Test Bank For Human Resource Management 14Th Edition Dessler 0133545172 9780133545173 Full Chapter PDF

Test Bank for Human Resource Management 14th Edition
Dessler 0133545172 9780133545173

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Human Resource Management, 14e, Global Edition (Dessler)
Chapter 2 Equal Opportunity and the Law
1) Which Amendment to the U.S. Constitution states that "no person shall be deprived of life,
liberty, or property, without due process of the law"?
A) First Amendment
B) Fifth Amendment
C) Tenth Amendment
D) Thirteenth Amendment
Answer: B
Explanation: B) The Fifth Amendment to the U.S. Constitution (ratified in 1791) states that "no
person shall be deprived of life, liberty, or property, without due process of the law." The
Thirteenth Amendment (1865) outlawed slavery, and courts have held that it bars racial
discrimination.
Difficulty: Moderate
Chapter: 2
Objective: 1
AACSB: Reflective thinking
Learning Outcome: Summarize the nature and effects of equal employment opportunity laws
2) The Amendment to the U.S. Constitution outlawed slavery, and courts have held
that it bars racial discrimination.
A) Fifth
B) Tenth
C) Thirteenth
D) Fourteenth
Answer: C
Explanation: C) The Thirteenth Amendment (1865) outlawed slavery, and courts have held that
it bars racial discrimination. The Fifth Amendment to the U.S. Constitution (ratified in 1791)
states that "no person shall be deprived of life, liberty, or property, without due process of the
Copyright © 2015 Pearson Education Ltd.

law."
Chapter: 2
Objective: 1

3) The 13th Amendment to the U.S. Constitution addresses the subject of .
A) due process
B) slavery
C) private property
D) trial by jury
Answer: B
Explanation: B) The 13th Amendment to the U.S. Constitution abolished slavery and courts
have held that it bars racial discrimination.
Chapter: 2
Objective: 1
4) The gives all persons the same right to make and enforce contracts and to benefit
from the laws of the land.
A) Fifth Amendment
B) Civil Rights Act of 1866
C) Title VII of the 1964 Civil Rights Act
D) Thirteenth Amendment
Answer: B
Explanation: B) The Civil Rights Act of 1866 gives all persons the same right to make and
enforce contracts and to benefit from U.S. laws. The Fifth Amendment to the U.S. Constitution
(ratified in 1791) states that "no person shall be deprived of life, liberty, or property, without due
process of the law." The Thirteenth Amendment (1865) outlawed slavery, and courts have held
that it bars racial discrimination. Title VII of the 1964 Civil Rights Act states that employers
cannot discriminate based on race, color, religion, sex, or national origin.
Chapter: 2
Objective: 1

5) Title VII of the 1964 Civil Rights Act explicitly prohibits employers from discrimination
based on all of the following characteristics EXCEPT .
A) race
B) religion
C) color
D) sexual orientation
Answer: D
Explanation: D) Title VII of the 1964 Civil Rights Act states that an employer cannot
discriminate based on race, color, religion, sex, or national origin. Title VII bars discrimination
on the part of most employers both public and private with 15 or more employees. Sexual
orientation is not directly addressed under the law.
Difficulty: Easy
Chapter: 2
Objective: 1
6) According to Title VII of the 1964 Civil Rights Act, which of the following employers would
be legally allowed to refuse employment to an individual based on race, religion, or sex?
A) a state agency with 65 employees
B) a medical office with 25 employees
C) a local restaurant with 10 employees
D) a department store with 100 employees
Answer: C
Explanation: C) Title VII bars discrimination on the part of most employers, including all public
or private employers of 15 or more persons. It also covers all private and public educational
institutions, the federal government, and state and local governments.
Chapter: 2
Objective: 1

7) Which legislation was responsible for the creation of the Equal Employment Opportunity
Commission?
A) Equal Pay Act of 1963
B) Civil Rights Act of 1866
C) Executive Orders 11246 and 11375
D) Title VII of the 1964 Civil Rights Act
Answer: D
Explanation: D) Title VII established the Equal Employment Opportunity Commission (EEOC)
to administer and enforce the Civil Rights law at work. The commission itself consists of five
members appointed by the president with the advice and consent of the Senate. Executive Orders
11246 and 11375 established the Office of Federal Contract Compliance Programs.
Chapter: 2
Objective: 1
8) The EEOC was initially established to investigate complaints about .

A) job discrimination
B) unfair business practices
C) sexual harassment in schools
D) structural accommodations for disabled people
Answer: A
Explanation: A) Title VII established the Equal Employment Opportunity Commission (EEOC)
to administer and enforce the Civil Rights law at work. The EEOC receives and investigates job
discrimination complaints from aggrieved individuals.
Difficulty: Easy
Chapter: 2
Objective: 1
9) How many members serve on the Equal Employment Opportunity Commission?

A) 3
B) 5
C) 9
D) 10
Answer: B
Explanation: B) The Equal Employment Opportunity Commission (EEOC) consists of five
members appointed by the president with the advice and consent of the Senate. Each member
serves a five-year term.
Difficulty: Easy
Chapter: 2
Objective: 1
10) Which of the following appoints the members of the EEOC?

A) U.S. Congress
B) U.S. Supreme Court
C) U.S. President
D) U.S. voters
Answer: C
Explanation: C) The EEOC consists of five members appointed by the president with the advice
and consent of the Senate. Each member serves a five-year term.
Difficulty: Easy
Chapter: 1
Objective: 1
11) Which of the following requires equal pay for equal work regardless of sex?
A) Title VII of the 1964 Civil Rights Act
B) Equal Pay Act of 1963
C) Pay Discrimination in Employment Act of 1967
D) Civil Rights Act of 1991
Answer: B
Explanation: B) Under the Equal Pay Act of 1963 (amended in 1972), it is unlawful to
discriminate in pay on the basis of sex when jobs involve equal work; require equivalent
AACSBs, effort, and responsibility; and are performed under similar working conditions.
Difficulty: Easy
Chapter: 2
Objective: 1
12) When companies utilize , they take steps to eliminate the present effects of past
discrimination.
A) affirmative action
B) executive orders
C) rehabilitation
D) equal pay rules
Answer: A
Explanation: A) Affirmative action refers to steps that are taken for the purpose of eliminating
the present effects of past discrimination. The Equal Pay Act of 1963 requires employers to pay
equal pay for equal work, and the Vocational Rehabilitation Act of 1973 requires employers with
federal contracts of more than $2,500 to take affirmative action in employing disabled persons.
Difficulty: Easy
Chapter: 2
Objective: 1

13) Which of the following is responsible for implementing Executive Orders 11246 and 11375
that were issued by the Johnson administration?
A) Equal Employment Opportunity Commission
B) Pension Benefits Guarantee Corporation
C) Occupational Safety and Health Administration
D) Office of Federal Contract Compliance Programs
Answer: D
Explanation: D) The Johnson administration (1963-1969) issued Executive Orders 11246 and
11375 which didn't just ban discrimination but also required that government contractors with
contracts of over $50,000 and 50 or more employees take affirmative action to ensure
employment opportunity for those who may have suffered past discrimination. These orders also
established the Office of Federal Contract Compliance Programs (OFCCP) to implement the
orders and ensure compliance.
Chapter: 2
Objective: 1
14) Which of the following factors is NOT an acceptable basis for different pay for equal work
under the Equal Pay Act of 1963?
A) gender
B) seniority
C) production quality
D) production quantity
Answer: A
Explanation: A) Under the Equal Pay Act of 1963 (amended in 1972), it is unlawful to
discriminate in pay on the basis of sex when jobs involve equal work; require equivalent
AACSBs, effort, and responsibility; and are performed under similar working conditions. Pay
differences derived from seniority systems, merit systems, and systems that measure earnings by
production quantity or quality or from any factor other than sex do not violate the act.
Chapter: 2
Objective: 1

15) Paul is a 49-year-old American of Anglo-Saxon descent. What legislation is most likely
intended to protect Paul from discrimination?
A) Executive Order 11375
B) Equal Pay Act of 1963
C) Executive Order 11246
D) Age Discrimination in Employment Act of 1967
Answer: D
Explanation: D) The Age Discrimination in Employment Act of 1967 (ADEA) made it unlawful
to discriminate against employees or applicants who are between 40 and 65 years of age.
Executive Orders 11246 and 11375 require government contractors to take affirmative action,
and the Equal Pay Act made it unlawful to discriminate in pay based on the employee's gender.
Chapter: 2
Objective: 1
AACSB: Application of knowledge
16) According to the Age Discrimination in Employment Act of 1967, it is unlawful to

.
A) sue an employer for age-based pay
B) require employees to retire at age 65
C) allow juries to determine age discrimination
D) institute a minimum age for employees
Answer: B
Explanation: B) The Age Discrimination in Employment Act of 1967 (ADEA) made it unlawful
to discriminate against employees or applicants who are between 40 and 65 years of age.
Subsequent amendments eliminated the age cap, effectively ending most mandatory retirement at
age 65. The ADEA allows jury trials.
Chapter: 2
Objective: 1

17) The requires certain federal contractors to take affirmative action for disabled
persons.
A) Equal Pay Act
B) Vocational Rehabilitation Act
C) Americans with Disabilities Act
D) Civil Rights Act
Answer: B
Explanation: B) The Vocational Rehabilitation Act of 1973 requires employers with federal
contracts of more than $2,500 to take affirmative action in employing disabled persons. It does
not require hiring unqualified people. It does require an employer to take steps to accommodate a
disabled worker unless doing so imposes an undue hardship on the employer, which is addressed
by the ADA.
Difficulty: Easy
Chapter: 2
Objective: 1
18) Which of the following refers to highly recommended procedures issued by federal agencies
regarding employee selection and record keeping?
A) job specifications
B) employment metrics
C) process charts
D) uniform guidelines
Answer: D
Explanation: D) Uniform guidelines are issued by federal agencies charged with ensuring
compliance with equal employment federal legislation explaining recommended employer
procedures for complying with the law. They set forth "highly recommended" procedures
regarding things like employee selection and record keeping.
Difficulty: Easy
Chapter: 2
Objective: 1

19) Which of the following does NOT participate in the issuance of uniform guidelines?
A) Department of Labor
B) Better Business Bureau
C) Department of Justice
D) Civil Service Commission
Answer: B
Explanation: B) The EEOC, Civil Service Commission, Department of Labor, and Department
of Justice together issued uniform guidelines. These set forth "highly recommended" procedures
regarding things like employee selection and record keeping.
Difficulty: Easy
Chapter: 2
Objective: 1
20) Uniform guidelines from the EEOC are recommended for employers to use in matters
regarding all of the following EXCEPT .
A) employee selection
B) record keeping
C) sexual harassment
D) psychological testing
Answer: D
Explanation: D) The EEOC, Civil Service Commission, Department of Labor, and Department
of Justice together issue uniform guidelines. These set forth "highly recommended" procedures
regarding things like employee selection and record keeping. The American Psychological
Association has its own non-legally binding Standards for Educational and Psychological
Testing.
Chapter: 2
Objective: 1

21) Which Supreme Court case was used to define unfair discrimination in conjunction with
EEO laws?
A) Brown v. Board of Education
B) Griggs v. Duke Power Company
C) West Coast Hotel Co. v. Parrish
D) Abington School District v. Schempp
Answer: B
Explanation: B) Griggs v. Duke Power Company was a landmark Supreme Court case used to
define unfair discrimination as put forth in EEO laws such as Title VII. The Court ruled that
employment practices must be job related and that discrimination does not have to be overt to be
illegal.
Chapter: 2
Objective: 1
AACSB: Analytical thinking
22) In Griggs v. Duke Power Company, Griggs sued the power company because it required coal
handlers to be high school graduates. The Supreme Court ruled in favor of Griggs because
.
A) high school diplomas were not related to success as a coal handler
B) Duke Power Company intentionally discriminated based on race
C) no business necessity existed for Duke Power Company
D) Title VII forbids job testing
Answer: A
Explanation: A) The Court ruled in favor of Griggs because having a high school diploma was
not relevant to the job of coal handler. The Court held that an employment practice must be job
related if it has an unequal impact on members of a protected class.
Difficulty: Hard
Chapter: 2
Objective: 1
23) If a person is in a protected class, he or she is protected by which of the following?

A) Department of Labor guidelines
B) Sarbanes-Oxley Act
C) Title VII of the Civil Rights Act
D) Consumer Protection Act
Answer: C
Explanation: C) The term protected class refers to persons such as minorities and women who
are protected by equal opportunity laws, including Title VII. Sarbanes-Oxley is not an EEO law.
Difficulty: Easy
Chapter: 2
Objective: 1

24) All of the following are principles established by Griggs v. Duke Power Company EXCEPT
.
A) burden of proof is on the employer
B) performance standards should be unambiguous
C) business necessity is a defense for an existing program
D) discrimination does not have to be overt to be illegal
Answer: B
Explanation: B) The Court ruled in Griggs v. Duke Power Company that the burden of proof is
on the employer to show that a hiring practice such as testing is job related. The Court also ruled
that business necessity is the defense for any existing program that has adverse impact and that
discrimination does not have to be overt to be illegal. The case did not address performance
standards.
Difficulty: Hard
Chapter: 2
Objective: 1
25) Under the principles established by Griggs v. Duke Power Company, can be used
as a defense for any existing program that has adverse impact.
A) occupational qualification
B) business necessity
C) affirmative action
D) burden of proof
Answer: B
Explanation: B) Business necessity is the defense for any existing program that has adverse
impact according to Griggs. The court did not define business necessity.
Chapter: 2
Objective: 1

26) Which court case provided details regarding how employers could validate the relationship
between screening tools and job performance?
A) West Coast Hotel Co. v. Parrish
B) Albemarle Paper Company v. Moody
C) Griggs v. Duke Power Company
D) Burlington Industries v. Ellerth
Answer: B
Explanation: B) In the Albemarle case, the Court provided more details on how employers could
prove that tests or other screening tools relate to job performance. For example, the Court said
that if an employer wants to test candidates for a job, then the employer should first clearly
document and understand the job's duties and responsibilities.
Chapter: 2
Objective: 1
27) Under the Civil Rights Act of 1991, once a plaintiff shows disparate impact, who has the
burden of proving that the challenged practice is job related?
A) employee
B) employer
C) judge
D) EEOC
Answer: B
Explanation: B) According to the Civil Rights Act of 1991, once an aggrieved applicant or
employee demonstrates that an employment practice (such as "must lift 100 pounds") has a
disparate (or "adverse") impact on a particular group, then the burden of proof shifts to the
employer, who must show that the challenged practice is job related.
Chapter: 2
Objective: 1

28) According to the Civil Rights Act of 1991, an employee who claims intentional
discrimination can sue for all of the following EXCEPT .
A) back pay
B) job reinstatement
C) compensatory damages
D) substantive consolidation
Answer: D
Explanation: D) According to the Civil Rights Act of 1991, an employee who claims intentional
discrimination can sue for back pay, attorneys' fees, court costs, job reinstatement, punitive
damages, and compensatory damages. Substantive consolidation is a legal term referring to debt
consolidation.
Chapter: 2
Objective: 1
29) Race, color, religion, sex, or national origin is a motivating factor in a termination, but the
employee would have been terminated for failure to perform anyway. Which of the following
most likely exists in this situation?
A) mixed motive
B) disparate impact
C) liability defense
D) burden of proof
Answer: A
Explanation: A) An unlawful employment practice is established when the complaining party
demonstrates that race, color, religion, sex, or national origin was a motivating factor for any
employment practice, even though other factors also motivated the practice. Some employers in
so-called "mixed motive" cases had taken the position that even though their actions were
discriminatory, other factors like the employee's dubious behavior made the job action
acceptable. Under CRA 1991, an employer cannot avoid liability by proving it would have taken
the same action—such as terminating someone—even without the discriminatory motive.
Chapter: 2
Objective: 1
AACSB: Application of knowledge

30) Which of the following requires employers to make reasonable accommodations for disabled
employees?
A) Civil Rights Act of 1991
B) Americans with Disabilities Act of 1990
C) Vocational Rehabilitation Act of 1973
D) Disability Discrimination in Employment Act of 1967
Answer: B
Explanation: B) The Americans with Disabilities Act (ADA) of 1990 prohibits employment
discrimination against qualified disabled individuals. It also says employers must make
"reasonable accommodations" for physical or mental limitations unless doing so imposes an
"undue hardship" on the business.
Difficulty: Easy
Chapter: 2
Objective: 1
31) According to the Americans with Disabilities Act, which of the following would NOT be
considered a disability?
A) cosmetic disfigurement
B) anatomical loss
C) pyromania
D) AIDS
Answer: C
Explanation: C) The ADA specifies conditions that it does not regard as disabilities, including
homosexuality, bisexuality, voyeurism, compulsive gambling, pyromania, and certain disorders
resulting from the current illegal use of drugs. The EEOC's position is that the ADA prohibits
discriminating against people with HIV/AIDS.
Chapter: 1
Objective: 1

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wherever I wished to go, as I greatly needed rest and change. But,
with a heart full of gratitude to them, I yet resolved to remain, feeling
that I was at the post of duty where God had placed me; and besides,
fearing that if I left once the natives would not let me land again on
returning to their island, I determined to hold on as long as possible,
though feeling very weak and suffering badly from ague.
Sorrow and love make me linger a little to quote these extracts,
printed in the Reformed Presbyterian Magazine for January, 1860,
from Mrs. Paton’s last letter to her friends at home. It is dated from
Port Resolution, Tanna, 28th December, 1858.
“My dear Father, Mother, and Sisters,—
“When I wrote last, we were just about to leave Aneityum for

Tanna, the sphere of our future labours. One can have no idea of the dark and
degraded state of these poor Heathen, unless really living amongst them. Still we
trust that the cloud which has so long enveloped Tanna will soon be rolled away,
and the light of the Sun of Righteousness irradiate this dark land. We have been
here about two months, and so far the people among whom we live appear to be
friendly. A numerous priesthood reside in the neighbourhood of the Volcano, from
whom we anticipate much opposition, as they know that wherever the Missionary
gains a footing among the people, their influence is lost. The Tannese are very
avaricious. If one renders the least assistance, he demands a most exorbitant pay;
indeed, we can hardly satisfy them. We have a number of male, but very few female
visitors, the latter being just slaves to do all the work. The men disfigure their faces
with red and black paint, and always carry spears and clubs. At first I was quite
shocked with their appearance, but one soon becomes accustomed to such sights.
They likewise possess powder and muskets,—guns and tobacco being the chief
objects of their ambition. Indeed, such is their degraded condition that, were not
the power and grace of God all-sufficient, one might almost despair of ever making
any impression on them. All the Natives are in a state of entire nudity, with this
exception, that females wear short petticoats made of grass. Young girls are very
fond of beads, and sometimes have their necks quite covered with them. They
likewise bore holes in the ear, from which they suspend large rolls (circles) of
tortoise shell. Two or three little girls come about me, whom I am teaching to sew
and sing; but no great good can be accomplished till we master their language. We
have picked up a good many words, and I trust, with the blessing of God, will soon
be able to speak to them of things pertaining to their everlasting peace.
“Port Resolution is a most beautiful Bay. I have never seen such a lovely spot.
Indeed, everything around delights the eye, and ‘only man is vile.’ Our house is at
the head of the Bay, on the foundation of Dr. Turner’s, from which he had to fly
fifteen years ago. The sea, at full tide, comes within a few yards of the door. Mr.
Copeland is staying with us now. During the Rainy Season, he is to be sometimes
with us, and at other times with Mr. Mathieson, who is in delicate health. The
thermometer averages from 80° to 85°. The Rainy Season having now set in, it is
not likely we will have any opportunity of sending or receiving letters for three or
four months. I am wearying very much to hear from you. I can hardly realize that
nine months have rolled away since I left bonnie Scotia! How many changes will
take place before I again revisit it! Both my husband and I are in excellent health,
and, though the heat feels oppressive, we like the climate very well. A Happy New
Year to you all, and many happy returns! I am writing hurriedly, as a vessel has
called, and leaves to-morrow morning. I expect to get all the news when you write,
for my interest in and affection for home and home-folks have not in the least
abated.
“Now I must conclude; with love to you all, and to all my old companions,
believe me ever your loving daughter and sister,
“Mary Ann Paton.”
Her last words were,—

“Oh, that my dear mother were here! She is a good woman, my
mother, a jewel of a woman.”
Then, observing Mr. Copeland near by, she said,—
“Oh, Mr. Copeland, I did not know you were there! You must not
think that I regret coming here, and leaving my mother. If I had the
same thing to do over again, I would do it with far more pleasure,
yes, with all my heart. Oh, no! I do not regret leaving home and
friends, though at the time I felt it keenly.”
Soon after this, looking up and putting her hand in mine, she said,
—
“J. C. wrote to our Janet saying, that young Christians under their
first impressions thought they could do anything or make any
sacrifice for Jesus, and he asked if she believed it, for he did not
think they could, when tested; but Janet wrote back that she believed
they could, and (added she with great emphasis) I believe it is true!”
In a moment, altogether unexpectedly, she fell asleep in Jesus,
with these words on her lips. “Not lost, only gone before to be for
ever with the Lord,”—my heart keeps saying or singing to itself from
that hour till now.
Ever since the day of our happy marriage, a strange presentiment
possessed my heart that I should lose her soon and suddenly.
Perhaps I am not the first who has wrestled through such unworthy
forebodings—that that which was so precious and blessed was about
to be withdrawn! Our short united life had been cloudless and happy;
I felt her loss beyond all conception or description, in that dark land.
It was verily difficult to be resigned, left alone, and in 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. I do not pretend to see through the mystery of such visitations,
—wherein God calls away the young, the promising, and those sorely
needed for His service here; but this I do know and feel, that, in the
light of such dispensations, it becomes us all to love and serve our
blessed Lord Jesus so that we may be ready at His call for death and
Eternity.
CHAPTER VII.
MISSION LEAVES FROM TANNA.
Native Tannese.—“Tabooed.”—Jehovah’s Rain.—“Big Hays.”—War

and Cannibalism.—The Lot of Woman.—Sacred Days.—
Preaching in Villages.—Native Teachers.—The War Shell.—
Deadly Superstitions.—A League of Blood.—Chiefs in Council.
—Defence of Women.—A League of Peace.—Secret Disciples.—
A Christo-Heathen Funeral.—Clever Thieves.—Ships of Fire.—
H.M.S. Cordelia.—Captain Vernon and Miaki.—The Captain
and Our Chiefs.—The John Williams.—Impressions
Evanescent.—A House on the Hill.—In Fever Grips.—“Noble
Old Abraham.”—Critics in Easy Chairs.
In the first letter, sent jointly by Mr. Copeland and me from Tanna to
the Church at home, the following statements are found:—
“We found the Tannese to be painted Savages, enveloped in all the
superstition and wickedness of Heathenism. All the men and
children go in a state of nudity. The older women wear grass skirts,
and the young women and girls, grass or leaf aprons like Eve in
Eden. They are exceedingly ignorant, vicious, and bigoted, and
almost void of natural affection. Instead of the inhabitants of Port
Resolution being improved by coming in contact with white men,
they are rendered much worse; for they have learned all their vices,
but none of their virtues,—if such are possessed by the pioneer
traders among such races! The sandal-wood Traders are as a class
the most godless of men, whose cruelty and wickedness make us
ashamed to own them as our countrymen. By them the poor,
defenceless Natives are oppressed and robbed on every hand; and if
they offer the slightest resistance, they are ruthlessly silenced by the
musket or revolver. Few months here pass without some of them
being so shot, and, instead of their murderers feeling ashamed, they
boast of how they despatch them. Such treatment keeps the Natives
always burning under a desire for revenge, so that it is a wonder any
white man is allowed to come among them. Indeed, all Traders here
are able to maintain their position only by revolvers and rifles; but
we hope a better state of affairs is at hand for Tanna.”
The novelty of our being among them soon passed away, and they
began to show their avarice and deceitfulness in every possible way.
The Chiefs united and refused to give us the half of the small piece of
land which had been purchased, on which to build our Mission
House, and when we attempted to fence in the part they had left to
us, they “tabooed” it, i.e., threatened our Teachers and us with death
if we proceeded further with the work. This they did by placing
certain reeds stuck into the ground here and there around our house,
which our Aneityumese servants at once knew the meaning of, and
warned us of our danger; so we left off making the fence, that we
might if possible evade all offence. They then divided the few bread-
fruit and cocoa-nut trees on the ground amongst themselves, or
demanded such payment for these trees as we did not possess, and
threatened revenge on us if the trees were injured by any person.
They now became so unreasonable and offensive, and our dangers so
increased, as to make our residence amongst them extremely trying.
At this time a vessel called; I bought from the Captain the payment
they demanded; on receiving it, they lifted the Taboo, and for a little
season appeared to be friendly again. This was the third payment
they had got for that site, and to yield was teaching them a cruel
lesson; all this we felt and clearly saw, but they had by some means
to be conciliated, if possible, and our lives had to be saved, if that
could be done without dishonour to the Christian name.
After these events, a few weeks of dry weather began to tell against
the growth of their yams and bananas. The drought was instantly
ascribed to us and our God. The Natives far and near were
summoned to consider the matter in public assembly. Next day,
Nouka, the high chief, and Miaki, the war-chief, his nephew, came to
inform us, that two powerful Chiefs had openly declared in that
assembly that if the Harbour people did not at once kill us or compel
us to leave the island, they would, unless the rain came plentifully in
the meantime, summon all the Inland people and murder both our
Chiefs and us. The friendly Chiefs said,—
“Pray to your Jehovah God for rain, and do not go far beyond your
door for a time; we are all in greatest danger, and if war breaks out,
we fear we cannot protect you.”
But this friendliness was all pretence; they themselves, being
sacred men, professed to have the power of sending or withholding
rain, and tried to fix the blame of their discomfiture on us. The rage
of the poor ignorant Heathen was thereby fed against us. The Ever-
Merciful, however, again interposed on our behalf. On the following
Sabbath, just when we were assembling for worship, rain began to
fall, and in great abundance. The whole inhabitants believed,
apparently, that it was sent to save us in answer to our prayers; so
they met again, and resolved to allow us to remain on Tanna. Alas!
the continuous and heavy rains brought much sickness and fever in
their train, and again their sacred men pointed to us as the cause.
Hurricane winds also blew and injured their fruits and fruit trees,—
another opportunity for our enemies to lay the blame of everything
upon the Missionaries and their Jehovah God! The trial and the
danger daily grew of living among a people so dreadfully benighted
by superstition, and so easily swayed by prejudice and passion.
On Sabbath afternoon, the 6th of January, 1860, in a severe gale,
we were surprised to see a large Sydney vessel come to anchor in the
Harbour at Port Resolution, right opposite our house. Though wind
and sea were both dangerously high, the Captain and all hands, as we
were afterwards informed, coolly went to sleep. Gradually, but quite
perceptibly, the vessel was allowed to drift as if by deliberate
intention, till she struck on the beach at the head of the Bay, and
there was soon broken up and became a total wreck. For this also the
ignorant Natives gave us credit, as for everything uncommon or
disagreeable on Tanna; but we were ever conscious that our Lord
Jesus was near us, and all trials that lead us to cling closer in
fellowship with our Saviour are really blessings in disguise. The
Captain of that vessel, known to us only as “Big Hays,” and his wife,
said to be the wife of a man in Sydney who had run away with him,
and his like-minded crew became by their shocking conduct a
horrible curse to our poor Islanders, and greatly embittered the
feeling against us. They were armed with deadly weapons, and did
their wicked will amongst our Natives, who durst not attack so large
a party of desperate and well-armed men. But they were white
people, and so were the Missionaries; to the savage mind that was
enough, and revenge would be taken upon the first white faces,
however innocent, who came within their power.
The Natives of Tanna were well-nigh constantly at war amongst
themselves, every man doing that which was right in his own eyes,
and almost every quarrel ending in an appeal to arms. Besides many
battles far inland, one was fought closely around our house, and
several were fought around the Harbour. In these conflicts, many
men were bruised with clubs and wounded with arrows, but few lives
were lost, considering the savage uproar and frenzy of the scene. In
one case, of which we obtained certain information, seven men were
killed in an engagement, and, according to Tannese custom, the
warriors and their friends feasted on them at the close of the fray, the
widows of the slain being also strangled to death, and similarly
disposed of. Besides those who fell in war, the Natives living in our
quarter had killed and feasted on eight persons, usually in sacrificial
rites.
It is said, that the habitual Cannibal’s desire for human flesh
becomes so horrible that he has been known to disinter and feast
upon those recently buried. Two cases of this revolting barbarism
were reported as having occurred amongst the villagers living near
us. On another occasion the great chief Nouka took seriously unwell,
and his people sacrificed three women for his recovery! All such cruel
and horrifying practices, however, they tried to conceal from us; and
many must have perished in this way of whom we, though living at
their doors, were never permitted to hear.
Amongst the Heathen, in the New Hebrides, and especially on
Tanna, woman is the down-trodden slave of man. She is kept
working hard, and bears all the heavier burdens, while he walks by
her side with musket, club, or spear. If she offends him, he beats or
abuses her at pleasure. A savage gave his poor wife a severe beating
in front of our house and just before our eyes, while in vain we strove
to prevent it. Such scenes were so common that no one thought of
interfering. Even if the woman died in his hands, or immediately
thereafter, neighbours took little notice, if any at all. And their
children were so little cared for, that my constant wonder was how
any of them survived at all! As soon as they are able to knock about,
they are left practically to care for themselves; hence the very small
affection they show towards their parents, which results in the aged
who are unable to work being neglected, starved to death, and
sometimes even more directly and violently destroyed.
A Heathen boy’s education consists in being taught to aim skilfully
with the bow, to throw the spear faultlessly at a mark, to wield
powerfully the club and tomahawk, and to shoot well with musket
and revolver when these can be obtained. He accompanies his father
and brothers in all the wars and preparations for war, and is
diligently initiated into all their cruelties and lusts, as the very
prerequisite of his being regarded and acknowledged to be a man
and a warrior. The girls have, with their mother and sisters, to toil
and slave in the village plantations, to prepare all the materials for
fencing these around, to bear every burden, and to be knocked about
at will by the men and boys.
Oh, how sad and degraded is the position of Woman, where the
teaching of Christ is unknown, or disregarded though known! It is
the Christ of the Bible, it is His Spirit entering into Humanity, that
has lifted Woman, and made her the helpmate and the friend of Man,
not his toy or his slave.
To the best of our observation, the Heathen, though vaguely
following some division of the week into seven days, spent the
Sabbath on Tanna much the same as their other days were spent.
Even when some were led to give up manual labours on that day,
they spent it, like too many Christians elsewhere, in visiting friends
and in selfish pleasures, on feasting and drinking. After we had been
about one year on the island, we had a morning Church Service,
attended by about ten Chiefs and as many women and children
belonging to them; though, once the Service was over, they paid no
more attention to the Lord’s Day. On some of the more Northern
Islands of the group, the Heathen had a sacred day. Twice, sailing
with the Dayspring, we cast anchor at an Island, but could not see a
single Native till next day, when one who could speak broken English
informed us that none of the people had been seen moving about
because they were “keeping their Sunday.” A number of the Tannese
spoke a little English, but they were the worst and most treacherous
characters of all. They had imbibed the profane Trader’s language
and his hatred of Missionaries and their work; and these, added to
their own Heathen prejudices, made them the most troublesome and
dangerous of men.
After the Sabbath Morning Service we used to walk many miles,
visiting all the villages within reach, even before we had got so much
of their language as to be able to speak freely to the people.
Sometimes we made a circuit amongst them, ten or twelve miles
away and as many back again. We tried to talk a little to all who were
willing to listen; and we conducted the Worship of Jehovah,
wherever we could find two or three disposed to gather together and
to sit or kneel beside us. It was to flesh and blood weary work, and in
many ways disheartening—no responsive faces and hearts there to
cheer us on and lift us up into fellowship with the Lord! But it helped
us to see the people, and to get acquainted with the districts around;
it also secured for us very considerable audiences, except when they
were engaged in war.
No real progress could be made in imparting to them spiritual
knowledge, till we had attained some familiarity with their language.
By finding out, as before recorded, the Tannese for “What is this?”
and “What is his or her name?” we got the names of things and
people, and made amazing progress towards mutual intelligence. We
soon found out that there were two distinct languages spoken in and
around Port Resolution; but we confined ourselves to that which was
understood as far as the other Mission Station; and, by God’s help
and great diligence, we were able ere long to speak to them of sin and
of salvation through Jesus Christ.
Twelve Aneityumese Teachers were at this time living on Tanna,
but they had no Schools, and no Books in Tannese, for that language
had never yet been reduced to forms that could be printed. The work
of the Teachers, besides telling to the people around all that they
could regarding Christ and the Christian religion, found its highest
value in presenting through their own spirit and character a nobler
type of life than any that Heathenism could show.
When a Missionary arrives, the Teacher’s first duty is to help him
in house-building, fencing, and the many manual and other toils
required in organizing the new Station, besides accompanying him
on the inland journeys, assisting him in regard to the language as far
as possible, and in general furthering the cause. But in altogether
virgin soil like that of Tanna, the Aneityumese Teacher, or one from
any other island, had the language to acquire first of all, not less than
the European Missionary, and was therefore of little use except for
manual labour, and that too had to be carried on by signs much more
than by words. Not only has every island its own tongue, differing
widely from and unintelligible to all the others, but even the people
on one side of an island could not sometimes understand or converse
with the people on the opposite side of the same. This rendered our
work in the New Hebrides not only exceptionally difficult, but its
progressive movement distressingly slow.
Word had reached Tanna, that, in a quarrel with Sandal-wooders,
the Erromangans had murdered three white men and a number of
Natives in their employment, in revenge for the white men’s
shamefully entreating and murdering the Erromangans. On Tanna
all such news were reported and talked over, when the Chiefs and
their men of war met for their evening repast—an event that
generally wound up with drinking Kava, which first produced
intoxication like whisky and then stupefaction like a dose of
laudanum. Excited by the rumours from Erromanga, they had drunk
more than usual, and lay about their Village Drinking-Hall in a
helpless host. Enemies from an inland tribe stealthily drew near, and
discharged their muskets amongst them in the dark, killing one man,
and so, according to their custom, war was known to be declared.
Early next morning, Miaki, the war-chief, despatched his herald to
sound the Conch and summon the people to battle. He made the
Harbour and all the country resound with it for six miles around, and
the savage hordes gathered to the call. Putting our trust in God, we
quietly resolved to attend as usual to our work and await the result.
Excitement and terror drove the Natives hither and thither. One man
close to us being nearly killed, his friends assembled in great force,
and with clubs and spears, tomahawks and muskets, drove the
offending tribe more than a mile into the bush. They, in turn, being
reinforced, drove their enemies back again to the beach. There,
seated within hearing distance, they carried on a grand sort of
barbarous-Homeric scolding match, and exhausted their rage in
javelins of reproach. A great relief seemed thereby to ensue, for the
rival Chiefs thereon approached our house and entreated me to dress
their wounds! I did so, and appealed to them for peace, and got their
promise to let that conflict come to an end. Alas, for the passing
influence of such appeals,—for I learned shortly after this, on my
return from Aneityum, where I had gone for a fortnight to recruit
from the effects of an almost three months’ continuance of recurring
ague and fever, that eight of the Harbour people had been murdered
near our house at Port Resolution. The Natives got into a dreadfully
unsettled state, each one wondering in terror who would be the next
to fall.
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 will not again return to Port Resolution, or see my dear Missi;
but tell him that I die happy, for I love Jesus much, and am going to
Jesus!”
Hearing these things, the Natives insolently demanded me to tell
them the cause of this 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 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 Auruman or great Evil Spirit of Tanna, whom
we all fear and worship, is causing these troubles; for he knows that
if we become worshippers 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.
On the morning of the following Sabbath, we heard what were said
to be the dying shrieks of two woman-sacrifices; but we went not
near,—we had no power to save them, and the savages only waited
such a chance of sacrificing us too. Soon after, three women came
running to the Mission House, and in tears implored us to try and
protect them from being killed by their husbands. Alas, we could
only plead for them, the Tannese and Aneityumese Teachers warning
us that if we even pled we would be instantly murdered, as the men
were raging mad with the thirst of blood. At another time, eight
inland girls came running to us and sat in front of our house all day,
saying they were afraid to go home, as the men were fighting with
their women and killing them. At nightfall, however, the poor
creatures withdrew, we knew not to what fate.
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 over-ride 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
favoured 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 defenceless 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.
“THE MAN THAT KILLS MISSI MUST FIRST KILL ME.”
The excitement did not at once subside, men continuing to club

and beat the women for the smallest offence. At every opportunity I
denounced their conduct and rebuked them severely,—especially one
wretch, who beat his wife just in front of our house as well as one of
the women who tried to protect her. On the following day, he
returned with an armed band, and threatened our lives; but I stood
up in front of their weapons, and firmly condemned their conduct,
telling that man particularly that his conduct was bad and cowardly.
At length his wrath gave way; he grounded his club in a penitent
mood, and promised to refrain from such evil ways.
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 labour 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 labours out of doors.
Our habits and practices 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.
Another war-burst, that caused immense consternation, passed
over with only two or three deaths; and I succeeded in obtaining the
consent of twenty Chiefs to fight no more except on the defensive,—a
covenant to which, for a considerable time, they strictly adhered, in
the midst of fierce provocations. But to gain any such end, the
masses of the people must be educated to the point of desiring it. The
few cannot, in such circumstances, act up to it, without laying
themselves open to be down-trodden and swept away by the savages
around.
About this time, several men, afraid or ashamed by day, came to
me regularly by night for conversation and instruction. Having seen
the doors of the Mission House made fast and the windows blinded
so that they could not be observed, they continued with me for many
hours, asking all strange questions about the new Religion and its
laws. I remember one Chief particularly, who came often, saying to
me,—
“I would be an Awfuaki man (i.e., a Christian) were it not that all
the rest would laugh at me; that I could not stand!”
“Almost persuaded”:—before you blame him, remember how many
in Christian lands and amid greater privileges live and die without
ever passing beyond that stage.
The wife of one of those Chiefs died, and he resolved to imitate a
Christian burial. Having purchased white calico from a Trader, he
came to me for some tape which the Trader could not supply, and
told me that he was going to dress the body as he had seen my dear
wife’s dressed and lay her also in a similar grave. He declined my
offer to attend the funeral and to pray with them, as in that case
many of the villagers would not attend. He wanted all the people to
be present, to see and to hear, as it was the first funeral of the kind
ever celebrated among the Tannese; and my friend Nowar the Chief
had promised to conduct a Service and offer prayer to Jehovah
before all the Heathen. It moved me to many strange emotions, this
Christian burial, conducted by a Heathen and in the presence of
Heathens, with an appeal to the true and living God by a man as yet
darkly groping among idols and superstitions! Many were the
wondering questions from time to time addressed to me. The idea of
a resurrection from the dead was that which most keenly interested
these Natives, and called forth all their powers of inquiry and
argument. Thus the waves of hope and fear swept alternately across
our lives; but we embraced every possible opportunity of telling them
the story of the life and death of Jesus, in the strong hope that God
would spare us yet to bring the benighted Heathen to the knowledge
of the true salvation, and to love and serve the only Saviour.
NATIVES STEALING PROPERTY.
Confessedly, however, it was uphill, weary, and trying work. For

one thing, these Tannese were terribly dishonest; and when there
was any special sickness, or excitement from any cause, their bad
feeling towards the Worship was displayed by the more insolent way
in which they carried off whatever they could seize. When I opposed
them, the club or tomahawk, the musket or kawas (i.e., killing
stone), being instantly raised, intimated that my life would be taken,
if I resisted them. Their skill in stealing on the sly was phenomenal!
If an article fell, or was seen on the floor, a Tannaman would neatly
cover it with his foot, while looking you frankly in the face, and,
having fixed it by his toes or by bending in his great toe like a thumb
to hold it, would walk off with it, assuming the most innocent look in
the world. In this way, a knife, a pair of scissors, or any smaller
article, would at once disappear. Another fellow would deftly stick
something out of sight amongst the whip-cord plaits of his hair,
another would conceal it underneath his naked arm, while yet
another would shamelessly lift what he coveted and openly carry it
away.
With most of them, however, the shame was not in the theft, but in
doing it so clumsily that they were discovered! Once, after
continuous rain and a hot damp atmosphere, when the sun shone
out I put my bed-clothes on a rope to dry. I stood at hand watching,
as also the wives of two Teachers, for things were mysteriously
disappearing almost under our very eyes. Suddenly, Miaki, who with
his war-companions had been watching us unobserved, came
rushing to me breathless and alone, crying,—
“Missi, come in, quick, quick! I want to tell you something and to
get your advice!”
He ran into my house, and I followed; but before he had got into
his story, we heard the two women crying out,—
“Missi, missi, come quick! Miaki’s men are stealing your sheets
and blankets!”
I ran at once, but all were gone into the bush, and with them my
sheets and blankets. Miaki for a moment looked abashed, as I
charged him with deceiving me just to give his men their
opportunity. But he soon rose to the occasion. He wrought himself
into a towering rage at them, flourished his huge club and smashed
the bushes all around, shouting to me,—
“Thus will I smash these fellows, and compel them to return your
clothes.”
Perhaps he hoped to move me to intercede for his men, and to
prevent bloodshed, as he knew that I always did, even to my own
loss; but I resisted all his tricks, and urged him to return these
articles at once if there were any honour or honesty in him or his
men. Of course, he left me but to share the plunder. He kept out of
my way for a considerable time, which showed some small
glimmering of conscience somewhere; and when I tackled him on the
subject, at our first meeting, he declared he was unable to get the
articles back, which of course showed the lying spirit, amongst them
everywhere applauded,—for a lie that succeeded, or seemed to
succeed, was in their esteem a crowning virtue.
One dark night, I heard them amongst my fowls. These I had
purchased from them for knives and calico; and they now stole them
all away, dead or alive. Had I interfered, they would have gloried in
the chance to club or shoot me in the dark, when no one could
exactly say who had done the deed. Several of the few goats, which I
had for milk, were also killed or driven away; indeed, all the injury
that was possible was done to me, short of taking away my life, and
that was now frequently attempted. Having no fires or fireplaces in
my Mission House, such being not required there,—though
sometimes a fire would have been invaluable for drying our bed-
clothes in the Rainy Season,—we had a house near by in which all
our food was cooked, and there, under lock and key we secured all
our cooking utensils, pots, dishes, etc. One night, that too was broken
into, and everything was stolen. In consternation, I appealed to the
Chief, telling him what had been done. He also flew into a great rage,
and vowed vengeance on the thieves, saying that he would compel
them to return everything. But, of course, nothing was returned; the
thief could not be found! I, unable to live without something in which
to boil water, at length offered a blanket to any one that would bring
back my kettle. Miaki himself, after much professed difficulty,
returned it minus the lid—that, he said, probably fishing for a higher
bribe, could not be got at any price, being at the other side of the
island in a tribe over which he had no control! In the circumstances,
I was glad to get kettle minus lid—realizing how life itself may
depend on so small a luxury!
Having no means of redress, and feeling ourselves entirely at their
mercy, we strove quietly to bear all and to make as little of our trials
as possible; indeed, we bore them all gladly for Jesus’ sake. All
through these sorrows, our assurance deepened rather than faded,
that if God only spared us to lead them to love and serve the same
Lord Jesus, they would soon learn to treat us as their friend and
helper. That, however, did not do away with the hard facts of my life
—being now entirely alone amongst them, and opposed by their
cruelty at every turn, and deceived by their unfailing lies.
One morning, the Tannese, rushing towards me in great
excitement, cried,—
“Missi, Missi, there is a God, or a ship on fire, or something of fear,
coming over the sea! We see no flames, but it smokes like a volcano.
Is it a Spirit, God, or a ship on fire? What is it? what is it?”
One party after another followed in quick succession, shouting the
same questions, in great alarm, to which I replied,—
“I cannot go at once; I must dress first in my best clothes; it will
likely be one of Queen Victoria’s Men-of-war, coming to ask of me if
your conduct is good or bad, if you are stealing my property, or
threatening my life, or how you are using me?”
They pled with me to go and see it; but I made much fuss about
dressing and getting ready to meet the great Chief on the vessel, and
would not go with them. The two principal Chiefs now came running
and asked,—
NATIVES RETURNING STOLEN PROPERTY—
“Missi, will it be a ship of war?”

I called to them, “I think it will; but I have no time to speak to you
now, I must get on my best clothes!”
They said, “Missi, only tell us, will he ask you if we have been
stealing your things?”
I answered, “I expect he will.”

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8) The EEOC was initially established to investigate complaints about .

9) How many members serve on the Equal Employment Opportunity Commission?

10) Which of the following appoints the members of the EEOC?

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16) According to the Age Discrimination in Employment Act of 1967, it is unlawful to

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23) If a person is in a protected class, he or she is protected by which of the following?

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“When I wrote last, we were just about to leave Aneityum for

“Mary Ann Paton.”

Her last words were,—

Native Tannese.—“Tabooed.”—Jehovah’s Rain.—“Big Hays.”—War

“THE MAN THAT KILLS MISSI MUST FIRST KILL ME.”

The excitement did not at once subside, men continuing to club

Confessedly, however, it was uphill, weary, and trying work. For

NATIVES RETURNING STOLEN PROPERTY—

“Missi, will it be a ship of war?”

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