CHAPTER V

THE CALL OF THE PACIFIC

It will be remembered that through a clerical error, the Melanesian Islands had been included in Bishop Selwyn’s diocese. He did not forget this, but he believed that his first duty was to get to know New Zealand itself. When by his various journeys on land, on foot or on horseback, up the rivers in canoes, and round the coast in little sailing vessels, he had learned to know the work and needs of the Church in New Zealand, and had by a second Synod held in 1847 arranged for its organization, his thoughts were free to go out to the vast stretch of ocean and islands which by a mere accident had been entrusted to his charge. An opportunity to make a preliminary voyage to the islands was given to him by the request that he should act as chaplain on the _Dido_, a warship which was being sent at the end of 1847, to investigate the causes of an affray between the natives and two English vessels. The islands were much visited by traders chiefly in search of sandal wood, and the conduct of these traders had again and again aroused the animosity of the natives, who had often avenged themselves by murder and treachery, so that landing on the islands was reputed very unsafe. On this first voyage to the Pacific, the Bishop learned a lesson of great use to him afterwards. He wanted to land on the Isle of Pines, an island which had a bad reputation. The captain and the officers of the _Dido_ in vain tried to dissuade him, but he got into a small boat and rowed himself into the lagoon. There to his surprise, he found an English schooner. Its captain was trading for sandal wood and, when Selwyn asked him how it was that he could smoke his pipe contentedly in the lagoon of one of the worst islands of the Pacific, where a man-of-war was afraid to enter, he answered, “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 my schooner. I never cheated them. I never treated them badly—we thoroughly understand each other.” In talk with this man, Captain Paddon, Selwyn learned much about the islanders, how their confidence could be won and how to treat them, and also the necessity of avoiding those islands where unprincipled traders had aroused suspicion and anger. He used always to speak of Captain Paddon as his tutor.

The voyage on the _Dido_ was a voyage of observation. The Bishop had to discover how the problems presented by Melanesia could best be met. There were already missions of various denominations at work in the islands. Heroic work had been done especially by the London Missionary Society. Both missionaries and Christian natives had suffered death for their faith. At Tonga he visited a Wesleyan station and made friends with Mr. Thomas, the senior missionary who had spent twenty years in the islands. Selwyn was charmed with his schools full of smiling children, and with the beautiful mission chapel, which he described as “a noble building, without nails, bound together with the cocoa nut rope, beautifully arranged in variegated patterns.” In visiting the missions of other denominations, the Bishop did not feel it right to join in their public services, but was glad, when their guest, to share their family prayers. In one island he found a village divided into rival factions by the rivalry of two native teachers, “separate chapels, services and systems attesting the power of Satan, even in this peaceful island, in dividing the house of Christ against itself.... This is one instance out of many, and it will surely strike every thoughtful Christian, that I, who have been charged with bigotry and intolerance for advocating unity and opposing dissent, should have had the evils of schisms again and again brought under my notice by members of the English Independent body and of the Scottish secession.” How to avoid adding to the confusion caused by religious differences, was one of the chief problems which the conditions in Melanesia presented to him, but he seemed to see the future development clear before him. He was determined not to encroach on islands already occupied by other missions nor to “inflict upon those simple islanders all the technical difficulties of English dissent.” He wrote:

“Nature has marked out for each missionary body its field of duty. The clusters of islands together like constellations in the heavens seem formed to become new branches of the Church of Christ, and each a Church complete in itself. It is of little consequence whether these babes in Christ have been nourished by their own true Mother, or by other faithful nurses provided that they have been fed by the sincere milk of the word. The time must come, I think, when they will be no longer under tutors or guardians, for this present government by English Societies is admitted to be preparatory to the introduction of self-government by native Churches, and then I shall be free to communicate with every branch of the great Polynesian family as with bodies in no respect liable to the imputation of dissent or schism.”

Another problem was presented by the great variety of dialects spoken, sometimes more than one in the same small island. Selwyn wrote:

“Nothing but a special interposition of the divine power could have produced such a confusion of tongues as 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 and just when I have begun to see my way, I learn that this is only a dialect used in the southern extremity of the island, and not understood in the parts I wish to attack first.”

There were also difficulties caused by the unscrupulous conduct of the traders, and the fear of consequent treacherous action on the part of the natives. The number of the islands made it impossible to contemplate providing English teachers for each. The Bishop decided that the only way to meet the need was to aim at securing a sufficient supply of native teachers and to raise up a native ministry. As he thought over the call that came to him from this vast region, he reproached himself for the enforced delay in responding to it and wrote:

“While I have been sleeping in my bed in New Zealand, these islands have been riddled through and through by black slug, the bêche-de-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 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 1849, the year after his voyage of observation in the _Dido_, Selwyn sailed again to the Pacific, this time in his own little yacht the _Undine_, which he had used in his visitations of the coast of New Zealand and the adjacent islands. The _Undine_ was a tiny vessel of only 21 tons. The Bishop was his own navigator, and had no charts to guide him in those unknown seas. He set to work at once to make charts and maps, which were afterwards thankfully accepted by the Admiralty. He was so good at managing a ship that the captain of a merchant vessel once said it almost made him a Christian and a Churchman to see the Bishop bring his schooner into harbour. The _Undine_ carried no arms; from the first the Bishop, though taking all due precautions, was absolutely fearless in landing on the islands. He said: “Where a trader will go for gain, there the missionary ought to go for the merchandise of souls,” and again: “It is the duty of a missionary to go to the extreme point of boldness short of an exposure to known and certain danger.” His departure from Auckland is thus described:

“We have just parted with our Bishop, and seen him go off on his lonely mission voyage. Our feelings have been strangely varied. We rejoice to see him enter on such a work, and are thankful for these opening prospects; and yet saddening thoughts and human fears will mingle with high hopes: fears of perils by sea and of perils by the heathen. Some at home and here talk of risks, and that the Bishop has enough to do in his immediate diocese, and that it is better to build up what is planted and the like. But it seems like a great instinct in our Bishop’s mind that he must dig foundations and hew stones, and heave them up single-handed; and they that come after him will do the polishing and ornamenting. Not that he is unfitted for the fine work. Few better able than he to construct and build up. But then everybody likes the nice work. Nobody likes the rough beginnings which have no present results and small glorification. Perhaps the very thing needful for him is to go with care on his lonely path sowing precious seed. We would fain see him go in a larger vessel. But he is anxious about incurring any extra expense. He has no fear and has run so many voyages in his little schooner that it is difficult to say much. He and his wife are scrupulously careful in all their own expenses while so large-hearted and handed in everything for the public good.”

The _Undine_ started with a prosperous run of one thousand miles to Anaiteum, made in ten days. Such a voyage was a great rest and refreshment for Selwyn. He wrote to a friend in England:

“Few men are so entirely at their ease at sea, or so able to use every moment of time, perhaps more effectually because with less distraction than on shore. The effect of this is that in a voyage of reasonable duration I can master the elements of a new language sufficiently to enter at once into communications, more or less, with the native people. I feel myself called upon by these natural advantages to carry the Gospel into every island which has not received it.”

At Anaiteum a Presbyterian mission was established, and the Bishop in consequence did not attempt to begin any work there, but had much friendly intercourse with the Scotch missionaries. He met there according to appointment with Captain Erskine, commanding the _Havannah_, and the _Undine_ accompanied the larger vessel in visits to some other islands. Captain Erskine considered the Bishop’s plan of travelling with no arms of any sort as “one of no little risk.” When he heard that some natives of an island, notorious for its hostility to white men, had been allowed to come on board the _Undine_, he wrote that he “was ready to allow that it required the perfect presence of mind and dignified bearing of Bishop Selwyn, which seemed never to fail in impressing these savages with a feeling of his superiority, to render such an act one of safety and prudence.”

The Bishop recognized clearly the risks he ran in visiting the different islands and wrote:

“It is quite uncertain from visit to visit in what temper the natives may be found. If any violence or loss of life should have occurred in the interval between the missionary’s visits, his blood may be required as much as that of any other white man.”

On this cruise, which lasted only two months, he went to New Caledonia, the New Hebrides and the Loyalty Isles, and came across many different men of many different kinds.

“On one day it is my lot to keep company with sandal wood traders, and on the next with her Majesty’s Men of War. As sources of information, the sandal wooders are most useful companions; I have received much kindness and civility from them.”

He thus described his future plan for the conversion of the Melanesian islanders:

“To select a few promising youths from all the islands, to prove and test them, first by observation of their habits on board a floating school; then to take them for further training to New Zealand; and, lastly when they are sufficiently advanced, to send them back as teachers to their own people, if possible with some English missionary to give effect and regularity to their work. All the ordinary losses by sickness, violence and theft which occur frequently where missionaries are stationed at once on unknown ground will be avoided.”

From this first voyage he brought back five boys, enough to crowd his tiny cabin. They reached Auckland safely:

“The walk from Auckland to the College was most amusing from the frequent exclamations of surprise raised by my native companions at every new object which they saw.”

Some months afterwards he had to start on a second voyage to take back the boys to their own homes, lest they should suffer from the New Zealand winter. He could then write:

“We find that even this first experiment, small and imperfect as it has been, has opened to us a way for future these islands as strangers, but we have our own scholars as friends and interpreters to explain our objects. The report seems to be favourable, as we have now several applications from the New Caledonian youths for leave to go to New Zealand. At present I have no intention of taking any, as the winter is coming on and they would find the change to our climate very uncomfortable. But if it should please God to prolong my life, I hope to return, and with increased means of information to select carefully the next class of scholars and to take them with me to New Zealand.”

He rejoiced in the beauty of the islands and felt hopeful about the future development of their inhabitants.

“It is not true that only man is vile, these people are the most friendly people in the world.... To go among the heathen as an equal and a brother is far more profitable than to risk that subtle kind of self-righteousness which creeps into mission work, akin to the thanking God that we are not as other men are.”

He wished to put this Pacific work on a permanent basis and believed that, if God would enable him before his death “to lay out the ground plan of a great design, succeeding bishops would not refuse to add each his course of stone to the rising edifice.” When shortly after his return from this cruise he went in September, 1850, to a meeting at Sydney of the Synod of the Church in Australia, one of his chief objects was to persuade the Australian Bishops to form a Board of Missions. especially with a view to the needs of Melanesia. His proposals were sympathetically received, the Australasian Board of Missions was formed, and the Melanesian mission was solemnly adopted by the Australian and New Zealand colonies. Selwyn expressed himself as willing to do the active work of the Mission if Australia would assist him with the necessary funds. Money was raised in New South Wales to supply a vessel of one hundred tons, the _Border Maid_, for the Bishop’s voyages to and fro to the islands with his pupils, and Bishop Tyrrell, of Newcastle, New South Wales, an old Cambridge friend, agreed to accompany him on his first voyage in the new mission ship.

On his return to Auckland Selwyn at once founded a Branch of the new Board of Missions, thus making the New Zealand Church from the first recognize its missionary responsibilities; his ambition was to make his diocese the great missionary centre of the Southern Ocean. The carrying out of his many schemes had been made easier for him by the arrival this year of his friend, Mr. Abraham, with his wife. Abraham had at last found himself free to leave Eton and now came to be head of St. John’s College at Auckland. With him came Mr. Lloyd, another helper, and their arrival and the hopes thus given of further development so encouraged Selwyn that he was wont to call this year, 1850, his _Annus Mirabilis_.

The sight of what Selwyn had already accomplished made a deep impression upon Abraham, which finds expression in a letter home from Mrs. Abraham.

“What do we find in him? All that he was; all that we believed.... You can feel the deep joy it is to feel this day by day pressed home to one’s conviction ... to find that it was not any mere fancy, any imaginary greatness or goodness, with which memory and friendship had invested him in absence, but that he was in his simple unvarnished reality, more than all he (Mr. Abraham) had thought and trusted to and reverenced for these nine years past—the entire renunciation of self and all belonging to him in comparison with the duty and the object of the present moment is so shown forth in his daily life, so transparently open to all who have eyes to see and hearts to receive the witness of such an example, that one must be dead and dull indeed not to feel continually the all-pervading power of such a life.... One feels that he is the one man to pioneer the way and lay foundations.... My husband owns that he cannot gainsay or resist the wisdom with which he speaks, though he is thankful to find the Judge quite joins with him in his feeling that a drag-chain rather than a spur is needed on his favourite Melanesian Mission; and is disposed to watch his widening schemes in that direction with a zealous regard for this country, which must after all be the real battlefield in behalf of the coloured race, and also with anxiety for the personal health and safety of the Bishop himself, which they all feel is certainly risked in each one of these voyages.... I do not wonder at the hold these islands have upon him, after hearing his stories of his intercourse with them, and especially about the boys he had here last summer.”

The Abrahams were both amused and impressed by the quiet way in which the Bishop walked “through any mention of State interference and ecclesiastical law apart from Church authority.” They saw at once how determined he was to make the Church of New Zealand independent and self-governed, and to make it realize its responsibility for the education of the people. In his discussion on these subjects he went on to thoughts of the Church at home and of the work of Bishops there, and said that at home too the clergy must take education into their own hands by doing the work, and that there should be an “episcopate of £500 a year bishops, given to hospitality and not clothing flunkeys in purple.”

Abraham wrote his first impressions of St. John’s College, to Dr. Hawtrey, the headmaster of Eton.

“The Bishop and myself are the only persons in the colony almost who possess libraries; and the taste for such things has to be created, as at present a mere utilitarian idea of education prevails. Perhaps for the purposes of the settlers here and the clergy a practical education is the best suited, and I must confess that I quite quail before the attainments of some of my scholars, who will make most valuable missionaries among natives and round a sea girt isle. Only conceive what a thoroughly αὐταρκης man will be formed out of a boy who at the age of nineteen knows more divinity than most boys at Eton in the Sixth Form, who is thoroughly acquainted with French and Maori ... is a good musician and able to teach the natives singing—a good mathematician and able to sail the _Undine_ from hence to the New Hebrides and back, taking sights and managing rigging.... Of course none of them are scholars in our sense of the words; they devote too little time to scholarship, having to pay for their support by bodily work, so that two hours a day, four times a week is all a boy gets of school. He is either printing, or farming, or weaving, or digging, or making shoes, etc., the rest of his time. Altogether it is a strange life we lead here. I am sure I never realized it before I came, but I will try to put you in possession of our principle; and when I say our, I mean the Bishop’s—for only his vast head and noble heart could conceive and execute so complicated a plan.

“The first generation of converts to Christianity is passing rapidly from this scene, and the middle-aged folk now are very nominal Christians indeed. They have abandoned cannibalism certainly, and the horrors of frequent war, thank God, but their moral and religious state is very questionable. The old chief close by us is a heathen, and he and many of his people point to the bad lives of the Christian people as their stumbling block.... The fact is that they are not educated. The Bishop was told by the missionaries that it was impossible and visionary to attempt to break through their habits. His faith was too great to allow him to leave it unattempted, and his perseverance too strong to be easily deterred or baffled. He established the college, to which he draws as many as he can afford, which is only fifty. He first has a native school for children (it stands about a hundred yards from this; his house and the chapel is between us). There are twenty or twenty-five of these little brown mice, living in a wooden Swiss-like cottage, with a master (a candidate for Holy Orders) and an assistant, one of the scholars, to look after them. They learn English, arithmetic, singing, writing and scripture—dig in the garden, make and mend their clothes which are not extensive. When they are thirteen or fourteen they are drafted off into the labour departments (to which twenty-five more belong and live in different houses, under the superintendence of the students) and become either bakers or cooks, weavers or shoemakers, carpenters or farmers, etc., attending school half the day, and working the other half at their trade. All these working departments the Bishop is well able to superintend. He might have made a capital farmer, or a good carpenter or a weaver or a printer.

“At 7 a.m. we all meet in chapel. At 2 p.m. hall, we all dine together. There is an upper table for the clergy and the ladies; the different departments dine together, presided over by their foreman, at different tables—plain, good, wholesome fare. From 4 to 6 school or work—at 6 tea in hall—7 chapel.... The attachment of the natives to the Bishop is wonderful. They thoroughly appreciate his care for them.”

Mr. Abraham’s presence made it easier for the Bishop to move about his diocese, now that he had one whom he could thoroughly trust to leave in charge at Auckland. When some little time after his return from the Synod the new mission ship, the _Border Maid_, arrived with Bishop Tyrrell on board, he started in it for another voyage to the Pacific, taking back with him four boys who had been brought over to school by Captain Erskine in the _Havannah_. Two of the boys were to be landed at Erromango, where some years before Mr. Williams, a member of the London Missionary Society, had been murdered. There the Bishop was very cautious about landing, though the boys assured him “No fight, no fight.” When the chiefs came down to meet him, he landed and went two miles inland with the boys to their home. There he knelt down and said prayers with them, bidding them tell their friends what they were doing, and what it meant. The boys wept when he parted from them on the beach. Other boys, who had been at Auckland, were visited on their islands. On one island, Neugone, Samoan teachers were working and had built a chapel in which Selwyn preached in Samoan to a large congregation. They earnestly desired a permanent minister, but it was not possible yet to give them one, though not long after Selwyn was able to place Mr. Nihill there. Five boys were brought away for training. One young chief was most anxious to come, and wept bitterly when his father would not allow it. The Bishop comforted him by promising to call for him next time. The most anxious moment of the voyage is described in a letter from the Bishop of Newcastle to a friend:

“The greatest danger to which we were exposed arose from the natives at the Island of Malicolo. Only one ship is known to have visited this harbour before and the natives did not know one word of English or of the language of the other islands. Numbers collected on the shore as we entered the harbour and as we wanted to replenish our water we at once communicated with them.... The place shown by them as the best for obtaining water, proved so inconvenient, that the Bishop of New Zealand and myself rowed along the shores of the harbour to find, if possible, a more convenient stream or pool. We found one more accessible and returned after an absence of two hours to the ship. Whenever we left the ship, we always gave directions to the chief mate to allow a few natives to come on board at a time, if they came in their canoes, and wished to see the ship, and seemed quiet and friendly. On our return the mate told, us that they had allowed one or two small parties to come on board, but that afterwards so many came and looked so questionable, armed with their clubs and spears, that he thought it prudent to refuse permission to them to come on deck. The Bishop of New Zealand still thought it important to procure some water, so we arranged that we should not both go in the boats as the place we had selected as the best for obtaining water, while I remained in charge of the ship. At dawn the boats went with casks to fetch the water. I was left in the ship with the mate and one sailor, and two or three of the native boys from the other islands. Within an hour after the boats had left the ship, two or three canoes came off to the ship, filled with huge men, most of them were armed with their clubs and bows and spears. In the first canoe the chief man was such a ferocious looking ruffian that I at once determined he should not come on board. Later, five or six other canoes came off to the ship, and there must have been at least fifty of these huge men in them, many armed. Every now and then one more forward than the rest would take hold of the ship and plant his foot on a slight projection, so that one spring would bring him on deck. No sooner had he planted his foot and looked up, than he saw me just over him directing him very calmly but decidedly to get back into his canoe. All this time the native boys from the other islands who were on board were in the greatest terror.... After two hours the men in the canoes consulted together, evidently came to the conclusion that it was no use to try any longer, and began to move off.... Next came the most anxious hour that I have ever passed. When the canoes had moved off a little way, they stopped and every eye was directed towards the two boats of the ship which were lying off the shore, where the water was being fetched from a pool about a quarter of a mile inland. The men in the canoes consulted together, then changed their places, filling the two largest canoes with those who were evidently the greatest fighters, and these two canoes paddled towards the boats.... The danger was lest the two canoes should reach the two boats and overpower the two men before the Bishop of New Zealand came down with his body of men from the water-pool. I called to the mate and asked whether we could render any assistance? ‘None my Lord.’ I paced the deck a few seconds and then asked again, have we any means of self-defence in the ship? The answer was, ‘None.’ This information did not disconcert me; I felt it a duty to inquire whether anything could be done, and if anything could have been suggested should at once have set about it. But the thought that something fatal might happen on shore brought with it a sickening feeling of reckless disregard as to what might happen to myself. I therefore paced the deck and rendered the only aid I could render—that of fervent prayer to Almighty God.... I saw soon the canoes reach the boats: I saw two of the natives in one of the boats; I heard a noise and a shout from the shore—I could not trust my eyes when I thought I saw the boats move from the shore rowed by our own men—I gave the telescope to the mate and eagerly asked whether he could see the men in the boat and the Bishop with them. He looked and answered, ‘Yes, they are all there—and his Lordship steers the first boat.’ The Bishop on reaching the shore with his band of water carriers, had seen one of the ship’s boats waiting to receive them, surrounded by natives, who were brandishing their clubs round the boy left in charge and making all sorts of threatening gestures, while he sat unmoved only quietly resisting their efforts to take the oars from him. The Bishop and his water-bearers made their way steadily onward to the water’s edge. He said, ‘Go on,’ and they walked into the water lifting their casks higher and higher as they advanced. As they approached the boat the natives made off.”

This adventure illustrates the firm and courageous way in which Selwyn met the difficulties and risks that attended these voyages, and the personal ascendency which he gained over the islanders by his courage and demeanour. Bold and fearless, he yet thought for everyone, prepared for every contingency and knew how to choose the right persons to trust.

The _Border Maid_ brought back from this voyage thirteen scholars from six different islands, amongst them two who had gone away with the Bishop and now returned after visiting their homes. The Maori scholars at the College went out to meet the long file of black boys on their arrival, and there were many greetings and much shaking of hands. Three weeks afterwards, on All Saints’ day, both a confirmation and a baptism service were held in the College Chapel. The Bishop writes in his diary that

“The candidates clothed in white robes represented people speaking ten languages, gathered from one fifth part of the world’s circumference, from east and west, and one-tenth part from north and south.”

The voyages to the Islands had to be frequent as the scholars could not stand the New Zealand winter and had to be taken back to their islands during the cold months. Their education was continued during the voyage. The hammocks in which they slept in the hold were rolled up during the daytime, and the hold became a schoolroom, where the same work hours as at the College were followed. In 1852 the Bishop, who was anxious to secure Christian wives for his young men, was able to his great delight to bring back two girls from the Islands. During the voyage he himself made dresses for them out of a patchwork quilt, and on reaching Auckland proudly brought them up the beach, one on each arm, dressed in the garments he had made out of the quilt, ornamented with scarlet bows. His voyages gave him opportunities for showing kindness to other missionaries. This year he took out with him a Presbyterian teacher with his wife, a horse and much baggage and landed them at their mission station.

Between 1848 and 1852, he visited more than fifty islands, and had given into his care forty scholars speaking ten different languages. The Melanesian mission was very dear to his heart. He loved sailing about amongst the lovely islands, and delighted in the friendliness shown by the great majority of the people. But the New Zealand colonists did not look at all favourably upon this extension of his work, and did not approve of his being so much away from them. Some of his friends thought that he exposed himself to too many dangers. Even in England some said that he was neglecting his diocese. To this he replied that Melanesia was included in the diocese entrusted to him, and though it might be urged that this was only a clerical error, yet the Archbishop and Bishops who had consecrated him had “consigned to him the oversight over the progress of religion in the Coasts and Islands of the Pacific.” Writing to his dear friend, Mr. Coleridge, he defended himself as follows:

“For seven years, during the troubles of New Zealand, I neglected altogether this part of my diocese, and now bitterly rue the consequences of this delay, as fields then untrodden by the foot of a missionary are now overrun with Papists and others.... Considering that within the last twelve months, I have visited every English settlement in New Zealand (except Whanganui) of 150 inhabitants from Stewart’s Island to the Bay of Islands, and that the larger settlements have been visited every year upon the average at least once, since I arrived ... and that I have visited on foot twice every mission station; and am now preparing, at the end of my ninth year, to visit them a third time, in the course of a walk of about one thousand miles ... considering, I say, all these things, I think that objectors had much better hold their tongues, and not ‘compel’ me to seem to ‘boast’ when I would much rather dwell in silence upon my own infinite shortcomings.”

His increasing knowledge of the islands confirmed his sense of the extent and importance of the work to be done, and he wrote in his diary:

“The careful superintendence of this multitude of islands will require the services of a missionary bishop, able and willing to devote himself to the work.”