This collection includes a significant sequence of journals covering Peter Milne's early years and ministry training, before giving an extended account of the mission in the New Hebrides at Nguna (Hocken Collections MS-0432/16 to MS-0432/23). They differ from the diaries in that they are written later as a more considered narrative, rather than daily notes. There are several numbered volumes, with consecutive pagination.

The Oceania Marist Province Archives Series (OMPA) is the result of a special project during which records of the Catholic Church in islands of the Western Pacific were copied by Father Theo B. Cook, SM in collaboration with the Pacific Manuscripts Bureau. (Cook was born Theodorus Bernardus Wilhelmus Kok but chose to go by the name Cook in Australia: Povey, 2010). The OMPA series covers the Diocese of Tonga (OMPA 1-25), Diocese of Samoa and Tokelau (OMPA 26-74), Marist Fathers, Rome (OMPA 80-100), Diocese of Wallis and Futuna (OMPA 101-126), Diocese of Port Vila (OMPA 127-178), Archdiocese of Noumea (OMPA 179-360) and the Oceania Marist Province Archives (OMPA 361-400).

Detailed indexes were prepared for the six diocese and those records copied in Rome. These can be found at http://asiapacific.anu.edu.au/pambu/collections/microfilm.php or compiled in The Catholic Church in the Western Pacific: a guide to records on microfilm (Robert Langdon, ed.), Canberra, 1986.

Captain Hamilton (1852-1937) was born in Scotland and came to Australia at the age of 10. In 1882 - 1883 he made voyages from Brisbane to Vanuatu (at that time the New Hebrides), New Britain and New Ireland (Papua New Guinea) in labour recruiting vessels. For a dozen or so years from the late 1890s, he ran the Hamilton Pearling Co. with luggers operating out of Komuli in the Admiralty Islands and Gizo in Solomon Islands. This company also traded in copra, tortoise shell, black lip and green snail shell. Later, Captain Hamilton had big planting interests in the Solomons, mainly on Choiseul. He died in Sydney in November, 1937.

The papers copied on this microfilm are the most interesting and valuable historically of a large collection (in the Oxley Memorial Library) relating to Captain Hamilton's career. They comprise:

• Diary of a recruiting voyage in the schooner Lochiel from Brisbane to the New Hebrides from September 20, 1882, to December 29, 1882.
• Diary of a recruiting voyage in the schooner Jessie Kelly from Brisbane to the New Hebrides, New Britain and New Ireland from March to September, 1883.
• Two reports on voyages in search of pearl shell in New Guinea and the Solomons in 1899-1900.
• Log of the pearling lugger Nippon from April 20, 1901 to September 24, 1901, kept at the Hamilton Pearling Company's station at Komuli, Admiralty Islands.
• Log of the Hamilton Pearling Company's station at Komuli from September 27 1902 to March 10 1903.
• Logs and diaries kept by William Hamilton in the vessels Canomie, Ysabel, Gazelle and Kambin from January 1 1903 to November 14 1905. These concern the operations of the Hamilton Pearling Company in New Guinea and the Solomons.

For further details of Captain Hamilton's career and of his other papers in the Oxley Memorial Library, see the Bureau's newsletter 'Pambu' October 1968:3, pp.3-6.

Conrad George Stallan was born in Chatteris, England on 31 March, 1904, to parents Edward Stallan, a congregational minister, and Isobel Pratt (?). He was the sixth of seven children; his brother Donovan was killed in action during World War I. When the family moved to Hampshire, Conrad met Christina Cryle Brown (Chriss), whose father had a smallholding, growing fruit and vegetables and running delivery lorries. Conrad met Chriss, whom he would go on to marry, while working as a driver delivering fruit and vegetables overnight to Covent Garden.

In the 1920s, Stallan trained for the ministry at New College, Hackney in East London and Christina attended Stockwell Teachers’ Training College. The couple married on 3 October, 1930 and within a week Stallan was ordained and the couple set sail for Samoa with the London Missionary Society (LMS) on 9 October. The couple had jointly decided to go to the Mission field, and they served in Samoa from 1931-1939. Their two sons, Donovan (1934) and Roger (1936) were born in Samoa. These were happy years for the family, but Rev. Stallan was after more challenging work.

Daughter Janet was born in October 1939 while the family was on leave in England. In March 1940, the family travelled across Canada before sailing to the island of Malekula in the New Hebrides Condominium. Supported by the John G Paton Mission Fund, Rev Stallan was based in Wintua, South West Bay. Several churches had already been established in the area before his arrival, but in nearby communities there had been some violent resistance to European contact and allegations of cannibalism.

Sons Donovan and Roger were sent to boarding school at Geelong College in Australia. Daughter Rachel was born in January 1944 in Vila hospital. Distressed at the thought of sending his young daughters to boarding school, Rev. Stallan requested leave for a possible 5 years, returning to the UK in 1946, collecting the sons from boarding school en route.

In the first diary, written by Rev. Stallan between 1940 – 1943 (though most entries were in 1941), he writes about his life and work in South West Bay. He comments extensively on sickness and death in the local community, including his own periods of illness. Both Rev. Stallan and daughter Janet suffered malaria during this time. Janet was treated by a visiting Missionary GP who administered life-saving quinine. Rev. Stallan had no formal medical training, but had worked as an apprentice chemist/pharmacist for an unknown period, and may have received some basic training for the mission field. He was often called upon for medical and dental help, including giving injections (known as ‘stick medicine’), and daughter Janet recalls there was a room in the family home known as ‘the surgery’. He also comments on school activities, agriculture, local customs and preparations for making contact with the Big Nambas; who had violently rebuffed previous European contact and missionaries were forbidden by Condominium authorities from approaching them (Garrett, 1997 p.75). Rev. Stallan also writes of visiting Tangoa, Tanna, Vila and Tongoa.

The second diary, dated 4 January 1945 – 10 March 1946 includes loose correspondence and photographs, including images of Stallan, the mission house and Wintua School. He also writes about weather, health of self and others, building the copra drier, interactions with workers, school commentary, family matters, a visit by American soldiers (intelligence unit), working in the garden, inter-island travel, carbon monoxide incidents, visiting the US Army Malaria Control Unit, baptisms, christenings and ministry, problems with launches, marriage/exchange customs, malaria surveys/control and reflections on mission. Writing in different hand is possibly that of Chriss Stallan. Some writing is in language – probably the Ninde language of the Meun cultural district where Stallan was located.

This collection of 128 images includes pictures of the people and work of the New Hebrides mission in Vanuatu. Islands featured include Nguna, Tongoa and Tanna. The photographs are mainly from the 1920s-1930s and include pictures of churches, ni-Vanuatu people working as preachers, church elders and teachers as well as church industries such as copra, arrowroot and yams. Local people in Christian weddings also feature. This collection includes several photographs of the Teachers' Training Institute at Tangoa as well as environmental features of Vanuatu such as small islands, volcanoes (1897 off Tangoa) and the hurricane damage (1923).

The New Hebrides Mission from the Presbyterian Church of New Zealand:

The Presbyterian Church began sending missionaries to the New Hebrides (today known as Vanuatu) in the mid-19th Century. The first missionary was Rev. John Geddie of the Presbyterian Church of Nova Scotia who arrived on the island of Aneityum in 1848. Subsequent missionaries came from the Presbyterian Churches of New Zealand, Canada, Scotland and Australia (Victoria, Tasmania, South Australia and New South Wales).

In New Zealand an interest in supporting a Christian mission to the New Hebrides was fostered when Rev. John Inglis of the Reformed Presbyterian Church of Scotland toured the country in 1852 following a three month tour of the New Hebrides and Solomon Islands. In that same year, Inglis and his wife joined Geddie on Aneityum. Rev. John Inglis continued to send regular reports of his work to New Zealand, leading to increasing interest from the Church there in sending their own missionaries to the islands.

The Presbyterian Church of New Zealand was at that time divided up into the “Northern Church” and the “Southern Church” (consisting of the Provinces of Otago and Southland). The Southern Church was based on the ideals of the Free Church of Scotland and these principles influenced its mission work for many years. For over 40 years the two Churches worked separately, with mission activities during this time operating independently of each other.

Over several decades the Presbyterian Church of New Zealand sent a number of missionaries to the New Hebrides including the following people. The information below includes the missionaries' date of arrival in the New Hebrides, the name of the missionary and the name of the main island on which they worked:

1866, Rev. William Watt, Tanna
1870, Rev. Peter Milne, Nguna
1879, Rev. Oscar Michelsen, Tongoa
1885, Rev. Charles Murray, Ambrym
1889, Rev. Thomas Smaill, Epi
1892, Rev. Dr. Lamb, Ambrym
1899, Dr. John Bowie, Ambrym
1903, Rev. Thomas Riddle, Epi
1905, Rev. William V. Milne, Nguna (born on Nguna in 1877)
1932, Rev. Basil Nottage, Tongoa
1938, Rev. Ken Crump, Nguna
1941, Rev. J.G. Miller, Tongoa
1944, Rev. Ian Muir, Emae and Epi
1948, Rev. A.G. Horwell, Epi

In the early years there was no organised or reliable shipping service to the individual islands of the New Hebrides so it was important for the Church to have their own vessel to bring regular supplies from Australia and New Zealand. A boat was also necessary for transport to other mission stations. Although the New Hebrides missionaries were responsible for their home churches and allotted areas and islands, they worked closely together on common issues and met annually for a mission Synod meeting. New Zealand Presbyterian Church worked in conjunction with the Australian Presbyterian Church to raise money and purchased a mission supply vessel, the “Dayspring I”. This 115 ton brigantine was launched in Nova Scotia, Canada, in 1863. It was lost in a hurricane ten years later and replaced by a second hand schooner, the “Dayspring II” in 1876. The Dayspring II was sold prior to 1890 as she was too small and slow and uncomfortable to sail in. The Australian missionary Dr. John G. Paton raised £6000 during a visit to Britain in 1884-1885 and later increased the donations to £7000. The “Dayspring III” was built on the Clyde in Scotland to the order of the Victorian Presbyterian Church Foreign Missions Committee. She was 157 feet long and arrived in Australia in 1895. On only her fourth voyage to the islands, she sank on the 16th October 1896 after striking an uncharted coral reef near New Caledonia. The decision was made not to replace the vessel.

The New Hebrides Mission shared a practical concern for the everyday needs of island people. In addition to converting local people to Christianity, the missionaries worked to improve education, through the introduction of schools where the training of local mission teachers was initiated. The Tangoa Teachers’ Training Institute opened at Tangoa, South Santo, in 1895. The purpose of the Institute was to train local teachers and it was supported by all the Protestant missions working throughout the New Hebrides. Missionaries also worked to improve health education and services and encouraged the production of arrowroot and island trading as a means to generate revenue. Arrowroot powder was shipped to New Zealand and other countries, where it was initially distributed by women’s missionary groups and later by commercial organisations. The funds from the sale of arrowroot were used to build additional churches in the islands and, in some cases, as a donation towards New Zealand mission funds to be used elsewhere. From 1880 to 1918 on Nguna alone, over 26 tons of arrowroot was produced.

By 1910, the work of the New Hebrides Mission was declining. This was partly due to a rapidly decreasing population on the islands and a feeling that little room existed for further expansion of mission work, as by then most areas were adequately covered. The reduction in population was primarily caused by introduced European illnesses and epidemics which decimated the local population. The Queensland labour trade had also had an impact on the local population, with many locals having decided to remain in Queensland.

In 1947 there was a general consensus held among the Island missionaries that the local church was ready to assume control of its own affairs. A constitution was drawn up, and after amendments submitted by the New Zealand and Australian Mission Committees and the New Hebrides Mission Synod, it was adopted. At a Centennial Synod meeting in 1948, the 100th anniversary of the arrival of the Rev. John Geddie, the local church was placed fully in charge of its own affairs. The island mission councils for Australia and New Zealand were then limited to the affairs of their immediate mission staff. The New Zealand Church continued to provide a large financial grant to the New Hebrides Presbyterian Church. A continued focus remained on training church leaders and education more generally. The Tangoa Training Institute later introduced a curriculum of advanced theological studies.
In the early 1950s, the New Zealand Missions Committee responded to the request for assistance to establish a High School at Onesua on Efate, along with funds and personnel to set up and run a small hospital on Tongoa. The Committee viewed this project as a practical means by which the New Zealand Church could provide for a social need rather than a means for furthering evangelistic opportunities. This policy shift in Mission funding opened up other opportunities for aid from the New Zealand Church including developing Navota Farm and opening the Maropa religious bookshop in Port Vila, training local islanders to be trades people and undertake the building work. The New Zealand Bible Class volunteer scheme sent out young people during the 1960s to assist with building, administration and nursing. The Mission, at the request of the Presbyterian Church of the New Hebrides, divested itself of all remaining authority in the Islands so that the New Zealand missionaries effectively worked for the New Hebrides Church. In 1965 a memorandum was prepared which defined the terms of “responsible partnership” and sought to define the responsibilities of each partner. The Church continues today as the Presbyterian Church of Vanuatu.
For more information about New Hebrides Mission collections at the Archives of the Presbyterian Research Centre, Presbyterian Church of Aotearoa, and New Zealand, see: http://www.archives.presbyterian.org.nz/missions/newhebrideshistory.htm

Maurice M. Witts, (1877-1966) an Australian who fought in the Boer War, went to the New Hebrides as a settler in 1904 after a brief sojourn in Fiji. With two cousins, Theo and Arthur Thomas, he planted coconuts in the Hog Harbour area of Espiritu Santo. He returned to Australia about 1913 and lived in the Moss Vale district until his death.

The diary gives an account of the life of a copra planter in a remote part of the New Hebrides, and contains numerous observations on the natives of the Hog Harbour area. See also PMB 8 for a later diary by Witts for the year 1911.

PMBPhoto 69 is a collection of 152 photographs of Vanuatu subjects and one poster. Jan Gammage took the photos between 29 June and 22 July 2007 when on a holiday with friends, David and Beryl Gowty, and also collected the poster. The photos are of people and places on the islands of Efate, Malekula, Ambrym, Espiritu Santo, and Tanna and are complemented by the photos in PMBPhoto102 taken by Bill Gammage.
Subjects in and around Port Vila include the waterfront, the womens’ handcraft market, and the food market. At the Vanuatu National Museum, a demonstration of the art of sandroing [sand drawing] by Edgar Hinge was photographed.
South Malekula subjects include Lakatoro, its shops and the Cultural Centre. At Lamap, the Tiano family made us welcome. Levi’s Store, kava trading, the hospital, ruins of a French convent, slit gongs and carved ferns were subjects. On the Maskelyne Islands, subjects include the local string band, pigs, beach and a starfish on the reef.
At Craig Cove on the west coast of Ambrym and Dip Cove, subjects include a cargo boat unloading, the Lake Fanteng Conservation Area, megapods, hot springs, rock peckings and a men’s ceremonial site.
On Espiritu Santo, subjects include Port Olry, Lonnoc, Vatthe Conservation Area, Matantas near Big Bay, Luganville and surrounds, a Seventh Day Adventist baptism, and real estate advertising.
On Tanna, subjects include White Beach, and at Lenakel the shops and the market, Yasur volcano, Manuapen, and Port Resolution.
The educational poster deals with environment and endangered species protection.