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 records are in a series numbered D100 to D137. Some items could not be located for microfilming; others were not microfilmed because of their minimal historical value. The contents of the two reels are:

Reel 1: D100 - College diary, 1899-1901
D109 - mark book, 1868-71
D110 - mark book 1880-91
D111 - mark book 1893-96
D114A - History of Britain 'Bilitonia' by Dr J.E. Moulton
D115 - E.E.V. Collocott papers comprising Pita Vi's narrative (30pp.) typescript
D116 - Collocott papers, beings songs, poems, stories (Tongan)

Reel 2: D117 - original notes (in several hands) from which Collocott transcribed
D118 - examination papers 1898
D120 - daily meteorological records 1874-78
D129 - diary, notebooks of J.E. Moulton and E.E. Crosby re Wesleyan-Free Church conflict, 1885
D130 - Diary, notebooks of J.E. Moulton - 1887, Wesleyan-Free Church conflict
D131 - diary, notebook, J.E. Moulton, 22 January - 14 May 1887.

This collection of 26 photographs mounted on board include images of the New Hebrides Mission in Vanuatu from the mid 19th – mid 20th Century. The photographs include images of the first mission house at Selembanga on Tongoa, ni-Vanuatu people in traditional settings such as mourning, amongst local gardens and near traditional style village huts. There is a photograph of the Tanna volcano crater in 1899, labour boats in Tanna, mission vessels with copra, the 1892 New Hebrides Mission synod, early mission houses on Nguna and the mission house at Dip Point, Ambrym. The collection includes several European missionaries including Rev. P and Mrs. M J Milne, William Watt, Rev. William V. Milne, Rev. O. Michelsen and Rev. B.R.C. Nottage.

Some of the boards include hand written headings which may indicate that they were used as boards to promote the work of the New Hebrides Mission at various presentations in Australia, New Zealand or Scotland.
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

The Rev. Peter Milne (1834-1924) was born in Scotland and went to the New Hebrides as a Presbyterian Missionary in 1869. After a brief stay on Erromanga, he established himself at Nguna on Efate, where he remained, except for short breaks, for the rest of his life.

There are 33 letters. The first four were written in New Zealand, and all but one of the rest from the New Hebrides - mainly Nguna.

Photographs relating to Tonga from the papers of Reverend Shirley W. Baker and Beatrice Baker.
The Reverend Shirley Waldemar Baker (1836-1903) was an English Wesleyan missionary who arrived in Tonga from Australia in 1860. During his stay of more than 30 years, Baker became a close adviser to King Tupou I and, like the King, an active promoter of Tonga’s independence in the face of European colonial expansion in the south Pacific. Baker’s many disputes with other Europeans in Tonga, most notably with his fellow missionary James Moulton, and especially with the British government officials in Fiji and elsewhere, generated a degree of controversy unique among 19th-century missionaries working in the Pacific. His metamorphosis into a politician culminated in his appointment as Premier of Tonga. (John Spurway, ‘Baker Papers’, Journal of Pacific History, 38:2, 2003.)

These papers of Rev. Shirley and Beatrice Baker were bequeathed to the Mitchell Library by Dorothy Crozier along with her own research papers. They were transferred from the Mitchell Library to the Pacific Manuscripts Bureau in August 2001. Lillian Baker, a daughter of Shirley Baker who lived in Ha’apai, gave the papers to Dorothy Crozier in 1950 when Ms Crozier was researching culture change in Tonga under the supervision of Professor Raymond Firth

This collection of 14 items includes material relating to: Anglo-French relations, including land disputes, the labour and liquor trade; property purchases and agreements of land in New Hebrides; the building of the Ambrym hospital in 1908; events of the 1913 volcanic eruption on Ambrym; New Hebrides native teachers’ correspondence and archives; and correspondence of Rev. Peter Milne, his wife Mary Jane and his son Rev. William V Milne. Within the Peter Milne correspondence are a series of letters covering his disagreement with Rev Daniel MacDonald over bible translation work. There is also personal correspondence between William Milne and Oscar Michelson (1915-1934) and a scrapbook created by the Auckland Ladies New Hebrides Mission organisation.

Farquhar, a farmer of Maryborough, Queensland, visited New Caledonia, the Loyalty Islands and New Hebrides (Vanuatu) in the schooner 'City of Melbourne' in November 1870 to January 1871 to recruit Pacific Islander labourers for himself and other farmers in Maryborough. He made a second voyage to New Caledonia, the New Hebrides and Banks Islands in the schooner Petrel in September 1871-January 1872 as a government agent under the Polynesian Labourers' Act of 1868.

Description of the two voyages mentioned above.

‘A Paradise of the Gods. Writings and Drawings of Handley Bathurst Sterndale.’ is an unpublished digital edition edited by J.J. Overell. In 1870, Handley Bathurst Sterndale worked as a surveyor on the island of Upolu, Samoa, for the German trading company Goddefroy & Sohn. In this capacity, he made an expedition across Upolu, making notes and sketches about the journey as he went. In 1871, on Motu Kotawa on the islet of Pukapuka atoll in the Cook Islands, he worked these notes into the manuscript ‘Upolu; or, A Paradise of the Gods’, and worked his sketches into finished drawings. Some accounts are not his first hand observations and others are demonstrably wrong. Sterndale sought to have the manuscript published, but was unsuccessful in finding a publisher before his death in 1878. After his death, it was listed in a catalogue among the publications of Sampson Low, Marston, Searle and Rivington of London, but the manuscript never made it to print.

The original notebooks have since been lost, but the surviving manuscript and drawings have been passed down to Sterndale’s descendants. This edition brings together edited excerpts from Sterndale’s original manuscript and is illustrated with his original drawings, which were digitised by photographer Rod Howe. It also includes a detailed introduction by editor J.J. Overell, and contextual chapters on the geology of Upolu, a chronology of Sterndale’s life and detailed appendices, including a complete transcript of the original manuscript.

Subjects covered by Sterndale include beachcombers, Samoan cultural beliefs and practices, civil conflict, diet, agriculture, wildlife, disease - amongst others. In addition to Upolu, Sterndale writes about Levuka in Fiji and Easter Island or Rapa Nui.

Arthur Charles Hamilton-Gordon, first Baron Stanmore (1829-1912) was born in London and served from 1854 to 1857 as a member of the House of Commons. Gordon served as Governor of Trinidad (1866-1870), Mauritius (1871-1874), Fiji (1875-1880), New Zealand (1880-1882) and Ceylon (1883-1890). From 1877 to 1882 he also served as High Commissioner and Consul-General for the Western Pacific.

Fijian Pamphlets, Volume 1, 1877-1879, Items 1-13: pamphlets on the Polynesian Company’s land claims in Fiji; reports on the commercial and agricultural prospects of Fiji; Gordon’s report on the taxation system in Fiji; Wesleyan Missionary Notices; article from Fiji Times on the departure of Sir Arthur Gordon from Fiji; London Missionary Society report on its mission in New Guinea, et al.
Fijian Pamphlets, Volume 2, 1877-1882, Items 1-10: more pamphlets on Polynesian Co land claims; Church Acts of NSW; Constitution of Tonga; Enquiry into Tongan Mission Affairs; Island Voyage; Dayspring Annual report; extracts from The Aborigines’ Friend, et al.;
Fijian Pamphlets, Volume 3, 1878-1883, Items 1-9: Story of the ‘Little War’; Native Councils in Fiji; Fiji at the Sydney and Melbourne International Exhibitions; Gordon’s Aberdeen address on Fiji; Fiji trade report, et al.;
Fijian Pamphlets, Volume 4, 1870-1880, Items 1-18: constitution of the Fiji Federation of Chiefs; and other publication on colonisation, sovereignty, politics and commerce in Fiji.
Fijian Pamphlets, Volume 5, Fiji Ordinances 1875-1878.
<b>See Finding aids for details.</b>

This collection includes Rev. Peter Milne’s diaries relating to the New Hebrides mission. The diaries contain daily notes, as opposed to the journals which provide a more considered narrative.