FAM, 
 
 PACIf. IS. 
 
 THE 
 
 ANGLICAN COMMUNION 
 IN THE PACIFIC 
 
 NEW ZEALAND 
 MELANESIA 
 
 HAWAIIAN ISLANDS 
 
 THE PHILIPPINE ISLANDS 
 
 Published by 
 
 THE DOMESTIC AND FORHGN MISSIONARY SOCIETY 
 
 281 Fourth Avenue> New York 
 
 PRICE 25 CENTS 
 
 No. SOU 
 
T he account of the work in the Hawaiian and the 
 Philippine Islands has been prepared by the Edu- 
 cational Secretary of the Domestic and Foreign 
 Missionary Society. The sketches of the work in New 
 Zealand and Melanesia are those published by the Society 
 for the Propagation of the Gospel in Foreign Parts. Lon- 
 don. England, and are issued in this form by permission. 
 
HISTORICAL SKETCHES. 
 
 NEW ZEALAND. 
 
 New Zealand lies nearly at the Antipodes of Great Britain, and is 
 surrounded by the South Pacific Ocean. Its three Islands extend 
 for 1,200 miles. The North Island is 7° and the South 5° warmer 
 than Britain. The area of the country is ro4,ooo square miles; at 
 no point is a resident more than seven ty-five miles from the coast, 
 which fact, and the mountainous nature of the country throughout, 
 makes the whole land breezy and health-giving. 
 
 The first people to see, though not to dwell in, the country were 
 the Maoris, a name meaning “native.” These were preceded by 
 the IMorioris, whom the Maoris drove before them, and only a 
 remnant of the older race is now found in the Chatham Islands, 
 By speech, colour, features, customs and legends the present Maori 
 race is proved to be akin with that section of the Polynesian people 
 who hailed from Haw'aii. Driven out by want of food and fierce 
 divisions among themselves, they left their isles of reef and palm, 
 and in their double canoes — sometimes 150 feet long — they found 
 their way to the North Island ; as they approached they saw 
 the w’hite mist stretching along the breasts of the mountains, and 
 from this circumstance named their home — “ Ao Tea-Roa” — the 
 land of “ the long white cloud.” These Pilgrim Fathers of the 
 present Maori tribes soon spread themselves over both of the main 
 islands, and were undisturbed probably for five hundred years, until 
 the first European — Abel Tasman, the Dutchman — sighted the 
 South Island in 1642. The natives resented his attempt at landing 
 and killed four of his crew, and the navigator drew- away from the 
 newly-discovered country after naming it “ New Zealand,” in honour 
 of his own native land, Zeeland — land reclaimed from the sea. 
 When Captain Cook re-discovered New Zealand in 1769, and 
 anne.xed it to the British Crown, he was able to talk with the ^laoris 
 through the Tahitian interpreter whom he had brought with him, 
 and in this way much bloodshed was saved. 
 
 When the missionaries were first brought into contact with these 
 Maoris the latter were found to have a splendid physique, many 
 tribes standing six feet in height, with corresponding lithness and 
 agility. To this was allied mental power much beyond the average ; 
 this was kept in play by frequent discussions at their communal 
 gatherings, when all matters concerning each tribe were eloquently 
 handled with the chief as chairman. Alongside of this was the 
 degrading practice of cannabalism, which was not confined to eating 
 their own fellow-tribesmen, whom they fought and captured, but 
 extended to Europeans who invaded their territory or broke their 
 sacred laws. In their religious cult they very much resembled the 
 Shintoists of Japan, their distinguished ancestors being held in the 
 (2,000/0. 3741) 
 
 The 
 
 Country. 
 
 The 
 
 Maoris. 
 
 Maori 
 
 Qualities. 
 
2 
 
 Missionary 
 
 Work. 
 
 Marsden. 
 
 Darwin’s 
 
 Testimony. 
 
 highest honour, and their rude carvings and grotesque customs were 
 intended to keep the memories of these former leaders alive and 
 green. By the heathen Maoris everything was invested with super- 
 natural power, and every circumstance of their lives was supposed 
 to be directed by an ever-active, ever-present divine agency. They 
 had their Gods of the day and of the night, as well as the various 
 powers dwelling between the earth and the heaven. But it was 
 their departed ancestors whom they worshipped and consulted most 
 on matters of grave im.portance, and the “ Atua” (God) was supposed 
 to answer in a mysterious sound — half whisper, half whistle. (See 
 the late Sir G. Grey’s “ Myths of the Maoris ”). 
 
 The evangelization of this powerful race is a story of wonderful 
 interest. It begins with Samuel Marsden, who was the chaplain of 
 the penal establishment of Paramatta, near Sydney. Through the 
 whaling trade Marsden had met some of the Maoris from New 
 Zealand, and was much impressed with their intellectual capacity, 
 and conceived his design to evangelize their race at the earliest 
 opportunity. On visiting England shortly after, Marsden put the 
 matter before the Church Missionary Society. His project was 
 warmly received, and Marsden himself bidden to choose his men and 
 to become leader of the new movement. This was done with all speed, 
 and on the return voyage Marsden found on board his ship a young 
 Maori Chief — Ruatara — whose story of cruel treatment not only 
 deepened his desire to begin the intended missionary work, but 
 whose services were at once enlisted as Marsden’s trusted companion 
 and valued interpreter. At length, in spite of enormous difficulties, 
 Marsden and Ruatara landed at Rangihoua, in the Bay of Islands, 
 and, on Christmas Day, 1814, held a service which will long be 
 memorable, and which deserves to be recalled in the pioneer’s own 
 words : “A very solemn silence prevailed. I began the service by 
 singing the Old Hundreth Psalm, and felt my very soul melt within 
 me when I viewed my congregation and considered the state they 
 were in. I preached from the words, ‘ Behold, I bring you good 
 tidings of great joy.’ ... In this manner the Gospel has been 
 introduced into New Zealand, and I fervently pray that the glory of 
 it may never depart from its inhabitants till time shall be no more.” 
 Very slow indeed was the progress at first, and it was not till 1825 
 that the first baptism took place. The coming of new workers, 
 however, soon put a new aspect on the scene. Under the burning 
 devotion and resolute leadership of the Rev. Henry Williams and 
 his equally zealous brother, the Rev. William Williams, afterwards 
 the first Bishop of Waiapu, a great forward movement took place. 
 Impartial and significant testimony to this progress is found in 
 Mr. Charles Darwin’s “ Voyage of the Beagle.” Visiting the 
 Mission Station at Waimate, the great naturalist thus records his 
 impressions : “ All this is very surprising when it is considered that 
 five years ago nothing but the fern flourished here. Native work- 
 manship, taught by the missionaries, has effected the change. The 
 lesson of the missionary is the enchanter’s wand. When I looked 
 at the whole scene I thought it admirable.” Writing to a friend in 
 England in the same year — 1835 — the same observer remarked : 
 “ Several young men, redeemed by the missionaries from slavery. 
 
3 
 
 were employed upon the farm . . . and to think that this was in the 
 centre of cannabalism, murder and of other atrocious crimes. . . . 
 
 I took leave of the missionaries with thankfulness for their kind 
 welcome and with feeling of respect for their gentlemanlike and 
 upright characters. ... It would be difficult to find a body of men 
 better adapted to the high office which they fill.” From his busy 
 chaplaincy at Paramatta, Samuel Marsden continued to watch and 
 direct the evangelizing work in New Zealand, and, notwithstanding 
 his countless duties, he managed to pay as many as seven visits to the 
 field he loved so well. On the last occasion he was seventy-two, 
 and though bowed down with bodily infirmity, his spirit was 
 unsubdued. He was carried in a litter from one mission station to 
 .another, receiving the loving gratitude of thousands of his children. 
 
 He returned to Sydney only to die, his last words showing how 
 dearly he loved the land where beneath the southern cross he had so 
 surely planted the Cross of the Redeemer. 
 
 From the north the wave of transforming influence made its Hadfleld. 
 way southward. A. young native chief — -Ripahau — was one of its 
 heralds. Travelling from the Bay of Islands, young Ripahau 
 reached Otaki, thirty miles from Wellington, where a notorious 
 man-eating chief named Te Rauparaha had his home. The son of 
 this chief became greatly excited over the news brought by his 
 cousin, Ripahau, concerning the ideas and ways of the missionaries. 
 
 He was already losing faith in the cruel practices of his father, and 
 he, with another young chief — Te Whiwhi — were eager for a 
 change of thought and conduct. In God’s good providence 
 Ripahau had brought with him a copy of the Prayer-book in Maori. 
 
 The three boys were soon joined by seven others, and they vied 
 with each other in learning to read and in committing texts of 
 scripture to memory. To add to their interest and enthusiasm a 
 fragment of St. Luke’s Gospel had been brought to them by some 
 visitors: but meeting with much opposition from some of their 
 people, the two young chiefs took Ripahau with them to the Island 
 -of Kapiti. Here they studied the Prayer-book and the stray leaves 
 of the third Gospel with renewed vigour. They were seized with 
 an eager desire to have a living teacher in their midst. In spite of 
 the old warrior’s remonstrances, and notwithstanding that a 
 ■distance of 300 miles intervened between them and the missionary, 
 the two set out for Waimate, and laid their request before the Rev. 
 
 H. Williams. A firm refusal had to be made ; no missionary 
 ■could be spared for the south ; but their desire was, nevertheless, to 
 be gratified. The Rev. Octavius Hadfield had recently arrived 
 from England in broken health, but hearing of the demand for a 
 teacher said — “ I will go ; I may as well die there as here.” The 
 authorities thought the step imprudent, but he begged earnestly to 
 go, and in November, 1839, he arrived at Otaki, where he was 
 destined to do signal and lasting work. His first task was to 
 secure the goodwill of the stern Te Rauparaha. By Christian 
 tact and skill this was done so effectually that in due course the 
 chief gave the site on which the present Christian Church was 
 built. When a visitor to this centre of Christian influence asked 
 why the effigy of Te Rauparaha was placed outside the Church, 
 
4 
 
 Selwyn. 
 
 this was the answer : “ Though the chief favoured the work of the 
 missionary he never became a Christian, and hence his surviving 
 people placed his monument outside the consecrated ground.” The 
 evangelistic work accomplished by Hadfield in and around Otaki 
 reads more like romance than sober reality. Tribes and peoples, 
 long known for their savage customs, received the new faith with 
 enthusiasm. To Hadfield’s honour it must be said that he was the 
 means of averting the massacre of the new-white settlers at 
 Wellington. Incensed by a neighbouring chief- — Te Rangitaake- — 
 Te Rauparaha had made up his mind to wipe out the pioneer 
 settlement, but Mr. Hadfield assuaged his anger and averted the 
 calamity. In 1865 the mission station was in great danger from 
 the savage fanaticism called Hauhauism, a mixture of Judaism, 
 Roman Catholicism and political hatred of the English. A 
 missionary — Mr. Volkner — had been murdered at Opotiki, and his 
 flesh roasted and eaten. Hadfield and his people had been 
 threatened with a similar fate ; but, when urged to flee from his 
 post, Hadfield said, “ I am ready to lay my bones here; nothing shall 
 induce me to leave my post ” — a brave resolve, which not only served 
 to endear him to his people, but helped to keep them so firm in the 
 Christian faith, that the new-fangled cult took no root amongst 
 them. At this time in his career and for many years afterwards 
 Mr. Hadfield had such spells of serious illness that Selwyn and 
 others regarded each farewell as a final one. To him belonged the 
 unique distinction of being the first deacon and priest ordained in 
 the Antipodes (by Bishop Broughton) as he was also the first 
 Bishop consecrated without the royal mandate. The Church of 
 New Zealand owes very much to Hadfield in his various capacities 
 of priest, archdeacon, bishop and primate. His long career — 
 from 1837 to igOi). — coincides with the planting, organization and 
 development of the Provincial Church in which he was so eminent 
 and so strenuous a worker. 
 
 In 1841, George Augustus Selwyn entered upon his task as the 
 first Bishop and Primate of New Zealand. Only a few striking 
 episodes of his colonial career can here be adduced, and only so far 
 as they bear on the expansion and consolidation of the New Zealand 
 Provincial Church. Of Selwyn it may be said what was said of 
 Theodore : “ He found [New Zealand] a mission station : he left it 
 an organized Church.” It was a remarkable circumstance that a 
 Maori lad was an unexpected passenger when Selwyn was on his 
 long voyage to New Zealand. His name was Rupai. He had been 
 for two years a scholar at Battersea, under Dr. K. Shuttleworth. 
 Rupai became a living dictionary and grammar to the Bishop, wdio 
 made such progress under his boy teacher that at the end of the 
 voyage he would catechize him in his own language. It was a 
 delightful surprise to the Maoris to find their Bishop able to preach 
 to them in their own tongue. In other ways the Bishop acquired 
 great influence over his aboriginal people. His walking powers, 
 his navigating skill, his swimming dangerous rivers : all these 
 filled them with profound respect for the man. On one occasion 
 the Bishop was annoyed with the laziness of a Maori boatman who 
 was pretending to scull the Bishop down the Waikato, the Bishop 
 
5 
 
 being intently engaged upon his correspondence, Hearing the 
 native mutter in his own language: “If he were not the Bishop 
 I would go for him, “ Selwyn ordered the canoe to the bank, where 
 stripping himself of all that was episcopal, he stood as a man, saying: 
 “ the Bishop lies there,” pointing to the clothes, “here is the man : 
 come on ! ” The man did not comply, but instantly renewed his 
 rowing with unwonted vigour. Sir George Grey, the then Governor 
 ■of New Zealand, told the following incident : — Sir George and Selwyn 
 were resting one Easter morning, and the post having arrived, the 
 Bishop was soon heard sobbing like a child. Being asked the reason, 
 he told Sir George that news had come of the death of the first 
 Maori convert. “ But surely you should rather rejoice over such an 
 event, for think of that saintly spirit carrying the good news to the 
 Angels in Paradise, and being the first-fruits of a glorious harvest yet 
 to come ! ” The Bishop at once acquiesced in the mild rebuke, 
 dried his tears, and became more devoted than ever to the work of 
 conversion amongst the brown-skinned people. How these had 
 learned to love and revere him is seen in the sorrowing words with 
 which they parted from him in 1868: “Salutations to you and to 
 Mother (Mrs. Selwyn). We rejoiced when you came to us : we are 
 in grief at your leaving us,” and much more to the same effect. 
 That this affection was not temporary is proved by the fact that 
 when two Maori chiefs visited England only a few years ago, their 
 first question was : “ Where is the grave of the Pikopo (the Bishop) ? ” 
 At the earliest possible opportunity the two made their way to 
 Lichfield Cathedral, and in front of the beautiful recumbent effigy 
 ■erected to Selwyn’s memory, the chiefs knelt down with every sign of 
 true affection and devotion. This warmth of grateful feeling towards 
 the Bishop was matched by the Bishop’s an.xious and loving regard 
 for them. It is well known that while the Bishop was strenuously 
 discharging his duties as an English diocesan, he was often heard to 
 say: “ ^ly heart is in New Zealand ! ” and on his dying bed his last 
 words, as he thought of those who had fallen away, were in Maori : 
 “,\h, but they will come back, they will come back ! ” 
 
 We may now gather up some of the spiritual results of the work 
 done amongst this interesting race. From the latest figures 
 obtainable this is how matters stand at the present moment. The 
 distribution of the ^laori population among the several dioceses is, 
 in round numbers, as follows : in Auckland, 20,000 ; in Waiapu, 
 14,500; in Wellington, 6,000; in the three southern dioceses 
 altogether, 2,500. Of these, 17,700 are churchmen ; 9,500 belong 
 to other missions, leaving a remainder of 13,300, amongst whom 
 are about 2,500 Mormons. .Apart from the support of several 
 missionaries, the Church Missionary Society has now withdrawn 
 its financial aid from the noble evangelistic enterprise which it 
 initiated, and which it prosecuted with great zeal for so many 
 years. The present Bishop of Auckland — Dr. Neligan — has thrown 
 himself into this pressing work with zeal in his pastoral, dated Lent, 
 1904. He says: “The present prospects of the Maori Mission 
 were never brighter. The prospect of appointing native assistant 
 superintendents is, in itself, a matter for thanksgiving. But in the 
 Waikato and Taranaki archdeaconaries God has ‘opened the door’ 
 
 Results. 
 
6 
 
 Native 
 
 Training 
 
 College. 
 
 Maori 
 
 Missions. 
 
 Finance. 
 
 in a wonderful manner. The future is full of hope ; but, if we are 
 to ‘ inherit the land ’ for our Saviour, we must go forward. In this 
 diocese there are, roughly speaking, 20,000 Maori people. Of 
 these 20,000, 12,000 acknowledge the Christian Faith. Of those 
 12,000, 7,000 belong to the Church of this Province, and 5,000 are 
 divided between the Church of Rome and the \\'esleyans ; the 
 former having a Mission on the Hokianga, the latter on the 
 Kaipara chiefly. We do not clash in any way. We observe the 
 comity of missions. But there are left 8,000 non-Christians of the 
 Maori people, chiefly in the \\'aikato and Taranaki archdeaconries. 
 For their evangelization this diocese is mainly responsible. We 
 must ‘ go forward and inherit the land.’ I intreat your help both in 
 prayer and alms for the Maori work. The financial needs can 
 easily be discharged by us, if we resolve to share in bearing each 
 others burdens. I do not want you to limit your sympathy to the 
 Maori work ; but I do plead with you to join with us in the 
 privilege of strengthening those who do believe, and of winning 
 back to the true Faith our fellow citzens in whose country we 
 dwell.” The same Bishop, with Mrs. Neligan’s hearty co-operation, 
 has initiated a Girls’ High School for Maoris in Auckland City, and 
 though the beginning is at present small, it fills and supplies a need 
 that was much felt. 
 
 From the first the need of training Maori converts to become 
 the priests and teachers of their own people has been steadily kept 
 in view. As far back as 1876 se^-en ordained native clergy met at 
 the house of the late Bishop of Waiapu at Napier. From that time 
 increasing attention has been paid to this subject, and at the present 
 time Te Rau College at Gisborne is the recognized centre for 
 training native candidates for the ministry. The Rev. F. W. 
 Chatterton is the Principal. Since 1883, when the college was 
 started, eighty-two students have had their names on the books, 
 and forty-one of these have been ordained ; thirty-two are still on 
 the active list. The college is under the charge of the New 
 Zealand Trust Board, which holds properties handed over to it by 
 the C.M.S., amounting to about /^goo per annum, and appropriated 
 to the maintenance of the college. While Te Rau College is devoting 
 itself to the spiritual training of the future clergy, the Te Aute 
 College, near Napier, is giving a high-class secular education, and 
 many of its students have done credit to themselves and their 
 institution at the teaching colleges of the New Zealand University. 
 Incidentally it may be said that the New Zealand Education 
 Department provides a capital education for all the Maori children 
 free of cost. 
 
 The cost of the various Missions amongst the native population 
 is nearly ;^5,ooo per annum. This includes ;^6oo given by the 
 C.M.S. for stipends to white clergy, who joined the mission before 
 1882. £ 1 , 1^00 comes from endowments'. This leaves /”3,ooo 
 
 yearly required for present needs, to say nothing about help for 
 extending the work. How is this ^'3,000 obtained? First, the 
 Mauris have helped ; since 1850 the native chiefs have given over 
 ^100,000 for religious and educational endowments. In one diocese 
 alone they have also built forty churches, and on them falls 
 
7 
 
 everywhere the duty of keeping up these churches and of meeting 
 local expenses. The natives are helping by contributing directly 
 to the support of their clergy, and this to an increasing extent, 
 for while in 1898 the Maori churchmen only gave ^^125, for the 
 year 1902 they contributed /"i,348. It is onl}' recently that English 
 churchmen resident in the colony began to realize the responsibility 
 for making fuller spiritual provision for the aboriginals in their 
 midst. The late Sir William Martin, the first Chief Justice of 
 New Zealand, left a legacy of ;^i,9oo to be invested for increasing 
 the stipends of the Maori clergy. Various resolutions of the 
 General Synod have urged that attention should be given to this 
 matter. At length, the Church in New Zealand has begun to 
 regard mission work amongst the aboriginals as its own specific 
 responsibility, and it is now usual to set apart one Sunday in the 
 year on which the offertories and collections are devoted to this 
 object. Quite lately the familiar plan of deputations has been 
 adopted. Two native priests — the Revs. Nikora Tautau and 
 F. .\. Bennet have made the tour of the dioceses with satisfactory 
 results. Nearly ^3,000 is now annually raised by English 
 churchmen in the colony for this local Mission. Much may be 
 expected from a new movement which has sprung up amongst the 
 Maoris themselves, and which has received the name of “ The 
 Young Maori Party.” The Rev. F. A. Bennet (a native priest) 
 thus describe its aim : “ We have sent men to your schools and 
 educated them to be solicitors, clergymen and clerks. Once a 
 year the members of this association meet to lay down principles of 
 co-operative action, and though the movement is only eight years 
 old it has already influenced the Church, the Government and the 
 Maori people. 
 
 The pakeha (white man) would do well to strengthen our 
 hands in every way, seeing that we are trying to improve the 
 social conditions of the Maori, to get rid of pernicious customs, 
 aboriginal and introduced, and to improve their amusements.” 
 Amongst other things this party is encouraging better attendance at 
 the free Government Schools. There are now 4,000 children 
 receiving gratuitous education in 106 schools provided by the 
 Government. These schools take them to the fourth standard ; 
 the cleverest are drafted into Secondary Schools, and some pass 
 into the University. Maori students may be seen receiving their 
 degrees side by side with the colonial young men and women, and 
 many have entered upon professional careers. Out of the present 
 population of 43,000 natives, 17,000 are churchmen, and there are 
 over fifty ordained native clergy. The race is no longer diminishing. 
 Sixty years of evangelizing and civilizing work has wrought a 
 revolution in the ferocious habits of the people, and the two races 
 are now mingling amicably together, dividing and enjoying the fair 
 land between them. 
 
 We may now concentrate our attention on the arrival and 
 settlement of English Colonists and the consequent growth of church 
 organization. The year 1840 is a memorable one in the history of 
 the Colony. In iNIay of that year British Sovereignty over the 
 Islands was proclaimed by the first Governor, Captain Hobson. In 
 
 The young 
 
 Maori 
 
 Party. 
 
 Coloniza- 
 
 tion. 
 
8 
 
 The first 
 Capital. 
 
 Church 
 
 Organiza- 
 
 tion. 
 
 Church 
 
 Govern- 
 
 ment. 
 
 the same year the famous Treaty of Waitangi was made with the 
 principal Maori chiefs ; by this treaty the natives accepted the 
 Queen as their Sovereign, on the condition that their ownership of 
 their lands was granted to them. And in the same year the first 
 body of emigrants arrived at Port Nicholson, and founded what is 
 now known as the City of Wellington. In the same year — 1840 — 
 Governor Hobson decided that his capital should be in the north of 
 the North Island, on the Waitemata river, already called Auckland 
 and known by that name ever since. Situated on a narrow isthmus, 
 it has every convenience for shipping, and for natural beauty it 
 stands without a peer amongst the New' Zealand cities. Its chief 
 street is Queen Street. From the Botanical Gardens there is an 
 entrancing view of the Island of Kawau, once the residence of Sir 
 George Grey, and of the Island of Rangitoto — so named for its 
 blood-red appearance at the time of sunset. 
 
 Side by side with their colonizing movement, and arising out of it 
 was the eager desire on the part of many English churchmen to see 
 a branch of the Church at home planted in New' Zealand, whose 
 work should be to mould both races into one, but specially to care 
 for the white settlers w'ho had been reared in the old land. 
 
 Bishop Selwyn w'as consecrated on Sunday, October 17th, 1841, 
 in Lambeth Palace Chapel, at the age of 33. He was the Bishop 
 of the whole of New' Zealand, and from the time he commenced his 
 work in that country in the May of the following year, he set 
 himself to the task of organizing not merely a diocese but a province. 
 The new Bishop asked the S.P.G. to entrust him with an annual 
 grant for the purpose of endowment, in preference to giving annual 
 salaries for clergymen. “ What I most of all deprecate,” he said, 
 “ is the continuance of annual salaries, which leave a Church always 
 in the same dependent state as at first, and lay upon the parent 
 Society a continually increasing burden.” The force of this statement 
 may be seen by a comparison of two parts of the Mission Field. 
 In New Zealand, where the Colonial Church has been formed mainly 
 on the endowment system, no one station has received a grant from 
 the Society for more than thirty years. In North America, where 
 the other system has prevailed, there are still Missions, which 100 
 to 150 years’ continuous assistance has not rendered self-sup- 
 porting. The funds placed at Bishop Selwyn’s disposal by the 
 Society enabled him to take with him from England four clergymen, 
 three candidates for Holy Orders, and two school teachers, as well 
 as to proceed at once with the purchase of land for endowment. 
 
 In the year 1857, the Bishop of New Zealand summoned a 
 Conference of Bishops, Clergy and Laity to meet at Auckland for 
 the purpose of framing a Church Constitution. The body consisted 
 of the two Bishops (New Zealand and Christchurch), eight Clergy 
 and seven Laity, the clerical and lay members having been selected, 
 as far as practicable, on a representative basis. At length, on 
 June 13th, a day much to be remembered in the annals of the 
 Church of New Zealand, the Conference put forth the Constitution 
 itself. It will be well to add here some particulars respecting the 
 self-government of the Church in New Zealand. The unit is the 
 Parish Vestry. The members of this are elected by churchmen 
 
9 
 
 whose names are on the parish register. Any churchman 
 who signs the declaration at the age of twenty-one — “ I hereby 
 declare that I am a member of the Church of England ” — is 
 entitled to vote for vestrymen and entitled also to sit on the 
 Vestry. Their names form the parish register. The Vestry at 
 Easter elect four nominators, who, with four appointed by the yearly 
 Diocesan Synod form the Board, who on the vacancy in parish elect 
 the parish priest. The Bishop does not sit on this Board, but has 
 the right to veto the nomination if necessary. The same Vestry elects 
 one or two parishioners to represent the parish in Diocesan Synod. 
 Each licensed priest is ex-officio a member of this Synod. With the 
 Bishop as President of the Synod, all three orders of the Church are 
 thus represented, and no resolution or statute is binding which has 
 not been passed by a majority of each order. The Diocesan Synod 
 elects its own Bishop subject to the approval of the General Synod. 
 This General Synod meets only once in three years, and is composed 
 of all the Bishops ex-officio, and a Bishop elected by the Synod is 
 Primate till his death. To this General Synod the clergy elect three 
 of their numbers from the diocese, and the laity do the same — this 
 body has thus its three orders, and all laws passed by this body must 
 obtain a majority in each order. So the Church of the Province of 
 New Zealand is thus representative. The constitution has been 
 copied by Australia, Canada, South .Africa and Ireland, with slight 
 modifications in detail. 
 
 Owing to the deficiency of geographical knowledge in the 
 Colonial Department, the Bishop of New Zealand was invested with 
 the spiritual charge of the Islands of Alelanesia. .And when taking 
 leave of Archbishop Howley at Lambeth, he was charged by him 
 to do what he could to e.vtend the knowledge of the Gospel to these 
 scattered Islands of the Pacific. We have already seen something 
 in this sketch of the Bishop’.s efforts in the direction of Missionary 
 work amongst the Maoris in his own country. Filled from the very 
 outset with the conviction that the Church in New Zealand, if she 
 was to be a living branch of the Catholic Church, must be a 
 Missionary Church, and shirking no duty, even if unintentionally 
 thrown upon him, Bishop Selwyn started upon his first Missionary 
 tour in Alelanesia. First of all in H.AI.S. “ Dido,” then in his 
 own little Mission yacht “ A'ndine,” which in course of time gave 
 way to the “ Southern Cross,” he carried out these Missionary 
 tours amongst the Islands, until at length, in i86i, he had the 
 supreme happiness of handing over the charge of this part of the 
 work to his son in the faith, John Coleridge Patteson, who was 
 consecrated first Bishop of Melanesia. And so Melanesia became 
 an independent Diocese, although holding the position of a Diocese 
 in the Province of New Zealand. And to the Church of New 
 Zealand belongs the everlasting honour of being the pioneer of the 
 Christian Church amongst the Islands of Melanesia, and to New 
 Zealand does the Missionary Diocese of Alelanesia still very largely 
 look for support and assistance in carrying out its arduous work. 
 
 From the very first Bishop Selwyn saw the need of having 
 training colleges for the clergy, and he set to work almost 
 immediately on his arrival in the Colony to carry out a scheme 
 
 Foreign 
 
 Missionary 
 
 Work. 
 
 Theologi- 
 
 cal 
 
 Colleges. 
 
lO 
 
 S. John's 
 
 College, 
 
 Auckland. 
 
 Christ’s 
 
 College 
 
 Christ- 
 
 church. 
 
 Bishopdale 
 
 Coilege 
 
 Neison. 
 
 Eiemen- 
 
 tary 
 
 Education. 
 
 which he had in mind for establishing the first college of this kind 
 in New Zealand. S. John’s College, Auckland, was opened in 
 1842, at Waimate, near the Bay of Islands. It was founded by 
 Bishop Selwyn on the plan of King’s College, London, and its 
 tributary school and its object was to be the “ nursery of the 
 ministry, and the centre of sound learning” in New Zealand. As 
 Waimate was found to be too far from the centres of European 
 population, the institution was removed in 1844 to Tamaki in the 
 neighbourhood of Auckland, and placed on land purchased by 
 Bishop Selwyn with money left to him by the first Principal, the 
 Rev. Thomas Whytehead. The Chapel (see cover) was consecrated 
 in the latter part of 1847, and is very beautiful of its kind. There 
 were settlers in the neighbourhood who liked to attend the services, 
 for to them it was more like England than anything else in the 
 country. In fact, at that time, it was almost the only ecclesiastical 
 looking building in the country, and the painted glass in the East 
 end gave it a “ home look ” of antiquity and sacred association very 
 diflferent from the generality of buildings there. The Institution 
 was frequently declared by the Bishop to be the “ key and pivot of 
 all his operations,” and the only regular provision for its support was 
 an annual grant of ^^300 from the S.P.G. for the Maintenance of 
 Students, but the Bishop impressed on all concerned, that “ the 
 only real endowment of St. John’s College” was the industry and 
 self-denial of all its members. Originally S. John’s was a combina- 
 tion of Theological College and Maori School, but the two branches 
 have now been separated and the Native School has become 
 a separate Institution. Bishop Cowie who succeeded Bishop Selwyn 
 took the keenest interest in the work and progress of the College. 
 Dr. Neligan the present Bishop of Auckland is fully alive to its 
 value and is promoting its efficiency in every way. 
 
 On the Maoris the impression produced by St. John’s was so 
 favourable that in 1850 some old students gave some 600 acres of 
 land to Bishop Selwyn for the purpose of founding a College at 
 Porirua, near Wellington. The proposed “Trinity College, Porirua,” 
 has not yet, however, been established, but the rent from the land is 
 accumulating, and may eventually enablethe design to be carried out. 
 
 The upper department of Christ’s College at Christchurch consists 
 of a Training College for matriculated students of the New Zealand 
 University. Twelve or fourteen students are generally in residence, 
 and Exhibitions are granted to Candidates for Holy Orders. 
 
 In 1868 Bishop Suter founded at Bishopdale, near Nelson, 
 the Episcopal residence, a Theological College. Many have passed 
 through this College who are now working in the Diocese of 
 Nelson and in other parts of New Zealand. 
 
 Under the guidance of the present Primate (the Bishop of 
 Dunedin) Selwyn College, Dunedin, has been established for the 
 training of Candidates for Holy Orders. Towards the maintenance 
 of this College the S.P.G. voted £\,ooo from the Marriott bequest, 
 the interest of which is used for that purpose. 
 
 In New Zealand there has been in force since 1877 a uniform 
 system of free, secular and compulsory education, and the money to 
 provide it comes not from local rates, but from an annual vote of 
 
the Parliament. This covers the costs of buildings for Elementary 
 School purposes, and nearly the whole of those for Secondary and 
 University aims and objects. By means of free scholarships, 
 awarded after competition, boys and girls can pass from the Primary 
 to the Secondary Schools and thence to the University Teaching 
 Colleges at the four chief centres — Auckland, Wellington, Christ- 
 church and Dunedin. 
 
 The Elementary Schools are controlled by thirteen Boards of 
 Education, which appoint teachers. Each local school has its 
 Managing Committee, which can give permission to use the local 
 school for religious instruction, but this must be done either before 
 or after school hours. There must be on each day four hours’ 
 secular teaching. As the time before or after school hours 
 is an inconvenient time, comparatively little religious instruc- 
 tion is given. In an afternoon class conducted for seven years in 
 Christchurch the attendance was never more than an average of 
 fifty twice a week, out of an attendance of 1,200. The Non- 
 conformists would have nothing to do with the plan. The present 
 Bishop of Auckland is earnestly backing up the efforts of the Bishop 
 of Christchurch to secure a system of Scripture lessons like that in 
 vogue in Ireland, and many of the laity are giving this movement 
 their heartiest support. The Roman Catholics have, wherever 
 possible, built their own schools, and they maintain them at a great 
 cost to themselves. 
 
 The facts connected with the growth and development of the 
 New Zealand Provincial Church may best be grouped around the 
 six Dioceses into which the Church has step by step been divided. 
 
 Bishop Selwyn left Plymouth on S. Stephen’s Day, December 
 26th, 1841, and arrived at Auckland at midnight on Sunday, May 
 29th, 1842, his first act being to kneel down on the sands and to give 
 thanks to God. On the following Sunday he preached his first 
 sermon in New Zealand, in the Court House, when the service was 
 taken by the Rev J. I'. Churton, who was already on the spot as 
 Chaplain to the Governor. Before leaving England the Bishop had 
 received financial assistance from the S.P.G., the passages of four 
 clergymen — Revs. T. Whytehead, G. Butt, R. Cole and W. Cotton 
 — and three candidates for Holy Orders — Messrs. Evans, Nihill and 
 Butt — being paid, and a large sum having been granted to buy land 
 for endowment purposes. The New Zealand Land Settlement 
 Company gave assistance for this purpose also. The Bishop 
 received nearly ;^io,ooo from the S.P.G. during the first few years 
 of his episcopate, and these welcome grants in aid continued to be 
 received in New Zealand down to the year 1880. They were used 
 mainly for the endowment of bishoprics and for religious training 
 colleges, and for yearly grants to itinerant clergy. Having 
 consulted with Mr. Churton and Gov'ernor Hobson in the new 
 pioneer settlement at Auckland, the Bishop hastened to greet the 
 early missionaries at Paihia, further north in the Bay of Islands. 
 His first meeting with Henry Williams was characteristic. The 
 latter was engaged with his Bible class when a card was handed to 
 him, bearing on it the words: “ The Bishop of New Zealand on the 
 beach.” Rushing towards the landing place, Williams found the 
 
 Diocese of 
 Auckland. 
 
 Grants in 
 Aid. 
 
 Visit to 
 Paihia. 
 
12 
 
 First 
 
 journey of 
 
 Bishop 
 
 Selwyn. 
 
 Consecra- 
 tion of first 
 Church. 
 
 Selwyn’s 
 
 Departute. 
 
 Bishop and one of his clergy steering their way for the missionary’s 
 house by a pocket compass. Mrs. Williams, in her journal, says: 
 “ The Bishop’s manner was most prepossessing.” He took all hearts 
 by storm. The Bishop was equally pleased, and wrote : “ I am 
 afraid to say how delighted I am.” In his first sermon at Paihia, 
 Selwyn said : “ Christ has blessed the work of His ministers in a 
 wonderful manner. We see here a whole nation of pagans converted 
 to faith. . . . Another Christian Church has arisen here in the 
 midst of one of the fiercest and most bloody nations that ever lived.” 
 Leaving his family at Waimate, the Mission Station, near Paihia 
 in the Bay of Islands, the Bishop set out on his first visitation 
 tour, travelling over 2,000 miles, including 762 miles on foot. In 
 the course of his journey the Bishop found the 9,000 settlers jn 
 various parts of the colony favourably disposed towards the Church 
 of their forefathers, and not only eager to have her ministrations, 
 but willing to contribute their fair share of financial support. He 
 was thankful for his office, and more still for the position it afforded 
 him “ of moulding the institutions of the country from the first on 
 true principles.” On his return to Waimate, the Bishop confirmed 
 325 natives, and on Alay 7th, 1843, consecrated his first Church, 
 S. Paul’s, Auckland. The Bishop had already written to S.P.G. : 
 “ Auckland has a population of 1,900 persons, of whom more than 
 1,100 are registered as members of the Church of England.” On 
 the occasion of this initiatory service at St. Paul’s some of the 
 native Christians paddled twelve miles during the night in order to 
 be present, and their reverence and attention were a joy to behold. 
 Two months before this the Bishop was the means of preventing 
 two hostile tribes from slaughtering each other. He found one of 
 the contending chiefs, during the usual pause on Sunday, reading 
 the Church Service to his own warriors, and, as he finished, Selwyn 
 preached from the text: “A new commandment I give unto 
 you, that ye love one another.” The chief thanked the preacher, 
 and for a time fighting between the parties was averted. We 
 now return to the Bishop’s work at Auckland. He founded 
 S. John’s College there. He gradually carried out his inten- 
 tion to establish Synodical Government in his diocese. Step 
 by step he took action in the constructive task of moulding 
 the autonomous Church of the Province of New Zealand. 
 ,\nd above all by his magnetic influence he kept drawing 
 to his side as colleagues men of distinguished gifts and sound 
 learning. Before passing on to speak of the other dioceses, we 
 may refer to the testimony which the General Synod bore to the 
 work of Bishop Sehvyn when he took leave of them on his appoint- 
 ment to Lichfield. They said : “ How can we ever forget you ! Every 
 spot in New Zealand is identified with you. Each hill and valley, 
 each river and bay and headland is full of memories of you. The 
 busy town, the lonely settler’s hut, the countless islands of the sea, 
 all speak of you. Whether your days be few or many, we — as long 
 as we live — will ever hold you deep in our inmost hearts. All we 
 pray for you and yours ; the clergy to whom you have indeed been 
 a father in God, the old tried friends with whom you have taken 
 counsel, the younger men of both races whom you have trained, the 
 
13 
 
 poor whom you have relieved, the mourners whom you have 
 comforted, the sick to whom you have ministered, the prisoners 
 whom you have visited, all think of you now and will think of you 
 always with true aflfection, and will offer for you always their fervent 
 prayers.” 
 
 Bishop Selwyn selected his own successor, subject to the 
 approval of the General Synod, in the person of Bishop Cowie, for 
 whose support he had secured an endowment, and after ten years’ 
 experience of the Society’s assistance this Bishop said, “ this had 
 been most valuable, not only from the point of view of money, but 
 as a constant encouragement to our people to help themselves.” 
 In the year 1879 the grants from the Society ceased, since when 
 this diocese and the five others have supported themselves and 
 done much to aid the Melanesian Mission and the Maoris in their 
 midst. The diocese of Auckland has an area of nearly 16,000 miles, 
 a population of 188,000 ; the clergy number 85 (including 16 Maori 
 clergy), and there are 230 congregations ; 58,000 of the Europeans 
 are members of the English Church ; there are 38 full parishes and 
 g6 permanent churches. In 1900 there were 1,527 baptisms, 6,000 
 communicants, and 6,734 Sunday scholars. Under Dr. Neligan’s 
 administration, every section of church work is being vigorously 
 carried on. 
 
 Taking the other five dioceses in the order of their creation, I 
 now proceed to give a brief account of the See of Christchurch. 
 
 Christchurch includes the city of Christchurch with its 50,000 
 people, and the province of Canterbury, of which it is the capital. 
 The province has an area of 20,000 square miles, and a population of 
 
 150.000, of whom 900 are Maoris. The church members number 
 
 60.000, who worship in no churches proper, and in 73 school 
 buildings and mission rooms. The year 1856 was an eventful one 
 in the history of New Zealand, inasmuch as it saw the arrival of the 
 Rt. Rev. H. J. C. Harper, who was to fill the newly-formed See of 
 Christchurch in the South Island. On Christmas Day the new 
 Bishop was installed, and Bishop Selwyn records that on the 
 following morning he woke up with a thankful feeling that his load 
 was at length lightened by the transfer to the Bishop of Christchurch 
 of one-third of New Zealand. Its present Bishop is Dr. Julius, 
 who was Archdeacon of Ballarat when the Diocesan Synod elected 
 him to succeed Dr. Harper in the year 1890. The visitor to 
 Christchurch may note its flourishing condition, its pleasing 
 position on the banks of the river Avon itself, the streets, which 
 bear the names of British and Colonial Sees ; the two squares 
 called after Cranmer and Latimer ; one terrace called Oxford, 
 another Cambridge. Almost in the centre of the city is the stately 
 cathedral designed by Sir Gilbert Scott, and completed in 1904. 
 There is a fine group of school buildings on the edge of the park, 
 which form the endowed Grammar School, in which a first-class 
 secondary education is given, and from which many of the most 
 prominent leaders in the public of New Zealand have sprung. The 
 story of how this prosperous settlement was conceived is told in 
 the Rev. H. Purdias’ “ Life of Bishop Harper,” and in the late 
 Dean Jacob’s “ History of the New Zealand Church.” The 
 
 Bishop 
 
 Cowie. 
 
 Diocese lOf 
 Christ- 
 church. 
 
 Christ- 
 
 church 
 
 City. 
 

 The 
 
 Canter- 
 bury Pil- 
 grims. 
 
 Diocese of 
 Wellington 
 
 8.P.G. 
 
 Grants. 
 
 intention was to form a purely church colony, of which the settlers 
 were to be drawn from all ranks of society. Out of the proceeds of 
 land purchases, a third was to be used as an endowment for the 
 cathedral, church and public schools. The experiment was not 
 altogether successful, but the thoughtful provision not only secured 
 yearly subsidies for these institutions, but each beneficed priest in 
 the diocese now receives £50 a year towards his stipend. This is 
 the only diocese in the colony where such financial aid is forth- 
 coming to the working clergy, and the effect on the laity is most 
 stimulating. But in the early stages of the settlement the revenue 
 from the invested capital was meagre, and Dr. Harper was grateful 
 for the assistance which the Society gave him for eighteen years. 
 A panel in the cathedral pulpit of Christchurch shows Bishop 
 Selwyn meeting his old companion of Eton at Lyttleton in the year 
 1856. Selwyn had invited him to preside over the first division of his 
 See, and he had been consecrated at Lambeth Palace on August loth. 
 His son. Archdeacon Harper, did valuable pioneer work in the 
 diocese, first on the Canterbury Plain, and then on the West 
 Coast among the gold diggers of Hokitika. The late Dean Jacobs, 
 whose scholarly work on the development of the Church should be 
 consulted, did much in the Local and General Synods to advance 
 the best interests of the Church. Every visitor to the Christchurch 
 diocese is struck with its church tone, which is due in a great 
 measure to the good start the sertlement made, and in no 
 small measure to the class of clergy that each Bishop has secured. 
 It is a cheering circumstance to note that Christchurch follows 
 other dioceses, in having in some of its churches yearly collections 
 in aid of the funds of the Society which came to its assistance in 
 the early days of its need. 
 
 In the further division of his huge diocese, Selwyn called to his 
 aid another old Eton friend, Charles John Abraham, who had already 
 done service as Archdeacon of Waitemata, and who became Bishop 
 of Wellington in 1858. This diocese includes the two civil provinces 
 of Wellington and Taranaki, and comprises 10,000 square miles. 
 The English-speaking people number 156,000', half of whom are 
 churchmen, and there are 5,500 communicants, and 5,800 children 
 under church teaching. Wellington became the capital of the 
 colony in 1864. In 1870, Bishop Abraham resigned and returned to 
 England, and became Coadjutor Bishop to his old chief, who was 
 then at Lichfield. It has already been seen how closely Hadfield 
 had been connected with the Wellington diocese: he prevented the 
 old savage warrior, Te Rauparaha, from wiping out the early 
 settlement ; he had laboured at Otaki as a missionary to the Maoris ; 
 he had helped Selwyn, Sir William Martin and Sir George Grey in 
 planning the New Zealand Church Constitution ; and in 1870 he 
 became chief pastor of the diocese, and on the death of Bishop 
 Harper he became the Primate of the Church in New Zealand. 
 Hadfield, like Selwyn before him, acknowledged his great indebted- 
 ness to the S.P.G. for grants to augment the stipends of the clergy. 
 The settlers’ struggles for existence were very severe in the early 
 days of the province, “care for their spiritual wants” by the Society 
 was specially welcome. “ I do thank God,” said a generous settler, 
 
15 
 
 “ when I compare this district with what it was years ago. It 
 was then a den of thieves : I leave it a Christian community. I am 
 dying, but my family will remain here. Pray do not take away the 
 clergyman.” For the endowment of this bishopric the Society 
 voted ;^5,ooo to meet an equal sum given by the New Zealand 
 Land Company. Dr. Wallis became Bishop in 1895. 
 
 Lying at the north of the South Island the city of Nelson is Diocese of 
 beautifully placed, and is called the garden of New Zealand. ® “ 
 Selwyn visited it in 1842 and said: “I defy any man, unless he 
 be superlatively cross, to be long out of temper in the perpetual 
 sunshine of our sky.” Here, again, the Society set aside ^5,000 as 
 an endowment fund, to meet another /5,ooo given by the New 
 Zealand Land Company. To this new See Bishop Selwyn called 
 another of his Eton friends, the Rev. Edmund Hobhouse, D.D., Hoibhouse. 
 Fellow of Merton College, who had arrived in Nelson in the 
 year 1859. Though he resigned his post mainly through ill-health 
 in 1864, he left his mark on the diocese by his devotion to his work, 
 and by his liberal legacies for the benefit of the diocese. The 
 appointment of his successor was delegated to Dr. Tait, Bishop of 
 London, who selected the Rev. A. B. Suter, then incumbent of 
 All Saints’, Mile End New Town. His work in the diocese was 
 marked by great activity and thoroughness. The goldfields on the 
 West Coast needed special attention. The Bishop was able to 
 supply their needs, and spoke with thankfulness of the financial 
 aid given by the Society. This being so the following glimpse of 
 the actual work done by a pioneer in a new district w'ill no doubt 
 be welcomed. The first service held was in the billiard-room at 
 the hotel at Reefton. The congregation consisted of Gov'ernment 
 officials, bank manager and his clerks, a few traders and prospectors 
 and wagon-drivers. These w'ere seated on rough forms, packing 
 cases and kerosene tins were brought in for the purpose. In the 
 afternoon the first Sunday School ever held in the district was 
 opened. The evening service was marked with great heartiness, 
 and the little gathering afterwards outside the building was of the 
 friendliest character, one and all thanking the parson for coming 
 amongst them so early in the development of the place. They 
 gripped his hand with fervour and said how glad they were that 
 the old Mother Church was not forgetting her distant children. 
 
 A gold digger came the next week and asked to have his seven 
 children baptized. He said to the clergyman : “ Do not blame 
 me, sir, you are the first parson who has been near enough to ask 
 for this favour.” In due course the older children were instructed, 
 and the seven young colonists were admitted into the Church 
 of Christ. In a very short time the Church Committee drew up 
 plans for providing a cottage to serve as a vicarage. The Sunday 
 services were then transferred to the Masonic Hall, and in less 
 than three years a beautiful church was built on a commanding 
 terrace, at once the pride and joy of the new community. Nelson 
 diocese has an English-speaking population of 57,000, and of these 
 21,000 are members of the English Church. The present Bishop 
 is the Right Rev. Charles Oliver Mules, M.A., who went out with 
 Bishop Suter in 1868, and was consecrated in 1892. 
 
i6 
 
 Diocese of 
 Waiapu. 
 
 Diocese of 
 Dunedin. 
 
 Some 
 
 Results. 
 
 Waiapu is the only bishopric in New Zealand with a native name. 
 The Maoris number 15,000 in the diocese. The Europeans number 
 52,000. Twenty clergy minister to tlie whites, and there are thirteen 
 native clergy m charge of native congregations. The Bishop is 
 supported by the Church Missionary Society. The first Bishop was 
 the missionary, William Williams, in assisting to consecrate whom 
 Selwyn said he felt that he should have been for his age and experience 
 preferred before himself. The consecration took place in S. Paul’s 
 Church, Wellington, in 1858. Writing to a friend Selwyn said : 
 
 “ We are most grateful to the Giver of all good. The appointment 
 gives the greatest satisfaction. I shall go back to Auckland light in 
 heart, being enabled to leave these rising provinces in the care of 1 
 their own bishops.” The present Bishop is the Right Rev. W. L. 
 Williams, B.A., who is a good Maori scholar. The pro-cathedral is ' 
 S. John’s Church, Napier, where Divine Service begins at the most 
 easterly point on the earth’s surface, whence “ the earth rolls ! 
 onward into light,” and ; 
 
 " As o’er each continent and island. 
 
 The dawn leads on another day : 
 
 The voice of prayer is never silent, 
 
 Nor dies the strain of praise away.” 
 
 The name of Dunedin suggests the fact that the Otago province was 
 settled by Scotch people, with the intention of making it exclusively 
 Presbyterian. Though the project failed, yet the Scotch predominate. : 
 But the Church, in proportion to her number, is strong and vigorous 
 under the leadership of the Right Rev. S. T. Nevill, D.D., who 
 became Bishop in 1866 and Primate in 1903. The diocese has 
 thirty-five clergy and fifty-five churches, two of which are for the | 
 Maoris. The population is 153,000, one-third being Anglicans. In 
 the Sunday Schools there are 3,500 children. The Bishop’s endow- 
 ment is obtained from grants made by S.P.G., S.P.C.K. and the 
 Colonial Bishoprics’ Fund. The congregation of S. Matthew’s, 
 Dunedin, show a missionary spirit in that they make themselves 
 responsible for the entire stipend of a missionary, who works under 
 Bishop Wilson in Melanesia. 
 
 The visible result of the Society’s assistance in New Zealand is 
 seen in the vigorous and progressive off-shoot of our own Church in 
 that land. It is a daughter church, with six bishops, 300 clergy 
 and 400 lay-readers, with its training colleges and endowed grammar 
 schools. It not only supports itself, but helps the work in the 
 diocese of Melanesia. The money given by the Society to New 
 Zealand from 1840 to 1880 amounts to over ;^ioo,ooo. This aid 
 has proved splendidly reproductive. 
 
 The following tribute came from Bishop Selwyn himself ; — 
 
 “ I claim for this Society the credit of having in a most patient,, 
 persevering and God-fearing manner, in the time of spiritual 
 deadness, with little encouragement indeed, worked its way to 
 success .... I was once the sole Bishop in New Zealand; there 
 are now six, and every one of them if applied to would bear testimony 
 that the institution of their Sees, and the support of the clergy are 
 mainly owing to the timely aid given by the Society.” 
 
HISTORICAL SKETCHES. 
 
 MELANESIA. 
 
 It was a happy accident which undesignedly gave to Bishop Selwyn, 
 in the letters patent issued to him in 1841 as first Bishop of New 
 Zealand, jurisdiction over the territory stretching from the 50th 
 degree of South latitude to the 34th degree of North latitude, when 
 South was intended, and by which he received the commission, 
 founded upon them from Archbishop Howley, to take charge of the 
 “ coast and islands of the Pacific.” In thus quietly accepting 68 
 degrees of latitude more than was contemplated, his was not the 
 nature to evade duties which, however unintentionally, had been cast 
 upon him by the highest authorities of the Church at home. His 
 first care was the organization of the Church in New Zealand ; 
 and, that task accomplished, his active spirit turned towards those 
 outlying portions of his vast charge which constituted the Melanesian 
 group of islands. In 1849 he had thus written : — 
 
 “While I have been sleeping in my bed in New Zealand, these islands, 
 the Isle of Pines, New Caledonia, New Hebrides, New Ireland, New Britain, 
 New Guinea, the Loyalty Islands, the Kingsmills, etc., etc., have been riddled 
 through and through by the whale fishers and traders of the South Sea. That 
 odious black slug, the beche-la mer, has been dragged out of its hole in every 
 coral reef, to make black broth for Chinese Mandarins, by the unconquerable 
 daring of English traders, while I, like a worse black slug as I am, have left the 
 world all its field of mischief to itself. The same daring men have robbed every 
 one of these islands of its sandal-wood, to furnish incense for the idolatrous 
 worship of the Chinese temples, before I have taught a single islander to offer up 
 his sacrifice of prayer to the true and only God. Even a mere Sydney speculator 
 could induce nearly a hundred men from some of the wildest islands in the Pacific 
 to sail in his ships to Sydney to keep his flocks and herds, before I, to whom the 
 Chief Shepherd has given commandment to seek out His sheep that are scattered 
 over a thousand isles, have sought out or found so much as one of those which 
 have strayed and are lost.” 
 
 In 1848 Bishop Selwyn had visited, in H.M.S. Dido, the stations 
 of the Wesleyan and London Missionary Societies in the Friendly 
 and Navigator groups, and had touched also at Anaiteum, the most 
 southern of the New Hebrides, and the Isle of Pines, adjacent to 
 New' Caledonia. At that time there was nowhere throughout the 
 whole of Melanesia a resident European teacher, and, indeed, the 
 Bishop found the whole field open to him. Various denominations 
 of Christendom had already made efforts for the evangelisation of 
 these islands. One Roman Catholic Bishop had resided for some 
 
 («,ooo/0. 3215) 
 
 Consecra- 
 tion of 
 Bishop 
 Seiwyn. 
 
2 
 
 time in New Caledonia, while another had lost his life on Ysabel 
 Island, in the Solomon group. John Williams, of the Congregational 
 body, had likewise died at Eromanga, in the New Hebrides, and 
 native teachers had also witnessed by a martyr’s death to the 
 religion which they taught in Futuna, Fate, and the Isle of Pines. 
 It was on his visit to this island that Bishop Selwyn first learned a 
 lesson from an English trader. The captain of the Dido had 
 objected to the Bishop visiting the island, as the population were 
 considered more than usually treacherous and bloodthirsty. The 
 Bishop, however, persisted ; and upon sculling himself inside 
 the lagoon in a small boat he was surprised to find an English 
 schooner quietly at anchor, with but one man on board, smoking 
 his pipe and quite at his ease. Upon expressing surprise at the 
 sight, he learned from the owner. Captain Paddon, whom he ever 
 afterwards called “ my tutor,” the secret of his safety. “ By kindness 
 and fair dealing I have traded with these people for many years. 
 They have cut many thousand feet of sandal-wood for me, and 
 brought it on board my schooner. I never cheated them, I never 
 treated them badly — we thoroughly understand each other.” 
 
 The result of this first visit convinced the Bishop that the 
 ordinary method of placing resident European teachers on the 
 islands of the Pacific, even if he could have obtained them in 
 adequate numbers, was incompatible with the conditions under 
 which the evangelisation of these outlying settlements could alone be 
 prosecuted with reasonable hopes of success. Except in the few 
 southern islands no settlement of a white teacher was possible for 
 more than a few weeks at a time ; no native converts, however 
 taught, could diffuse themselves and their message among islands 
 where every stranger is cut off, where every neighbour speaks an 
 unknown tongue. The time may come when clearing and draining 
 of comparatively healthy spots will make a more prolonged residence 
 possible to an European ; and when the influence of the Mission, 
 by bringing about a closer intercourse between island and island, 
 will have given to some one tongue a predominance in each group, 
 and have opened the settlement for migration of converts from 
 those parts where the Gospel has been received. It was given to 
 Bishop Selwyn to see clearly from the first undertaking of the work 
 that if the evangelisation of Melanesia was to be effected, it must 
 be by means of natives resident among their countrymen, and 
 teaching them that which they themselves had learnt from 
 European teachers elsewhere. He perceived that the multitude 
 of islands and of tongues necessitated the bringing together to some 
 common centre those who should be taught to be the teachers of 
 the rest. New Zealand was, from the circumstances of the case, 
 such a centre, where the climate was not expected to prove too 
 harsh for natives of tropical islands, and where there were buildings 
 and teachers ready to receive and to instruct. 
 
 It was in accordance with this plan of work that in the year 
 1849 . ’ 1849 the Bishop of New Zealand made his first voyage into 
 
 Melanesia in quest of scholars. In his little vessel, the Undine, 
 in company with H.M.S. Havannah, he sailed again to the southern 
 islands. Writing from Anaiteum to a friend in England, he 
 
3 
 
 describes, with his wonted enthusiasm, the prospect which lay 
 before him, while he did not conceal its darker side of difficulty 
 and danger. After acknowledging that the light of the Gospel had 
 been visible in New Zealand thirty years before his arrival as its 
 Bishop, he proceeds thus : — 
 
 “But from this point, to the North, South, and West, all is dark; and it 
 will therefore be most delightful to watch the Sun of Righteousness rising from 
 the East, and lighting up in succession every island to the Westward ; till the 
 whole of this marvellous labyrinth, into which God has scattered the sons of 
 Shem, be evangelised by the enlargement of Japhet. One sure ground of hope is 
 the verification which we find here of the Scripture narrative, confirming, of 
 course, also the truth of the promises of Scripture. Nothing but a special 
 interposition of the Divine power could have produced such a confusion of 
 tongues which we find here. In islands not larger than the Isle of Wight we 
 find dialects so distinct that the inhabitants of the various districts hold no 
 communication with one another. Here have I been for a fortnight, working 
 away, as I supposed, at the language of New Caledonia, by aid of a little 
 translation of portions of Scripture made by a native teacher, sent by the London 
 Mission, from Rarotonga, and just when I have begun to see my way, and to be 
 able to communicate a little with an Isle of Pines boy, whom I found here, I 
 learn that this is only a dialect used in the southern extremity of the island, and 
 not understood in the part which I wish to attack first.” 
 
 The first-fruits of the Bishop’s determination to occupy the 
 islands by means of his migratory Mission were five native youths 
 from New Caledonia, Mare, i.e., Nengone, and Lifu, whom he 
 brought to Auckland in October, 1849. In the following May he 
 commenced his second voyage in the Undine, with the object, which 
 he successfully accomplished, of taking back his pupils to their 
 several islands. This visit only confirmed him in the conviction 
 that he had found the only method of “ evangelising the mingled 
 peoples who have flowed forth among these islands from every 
 storey and window of Babel.” 
 
 In this year, 1850, the Australasian Board of Missions was formed, 
 at a conference of the Bishops of Sydney ; the Melanesian Mission 
 was solemnly adopted as the work of the Australian and New 
 Zealand colonies; the Bishop of Newcastle was commissioned by 
 his brethren to accompany Bishop Selwyn and to view the work ; 
 and a vessel, the Border Maid, was supplied by the liberality of the 
 Churchmen of New South Wales. The two Bishops in the Mission 
 vessel visited the next year the now well-known islands of the 
 south, adding new scholars to their party, gaining a boy from 
 Malicolo, in the New Hebrides, and touching the then furthest limit 
 of the work, San Cristoval, in the Solomon Islands. Thirteen 
 scholars were brought to New Zealand, of whom the larger number 
 were from Nengone, where the Bishop was hoping to place a 
 resident clergyman. 
 
 This important step was taken in the following year, 1852, when 
 the Rev. William Nihill, who had for some time been engaged with 
 the Melanesian scholars at St. John’s College, near Auckland, was 
 conveyed to the Loyalty Islands, and stationed at Nengone, with 
 the language of which he was well acquainted. So great had been 
 the effect of the labours of the teachers from the eastern islands, 
 followed up by the working of the New Zealand school, that no 
 fewer than nineteen natives of the islands were considered fit for 
 
 Australian 
 Board of 
 Missions, 
 1850. 
 
 Island of 
 Nengone. 
 
4 
 
 Patteson 
 Joins the 
 Mission, 
 1834. 
 
 Banks’ 
 
 Islands. 
 
 baptism, and were accordingly baptized by the Bishop in the 
 presence of their own people. Amongst these was the Regent of a 
 part of Lifu, a chief who exercised an unlimited authority in the 
 district of which his nephew was hereditary prince. At that time 
 there were some 500 or 600 professing Christians on the island of 
 Nengone alone, who had been led to renounce their native super- 
 stitions and accept the truth of the Gospel mainly through the 
 work of Samoan and Rarotongan teachers. In so promising a field 
 Mr. Nihill was left to labour, where he remained until his death in 
 1855, while the Bishop completed a much more thorough visitation 
 of the islands than he had been able to make before, in the course 
 of which he baptized the first convert from the Solomon Islands, 
 visited for the first time the large and populous group of the 
 Santa Cruz Islands, and rediscovered the Banks’ group, destined 
 to be hereafter so interesting a part of the Mission field. 
 
 Between 1848 and 1852 he had visited more than fifty islands in 
 perfect safety, and forty scholars, speaking ten different languages, 
 were freely entrusted to him for a summer residence at Auckland, 
 for instruction in the central school of the Diocese of New Zealand. 
 
 The Bishop visited England in 1854, returned in 1855, 
 accompanied by the Rev. John Coleridge Patteson, Fellow of 
 Merton College, and followed by the new schooner, the Southern 
 Cross, which the liberality of friends at home had furnished for the 
 Mission. In this new vessel the most complete survey of the islands 
 was made in 1857, when landings were effected on sixty islands, j 
 and thirty-three scholars were brought back to New Zealand, the I 
 greater number from the great islands of San Cristoval and Guadal- 
 canar in the north. In this memorable voyage. Bishop Selwyn and 
 Mr. Patteson visited twenty-seven islands, besides twenty-five 
 others in which they were unable to hold any intercourse with the 
 peoples. Mr. Patteson had already acquired the language of New 
 Zealand, of one of the Solomon Islands, and one of the Loyalty 
 Islands, to a sufficient extent to teach and preach to the natives. 
 
 This period of time was indeed a remarkable one in the history 
 of Melanesia. In nine years in Anaiteum the people, 4,000 in 
 number, had been brought to the profession of Christianity by 
 Presbyterian missionaries, two chapels and forty or fifty school- 
 rooms had been built, and all heathen practices were gone. 
 The southern, the healthy portion of Melanesia, permanently 
 habitable by Europeans, seemed to be occupied by missionaries, 
 though not belonging to the Church. At the same time the 
 northern islands seemed to present themselves to the work, and 
 abundantly offered their choicest youth ; the Banks’ Islands afforded 
 a safe harbour and convenient winter centre ; the island of IMai, in 
 the middle of the New Hebrides, partly inhabited by a Polynesian 
 colony whose language was akin to the Maori, sent its chief as a 
 scholar ; and in the new companion of the Bishop was found an 
 extraordinary faculty for the acquisition of new tongues and a most 
 happy adaptability to the character of savage scholars. As the old 
 field with all its promise was left, a new field of abundant promise 
 was displayed, and the Melanesian Mission entered upon its proper 
 work, a work not diminished because a region of Melanesia was 
 
5 
 
 resigned into other hands, but directed according to the nature of 
 the case upon its proper and permanent subject — those islands of 
 Melanesia — most of which are too unhealthy for the residence of 
 European or any foreign teachers. 
 
 In 1858 several scholars from the Solomon Islands, and the first 
 comers from the Banks’ Islands, were brought to a winter school 
 at Lifu, under the charge of Mr. Patteson, who, while residing on 
 the island, carefully avoided any interference with the missionaries 
 of the L.M.S. But this could not be adopted as a permanent 
 system, and in the year i860 the island of Mota, in the Banks’ 
 Islands, from which the more numerous and promising scholars had 
 proceeded, was chosen as the headquarters of the operations of the 
 winter, Mr. Patteson being left there for some weeks, during which 
 some teaching was carried on among the people, and the neigh- 
 bouring islands were visited by boat. 
 
 In this year a serious calamity befell the mission in the total 
 wreck of the Southern Cross, which was lost on the New Zealand 
 coast, as she returned after leaving the members of the Mission on 
 the Banks’ Islands. But sixteen scholars, mostly from the Banks’ 
 Islands, were brought to New Zealand for the summer, and the 
 work was continued in the new Melanesian College of St. Andrew, 
 at Kohimarama, near Auckland — a more sheltered and warmer site 
 than St. John’s College. A large portion of the funds necessary for 
 the erection of the school buildings was provided through the 
 liberality of Miss C. M. Yonge, who devoted the entire proceeds 
 of “ The Daisy Chain,” and part of those from at least one other 
 book, to the work of her cousin, Mr. Patteson. 
 
 The establishment of the Mission now seemed complete ; its 
 system had been tested, its promise was developed, and it now only 
 needed w’hat Bishop Selwyn had early foreseen would become 
 necessary, when he wrote in his diary on August 20, 1852: “The 
 careful superintendence of this multitude of islands will require the 
 services of a missionary Bishop, able and willing to devote himself 
 to this work.” Mr. Patteson was consecrated a missionary Bishop 
 on St. Matthias’s Day, 1861, and took from thenceforth the direction 
 of the Melanesian Mission. 
 
 In this year again a winter school was established upon the 
 island of Mota, a centre to which scholars were brought from the 
 neighbouring islands ; and members of the Mission found it possible, 
 though not without serious inconvenience and risk, to spend several 
 weeks together upon the island. Bishop Patteson at the same time 
 was enabled, in H.M.S. Cordelia, to penetrate further to the north 
 than before, and to make an acquaintance with the island of Ysabel, 
 on the seventh parallel of south latitude, from which the first 
 scholar was brought to New Zealand in the following year. A new 
 vessel was being built in England to be presented to the Mission by 
 friends at home ; and the voyage of 1862 was made in a hired 
 vessel, of which the captain and part owner was Hemi Tautari, a 
 native New Zealander. 
 
 The new Southern Cross arrived in the autumn of 1863, com- 
 manded by an officer of the Royal Navy, and well fitted for her 
 work ; and the voyage of that year, though marred by a sickness 
 
 Consecra- 
 tion of 
 Bishop 
 Patteson, 
 1861. 
 
6 
 
 which made the abrupt withdrawal of the winter school from Mota 
 necessary, brought back to Kohimarama thirty-nine scholars, all 
 from the Banks’ Islands except four from Ysabel. A grievous sick- 
 ness had sorely tried the work in this year. Thirty scholars at once 
 were sick with dysentery, of which seven died, during which time 
 the school became a hospital, and the Bishop the chief nurse. The 
 domestic arrangements of the college, on which so much care had 
 been bestowed by the Rev. L. Pritt, bore so well the unexpected strain, 
 that in all the distress no service in house or kitchen was needed 
 from without to aid the regular Melanesian workers. The same 
 disease returned with less violence in the next year, and the scholars 
 were removed by the kindness of the Governor, Sir George Grey, to 
 his island of Kauwau. 
 
 Meanwhile the careful, regular teaching, and the steady discipline 
 of school and domestic work, had borne visible fruit in the scholars 
 from the Banks’ Islands. Six young men and boys, with one 
 woman, were baptized ; others were being prepared for baptism ; 
 many were advancing in knowledge of things belonging to civilisa- 
 tion and religion. Nor were visible effects of the Mission work 
 wanting in the islands themselves, where, in the Banks’ group, 
 the barbarous habits were at least modified and subdued, and the 
 people throughout influenced in favour of the Gospel by the example 
 and direct teaching of their countrymen. 
 
 The system of the Mission had thus been so thoroughly tested, 
 and confidence so far gained by success, that in 1864 Bishop 
 Patteson thought the time was come for laying before the Australian 
 Church the needs and the promise of Melanesia. The result of his 
 journey through the colonies of Australia was the distinct 
 recognition of this Mission by the various dioceses, which promised 
 regular annual support and contributed considerable sums. The 
 Government of Queensland offered a site for a branch Melanesian 
 School in Curtis Island, on that coast, most conveniently situated 
 for communication with the islands. The project of establishing a 
 school nearer to the islands and more accessible than New Zealand, 
 where the Melanesian scholars would find a climate and food more 
 like that which was natural to them, had for some time occupied 
 the earnest consideration of Bishop Selwyn and Bishop Patteson. 
 The breaking up of regular habits in work and school by the long 
 annual voyages was felt to be a serious drawback to the progress of 
 the scholars. But Curtis Island was, upon examination, found to 
 be, in some important respects, unsuited to the work ; and a 
 settlement on Norfolk Island was offered by the Governor, Sir John 
 Young, with the full concurrence of the people. The Pitcairners 
 had for some years taken a share in the work, contributing to the 
 support of the party in the Southern Cross, and furnishing every year 
 volunteers for services in the boat or the school. The disaster at 
 Santa Cruz in 1864, when, for the first time in the history of 
 the Mission, a serious assault was made upon the Mission boat, 
 cost the lives of two most promising and devoted young men from 
 Norfolk Island, Edwin Nobbs and Fisher Young, and the mutual 
 interest and affection between their people and the Mission party 
 could not fail to be deepened by their death. 
 
7 
 
 The Mission was consequently transferred to Norfolk Island 
 in 1867, and the results were immediately apparent. Voyages 
 could be made more frequently, and pupils could be retained in the 
 schools throughout the whole year. In Advent, 1868, George 
 Sarawia, who, until the year 1858, when Bishop Selwyn landed on 
 his island, had never seen a white man, was admitted to the 
 diaconate, and soon after was stationed on Mota. 
 
 But the fair promise of a rich harvest to be ingathered by him 
 who had sown the seed with so much patience and self-denial was 
 doomed to be blighted, for in 1871 Bishop Patteson was murdered 
 by the natives of Nukapu, one of the small reef islands of the Santa 
 Cruz group. From the letters of his companions at the time, 
 notably those of his fellow-martyr the Rev. Joseph Atkin, and from 
 accounts from various sources that have been received at different 
 times, we are able now to form what is probably a fairly accurate 
 idea of the causes that led to, and the circumstancss attending this 
 tragedy. 
 
 Bishop Patteson had before visited this island, and in each case 
 the natives had shown no ill will, but on the contrary were friendly, 
 and welcomed him. A short time previous to this last visit, 
 however, the island was visited by a “ labour ” ship, the object 
 being to secure natives to work on the French plantations in New 
 Caledonia. It is difficult to be sure of what actually took place, but 
 the various accounts seem to agree that certain of the native youths 
 were carried off, and that one at least was killed. There is good 
 reason to believe that the total number stolen or killed was five. 
 The natives, incensed at the outrage by the “white-man,” determined 
 that the next visitors of the hated race should be killed in expiation. 
 
 A few weeks later the Mission ship arrived. We are told that 
 on the morning of this day, September 20th, the Bishop had his 
 usual lesson with the natives on board the vessel. He had begun 
 to read the Acts of the Apostles with them, and this morning’s 
 lesson happened to be the martyrdom of St. Stephen. On 
 approaching the island the boat was lowered, and the Bishop, 
 accompanied by Mr. Atkin and three native catechists, proceeded 
 to row towards the outlying reef. The tide was low', and therefore 
 the boat could not cross, but on their way to the shore they were 
 joined by some native canoes, and the Bishop made the natives 
 understand that he would be paddled across the lagoon in one of the 
 canoes. On reaching the reef, therefore, the Bishop got out of the 
 boat telling Mr. Atkin to lie off the reef and await his return, then 
 stepped into one of the canoes that had been hauled over the reef, 
 and was paddled to the island. On landing he went up to the 
 village, entered a hut, and at once lay down on the ground, probably 
 to rest for a few moments after the hot row through the heat of the 
 mid-day tropical sun. Almost immediately a native came up from 
 behind and struck — what must have been the death blow — with a 
 heavy mallet on the head. Four other wounds were inflicted on 
 the body, which was then stripped, w’rapped in a mat, and carried 
 down to the shore. In the folds of the mat, over the breast, was 
 placed a palm frond, with five knots in the frondlets ; this was to 
 signify that the Bishop’s life was taken in payment for five lives 
 
 Death of 
 Bishop 
 Patteson, 
 1871. 
 
8 
 
 that had been taken by “his people,” as the natives considered. 
 The body was then placed upon the platform of a canoe, and a 
 woman in another canoe prepared to tow it out to sea. 
 
 Meanw'hile the boat had drifted about near the reef, certain of 
 the natives keeping company with it in their canoes. Suddenly a 
 flight of arrows was shot at the boat. Mr. Atkin received a slight 
 wound in the shoulder ; one of the natives, Stephen Taroaniara, 
 was wounded by no less than six arrows ; John w'as also wounded 
 slightly, whilst James, the third native, escaped unhurt. They at 
 once rowed back to the ship, and the natives were placed on board ; 
 but Mr. Atkin, accompanied by the mate — Mr. Bongard, and a 
 volunteer crew of natives, proceeded once more towards the shore 
 to search for the Bishop. By this time the natives had disappeared, 
 but the tide had not risen sufficiently for the boat to cross the reef. 
 At length, however, they were able to do so, and then perceived 
 two canoes coming out from the island in the direction of the reef. 
 After a time, the one that appeared to be empty and towed by the 
 other was cast off, and the woman paddled off and disappeared. Upon 
 reaching the canoe, the Mission party found the Bishop’s body lying 
 upon it. It was carried on board, and the next day buried at sea. 
 
 The tale of loss was not yet, however, complete. The dreaded 
 tetanus showed itself very soon with poor Stephen, whose agony 
 was terrible to witness, and lasted some days. After feeling no 
 ill-effects from his slight wound for some days, Mr. Atkin, while 
 celebrating the Holy Communion on the Sunday morning, stumbled 
 in uttering some of the words. It was the first symptom of the 
 dreaded disease, and he also, after lingering for two days with 
 awful suffering, was at length released. 
 
 It must not be forgotten that the Bishop and his companions 
 did not fall victims to the unprovoked treachery or cruelty of the 
 natives ; they died because of the hideous cruelty and treacherj' of 
 white men towards the natives. 
 
 In the providence of God the death of Bishop Patteson 
 resulted in tv/o great blessings. In the first place, the iniquitous 
 labour-traffic, which had been directly the cause of the tragedy, 
 was so controlled and regulated that the outrages- — almost 
 inseparable from it in the early days — became less and less 
 frequent, till with rare exceptions they ceased altogether. 
 
 The other result of the martyrdom was the establishment of 
 the Day of Intercession for Foreign Missions, which was first held 
 in 1872 to commemorate the receipt of the sad news in England on 
 St. Andrew’s Day, 1871. 
 
 By this blow the Mission was sorely smitten ; but it is by a time 
 of trial such as this that work is proved. The native scholars were 
 equal to the occasion, and undertook much of the w’ork that had 
 previously devolved on the English teachers. Mr. Codrington visited 
 some of the plantations in Queensland, to see if the work of the 
 Mission could in any way be carried on in them. The Society for 
 the Propagation of the Gospel appealed for a memorial to Bishop 
 Patteson which should endow the Bishopric, build a church at 
 Norfolk Island, and provide a new ship. The appeal was w'armly 
 taken up, and more than ^6,000 was raised. 
 
9 
 
 The news of Bishop Patteson’s death was received in England 
 with an emotion which could only be termed national. It formed 
 the subject of a paragraph in the Queen’s Speech on opening the 
 session of Parliament in 1872. It elicited from Professor Max 
 Muller a remarkable letter to the Times, in which his death was 
 characterised as “ a great national loss,” and in which he declared 
 that “ to have known such a man is one of life’s greatest blessings.” 
 In the distant future the name of Patteson will “ live in every 
 cottage, in every school and church in Melanesia, not as the name of 
 a fabulous saint or martyr, but as the never-to-be-forgotten name 
 of a good, brave, God-fearing and God-loving man. His bones 
 will not work childish miracles, but his spirit will work signs and 
 wonders by revealing even among the lowest of Melanesian savages 
 the indelible God-like stamp of human nature, and by upholding 
 among future generations a true faith in God, founded on a true 
 faith in man. It attracted a large and influential meeting to the 
 Sheldonion Theatre at Oxford, to express the sympathy and grief of 
 the Christian heart of England. Bishop Selwyn — then Bishop of 
 Lichfield — testified that “down to the time of his death Bishop 
 Patteson had 565 young men under his care ; and he had succeeded 
 in establishing so great a confidence among the islanders that it was 
 only a question of how many the Southern Cross could bring back 
 when she returned from her voyages. On her last trip she had 
 already received two or three shiploads ; and there were 160 scholars, 
 speaking ten or fifteen languages, in course of instruction at Nor- 
 folk Island.” He made a vigorous appeal to the University to 
 send forth the choicest treasures of her youth, and to take the 
 Melanesian Mission as her own possession. 
 
 The work of evangelisation, which Bishop Patteson was not 
 allowed to carry on to perfection, did not languish in the hands of 
 the Rev. R. H. Codrington or George Sarawia — the native deacon — 
 although Mr. Codrington, upon whom, as senior priest, they would 
 naturally have devolved, could not be induced to take upon him 
 the more arduous duties of the episcopate, in succession to the 
 friend whom he had loved so well, and whom he had followed 
 through all the perils which thickly bestrewed their path, both by 
 sea and land, among the islands. In February, 1873, he was 
 encouraged by the news of two accessions to the missionary staff 
 from England — the Rev. J. R. Selwyn and the Rev. J. Still, who 
 arrived in the following May. 
 
 As Mr. Selwyn inherited all his father’s love of the sea, their 
 arrival gave new life and energy to the Mission in exploring the 
 island group for fresh relays of scholars, to be educated under the 
 same conditions as Bishop Selwyn had laid down. In 1875, in 
 consequence of the continued interest shown at Sydney in the 
 Mission, the Southern Cross took Mr. and Mrs. Selwyn on a voyage 
 to that city, accompanied by a party of native scholars, twelve of 
 whom were confirmed by the Bishop of Sydney. 
 
 The first stone of the Memorial Chapel to Bishop Patteson on 
 Norfolk Island was laid on November 22nd, 1875, an occasion which 
 brought together both Melanesians and Pitcairners to commemorate 
 the life of one to whom they had each owed so much. The same 
 
10 
 
 Consecra- 
 tion of 
 Bishop J.B. 
 Selwyn, 
 1877. 
 
 year saw a considerable growth in the work in the Banks’ and 
 Solomon groups ; but the Annual Report concludes thus : — 
 
 “ In the review of the Mission w'ork and of the islands, nothing 
 has been said of Santa Cruz, where again the unparalleled, but 
 surely not unprovoked, enmity of the natives against Europeans has 
 been shown by the murder of one of the best friends of their race. 
 Commodore Goodenough, who to the many kindnesses he was able 
 during his command to show to this Mission added the great benefit 
 of a Christian example, when he forbade indiscriminate vengeance 
 to be taken upon those who had ignorantly attacked him. While 
 Santa Cruz remains unapproached, a main duty of the Melanesian 
 Mission remains unfulfilled ; to fulfil it seems at present imprac- 
 ticable ; we can only wait and watch for an opportunity which may 
 prudently be used, with the hope that there and elsewhere God will 
 fulfil His purpose in His own good time.” 
 
 At length in February, 1877, after an interregnum of more than 
 five years since the death of its first Bishop, John Richardson 
 Selwyn, who since 1873 had been gaining practical experience as a 
 missionary was consecrated as Bishop. His consecration took place 
 on Sunday, February 18th, at Nelson, New Zealand. 
 
 Perhaps the greatest difficulty that the Mission had to meet was 
 the multitude of languages. It was obvious that for the training 
 college there must be one language in use, and at first an attempt 
 was made to establish English ; but ours is a difficult tongue for 
 such a race to master, and it was soon decided to choose one of the 
 native dialects. At the time that this decision was made there 
 happened to be more lads from a small island called Mota, in the 
 Banks’ group, at the college than from any other. Their language 
 was accordingly chosen, and remains the lingua franca of the school. 
 In it every scholar that comes to Norfolk Island is trained ; but 
 when he returns to his own home to teach he teaches in the tongue 
 of those to whom he ministers. Translations of portions of the 
 Scriptures, of prayers, and hymns have now been made in many of 
 the island dialects, and have been printed, sometimes by the natives 
 themselves, at the Mission’s own printing press at the College. But 
 invaluable help has been rendered to the Mission by the S.P.C.K., 
 the British and Foreign Bible Society, and the National Bible 
 Society of Scotland, who have from time to time printed translations 
 of the Scriptures and of prayer-books in Melanesian languages. 
 
 During his stay in the Island of Ulawa, one of the Solomon 
 group, in 1876, Mr. Still was able to learn something of the circum- 
 stances of Bishop Patteson’s murder from some natives of the Reef 
 Islands of Santa Cruz who had been blown away and come ashore 
 there. He wrote:— 
 
 When I 6rst asked about the death of the Bishop, they pretended to have 
 no knowledge of it, saying their island of Nupani was a long way oil. After a bit 
 they opened out and told us that a labour vessel had been there just before and 
 had killed four men, wounding four more, and carrying away four men. They 
 gave the names of these men. We tried to find out the meaning of the knots in 
 the palm-leaf, but could get no satisfactory answer. Wate, who was wdth us, 
 imagines it meant the Bishop and four others in the boat. The one who told the 
 story was quite excited, and talked very fast in a mixture of Santa Cruz and 
 Ulawa, which made it difficult for me to get at it at all. Curiously enough, one 
 
II 
 
 the men, Lapis, was in a canoe which the Southern Cross overhauled the day 
 before the Bishop's death, when a boat was lowered and the Bishop went to 
 them. Lapos described how the Bishop stood in the bows of the boat holding up 
 a hatchet, and afterwards gave them three. He also says they warned the Bishop 
 not to go to Nukapu, which our skipper, then mate, also remembers. My visit 
 ended in their staying behind. They had married wives and settled down, and 
 I fancy the people did not care to part with them. Our hopes for Santa Cruz 
 are for the present gone.” 
 
 On Sunday, April 28, 1878, Bishop Selwyn held his first Island 
 ordination. He writes thus in his diary : — 
 
 “We brought out the little altar-table which was standing ready just inside 
 the school-house, and set it up under the overhanging leaves, and made a rude 
 rail outside it. Beyond this the ground sloped down to the open space at the 
 entrance of the little village, so that all the crowd could see, and they were pretty 
 well shaded from the morning sun by some trees, while the background was 
 formed by a magnificent banyan, which arches over the entrance from the sea. 
 The people came in well from the distant villages, and with our boys from the 
 vessel, and a contingent from Edwin's own station at Pek, I should say that there 
 were at least 250 people present. To these I spoke shortly, telling them how the 
 different offices of the Ministry began and were continued in Christ, and by His 
 authority. Then came the Litany, and then, after the usual questions, Edwin 
 Sakalraw knelt before me, and I ordained him. I felt it very deeply, but I am 
 sure no Bishop ever sent forth a more simple, earnest man to do his Master's 
 work — and I am very happy about him. Then we carried the little table into the 
 church again, and concluded the Communion Service there, with twenty native 
 Communicants besides the clergy. This makes a good ending to the Easter 
 octave. Mr. Palmer preached in the evening, and I have been talking since. 
 It is something being able to bring some twenty or thirty boys ashore in a place 
 like this, and find them coming so readily to Service and to school. 
 
 “Another event of more than coming interest is the occupation of the Reef 
 Islands adjacent to Santa Cruz, by the native deacon the Rev. Mano Wadrokal, 
 who voluntered for the purpose. It will be seen that after a short stay at 
 Nufiloli he was visited and found well established, with a good prospect of 
 extending his work to the island of Santa Cruz itself, which has been so long and 
 so sadly closed to all friendly intercourse. There is now, therefore, good hope 
 that the constant object of Bishop Patteson's solicitude may at length be attained, 
 and Santa Cruz included in the round of the Mission work.” 
 
 The following extract from Bishop Selwyn’s diary tells how he 
 first heard the news of the death of him whom New Zealand 
 and Melanesia will for all time honour and commemorate as their 
 greatest and noblest benefactor : — 
 
 "July 2nd, 1878. — Went down with my letters to send by the Chance, little 
 thinking what tidings I should hear on board. I went off in one of their boats, 
 and went down below, when almost the first word the Government Agent said to 
 me was, ‘Who is that Bishop Selwyn who died in England the other day ? ’ 
 Just as I heard of Bishop Patteson, so did 1 hear of my father. I could find 
 nothing in the papers about it except Mr. Maclagan's appointment. So all I 
 know is that the hard-working life is done, and the rest won at last. Thank God ! 
 Though it has come so suddenly, yet the distance softens it, and one can perhaps 
 feel more of joy than of sorrow. It is well that I should hear of it here, where 
 he almost began his work, which now I must try and carry on as his legacy — 
 here, where he has been himself, bathing and watering in the stream where we 
 so often bathe and water. Everything speaks of him in his great aims and 
 boundless self-denial, and then my thoughts can go from hence to the cathedral 
 which he loved so well, and under the shadow of which I trust he now rests. 
 May God give me grace to follow his example." 
 
 The opening of the islands of Santa Cruz to renewed intercourse 
 after the death of Bishop Patteson and Commodore Goodenough, 
 and the introduction and establishment of the work of the Mission 
 
 Islands of 
 Santa Cruz 
 
12 
 
 among the people, have a special interest in the history of the 
 years from 1877 to 1882. Opportunities of approaching the group 
 had been sought from the time of Bishop Patteson’s death, but the 
 disaster of 1875 at Santa Cruz seemed for the time to have closed 
 the door. At last, happily, in the first year of Bishop Selwyn’s 
 episcopate, a providential opening presented itself. When he 
 was ashore at Saa, in Malanta, he heard of tw'o natives of 
 one of the Reef Islands, Nufilole, who had been blown away in 
 their canoe and carried across to the Solomon Islands, and who 
 were now in captivity at Port Adam. Whth some little risk, 
 and with the payment of a considerable ransom, the Bishop 
 recovered one of these, and carried him to another of the Reef 
 Islands, Nupani, from whence he could reach his home, and in doing 
 so spread abroad the report of the friendly treatment he had received. 
 Next year a native deacon, who had volunteered for the work, 
 was placed on Nufilole, after the Bishop had recovered Akua, the 
 second castaway in Malanta, and taken him home. During his 
 residence at Nufilole, Wadrokal, the native deacon, was visited by 
 natives of Santa Cruz, and was assured of a friendly reception if he 
 would remove his residence and teaching to that island. The way 
 was thus opened for the visit of the Bishop to Santa Cruz in 1880, 
 and the bringing of three scholars from the Reef Islands to Norfolk 
 Island, the long-desired first-fruits of the group. 
 
 Christian teaching was thus begun, and the work of the Mission 
 established on the most friendly footing. A large party of Santa 
 Cruz men, with one woman and many boys, visited Norfolk Island 
 in the succeeding year, and twelve boys remained there as scholars. 
 In 1882 Mr. Alan Lister-Kaye, in whose special charge these boys 
 had been placed, stayed six weeks on the island. In 1884 he 
 visited Nukapu, where he was w’armly welcomed ; and the Bishop 
 was able in the same year to place the cross sent out by Bishop 
 Patteson’s sisters within a few feet of the place where he was 
 stricken down. The cross is so placed as to be visible from the sea, 
 with this inscription — -“In memory of John Coleridge Patteson, D.D., 
 Missionary Bishop, whose life was here taken by men for whose sake 
 he would willingly have given it. Sept. 20, 1871.” The Bishop 
 was able again, accompanied by native lads already baptized, to 
 spend some time in 1887 at Santa Cruz, and satisfactory progress 
 has since been made. 
 
 An event of very great interest and importance in the history of 
 the Mission was the consecration of the Chapel built as a memorial 
 to Bishop Patteson in Norfolk Island, on December 7, 1880. A 
 large party of friends of the Mission from New Zealand and 
 Australia were present. The sermons on the day of the consecra- 
 tion were preached by Archdeacon Dudley, of Auckland, New 
 Zealand, a companion and fellow-labourer of Bishop Patteson, 
 and by the Bishop of Waiapu, some time a missionary in India. 
 Special commemoration was made of Bishop Patteson, Joseph Atkin 
 (priest), Stephen Taroaniara (catechist), Edwin Nobbs and Fisher 
 Young (Norfolk Islanders), who all lost their lives in the work of the 
 Mission ; of Bishop Selwyn, the founder of the Mission ; the Rev. W. 
 Nihill and the Rev. R. S. Jackson, Mrs. Selwyn and Mrs. Palmer, and 
 
13 
 
 Commodore Goodenough, of the Royal Navy. The completion of 
 the Chapel had been long delayed, for to build in stone in Norfolk 
 Island was a difficult and slow work ; but when completed the 
 beauty and dignity of the building, with the gifts of marble 
 pavement and font and stained-glass windows, deeply impressed 
 Melanesian scholars and visitors. There has followed a desire to 
 build and to have consecrated native churches in the islands. In 
 the year 1884 the Bishop dedicated four native-built churches in 
 the Banks’ group. 
 
 During these years a remarkable work was being carried on in 
 Florida, under the direction of the Rev. A. Penny, in whose book, 
 “ Ten Years in Melanesia,” an interesting account of it may be 
 read. By the year 1883 the whole island was fairly occupied by 
 schools, and twenty native teachers were at work, a very large 
 proportion of the people were under Christian influence and 
 teaching, and in that year two hundred persons were baptized. 
 In this work a very large share was taken by Charles Sapibuana, 
 the first Florida scholar to begin the effective teaching of his people. 
 He had been ordained deacon among his own disciples in 1882, and 
 having well earned a higher degree, he was taken to Norfolk island 
 to prepare for the priesthood, and died there in 1886. The account 
 given by Mr. Plant of the reception of the news of his death will 
 show the estimation in which he was held : — 
 
 " The whole journey to Gaeta was indescribably touching, and gives strong 
 evidence of the good work Charles has wrought among his people ; for instance, 
 at one place we had to cross a rough stream, on the other side were an old 
 woman and girl getting water. Our self-constituted herald announced in 
 unmistakable accents, as he did all along our road, ‘ Sapibuanais dead.' The 
 old woman exclaimed at once, and began to cry, but the girl sat where she was, 
 looking stolidly across at us, until Georgina (Sapi's widow), having crossed the 
 stream, went and stood before her with outstretched hands. The poor girl, 
 without rising, seized Georgina’s hands, and burying her face in them burst into 
 a passion of tears. When we got into the village, and the sad news became 
 known, the men huddled together in silent grief, and the women wailed. The 
 same evening after evensong the Bisbop and I, on rounding the corner of one of 
 the village houses, came upon a little rough, dirty under-teacher with a head of 
 hair worthy of a London Arab, crying piteously. These few instances show, 
 surely, how Charles, by his faithful work for his Master, had gained a part in 
 the affections and lives of his people, from which it is hard to lose him." 
 
 In this island, and among the neighbouring population, a 
 disastrous occurrence, which seemed at first likely to hinder the 
 progress of Christianity, proved in the event to have advanced it. 
 The murder of an officer of the Royal Navy and his boat’s crew 
 was punished justly and effectually by the captain of H.M.S. 
 Cormorant ; and the Commodore on the Australian station, in his 
 despatch to the Admiralty, refers to the “assistance, energy, and 
 courage rendered and shown by Bishop Selwyn, to whom manly 
 is due the credit of bringing the chiefs of Florida to reason, and 
 inducing them to deliver up the murderers.” 
 
 Of the three islands of the New Hebrides, which have remained 
 since 1880 in the hands of the Mission, the northern parts of Aurora 
 and Pentecost have made good progress. In part of Lepers’ Island 
 the promise of advance was for a time checked by the death of an 
 excellent native teacher. 
 
 Work in 
 
 Florida 
 
 Island. 
 
 The New 
 Hebrides, 
 
H 
 
 In the year 1886 the southern stations of the Mission in the New 
 Hebrides, Banks’ Islands, Torres Islands, and Santa Cruz were 
 visited, to the delight of the native people add the encouragement 
 of the female native teachers, by Mrs. Selwyn, the Bishop’s wife. 
 
 In Norfolk Island the school is regularly carried on, and the 
 preparation of the scholars for their future task as teachers is the 
 main object kept in view. There have been of necessity changes in 
 accordance with the changed condition of the islands. In many 
 cases now the scholars do not, as at the beginning all did, come 
 wholly uninstructed from heathen homes ; many come well taught, 
 and baptized, from the Christian island schools. They have been 
 always taught, in New Zealand and in Norfolk Islands alike, that 
 they have been called out of darkness not for their own salvation 
 only, but to be the means of enlightening others, and they have 
 been encouraged to think of other Missions as well as their own. 
 In Bishop Patteson’s time they sent their modest contribution to 
 Central Africa ; and they have from time to time delighted to add 
 their slender help when they have heard of Indian famines or volcanic 
 eruptions in New Zealand, as well as to give a little to the S.P.G. 
 
 In the year 1888 the Bishop visited Tikopia, an island and 
 people well known to his predecessors, where the Mission has never 
 been able to get a footing. In the same year the first of the 
 “ Parliaments ” of native chiefs and teachers was held on the island 
 of Florida, among a people now mainly Christian. The introduc- 
 tion of the Gospel destroys the sanctions upon which the native 
 system of government, such as it is, depends ; and it becomes 
 therefore a matter of great importance to lead the people towards 
 some form of self-government, in which the teachers of the 
 new religion shall have no more than their natural influence as 
 advisers. The assumption of a British Protectorate in these islands 
 will now prevent, or make unnecessary, further attempts on the part 
 of the Mission to educate the native people in political matters. 
 
 The state of the Bishop’s health in 1889 required that he should 
 take a holiday ; and when in England he arranged for the building 
 of a new Mission vessel, which was completed in 1891. On his 
 return to his island work he was not able to make more than 
 one voyage, and returned quite crippled and dangerously ill to 
 Norfolk Island at the end of 1890. He was able before leaving the 
 Mission to ordain Clement Marau as deacon, whose labours in 
 Ulawa in the Solomon Islands had so well earned him advancement 
 Resigna- to the ministry. The return of Bishop John Selwyn to England, 
 Bishop resignation, under urgent medical adxdce, of the bishopric, 
 
 Selwyn, closed a period in the history of the Mission which can be looked 
 back upon with great thankfulness. His many years of devoted 
 service consolidated the system of the Mission, and aided the great 
 advance of the Gospel among the native people. He helped 
 moreover greatly to develop the work done by native teachers in 
 their schools. His personal influence was deeply felt throughout 
 the islands, and he was long enough head of the Mission to see the 
 fruit of his father’s plans and labours. The last additions to the 
 field of work in the islands were the schools now fully established 
 and at work in Santa Cruz and the Torres Islands. 
 
15 
 
 During the vacancy of the bishopric the Mission had the 
 advantage of the presence during an Island voyage of Bishop 
 Montgomery, then Bishop of Tasmania. He visited Norfolk Island, 
 and made the round of the islands in the new Southern Cross 
 confirming the baptized, and encouraging alike the missionaries, 
 native teachers, and scholars. He has published an account of his 
 visit in “ The Light of Melanesia,” to which inquirers into the 
 history and progress of the Mission may well refer.='= He tabulated 
 the state of the Mission for the year 1895 follows ; — 
 
 Teachers, 381 ; schools, 122; scholars, 12,183; baptized, 8,929; 
 confirmed, i,iii ; European clergy, 12 ; Native clergy, 9. 
 
 The Bishop (Dr. Montgomery) was also able to visit Fiji, where 
 he found a considerable number of Christian Melanesians under the 
 care of the two clergymen sent there by the S.P.G. It appeared 
 very desirable to connect these with the Mission, with a view to the 
 employment of some of them as teachers in their native islands. 
 Mr. Comins went to Fiji in 1893, succeeded so far in securing 
 the object in view that a certain number of Solomon Islanders from 
 Fiji were brought over for training to Norfolk Island. As a further 
 result, a few of these Melanesian “ labourers ” have, with some 
 natural difficulty, started schools in Malanta. 
 
 In 1894, Rev. Cecil Wilson, vicar of Moordown, and late 
 curate of Portsea, was appointed to the vacant bishopric. He 
 proceeded without delay to New Zealand, where he was consecrated 
 on St. Barnabas’ Day in the Cathedral at Auckland. He 
 entered at once upon his work in Norfolk Island, and in the 
 islands. At the end of his voyage he expressed his feeling of 
 “ astonishment at the progress the Gospel has made in the islands.” 
 During his cruise he “ confirmed nearly five hundred persons, 
 consecrated five new churches, and dedicated many schools.” He 
 “ was struck by the efficiency and number of the native teachers, 
 and the great respect in which they are held.” It was a new feature 
 of the Mission work that the natives in the islands should be asked 
 to contribute to the expenses of the work. A large response was 
 made by them to the appeal ; of money they had none to give, but 
 what they had they were forward to contribute to what was called 
 the “ Gift.” The Bishop, after a full review of his field of work, 
 determined on the establishment of a central school and hospital in 
 the Solomon Islands. 
 
 This was begun without delay at Siota, in Florida, a Christian 
 island lying close to large islands on which it has been impossible 
 to do much. Mr. Comins and Dr. Welchman worked hard at 
 building, and, at the end of 1896, Dr. Welchman took up his abode 
 therewith his newly-married wife, who survived but a short time the 
 commencement of her noble task. The site has proved unhealthy, 
 and it is doubtful if it will be retained as a training centre. 
 
 The work has continued to advance in the islands. Thus, 
 the Rev. Clement Marau reports, in 1895, the building of a large 
 stone church, and says of the people of his district, “ There 
 is not a single person in darkness ; all come to be taught.” The 
 Rev. L. Robin says, in 1896, of the Torres Islands, “ Lo is now 
 *Published by the S.P.C.K., Northumberland Avenue, W.C. Price 5s. 
 
 Consecra- 
 tion of 
 Bishop 
 Wilson, 
 1894. 
 
i6 
 
 Present 
 State of the 
 Mission. 
 
 practically entirely Christian.” The late Archdeacon Palmer wrote 
 at Christmas, 1895, “ It is my greatest comfort to know that the 
 success of the Mission is so largely owing fo the faithful work of the 
 Melanesian teachers and clergy, who work on year after year with 
 only a few days’ visit from their white overseers and fellow- 
 labourers, who are as pioneers preparing the way for future 
 workers ; and upon whose faithfulness and earnestness the future 
 success of the Mission must so largely depend.” 
 
 In 1906 the staflF of the Mission consisted of the Bishop, two 
 archdeacons, nine priests (English), two deacons (English), three 
 native priests, nine native deacons, five English lay-helpers, and 
 fifteen ladies: while the “Black Net,” to which the founder of the 
 Mission looked forward as the chief evangelising agency, was 
 composed of upwards of 689 native catechists, distributed amongst 
 289 schools. The Mission has for two years possessed a first-rate 
 steamer, by which it is possible to do more work in less time than 
 formerly. It may be truly said that the want of men and funds alone 
 prevents the Mission from establishing Christianity on the remaining 
 heathen islands. 
 
 The Society for the Propagation of the Gospel ceased to give 
 direct aid to the Melanesian Mission in 1881, but still contributes 
 towards the support of a chaplain for the Norfolk Islanders. It also 
 supports the work which is being carried on amongst the Indian 
 coolies in Fiji. 
 
 Bishop Wilson, writing in March, 1906, says: — “ Here are fields 
 white indeed unto harvest. But where are the labourers ? The 
 language difficulty prevents many men from joining us ; but it need 
 not, for any one of ordinary intelligence can learn at least one 
 Melanesian language, and with only one a great deal can be done. 
 The unhealthiness of the island-life alarms others. But this also can 
 be got over by offering for work in Norfolk Island only, where the 
 climate is one of the best in the world, and where men are just now 
 as much needed as they are in the islands. Here at Norfolk Island, 
 the Head Training School and Headquarters of the Mission, where 
 from 150 to 180 boys are being trained as teachers, our Permanent 
 staff of white men numbers only two teachers — Archdeacon Cullwick 
 and the Rev. E. S. Wayne. If men fond of reading and teaching 
 would join us for Norfolk Island work only, they would set free the 
 men in the islands who now have to be recalled from time to time, 
 and so indirectly increase the staff in the islands. 
 
 “ With our great opportunities before us, and our needs of many 
 kinds, we ask most earnestly for Men — clergy, medical men, educated 
 laymen — ‘ Come over and help us ! ’ ” 
 
 News has just reached England (November, 1906) by cable, that 
 the Rev. C. C. Godden, one of the staff of the Mission, and priest in 
 charge of Opa, New Hebrides, has been murdered. Details as yet 
 have not come to hand. 
 
MISSIONARY DISTRICT OF HONOLULU. 
 
 IMPORTANT DATES IN THE HISTORY OF OUR MISSION. 
 
 1861 — December — Rev. Thomas N. Staley, D. D., of the Church of 
 
 England, was consecrated the first Bishop of Honolulu. 
 
 1862 — The Bishop arrived in Honolulu, organized the mission, and 
 
 started our school work for Hawaiian boys and girls. 
 
 1867 — Cornerstone of the Cathedral was laid. 
 
 The Priory School was founded in Honolulu and the Boys’ 
 School was founded at Lahaina, which afterwards became the 
 nucleus of lolani College in Honolulu. 
 
 1870 — Bishop Staley resigned and returned to England. 
 
 1870-2 — The Diocese in charge of Archdeacon Mason. 
 
 1872 — Consecration and arrival of the Rt. Rev. Alfred Willis, D. D. 
 
 1885 — A second congregation was organized, worshipping in the Ca- 
 thedral and holding its services at different hours from those 
 of the original congregation. 
 
 1887 — Work for Chinese begun by the Rev. H. H. Gowan and actively 
 supported by Bishop Willis. He continued to take special in- 
 terest in this work after the return of Mr. Gowan to the 
 United States and was most successful in it. 
 
 1898 — Hawaii annexed to the United States. 
 
 1902 — Bishop Willis transfers his Episcopal jurisdiction to Bishop 
 Nichols of California, acting as the representative of the pre- 
 siding Bishop of the Protestant Episcopal Church. By this 
 transfer in accordance with previous legislation of the Gen- 
 eral Convention of 1901, the English Diocese of Honolulu 
 ceased and the American District of Honolulu became its 
 successor. 
 
 1902 — Bishop Nichols organized the Mission Chapel of St. Clement’s 
 into a parish, held a confirmation there, and made the Rev. 
 A. Mackintosh Canon of the Cathedral. 
 
 July 2 — Rev. Henry B. Restarick was consecrated as Bishop of 
 the Missionary District of Honolulu and reached Honolulu a 
 month later. 
 
 HOW THE HAWAIIAN MISSION CAME TO US. 
 
 PON the formal organization of our church in the 
 Upited States, in 1785, the Society for the Propagation 
 of the Gospel withdrew from its missionary field ex- 
 tending from Maine to Georgia, where it had spent 
 two and a quarter million dollars, and turned over its 
 property and the fruits of its missionary toil to our 
 forefathers. 
 
 Again in 1902 the same society, upon the an- 
 nexation of the Hawaiian Islands to the United 
 States withdrew from this missionary field in the Pacific and 
 turned over its land, schools and churches, its Christian achieve- 
 ments, and opportunities to us. It is unique for the Bishop of a 
 new missionary district to find Prayer Book and hymnal already 
 translated for him into a foreign tongue, a cathedral organization and 
 a partly finished building waiting for him, schools, churches, and, best 
 ( f all, communicants of three races gathered in congregations ready 
 to welcome and work with him. But this is what the annexation of 
 Hawaii means for Churchmen. 
 
 1 
 
Early Voyagers 
 
 The Lost Op- 
 portunity of the 
 Church of 
 England 
 
 Tlie Islands having become part of the United States, Bishop 
 Willis resigned and the Church of England transferred its ecclesi- 
 astical jurisdiction over them to the Protestant Episcopal Church 
 in the United States of America. Bishop Nichols, of California, acting 
 for the presiding Bishop, received the transfer of the property and 
 jurisdiction. There were church buildings, schools, with 335 children; 
 three parsonages, four cemeteries, and several sites for churches. The 
 total value of the property at that time was about $110,000, not in- 
 cluding the Priory School. 
 
 OUR NEW LEADER FOR OUR NEW OPPORTUNITY. 
 
 “About twenty years ago, Henry Bond Restarick entered upon 
 the rectorship of St. Paul’s Church, San Diego, California. At that 
 time St. Paul’s was the only church, and he was the only clergyman 
 in a district considerably larger than the State of Massachusetts. He 
 at once began a policy of systematic extension. First of all, he 
 cultivated a willingness on the part of his congregation to share his 
 services with people who had fewer spiritual privileges. He estab- 
 lished missions steadily, but wisely. He enlisted and trained a num- 
 ber of members of the Brotherhood of St. Andrew and other men as 
 lay readers, and put them in charge, under him, of the new missions. 
 By example and counsel, he led some of them into the ordained min- 
 istry. A dozen or more parishes and missions in California offer to- 
 day the visible results of the energy and faith of himself and those 
 whom he inspired and led.’’ 
 
 In 1902 he was consecrated Bishop of the Missionary District of 
 Honolulu, and he has carried into it the same spirit of generous Chris- 
 tian statesmanship that marked his rectorship in San Diego. 
 
 HISTORY OF THE MISSION. 
 
 Linked with the name of Captain Cook, who discovered the 
 Hawaiian Islands in 1778, is that of Captain Metcalf, who visited them 
 twelve years later. His crew, like many others, followed the example 
 of the discoverers and vied with the natives in licentiousness and 
 cruelty, but through two of his crew, who were captured, Metcalf’s 
 visit has become memorable in the history of Hawaii. 
 
 Beginning their life on the islands as prisoners. Young and Davis, 
 by their knowledge of the use of gunpowder, assisted Kamehameha I. 
 in his wars of conquest, and rose to high positions in the native gov- 
 ernment, and by their disregard of the superstition of the tabu 
 showed its foolishness and the helplessness of the gods. 
 
 Coinciding with the residence of Young and Davis came the visit 
 of the Churchman, Vancouver. Bishop Staley says of him: “In 1792 
 Vancouver made his first visit to the islands and proved a great bless- 
 ing: he introduced cattle and many kinds of grain and fruit, and he 
 and his men were always looked upon as the guests of the nation. 
 He gave the king much valuable advice in regard to his intercourse 
 with foreigners, the management of his kingdom, the discipline of his 
 troops, etc. He also told him of the one true God, Creator and Gov- 
 ernor of all mankind; that their tabu system was wrong, and that he 
 would ask the King of England to send to them a teacher of the true 
 religion.” 
 
 Gradually a readiness for Christianity grew up, and in 1819, at 
 the death of King Kamehameha I., the tabu was broken with impunity 
 and the idols thoroughly discredited and idolatry abolished by procla- 
 mation. The King, in writing to George IV., said: “Our former 
 idolatrous system has been abolished, as we wish the Protestant re- 
 ligion of Your Majesty’s dominion to be practiced here.” 
 
 Vancouver had promised the Hawaiian King to send a Christian 
 teacher, and on reaching England had some communication with the 
 Prime Minister, Mr. William Pitt, on the subject. But the missionary 
 spirit of the nineteenth century had not begun. The religious situa- 
 tion in Hawaii aroused no interest. 
 
 2 
 
The English Church had lost a great opportunity. In 1820 some 
 missionaries of the American Board of Commissioners of Foreign Mis- 
 sions (then composed of Congregationalists and Presbyterians) ar- 
 rived at Hawaii, “but, so strong was the desire for missionaries 
 of the Church of England, that it was only on the assurance of John 
 Young that they would teach the same gospel that they were allowed 
 to land.” (Digest of the S. P. G. Records, p. 460.) Mr. Young was 
 then ordered, as Prime Minister of Hawaii, to inform the King of 
 England of the arrival of the American missionaries. 
 
 In 1823 lolani (Kamehameha II.) and his Queen went to England 
 partly for the purpose of securing missionaries of the Church of Eng- 
 land. Concerning this visit, one of his successors, Kamehameha IV., 
 says in his preface to the Book of Common Prayer: “Vancouver was 
 asked to send us the knowledge of the true God; lolani visited foreign 
 lands to obtain it.” 
 
 The King and Queen died in London, however, and their re- 
 mains were sent back to the Islands on a British man-of-war. One of 
 the royal party, while returning home in the vessel, was baptized by 
 the chaplain, but was never confirmed. The chaplain also read the 
 burial service over the King in Honolulu. This was the first recorded 
 service of the Church of England in the Islands. 
 
 In 1827 the Roman Catholics held their first service on the Island. 
 Investigated by the King and chiefs, their system was declared to be 
 “all about worshipping images, dead men’s bones and tabus on meat.” 
 The King ordered Romanism stopped as a violation of the law against 
 idolatry. 
 
 The e.xplanation and remonstrances of the American missionaries 
 in the interest of religious freedom were disregarded and the priests 
 taken to California at government expense. A second time the Ha- 
 waiian rulers expelled Roman Catholic priests, and only tolerated 
 them in 1839, when a French man-of-war threatened to bombard Hon- 
 olulu if entrance was refused. 
 
 Still, the wish for the clergy of the Church of England continued. 
 In 1847 the heir to the throne visited England and was much im- 
 pressed with the liturgical services. In 1855 he became King as Ka- 
 mehameha IV., and soon after, at his marriage, ordered the service of 
 the Book of Common Prayer to be used. 
 
 “When his son was born,” says Bishop Staley, “it was the King’s 
 great ambition to have him sent, when old enough, to one of the 
 public schools in England, but in the interval some suitable provision 
 had to be made for educating the Prince of Hawaii at home. With 
 this consideration, others combined to suggest to the King the ad- 
 vantages which would result from the presence of a branch of the 
 Church of England in Hawaii. At Honolulu were some hundreds of 
 British and American residents, eager to welcome the church of their 
 baptism. Lastly, the licentiousness and heathenism still widely preva- 
 lent, according to the testimony of the American missionaries them- 
 selves, might be expected to receive no slight check by the introduc- 
 tion of a new Christian influence enjoying the thorough sympathy of 
 the rulers of the people.” 
 
 The King had before this tried to obtain Episcopal missionaries 
 from the church in America. Bishop Kip, of California, wrote on 
 September 1, 1866, to the editor of the “Pacific Churchman” as follows: 
 
 “Previous to 1860 I had received repeated applications from the 
 Islands to send a clergyman of our Church. The late Hon. W. C. 
 Wylie, Minister of Foreign Relations, several times wrote me on the 
 subject. Unfortunately, we had no clergy to spare, there not being 
 half enough for the work of our own diocese. In the summer of 1860 
 I went to England. During the previous spring Mr. Wylie (knowing 
 my intention) again wrote to me by direction of the late King, re- 
 questing me to make an arrangement for them in England, to which 
 Church he had already, I believe, applied. A number of letters on the 
 subject past, mine being submitted to the King-and the answer being 
 
 3 
 
The Qiurch of 
 England Comes 
 
 dictated by him to Mr. Wylie. Hopeless of obtaining any clergy 
 from our own country to establish the Church in Hawaii, I agreed to 
 further that object in England. Accordingly, when in London in July, 
 1860, I brought the matter before the Bishops of Oxford and London, 
 both of whom entered heartily into it. It was agreed that it should 
 be a joint mission, that two or three clergy should be sent out by the 
 Church of England, the same number by the American Church when 
 practicable. I would mention that the Bishop of New York, who was 
 then in England, being consulted, gave his cordial approbation to the 
 measure. The application which I made was only with reference to 
 sending some clergy to Honolulu. The plan was afterwards expanded 
 to embrace sending a Bishop also as head of the mission, until it 
 assumed its present form, wisely presenting the Church in its en- 
 tireness.” 
 
 “The S. P. G. and the S. P. C. K. offered liberal grants of money 
 to start the work, and after some discussion it was decided to carry out 
 the plan, and on the 15th of December, 1861, the consecration of an 
 English Bishop for the newly created See of Honolulu took place in 
 Lambeth Chapel, by the Primate Archbishop Sumner, assisted by the 
 Bishops of Oxford and London. The new Bishop was the Right Rev- 
 erend Thomas Nettleship Staley. The missionary party, consisting of 
 the Bishop and his family, the Rev. G. Mason and the Rev. E. Ibbot- 
 son, left England in August, 1862, sailing for the Islands by way of 
 Panama and San Francisco.” 
 
 Bishop Staley writes of their arrival: “In the morning of October 
 8 the vessel was off Honolulu; the Bishop and his companions held 
 their last service in the little barque. Scarce had they risen from their 
 knees than they were greeted with the sad tidings brought on board 
 by the pilot, ‘The Prince of Hawaii is dead.’ Every member of the 
 mission felt this as an almost fatal blow. The baptism of the Prince 
 had been anticipated as the inauguration of the work. Her iMajesty, 
 Queen Victoria, had graciously consented to stand sponsor (by proxy) 
 at the ceremony. It was found on inquiry that a Congregational min- 
 ister had been summoned to baptize the little fellow privately, his 
 distracted parents having first sent to the British man-of-war “Terma- 
 gant.' which had lately arrived in port, to see if there were a chaplain 
 on board. Alas! there was none.’' 
 
 “A few days later the King and Queen arrived from their palace 
 in the country, whither they had retired in the first outburst of their 
 grief. Both were deeply moved w'hen the Bishop was introduced to 
 them by Mr. Wylie. After a few touching words, referring to his loss, 
 yet bidding us a hearty welcome to the Islands, the King said he had 
 already completed his translation of the Morning and Evening Prayer 
 and the Litany into the Hawaiian language, and that it was then in 
 the hands of the printer.” 
 
 On October 21, Queen Emma was baptized in the palace in the 
 presence of all the leading chiefs and foreign residents in the kingdom. 
 The Digest of the S. P. G. records states that “the baptism took 
 place in a large room in the palace, and subsequentlj% after the service, 
 the King w'as engaged the whole afternoon in explaining to his cour- 
 tiers the expressions in the service, and proving its truth by Holy 
 Scripture.” 
 
 “On November 9,” writes Bishop Staley, “the first Hawaiian ser- 
 vice was celebrated, consisting of matins and sermon. The latter was, 
 of course, a written one, and it had been submitted to the King before 
 its delivery. His Majesty corrected the translation where it was de- 
 fective and then heard it read over by the preacher several times till 
 the pronunciation was deemed satisfactory. During the greater part of 
 the following year it w’as his wont every week to render this inval- 
 uable service to the Bishop or the clergy.” 
 
 The King and Queen were confirmed on the 28th of November, 
 1862, in the temporary cathedral. There w'as a full choral service in 
 
the musical Hawaiian language, well rendered by a surpliced chofr of 
 men and boys. 
 
 The year which followed the royal confirmation was one of steady, 
 silent progress in church work, and early in 1863 a second station was 
 opened at Lahaina on the Island of Maui. 
 
 In Honolulu a Guild of Hawaiian communicants was formed “to 
 make known the principles of the Church as distinguished from 
 Popery and Calvinism, to distribute tracts, to teach in the Sunday 
 School, read parts of the King’s translation of the Prayer Book in 
 small gatherings of the people, and to look out persons for confirma- 
 I tion.” 
 
 ' A district visiting society was established, of which Queen Emma 
 
 and other ladies, native and foreign, became working members. 
 
 The King and Queen were often seen standing side by side at the 
 font, given by Queen Victoria for the baptism of their own child, to 
 answer for the little ones whom they brought to receive Holy Bap- 
 tism, and for whose proper training and instruction they made them- 
 selves responsible. 
 
 The King had never fully recovered from the shock of his son’s 
 death. But he sought comfort in church work and in translating the 
 Book of Common Prayer. He saw in its wide diffusion through the 
 Islands a great spiritual instrument for raising his subjects to a higher 
 moral life. Its preface, written by the King, shows such appreciation 
 of the Church, her orders and her sacraments that it was afterwards 
 published as a tract by the S. P. C. K. 
 
 For twenty-three years Queen Emma, having no family ties, de- 
 voted herself to her people, bringing the children of her subjects to 
 baptism and tenderly caring for the sick. Among her works of char- 
 ity was the founding of a free hospital for the Hawaiians. She was 
 greatly loved by her people and is spoken of to this day as “the good 
 Queen Emma.” 
 
 Such was the work going on in Honolulu and Lahaina when 
 another severe loss befell the mission in the death of its founder and 
 friend. King Kamehameha IV., on St. Andrew’s Day, 1863. The King 
 had been in delicate health for some time, but his death was very 
 sudden. 
 
 The following extracts are taken from a letter of Bishop Staley; 
 “I was summoned by th& Queen, but arrived a few minutes too late. 
 His old and faithful Foreign Minister, Mr. Wylie, was, however, pres- 
 ent, and in my absence read the Commendatorj^ Prayer. His Majesty 
 expired in the arms of his loving Consort. When she saw all efforts 
 to restore him were of no avail, she begged me to pray. The Queen 
 sits almost incessantly by the coffin. She has prayers in the room 
 night and morning in the Hawaiian language, so that those present 
 
 may understand, taken from the Book of Common Prayer 
 
 , Twice since her bereavement 1 have administered to her the Holy 
 Communion. Among all classes of people there is one common feel- 
 ing of sympathy with her in this hour of her anguish. For by her 
 works of charity and mercy she has endeared herself to the hearts 
 of all.” 
 
 The King’s brother, who succeeded him as Kamehameha V., was 
 also interested in the Church. On the day of his accession he said to 
 the Bishop; “I regard the church as a sacred legacy, bequeathed by 
 my predecessor.” He was generous in aiding it with money, but the 
 love and care which Kamehameha IV. bestowed were never given by 
 any one else. Kamehameha V. gave annually 400 pounds sterling. 
 The Queen Dowager gave 100 pounds, and the foreign residents 350 
 pounds. 
 
 Bishop Staley resigned in 1870, and in January, 1871, Kamehameha 
 V. appealed to the Archbishop of Canterbury to consecrate a Bishop 
 ! to fill the vacant See, saying; “I should regard the wdthdraw'al of the 
 I mission as a misfortune to my people, recognizing, as I do, the val- 
 
 5 
 
uable serv'Ve which has been rendered them by its establishment 
 among us.” 
 
 Rev^ Alfred Willis, D. D., was consecrated Bishop and arrived ir 
 Honolulu in 1872. 
 
 THE CATHEDRAL. 
 
 Kamehameha IV. had intended to visit England as a member of 
 the Anglican Communion to appeal for his people, and after his death 
 Queen Emma carried out his plan. Among other things, she wished 
 to interest people to build a cathedral in the Hawaiian Islands. She 
 was successful in collecting six thousand pounds for this purpose, 
 which was spent in the purchase of building material, stone, pillars, 
 etc. After her return many events hindered the work, and for twenty 
 years the stones which were sent from England lay on the ground 
 covered with weeds. 
 
 The “Commercial Advertiser” of March 5, 1867, contains the fol- 
 lowing interesting notice: 
 
 “St. Andrew’s Cathedral. — On Tuesday last, according to previous 
 notice in the official ‘Gazette,’ the cornerstone of the proposed Re- 
 formed Catholic Cathedral, on Emma Place, was laid by His Majestj' 
 the King (Kamehameha V.), assisted by Bishop Staley and clergy, 
 with all due form and ceremony, military and religious. A large con- 
 course of spectators were present, besides those who belong to the 
 Church and mission, and the day being a fine one, everything went 
 off pleasantly. The King arrived on the ground about 12 M., accom- 
 panied by the members of his staff and escorted by the Hawaiian 
 cavalry, under the command of Major Judd. The other troops on the 
 ground were the Artillery Company, under the command of Captain 
 John H. Brown; the Household troops. Captain Kahoduli, and the 
 Zouaves, Captain J. M. Kapena, the whole making a fine appearance. 
 The church, as we stated last week, is intended as a memorial of the 
 late Kamehameha IV., who deceased on St. Andrew’s Day, 1863. The 
 cornerstone bears a brass plate on which is an inscription in Latin 
 to the following effect: 
 
 “‘To the honor of Almighty God, Father, Son and Holy Ghost, 
 and in memory of the most pious King of the Hawaiian Islands, King 
 Kamehameha IV.’ ” 
 
 The Rev. H. H. Gowan, in his book. “The Paradise of the Pacific,” 
 writes of its construction as follows; “Day by day the walls grew, and 
 as all the stone had been cut in England it was like the building of 
 Solomon’s Temple, without sound of axe or hammer. It was a red 
 letter day in the story of the Anglican Church in Hawaii, when, on 
 Christmas Day, 1884, we left behind forever the old wooden building 
 which had served as a Pro-Cathedral for twenty j-ears and entered 
 the beautiful structure of stone, whose pillared strength seemed to 
 symbolize the establishment of the Church in the land where she had 
 hitherto been a stranger.” 
 
 “Only the chancel was built at this time, so arranged and fur- 
 nished as to seat a fairly large congregation. But the part thus com- 
 pleted naturally stirred in the hearts of the Honolulu Churchmen the 
 desire to see more done, so a real impetus was given to the resump- 
 tion of building operations, with the gratifying' result that in June, 
 1888, two bays of the nave were completed and opened for use.” 
 
 The present representatives of the Hawaiian royalty still continue 
 (1906) their interest in the Cathedral worship. At the Hawaiian ser- 
 vice, at 9:30 A. M., the ex-Queen is a regular attendant, and the Bishop 
 lately confirmed the Prince Kalanianaole and his wife. Among the 
 w’indows are memorials to old families and the memorial endowment 
 stalls for the canons and dean have been begun, and the ex-Queen 
 Liliiiokalani arranged music to which the Hawaiian services are some- 
 times sung. 
 
 6 
 
But the Cathedral is more than a name, more than a royal chapel. 
 It is the centre of church life and activity in the Islands. The building 
 is only partially constructed, and is already entirely too small for our 
 English-speaking congregation. 
 
 In June, 1906, the building of two additional bays of the nave of 
 the Cathedral was commenced. For this purpose $10,000 was given 
 by the Island people. 
 
 On the Cathedral grounds we have, every Sunday, services in four 
 languages. (Note 1.) 
 
 All the people of the Islands come to Honolulu for business or 
 pleasure. In this way most of the Church people are in Honolulu dur- 
 ing some time of the year. To many of those living in isolated places, 
 remote from any church service, the Cathedral is the only point of 
 contact with Church life. Here, as occasion arises, they make their 
 communions; here they often bring their children from other islands 
 to be baptized, and to those who live in the small mission stations and 
 visit Honolulu occasionally, the Cathedral brings an inspiration of 
 larger things. 
 
 GENERAL ORGANIZATIONS. 
 
 On September 25, 1903, Bishop Restarick organized, in St. An- 
 drew’s Cathedral, the first parochial branch of the Woman’s Auxiliary 
 in his missionary district. Thirty-five women of the congregation at- 
 tended this initial meeting. On the 30th he organized St. Clement’s 
 Branch, and a little later the Branch at St. Peter’s for Chinese women, 
 while on November 21 the district branch was formed. 
 
 Somewhat earlier in the month, Mrs. Folsom formed a Junior 
 Auxiliary among the girls, giving them the name of “Earnest Help- 
 ers,’’ hoping they might prove in deed what they were in name. She 
 writes: “Dear Sister Beatrice celebrated her birthday on Sunday, No- 
 vember 2, at the cottage, and on Monday, with us at the Priory. We 
 had been talking of the Junior Auxiliary for some weeks, and the girls 
 had made up their minds they would like to work for some other part 
 of Christ’s Kingdom beside this, and to belong to the Juniors, but I 
 insisted upon waiting for the Bishop to give us his permission form- 
 ally. This he has done, and Mrs. Restarick has suggested that the 
 girls make some of their pretty ‘leis’ (wreaths) for some of the Indian 
 children for their Christmas. I have a few curios that the Shoshone 
 children sent me years ago, and have told about the work of Mr. 
 Roberts, and our girls want very much to do something for his Indian 
 girls.” 
 
 Bishop Restarick wrote at this time that the first money given by 
 the Juniors, almost entirely Hawaiian girls, was for the Chinese work 
 in Hawaii. 
 
 The first branch was organized at St. Elizabeth’s House, February 
 18, 1903, and soon afterwards another was formed in connection with 
 St. Peter’s Chapel for Chinese. These branches have in their mem- 
 bership Chinese, Japanese, Hawaiians and Norwegians, and there are 
 two Chinese associates. Later a third branch was formed at St. 
 Andrew’s Cathedral, having Hawaiian, German, English and American 
 associates. The work of these branches corresponds with that of the 
 society elsewhere. 
 
 In 1905 a chapter of the Brotherhood, composed exclusively of 
 Chinese, was formed at St. Peter’s, and its members, under the leader- 
 ship of the Rev. Kong Yin Tet, have done very eflfective work as 
 teachers and interpreters. In 1906 a second Chinese chapter was 
 formed from the men attending St. Elisabeth’s Night School. This 
 chapter also has members acting as teachers and interpreters in the 
 mission work, besides securing others for their Master through the 
 Brotherhood Rules of Prayer and Service. 
 
 THE SCHOOLS. 
 
 In 1867 the Sisters of Mercy began work in the Islands at the 
 request of Bishop Staley. Arriving in Honolulu, they found buildings 
 
 7 
 
 The Woman’s* 
 Auxiliary 
 
 The Girls’ 
 
 Friendly 
 
 Society 
 
 The 
 
 Brotherhood of 
 St. Andrew 
 
 St. Andrew’s 
 Priory School 
 
on the Cathedral grounds which had t>een used as a grammar school 
 by the father of General Armstrong. Here Bishop Staley had estab- 
 lished a small school for girls, and these buildings and the site of the 
 Priory were leased to them by the Synod. The Sisters opened their 
 school for girls on Ascension Day, 1867, naming it St. Andrew’s 
 Priory, because of its missionary character and its connection with St. 
 Andrew’s parish. The “Hawaiian Gazette” of May 22, 1867, gives the 
 following notice of its opening: 
 
 “Boarding and Day School for Young Ladies.” — “The building and 
 premises lately used for the Seminary in connection with St. Andrew’s 
 Cathedral, having been lately improved and enlarged, that institution 
 will be henceforth conducted by the English Sisters of Mercy. The 
 course of instruction will embrace a thorough education in English, 
 with the usual branches, music and French. The newest and most 
 highly approved school books and apparatus have been procured from 
 England. Day for opening, Tuesday, the 28th inst. Terms and par- 
 ticulars learnt on application to the Superintendent, Sister Bertha, at 
 the house next to the church.” 
 
 The Sisters opened the school with eleven boarders and about the 
 same number of day scholars. Many nationalities were represented. 
 The adopted daughter of Kamehameha V. was one of the first pupils, 
 and among her school mates were the daughters of some of the high- 
 est chiefs. 
 
 The reception room, dormitory, school room, chapel and cloisters 
 were erected before the school opened, at a cost of about $7,000. All 
 the lumber used had to be imported from America. The old building 
 was used as a refectory and bedroom. Afterwards a large piece of 
 ground was purchased. There were practically two schools: the 
 Boarding School for the daughters of the better class of Hawaiians 
 and foreigners, and another, the lower school, composed of sixteen or 
 twenty girls, who paid a small sum and were taught from 9 A. M. to 
 12 M. The school grew rapidly. In a year there were as many girls as 
 could be accommodated. 
 
 After the Priory School was established. Queen Emma was a 
 frequent visitor, generally coming twice a week to spend the afternoon 
 and take tea with the Sisters. She had many little god-children among 
 the girls, and she frequently invited the whole school to her valley 
 home to spend the afternoon. 
 
 She gave her own piano, a bridal present from the King, for use 
 in the Priory, and this was used for thirteen years. Queen Emma also 
 had the playground laid out and planted with trees and shrubs. The 
 fruit of the pomegranite tree, which she planted with her own hands, 
 is still enjoyed. She died on St. Mark’s Day, April 25, 1885. At her 
 death she left money to provide four scholarships for Hawaiian girls 
 in the Priory; and at the present time some of the scholarship pupils 
 are relatives of the Kamehamehas. 
 
 The buildings are close to the Cathedral, and after entering the 
 doorway in a high vine-covered porch one finds himself in a court 3 'ard 
 surrounded by low wooden buildings, with a cloister covered with 
 blossoming vines. They are more picturesque than comfortable. Five 
 stately palms rise on the border guarding a tall cross of white coral 
 and tropical trees and shrubs fill up the space. Only two Sisters are 
 left now, and they had worked together there for thirtj^-five years be- 
 fore giving up the school to Bishop Restarick. 
 
 Under the Sisters, the school had done a very good' and very 
 large work, and all the Island people speak of it in the highest terms. 
 It has been truly missionary in its character, and many of its former 
 pupils are teaching on other islands. 
 
 When the school was opened it was a fashionable school for white 
 girls as well as native Hawaiians, but its character is changed, and it 
 is now a part of the mission work of the church. Its membership i« 
 composed largely of Hawaiians, or part Hawaiians. 
 
 8 
 
ST. ANDKHW S PKIOKV S( Ht'OI. FOR HAWAIIAN GIRLS, WITH 
 
 BEATRICE AND ALBERTINA 
 
 THE NEW ST. ELIZABETH'S CHURCH AND SETTLEMENT HOUSE 
 
Mrs. Folsom wrote in 1902, just after the Sisters resigned: “It is 
 very beautiful to see the women come with their children and grand- 
 children to enter them as pupils where they, themselves, had been 
 before; and the affectionate manner with which they are greeted by 
 these dear Sisters is very touching. In September we opened school, 
 and the Sisters were most helpful in greeting the children, welcoming 
 and placing the former ones and introducing the new ones. Thirty- 
 five years of faithful service such as theirs must merit a rich inherit- 
 ance in the great Beyond! There is a little chapel on the grounds, and 
 there every morning Sister Beatrice has held service for the opening' 
 of school at nine. Now all the pupils from the Priory, lolani and St. 
 Peter’s schools daily assemble at the Cathedral for a bright service of 
 Morning Prayer at 8:45.” 
 
 Miss Abby S. Marsh became principal in 1905. In addition to the 
 regular scholars, there are a number of boarders who attend the Nor- 
 mal School. These girls, living at the Priory, get the advantage of a 
 home with Church privileges and influences, and protection from dan- 
 gers to which they might otherwise be subjected, and on leaving they 
 may still be kept in sympathy and friendship with the teachers. This 
 is an important feature in the work, all of which is most interesting. 
 
 The Priory School is known as having educated many of the best 
 Hawaiian women in the Islands, and they are showing their appre- 
 ciation very generally by gifts to the fund which has been started for 
 the erection of new buildings which are so badly needed. (Note 2.) 
 
 Early in 1862 Bishop Staley started mission work on the neigh- 
 boring Island of Maui, at Lahaina. The Holy Cross School for Girls 
 was started there by the English Sisterhood soon after, and in 1867 
 Archdeacon Mason, one of the first clergy of the mission, started a 
 school for boys. 
 
 Moving to Honolulu to take charge of the Diocese during the two 
 years between Bishop Staley’s resignation and Bishop Willis’ arrival, 
 he took the school with him, and it became the nucleus for lolani Col- 
 lege. Here boys from all parts of the Islands were trained under 
 the guidance of Bishop Willis, and good work was dope. When 
 Bishop Restarick came, the remnant was gathered in the Cathedral 
 Sunday School room, but lack of suitable buildings hampered its effi- 
 ciency. Bishop Restarick has remedied this by securing for the col- 
 lege the old home of General Samuel C. Armstrong, in which, as a 
 boy, he knelt by the dead body of his father, and there dedicated his 
 life to the service of God and man. Hawaii’s gift to the United States 
 of the founder of Hampton may yet be matched by a gift to the world 
 of a similar leader from the one hundred Hawaiian and Chinese boys 
 now being trained at lolani College under the same roof and in the 
 same spirit. (Note 3.) 
 
 Our most important work is our schools. So many people live in 
 isolated places or where there are poor educational facilities that our 
 schools are crowded and there are many applications. Boys and girls 
 who are under our influence for years become deeply attached to the 
 Church and form Church homes all over the Islands. Their value can 
 be imagined from the fact that the Bishop recently said that they con- 
 tribute one-third of all who are confirmed in the Islands. 
 
 These schools take a- good deal of the Bishop’s time, but it is 
 time well spent. Our teachers are working for small salaries be- 
 cause they have the missionary spirit. (Note 4.) 
 
 CHINESE WORK. 
 
 In 1^7 the Rev. H. H. Gowan started the Anglican work for the 
 Chinese in Honolulu. A small mission had been previously started by 
 the Rev. H. C. E. Whalley, and the Congregationalists had also done 
 a great deal for the Chinese. Mr. Gowan began on Palm Sunday, in a 
 little shop where they sat on flour barrels, potato sacks and anything 
 ^ey could find. He came across a few church members from Hong 
 ^ong and Demerara and found others who wished to be baptized and 
 
 9 
 
 lolani School 
 
confirmed. In his book, “The Paradise of the Pacific,” he writes. 
 “Less than six months ago we had neither church nor congregation, 
 nor any service at all in the Chinese language. Now we have thirty 
 communicants, and some other baptized adults, who, I hope, will be 
 confirmed before long, and a very fair number of catechumens and in- 
 quirers. We have a small church building, which on Sunday morning is 
 filled to overflowing; our monthly celebration of the Holy Communion 
 in Chinese is attended regularly by all the confirmed, and we have quite 
 a large number of children attending Sunday School. There are no 
 less than three Chinese ladies in our congregation, who are capable of 
 officiating as organists at the services. The Chinese are not easily 
 moved, very tenacious of old customs, and so devoted to their parents 
 they would rather die than grieve them. This strong parental love is 
 at present one of the greatest obstacles to the extension of Christian- 
 ity that we have. I have even known men twenty-five and thirty years 
 old who have come to one of our Christian services and gone home 
 to be actually beaten with a stick by their father for having come. 
 They might have easily resisted, but it is such a strong point of honor 
 for the Chinaman to pay the proper reverence to parents that he would 
 rather take a beating than rebel. This affection may seem an obstacle 
 to us now, but we may depend upon it that when the first few have 
 gone through the fiery trial and have chosen the lov'e of Christ rather 
 than the love of home, it will be a mighty help to the extension of 
 Christianity in China, for there is surely no foundation to love and 
 service of God as strong as the love of those whom God has placed 
 over us in this earthly life.” 
 
 Bishop Willis was particularly interested in the Chinese, and his 
 work for them was very successful. Three missions for them were 
 started during his episcopate and are still flourishing. The one in 
 Honolulu has over one hundred communicants and contributes gener- 
 ously to current expenses and for buildings. 
 
 From these beginnings, the Chinese mission has grown in numbers 
 and in influence. The staff of workers consisted in 1906 of three 
 Chinese and one white clergyman, four lay readers, a Bible woman, a 
 deaconess and many volunteers. Our missionaries from China, in 
 passing through Hawaii, are greatly encouraged by the character of 
 the Chinese Christians in Hawaii, seeing in them the possibilities of 
 the Chinese race when brought in contact with Christianity unhamp- 
 ered by the conservatism of China on the one hand or the oppression 
 of the Chinese quarter in the large cities of the United States on the 
 other. The Chinese Christians in Honolulu are a superior class. As 
 you look into their faces you realize that they have found their souls 
 and know that they are not merely creatures to eat, toil and die. This 
 is especially the case with women. Instead of toddling along with 
 heads down, they walk erect and look you frankly in the eye and 
 smile if they know you. When you ask them whether they wish to go 
 back to China, the}' say: “No; a woman is treated better here.” The 
 w'ife of the former sexton of the Cathedral, who was left with six 
 children, was advised to go back to China. She refused, and said; 
 “1 don’t want my girls to go to China. I will work, I will starve myself 
 to keep them here and bring them up here.” These women know what 
 Christ has done for them as women, and nothing could tempt them to 
 have their girls go back to heathen surroundings. 
 
 Bishop Restarick said in 1906 of his work: “Chinese have no 
 ‘fair weather’ Christianity. They not only live, but they die Chris- 
 tians. When the body is at its weakest and the mind clouding with 
 the near approach of death and the superstitions of childhood have 
 their greatest opportunity to regain their power, when non-Christian 
 friends and relatives are determined to make the Christian give up his 
 new faith, even then Christianity triumphs, as the cross-marked graves 
 in the churchyard bear proof. A number of our Chinese Christians 
 have died in their own land as martyrs during the Boxer insurrection, 
 and their brethren in Hawaii often talk quietly of the example they 
 have given the world. 
 
 10 
 
I 
 
 Many of the younger men go from our schools to St. John’s Col- 
 lege, Shanghai, where they become leaders in all that makes for prog- 
 ress and Christianity. Other.s go to take responsible business posi- 
 tions in China, or to do good work as teachers and physicians. Thus 
 the work in Honolulu is training leaders for China who are able and 
 willing to advance Christianity in their own country. 
 
 One of our Chinese young women is being trained at St. Faith’s, 
 New York, and another is being prepared at the Training School in 
 Philadelphia to go to China. There she will assist Bishop Roots, who 
 believes she will be of great help. The Bishop of California, who 
 knows our Chinese, has asked me to select a man to be trained for 
 
 [ work among Chinese in San Francisco. We have one Chinese study- 
 ing in China, and another in the States, for missionary work. 
 
 The Chinese population in Hawaii has been declining recently, 
 n owing to the difficulty which those who go to visit China find in re- 
 
 , turning to their old home in Hawaii. In 1904 the Bishop needed a 
 
 Chinese teacher and one was selected in China. His papers were 
 made out correctljs and, under the treaty, he had a right to come. 
 His application was refused and the Consul General explained his 
 I action by saying: “The rule of the Consulate is fixed to refuse all such 
 arbitrarily.” The matter was referred to Secretary Hay, who said that 
 if the proper papers were presented by the teacher, the Consul must 
 vise them unless he found any statement in them to be untrue. The 
 Chinese know that the weakness of their nation is being taken ad- 
 vantage of, but, fortunately, this does not prejudice our people against 
 
 I the Church, for they know its leaders try to secure just treatment 
 under the laws.” 
 
 The .gifts of the Chinese have increased threefold since Bishop 
 Restarick went to Honolulu; and the last Chinese mission in Hono- 
 lulu is entirely the work of Christian Chinese for their heathen breth- 
 I ren. They pay the rent of a room, which they furnish, and they also 
 I provide the teachers. (Note 5 .) 
 
 ' WORK FOR NATIVE HAWAIIANS. 
 
 Since the overthrow of the monarchy, many of the Hawaiians 
 blame the missionaries for the loss of their country, and in large num- 
 ' bers have lapsed from membership in the Congregational and Roman 
 
 1 Catholic bodies. Many of these have become Mormons, and no one 
 
 would be more glad than their former missionary teachers to have 
 us reach them spiritually. The Bishop is using every endeavor to do 
 so, especially by working among the young people, 
 j The Cathedral Hawaiian congregation is not large, and as our 
 
 1 work progresses it will be increasingly difficult to trace work done 
 distinctively for native Hawaiians, as they all speak English, and the 
 necessity for services in the Hawaiian language is disappearing. In 
 all our congregations are found the most intelligent Hawaiians and 
 I part Hawaiians, and they make faithful and devoted churchmen. 
 
 WORK FOR KOREANS. 
 
 These people are coming to the Islands in great numbers, and 
 some of them belonged to the Church of England Mission in Korea. 
 ( Our work among them in Hawaii was begun in 1904 and has felt the 
 difficulty of the single local mission among a people who frequently 
 move from place to place. This fact, and the numbers of Korean immi- 
 grants, urge the extension of our work to other centres of Korean 
 population. 
 
 WORK FOR JAPANESE. 
 
 Ever since the Bishop has been in the Islands it has been his great 
 
 ' desire to start a work among the Japanese, of whom there are now 
 
 j 70,(X)0, nearly three times as many as there are of Chinese. In fact, 
 
 1 they form a larger part of the laboring class. They come by hun- 
 
 dreds direct from Japan. Not understanding a word of English, most 
 
 11 
 
St. Elizabeth’s 
 Chapel and 
 Settlement 
 House 
 
 of them work as unskilled laborers on the sugar plantations. Many, 
 however, come into the city and obtain work as house servants. 
 When they come into the city they congregate in tenement quarters, 
 called “camps,” and live much after their native customs in Japan. 
 They are very ambitious and are found in every trade and profession. 
 The Congregationalists and Methodists have work among them. 
 
 Most of the Japanese are Buddhists, and their priests are imitating 
 Christian methods by holding night schools and Sunday preaching 
 services in the hope of keeping their people. There is also in this 
 movement the idea of keeping alive Japanese patriotism. (Note 6.) 
 
 Through the generosity of Mr. W. A. Proctor, St. Elizabeth’s 
 Chapel and Settlement House was started in Honolulu for the use of 
 Hawaiians, Japanese and Chinese. It provided another centre for 
 religious instruction through a Sunday School and other organiza- 
 tions. Evening classes and various clubs for children and girls have 
 meetings in the house during the day, and in the evening there are 
 classes for Chinese and Japanese men. The latter make more use of 
 the house than the Hawaiians, through their greater insistence in 
 securing whatever seems to be worth having. 
 
 In connection with this settlement work, a lodging house for 
 Chinese Christians was started in 1906 for the purpose of keeping in 
 close touch with them and helping them to withstand the temptation 
 to slip back into heathenism. 
 
 RELIGIOUS WORK ON THE PLANTATIONS. 
 
 In the country there are sugar plantations, each of which is likely 
 to have a population of several thousand people. The laborers, chiefly 
 Asiatics, live in “camps” or villages of small wooden houses near their 
 work. 
 
 They are far better off than they were at. home, and many can 
 save half of their wages. The planters provide them with a house, 
 fuel, medical attendance, free hospital privileges, and support churches, 
 schools and kindergartens, etc., for them and their children. They 
 are well treated, and so are attracted to American manners and 
 thought. A plantation laborer earns at present $18 a month. Near 
 the place at which the mill is situated the white people live, and these 
 include manager, engineers, chemists, bookkeepers, the doctor, store- 
 keeper, overseers or “lunas,” etc. At manj^ of these centres there are 
 no religious services in English. Where it is possible to do so, the 
 Bishop tries to make arrangements with the manager for church ser- 
 vices, and he may perhaps consult the directors. These men. as a 
 rule, feel a sense of responsibility for the employees, and are glad to 
 consider a proposition which will provide the people with religious 
 ministrations. When sucli an arrangement is made, the plantation 
 people supply a building for the services and a house for the clergy- 
 man, if he is to reside there. In some places they provide the whole 
 salary of the clergyman; in others, where a part of his time is spent 
 elsewhere, they pay a certain amount. These men in the sugar busi- 
 ness are not all Churchmen by any means; but they make inquiries 
 and ascertain whether the employees as a whole prefer our services. 
 Sometimes a vote has been taken in order to ascertain whether the 
 people desire the manager to make arrangements with the Bishop. In 
 this way the Church is at no expense for buildings, and would have no 
 church or house to leave vacant should conditions change. (Note 7.) 
 
 The work is important, in the first place, in order that white men 
 and women and their children shall not drift into indifference and 
 irreligion; and, secondly, that the heathen by whom they are sur- 
 rounded may not return to their own lands and say that the mission- 
 aries in Japan and China and Korea are telling the people about the 
 worship of God, but that here in American territory no God is 
 worshipped. 
 
 T2 
 
Frequently where we have plantation missions as high as ninety 
 per cent, of the white people regularly attend the services of the 
 Church. 
 
 Outside of Honolulu the provision for religious services among 
 English-speaking people is in the hands of ourselves and of inde- 
 pendent churches, in union with the Hawaiian Board, which succeeded 
 the American Board. 
 
 The missionary spirit of these people is shown in the fact that 
 they gave in 1902 over $50,000 to the missionary work of these 
 Islands. (Note 8.) The white communicants, in union with the 
 Hawaiian Evangelical Association, number about 1,200, so that these 
 gave an average of $40 each. This Board spent, in the year 1904-5, 
 $10,313 on the Chinese work, $10,449 for the Japanese, and $6,233 for 
 Portuguese work. 
 
 THE GENERAL SITUATION IN 1906. 
 
 The following extracts from letters and reports of Bishop Res- 
 tarick show the general condition in the Islands; 
 
 “Hawaii has passed through a period of business depression, re- 
 sulting from a number of causes. At the time of the annexation there 
 was an influx of people which resulted in a ‘boom’ and a rise in real 
 estate values greatly exceeding anything which the situation war- 
 ranted. Again, anticipating annexation, several plantations were pro- 
 moted with a capital stock far beyond the real value involved, and 
 with a large amount of stock distributed representing no money paid 
 in. Then came the low price of sugar and the consequent stoppage of 
 dividends by many of the plantations; and as sugar is practically the 
 one crop of the Islands, these conditions have affected every one. 
 The incomes of many of the pepple almost ceased, and in other cases 
 they v---e cut down to a figure which made the recipients feel poor 
 for the time being. 
 
 Another result of annexation has been a disturbed condition of 
 labor. Previous to that time, the Chinese could come in on the same 
 terms as the Japanese or other Orientals. They began to enter 
 Hawaii long ago, and about the year 1875 the planters began to 
 bring them here in large numbers. They have, by their patient 
 labor,- added many millions to the value of the Islands by develop- 
 ing the rice, sugar and other industries. With annexation, these peo- 
 ple were henceforth excluded. There is much to be said in favor of 
 excluding Chinese (and others) from the mainland, but I have yet 
 to meet an intelligent American who does not consider the exclusion 
 of the Chinese from these Islands a gross injustice and a serious 
 error. 
 
 “While in Washington, in October, 1902, during an interview 
 which I had with the President of the United States, he said, ‘I am 
 unalterably opposed to orientalizing any American territory.’ I re- 
 plied, ‘Mr. President, Hawaii was orientalized before it became Ameri- 
 can territory; and besides, only the Chinese are excluded, while the 
 Japanese and Koreans are pouring in by every steamer from the 
 Orient, and the general opinion in the Islands is that the Chinese are 
 far superior to either in many respects.’ 
 
 “Another cause of depression was that the customs duties, which 
 were formerly a part of the revenue of the Islands, are now sent out 
 of the country and very little of it is returned to Hawaii. In the year 
 ending 1902, it is estimated that $1,200,000 was sent out of the Islands 
 to the United States Government, the proceeds of customs, etc., above 
 that which was returned for the payment of salaries and the main- 
 tenance of troops here. This is a serious matter in a territory which 
 has a white population of about 12,000 people, and must impoverish 
 the Islands unless the government spends money freely here for 
 fortifications, a naval station, etc.’’ (Note 9.) 
 
 “The above conditions have resulted in a large percentage of 
 white people leaving the Islands. Many of these, however, were 
 
 13 
 
Comnerdal 
 
 Political 
 
 Religious 
 
 drawn here by the boom, and some of them had scented the prospect 
 of offices after annexation. I voice the sentiments of the old resi- 
 dents of the Islands when I say that many Americans who came here 
 after the overthrow of the monarchy were not of the high stamp of 
 character one would wish for.” 
 
 THE FUTURE OF THE ISLANDS AND THE OPPORTUNITY 
 OF THE CHURCH. 
 
 Dr. Josiah Strong, in his book entitled “Expansion,” writes: 
 
 “Consider Hawaii. Midway between Unalaska and the Society 
 Islands, midway between Sitka and Samoa, midway between Port 
 Townsend, Seattle and the Fijis, midway between San Francisco and 
 the Carolinas, midway between Nicaragua, Panama and Hong Kong, 
 on the route from South American ports to Japan, the central loca- 
 tion of these Islands makes their commercial importance evident.” 
 
 Captain Mahan, the great naval strategist of this generation, 
 wrote in 1903: 
 
 *“Too much stress cannot be laid upon the immense disadvantage 
 to us of any maritime enemy having a coaling station well within 
 2,500 miles of every point of our coast line from Puget Sound to 
 Mexico. Were there many others available, we might find it difficult 
 to exclude from all. There is, however, but one. Shut out from the 
 Sandwich Islands as a coal base, an enemy is thrown back for sup- 
 plies of fuel to distances of 3,500 or 4,000 miles — or between 7,000 
 and 8,000 going and coming — an impediment to sustained maritime 
 operations well-nigh prohibitive. It is rarely that so important a 
 factor in the attack or defence of a coast line — of a sea frontier — 
 is concentrated in a single position, and the circumstance renders it 
 doubly imperative upon us to secure it, if we righteously can.” 
 
 On these Islands, farther from the mainland than any other group 
 in the world, the East and the West meet, and most important social 
 problems are being worked out. As a territory of the United States, 
 the Islands are nominally a portion of the domestic field. Thej' are 
 really in large part a foreign mission. It is hard at times to realize 
 in Hawaii that one is in the United States, for outside of Honolulu 
 white people often, call themselves foreigners, and their churches, in 
 union with the Hawaiian Evangelical Association, are called “Foreign 
 Churches,” to distinguish them from native churches. Where there 
 are princes and an ex-queen, and where until recently the silver coin- 
 age was almost wholly that bearing the head of Kalakaua, and where 
 people speak of going to the United States, the terms domestic and 
 foreign lose their significance. 
 
 Excluding Portuguese, whom the natives do not call “haoles,” as 
 they do other Caucasians, the white race is outnumbered by the darker 
 races twelve to one. And commerce adds its foreign elements. 
 Steamers from China, Japan, the Philippines, Australia, New Zealand, 
 British Columbia, Mexico, and the United States, make Honolulu a 
 port of call. As a 'esult, the Church has a work to do which, in its 
 importance, is altogether out of proportion to the size of the territory 
 or the number of its inhabitants. Here the Orientals are largely from 
 the farming classes and not from the slums of the cities. They are 
 here with their wives; their children are born here, and are compelled 
 to attend schools where English is taught. They are well treated, 
 and the planters, feeling the responsibility, give largely to missions 
 among them and to institutions tending to benefit them. The result 
 is a breaking down of customs and habits of thought and prejudices 
 which would deter them from listening to the Gospel. As a rule, 
 they gladly hear and are anxious to learn about Jersus Christ. 
 
 Recently two missionaries arrived from China with their wives, 
 accompanied by the widow of their deceased Bishop. I took them 
 
 "The Interest of America in Sea Power, Present and Future." — p. 48. 
 
 14 
 
to visit the homes of some of our Chinese. One of them asked me: 
 
 “What were these people, from what class did their parents come?” 
 
 I told them that they were in China the farming class. They said: 
 
 “If under favorable conditions and opportunities Chinese of this class 
 can become as these whom you have shown us, we have received more 
 encouragement than we have ever had before.” 
 
 Everything indicates that Hawaii is a point where Christianity 
 should be strong. There is a great world lesson which I take pains 
 to show such tourists as I can reach that missions are not a failure, 
 and that the Church is adapted to all sorts and conditions of men 
 and to diverse races. Many get here a glimpse of “foreign missions,” 
 which removes doubt, and go from Honolulu with larger views of 
 Christ and His Church. 
 
 The ability of the people to contribute toward self-support and Progress 
 church extension has been greatly affected by the depressed business Toward 
 conditions. Nevertheless, their giving has been generous. In the j'ear Self-Support 
 1902-3 they gave 50 per cent, more to general missions than their ap- 
 portionment called for, in addition to $1,800 given to the mission 
 work of the district. The Woman’s Auxiliary contributed to the 
 United Offering $227. During the year 1903-4 the people did still 
 better. The Bishop states in his report: “During the past year the 
 people of the Islands have placed in my hands in cash and pledges 
 over $10,000 toward the completion of the Cathedral. They have 
 given to missions, both general and diocesan, an average of nearly $4 
 per communicant, counting only gifts in cash. The Sunday Schools 
 made their first Lenten offering for missions, giving an average of 34 
 cents per scholar. There was given to me by people and societies in 
 Honolulu $2,287.89 in specials for missionary work in this district, be- 
 sides a special of $187.50, sent through the Board.” 
 
 In 1905 of the 34 clergy and paid workers of the missions, 25 were 
 supported locally. There were 11 volunteer workers in addition who 
 taught in the schools. 
 
 All this indicates the kind of Christianity which is in process of 
 formation as a result of missionary work of our church. Such Chris- 
 tianity, at the crossroads of the Pacific, becomes of necessity an 
 object-lesson to the world. 
 
 NOTES ON THE DISTRICT OF HONOLULU, 1906. 
 
 There is a Chinese Church with its 120 communicants, its hearty. Note I 
 reverent worship, and its growing congregation. Then, in the Cathe- 
 dral at 9:30 the Hawaiian services are held. At 11:30 the English 
 service is held, and again at 7:30 P. M. A Japanese service also is 
 held at 7:30 P. M. in the lolani buildings. 
 
 There is a daily service during the week, attended by the girls 
 from the Priory School, the boys from the lolani School and the 
 pupils of St. Peter’s School, the children being white, Hawaiian, 
 Chinese, Korean, etc. 
 
 At the present time (1906) there are 110 girls in the school; one- Note 2 
 fourth are white, a few are Chinese. The terms are very low, only 
 $100 a year for board and tuition, in a land where butter is 35 cents 
 a pound, milk 12j4 cents a quart, eggs 50 cents a dozen. 
 
 The group of buildings consists of three dormitories, two school 
 houses, a refectory with a lean-to attached, bath houses (separate 
 from the houses and with cold water only), one office and a reception 
 room. All the buildings but the refectory and lean-to are discon- 
 nected and are old and eaten by insects. 
 
 Even in the present wretched buildings we have 100 girls. There 
 are cheaper schools with finer buildings, but the Priory maintains its 
 position of favor. New buildings are badly needed. 
 
 15 
 
Ihe school is doing exct-rrent worK and new features have been 
 introduced, such as the cutting out and fitting of clothes, the teaching 
 of typewriting, etc. The school is self-supporting, except the salary 
 of one teacher paid by the Board of Missions ($5TO a year). Scholar- 
 ships ($100 a year) are badly needed for deserving girls. Many or- 
 phans come to the Priory when six years old and have no other home. 
 
 Note 3 In 1905-6 there was an enrollment of 120 boys. Though the 
 charges are $100 to $125 for board and tuition the school is self-sup- 
 porting except for the salary of a house mother. Scholarships of $100 
 a year or $18 a year for day pupils are badly needed. The school is 
 doing excellent work. 
 
 Note 4 To maintain all his schools, the Bishop needs $2,400 a year more 
 than his appropriation. 
 
 Note 5 There are at present (1906) in Hawaii, four regular Chinese con- 
 gregations and also two Chinese missions, three Chinese day schools, 
 the Priorj" School and the lolani School, both admitting Chinese. 
 Outside of Honolulu we have two Chinese churches and two Chinese 
 schools. At our centre of Chinese work, St. Peter’s Church, Honolulu, 
 a building for the school and other work is badly needed. Cost, $3,500. 
 
 Note 6 A deaconess and a Japanese catechist studying for Holy Orders 
 are in this work, and schools and services have been commenced in 
 rented buildings. The prospect is most encouraging. The Bishop 
 needs $7,000 to get land and some suitable building which will be a 
 centre for this work. The building should include a chapel, class 
 room and a home for workers. His plan is to get these people into 
 different classes, interest them in learning English, and then teach 
 them the truths of Christianity. He wants to give them what we are 
 giving the Chinese, with such great results. In the school at St. 
 Elizabeth’s there are from 80 to 100 Chinese and a large class of young 
 men awaiting confirmation and baptism and two have offered them- 
 selves for Holy Orders. 
 
 Note 7 In these places mentioned, we have the only English services. 
 We have such services on five plantations; and at three other places, 
 were it not for the liberal aid of the plantation people a clergyman 
 could not be maintained without aid from outside. 
 
 Note 8 “The descendants of the remarkable men and women who were 
 sent out by the American Board from 1820 onward are intellectually 
 and morally worthy of their progenitors. They are found in business 
 and in the professions, and a large part of the wealth of the Islands 
 is in their possession. In 1906 the Hawaiian Board had nine stations 
 and we had twelve. In seven of these places we were the only Chris- 
 tians holding services for white people. At such places there is practi- 
 cal unity on the basis of the Apostle’s Creed, Common Prayer and 
 Christian work. The Methodists had one church for white people on 
 the Islands, the Presbyterians and Baptists none. The Roman Cath- 
 olics, who came here in 1827, are strong in numbers. They have a 
 large number of native adherents besides the Portuguese and Porto 
 Ricans. 
 
 Note 9 Recently the financial conditions have improved, owing partly to 
 the increased price of sugar, on which all business depends. 
 
 Note 10 All church property ("except that of St. Clement’s Parish), and 
 all endowments, are held by the corporation, “The Protestant Episco- 
 pal Church in the Hawaiian Islands.” Of the Board of Directors, the 
 Bishop is ex-officio president, the other members being elected at the 
 annual convocation. 
 
 Note The buildings most needed for the mission this year are a church 
 and a rectory at Hilo. Total cost, $5,000. 
 
 WORKERS NEEDED IN 1906. 
 
 a. General Missionary for scattered communicants and neglected 
 communities in isolated places. 
 
 b. Clergyman to begin work on Island of Kauai. 
 
 c. Deaconess for work among heathen at Hilo. 
 
 d. Deaconess for work among heathen at Wailuken. 
 
 e. Deaconess for work among heathen at Lahaina. 
 
 The Wolfer Preit 
 New York Cit7 
 
HUTS NEAR THE SETTLEMENT HOUSE, MANILA 
 
 THE MISSION STAFF, WITH NARCISO AND PITT-A-PIT WORKING OUT THE 
 MYSTERIES OF IGORROTE 
 
MISSIONARY DISTRICT OF THE PHILIPPINE ISLANDS 
 
 THE POLICY OF OUR MISSION. 
 
 I N regard to the mutual agreement of other Mission Boards to 
 occupy different parts of the islands respectively with the excep- 
 tion of Manila, Bishop Brent wrote in 1903; “I cannot feel it to 
 be the duty of the Church which I represent to build up a con- 
 stituency by deliberately drawing upon the Roman Church. It 
 is here that I find myself differing from the Protestant churches 
 at work in the islands, and for this reason if for no other I am unable 
 to enter into any formal relationship with them. The Evangelical 
 Union have extended us a cordial invitation to membership in their 
 body, but we are unanimous in feeling that we cannot subscribe to 
 some of the principles implied or set forth explicitly. This, however, 
 will in no wise prevent friendly relations with our Protestant neigh- 
 bors, or the observance of Christian considerateness where division of 
 territory is concerned. Though I cannot say that I shall never place 
 missionaries at points where missionaries of other communions have 
 preceded, I shall do so only in cases where my conception of duty 
 leaves me no choice.” 
 
 In regard to the “Independent Filipino Catholic Church,” under 
 the leadership of Father Aglipay, the following extract from a resolu- 
 tion, passed at the third Annual Convocation of the Missionary District 
 of Manila, 1906, represents the unanimous opinion of our missionaries: 
 “If we could be assured that either in the leaders or in the great body 
 of their followers there were a serious desire for such purity of Cath- 
 olic truth, freedom from ecclesiastical tyranny, assertion of national 
 Church autonomy, longing for high Christian morality as might 
 actuate a movement of Christians in this or any country, away from 
 Roman Communion, while still desiring to retain the great verities of 
 ecumenical obligation, we should be glad to have a part in aiding so 
 good a cause. But this seems far from being the case.” 
 
 In friendly co-operation with all who are working for fair treat- 
 ment of the native and the relief of suffering, for the suppression of 
 vices and the uplift of the community, our missionaries have been 
 second to none, and more than once have been leaders in the united 
 efforts of Christians to make good laws a power in the Philippines. 
 
 OUR WORK AMONG THE FILIPINOS. 
 
 In response to repeated requests from Filipinos, Chaplain Charles 
 C. Pierce, of the United States Army, began our work among them 
 by the celebration of the Holy Communion on Christmas morning, 
 1898. 
 
 The Spanish Prayer Book was used and Dr. Pierce preached 
 through an interpreter. Other services followed and soon the ser- 
 mons also were in Spanish. Of these services a leading Filipino, 
 Senor Manuell Buirir, wrote: “On our petition, we Filipinos, on the 
 twenty-fifth of December last, the day of the Nativity of our Lord, 
 after no little pains and difficulty, secured from Chaplain Pierce the 
 celebration of the mass, with the administration of the Holy Com- 
 munion, for the benefit of the Filipinos. Since that date, reverend 
 sir, every Sunday at eight in the morning Chaplain Pierce has given 
 us the Divine servide, in order that we who had abandoned temporar- 
 ily the worship due our Redeemer and wandered away for a long 
 time without religious worship — for every scandalized Filipino had 
 forsaken Divine worship — might assemble there to seek pardon and 
 consolation in the great sorrow which enslaved our hearts. On those 
 days we made an estimate of the Anglican Church, and we have found 
 it true, righteous and replete with holy truth, and under that convic- 
 tion we have chosen it for our religion. Chaplain Pierce, a clergyman 
 
 The Romaa 
 
 Catholic 
 
 Church 
 
 The Evangelical 
 Union. 
 
 The Aglipay 
 Movement 
 
 1 
 
The Settlement 
 Huose 
 
 The Dispensary 
 
 most exemplary, with a kind heart and full of amiability, has under- 
 stood how to secure the royal friendship from all Filipinos. We all 
 love him, respect him, and obey him. He is the only person who can 
 direct with certainty the Anglican Church in this country, and the one 
 reason is that he readily speaks the Spanish language, as he does in 
 his sermons and masses which he has given the Filipinos. He has 
 begun by procuring a piece of land for a cemetery, a matter of great 
 necessity. He gives medicines to the poor, always administering to 
 them with kindness and affection, and he provides alms for those in 
 need. Nobody more than he could direct without misunderstanding of 
 any kind the necessary works of the Church.” 
 
 In addition, the Chaplain held occasional services for Filipinos in 
 the Mission of the Holy Trinity, and in September of 1899 Bishop 
 Graves received seven Filipinos from the Roman Catholic communion, 
 and authorized Chaplain Pierce to receive others. Among the latter 
 was Santos Janvier, whom the Bishop licensed as lay reader. He 
 translated the office of Holy Matrimony into Tagalog for the benefit 
 of the large number of people seeking to be married by the chaplains. 
 Both Santos Janvier and his brother Manuel became faithful and 
 valued laymen in the Church. 
 
 After a year of this work, Governor-General Otis wrote that it 
 “tended to pacification of the natives and the healing of religious an- 
 tagonism.” 
 
 One of the great difficulties of the United States Government in 
 its Philippine administration arises from the fact that Americans and 
 Filipinos, except in business, meet only in the most formal way. To 
 bridge this aloofness with mutual understanding and neighborly help, 
 the Settlement House has been established among the Filipinos in 
 the thickly populated Trozo district of Manila. 
 
 In 1902, under the leadership of Miss Waterman, work was begun 
 in a rented house with large grounds that almost immediately became 
 the children’s playground. 
 
 Classes and clubs for boys and girls and a kindergarten for the 
 smaller children were successfully undertaken. The opportunities for 
 developing the work soon outstripped the strength and funds of the 
 few workers in the Settlement. Religious instruction is given to the 
 children and on Sunday afternoons long before the time for reading 
 and singing hymns the boys and girls are waiting impatiently outside 
 the house. 
 
 The need for medical work can be inferred from the fact that the 
 death rate of native children under five years old was found to be 
 more than 50 per cent. Improper care at birth, improper food and the 
 crowding of eight or ten people into thatched houses hardly large 
 enough to shelter a horse, are the causes for the excessive mortality. 
 
 There were in Manila before the American occupation two Roman 
 Catholic hospitals, and to these were added by the United States author- 
 ities hospitals for soldiers, sailors and civilians in the government em- 
 ploy. All the hospitals were crowded, and in most of them persons 
 not connected with the Government were not eligible as patients. Of 
 course, there was no chance whatever for the Filipino to secure treat- 
 ment there. Accordingly medical work was begun at once by our 
 trained nurse in the Settlement House. In July, 1903, Dr. C. Radcliffe 
 Johnson, our first physician to the Philippines, arrived in Manila and 
 added to the dispensary work already conducted in two rooms of the 
 Settlement House, a temporary hospital. The best he could do was 
 to place six cots in a tent borrowed from the Board of Health. Later, 
 when the Settlement kindergarten was closed for lack of a teacher, 
 eight cots were placed in its vacant room. 
 
 From the opening of our medical work, patients came from all 
 parts of Manila, some even from outlying provinces, to these inad- 
 equate quarters. 
 
 The attendance at clinics steadily increased, and in 1905 had 
 reached 10,931 visits to the dispensary made by 3,757 different patients. 
 
 2 
 
Drs. Santos, Albert, and others of Manila have given their help to 
 Dr. Johnson for two hours per week, and Dr. Ottofy treats dental 
 cases. 
 
 The Board of Health and the business men of Manila have con- 
 tributed drugs and money. 
 
 The work of mercy at the dispensary and the training of the chil- 
 dren at first occupied the entire attention of the workers at the Set- 
 tlement, and quietly created the constituency for a church. Accord- 
 ingly, in 1906 St. Luke’s Chapel, Trozo, was established and put in 
 charge of a missionary who speaks Tagalog and has had five years’ 
 experience among the natives. He has partly translated the Prayer 
 Book and is holding services in the vernacular. (Note 1.) 
 
 OUR WORK AMONG ENGLISH-SPEAKING PEOPLE. 
 
 First in time and importance, both for its own sake and for the 
 sake of the natives, who suppose every foreigner to be a Christian, 
 comes our mission work among the white people in the Philippines. 
 
 Its character, like that in the missionary district of our western 
 states, consists in organizing Christian people into churches, provid- 
 ing them with leadership and spiritual privileges, and encouraging 
 each group to become a missionary force in the Philippines rather 
 than a missionary field. 
 
 The first work was done by army chaplains, who undertook it in 
 addition to their other duties. The places for service were rented or 
 were furnished by the courtesy of the United States Government. 
 Through the efforts of Chaplain Pierce, the Cementerio Aiiglicano, 
 the first piece of property ever secured for the use of a non-Roman 
 ecclesiastical body, was purchased. 
 
 In 1899 the Brotherhood of St. Andrew sent a party of workers 
 out to the Philippines in charge of Sergeant John H. Peyton. The 
 other members of the party were the Rev. James K. Smiley, the Rev. 
 Hugh Nethercott and Messrs. W. H. J. Wilson and George A. Kauf- 
 man. Their work was mainly among the soldiers, and by May, 1899, 
 they had opened in conjunction with the chaplains the Anglo-Ameri- 
 can Mission of the Holy Trinity, with which was connected a club- 
 room and reading-room for soldiers. Regular services were held for 
 them and occasionally services for the Filipinos. Eight chapters of 
 the Brotherhood of St. Andrew were organized in different regiments. 
 The interest of the chaplains in the general work continued, and 
 before June, 1901, Chaplain Pierce writes that, a site for a central 
 church, near the Consulate, and another in Ermita had been purchased. 
 
 In September, 1899, the Presiding Bishop gave temporary juris- 
 diction in Manila to Bishop Graves of Shanghai, who in the same 
 month visited the work, confirming Americans and receiving native 
 communicants from the Communion of the Roman Catholic Church. 
 
 The Brotherhood withdrew in the Spring of 1900, and the Rev. 
 J. L. Smiley became the first missionary, appointed by the Board of 
 Missions, to the Philippines. Later, at the request of the Bishop of 
 Shanghai, the Rev. John A. Staunton and the Rev. Walter Clapp were 
 appointed by the Board and reached Manila in the Pall of 1901. They 
 were joined by the Rev. H. R. Talbot, in January, 1902. 
 
 Bishop Graves reported at this time: “Our Church has been placed 
 at the start in a very advantageous position, and we ought to push this 
 advantage.” 
 
 The Rev. Charles H. Brent was consecrated Bishop of the Philip- 
 pines on December 19, 1901, and reached his field August 24, 1902. 
 
 Meanwhile, St. Stephen’s Mission, Ermita, had been growing in 
 strength and numbers. The congregation worshipped in a room 
 loaned to them by the United States Government. It was situated 
 over the barracks, next to a prison. Later, they were able to rent a 
 hall, and in March, 1902, erected St. Stephen’s Mission Church, a 
 
 3 
 
 The Oiapd 
 
wooden building on Calle Nueva, in the Ermita district, where excel- 
 lent work was done by the Rev. Walter Clapp and the Rev. H. R. 
 Talbot. 
 
 On February 15, 1902, Mrs. Walter Clapp, one of our earliest 
 workers in the Philippines, died in Shanghai, whither she had been 
 sent for her health. In January, 1903, the Rev. Mr. Talbot returned 
 home on account of illness, and about the same time the Rev. Mr. 
 Clapp began preparations to work among the Igorots. 
 
 In 1903, the Rev. Mercer Johnston took charge of St. Stephen’s, 
 and during this year it became self-supporting. 
 
 In 1905, Bishop Brent writes: “As a whole, the congregation of 
 St. Stephen’s has been too large for its building. Now it is self- 
 supporting and contributes to outside needs.” In April, 1904, it was 
 organized into the provisional parish of St. Stephen’s. During this 
 year, through the generosity of a Philadelphia Layman, a church 
 house was erected in Manila, and as St. Stephen’s parish was in- 
 tended to develop into the Cathedral, the building was put in its care 
 and called the Cathedral House, and has become a meeting place for 
 Americans in Manila, which was greatly needed. The Columbia Club, 
 organized through the efforts of the rector of St. Stephen’s and others, 
 formally established its quarters in the Cathedral House, November, 
 1905. Within the year its membership reached three hundred. 
 
 When the Cathedral House was opened the congregation of St. 
 Stephen’s began to hold its services in the large, hall, and the tempo- 
 rary building, previously used by them, was moved to the District of 
 Trozo, in Manila. 
 
 The schedule of services at St. Stephen’s was an unusually full 
 one for a missionary field, and there were the usual parochial organ- 
 izations;. Other features of early Church life in Manila can be inferred 
 from the - following extract from the report of its rector in 1906: 
 “Certain other duties of a special character fell to my lot during the 
 year covered by this report. Among them I might mention: (1) 
 Those that came to me as acting chairman of the Building and Lands 
 Committee of the District during the erection of the Cathedral House; 
 (2) The duty of superintending the filling of the land, bought as a 
 site for the Cathedral and the Cathedral House; (3) The organizing 
 and financing of the new parish. It was necessary for the church 
 to double the income of the previous year. (4) The organization, 
 financing and furnishing of the Columbia Club, which came into being 
 in September, 1904, moved into its quarters in the Cathedral House 
 in December, now has about three hundred members, and has been 
 more than self-supporting since its organization. (5) Such duties, not 
 mentioned above, as came to me by reason of the fact that for nine 
 months of the year, while the Bishop was on his way to and from the 
 States and in the States, I was the only clerical representative of our 
 Church in Manila, acting under the authority of the Board of Mis- 
 sions. (6) The duties which fell to me as a member of the Standing 
 Committee, and as one of the Examining Chaplains.” 
 
 The American community in the Philippines has the usual fron- 
 tier proportion of adventures, irresponsible weaklings, and the human 
 birds of prey. The Church there, as in the other mission fields, suffers ' 
 from the influx of many who in the United States were conventional 
 Christians, but whose moral weakness in an enervating social atmos- 
 phere has been displayed to the world. “The Orient,” says Bishop > 
 Brent, “is no fit place for men who have not moral stamina. The i 
 Philippines are almost the sure undoing of the weak, but the East ; 
 is equally apt in making character where there is anything to work 
 upon. There are striking instances here where strong men who had I 
 been living irreligiously and without high purpose, but having accept- 
 ed unselfish responsibility, have been stimulated to a high degree of 
 righteous endeavor.” 
 
 4 
 
There is also in Manila the same compact body of loyal Chris- 
 tians that there is elsewhere, always taking the burden of the work 
 and rarely receiving credit for it. (Note 2.) 
 
 Preliminary missionary journeys resulted in the choice of Zam- Mindanao 
 boanga for the centre of our work in Mindanao and the establishment 
 of a mission station there. As the chief civil and military post on the 
 island, with an increasing population of Americans, it presented an im- 
 mediate opportunity to organize the Christians in the community. It 
 will also be a convenient point from which to establish work among the 
 Moro Mohammedans. The foreign residents in the town were greatly 
 interested in the prospect of the coming of our clergy. The land was 
 contributed partly by a Polish Lutheran and partly by a Chinese 
 Roman Catholic. Gifts for the building came in the shape of pro- 
 fessional skill and business experience, as well as in money. The 
 result is a wooden church, roofed with iron, neatly painted and seating 
 150 people. The services have been largely attended by soldiers and 
 civilians. The Rev. Mr. Armstrong succeeded Mr. Spencer in April, 
 
 1905, and the ' latter was transferred to work among the Bontoc 
 Igorots. (Note 3 .) 
 
 The Diocesan Branch of the Woman’s Auxiliary in the Philippines The Woman'* 
 was organized in July, 1903. It began at once to help the work in Auxiliary 
 Bontoc, Baguio and Zamboanga, and next, took its share in the general 
 work by contributing to the United Offering Fund. 
 
 The location of branches has changed with the varying fortunes 
 of army posts and American communities, but they have been a 
 power and an inspiration for the Philippines mission. (Note 4.) 
 
 WORK AMONG THE CHINESE. 
 
 At the time of the American occupation there were in the Philip- 
 pines about 50,000 Chinese. Half of them lived in Manila, and four 
 thousand were claimed by the Roman Catholic Church. But their 
 Christianity was largely a matter of convenience. Under Spanish 
 rule, it was impossible for the Chinese to marry unless they were 
 baptized. So they would bring a fee and apply for baptism on that 
 account. It would be administered and they would be married the 
 next day. This practice of the Roman Church made many insincere 
 Christians and complicated early Church work for our missionaries. 
 
 Before June, 1901, Chaplain Marvin baptized the first three 
 I Chinese in Manila, who received this rite from other than Roman 
 I priests. Chaplain Pierce afterwards baptized twelve, and the Rev. 
 
 I Mr. Clapp two. The service in the Spanish Prayer Book was always 
 used, and as a rule the ceremony took place in the presence of large 
 numbers of their own race. Influential (Thinese in the city at that time 
 expressed the wish to have our Church services, and promised financial 
 aid. 
 
 These beginnings developed into the Cathedral Mission of St. 
 
 Stephen’s for Chinese, under the guidance of the Rev. Hobart E. 
 
 Studley, who was for several years a missionary in Amoy under the 
 Dutch Reformed Missionary Board. He was ordained and began work 
 under Bishop Brent in 1903. After two years Mr. Studley began to 
 study Tagalog, in order to extend his influence to the Filipino wives 
 of the Chinese. 
 
 In 1905 the congregation was worshipping in a rented building 
 with ninety sittings. There were seventy baptized members. A day 
 school and an evening school were conducted by two Chinese teach- 
 ers during the week. Many of the scholars also attended the Sunday 
 services. (Note 5.) 
 
 OUR WORK AMONG IGOROTS. 
 
 The Igorots of the Bontoc region are a people of Malay stock. Village Life 
 living in the mountains of Northern Luzon. Compelled by their sur- 
 
 5 
 
War and Head 
 Hunting: 
 
 roundings to till the soil, they have become the onl}’- scientific agri- 
 culturalists in the islands. They understand the use of fertilizers, and 
 have constructed ingenious and extensive irrigation works on the 
 mountain sides, and in cultivating their land show strength, determina- 
 tion and endurance. The main crops are rice and “camotes,” or sweet 
 potatoes. 
 
 The houses have walls of mud and stone, supplemented by boards 
 and timber. The projecting roof is thatched heavily with grass, and 
 the houses are as often as not built over the pig-pens. 
 
 The pueblo, or village, does not act as a unit except in cer- 
 tain religious ceremonies and in war. It is divided into groups called 
 at os. 
 
 Each of these is under the government of its old men, and nor- 
 mally has its fan'i, or council house, and the pa-ba-funan, used like 
 the fasvi as a club-house and lounging place by day for all the men 
 and as a dormitory for the bachelors. Each ato also has its olag, 
 or dormitory, for all girls from the age of two years to their formal 
 marriage. Bontoc societ}' is simple, and before marriage is most 
 primitive, but a man has only one wife, to whom he is usually 
 faithful. The social life of the married women is incidental to their 
 household work, as thej' sit in the shade of their dwellings. 
 
 There is a certain division of labor, which favors the old and 
 exempts children under six years of age; but the women do as heavy 
 work as the men, and among the Bontoc Igorots the only beast of 
 burden is the human being. 
 
 According to the Government report on the Bontoc Igorots 
 (“Ethnological Survey Publication,” Vol. I.), the daily routine for a 
 family is as follows; “The man of the family arises about 3:30 or 4:00 
 o’clock in the morning. He builds the fires and prepares to cook the 
 family breakfast and the food for the pigs. A labor generallj' per- 
 formed each morning is the paring of camotes. In about half an 
 hour after the man arises the camotes and rice are put over the fire to 
 cook. The daughters come from the olag, and the bo}'s from their 
 sleeping quarters shortly before breakfast. Breakfast, called ‘mang- 
 an,’ meaning simply ‘to eat,’ is taken by all the members of the 
 family together, usually between 5:00 and 6:00 o’clock. Eor this 
 meal, all the family, sitting on their haunches, gather around three or 
 four wooden dishes filled with steaming hot food set on the hearth. 
 The}’ eat almost exclusively from their hands, and seldom drink any- 
 thing at breakfast, but they usually drink water after the meal. 
 
 The members of the family who are to work away from the dwell- 
 ing leave about 7:00 or 7:30 o’clock — but earlier, if there is a rush of 
 work. If the times are busy in the fields, the laborers carry their 
 dinner with them; if not, all members assemble at the dwelling and 
 eat their dinner together about 1 :00 o’clock. This midday meal is 
 often a cold meal, even when partaken in the house. 
 
 “Eield laborers return home about 6:30, at which time it is too 
 dark to work longer, but during the rush seasons of transplanting and 
 harvesting ‘palay,’ the Igorot generally works until 7:00 or 7:30 during 
 moonlight nights-. All members of the family assemble for supper, 
 and this meal is always a warm one. It is generally cooked by the 
 man, unless there is a boy or girl in the family large enough to do it, 
 and who is not at work in the fields. It is usually eaten about 7:00 
 or 7:30 o’clock, on the earth floor, as is the breakfast. A light is 
 used, a bright, smoking blaze of the pitch pine. It burns on a flat 
 stone, kept ready in every house. It is certainly the first and crudest 
 house lamp, being removed in development only one infinitessimal 
 step from the stationary fire. This light is also sometimes emploj-ed 
 at breakfast time, if the morning meal is earlier than the sun. 
 
 “Usually about 8:00 o’clock the husband and wife retire for the 
 night, and the children leave home immediately after supper.” 
 
 “Primarily a pueblo is an enemy of every other pueblo, but it is 
 customary for pueblos to make terms of peace. Neighboring pueblos 
 
 6 
 
are usually, but not always, friendly. The second pueblo away is 
 usually an enemy.” 
 
 Taking the heads of the slain, to be preserved as trophies in the 
 men’s club, is an important part of this warfare. The securing of such 
 a trophy is the test of skill and valor that wins the admiration of 
 women and the respect of men. A pueblo lacking such proofs of 
 valor would suggest weakness and invite attack. 
 
 “Then, too, head-hunting expeditions are often undertaken to 
 satisfy the craving for activity and excitement with all the feastings, 
 dancing and rest days that follow a successful foray. The explosive 
 nature of a man’s emotional energy demands this bursting of the 
 tension of every-day activities. In other words, the people get to 
 itching for a head, because a head brings them emotional satisfaction.” 
 
 Nineteen out of twenty Bontoc m.en are tatooed with marks show- 
 ing that each has taken a human head.* 
 
 The basis is Animism, and in theory centres about Lu-ma-wig, a 
 personification of the forces of Nature, who lives eternally in the sky. 
 To him prayer is made for the pueblo each month by the priests. 
 
 The prominent characteristic of the religion, however, is a belief 
 in the spirits of the dead called Anitos. These are believed to sur- 
 round the community in which they once lived, and to be directly or 
 indirectly the cause of all sickness and death. They are the source 
 of the ever-present fear that shapes the warrior’s spear-head into a 
 charm to protect him on the trail, and makes the cradle an unknown 
 thing. For fear of the Anitos, an infant must never be laid down by 
 day or by night, but must sleep between its parents on its mother’s 
 arm. In the funeral ritual, these significant chants are sung to the 
 dead: 
 
 “Now you are dead; we are all here to see you. We 
 have given you all things necessary and have made good 
 preparations for the burial. Do not come to call away 
 (to kill) any of your relatives or friends.” 
 
 “We have fixed all things right and well for you. 
 
 When there was no rice or chicken for food, we got (hem 
 for you. 
 
 It was the custom of our fathers — 
 
 So you will not come to make us sick. 
 
 “If another Anito seeks to harm us, you will protect us 
 When 'we make a feast and ask you to come to it. 
 
 We want you to do so; 
 
 But if another Anito kills all your relatives. 
 
 There will be no more houses for you to enter for feasts.” 
 
 The Spaniards entered the Igorot country about sixty years ago. 
 Among them were some friars, who were mainly attaches of the mil- 
 itary. They built a small church in Bontoc, intended for the mem- 
 bers of the Ilocano tribe, who came up the country as employees of 
 the government. They attempted little religious work among the Bon- 
 toc Igorots, and certainly did not succeed. Exemption from taxation 
 was the reward of the convert, and a few baptisms resulted. The 
 deepest impression created by the friars among the Igorots seems to 
 have been a general suspicion and dislike of Christianity. Professor 
 Jenks says in his official report on the Bontoc Igorot, already quoted: 
 “The Spaniard was in Bontoc about fifty years. To summarize the 
 Spanish influence on the Igorot — and this includes any influence which 
 the Ilokano or Tagalog may have had since they came among the 
 people under Spanish protection — it is believed that no essential 
 institution of the Igorot has been weakened or vitiated to any ap- 
 preciable degree. No Igorot attended the school which the Span- 
 
 The Bontoc 
 Religion 
 
 The Spanish 
 Occupation. 
 
 Government Report on the Bontoc leorot. 
 
 7 
 
The Problem of 
 Reaching: the 
 Fliasion Station 
 
 The Problem of 
 Remaining at 
 the Mission 
 Station 
 
 iards had in Bontoc; to-day not ten of the Igorots of the pueblo can 
 make themselves understood in Spanish about the commonest things 
 around them. I fail to detect any occupation, method or device of 
 the Igorot which the Spaniards’ influence improved; and Igorots flatly 
 deny any such influence.” 
 
 Professor Jenks further states: “Briefly, I believe in the future 
 development of the Bontoc Igorot for the following reasons: He has 
 tin exceptionally fine physique for his stature, and has no vices to 
 detsroy his body. He has courage which no one who knows him 
 seems ever to think of questioning; he is industrious, has a bright 
 mind, and is willing to learn. His institutions — governmental, re- 
 ligious, and social — are not radically opposed to those of modern 
 civilization — as, for instance, are many institutions of the Mohamme- 
 danized people of Mindanao and the Sulu Archipelago — but are such, 
 it seems to me, as will quite readily yield to or associate themselves 
 with modern institutions.-’ 
 
 After traveling by north-bound steamer two days, the missionaries 
 land at Candon, if the surf permits, instead of at some town further 
 away. The rough trail is then before them, and their outfit of food 
 and clothes and other necessities is scattered at their feet. How shall 
 they proceed to their station? There is no Igorot waiting to guide 
 them or to transport their baggage. What should bring an Igorot to 
 the coast? Why should he want to work? He has little or no sense 
 of obligation to the community, wears few clothes, does not engage in 
 trade. He can secure enough rice and camotes for his food supply 
 with little labor and without the use of money. The Spaniards secured 
 what labor the}' required from the natives by compulsion, and to-day a 
 native considers the request of a government official as a command. 
 Carrying goods on the trail, bringing lumber from the hills, work in 
 gardens or on the buildings, when secured by private citizens, has been 
 arranged through friendly government officials or the “baknang,” or 
 boss, of the pueblo or barrio. It may be possible, after some delay, to 
 get local Ilokano porters for a good price, and then after four days’ 
 travel on a hard trail and as many nights spent at the houses of gov- 
 ernment officials, school teachers or army officers stationed on the 
 trail, the missionaries reach the Bontoc region. 
 
 For a short time after arriving at the mission field the hospitality 
 of the white men engaged in government service may occasionally be 
 available; but the missionary must secure a house. Again the labor 
 problem is involved. The method and results of building in the Igorot 
 fashion are totally unsatisfactory. Native workmen, when they can 
 be secured, are uncertain and high-priced, and they build a hut with an 
 earthen floor, inflammable grass roof, and walls hard to keep free 
 from rats and insects. In the case of our mission at Bontoc, it was 
 possible to purchase a house built by the highest United States Gov- 
 ernment official on his retirement. This house became the men’s resi- 
 dence and is called the House of the Holy Comforter. 
 
 The next official built a house for himself, and on his retirement 
 sold it to the mission. It was named the House of SS. Mary and 
 Martha, and is the residence of our women workers. The Rev. Mr. 
 Clapp wrote in May, 1904: “It is a rough affair and would not be con- 
 sidered a very good stable or barn in the States; but it is new and 
 clean; it has glass w'indows and doors, and is altogether the best 
 building in town at the present writing.” 
 
 In Sagada it was not possible to purchase such a house. Mr. 
 Staunton began work in September, 1904, while living in a small grass 
 house formerly used as a cattle shelter. Here also Mrs. Staunton lived 
 until April, 1905, when a house of grass and boards was sufficiently 
 finished for them to move into it. 
 
 The arrangement and furnishings of the buildings at both stations 
 are of the simplest description. At Bontoc, in the room used as a 
 chapel, the altar is a packing box, covered with hangings and sup- 
 porting the brass cross and candlesticks. Wild flowers decorate it 
 
 8 
 
when possible. The font is a hollow boulder, resting on a wooden 
 stand. 
 
 Sagada fared even worse. One of the workers there writes in 
 1905: “Our present services are held in our dining room, or we dine 
 in the nave of our church, whichever way one wishes to put it. 
 
 “The large dispensary work which Mrs. Staunton has voluntarily 
 undertaken is done under the greatest inconvenience. The drugs and 
 stores fill our only guest chamber; or, if one prefers to put it the other 
 way, the numerous travelers between Cervantes and Bontoc who find 
 us the only Americans living on the trail are extended hospitality by 
 being allowed to sleep in the dispensary.” 
 
 The missionary who has solved the problem of transportation 
 once in order to reach the Igorots and has found a house must solve 
 it again and again in order to stay arnong them. A regular food sup- 
 ply is as imperative as proper shelter. The native rice and camotes 
 are not sufficient, and the missionary’s diet consists largely of canned 
 goods. He cannot procure fresh meats, except a very occasional 
 chicken. He finds in the face of the general indifference of the Igorot 
 to wages that the practical matter of providing daily bread for a 
 remote mountain station is no small problem. True, five or six days’ 
 travel will take a man or a load of provisions from Bontoc to Manila. 
 
 I Five days’ travel will also take a man or a load of provisions from 
 New York to the Pacific Coast. It is a tiresome journey across this 
 I continent, but rival railroads are eager for the business, and the rail- 
 way trip is made on schedule time, independent of the rainy season, 
 the slippery trail, and the uncertainty of securing native porters. 
 
 The missionary is eager to begin religious teaching and tries to 
 free himself from the struggle for existence. He does as we do, and 
 looks for servants. They partially solve his problem, but though ser- 
 vant boys are to be had for a small wage, yet they cannot be relied 
 upon as household servants to work efficiently and regularly without 
 continuous and exacting oversight. But the servant boys are more 
 than helps in the household. Through them the missionaries learn the 
 language, for of course there are no books or dictionaries or gram- 
 mars, not even the knowledge of a kindred language to guide their 
 guesses. 
 
 Mr. Clapp writes: ‘.‘Our teachers are the boys whom, by giving 
 some reward, we can corral for a time, day by day, while we subject 
 them to a process of catechising as regards the Igorot equivalents of 
 English words and sentences. These boys have made some progress 
 in the public school, but their knowledge of English often fails just 
 at the critical points. We try to record what we hear in our note- 
 books, striving to represent sounds by letters. At first this seems 
 
 quite satisfactory Presently it is somehow brought to 
 
 our consciousness that the ear of the average American is most un- 
 skilled in the detection of the niceties of sound and pronunciation. 
 Our first hearing of words which had found their way into our list did 
 not stand the test of further acquaintance, and we had to revise and 
 revise again. Moreover, in spelling a native syllable, which of a half 
 dozen possible sounds shall we assign to a given English vowel? And 
 if we resort to markings to distinguish them, what shall these mark- 
 ings be? 
 
 “After the first confusion, the workers would meet together for 
 daily conference with each other, and with two boys, Pit-a-Pit and 
 Narciso, who stimulate and correct each other’s knowledge. So 
 
 j equipped with pencils, note-books and word lists, we grope our way 
 
 1 along during study hour through the blind intricacies of an unwritten 
 1 tongue. If our purposes were merely utilitarian, we could get along 
 
 i with our present knowledge of words and phrases. But the ability to 
 
 present Christian truth in the language of the people is a long way 
 ahead. 
 
 “Igorots frequent the mission premises all day long, offering at the 
 open windows, eggs, spears, axes and ornaments for inspection and 
 
 9 
 
Early Efforts 
 to Solve the 
 Material 
 Problems 
 
 Early Efforts 
 to Solve the 
 Moral Problem 
 
 barter. The children play around the mission, running to whatever 
 window is most interesting for the moment. One has to screen them 
 out like flies by shutting doors and windows when there is anything 
 of continuous work to be done. • . . On a week-day the deacon- 
 
 ess seats herself on the steps of the house, or perhaps on a rock by 
 the riverside, and the children soon gather around. Sometimes there 
 are pieces of cloth and needles and thread, with conversation; some- 
 times the material implements are lacking. The Ilokano children look 
 like little old women in their trailing dresses on the inside of the cir- 
 cle, as ‘decoys’ one might say. The little Igorot girls, all unclothed 
 and shy as fawns, are circling around the outside, not quite ready to 
 sit down and quietly work or talk with the others. Similarly' on week 
 days, as well as regularl}' on Sundays, we have had classes for religious 
 instruction in the Lord’s Prayer, the Creed, some hymns and a little 
 blue catechism, that formerly did duty with my colored children in 
 Baltimore. The door is open. The Ilokano children come in at the 
 sound of the bell and sit down. The Igorots sit on the windows. A 
 few come in, stand around, and some answer questions in turn. 
 
 “Thus the process is gradual. Always at the first ring of the bell 
 for Evening Pra>'er I expect to see a cloud of Igorot urchins come 
 swooping around the corner of the house and scramble for places on 
 the window sill, and I am never disappointed. Occasionallj^ some even 
 dare to come into Chapel and kneel with the others.” 
 
 The problem of securing a regular and proper food supply has 
 made the planting of a garden one of the first cares of the mission- 
 aries. The high altitude, the unfamiliar climate, and the inexperience 
 of the workers combine to make gardening somewhat of an experi- 
 ment, but the results are justifying the effort. The garden was en- 
 larged in 1905 by the purchase of two lots adjoining the mission prop- 
 erty, having fruit trees. If water for irrigation can be supplied, it will 
 greatly increase the productiveness of the whole area. Even with the 
 garden the difficulty of procuring food has compelled the purchase of 
 a small pack train of burros. 
 
 Buildings are a necessity, second only to food, but the native 
 method of chopping down trees and hewing two planks out of each 
 trunk with a small axe does not encourage their erection, so a portable 
 saw-mill and planing machine were recently given by friends of the 
 mission to make possible the construction of the buildings required. 
 
 In Xorthern Luzon the missionary’s need for mere food, shel- 
 ter and a building in which to gather his converts demands from 
 him much phj^sical labor. It also gives him scope for all his mechani- 
 cal skill. Bishop Brent, humorously' alluding to this, wrote: “I am 
 thinking of advising the theological seminaries at home to require all 
 candidates for missionary service to take a special course in practical 
 mechanics, with special reference to tangential wheels and saw-mills. 
 I am taking this course now.”* 
 
 Christian public worship and a religious home atmosphere have 
 been brought into the Igorot community. 
 
 The mission has begun to supply a little of the wholesome home 
 life which the strange dormitory system of the Igorot has so nearly 
 destroyed. Realizing the danger and the harm of introducing a for- 
 eign rather than developing a native type of Christianity, our mission- 
 aries are not seeking to change the conditions or customs of Igorot 
 life, except where they are flatly opposed to Christian morality. Con- 
 cerning this aspect of the problem and its solution, the Rev. Mr. 
 Staunton states in his report of work at Sagada, in 1906: ‘‘Without 
 boarding schools for both boys and girls, I doubt the possibility of 
 greatly elevating or purifying life in Igorot pueblos. Children ought 
 not indeed to be taken out of their community for education, nor to 
 be too far removed from the life they will have to live after the school 
 
 * For an account of the setting up of the saw-mill at Fidelisan. see " Spirit of Missions.” 
 October. 1906. p. 639. 
 
 10 
 
days are over; but they must be taken out of the moral and physical 
 dirt of their own houses, and taught by daily object-lessons if they 
 are to learn what Christian family life is. Mere precept or a half 
 hour’s instruction on Sunday, or even daily, will not be sufficient to 
 change the hereditary customs of these people, which are extremely 
 gross. • • • Another type of house, in which cleanliness and 
 privacy are possible must come into use in the pueblo before Christian 
 teaching will bear fruit in purity and innocence. It is impossible, for 
 instance, for baptized girls and boys to preserve purity if they go back 
 after baptism and live in the community houses. The desire for a 
 house in which all members of a single family may live together till 
 the children marry and the parents die must be developed in the chil- 
 dren, and an object-lesson provided for their visiting relatives and 
 friends. Later the young people of the mission school who marry must 
 be encouraged to build their houses and live near enough to the 
 Church to feel its influence still over themselves and their children.” 
 Mr. Staunton is not speaking from mere theory. During the year 
 1906 he had a school of 110 boys and fifteen of these lived with him 
 and his wife. Two girls were also living in their house. One was a 
 little girl, a slave, who had been sold and resold, and was finally taken 
 by the government authorities and given to Mr. Staunton, who is now 
 her legal guardian until she is twenty-one. The other one was given 
 to Mrs. Staunton by her mother and was bound over before the Judge 
 of the United States until she is twenty-one. For six months Mrs. 
 Staunton had also fourteen little girls daily in a sewing class. 
 
 The need for boarding schools appears also in the report of work 
 in the Bontoc pueblo, with the additional words: “We hope before long 
 that some good woman will come, whose exclusive work it will be to 
 win her way and the mission’s way into the hearts of the women and 
 girls. We must pay immediate attention to that side of the work if we 
 are to take any precautions against the heart-breaking falling off 
 among the boys as they approach manhood.” 
 
 \\’ork was begun at Baguio, Benguet, early in 1903. Ten acres 
 of land were bouglit and the House of the Resurrection built. 
 
 The Philippine Commission has selected Baguio to be the summer 
 capitol of Luzon and has erected extensive government buildings. The 
 development of better communication with Manila will bring in many 
 American residents. Early comers helped to build the Church of the 
 Resurrection, which was consecrated in Eastertide, 1904. The Igorots 
 retired before the .Americans and the character of the mission work at 
 Baguio began to change. A school was started by Mr. Staunton three 
 miles away among Igorots, at La Trinidad. In 1906, the Rev. Samuel 
 Drury took charge of the work and on Easter Day a boarding school 
 for Igorot boys was opened. 
 
 There are two sorts of boys under instruction at our various mis- 
 sion stations. Some who show no special ability but can be trained 
 for right living in the pueblos which will bound their horizon. Others 
 with ambition and a capacity for leadership who have from the first 
 taktn advantage of the public school and of the missionary instruc- 
 tion, have already a widening horizon and will become the natural lead- 
 ers of their people when the contact between the white race and the 
 Igorot will present difficulties that call for the wisest leadership. 
 
 Tliese boys can best be trained for this responsibility in a place 
 where thej" can by degrees see American civilization and its problems 
 while the counsel and love of their missionary friend steadies them. 
 
 Baguio is such a place, close enough to the Igorot pueblos to allow 
 pupils to return during vacations and far enough away to prevent daily 
 contact with the degrading customs which they are outgrowing. 
 
 The need for and the establishment of an institution like the 
 Easter school marks a long step forward in the Philippine mission. 
 
 1. The study of the language during the first three years of resi- 
 dence resulted in a good working knowledge of it. Parts of the Eve- 
 ning Prayer were said daily in Igorot; and there were also translations 
 
 The Easter 
 School at 
 Eajtic 
 
 Early Efforts 
 to Solve the 
 Religious 
 Problem 
 
 11 
 
into Igorot of the Apostles’ Creed, the Lord’s Prayer, the Ten Com- 
 mandments (shortened and explained), the services of Holy Baptism, 
 Holy Matrimony, part of a somewhat extended catechism of Christian 
 doctrine and a manuscript vocabulary of 2,700 words. 
 
 A small printing press was given by a friend of the Mission in 
 1906 to make possible the creation of a native literature. 
 
 2. Long before the language could be learned or reduced to writing 
 the Mission began to deal with the religious needs of the people. 
 
 In contrast to the dread of evil spirits as the source of all accident 
 and all disease, the Mission presented the dispensary. The need for 
 medical work would be amply justified on grounds of common human- 
 ity. But a dispensary means far more than physical relief to the 
 Igorot. Material remedies for diseases and wounds tend to prove their 
 origin to be material, and so to deliver the native from the haunting 
 fear of the anitos. 
 
 When medical work was begun at Sagada there was absolutely 
 no building that could be used as a dispensary, but the physical need 
 and its spiritual opportunity were evident, iirs. Staunton, our mis- 
 sionary’s wife, had been a traine- nurse, and generously and bravely 
 volunteered to add to her housework and Church work this new burden. 
 During the first three months she treated more than three hundred 
 patients, and the number has steadily increased. Hardly a morning 
 passed that she did not find, on waking, from five to twenty patients 
 waiting for her to come out. For the first six months this work was 
 done under the open sky, with no covering to protect patient or nurse 
 from the sun. 
 
 By the time the rainy season came, a bit of a grass roof was 
 erected, but it was not possible to build a floor or walls. A little later, 
 when Mr. and Mrs. Staunton were able to move from their one-room 
 grass hut into slightly larger quarters, they took the dispensary work 
 into the dining room of their house. The cases most frequently treated 
 are inflamed eyes, due to the smoke in their little windowless huts, 
 burns, and all sorts of wounds. Many of the latter are of long stand- 
 ing, having had no care for years, but they begin to heal after they 
 have been thoroughly cleansed. There are also a very great number 
 of skin diseases that simple remedies cure. Patients with such ail- 
 ments as these came daily into the room where the missionaries were 
 obliged to conduct services, live and eat. On three occasions during 
 a meal the natives brought a dead body into the room for burial. 
 
 Conditions were bettered somewhat in 1906, when the gift of a 
 hundred dollars provided for the construction of the roof and floor of 
 a dispensary building, which can be used during the dry season. There 
 are no walls, but even these rough accommodations enabled the dis- 
 pensary work to take another stride forward. (Note 6.) 
 
 Mrs. Staunton writes; “I feel quite sure that the medical work 
 done among the people in Sagada has done as much good as any other 
 means employed to help them. In treating their diseases you gain 
 their confidence in a way that is impossible under any other circum- 
 stance. 
 
 In 1904 a prominent medicine woman of Sagada was much run 
 down with malaria and could not propitiate the “.^nito” in her favor, 
 so in despair she came to me. I gave her medicines, and as a result 
 she became one of our most devoted Christians and brings very many 
 people to me for treatment. Many children who have been baptized 
 first came to us to be treated for some disease. When one child has 
 been treated he or she always brings another.” 
 
 There is a vast work to be done among the children. Thej' have 
 all sorts of children’s diseases, and we ought to have on hand a supply 
 of malted milk, condensed milk, and other nourishment for them. 
 Many children die for lack of proper food. Very frequently they are 
 fed on camotes (sweet potatoes) and green bananas. 
 
 “From Bontoc Mr. Clapp wrote in ^lajq 1904: “The dispensary has 
 leaped forward many degrees in equipment, arrangement and efficiency 
 
THE MISSION HOUSE AT SAGADA WHERE MR. AND MRS. STAUNTON HAVE BEEN LIVING 
 
 « . 
 
 A BONTOC AMBULANCE C-ARRVING A SICK LAD TO THE MISSION DISPENSARY 
 

 •> ..v’vv’ 
 
 * »* 
 
 C^..-S'|^ 
 
 
 
 ■ 9t 
 
 • 1 . * ' 
 
 • ij.il" 
 
under Miss Oakes. Some months the number of visitors has been 500, 
 but they are always variable owing to the weather and the employ- 
 ments of the people. Of course only a proportion of cases in the re- 
 mote towns can come, to the dispensary at all. It seems as though 
 the usefulness of the medical work was only limited by the possibility 
 of equipment — women, men and -buildings, necessary appliances and 
 remedies.” 
 
 There is need of a physician and a small hospital wherein patients 
 and convalescents can receive proper nursing, and where the real value 
 of medicine and surgery can be fully demonstrated. 
 
 3. To the dispensary’s object-lesson of deliverance from the fear 
 of the .'\nitos, the missionaries add the positive element- that completes 
 the teaching. “The practical and ready antidote to this fearsome re- 
 ligion,” Mr. Clapp continues, “seems to be the whole truth regarding 
 God’s spiritual world — of God the Holy Ghost, with His ‘Comfort, 
 life and fire of love,’ bringing the Lord Jesus to be powerfully present 
 in Word and Sacrament, animating the hearts of the missionaries and 
 other believers with zeal and wisdom and patience; of the Holy Angels 
 of God, as beneficent, guarding, ministering spirits, to be thought of 
 as about the path and bed of the children of God, dispelling fear and 
 gi\ing confidence; and of the blessed Communion of Saints, the Holy 
 Souls of the departed, in league with, not arrayed against, the faith- 
 ful of earth, lifting up holy hands as they see them run their course 
 below, and anxious for their victory.” 
 
 Shortly after Mr. Staunton came to Sagada, Igorots from neigh- First Fruits and 
 boring pueblos began to come to him for advice, instruction and later the Whitening 
 for ministrations. Harvest 
 
 From twenty to forty children, Christian and pagan, came daily 
 for instruction. The first year’s residence (till October, 1905) resulted 
 in 262 baptisms and 128 confirmations. The people to whom the 
 Mission ministered not only represented Sagada, but a dozen other 
 towns. Among those baptized at Sagada was the head priest of 
 Sapalada, one of the religious societies of the natives, with its own 
 priesthood and a ritual slightly tinged by contact with Christianity. 
 
 The services- were well attended and many times congregations 
 of 150 were crowded into the room used as a chapel, school room, 
 dispensary and living room. 
 
 One result of the services at Sagada has been the building of 
 another church by the natives themselves. Men of the Ilocano tribe, 
 living in Ragnen, two and a half miles away, after they had attended 
 services at Sagada for some time decided to build a church for them- 
 selves. They received no help from the Bishop except the price of 
 the nails and the wages of a carpenter. So Sagada has already begun 
 the work of self-extension, which is a final test of both parish and 
 mission station. 
 
 Meantime, at the Bontoc pueblo, where the natives seem more 
 savage than at Sagada and Banguet, a group of eight promising boys 
 had been trained by the combined influence of the public school and 
 the Mission. Three of them were Ilocanos, or of mixed blood, and 
 five were pure Igorots. In the Spring of 1906 they started on the trail 
 to Baguio, there to be the nucleus of the “Easter School” for native 
 boys. It speaks well for. the work that a new group of eight took 
 their places. “They showed a zeal in attendance at instructions,” 
 writes Mr. Clapp, “which sometimes made us almost ashamed that we 
 had something else to do and could not keep on a continuous session 
 of classes. Often an hour before the appointed time the boys would 
 have the chairs and soap boxes all arranged, the hymn books out and 
 the eight or ten of them would be singing lustily and with all degrees 
 of incorrectness, ‘Onward, Christian Soldiers.’ ” 
 
 The Rev. Mr. Clapp, prospecting in the neighboring towns, writes 
 also of the following significant experience: “I had in my pocket some 
 copies of a version of the Creed, the Lord’s Prayer, and the substance 
 and meaning of the Ten Commandments, which, by dint of hard labor, 
 
 13 
 
TheOpportunity 
 
 The Kind of 
 Missionaries 
 Wanted 
 
 we have put together in the native dialect. So when a dozen or so of 
 the chief meh were squatting around me smoking, I produced these, 
 and, having handed around copies by way of compliment, I proceeded 
 to read and give such explanation as I was able with my limited knowl- 
 edge of the language. Attentive, my hearers were, and appreciative, 
 some of them taking up the theme of a .Commandment, approving and 
 amplifying in a way that I could not always follow even remotelj". At 
 last there was a sober pause, and then two of them, as if simul- 
 taneously inspired, began a deep-toned chant or recitative in minor 
 key: 
 
 “It is very good that 
 The Apo-Pachi of Bontoc 
 Came, to Tukukan 
 To teach the people 
 The Commandments of God.” 
 
 The same words were sung by both men, without hesitation, with 
 slide and slur and intonation identical, and with a sincerity of utter- 
 ance that made one wonder whether, beyond one’s casual and common 
 and unstudied efforts, an impression may not after all be made.” 
 
 THE CALL FROM THE FIELD. 
 
 “The opportunity is only limited by the number of qualified work- 
 ers we put in the field,” and again Bishop Brent writes: “It is clear 
 that, unless we get aid soon, our work is going to suffer seriously. 
 Much that has been gained will be lost and opportunities now open to 
 us will slip away. The evil forces of civilization are streaming in. A 
 letter just received from a remote part of Mindanao says: ‘Every good 
 white person who comes in here helps, but it is pitiful to see, as we did 
 this evening, the native boys decidedly drunk when they came to de- 
 liver messages.’ Unless help comes soon, the chance to guard a help- 
 less people from the vices of civilization will be irrevocably lost.” 
 
 One of the missionaries writes: “Now, will not some good, sensi- 
 ble Christian men and women, priests and lay-folk volunteer to come 
 to this Igorot work? I say ‘good, sensible,’ because I am thinking of 
 the- steady-going, level-headed Christian who has quietly determined 
 to live his life for God; who has good judgment and good nerves, who 
 sees the connection between cause and effect, who can get along with 
 people and take their failings good-naturedly, remembering his own; 
 who is able with unruffled temper to turn his hand to man>^ different 
 kinds of tasks, knowing how to make an offering of these to God in 
 the depths oT his heart. This is the type of w.orker that makes the best 
 missionary. And after one has actually wrenched one’s self from home 
 ties and has been in the larger world which the Mission field reveals, 
 one wonders why more men and, women of this type do not offer. 
 They would if they only knew. I w-ish I could so present the matter 
 to their minds that they would offer now, and offer to come here.” 
 
 QUALIFIED WORKERS NEEDED NOW. 
 
 Manila: 
 
 1 Kindergartener for Filipinos at the S'ettlement. 
 
 *1 Missionary for the Chinese. 
 
 Zamboanga: 
 
 *Unmarried man in priest’s orders. 
 
 Lay worker with agricultural or industrial training. 
 
 Baguio: 
 
 1 Industrial teacher for Easter School. 
 
 1 Teacher for American School. 
 
 1 Matron for American School. 
 
 Quiangan: 
 
 1 Unmarried man in priest’s orders. 
 
 14 
 
Bontoc: 
 
 *1 Unmarried man in priest’s orders. 
 
 1 Teacher (lady). 
 
 Sagada: 
 
 1 Unmarried man in priest’s orders. 
 
 *1 Medical missionary. 
 
 ♦1 Trained nurse. 
 
 THE WORKING FORCE, DECEMBER, 1906. 
 
 Rt. Rev. Charles H. Brent, D. D., Bishop (1901). 
 
 For English-Speaking People: 
 
 Cathedral Parish of St. Mary and St. John. The Bishop (conse- 
 crated 1901). 
 
 Rector, Rev. Mercer G. Johnstone (1903). 
 
 For Filipinos: 
 
 Church Settlement House: Deaconess ^I. Routledge (1904), Miss 
 Patterson. 
 
 Dispensarj' and Hospital of St. Luke the Beloved Physician: Dr. 
 C. Radcliff Johnson (1903), ^liss Ellen T. Hicks (1905), Miss 
 Mary Humphrey (1905). 
 
 St. Luke’s Chapel: 
 
 For Chinese: 
 
 St. Stephen’s Cathedral Mission: Rev. Hobart E. Studley (1902). 
 School for Chinese: Rev. Hobart E. Studley (1906), and Mr. Yin 
 Soat-Hong (1%6). 
 
 For English-Speaking People: 
 
 Mission of the Holy Trinitj’^: Rev. Richard E. Armstrong (1905L 
 For English-Spedking People and for Igorots: 
 
 Church of the Resurrection, House of the Resurrection, and 
 Easter School for Igorot Boys: Rev. Samuel S. Drury (1905). 
 
 For Igorots: 
 
 All Saints’ Mission: Rev. W. C. Clapp (1901), Rev. Irving Spencer 
 . (1901), J. H. T. Mackenzie (1904). 
 
 House of St. Mary and St. Martha: Miss Margaret P. Waterman 
 (1902). 
 
 Dispensary: Miss Edith B. Oakes (1903), nurse in charge. 
 
 Mission Church of St. Mary the Virgin: Rev. John A. Staunton, 
 Jr. (1901). 
 
 Dispensary: Mrs. John A. Staunton, Jr., nurse in charge (vol- 
 unteer). 
 
 Mission Church in Bagnen: Rev. John A. Staunton, Jr. (1901). 
 Chaplain Henry Sv.-ift. 13th Infantry, U. S. A. 
 
 Rev. Percj’ Graham, of British and Foreign Bible Society. 
 Candidate for Holy Orders. George C. Bartter (1906). 
 
 Recently arrived, Mrs. Anne Hargreaves (19061. 
 
 Other Army and Navy chaplains not canonically resident in the 
 Philippines give voluntary assistance. 
 
 NOTES ON OUR PHILIPPINE MISSION, 1906. 
 
 By the transfer of Miss Waterman to Bontoc, the Settlement lost 
 the last of the original corps of workers except Dr. Johnson. The 
 three new recruits, under the handicap of strange conditions, lan- 
 guage and people, have done well. The rented house could be bought 
 for $10,000, and its purchase would be economy. A building which 
 
 Manila, Luzon 
 
 Zamboangfo, 
 
 Mindanao 
 
 Baguio, 
 
 Benguet 
 
 Bontoc, 
 
 Lepanto -Bontoc 
 
 Sagada, 
 Lqjanto- Bontoc 
 
 Bagnen, 
 
 Lepanto-Bontoc 
 
 Unassigned 
 
 Note I. 
 
 Financial support for these workers has been voted by the Board of Missions. 
 
 15 
 
could be used for a play room or gymnasium during the rainy season 
 would release the children from the overcrowded nipa shacks and be 
 the means of reaching their souls as well as their bodies. 
 
 Medical work should centre about a hospital rather than about a 
 dispensary, as is the case at present. Eight beds in a vacant room, so 
 connected with the living apartments of our women workers as to 
 limit its patients to women and children, represent a plucky effort to 
 “make bricks without straw.” A supply of straw ought to be pro- 
 vided. Progress has been made in the fund for a Church Hospital for 
 Manila. A suitable one would cost about $2,500. A house for a med- 
 ical missionary is also needed and would cost $4,000. 
 
 Note 2. The English-speaking population of Manila is, under present con- 
 ditions, constantly changing. Four hundred names appeared on the 
 Parish list of the Cathedral. Of these one hundred and seventy have 
 been struck off on account of removals. This condition makes the 
 work of the Rector more difficult and statistics less striking than 
 under more usual conditions, but it does not lessen the value of the 
 parish. The worth of Manila Bay is not measured by the number of 
 ships remaining in it for long periods, but by the number of ships 
 which find safe harbor when and where they need it. The Cathedral 
 statistics for the year are: Baptisms, 13; Confirmations, 3; received 
 from Rome, 1; Marriages, 39 (of which 15 were natives and Chinese); 
 Burials, 7; Sick Calls, 150. The Columbia Club has its quarters in the 
 Cathedral House, discountenances gambling, and stands for healthy 
 recreation of mind and body. A membership of 300 men, and the fact 
 that it has been self-supporting from the beginning, are sufficient 
 evidence of its usefulness. 
 
 The first service in the Cathedral (Evensong and Baptism) was 
 held October 28, and the completion of the building is close at hand. 
 
 Note 3. Work among English-speaking people outside of Manila was car- 
 ried on mainly at Zamboanga, Camp Jossman Caloocan, Camp Wal- 
 lace, Pumping Station, Maraquena, San Mateo, Baguio, Cavite. This 
 has been largely the work of United States chaplains, who are Church- 
 men, and therefore to that extent, of a general religious character. 
 An unmarried man in priest’s orders and a lay worker with industrial 
 or agricultural training are needed for Zamboanga. 
 
 Note 4. There are local branches of the Women’s Auxiliary at Manila, 
 Camp Jossman, and at Zamboanga. Through the work of these 
 branches, altar linen, vestments, etc., have been made for Churches in 
 the Philippines. House furniture- was supplied in one instance, a 
 club room for enlisted men at Zamboanga was built and equipped, 
 gifts were made to various local funds, and also to the United Offering. 
 
 Note 5. The Chinese congregation has begun to contribute to Church ob- 
 jects — and a very considerable gift in the nature of a thank offering 
 was made by one rnan, whose wife had been nursed through typhoid 
 at the Settlement House and had recovered. There is much enthusi- 
 asm among communicants and others for the spread of Christian 
 truth. The work needs $2,000 to complete the fund for a church, 
 $4,000 for a house for an additional missionary, and, most of all, the 
 missionary himself. 
 
 Note 6. At Sagada the dispensary work is closed owing to Mrs, Staunton's tem- 
 porary retirement to regain her health. Mr. Staunton remains, unable to take 
 his furlough. 
 
 When buildings and other equipment are inadequate, workers break down 
 and their work stops. A house for native girls and women workers and a 
 house for a medical missionary (physician) would cost ^1,500 each; $350 
 would build a house for native worker and $500 would complete the church. 
 When reinforcements are slow in coming in, missionary opportunities become 
 the missionary’s aggravation. (Workers needed at Sagada are a single man 
 in priest’s orders, a medical missionary and a trained nurse. ) 
 
 Recently a vacancy at Bontoc had to be filled by recalling a man from 
 Zamboanga, and delayed the beginning of work among the Moros there. A 
 lady teacher and a man in priest’s orders are needed. 
 
 Iff 
 
THE WOLFER PRESS 
 NEW YORK