my son, men can look after you and teach you that you may be saved, but God is the beginning of all good works like these. It is true that you must listen attentively to our white fathers, and honour them and be respectful to them, and to every man, but most especially to God. I should like to keep you always with me, but I do not know how to look after you and teach you properly. But, indeed, my heart is with you every day, my son, that it should be possible that you should always live in our house, but you dwell always in the house of One who is your Father more than I am. Always remember the words of Psalm 27-12--"When my father and my mother forsake me, the Lord taketh me up." If you are a good boy, my son, take these words for your own. And, indeed, my son, I would like very much to teach you this, but, my teaching is not so good as the teaching at Norfolk Island. My son, let there be no impurity in your life, and do not speak impure words or make fun of bad things. Do not have anything to do with any evil things at all which they do not teach you about. I do not want to hear of your being quarrelsome, or lazy, or, sulky, but the most important thing for you that you should live humbly, and this is the right thing for you that you should live in a habit of humility, and then you will find a life of righteousness, if it is possible, for that is like the nature of Christ.

Do not lose this letter of mine to you, my dear son Martin, and do not tear it, but read it continually. If you do not quite understand it, ask some one else to explain it to you, and think about it also. This also I wish, that you should always remember your illness long ago, when I first took you to Norfolk Island. You were very near death. The doctor said so. But I prayed and besought God for you, and you were restored to me. It was God only who saved you at that time. I did not pray alone, but the white people also. For this reason you ought to trust in Him, and pray to Him always, and thank Him for saving you thus. If you are able, when there is a collection in the Chapel, do you give something, but it is not for me to tell you about this. You must do as is possible for you, but give willingly, not unwillingly. If you can, learn to play the harmonium, [13/14] and seek after other kinds of knowledge. Do not think too much of going fishing. That is not the principal thing. And, especially, I do not allow you to climb about the paths on the cliffs, which are not .safe, lest you should fall and the surf should carry you away, my son. Pay attention to the words of this, my letter, and if you can, follow them. I think of you in this way every day. I do not wish to write about the things you are expecting to hear--the news of this, our island. It will not help you. But I will tell you shortly about it. The whole of Ulawa is at peace, and the school people are well, and assemble properly always. David Naraitaalu is the only one who is dead. I am very well, but was sick for one week. Robert Codrington is well, and so are Emily, Mark, and Susie. We are all still working at the new church. Three walls are already finished, and the fourth is very nearly finished. I work at it every day, as you saw me do when you were staying here, but on Sunday I rest. It will be a fine church by-and-bye, my son. If it be possible, you must try and work to help me in it. God Almighty take care of you, my son, in all your days. Good-bye, my dear son Martin. I, CLEMENT MARAU, have written.


The "Impressions of Plantation Life," by the eldest daughter of the Governor of South Australia.

I was lately travelling along the coast of Queensland and saw a good deal of the Kanakas at work on the sugar plantations. Here, in each sugar district, are great numbers of blacks from the South Sea Islands, landed in Australia in the state of savagery and heathenism in which they are found in their own homes. Each "boy," as the Kanakas young and old are called, engages with a planter for three years, during which term he must live according to the contract made by the Queensland Government, each one receiving the same food, clothes, housing, and pay. At the end of the three years the "boy" may re-engage for another term of the same length, with his old master or with another.

Whatever may be said for or against the Black Labour Traffic of Queensland, here at least is a great opportunity for Christians who wish to propagate their faith. Islanders, who from lack of men and money would probably never be reached, are here collected together into a comparatively small area, which may easily be coped with; and the fact that these blacks are surrounded with white men ought to be some advantage to the missionary whose great difficulty is always to instil into the savage mind the first principles of civilization. What then is being done to use this opportunity and to meet the needs of a large heathen population set down at our very doors? I was glad to have an opportunity of seeing some of the work carried on by the missionaries of various Christian denominations. The Church of England is represented at Mackay, one of the chief centres of the sugar industry, by Mrs. Robinson, of the Selwyn Mission. She has received in the last year or so some support from the Melanesian Mission, but the Bishop of Melanesia now finds it [14/15] impossible to promise more than a small sum, with which alone Mrs. Robinson finds it impossible to carry on her work. We must hope that the Church in Queensland itself will come forward, for it is certainly to it that we must look for help. Mrs. Robinson started a night-school for the "boys" on her husband's own plantation seventeen years ago, and since his death the school has grown very largely and is attended by the "boys" from four or five other plantations near by. There are over 300 names on the books, and the average attendance is about 100. Such breathless silence and perfect order I never saw in an English night-school, and all were well and cleanly dressed, and seemed very happy over their work. Each boy sits in his special place, his name being attached to it on a card. This card is white if he is a baptized Christian, black if still a nominal heathen. Pidgin English is unfortunately the only language ever taught the Kanaka by his master and foremen, so that the missionary is obliged to use the same, ugly as it is. It was hard to keep one's countenance while one heard for the first time the Lord's Prayer and the Ten Commandments repeated in this way. The Commandments are as follows, and I think all will agree that the sooner the fashion of teaching such a corrupt tongue is changed the better: --

Ten fellow talk belong Big Master.

1. Man have'm God one fellow, no have'm 'nother fellow God.
2. Man like God first time, everything behind.
3. Man no swear.
4. Man keep Sunday very good, day belong Big Master.
5. Man good fellow along father, mother belong him.
6. Man no kill 'nother fellow man.
7. Man no steal Mary belong 'nother fellow man.
8. Man no steal.
9. Man no lie along 'nother fellow man.
10. Man see good fellow something belong 'nother fellow man, he no want him all the time.

After this many hymns were sung, both from Hymns Ancient and Modern, and from Sankey's collection. The words of these were allowed to go unaltered and I suppose were consequently unintelligible to the blacks. Mrs. Robinson is the single-handed teacher of the school, but she maintains the strictest order throughout; and arithmetic, reading and writing were pursued for an hour or two, many showing by their clear pronounciation and intelligent reading, the progress they had made. It was interesting to see these boys, so quiet and well-behaved, not only during school time but while coming and going away, when one realised of what fierce races they formed part, and how short a time many of them had been under Christian influence. Unfortunately, though contact with civilization may be the missionary's help, it may also be one of his chief hindrances. It was sad to hear that the sins arising out of their intercourse with white men, such as drinking and gambling, are those which are the [15/16] most hopeless to eradicate. The black man takes time to learn that civilization often does not mean Christianity, and that comparatively few of the white men he sees are Christians in anything but name.

Mrs. Robinson's influence over the "boys" is very striking. Before school begins they wander into her private house, of which they have the run, and sit about in her parlour as if it was their own. She has always allowed this, and says they have never abused the privilege on any occasion. Few ladies would have the power and influence necessary for the allowing of such liberties. She is not only pastor and instructor, but doctor and sick nurse to the boys, and her house is a hospital. While there, we saw one of her patients, a sick boy about 18, lying in a little room adjoining her house.

At Bundaberg, further south, Mrs. Clayton carries on another Church School. There are, fortunately, many other denominations at work among the Kanakas in places where our own Church has not been to the front so far. Near Mackay is a large Presbyterian School, with a nice school-house, and a very hard-working master. Though I did not see the school at work, I heard of it, and saw some very interesting letters the master had received from old scholars now returned to their own islands, and, as he believed, proving earnest Christian Missionaries to their own countrymen. Ours is a great responsibility when one remembers that each boy who returns to his own home must either be an influence for good or for evil. The results of his knowledge of white men and of so-called civilization must bear fruit, and will influence many besides the "boy" who has been to the plantations himself.

On several plantations a minister of some denomination comes periodically to hold services on Sundays, but from what we heard these are badly attended, and where white people go blacks do not.

The work among the Kanakas, for whose spiritual as well as physical welfare Australians are responsible, is as yet lamentably small, and many men and much money and interest are still needed from all members of Christ's church before the blacks in Queensland have an opportunity of hearing the glad news of the Kingdom of Heaven. This fact made it, to me, all the sadder, that, large as is the field for work, there seems to be yet so much rivalry between the workers of different denominations, and such rivalry as must be very evident to the Kanakas themselves.

I heard many stories of their perplexity and bewilderment when they heard bitter things said by the teacher in one school of the teacher in another, and surely this is what none, not even the most strenuous upholder of his own church, would wish to be the case. Surely we cannot hope to make a really lasting impression on ignorant and untaught minds, till they are able to say, like the Roman soldiers of old, "See, how those Christians love one another."


[17] This extract from the "Sydney Morning Herald," shows what in the opinion of a great journal is the value of Missionary work in the civilization of the world:--

"Nothing is perhaps more indicative of the work that has been done, and that is now being continued in the South Seas than the brief shipping reports which are published in the most unostentatious fashion regarding the various mission ships. They call at many islands which were savage and inhospitable to the last degree within the memory of the present generation, and which have now been brought into peaceful connection with the port of Sydney. It is not merely that the domestic condition has been improved on a hundred islands, and that some most barbarous customs have been swept sway for ever; it is that lands which were thoroughly hostile to the white man have been brought within the pale of civilization, and that their inhabitants are in communication with the people of more advanced countries." "It is only necessary for us to call attention to two points: The one is that nearly every island in the Pacific has been made accessible. The other is that the bringing of these island groups under the influence of civilization has led to a wonderful increase of trade with Australia. Whereas some ten years ago there was but a single line of steamers there are now several; and the whistle of the engine is heard in waters that were innocent of everything but the outrigger of the native canoe or the appearance of a primitive schooner with brown sails." "On the whole, the civilization of the South Sea Islands is principally due to the missionaries." The article concludes by saying, "These are the facts, and the moral is obvious." Apart therefore from all theological and moral considerations, missionary enterprise has a claim on the support alike of the humanitarian, and of the producer, the manufacturer, the artisan, and the merchant, as a potent factor in the spread of civilization and the consequent extension of trade and commerce.


The following is a letter from the Rev. H. P. Welchman, dated Siota, Christmas Day. After giving a rather poor account of Mrs. Welchman's health, he goes on to say:--

We had a very happy Christmas Day. The Belaga people came overnight for Communion and we had 56 communicants, Reuben being Deacon. They all went home directly after service and then we had the clay to ourselves. Breakfast consisted of bread, my own make, but the flour was rather musty, though the boys did not mind that--and treacle, with tea to help it down. Then we had Matins and sang the old Christmas Hymns. The boys here sing very nicely and do not shout. After service I gave them their liberty and leave to play, which they certainly did. Then I made the puddings, and when they were on the fire, and I had dressed all the bad legs of which we have a fine assortment, I set on to sort out the Christmas Presents. In the afternoon we all sat down, and sang Christmas Hymns for an hour, the cooks making occasional excursions to see the pots were boiling. At 5-30 we had tea, meat and biscuit, and a bit of pudding to follow. The puddings turned out well, and the boys liked them much.

[18] After a bright Evensong we all assembled in our big room, and had a Christmas 'table,' for we could not manage a tree. We might have managed with cocoanut leaves, but it would have taken more time than I had to give, and besides we had no trinkets to enliven it, and we could not spare the candles. However, it did just as well. It was a poor little show compared with the glories of a St. Barnabas Pine, but only a few here had ever seen that, and those that did were well contented with the five or six small things they got. After all had been served, we had a lucky box full of odds and ends, a few good things and a good deal of rubbish, some fish lines, spools of cotton, a rusty knife or two, strings of beads, small gimlets, and bits of stained calico. One boy drew a slip, and another read the name of the owner of whatever I held up. It was great fun and the boys soon entered into the joke, especially so when my wife got a spool of cotton, and I became the possessor of a particularly hideous string of beads which I had hoped to see the last of. When the last name had been called, I turned them out to get an hour of peace and quiet before turning in; but it was not to be had yet. As soon as they got outside they gave three fearful yells meant for cheers and then howled, and thumped the empty tanks and danced about in the moonlight; then they came back to the verandah and the sitting room, and chattered away, comparing notes and treasures until the bell rang, and it was rather late that night.

I did not follow the St. Barnabas rule for Christmas week, for two reasons, First, I wanted to mark the day itself very specially in their minds, and I think that has happened. Secondly, it was the only night except Sunday that we could have entirely to ourselves. We have arranged as we did last Easter that the Florida people should come by districts during this week to make their Christmas Communions, and every day one set comes for preparation, stays the night, ands goes away next morning after Communion. They seem to value the privilege, and so far all have come that can, but many are kept away by sickness. They are not the least trouble: they bring their own food, and sleep in the boat-house on the beach. A good many take the opportunity of getting physic, and I have a good deal of Dispensary work on these occasions.

We have 37 boys and 2 girls here, with Joe Benere and Eliza and Ambrose to help. One girl, Selina, is to be Ambrose's wife, and I hope to marry them before long.


From Rev. W. E. Ivens to Mr. E. S. Buchanan, dated--

Qore, Malanta,
September 28th, 1896.

We left Cullwick at Vureas, and then Wilson and I came on North. We went ashore at Robin's district (he had returned to Norfolk Island), and paid his teachers, and then made for Santa Cruz. Here we found Dr. Williams in good health, and with a very hopeful report of his people. The ship was to pick him up on the return trip. I saw several of the Reef Islands' sea-going canoes drawn up [18/19] on the beach. They are built of a single tree hollowed out and with an outrigger affixed; on top they have two platforms whereon they stand and where their goods are stowed. The canoes are made in the Duff Group, and the Reefers and Santa Cruzians buy them from there. They put up a swallow-tailed sail and made good speed in a brisk wind.

Oh! the noise and row there was at Santa Cruz! They are born traders, and they devoted all their energies and all their tongues to induce us to buy mats, kits, fish-lines, bows, arrows, armlets, shells, nuts, cocoanuts, yams, etc., etc., and all the trading carried on at the top of their voices. Wilson went ashore at Haani, and was to spend some few days in his three schools during the time the ship stayed North. Then I was put ashore at Saa just four weeks after leaving Norfolk Island, and now eight weeks later I am writing this to you.

All the time I have been, thank God, in the best of health, and I have been enabled to get a good insight into the work so that next year I shall know what is expected of me. On the ship's return from the North, she took me across to Ulawa, and there I saw her go away home taking the Bishop and Wilson. I stayed with Clement Marau for several days, and then made an overland trip to Suholu, your little friend Henaai's village. Oh! the path up the hill and all coral rocks jutting out! I threw my boots away when I got back to Madoa. After being a fortnight at Ulawa, I left by boat for Saa, 26 miles North-West, and as the wind was light, it took us eight hours to cross. I ought to have told you I had previously taken some Mala boys as boat's crew.

The last month I have spent in travelling about, visiting my six Mala Schools, and now as I write this, I am at Qo, the most Northern School up on the hills, two miles or more from Port Adam, whence come Leo and Farapo whom you know, also Lizzie Liakulu, Johnson Telegsem's wife. Here at Qo we have a sort of opposition. An old tanun galegale (witch-doctor) pretends dreams, spirits, etc., and he is guided by a spirit in all that he does. He has gathered 50 or 60 people round him and he teaches them a kind of song to a tune of his own.. He is a regular old humbug and many of his practices are altogether impure. May his downfall soon come; I have no fear though for the school here; it has taken a good hold of the people, and truth must succeed in the end. To-morrow I purpose returning to Saa by boat, 5 miles and against the wind, I shall have to test my sailing knowledge and tack, and then I am going to try and make Ulawa again. The ship is expected back in a month, so I must get my work all finished up before that. Then I return to Mala, for I have a Baptism of adults and children at Saa and another at Port Adam.

Johnson Telegsem has his school at Roas, some two miles down, and he is doing very well here. I shall, I hope, make my headquarters with him next year. For there is a good bay at Roas, and one can always get in and out, while at Saa the surf runs high when the trade wind is fresh, and besides that it is too far to the South. I have not made much progress with the Mala language yet; but the boys interpret for me, and next year I hope to be able to speak for myself.


We give a belated account of Mr. ROBIN'S doings at the Torres Islands. It did not reach us in time for the last issue.

Christmas Day, 1895.

We begun the day with Choral Matins at 7 a.m. The Church looked bright and pretty, and there was a very full congregation. We used the new garments from St. Aidan's, Birkenhead, for the choir for the first time, They are very proud of them, and look so nice. All the Communicants except one or two who were sick, were present. It was the best part of the day of course to me, but I was not well, and rather tired, and as a whole I must confess my Christmas was not altogether a happy one. This was of course greatly due to not being very well, but I longed for a white friend. After service the Teachers and I all had breakfast together, and afterwards I rested till the middle of the day. Then we had an archery match in which most of the principal people took part. I made a target, and the shooting was moderately good as soon as they found the distance; but what surprised me was that several bows snapped, and the reason they gave for this was that as there was no fighting now they did not take as much care of their bows, in the way of oiling them and so forth as they used to do. We had prizes for the best shots and there was a good deal of competition. But on the whole I was a little disappointed at the result, a man would have had a very good show for his life. After the match the Teachers and I enjoyed a plum pudding (made by the Bishop of Sydney's housekeeper) and some lemonade. Evensong was at 6-30. I preached of course, and found it rather hard work I remember. The Teachers and I had supper together afterwards. It was of course a strange Christmas Day, and anything more utterly different from an English one would be hard to experience. But I was able to some extent to realize a Communion, and I was also very thankful to be with my people for it.

St. Stephen's Day.--It was arranged to go over to Tegua to-day to be in time for the great feast there on St. John's day, and to get the Church ready for the opening on the Sunday. So as soon as I was packed up, I started in the boat with all the luggage, and 2 or 3 of the choir. A big raft left with 26 of the mountain people early in the morning from Lüen Vilia on the north side of Loh and arrived safely at Tegua in good time. We made a fair passage also in the boat and landed at what the natives call "my" landing place. Then I went back again with 2 Teguans and took the remainder of the choir on board and a pig, my contribution to the morrow's feast. We made a quick passage back, arriving at the Tetrah landing-place in the evening. The same night the pigs were slain, the oven heated, and about 10 the food was put in.

St. John's Day.--After matins in the old school, and breakfast, Ernest and I worked hard all morning in the Church, fitting the furniture together, and putting up the splendid lamp, which lights the whole building, but uses a terrible amount of oil. We improvised some very rickety candlesticks, the stems of small bamboo fitted into [20/21] inverted half cocoanut-shells for a base. As long as they were not shaken, they stood, but the least shake caused them to topple over, so they had to be discarded finally. But we managed to make them do for a time. In the afternoon the great Christmas feast was held. How many pigs were slain on this memorable occasion I forget; but we sat down to the number of 100 men and 108 women, which may be considered a pretty big pic-nic.

December 28th.--Finishing up and decorating the Church. It is really a wonderful achievement, especially when one considers their own tunnel-like huts, usually about 9-ft. high in the centre, and about 2-ft. 6-in. at the sides, and about 15-ft. wide. The inside length of the Church is about 70-ft from end to end, to which must be added an outer continuation at both ends of roof and sides, about 10-ft. deep. The outside length is thus about 90-ft. The Sanctuary is 15-ft. deep by 21-ft. wide, and is raised about 18 inches, the floor of this platform being of plaited bamboo. There is also a small platform on this in the centre of the East End, on which the Altar stands. The Chancel is 12-ft. deep and the same width as the Sanctuary. Here is the prayer-desk, lectern, choir and teachers seats. The body of the Church is 43-ft. long by 30-ft. wide, with a centre Aisle only, but that is 12-ft. wide, rather unnecessarily spacious, but it gives plenty of room at big Baptisms for all concerned to stand out in the centre near the font, which stands in the centre of the aisle near the West door. The total height is 21-ft. In the body of the Church there are 5 strong posts each side, standing about 8-ft. from the side wall, and support stout cross beams on which again stand short king posts supporting the roof tree. These 10 posts are supposed to answer to the Decalogue. The side walls are about 8-ft. high in the body of the church, but in the chancel about 12-ft. You must understand that the outer view of the church is simply a building 90-ft. long 21-ft. high, and 30-ft. wide; the difference in width in the chancel is simply made by the side wails being built so much within the building. The roof is as usual of Sago palm thatch. The ridge pole is in 2 pieces only, being composed of 2 splendidly straight and even Banyan roots, which are morticed together in the middle. The sides are of split bamboo, tied horizontally about half an inch apart to uprights. This is done in panels, the division being formed of the small posts which support the beam which runs along the whole side of the house, and on which the ends of the rafters rest. The bamboo used for this wall work, is the very hardest, and will probably outlast the posts, or at all events some of them. But in this church, the people have taken much pains to get the best materials, and most of the posts are of casuarina tree (she-oak), the very hardest and heaviest wood we have. It sinks in water. From it the fighting clubs and big drums are made, both of which articles are used constantly, yet last for generations. The "mammoth lamp" hangs over the lectern, and fully lights the whole building, but it uses so much kerosene that we only use it on Sundays and festivals at present; doing with lanterns on ordinary days.

December 29th.--Opening of the Church. Celebration of Holy Communion at 6-30. There are no communicants yet at Tegua, but [21/22] there are about 20 from Loh, and the teachers. We had matins with sermon at ten, sermon in place of Sunday school. There was a very good congregation. The women sit on the south side, the men on the north. This is their own arrangement and I shall certainly not alter it as it is quite expedient. I preached on Eph. III, 18 19: and managed to get on pretty fluently, but how much my hearers understand I never know. They all say I speak correctly, but I am afraid that is complimentary. Some do understand because they get to know my peculiar fashion of talking, but I do not think strangers grasp more than an idea here and there. Having brought over the choir from Loh we were able to have a pretty bright service. Ernest preached at evensong, and we had the usual teachers' supper afterwards.

December 30th.--We had intended to return to Loh to-day, but it was too rough, and it was so also on New Year's Eve. I made preparations to have a Celebration with the teachers on New Year's Day.

New Year's Day, 1896.--Celebration in early morning. It was calm enough for the boat to get back, but not for the mountain people's raft. I took back the choir, and then returned for luggage and with some help from wind made a good passage to Vipaka. Here we found a party of Toga people, who had been here since Saturday, January 2nd. The mountain people got safely back from Tegua to-day. Had a talk with the Togans in morning. A lot of them are keen to throw up the Suqé, and clear a place for school settlement, etc. I fixed a day to go over for the first feast, Wednesday, the 15th. They beg for a teacher but I have no one at present. William told me that the visitors came to Vipaka at service time, morning and evening, and stood outside the church watching the services "that they might know how to behave when we start there." It was very nice of them. I really believe they do want it. But the Southern district will be a harder nut to crack; they are very strongly opposed and threatening. The adults are the difficulty. The young people and children would gladly have us, but they fear their elders. Practised Epiphany hymns in the evening. January 5th.--Had communicants class at Sunday school time in morning, preparatory for the celebration next day. William preached an excellent sermon in the evening.

Feast of the Epiphany.--Celebration of Holy Communion, 46 communicants. I am better able to enjoy and enter into the service now, knowing it better. In the evening we had a great, sort of Love Feast, no pigs, but 14 great wooden dishes of yam pudding. The yams are peeled, cut up and cooked in the native ovens with hot stones in the usual way. When cooked they are pounded up on the great flat wooden platters, called Taperas, with pestles. When sufficiently mixed and pounded, it forms a great dough-like pudding, flat circular, and about 3 inches thick. It is so worked that the outer edge is raised about an inch. It thus forms a sort of dish itself and is then filled with expressed cocoanut milk. As soon as it is full, red hot stones are placed here and there in the milk causing it to boil and thickets into a kind of rich cream. As soon as that operation is [22/23] completed, the dish is "ready to serve." The long wooden knives are arranged upon it, the pudding is carved and a huge lump served to everyone on the point of a knife or "igot." The natives eat the pudding off the knives, gradually eating all the outside part which has cream on it. Then he passes it back to the dish to be re-dipped and rolled in the cream, after which he has another go at it. It sounds nice, does it not? I have to do as Rome does, but I sometimes, in places where I am not a stranger, take a plate and spoon and get as little pudding and as much cream as I want at the first cutting. I prefer this plan, but I have to do as the rest do in places where I am only a visitor. Sometimes I take some sugar with me to sprinkle it over the cream before the pudding is carved. It is an improvement and the natives are usually delighted. When I have one made for my own guests I supplement it with jam. But a small piece goes a long way with me. It is a fearful thing to be asked by some comparative stranger to go and lunch with him. He signifies his respect by the size of the pudding he carves for one, and one is in politeness bound to absorb the whole if possible. I have been compelled to strike, and my host will usually then cover me with confusion by finishing what I have left. This is the height of politeness, because in the case of the heathen, a man would most carefully destroy any food he had touched and could not eat, as it might be used as the nucleus of a charm against his life. Therefore when one's host finishes one's own remains he guards against any possible danger to his guest. I wonder whether I ever told you of the awful breach of etiquette I once committed. You know all about the Suqé by now; and that I never eat in a gamal except in the place nearest the entry, having of course no rank. Well, some years ago, when staying at Tegua, I arranged with a friendly chief, who had not yet however given up the Suqé, to go with him to Metome, the uninhabited island between Tegua and Hiw, and to look for the big hermit crab. So we went and hunted about and got a few, and presently Konatuka (the chief) pointed out some cocoanut trees and sent a boy up to pitch some down. One was given to me and having drunk it I proceeded to eat the flesh. Presently we came to a hut, and Konatuka went in and I with him still eating my green cocoanut. I sat down and finished it, glad of a rest. When we came out again, Ernest, who was with us, said "So you are a chief now?" I did not understand. "Why?" I asked. "Well, you have been into Konatuka's gamal and eaten there, so you must be a very big chief!" The explanation was simple. The hut was certainly not like a gamal, but I ought to have enquired before going in. The fact is a man will sometimes build himself a hut to stay in while away from home, fishing, or at distant gardens. This was Konatuka's hut. But such a hut is considered a gamal, and if there be but one oven in it, still the oven is of that man's rank and no one of lower or higher rank may eat there. So I had gone into what was really the Chief's place and eaten there. Ernest's remark was of course sarcastic. However Konatuka, with all the native's innate gentlemanliness, never hinted that I was being very impudent, and when I apologised, waived the matter with all a great man's courteous indifference. I went back and put down a tobacco forfeit to atone for my impertinence, most [23/24] involuntary though it was. To return to the diary. Choral evensong, and I preached. During the sermon one of the candles on the altar softened and bent right over in the middle, blazing up at once and dropping a perfect sea of wax, fortunately only on the Re-table. Had it fallen the other way it would have burnt or certainly badly marked the beautiful white dossal, which was a present from the Rev. F. Pritt who went round the Islands in the Southern Cross in 1893. He got it from England for me. It is of some sort of white figured material, with two strips of broad ecclesiastical braid as Orphreys. It was used for the first time this Christmas. This accident with the candles has occurred before, so I determined to see if one could obviate the heat difficulty in future. We now have very slender pieces of split bamboo stick in behind each candle, and extending up about half the length of a whole candle. To this the candle is tied with a very thin piece of white dried palm leaf. It is only when the candle is a whole one that it melts; so we always support them now in this way and never have any trouble, except when we forget to take away the bamboo when the candle is burnt down near to it; in which case the bamboo presently catches fire, and there is a bit of a blaze; but we are getting to remember it all right now.

January 7th.--Holidays ended and school began again. I spent the day cleaning the Re-table after last night's accident, and washing surplices. Weather hot and oppressive; northerly wind. Felt much sympathy with washerwomen in general!

January 8th.--Short thunderstorm in the afternoon.

" 14th.--Packed for visit to Toga.

" 15th.--Started in boat in good time in the morning. A raft-load of visitors also went. They got carried westwards by the current, and were in a rather awkward dilemma. Either they must be carried out to sea and probably be lost, or they might make an effort and land at the S.W. point of Toga, but this being in the Tugjä district, where the people are very hostile to Christianity, they would almost certainly be killed if they landed there. Fortunately we saw them and made after them and towed them back and very hard work it was. However we managed to get them pretty close to land and out of the current, and then cast loose and made our way to our landing place; but the raft had so delayed us that we had some difficulty in getting in as the tide had got low. We did it without damage luckily, but it is an awkward place. We went up at once to the Mission clearing, a nice situation on the edge of a terrace, with lovely view northwards, Loh, Tegua, and even the top of the highest peak of Hiw, being all visible. We found very little preparation made for the morrow's feast. The people did not know how to do it. But we soon showed them, and the remainder of the afternoon was spent in digging and paving the oven, collecting hard stones and firewood, and slaying and preparing pigs and food. After evening prayers with my crew, I had a talk with the people, and then we lit the oven fire. In a couple of hours it was ready, stones all hot. The food was put in, stones on top, all covered over with leaves, and [pages 25 and 26 missing]

[27] After an epidemic of whooping cough the Mission is now able to show a clean bill of health. There are 202 Melanesians now at S. Barnabas.


The Rev. W. C. Ferrall, Curate of All Saints', St. Kilda, Melbourne, has been accepted by the Bishop for work in Melanesia. Mr. Ferrall was educated at Trinity College, Melbourne. After spending some time in England he was ordained and commenced work under Canon Potter in the parish he is now leaving. It is no exaggeration to say that he has won the affection of the people committed to his charge and more particularly perhaps of the young men. Many regrets were expressed when it became known that Mr. Ferrall was going to Melanesia. It is men whose loss will be regretted at home that the work of the Church abroad demands.


"A few officers of the Orlando have made a "very willing contribution" of £18 to the funds for the mission. Such help as this gives those engaged in the work of preaching the Gospel to the islanders much encouragement. Most supporters of the Melanesian Mission give because they have heard that good work is being done, the officers of our ships give because they have seen it and the effects of it.


It seems likely that trade will shortly he introduced to one of our islands in a new form. A company has been formed to work the sulphur deposits of Vanua Lava, and a railway line from the mountain to the coast is to be laid early next year. This will be the first railway in Melanesia. The native chiefs have already been paid for the concessions they made to the company, and the natives are to be fairly dealt with, and paid good wages for working the mines. The company have engaged that any white man working in their employ shall be dismissed, if the mission represents that the influence upon the natives is a bad one.


The Bishop is now in Norfolk Island, having returned from Australia at the end of December.


A large number of Christmas presents for the boys and girls have been received from Lady Hampden.


PARCELS of CLOTHING, Etc., gratefully Received at S. Barnabas, Norfolk Island, During October and November.



Mrs. Wm. Selwyn, Bromfield.
Miss Babington, Windsor.
Miss Greenfield, Southampton.
Mrs. Blandford, Upper Norwood.
Mrs. Philpott, Sedbury.
Mrs. Bury, Ellesmere.
Mrs. Huddlestone, Ripley.
Mrs. Wench, Leamington.




ALMIGHTY GOD, for whom the Isles do wait, send down Thy blessing on the Bishop and Clergy of the Melanesian Mission and all who teach or are taught in its Schools, that they may set forth Thy Name upon earth, Thy saving health among their people. Comfort them, O Lord, in every sorrow, protect them in every danger, strengthen them in every temptation, and give them such a sure trust and confidence in Thee that they may serve Thee without fear.

O Lord of the Harvest, send forth Thy labourers into Thine Harvest. Guide by Thy Holy Spirit those who are fitted for this work, that they may willingly offer themselves unto Thee--and by Thee may be enabled to set forth Thy glory, through JESUS CHRIST OUR LORD. Amen.

Project Canterbury