The Story of John G. Paton: Chapter 16 - Superstitions and Cruelties
ABOUT the time of my dear wife's death, our brother Missionary, Mr. Mathieson, also became exceedingly unwell. His delicate frame fast gave way, and brought with it weakness of the mind as well; and he was removed to Aneityum apparently in a dying condition. These sad visitations had a bad effect on the natives, owing to their wild superstitions about the cause of death and sickness. We had reason to fear that they would even interfere with the precious grave, over which we kept careful watch for a season; but God mercifully restrained them. Unfortunately, however, one of my Aneityumese Teachers who had gone round to Mr. Mathieson's Station took ill and died there, and this rekindled all their prejudices. He, poor fellow, before death said, "I shall not again return to Port Resolution, or see my dear Missi; but tell him that I die happy, for I love Jesus much, and I am going to Jesus!"
Hearing these things, the natives insolently demanded me to tell them the cause of his death, and of Mr. Mathieson's trouble, and of the other deaths. Other reasoning or explanation being to them useless, I turned the tables, and demanded them to tell me why all this trouble and death had overtaken us in their land, and whether they themselves were not the cause of it all? Strange to say, this simple question turned the whole current of their speculations. They held meeting after meeting to discuss it for several days, and returned the message, "We do not blame you, and you must not blame us, for causing these troubles and deaths; but we believe that a Bushman must have got hold of a portion of something we had eaten, and must have thrown it to the great Evil Spirit in the volcano, thereby bringing all these troubles and curses."
Another Chief vindicated himself and others thus:--"Karapanamun, the Aurumanu or great Evil Spirit of Tanna, whom we all fear and worship, is causing these troubles; for he knows that if we become worshipers of your Jehovah God, we cannot continue to fear him, or present him with the best of everything, as our forefathers have always done; he is angry at you and at us all."
The fear of the deaths and troubles being ascribed to them silenced their talk against us for a season; but very little made them either friends or foes, as the next event will too painfully show.
Nowhat, an old Chief of the highest rank from Aneityum, who spoke Tannese and was much respected by the natives all round the south side of Tanna, came on a visit to our island. After returning home, he became very ill and died in a few days. The deluded Tannese, hearing of his death, ascribed it to me and the Worship, and resolved to burn our house and property, and either murder the whole Mission party, or compel us to leave the island. Nowhat's brother was sent from Aneityum to talk to the Tannese and conciliate them, but unfortunately he could not speak the language well; and the Aneityumese Teachers felt their lives to be at this time in such danger that they durst not accompany him as interpreters, while I, on the other hand, did not understand his language, nor he, mine. Within two days after landing, he had a severe attack of ague and fever; and, though the vessel he came in remained eight days, he was prostrated all the time, so that his well-intentioned visit did us much harm. The Tannese became furious. This was proof positive that we were the cause of all their sickness and death! Inland and all along the weather side of the island, when far enough away from us, they said that the natives were enjoying excellent health. Meeting after meeting was held; exciting speeches were delivered; and feasts were given, for which it was said that several women were sacrificed, cooked and eaten,--such being the bonds by which they entered into covenant with each other for life or death.
The inhabitants for miles around united in seeking our destruction, but God put it into even savage hearts to save us. Old Nowar, the Chief under whom we lived, and the Chief next under him, Arkurat, set themselves to rescue us. Along with Manuman and Sirawia they opposed every plan in the public assembly for taking our lives. Some of their people also remained friendly to us, and by the help of our Aneityumese Teachers, warned us of danger and protected our lives. Determined not to be baffled, a meeting of all our enemies on the island was summoned, and it was publicly resolved that a band of men be selected and enjoined to kill the whole of those friendly to the Mission, old Nowar among the rest, and not only to murder the Mission party, but also a trader who had lately landed to live there, that no one might be left to give information to the white men or bring punishment on the Islanders. Frenzy of excitement prevailed, and the blood-fiend seemed to override the whole assembly; when, under an impulse that surely came from the Lord of Pity, one great warrior Chief who had hitherto kept silent, rose, swung aloft a mighty club, and smashing it earthwards, cried aloud, "The man that kills Missi must first kill me,--the men that kill the Mission Teachers must first kill me and my people,--for we shall stand by them and defend them till death."
Instantaneously, another Chief thundered in with the same declaration; and the great assembly broke up in dismay. All the more remarkable was this deliverance, as these two Chiefs lived nearly four miles inland, and, as reputed disease makers and Sacred Men, were regarded as amongst our bitterest enemies. It had happened that, a brother of the former Chief having been wounded in battle, I had dressed his wounds and he recovered, for which perhaps he now favored us. But I do not put very much value on that consideration; for too clearly did our dear Lord Jesus interpose directly on our behalf that day. I and my defenseless company had spent it in anxious prayers and tears; and our hearts overflowed with gratitude to the Saviour who rescued us from the lions' jaws.
Leaving all consequences to the disposal of my Lord, I determined to make an unflinching stand against wife-beating and widow-strangling, feeling confident that even their natural conscience would be on my side, I accordingly pled with all who were in power to unite and put down these shocking and disgraceful customs. At length ten Chiefs entered into an agreement not to allow any more beating of wives or strangling of widows, and to forbid all common labor on the Lord's day; but alas, except for purposes of war or other wickedness, the influence of the Chiefs on Tanna was comparatively small. One Chief boldly declared, "If we did not beat our women, they would never work; they would not fear and obey us; but when we have beaten, and killed, and feasted on two or three, the rest are all very quiet and good for a long time to come!"
I tried to show him how cruel it was, besides that it made them unable for work, and that kindness would have a much better effect; but he promptly assured me that Tannese women "could not understand kindness." For the sake of teaching by example, my Aneityumese Teachers and I used to go a mile or two inland on the principal pathway, along with the Teachers' wives, and there cutting and carrying home a heavy load of firewood for myself and each of the men, while we gave only a small burden to each of the women. Meeting many Tanna-men by the way, I used to explain to them that this was how Christians helped and treated their wives and sisters, and then they loved their husbands and were strong to work at home; and that as men were made stronger, they were intended to bear the heavier burdens, and especially in all labors out of doors. Our habits and practises had thus as much to do as, perhaps more than, all our appeals, in leading them to glimpses of the life to which the Lord Jesus was calling them.
