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Sunday, August 13, 2023

Book Summary and Review: The Story of John G. Patton’s Thirty Years with South Sea Cannibals

 

Years ago, I heard my pastor mention John G. Patton about his willingness to be eaten by cannibals (p.28)[1] as he chose to be a missionary. I committed to myself that I would be reading about this man, but it was only 3 weeks ago that I started to search for his autobiography, after hearing from another pastor about John Patton’s suffering–the death of his wife and child within 4 months of his arrival (p.36).  

Patton, (a 34-year-old European, newly married, trained in medicine, literature, and divinity, grieving the loss of his family on the cannibal island of New Hebrides, and guarding their graves sleeplessly so that the cannibals will not eat their corpses,) made a strong impression on me to read about him. What is my lot in comparison to such a man of God? We do admire great people of God, but do we admire the hardships and trials they went through? If we pattern our characters after theirs, we must not be perplexed when trials come along our path. After all, we have so great a cloud of witnesses (Heb. 11:1-12:1) and autobiographies like this for us to imitate and endure joyfully.

I do not have enough money to buy whatever book I want, and I don’t need to if I can download a pdf version from the internet. After a week of Google search and research, it pleased my mind to read a pdf version of “The Story of John G. Patton’s Thirty Years with South Sea Cannibals,” Third Edition. It is an autobiographical work, but Edited by his younger brother James Patton, and Revised by his friend, A.K. Langridge.

The narrative is very lively, and it feels like reading a novel. It is also very engaging. Sometimes, Patton interacts with the readers directly or indirectly to convict his Christian readers (p.52, 148).

There are 40 short chapters in this 256-page book. The first 3 chapters are about his early days. Chapters 4-17 are about his first missionary base in Tanna. Chapters 18-21 are about his preparation to come back to the island. Chapter 22 onwards is the story of Aniwans. The Autobiography (writings in 1st person narrative) concluded by chapter 32. From chapter 33 onwards till chapter 40 is the work of editors. However, they contain a lot of narratives in the first person.

Langridge mentioned in the preface that this edition omitted the details of the Missionary’s worldwide travels in the interest of the New Hebrides Mission. John Gibson Patton was a Scottish Missionary to New Hebrides (now, known as Vanuatu, near Australia, South Pacific Ocean) sent by his home church at Dumfries, Reformed Presbyterian Church. He volunteered when nobody was willing to go there to be a missionary (p.27). His parents were supportive though with a heavy heart and he was commissioned at 33 years old.

Patton always wanted to be a missionary, and he scheduled his life waiting for the right moment. He studied Greek and Latin devoutly since before he was 12 (p.16). He refused promotion and even lost his job because he declined the 7-year contract; he was willing to work for 3 years and then become a missionary (p.18). He had a wonderful loving relationship with his dad (p.20). He employed himself as a schoolteacher (to raise money for his further studies) and became a teacher of the choice of parents and students, but he had to leave because the school Committee preferred a man who had more academic credentials (p.23). He considered his academic and ministerial training seriously. He distanced himself from worldliness (p.24, 124)

It took about a year for Patton to reach Tanna (his first mission centre), one of the many villages on the island, since he volunteered to go. Some missionaries had been killed and eaten by the cannibals since 1839 when the London Missionary Society began to reach out to them (p.29). Government servants had been establishing their colonial policy since before his arrival. The natives were afraid of the more developed European technology and life skills (p.48, 88). They were also covetous of the goods of Europeans – clothes, knives, guns, drinks, biscuits, education, etc. So, it was possible for the missionaries to contact them having those privileges and resources (p.140, 185).

Nevertheless, the traders, non-Christian normal European present there often treated them as violent animals, not as human beings, making the outreach to these heathens more challenging. Some of them were so cruel as to introduce deadly measles to wipe out their population so that White Europeans could colonize the land (p.73). It took the lives of 1/3rd of the population, and even the lives of the missionaries and their associates (p.74).

The natives were selfish, deceitful, revengeful, bloodthirsty, uncivilized, and violent (p.34, 38, 44). They would blame the missionaries for the drought, hurricane, sickness, misfortune, etc., on the land (p.37). They would surround the missionary now and then to kill them and eat them. They alleged that their gods were angry with them for allowing the missionaries to preach about another god, Jehovah.

Sometimes, some chiefs would defend Patton (p.42). Other times, the same chiefs who were friendly at some point in time became determined to kill him (p.92). However, they were cowards too, fearful of night and superstitions. Sometimes, they demanded Patton go away or stop his missionary activities, or be killed. They openly told him that they loved the goods of European but not the new religion.

“But again their assembly resolved that we should be killed. They declared their hate for the worship, because it made them afraid to continue their present courses, and argued that if I would give up visiting the villages and praying and talking with them, they would let me stay and trade with them, as they liked the traders but hated Missionaries! I told them that the hope of being able to teach them the worship of Jehovah alone kept me living amongst them and that I was there, not for gain or pleasure, but to lead them to know and serve the only true God.” (p.55)

They were also extremely cruel to their women:

"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!" (p.43)

Sometimes, some chiefs appealed to their people to become Christians and to give up wars, cruel practices, and superstitions (p.61). One day, Patton dared their sacred priest to kill him by witchcraft and mocked them like Elijah mocked the prophets of Baal. Realizing their inability to kill him by witchcraft, one of them tried to spear him to death but the people declared that Jehovah was a greater God. (p.67-68) Some people professed to be converted and attended the worship and endured mockery and persecution (p.79).

After the outbreak of measles, situations had become uncontrollable. They started killing missionaries and were planning to kill them all. Now, they had realized that the Government officers weren’t punishing them for killing the missionaries (p.83). There were constant threats and attempts to kill secretly and openly, sometimes in groups or individually. Several times, Patton and the people would see the intervention of God in restraining them or confusing them (p.97, 111).

The time came for Patton to leave Tanna as they kept hunting him. He had been there for about 4 years, learning their language, teaching them the alphabet, and working on translating the Bible into their language (p.114). He had been a social reformer, doctor, preacher, teacher, and even a mediator to conflicting parties. He went to Australia and beyond to raise money to build a missionary ship to transport missionaries and goods to the island. He succeeded in coming back (accompanied by his second wife), but he had to base his station in Aniwa (15 miles distant from Tanna) according to the direction of the Synod (p.131).

Patton lost his wife and baby boy in Tanna 4 years ago, in his first 4 months as a missionary there. He writes: “and with ceaseless prayers and tears I claimed that land for God in which I had "buried my dead" with faith and hope. . . It was very difficult to be resigned, left alone, and in such sorrowful circumstances; but feeling Immovably assured that my God and Father was too wise and loving to err in anything that He does or permits, I looked up to the Lord for help, and struggled on in His work.” (p.36-37).

The mission in Aniwa was a successful one. Although the Aniwans were selfish and wanted Patton and his teams to die off quickly, yet they survived and become their eternal friends later (p.134). Having a wife as a missionary partner proved fruitful and easier for the cause of the mission (p.182). Mrs. Patton was a huge influence. She taught the Aniwan women hymns (p.171). The mission centre adopted orphans, and this transformed even the most hostile family (p.144,). The orphans would in turn warn the missionaries of the evil plots of their parents, and thus they were saved.

I like the gospel-centred principle of Patton and his only trust in the work of the Holy Spirit for conversion (p.88). At one point in time, Patton decided to sift his attendees:  

“When we stopped the feast at the close, which the Aneityumese teacher had been forced to prepare before our coming, and for which they were always ready, the audiences at first went down to two or three l but these actually came to learn, and a better tone began immediately to pervade the service. We informed them that it was for their good that we taught them, and that they would get no "pay" for attending church or school, and the greater number departed in high dudgeon as very ill-used persons!” (p.144)

The story of Nelwang’s elopement (chapter 24) is thrilling and his conversion is pleasing to read about. Chapter 25 presents Patton as the Moses of Aniwans who brought out water from the thirsty land. I enjoyed reading about the tactics the natives used to persuade Patton to stop his “madness.”

The old chief and his best men now came around me more earnestly than ever. He remonstrated with me very gravely. He assured me for the fiftieth time that rain would never be seen coming up through the earth on Aniwa! "Now," said he, "had you been in that hole last night, you would have been buried, and a man-of-war would have come from Queen 'Toria to ask for the Missi that lived here. We would have to say, 'He is down in that hole.' The captain would ask, ' Who killed him and put him down there? ' We would have to say, ' He went down there himself!' The captain would answer, 'Nonsense! Who ever heard of a white man going down into the earth to bury himself? You killed him, you put him there; don't hide your bad conduct with lies!' Then he would bring out his big guns and shoot us and destroy our island in revenge. You are making your own grave, Missi, and you will make ours too. Give up this mad freak, for no rain will be found by going downwards on Aniwa. Besides, all your fishhooks cannot tempt my men again to enter that hole J they don't want to be buried with you. Will you not give it up now! " (p.159)

The sinking (digging) of the Well seemed to have a strong effect on the Aniwans. They never knew about the concept of underground water. It was a miracle for them, “the world is turned upside down” (p165). They tried to sink well for themselves 7 times but were unsuccessful, and they confessed: "Missi not only used pick and spade, but he prayed and cried to his God. We have learned to dig, but not how to pray, and therefore Jehovah will not give us the rain from below!" (p.164). The first convert who happened to be also the chief of the natives, Mr. Namakei, now, was excited to be a preacher of the new religion, and he preached powerfully, and the people gave up idolatry (p.164).

          There were social transformation and spiritual disciplines in the lives of the people: The practice of prayer before meals, the practice of family worship in the morning and evening, and the observance of the Sabbath.

Necessarily these were the conspicuous features of our life as Christians in their midst-morning and evening Family Prayer and Grace at Meat; and hence, most naturally, their instinctive adoption and imitation of the same as the first outward tokens of Christian discipline. Every house in which there was not Prayer to God in the family was known thereby to be heathen. This was a direct and practical evidence of the New Religion; and, so far as it goes (and that is very far, indeed, where there is any sincerity beneath it), the test was one about which there could be no mistake on either side (p.167).

One boat's crew refused to work on the Sabbath, and gave as their reason that God's Book forbids work on the Sabbath. "We fear God," they said, "and will not work for you on the Lord's Day." They were told that if they refused to work like others on board they would get no food. The answer came quickly, "We can live without food for a day, and we will not work." (p.227)

Chapter 26 contains the story of the translation of the Bible into their language and the building of their church. Chapter 27 contains the story about the conversion of Chief Youwili, and also the baptism of converts after careful examinations. By now, Patton was sure the natives were greatly fond of and loved him. He would often threaten them of leaving when they misbehaved (p.177). Patton recorded generously about the new social order of the lands and the activities on Sunday in this chapter. Soon, they became preachers, evangelists, and missionaries to the other parts of the island.

In heathendom every true convert becomes at once a Missionary. The changed life, shining out amid the surrounding darkness, is a Gospel in largest capitals which all can read. Our Islanders, especially, having little to engage or otherwise distract attention, become intense and devoted workers for the Lord Jesus, if once the Divine Passion for souls stirs within them (p190).

Chapter 29 records the eloquent preaching of Naswai and the insolent mockery of Nerwa and his conversion. Chapter 30 records the torture of Mungaw and his irrational behaviours aftermath. It also has an interesting story about Lamu, the rejected candidate for baptism. In the last two chapters of his autobiography (chps. 31-32), Patton records his trip outside the island and his return to the island. In the following chapters, the editor records Patton’s desire to stop the slave trade even meeting with US Presidents.

Patton’s mission was successful:

“In our absence the native teachers have worked faithfully. Every child above infancy can read the New Testament fluently. We gave out the new hymnbook (of 153 hymns) and the new Catechism, which I had translated and got printed and bound in Melbourne.” (p.239)

“"It was," he said, "a feast of real joy to see that my long-cherished prayer may yet be fulfilled-' the New Hebrides with its every island, tribe, and native for Jesus and His Glory.' We now occupy twenty-five of its thirty islands, and have 17,000 natives avowedly serving Jesus as their God and Saviour; of these 330 are consecrated to the work as teachers and evangelists” (p.243).

Patton went out of Aniwa for medical treatment of his wife. She died and he wasn’t allowed to go back to Aniwa again because of his failing health. He died peacefully in the Lord in 1907 (p.252-253).

This book is accurately titled “The Story of John G. Patton’s Thirty Years with South Sea Cannibals” because it’s more the story of Patton in Hew Hebrides than his autobiography. I would like to know more about his wife, his family, and his relationship with them, which I couldn’t get here. His theological beliefs, reflections, and struggles aren’t recorded much, but his belief in the sovereignty of God over salvation, suffering, sinners, and all situations is clearly portrayed by what he went through. This book is so focused on the mission at New Hebrides, it serves as a great book for missionaries. However, one would need to refer to other sources to know more about him to imitate his faithful life – his doctrines. I started reading with an expectation to know who John Patton was, and I ended up learning more about what John Patton did. And frankly, I would like to know the person also, perhaps more than his works because it’s the who that produces works, though our world would like to claim to know a person by what he does. So, that’s me and my take.



[1] Page number is as appeared in the original book. The pdf version has 268 pages, but the original book has 256 pages with extra pages for 8 illustrations.