Page:Dictionary of National Biography, Second Supplement, volume 3.djvu/88

 of the world outside the small body to which they belonged, were thus the first white residents in an island full of naked and painted wildmen, cannibals, utterly regardless of the value of even their own lives, and without any sense of mutual kindness and obligation. A few months later, in March 1859, a child was born to this strangely placed couple, and in a few days more wife and child were both dead. Paton, alone but for another missionary on the other and almost inaccessible side of the island, was left for four years to persuade the Tannese to his own way of thinking. In May 1861 a Canadian missionary and his wife, on the neighbouring island of Erromango, were massacred; and the Tannese, encouraged by the example, redoubled their attacks on Paton, who, after many hairbreadth escapes, got safely away from Tanna, with the loss of all his worldly property except his Bible and some translations which he had made into the island language during his four years of struggle. From Tanna Paton reached New South Wales, where he knew no one, walked into a church, pleaded successfully for a few minutes' hearing, and spoke with such effect that from that moment he entered on the career of special work which was to occupy the remaining forty-five years of his long life. His main objects — in which he succeeded to a marvellous degree — were to provide missionaries for each of the New Hebridean islands, and to provide a ship for the missionary service. As the direct result of his extraordinary personality and power of persuasion, the 'John G. Paton Mission Fund' was established in 1890 to carry on the work permanently. Returning for the first time to Scotland (1863-4), he there married again, and with his new wife and certain missionaries whom he had persuaded to join in his work was back in the Pacific early in 1865. After placing the new missionaries in various islands, Paton himself settled on the small island of Aniwa, the headquarters whence from 1866 to 1881 he contrived to make his influence felt. After 1881 his 'frequent deputation pilgrimages among the churches in Great Britain and the colonies rendered his visits to Aniwa few and far between,' and his headquarters were at Melbourne.

In addition to his special work as missionary he took considerable part in moving the civil authorities — not merely British, but also those of the United States — to check the dangerous local traffic in strong drink and firearms. He also resisted the recruiting of native labour from the islands ; and he lost no opportunity of protesting against the growth of non-British influence in the same places. During a visit home in 1884, at the suggestion of his youngest brother. Dr. James Paton, the missionary somewhat reluctantly undertook to write his autobiography. James Paton (1843–1906), who had also passed from the ministry of the 'reformed' to that of the Free Church of Scotland, and had graduated D.D. of Glasgow University, shaped his brother's rough notes into a book which, first published in 1889, has played a great part in spreading Paton's influence. His last years were spent almost wholly in Melbourne. He died there on 28 Jan. 1907, and was buried in Boroondaza cemetery. Paton's second wife, Margaret, whom he married at Edinburgh in 1864, was daughter of John Whitecross, author of certain books of scriptural anecdote, and was herself a woman of great piety and strong character. She showed literary ability in her 'Letters and Sketches from the New Hebrides' (1894), and remarkable power of organisation in her work for the Australian 'Presbyterian Women's Missionary Union.' She was of the greatest assistance to her husband up to the time of her death on 16 May 1905; in her memory a church was erected at Vila, now the centre of administration in the New Hebrides. By her Paton had two daughters and three sons. Two sons became missionaries in the New Hebrides; and one daughter married a missionary there.  PATON, JOSEPH NOËL (1821–1901), artist, born on 13 December 1821, at Dunfermline, was elder son of Joseph Neil Paton, designer of patterns for damask (the staple industry of the town), who was a collector of works of art and after many phases of religious development became a Swedenborgian. His mother, Catherine MacDiarmid, who claimed descent from Malcolm Canmore, through the Robertsons