CHRISTIANITY AMONG
ifcjXj^taS^i
THE NEW ZEALANOERS.
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
PRESENTED BY
PROF. CHARLES A. KOFOID AND
MRS. PRUDENCE W. KOFOID
WAR CANOES AND MISSION BOAT.
CHRISTIANITY
AMONG THE NEW ZEALANDERS
THE RIGHT REV. WILLIAM WILLIAMS, P.C.L
BISHOP OF WAIAPU.
WITH SIX ILLUSTRATIONS.
JACKSON, AND HALLIDAY, 54, FLEET STREET
LONDON. MDCCCLXVIT.
PREFACE.
It may seem to many persons a most unfavourable
time for publishing to the world a book on Christian
Missions, but more particularly one which professes
to give an account of Christianity among the New
Zealanders. For some years every mail from New
Zealand has been the bearer of intelligence respecting
a war, during the course of which there have been
many events recorded, showing the Maoris to be a
bold and brave people, ready to fight to the last for
what they consider to be their rights : but they do
not tend to give a very favourable impression of the
Christianity which that people are said to have
received. But more particularly the development of
the Hauhau fanaticism with all its horrid rites, and
the cruel murder of poor Volkner, has given too much
reason for the public to ask : " Is this the Christianity
of the New Zealanders ? Have the large sums of
money spent upon this work during fifty years, and
the labours of your Missionaries — valuable men who
would have done good service in any other occupa-
tion — produced no better result ? Surely it has been
a mistake to think of civilizing, and of bringing over
=-=•>>• f\A /\fl
IV PREFACE.
to Christianity, a race of savages, doomed by the
Almighty to be shut up in utter ignorance ! How-
much better to have bestowed these efforts in im-
proving the condition of our own countrymen at
home ! " Such are the sentiments which continually
meet the eye in many of the public prints, while the
infidel thinks that he is able to refute the Christian
by an appeal to the results of his own labours.
It is for this very reason that this little work, which
was contemplated some years ago simply as a record
of the past, is now given to the world, to show that
those who embarked in Missionary labours have not
failed in that which they undertook, and are ready
to challenge a fair and calm investigation into the
history of their proceedings.
The early records of Christianity lead us to expect
such events as have transpired in the New Zealand
Church. First, our Saviour warned His disciples that
many who heard the word gladly would by and by
be offended. Then, as the Churches became esta-
blished in different provinces of the Eoman Empire,
we find St. Paul marvelling that the Galatians were
so soon removed from him that had called them into
the grace of Christ unto another Gospel ; and after
a further lapse of time, we gather from the Epistles
to the Seven Churches in Lesser Asia, that their
religion had begun in those early times most seriously
to degenerate from its original purity. Yet there was
an abundant harvest of first-fruits, and great mul-
titudes of true believers had been received into the
PREFACE. V
Church. The dominion of Satan had been invaded,
and his anger, being stirred up to the utmost, became
developed in fierce persecutions, under which many-
sealed their faith with their blood, and in subtle
temptations also, which drew aside the great bulk of
professors from the simplicity of the truth.
What have we found in New Zealand but the
counterpart of this? There has been a national
recognition of the Christian religion; but, while
there have been many nominal professors, we have
undoubted evidence that large numbers of sincere
Christians have been gathered into the fold of Christ.
In the meantime, at the very period when the Gospel
was beginning to gain a hold upon the people, there
came the colonization of the country, with all the
manifold temptations and changes of circumstances
introduced by a new race of men. The increase of
settlers led to a greater demand for land, of which
there was abundance in the country unoccupied;
but, as might have been expected, quarrels have
arisen, some of which have been the fault of the
natives, but a large proportion had their origin in
our own mismanagement. The effect of all this has
been most prejudicial to the progress of Christianity.
The Romish priests have made use of this state of
tilings to procure for their tenets a favourable recep-
tion, saying that they have no connexion with the
English or with the English Government; and hence
the notion which has been impressed upon the
natives, that the Protestant Missionaries were sent
VI PREFACE.
by the Queen to prepare the way for the colonists.
But what is the result ? That, notwithstanding all
these adverse circumstances, there is still a large
number of faithful Christians. It was the command
of our blessed Saviour that the Gospel should be
preached to all nations, and it is in compliance with
this command that missionary labours are carried on
in the present day. God has blessed those labours
to a greater extent than we had ventured to hope,
and, notwithstanding all the trials and discourage-
ments and opposition of the evil one, the Christian
knows that the kingdom of Christ will be trium-
phantly established, and that " He must reign till He
hath put all enemies under His feet."
In preparing the following pages, a large portion
of the information has been gathered from the publi-
cations of the Church Missionary Society, and much
also from personal observation.
For most of the drawings which are inserted in
this book, I am indebted to the kindness of the Eev.
J. Kinder and the Eev. T. B. Hutton, to whom I
wish to express my great obligation.
CONTENTS.
• HAP. PACK
I. — Rev. S. Marsden and the New Zealanders . 1
II.— The Dark Night of Heathenism 19
III.— The Dawn of Day 42
IV.— Perilous Crisis of the Mission 66
V.— Increasing Light 89
VI.— The First Christian Chief 113
VII.— The Missionaries as Peacemakers 125
VIII. — Light and Darkness conflicting 146
IX.— Natives help to sow the Seed 164
X. — Extension of the Mission Southward ... 187
XL— Difficulties at these Outposts 209
X II.— Missionaries compelled to fall back. . . . 224
XIII.— Progress at the Old St ation8 248
XIV.— Natives carry the Gospel to Cook's Straits. 267
XV.— Extension of Christians along the East Coast 283
XVI.— Here's War 304
XVII.— The Two Martyrs 322
XVIII.— Improvement in Native Manners and Customs 343
XIX.— Recent Troubles 356
Appendix of Dates, etc. 381
PAOK
LIST OF ILLUSTRATIONS.
War Canoes and Mission Boat .... (Frontispiece)
The Falls, Keri-Keri 44
The Cupolas of St. Peter and St. Paul, Whangaroa
Harbour 70
The Old Mission House at Te Ngae, Rotorua . . .160
Te Wairere, near the Waiho River 242
View of Paihia 320
CHRISTIANITY
AMONG THE NEW ZEALANDEBS.
CHAPTER I.
1808—1814.
CONVICT SETTLEMENT IN NEW SOUTH WALES — MR. MARSDEN's
FIRST ACQUAINTANCE WITH THE NEW ZEALANDERS— GOES TO
ENGLAND — MEETS WITH RUATARA— HEARS THE STORY OF HIS
HARDSHIPS— MESSRS. HALL AND KING SENT TO ESTABLISH A
MI8SION IN NEW ZEALAND — MASSACRE OF THE BOYD— KENDAL
AND HALL VISIT NEW ZEALAND IN THE EARLY PART OF 1814 —
MR. MARSDEN CONDUCTS THE MISSIONARIES TO THE BAY OF
i > LANDS— FIRST SABBATH— DEATH OF RUATARA.
Our first acquaintance with New Zealand is gathered
from the interesting narrative of Captain Cook
This enterprising navigator did good service in his
day by opening to our view many parts of the world,
before unknown to commercial enterprise, and thus
preparing the way for the introduction of Chris-
tianity. Among these the continent of Australia
was soon chosen by the English Government, from
its remoteness and its seclusion from the rest of the
civilized world, as a fit locality for the banishment of
that part of the community which had forfeited the
B
2 CHRISTIANITY
right of freedom in the mother country. A convict
settlement was formed in New South "Wales, under
the control of a governor, supported by a guard of
soldiers, and a staff of officers, necessary to conduct
the affairs of the colony. A chaplain was also
appointed to attend to the religious instruction of
the settlement, and as his duties increased, the Eev.
Samuel Marsden was sent out to his assistance in the
year 1793.
In the course of time the wants of the colony
brought a certain amount of trade, and as the
hitherto unfrequented seas came to be better known,
it was found that the whale fishery and the capture
of seals could be carried on with much profit. Ships
which were engaged in these occupations occasionally
touched on the coasts of New Zealand, and as the
natives gained confidence, many were induced to
take passage in them and visit the neighbouring
harbour of Port Jackson. It was in this way that
Mr. Marsden first obtained a knowledge of the New
Zealanders, and a growing interest was excited in
their behalf, and a hope that one day the way would
be open forgiving to them the blessings of the Gospel.
He visited England in the year 1808 ; and it was at
this time that he laid the foundation of the Church
of England Mission to New Zealand. In its con-
sequences, civil and religious, this has proved one of
the most extraordinary of those achievements which
are the glory of the churches in these later times.
This was the great enterprize of his life : he is known
AMONG THE NEW ZEALANDERS. 3
already, and will be remembered while the Church
on earth endures, as the apostle of New Zealand.
He had formed a high, and we do not think an
exaggerated, estimate of the New Zealand tribes.
" They are a noble race," he writes, " vastly superio r
in understanding to anything you can imagine in a
savage nation." This was before the mission was
begun. But he did not speak merely from hearsay :
several of their chieftains and enterprising warriors
had found a welcome at the hospitable parsonage at
Paramatta. Sometimes, it is true, they were but
awkward guests, as the following anecdote will show,
which is given in the words of one of Mr. Marsdens
daughters : — u My father had sometimes as many as
thirty New Zealanders staying at the parsonage, He
possessed extraordinary influence over them. On
one occasion a young lad, the nephew of a chief,
died, and his uncle immediately made preparation to
sacrifice a slave to attend his spirit into the other
world. Mr. Marsden was from home, and his family
were only able to preserve the life of the young New
Zealander by hiding him in one of the rooms. Mr.
Marsden no sooner returned and reasoned witli the
chief, than he consented to spare his life. No
further attempt was made upon it, though the uncle
frequently deplored that his nephew had no attendant
to the next world, and seemed afraid to return to
New Zealand, lest the father of the young man
should reproach him for having given up this im-
portant custom."
B2
4 CHRISTIANITY
Mr. Marsden had succeeded in his representations
to the Church Missionary Society, and on his return
to New South Wales in 1809, he was accompanied by
two catechists, Messrs. William Hall and John King,
who were to be the pioneers of the work. His
prayers and devout aspirations for New Zealand had
been heard on high, and the way of the Lord was
preparing in a manner far beyond his expectations,
ardent as they seemed. The ship Ann, in which he
sailed, by order of the Government, for New South
Wales, carried with her one whom Providence had
raised up to act an important part, as leading to the
conversion of that benighted land.
The ship had been some time at sea before Mr.
Marsden observed on the forecastle, amongst the
sailors, a man whose darker skin and wretched
appearance awakened his sympathy. He was
wrapped in an old great-coat, was very sick and
weak, and had a violent cough, accompanied with
profuse bleeding. He was much dejected, and
appeared as though a few days would close his life.
This was Euatara, a New Zealand chieftain, whose
story, as related by Mr. Marsden, is almost too strange
for fiction. And as " this young chief became," as
he tells us, " one of the principal instruments in
preparing the way for the introduction of the arts of
civilization, and the knowledge of Christianity into
his native country," a brief sketch of his marvellous
adventures will not be out of place.
"When the existence of New Zealand was yet
AMONG THE NEW ZEALANDERS. 5
scarcely known to Europeans, it was occasionally
visited by South Sea whalers in search of provisions
and water. One of these, the Argo y put into the
Bay of Islands in 1805, and Ruatara, fired with the
spirit of adventure, embarked in her with two of his
companions. The Argo remained on the New Zea-
land coast for five months, and then sailed for Port
Jackson, the modern Sydney of Australia. She
then went to fish on the coast of New Holland for
six months, again returning to Port Jackson. Ruatara
had been six months on board, working as a sailor,
and passionately fond of this roving life. He then
experienced that unkindness and foul play, of which
the New Zealander has often had sad reason to com-
plain. He was left on shore without a friend, and
without the slightest remuneration.
" He now shipped on board the Albion whaler,
Captain Richardson, whose name deserves honourable
mention : he behaved very kindly to Ruatara, paid
him for his services in various European articles, and
after six months cruising on the fisheries, put him on
shore in the Bay of Islands, where his tribe lived.
Here he remained some time, when the Santa A nna
anchored in the Bay, on her way to Norfolk Island,
and other islets of the South Sea, in quest of seal-
skins. The restless Ruatara again embarked; he
was put on shore at Norfolk Island, in company with
fourteen sailors, provided with a very scanty supply
of bread and salt provisions, to kill seals, while the
ship sailed, intending to be absent but a short time,
6- CHRISTIANITY
to procure potatoes and pork in New Zealand. On
her return she was blown off the coast in a storm,
and did not make the land for a month. The sealiDg
party were now in the greatest distress, and ac-
customed as he was to hardships, Euatara often spoke
of the extreme suffering which he and his party had
endured, while for upwards of three months they
existed on a desert island, with no other food than
seals and sea-fowls. Three of his companions died
under these distresses,
" At length the Santa Anna returned, having pro-
cured a valuable cargo of seal-skins, and prepared to
take her departure homewards. Euatara had now
an opportunity of gratifying an ardent desire he had
for some time entertained, of visiting that remote
country, from which so many vast ships were sent;
and to see with his own eyes the great chief of so
wonderful a people. He willingly risked the voyage
as a common sailor to visit England and see King
George. The Santa Anna arrived in the river
Thames about July 1809, and Euatara now requested
that the captain would fulfil his promise, and indulge
him with a sight of the King. Again he had a sad
proof of the perfidiousness of Europeans. Some-
times he was told that no one was allowed to see
King George, sometimes that his house could not be
found. This distressed him exceedingly. He saw
little of London, was ill-used, and seldom permitted
to go on shore. In about fifteen days the vessel had
discharged her cargo, when the captain told him that
AMONG THE NEW ZEALANDERS. 7
he should put him on board the Ann, which had
been taken up by Government to convey convicts to
New South Wales. The Ann had already dropped
down to Gravesend, and Euatara asked the master of
the Santa Anna for some wages and clothing. He
refused to give him any, telling him that the owners
at Port Jackson would pay him two muskets for his
services on his arrival there ; but even these he never
received."
Mr. Marsden was at this time in London, quite
ignorant of the fact that the son of a New Zealand
chief, in circumstances so pitiable, was on board the
vessel in which his passage was taken. Their first
meeting took place, as we have stated, when she had
been some days at sea. His sympathies were at once
roused, and his indignation too. " I inquired," he
says, " of the master where he met with him, and
also of Euatara, what had brought him to England,
and how he came to be so wretched and miserable.
He told me that the hardships and wrongs which he
had endured on board the Santa Anna were exceed-
ingly great, and that the sailors had beaten him very
much, that the master had defrauded him of all his
wages, and prevented his seeing the king." By the
kindness of those on board, Euatara recovered, and
was ever after truly grateful for the attention shown
him. On their arrival at Sydney, Mr. Marsden took
him into his house for some months, during which
time he applied himself to agriculture. He then
wished to return home, and embarked for New
8 CHRISTIANITY
Zealand. But it was not deemed prudent to allow
Messrs. Hall and King to accompany him. Tidings
had recently been brought to Sydney of the fearful
massacre of the Boyd at the harbour of Whangaroa,
and it was doubtful whether the lives of the mis-
sionaries would be safe among this savage people.
Mr. Marsden believed that this outrage had been
occasioned by some great provocation ; and subse-
quent inquiry proved that it was so. The Boyd,
commanded by Captain Thompson, had taken a
cargo of convicts to New South Wales, when, having
completed her charter party, she embarked a number
of passengers for England, and then proceeded to
New Zealand for a cargo of timber. Two New Zea-
landers, one of whom bore the name of George, were
together at Port Jackson, and agreed with Captain
Thompson to work their passage to their own country.
The native account states that George was taken so
ill during the voyage as to be incapable of doing
duty ; and the captain, not believing this to be the
case, but imputing his absence from work rather to
laziness than indisposition, had him tied up to the
gangway and flogged. Such treatment, it may be
readily supposed, must have sunk deeply into the
mind of a savage, and the revenge he meditated was
no less terrible than certain. On their arrival at
New Zealand, he induced the captain to run the
vessel into Whangaroa, where he was in the midst of
his own people, promising to supply all the timber
AMONG THE NEW ZEALANDEKS. 9
he required. The captain, with a large party, soon
left the ship, for the purpose of examining the neigh-
bouring woods, and all were speedily overpowered
and killed. The natives then arrayed themselves in
the clothes of the sailors, and went off to the ship in
the boats. A general massacre of the remaining part
of the crew and passengers followed, and with the
exception of four individuals, neither man, woman,
or child, of all that had left Port Jackson, being
about seventy persons, escaped the cruel vengeance
of their merciless enemies.
In the face of this sad event, Mr. Marsden did not
allow any direct step to be taken towards the com-
mencement of the mission, until 1814, when Mr.
Thomas Kendal, having arrived from England, he
directed Mr. Kendal and Mr. Hall to proceed to the
Bay of Islands, for the purpose of re-opening a com-
munication with Euatara, and to ascertain the
general feeling of the natives. They were kindly re-
ceived, and on the return of the vessel to New South
Wales, several chiefs accompanied them, among
whom were Ruatara and Hongi, a chief who was
rising in importance, by reason of his daring acts of
valour. Mr. Marsden wrote at this time to the
Secretary of the Church Missionary Society : — " I am
happy to inform you that the brig Active returned
safe from New Zealand, on the 21st of August, after
fully accomplishing the object of her voyage. My
wish was to open a friendly intercourse between the
10 CHRISTIANITY
natives of that island and the missionaries, previous
to their final settlement among them.
"The public prejudices have been very great
against these poor heathen, both here and in Europe.
Their acts of violence and cruelty have been pub-
lished to the world, but the causes that led to them
have been concealed. Many acts of fraud, murder,
and oppression, have been committed from time to
time by Europeans. The natives had no means of
redress for the injuries they suffered but retaliation.
But as they were considered such monsters of cruelty,
I did not think it prudent, in a public point of view,
to send the wives and families of the missionaries in
the first instance, but rather to bring over some of
the chiefs to Port Jackson, and to establish a friend-
ship with them. My old friend Kuatara, with two
other chiefs and some of their relatives, are now at
Paramatta, living with me and Messrs. Hall and
Kendal. This intercourse will remove all apprehen-
sion, as a cordial intimacy and friendship will now
be formed among them." At length, on the 28th of
November, 1814, the schooner Active weighed anchor
from Sydney Cove, having on board the Eev. S.
Marsden ; his friend Mr. Liddiard Nicholas ; and the
missionaries, Kendal, Hall, and King, with their
wives and families, and a party of eight New Zea-
landers. Calling at different places along the coast,
they met with a large body of Whangaroa natives,
the perpetrators of the massacre of the Boyd. From
them Mr. Marsden gathered the particulars of this
AMONG THE NEW ZEALANDERS. 11
sad tragedy, and their account of the causes which
led to it He spoke much to them of a better way,
and of his object in bringing teachers to live among
them. As the evening advanced, and the people
began to retire to rest, Mr. Marsden and Mr. Nicholas
wrapped themselves up in their great-coats, and pre-
pared for rest also. " George directed me/' writes
Mr. Marsden, "to lie by his side. His wife and
child lay on the right hand, and Mr. Nicholas close
by. The night was clear, the stars shone bright, and
the sea before us was smooth. Around us were
numerous spears stuck upright in the ground, and
groups of natives lying in all directions, like a flock
of sheep upon the grass, as there were neither tents
nor huts to cover them. I viewed our present situa-
tion with feelings which I cannot express — sur-
rounded by cannibals, who had massacred and
devoured our countrymen. I wondered much at the
mysteries of Providence, and how these things could
be. Never did I behold the blessed advantages of
civilization in a more grateful light than now. I
did not sleep much during the night My mind
was too seriously occupied by the present scene,
and the new and strange ideas which it naturally
excited."
They reached the Bay of Islands on the 22d of
December, and anchored off Rangihoua, which was
the village over which Euatara was chief. The
Sabbath which followed was most remarkable in its
bearing on the future destinies of New Zealanders,
12 CHRISTIANITY
though it was long before the anticipated fruit was to
appear. Everything presented an auspicious aspect.
On their arrival at the spot which had been long
fixed upon, the chiefs of greatest influence came for-
ward with strong assurances of their desire to favour
the benevolent object, and the people seemed to enter
into the feelings of their chiefs, all being ready to
receive with gladness whatever was offered for their
good. In the mean time Euatara, who was really a
man of fine character, proceeded to take a step in the
right direction. He passed the remaining part of the
day in preparing for the Sabbath. He inclosed about
half an acre of land 'with a fence, erected a pulpit
and reading-desk in the centre, and covered the
whole with some cloth which he had brought with
him from Port Jackson. He also arranged some old
canoes, as seats on each side of the pulpit for the
English. These preparations he made of his own
accord, and in the evening informed Mr. Marsden
that everything was ready for divine service. On
Sunday morning Mr. Marsden saw from the deck of
the vessel the English colours hoisted on a flagstaff,
erected by Euatara. It seemed to be the signal for
better days, the dawn of religion and civilization in
this benighted land ; and it was hoped that under
the protection of that flag, the progress of religion
and civilization might go on, until all the natives of
these islands should enjoy the happiness of British
subjects.
About ten o'clock Mr. Marsden prepared to go on
AMONG THE NEW ZEALANDERS. 13
shore, to publish for the first time the glad tidings of
the GospeL There was no apprehension for the
safety of the vessel ; everybody, therefore, went on
shore to attend divine service, except the master and
one man. When they landed they found Korokoro,
Ruatara, and Hongi, dressed in regimentals, which
Governor Macquarrie had given them, each wearing
a sword, and carrying a switch in his hand, with
their men drawn up ready to march into the in-
closure. The English were placed on the seats on
each side of the pulpit. Korokoro arranged his men
on the right, in the rear of the English'; and Ruatara's
people occupied the left. The inhabitants of the
town, with the women and children, and a number
of other chiefs, formed a circle round the whole. A
very solemn silence prevailed, the sight was truly
impressive. Mr. Marsden writes, "I rose up and
began the service with singing the Old Hundredth
Psalm ; and felt my very soul melt within me, when
I viewed my congregation, and considered the state
that they were in. After reading the service, during
which the natives stood up and sat down, at the
signal given by the motion of Korokoro's switch
which was regulated by the movements of the Euro-
peans ; it being Christmas-day, I preached from the
second chapter of St. Luke's Gospel, and tenth verse,
■ Behold, I bring you glad tidings of great joy.' The
natives told Ruatara that they could not understand
what I said. He replied that they were not to mind
that now, for they would understand by-and-by, and
14 CHBISTIANITY
that lie would explain my meaning as far as he
could. When I had done preaching, he informed them
what I had been talking about. In this manner
the Gospel has been introduced into New Zealand,
and I fervently pray that the glory of it may never
depart from its inhabitants, till time shall be no
more."
A gloom was soon cast over the bright prospect.
It pleased God that this promising chief should be
removed by death, and with him for some time dis-
appeared the hope of permanent good to the people.
A few days before Mr. Marsden left New Zealand,
Euatara was taken suddenly ill. When Mr. Marsden
heard of his state he went to visit him, but the super-
stition of the natives allowed of no interference. His
people had placed a fence about him, and a certain
number of persons were tatooed to attend upon him.
For two or three days he tried in vain to see him.
At length, partly by entreaties, and partly by threats,
he succeeded, and administered a little food, which
his own relatives had studiously kept from him. He
was very ill, and apparently not far from death. At
this awful moment he appeared not to know what to
do. He had a little glimmering of light, and asked
Mr. Marsden to pray with him, but the priest was
always in attendance night and day, and his influence
was in constant exercise to check any better feeling.
Poor Euatara seemed to be at a loss where to repose
his afflicted mind. His views of the Gospel were not
sufficiently clear to cause him to give up his super-
AMONG THE NEW ZEALANDERS. 15
stitions, but, at the same time, he willingly listened
to the little instruction which was given. As the
period of Mr. Marsden's stay was limited, he was
obliged to leave him in the midst of his affliction,
and four days afterwards he expired.
A soon as Ruatara was dead, the corpse was placed
in a sitting posture, according to the native custom,
the forehead being encircled with feathers. On the
right hand, Rahu, his wife, was on her knees as
chief mourner, and on the left, his sister and two or
three female relatives. When strangers arrived, the
mourners commenced their usual bitter cry, beating
their breasts and waving their hands. Hongi was
uncle to the deceased, and as he approached, he un-
covered the face of his nephew, and stood imme-
diately before him. He appeared to be speaking to
the corpse. In his left hand he held the blade of
flax leaf, and waving the other he occasionally took
hold of the hair of Ruatara, as if eager to snatch him
from the king of terrors. Tears streamed down his
cheeks as he uttered his lamentable waiL The
natives all joined in the crying, but the grief of the
relatives was excessive. Rahu was of all others the
most inconsolable ; and on the following day, while
the people were still mourning and cutting themselves,
according to their manner, she found an opportunity
of putting a period to her own life, by hanging lier-
self at a short distance from the body of her departed
husband
This account of Ruatara is sufficient to indicate
16 CHRISTIANITY
that the New Zealanders were a superior race of
savages. Their language shows that they belong to
the general family by which the greater number of the
South Sea Islands are peopled, and in common with
the natives of Tahiti, Tonga, and the Sandwich
Islands, they were in many points superior to the
natives of New Holland. This latter people live
entirely by hunting and fishing, and raise no produce
of any kind from the soil. They erect no houses, the
warm climate of New Holland allowing them to sleep
with impunity in the open air ; and the utmost pro-
tection they seek for in a heavy fall of rain is afforded
by a few short strips of bark, which are placed
against a pole supported by two upright sticks.
The houses of the New Zealanders are constructed
with a degree of comfort, affording a sufficient
shelter from the inclemency of the weather, and have
often furnished a welcome refuge to the English
traveller. The New Hollanders have no garment,
except occasionally the skin of the opossum and
kangaroo, while the mats of the New Zealanders,
with which every native used to be clothed, were
woven with much labour, and possessed some beauty
of texture. Captain Cook mentions the cultivations
of the natives as being attended to with much care
when he first visited them ; and potatoes and other
foreign productions of the earth have always been
received with much avidity, and turned at once to
the best account. The natives say that the first
potatoes which they obtained were carefully planted
AMONG THE NEW ZEALANDERS. 17
as they had been wont to plant the kumara, and the
increase was distributed among their friends far and
near, until all were supplied. Mr. Marsden also on
Ins first visit to the country speaks, of Hongi's culti-
vations with surprise. " He had near his village one
field which appeared to me to contain forty acres, all
fenced in with rails, and upright stakes tied to them,
to keep out the pigs. Much of it was planted with
turnips and sweet potatoes, and was in high cultiva-
tion. They suffered no weeds to grow, but with
wonderful labour and patience rooted up everything
likely to injure the growing crop." Their agricultural
tools were principally made of wood ; one formed
like a spade, another which they called " ko," a stout
pointed stake, with a small piece of wood firmly
lashed about twelve inches from the point, upon
which the foot treads to force it into the ground, in
shape like a boy's stilt. This forms a powerful lever
with which the ground is turned over with ease.
They showed from their earliest intercourse with the
English a strong disposition to increase their com-
forts, and gladly substituted the iron axe and the
spade for their own rude implements.
In the eagerness which was shown to receive the
first missionaries, it can hardly be supposed that
there was much beyond a wish of obtaining a better
supply of these treasures, which they saw were pos-
sessed in abundance by the foreigners. We can
scarcely think that there was a real desire for any
change in their religious creed. Even the gratifying
c
18 CHRISTIANITY
steps taken by Ruatara for the observance of the first
Christian Sabbath, may have been nothing more than
a desire to bring his people to approximate to the
English in an external rite, which his residence in
New South Wales had led him to notice as a part of
the system of civilized man.
AMONG THE NEW ZEALANDERS. 19
CHAPTER n.
1815—1822.
DIFFICULTIES FROM NATIVE CUSTOMS AND SUPERSTITIONS— SLAVES
ALLOWED TO LIVE WITH THE MISSIONARIES — DISPERSION OF
THE NATIVES OVER THE COUNTRY — MARION THE FRENCH NAVI-
GATOR—DESIRE FOR FIREARMS — TEMORENGA's EXPEDITION TO
TAURANGA— HONGI VI8ITS ENGLAND — INTENT ON FIGHTING-
CUTS OFF TRIBES AT THE THAMES— CRUELTY TO PRISONERS —
EXPEDITION TO WAIKATO — TROUBLESOME TO THE MISSIONARIES
— CKUELTY OF NATIVES OVERRULED TO THE FURTHERANCE OF
THE GOSPEL.
After the death of Ruatara, the difficulties of the
work began to appear. Satan had obtained a strong
hold upon the people, and led them captive at
his wilL They had been trained up in gross super-
stition, and there did not appear to them any
sufficient reason to abandon it. The New Zealanders
had no fixed religious system properly so called.
Places and persons were made sacred, but there
were no idols or temples of worship, and no priest-
hood as in India, existing as a separate class, and
depending upon their craft for support. Still there
were deities whom they thought it necessary to pro-
pitiate through fear of the evils which might other-
wise befal them. There was no idea of a beneficent
Being who might bless and prosper them, but of one
who was austere and revengeful, ever ready to punish
for a violation of the accustomed rites. If a canoe
c2
20 CHRISTIANITY
was upset at sea, it was referred to the anger of the
sea god, for some act of the parties who perished. If
their crops of kumara failed, the reason was that some
ceremony at the time of planting had been neglected ;
and the privation suffered by the loss of the crop
made them more careful for the future. Sickness
was generally attributed to witchcraft, practised by a
priest of some hostile tribe, or by an unfortunate
slave, whose life was sure to be forfeited. The person
of a leading chief was always sacred. His head, his
garments, the ground upon which he sat, the remains
of the food he had eaten, were all highly tabooed,
and his people carefully avoided them, lest some evil
should befal them.
Sometimes incantation was resorted to, for the pur-
pose of causing the death of a person against whom
there was a hostile feeling, and an instance has been
mentioned of a priest trying his power against one of
the old missionaries. The ignorant natives were in a
state of alarm, but like the inhabitants of Melita,
"they looked when he should have swollen and
fallen down dead suddenly ; " but after they had
looked a great while, and saw no harm come to him,
they changed their minds, and said the New Zealand
god had no power over the white man.
But besides the effect of superstition, there was the
natural heart, which is enmity against God, and is not
disposed to be subject to the law of God. So long as
the New Zealander did not commit an open injury to
his fellow, or offer a direct insult, he was at liberty to
AMONG THE NEW ZEALANDERS. 21
do that which was right in his own eyes. From early
infancy this principle was instilled into them. To be
told, therefore, that it was wrong to indulge in their
evil propensities, and that God would be angry with
them, was a doctrine they could not understand. The
god they believed in would rather punish them if
they listened to these new ideas. The missionaries
in the mean time repeated the simple message of the
Gospel, though it seemed to their hearers but an idle
tale. Frequently was the question asked by the
chiefs, in answer to the recommendations which were
placed before them — u Will you give us blankets if
we believe ? " There was much excitement attendant
upon their favourite pursuits. In war they could
indulge the feeling of revenge, which was sweeter to
them than their food ; besides which it held out the
prospect of gain. If they were victorious in battle,
they obtained possession of valuable canoes and mats
without the labour of making them ; while slaves to
cultivate their ground would raise them to a dignity
which was always enviable.
The missionaries succeeded in gathering around
them a few children, and some of the slaves also were
allowed to work for them, but it was not from a wish
for instruction. The children were fed and received
a little clothing, which though not costly, was of great
value in their estimation ; and the slaves were con-
ducted by their master to the house of the missionary
with a strict injunction that the monthly payment
for their labour should be duly given over to him-
22 CHRISTIANITY
The slaves were encouraged to steal whenever they
could do so without detection; and frequently were
the children decoyed away from the house as soon
as they had been provided with comfortable clothing.
It was in vain to remonstrate ; while those in authority
gave encouragement, their inferiors laughed at the
idea of evil consequences.
Eeligious instruction was only listened to for some
ulterior object. It did not enter the heart nor produce
any fruit. " I converse with the natives," wrote Mr.
King, " on religious subjects as opportunity offers,
but find it difficult to make any impression on their
minds of the evil of sin, or of the love of God in
Christ Jesus ; but I hope and pray that we may see
the Gospel have its proper effect on their hearts and
lives. We must wait the Lord's good time, resting
on the divine promises to make His word effectual to
their salvation."
War had been the glory of the New Zealander from
the earliest times. Their traditionary history tells us
that they are all of one family, and that the tribes
which had become most hostile to each other were
still relations by blood. But quarrels arose when
they were living in close quarters, and the weakest
families were obliged to give place to the stronger,
and seek a refuge for themselves in some distant
part. The natives of Tauranga in the Bay of Plenty
once lived in the Bay of Islands, while all the tribes
south of Poverty Bay, now occupying from Hawkes'
Bay to Palliser Bay, and various parts of the southern
AMONG THE NEW ZEAL ANDERS. 23
island, were once living in Poverty Bay, and were
driven away by superior force. But they carried the
natural heart with them ; and as they continued to
increase, the same evils were perpetuated without any
abatement. The tribes becoming thus scattered over
the country, did not allow the recollection of former
wrongs to be forgotten, and though generations might
have passed away, there was still the record handed
down from father to son of some old grievance which
was to be avenged whenever an opportunity should
occur. Before intercourse had begun with the English
at the Bay of Islands, the tribes of that part of the
country were often worsted by their southern neigh-
bours of the Thames. But the Bay of Islands became
a convenient resort for shipping, and a little experi-
ence led the natives to see the great superiority of
the arms of the civilized man.
In the early part of this century, a French ship
under the command of Marion, visited that part of
the island, and the natives massacred a portion of hei
crew, who were at work in the wood procuring timber.
The consequence was a fearful retaliation, in which a
number of natives were shot from the ship's boats. At
a subsequent period, after the massacre of the Boyd,
boats were sent from some whaling ships in the Bay
of Islands, to wreak their vengeance on a tribe sup-
posed to have been concerned in that deed. The
natives were thus brought to reflect that if they could
only obtain a supply of these implements of war
which made the white man so powerful, they would
24 CHRISTIANITY
have the means of gaining the ascendancy over their
neighbours. They therefore encouraged the ships to
visit their shores by treating the crews with civility,
and thus by bartering their produce, they became
possessed of muskets, which, though at first few in
number, enabled them to gain immense advantages
over their weaker enemies.
Temorenga, a powerful chief of the Bay of Islands,
was thus enabled to retaliate upon a distant tribe an
injury which had been done some years before. A
niece of his was taken in a Sydney brig from Bream
Head, and afterwards landed at Mercury Bay, where
she became the slave of a chief named Hukori. She
was subsequently killed and eaten by Te Waru, the
chief of Tauranga. When Temorenga heard of her
fate, he felt bound to revenge her death as soon as he
was in a position to do so. About sixteen years
elapsed, when at length he mustered a force of six
hundred men, with which he proceeded to Tauranga,
and landed near the mouth of the harbour. Waru
came off in his canoe to know what had brought him.
Temorenga replied that he was come to demand satis-
faction for his niece who had been killed and eaten.
Waru replied, " If that is the object of your expedi-
tion, the only satisfaction I shall give you will be to
kill and eat you." The two parties met on the fol-
lowing day, when Temorenga directed his men not to
fire till he gave the word. He had thirty-five muskets,
while Waru depended upon his native weapons. Waru
charged with a shower of spears, by which Temorenga
AMONG THE NEW ZEALANDERS. 25
had one man wounded. He then directed his people
to fire, when twenty of Waru's men fell dead at the
first volley, and among them two chiefs. Waru's
party was at once thrown into disorder, and fled.
Temorenga commanded his men not to pursue the
flying enemy. He was satisfied with the sacrifice
that had been made, as two chiefs were killed. His
allies, however, contended that though Temorenga
was satisfied with the death of two chiefs for the
murder of his niece, yet that Warn ought to be
punished for his insolent language ; and they recom-
mended that the attack should be renewed. Temo-
renga, however, sent first to know whether Waru was
inclined for peace, but was told he was not. The
next day they observed that Waru had rallied his
forces, and was coming down upon them. They im-
mediately flew to arms, and in a short time made a
great slaughter. Many were driven into the sea and
perished. Between 300 and 400 were left dead on
the field of battle, and 260 were made prisoners.
Waru was now completely conquered, and fled to the
woods. One day he was wandering alone at no great
distance from Temorenga's people, when he saw a man
approaching, and watching his opportunity, he sprang
suddenly upon him, and had him in his power. " Who
are you ? n said Waru. The man giving an evasive
answer, AVaru continued — " But I want to know your
name. I am not going to kill you. I am Te Waru,
and I wish to have peace." His captive then told
him that he was Te Whareumu, one of the leading
26 CHRISTIANITY
chiefs of Temorenga's party. Waru then gave him
a handsome mat he was wearing, and asked to be con-
ducted to Temorenga. As Te Whareumu approached
the camp, apparently leading a captive, there was a
great outcry ; and when it was known that his com-
panion was Te Waru, many were ready to fall upon
him. But Whareumu motioned them to keep at a
distance, and related the incident of his own capture
by Te Waru. This led to immediate peace. Te Waru
said he had no idea that the muskets would have
produced such an effect. He asked Temorenga if he
could give him any information about his wife and
children. Temorenga told him they were in the camp,
and should be delivered up to him. Waru was much
distressed at the death of his father, who had fallen,
and requested Temorenga to make him some compen-
sation for his loss. This he did by giving him a
musket, with which he was well satisfied, and he
then took his departure with his wife and children.
After this the victors remained three days on the
field of battle, feeding upon the slain, and then
sailed with their prisoners and Waru's canoes to the
Bay of Islands.
This practice of cannibalism appears to have been
universal, but it was not generally practised between
tribes nearly connected, because the insult was ac-
counted so great that reconciliation afterwards would
be extremely difficult. " I have met with no family,"
writes Mr. Marsden, " but some branches of it had
been killed in battle and afterwards eaten. If any
AMONG THE NEW ZEAL ANDERS. 27
chief falls into the hands of a tribe which he has op-
pressed and injured, by the chance of war, they are
sure to roast and eat him ; and after devouring his
flesh, they will preserve his bones in the family as a
memento of his fate, and convert them into fish-hooks,
whistles, and ornaments. The custom of eating their
enemies is universal. The origin of it is now too
remote to be traced. The natives generally speak of
it with horror and disgust, yet they expect that this
will be their own fate in the end, as it has been with
their forefathers and friends. I represented to them
how much their national character suffered in the
opinion of all civilised nations from this horrid
custom. Many regretted that it should be the prac-
tice of their country, and said that when they knew
better they would leave it off. If the head of a tribe
is killed and eaten, the survivors consider it the
greatest disgrace that can befal them ; and in their
turn they seize the first opportunity to retaliate."
The success of Temorenga's expedition only stimu-
lated the other tribes to war. Hongi was the chief
of the greatest enterprise, and wishing to obtain the
ascendancy, and particularly to make himself superior
to Temorenga, he determined to visit England, in hope
of obtaining muskets and powder. He soon had an
opportunity of doing this, in company with Mr.
Kendal, in the year 1820 ; but when he found that
there was no disposition on the part of Christian
people in England to encourage his ambitious views,
and that they recommended him to give up fighting,
28 CHRISTIANITY
and cultivate the arts of peace, he began to conceal
his object. When he obtained muskets he carefully
put them away, and a large portion of the many pre-
sents which he received he sold in exchange for fire-
arms, which he conceived to be of greater value.
In this way he accumulated a large supply, but did
not succeed to the full extent of his wishes. . From
the members of the Church Missionary Society he had
received the utmost kindness and attention, but they
opposed him in his favourite object, and he took up
the idea that the missionaries had used their influence
to thwart him. "When he went back, therefore, to
New Zealand, there was a marked alteration in his
manner towards them. The Committee states — " The
return of Hongi wholly changed the face of things.
That he should carry back with him a mind exas-
perated against the Society, will occasion much sur-
prise to those who witnessed the pains taken to
gratify him. But that he did return in this temper,
after all the kindness shown to him, has been pain-
fully felt by the missionaries who remained in the
Bay of Islands during his absence." The manner in
which he evinced his altered temper was very trying.
He kept aloof for several days from the settlement at
Kerikeri. The native sawyers, who had before worked
quietly and diligently, caught his spirit and struck
work, insisting on being paid either in the favourite
articles of powder and fire-arms, or in money witli
which they might secure them from the whalers.
With Hongi's example before them, many of the in-
AMONG THE NEW ZEALANDERS. 29
ferior chiefs began to treat the missionaries with con-
tempt. They entered their houses when they pleased,
demanding food, and stole whatever they could lay
their hands on, breaking down the garden fences, and
endeavouring to annoy them in every way. They
seemed, in short, ripe for any mischief, and there was
a continual apprehension that they would seize upon
all that was within their reach ; but the hand of God
was over his servants for their protection.
Hongi's mind was now full of dark designs. When
he arrived at Port Jackson on his way from England,
he had been hospitably entertained by his old friend
the Eev. Samuel Marsden, at Paramatta. He found
there four chiefs from the river Thames, who had gone
so far, hoping to get to England as Hongi had done.
Mr. Marsden took measures for preventing them from
prosecuting their voyage, and Hongi, doubtless with a
view to his own interests, strongly dissuaded them
from it, urging the injurious effects of the climate upon
himself and his companion. He was indeed now
meditating a formidable expedition against the dis-
tricts with which these very chiefs were connected.
While they were living together under the same roof,
and eating at one common table, he told one of them,
Hinaki, the chief of a tribe living at Mokai on the
Tamaki, the site of the present village of Panmure,
to hasten back and prepare his people for war, for
that he should soon visit him. The expedition which
he fitted out in the Bay of Islands was very for-
midable. There were at least fifty canoes, and two
30 CHRISTIANITY
thousand men, a great number of muskets, and an
abundance of ammunition. They intended to sweep
the country before them with the besom of destruc-
tion. It was their determination to destroy men,
women, and children, the party against whom they
were going not being able to stand in their own
defence for want of the same weapons.
These were dark days for the little band of mis-
sionaries who were come to lead them to a better
way. In vain did they tell them it was an evil course
they were then pursuing. They had power in their
own hands, and they felt that they could exercise
their savage propensities without control ; and being
under the influence of the evil one, they willingly did
his bidding. Their teachers could only look forward
with the eye of faith to the time when all the ob-
stacles now before them being removed, the promise
should be fulfilled, that God's word should not return
to him void. But the time appointed was long. Many
years of anxious toil were to be passed. The bread
was to be cast upon the waters, but it was not to be
found until after many days.
The results of Hongi's expedition were fearful.
Powerful tribes on both sides of the Thames were cut
off, and for many years the whole country was de-
serted. The tribes attacked generally outnumbered
their assailants, and rushed boldly to the conflict,
being confident of victory ; while their enemies, firing
upon them from a distance, soon threw them into
confusion, and had them at once in their power.
AMONG THE NEW ZEALANDEKS. 31
Many particulars of the events which occurred
upon the return of this expedition were recorded at
the time. They give a melancholy picture of the
extreme degradation and cruelty to which human
nature may be reduced when left to itself. The
details are horribly disgusting, but it seems necessary
to repeat some of them, because at this distance of
time some have been disposed to think that the New
Zealanders were never the fierce and savage race they
have been represented to be ; and it was gravely as-
serted in an article of the Quarterly Review, about the
year 1820, that to say that cannibalism was practised
by this people was an absurdity. It is desirable, also,
that these descriptions should be given, in order that
the blessings communicated by the Gospel may be
the more apparent, and God's name be magnified in
the accomplishment of His own work.
On the 19th of December, 1821, three of the war
canoes belonging to this expedition returned from the
Thames, and arrived at Kerikeri. They had upwards
of a hundred prisoners with them, who might gene-
rally be distinguished by their sorrowful counte-
nances. Some of them^were weeping bitterly ; one
woman in particular, before whom they had with
savage cruelty placed the head of her brother, stuck
upon a pole. She sat upon the ground before it,
the tears streaming down her cheeks. These canoes
brought the news of the death of Tete, son-in-law to
Hongi, who was slain in fight. He was one of the
most civilised and best behaved of the natives. His
32 CHRISTIANITY
brother Pu, a fine young man, was also among the
slain. This created great grief in the family. Tete's
wife, and Matuka his brother, were watched to prevent
them from putting an end to their lives. Pu's wife
hung herself on hearing the news, and Hongi's wife
killed a slave, which was a customary act on such
occasions.
The next day Hongi and his people arrived with
the dead bodies of Tete and Pu. Messrs. Francis Hall
and Kemp went to see the ceremony of their landing,
but very sorry were they that their curiosity had led
them to witness such a scene of horror. A small
canoe with the dead bodies first approached the shore.
The war canoes, about forty in number, lay at a short
distance. Soon after, a party of young men landed to
perform the war dance and " pihe," a song over the
bodies of the slain. They yelled and jumped, bran-
dishing their weapons, and threw up human heads in
the air in a shocking manner ; but this was only a
prelude to the horrid work which was about to
follow. An awful pause ensued. At length the
canoes moved slowly and touched the shore, when
the widow of Tete and other women rushed down
upon the beach in a frenzy of rage, and beat in pieces
the carved work at the head of the canoes with poles.
They proceeded to pull out three prisoners into the
water and beat them to death. The frantic widow
then went to another canoe and killed a female
prisoner.
The missionaries retired from the distressing scene,
AMONG THE NEW ZEALANDERS. 33
as no interference of theirs could avail ; and they were
told that after they went away Hongi killed five more
with his own hand. In the whole nine persons were
murdered that evening, and were afterwards eaten.
The prisoners were very numerous, men, women, and
children, hut chiefly the latter. They were said to
amount to about two thousand, and were distributed
chiefly among the tribes of the Bay of Islands. The
people were now more bloodthirsty than ever, and
talked of goiDg again soon, meaning to devastate
the whole island. In this expedition they had done
all the mischief they had threatened. Poor Hinaki,
the chief to whom Hongi had given warning a short
time before, was killed and eaten.
The next day Hongi was busily employed in
making an inclosure with pieces of canoe, decorated
with feathers and carved work, in which to deposit
the bodies of the two brothers Tete and Pu. Part of
the remains of the people killed the day before were
roasting at the fire at a little distance, and some
human flesh, ready cooked, lay in baskets on the
ground. Hongi had the audacity to ask Mr. Kemp to
eat some, and said it was better than pork. A part of
one of the poor women killed the day before by the
natives was cooked on the side of the hill at the back of
Mr. Kemp's house. The head they cut off and rolled
down the hill, and several of them amused themselves
with throwing large stones at it, until they had dashed
it to pieces. Among the slaves who were taken to
AVaimate on the preceding day, one of them, a woman,
D
34 CHRISTIANITY
becoming tired or lame, could not keep up with the
rest, and was therefore killed.
A few days later it was reported that Hongi and
his people had killed more of the prisoners, making
the number eighteen who had been murdered in cold
blood since their return. Several heads were stuck
upon poles near the mission dwellings, and the tat-
tooed skin of a man's thigh was nailed to a board to
dry, in order to be made into the covering of a
cartridge-box.
It did not occur to this people that their relatives
had fallen in fair fight, or rather that they had brought
upon themselves a well-merited death by going to
attack those who, by comparison, were defenceless,
and perhaps, too, had given no sufficient cause for
hostilities. Neither did they bear in mind how much
larger a number of the enemy had fallen than the few
over whom they were grieving. They had lost their
nearest relatives, and they knew of no other way of
moderating their grief for this than by the indulgence
of brutal revenge.
One of the missionaries writes : — " These scenes of
cruelty are very distressing to our feelings, and more
than we could bear, were it not for the promises of
God's word. We need great faith to enable us to
stand our ground. At present we can do but little
in forwarding the spiritual objects of the Society.
The evil disposition of the natives seems to be
at its height. I believe that they have a greater
thirst for blood than ever : and until the Lord, by
AMONG THE NEW ZEALAXDEBS. 35
His grace, changes their hearts, they will remain
the same."
Hongi, who, when in England, left a favourable
impression behind him as a man of mild and pleasing
manners, was now becoming more and more inured
to acts -of savage barbarity, and all his family were
following his example. His eldest daughter, the
widow of Tete, shot herself through the fleshy part
of the arm with two balls. She had intended to
destroy herself, but in the agitation of pulling the
trigger with her toe, she missed her aim. Another
poor slave, a girl about ten years of age, was killed.
The brother of Tete shot her with a pistol, and only
wounded her, when one of Hongi's children knocked
her on the head. The circumstance was mentioned
to Mr. Hall when he went to dress the wounds of
Tete's widow. He inquired if it was so, when they
said with a laugh that they were hungry. Such scenes
had never before taken place since the mission was
established.
In less than two months, another very large arma-
ment was assembled to revenge the deaths of Tete and
Pu upon the natives of Waikato, who had been in
alliance with those of the Thames. In this expedi-
tion similar scenes were enacted to those which have
been already related. The destruction of life was
great, and many slaves were taken. On their return
there was a melancholy confusion ; wives crying after
their deceased husbands, the prisoners bemoaning their
cruel bondage, while others were rejoicing at the safe
d2
36 CHRISTIANITY
arrival of their relatives and friends. Hongi was in
high spirits ; he said that at Matakitaki, on the banks
of the Waikato, his party had killed fifteen hundred
persons.
The natives now thirsted still more for blood. It
was not sufficient for them that they had taken ample
vengeance for past wrongs. The causes for a con-
tinuance of warfare were multiplied, so long as any
chiefs of note might fall in their often repeated at-
tacks. The assurance of easy victory led them forth
from year to year, until every part of the island had
been in like manner visited.
During all this period the native mind was in the
worst possible state for the admission of the salutary
influence of Christian instruction. They were the
willing slaves of Satan, and the more they gave
themselves up to his power, the stronger was the in-
fluence which he exercised over them. This could
hardly be called the seed time of the Gospel, because
there was no disposition to hear anything on the
subject. The people were bent upon deeds of blood ;
and it was unwelcome to them to be reminded that
their whole course was wrong. The missionaries
being treated with contempt by the chiefs, those of
inferior rank watched every opportunity for taking
advantage. Petty thefts were of frequent occur-
rence, and it was of no avail to seek for redress from
the chiefs, where all were under a common influence.
Mr. Hall writes : — " A chief came into the yard
to-day, and took our iron pot and was going away
AMONG THE NEW ZEALANDERS. 37
with it. I happened to see him, and took it from
him. He said he did it because Hongi's daughter,
who had lived with us a long time, and had been
treated with great kindness, and had left of her own
accord, was not pleased because we had taken an-
other woman in her room." These annoyances were
particularly felt when the tribes were assembling from
a distance preparatory to going to fight.* They then
thought they could do any act with impunity, and
broke down fences to supply their fires, and laid
hands upon whatever might come in their way. It
was therefore a relief to see the canoes sailing away,
though going after deeds of cruelty, but then their
return was looked forward to with horror. The re-
lation of fresh acts of violence was the all exciting
subject to those who had been to fight, and to those
who had remained at home, while painful proofs were
given of the rapid diminution of the people whom
the missionaries came to benefit. It was only the
year before Hongi's return from England that Mr.
* Mr. King used to tell an amusing story of an incident which
took place at Rangihoua. Hongi's canoes were lying on the
beach ready for departure to the south, when Titoro came up to
Mr. King and asked for payment for a mat which had been Bold
sometime before. " I gave an axe for that mat," said Mr. King,
" to the person who brought it to me." " But," said Titore, " tho
mat did not belong to him but to me, and if you do not pay me,
I will have your hat " The threat was repeated more than once,
and Mr. King thought his hat was in danger, so he went back to
the house and put on one which was very shabby, and again placing
himself in Titore's way, it was soon snatched off his head to the
satisfaction of both.
38 CHRISTIANITY
Marsden had paid his third visit to New Zealand.
With untiring energy he had travelled on this occa-
sion in various parts of the country for the period of
nine months, and most of the time was spent in the
neighbourhood of the Thames and Kaipara. Those
districts were then well peopled. The natives every-
where received this good man with hospitality,
listened attentively to his advice, and there seemed to
be among them a brighter opening for missionary
effort than in the Bay of Islands. But now these
tribes had been cut off and scattered, and like
the bear robbed of its whelps, they were ready to
retaliate upon any persons from the north, whether
natives or Europeans, the latter being supposed to
have supplied their enemies with the means of over-
whelming them. The allies of the Bay of Islanders
living as far south as Bream Bay, were obliged to
leave their homes and seek refuge farther north, be-
cause they felt that they had too much reason to fear
a visit of retaliation from their exasperated enemies.
It may seem remarkable that God should have
permitted events to take this course just at the time
, when he had put it into the hearts of his servants to
enter upon their work, and that the benevolent plans
of Mr. Marsden should thus for a time be thwarted.
But we cannot understand his purposes. We only
know that all is directed by unerring wisdom.
But while we mourn over these cruelties, and pity
the people who were the subjects of them, we are
called upon to admire the wisdom of God in making
AMONG THE NEW ZEALANDERS. 39
those events which seemed to be most adverse,
all conspire to bring about the rescue of the New
Zealanders from under the bondage of Satan. Worldly-
policy would not have thought of permitting the
sword of persecution to be unsheathed against the
infant church, immediately after the commission
given to the Apostles to go and preach the gospel to
every creature. But this was the means used by God
for sending his servants into distant regions, who
would not otherwise have been disposed to enter
vigorously upon their work. And then the dis-
cipline of persecution was continued, as being best
suited to promote the healthy growth of that tree
which was to overshadow the whole earth. So too
in New Zealand the little band of Christian teachers
was to be confined to the Bay of Islands, and they
were to be restrained by circumstances within very
small limits, and every desire to extend their efforts
was to be repressed until such instruments as God
would employ had grown up. The very opposite to
the course adopted towards the early Church of Christ
was to be used. The missionaries were not to go to
the distant natives, but the distant natives were to be
brought to them. This was effected by bringing
together a great body of unhappy slaves from all
parts of the country, to that spot from which the
missionaries were not permitted to move. It was an
act which sprung from the worst propensities of
sinful men, but like the slave trade on the western
40 CHRISTIANITY
coast of Africa, it was to be overruled to the further-
ance of the gospel. This work of preparation how-
ever was to be very gradual. The chiefs and their
sons were elated with pride, but the abject slaves
just torn from their friends, and from all former
associations, were found to be more open to impression.
Several of them both male and female were allowed
to live in the mission families as servants, and they
appreciated the kindness and commiseration they
met with there, which was so different from the
severity of their masters. The effect of this will
be seen hereafter when the seed sown began to
vegetate.
In the meantime, as we have been led to notice
the horrible cruelties which used to be practised by
the New Zealanders in every war which they under-
took, we may anticipate a remark upon their manner
in later years, when a conflict no less fierce and de-
termined was carried on with the English govern-
ment, but modified in its character by the benign
influence of Christianity. In the year 1845, when an
attack was made upon Heke's fortified village at
Mawhe by a detachment of English troops, thirteen
of our soldiers fell before the enemies' fort, and the
commander of the troops, considering that the risk of
recovering the bodies was too great to warrant the
attempt, left them in the hands of the natives. The
next morning Heke directed his people to dig a large
grave, and sent for the clergyman from Waimate t°
AMONG THE NEW ZEAL ANDERS. 41
go and bury them. On a subsequent occasion at
Whanganui, one of our soldiers fell and was carried
off by the natives. They deliberated as to what was
to be done, and gave the poor man Christian burial,
a Christian native reading over his grave the church
service in their own language.
42 CHRISTIANITY
CHAPTEE III.
1823, 1824.
ARRIVAL OF THE REV. II. WILLIAMS — FIRST IMPRESSIONS — WRECK
OF THE * BRAMPTON " — SETTLEMENT AT PAIHIA — TROUBLESOME
CONDUCT OF TOHITAPU— INDICATIONS OF CHANGE FOR THE
BETTER— DEATHS OF WHATU AND OF CHRISTIAN RANG I.
The Eev. S. Marsden continued to watch over the
Mission with a paternal interest, and no personal
sacrifice was thought too great in promoting this
cherished undertaking. He accompanied the first
missionaries in the year 1814, and again in 1819 and
1820 paid two more visits, anxiously watching the
troubled state of the country, which had rendered
the cheering prospects of his first acquaintance with
the New Zealanders, dark and gloomy. On the
arrival of the Eev. Henry Williams in New South
Wales, Mr. Marsden determined to undertake another
voyage in company with him, desiring to make some
important changes in the arrangements of the Mission.
They set sail therefore on the 21st of July, 1823, on
hoard the Brampton, and anchored in the Bay of
Islands on the 2nd of August. It may be worth
while to record the first impressions produced by the
novel scenes as they appeared to those who had heard
of them only on the report of others. So great a
AMONG THE NEW ZEALANDERS. 43
change has subsequently come over the country that
nothing can again occur bearing any resemblance to
the past It was the Sabbath day when the ship
came to an anchor, and the missionary party retired
to Mr. Marsden's cabin to partake of the Lord's
Supper. " They were precious moments," writes Mrs.
Williams, "our feelings seemed wound up to the
highest pitch. Just as the service was about to com-
mence, a canoe full of natives was seen through the
portholes, hailing the ship, and endeavouring to get
alongside. The sight affected us all, and moved our
hearts in prayer, for that time speedily to come,
when these strangers should come in to partake. We
anchored about six o'clock, half-way between Rangi-
houa and Kerikeri, when we sat down to dinner,
after which, though dark, some natives came on board,
from whom Mr. Marsden learnt that most of the
chiefs were gone to East Cape to fight. Early the
next morning Mr. Marsden was on deck rubbing
noses with some of his old friends, and while I was
dressing Mr. Marsden put into our cabin a pretty
little naked New Zealand boy, about two years old,
to the no small astonishment of our children. The
little fellow did not relish our company, for he set up
a great cry, so we let him go out to his father and
mother, to whom I was shortly introduced, and to
many others, all in their native dress. As they
squatted down on the deck, they reminded me of a
print in Captain Cook's voyages of the natives of
Nootka Sound, except that their mats were mostly
44 CHRISTIANITY
fringed, and rough all over. The animation and
energetic expression of these noble natives cannot be
described. We were surrounded by chiefs as we sat
at breakfast, all earnestly begging to have mission-
aries. I could have gone with all or any of thein
Both my husband and myself felt a desire to satisfy
the wishes of three disconsolate-looking chiefs from
the river Thames, had Mr. Marsden thought it pru-
dent. They were the relatives of Hinaki, a chief of
the Thames, who was killed and eaten by Hongi.
After a wearying day I retired to rest to prepare for
our removal to Kerikeri ; but the tall and muscular
forms of the New Zealanders flitted before me,
whenever I endeavoured to close my eyes. I felt a
wish to convey every look and every conversation to
our absent friends, and several times in the course of
the day I said to Mr. Marsden, " I wish our English
friends could peep in upon us." Indeed it seemed
worth all we had undertaken, to behold with our own
eyes the scenes of this day. I felt a fervent thank-
fulness that we and our little ones had been brought
to this scene of labour. We are now in the way,
and the Lord of the harvest can give us employment,
and teach us how to work, and in his own good time,
if not in our day, cause the seed to spring up. At
present this noble though cannibal race of men are
fast bound in the chains of Satan, and what can be a
nobler ambition than to enlist them beneath the
banner of the King of kings, and in his strength to
rescue them from their subtle foe ! Often had I, in
AMONG THE NEW ZEALANDERS. 45
the course of the day, pictured in idea our ancestors
at the time of the Roman invasion, and many a nohle
Caractacus might we fancy amidst these warlike yet
kingly-looking savages. The following morning the
natives again nocked around us. Amongst the first
was Taui, who was very angry when he found that
Waitangi was chosen for our settlement in preference
to his place. I could hear him from our cabin, stamp-
ing and talking with great vehemence. He was
however satisfied by Mr. Marsden telling him that he
would send another missionary to live with him, and
he set to work immediately to collect raupo to build
him a house.
" On our arrival at Kerikeri, our friends told us we
were come at a happy time, for that New Zealand
is a paradise when the chiefs and fighting men are
absent. The missionaries can look out of their high
paled yards and gardens in perfect quiet, and are free
from angry visits of parties of naked savages. 1
heard many dismaying accounts of the past ferocious
conduct of the natives, most of which were con-
firmed by Mr. Kemp's experience, but from none of
them, taking all circumstances into consideration, did
J gather any cause for personal dread. There is only
the greater need of missionary labours and earnest
prayer for the outpouring of the Holy Spirit. In
God's own time the little leaven will spread, and the
surrounding mass may even now be in a state of
preparation."
In the meantime Mr. Williams had been occupied
46 CHRISTIANITY
in making preparation for the reception of his family
at Paihia, and Mr. Marsden had taken leave, intend-
ing to return in the Brampton to New South Wales-
The day following was fixed for their departure from
Kerikeri, when a new cause for excitement occurred.
The household was engaged at family prayers, when
some natives with unusual earnestness, which could
not be repressed, spoke to Mrs. Butler through the
back window, which they persisted in opening,
regardless of what was going on within; and upon
some words being spoken to her, she hastened out of
the room. Scarcely had they risen, when Tom, one
of the boat's crew, pushed forward, and with up-
lifted hands, and native vehemence and energy of
action, seemed determined that he would be under-
stood. Before there was time for further inquiry,
one of the domestic natives exclaimed, " The ship is
broken to pieces, and Mr. Marsden is come back
again !"
It was too true. The Brampton was lying upon a
reef of rocks, in the middle of the Bay of Islands, to
which she has given her name. This catastrophe
served to show that there had been some impression
produced upon the natives since the residence of mis-
sionaries among them. "We were all," says Mr.
Marsden, " both on shore and in the vessel, as well as
our property, completely in their power. They could
have taken our lives at any moment, and it cannot be
doubted they would have done so if the missionaries
had not been among them, and gained their confidence
AMONG THE NEW ZEALANDERS. 47
and good will." The captain subsequently stated
that he had got all his stores landed on the island of
Moturoa, and that the chiefs had behaved well ; that
on one occasion between five and six hundred men
came around the ship, and appeared as if they in-
tended to be troublesome, but a leading chief desired
the captain to be still and not interfere, and in a
speech of more than an hour long he pointed out the
fatal consequences of committing any act of plunder
or violence ; and then, taking the captain's sword, he
told them he would cut down the first man who
should attempt to come on board. By his firmness
order and quiet were restored, and the captain
removed from the wreck everything of impor-
tance.
The necessary preparations being made at Paihia,
Mrs. Williams gives an account of her first landing
there : — " The beach was crowded with natives, who
drew me up while sitting in the boat, with great
apparent glee, exclaiming, ' Te wahine,' ■ the wife/
and holding out their hands, saying, 'Tena ra ko
koe,' and, ' Homai mai te ringaringa/ ' How do you
do ; give me your hand.' I cannot describe my feel-
ings ; I trembled and cried, but joy was the pre-
dominant feeling. The cultivated land, on which
was springing up our crops of oats and barley, ex-
tended close down to the fine flat beach, bounded on
either side by a projecting point of rock, overhung
by clumps of the noble pohutukawa tree. Within
an inclosure of paling stood our raupo hut, which
48 CHRISTIANITY
had, except in shape, the appearance of a bee-hive.
By the side stood the store, and scattered about were
the cart, tim er carriage, goats, fowls, and horse, and
near the beach were the saw-pits. Behind was a
large garden, already partially green with numerous
rows of peas and beans. The entrance to the house
was dark, and within were two rooms with no floors,
and boards nailed up where sash lights are to be
placed. The carpenter and my husband laid me a
boarded floor in the bedroom before night, and I
never reposed more comfortably." On Sunday Mr.
Williams opened another raupo. hut for a chapel.
The day was fine. The bell was rung for a quarter
of an hour, and sounded sweetly as the congrega-
tion walked along the beach. The natives carried
the chairs and planks for benches. The Union Jack
was hoisted in front of the settlement as a signal to
the natives that it was the sacred day. The whole
scene was delightful."
The events which pass at a missionary station,
while yet the people are not under the influence
of higher principles than they have received from
their forefathers, must continually vary. There
will be a frequent alternation of circumstances to
discourage and to cheer, the former being more nu-
merous than the latter. And in order to draw a
balance between the two, there must of necessity be
a large amount of faith and Christian courage to make
up the deficiency. The Eev. Henry Williams writes
to the Secretaries of the Church Missionary Society
AMONG THE NEW ZEALANDERS. 49
at this period : — " When I consider the natives, their
dignified appearance, their pertinent questions and
remarks, their obliging disposition, with the high
sense of honour which they possess, I cannot but view
them as a most interesting people, whom our Almighty
Father will ere long adopt for His own. They are
desirous to have missionaries, and they will occasion-
ally listen to instruction. Men, women, and children
have the greatest confidence in us, and there are many
who wish to leave their little ones with us, but for
want of means of support we cannot receive them at
present. They distinguish the Sabbath by abstaining
from work, and wearing their English clothes. Our
settlement on that day is quiet, and the head chief,
with his wife and many others, generally attend
our services. There are certainly a few trying cir-
cumstances, which for the time are painful, but by
letting matters rest, the evil will often remedy
itself We were never more comfortable in our lives,
nay, I will say, happy ; and nothing interrupts
our happiness but the knowledge of our own un-
worthiness."
An animated description of some of these trying
circumstances is given by Mrs. Williams in a private
letter : — " Freed from wars and rumours of wars,
which have distracted our ears and perplexed our
thoughts, and put an entire stop to all business, we
are enjoying a quiet afternoon. I feel exactly as
when relieved by calm weather after a succession of
storms at sea. I have long been wishing to give you
E
450 CHRISTIANITY
some home scenes now that the novelty of our situa-
tion has begun to wear off. The continual excitement of
Mr. Marsden's visit has subsided, and we have acquired
some experience of the troubles and numerous petty
discouragements of the missionary life. It is now
that the steady light and firm support of missionary
zeal requires to be kept alive by constant supplies
from the source of grace and light. We feel that the
strength that is in Christ Jesus can alone give us
patience, firmness, hope, and never-dying faith in the
accomplishment of all the promises. But to give you
a week's history. — On Sunday we had a fine day. At
our morning service no natives were present except
those of our own household. After service the native
girls, who have the London fashion of keeping the
Sabbath, went, some with and some without leave,
off to their friends, so that I had not a moment to
sit down and read till I had cleared the tea-things
away, washed the children, and all except our eldest
boy were asleep, and it was time for our evening ser-
Mcq. After dinner, Mr. Williams went out as usual
to visit the natives of a neighbouring village, and had
some interesting conversation with them. Our even-
ing service was closed, as usual, with the hymn for
Sunday evening, when we always think of our Hamp-
stead friends. This is a season I always much enjoy,
for I never through the week sit still so long together.
Monday morning Eiu was unusually long in pre-
paring to wash the clothes. Just as she was beginning
iier work at her old spot in the yard, a boat from one
AMONG THE NEW ZEALANDERS. 51
of the ships came to look for men, eleven of their crew
having left them. This event unsettled our whole
establishment. The moment a boat arrives, down
scamper all the natives, servants, men, boys, and girls,
to the beach. If there is anytliing to be seen, or any-
thing extraordinary occurs in New Zealand, the mis-
tress must do the work while the servants gaze abroad.
She must not scold them, for if they are rangatiras,
they will run away in a pet, and tell her she has too
much of the mouth. Having been forewarned of this,
I wait and work away till they choose to come back,
which they generally do at meal times. After dinner
a most troublesome chief, named Tohitapu, who lives
about a mile from us, put us all in confusion. The
carpenter, who was at work at the bench, saw him
coming, and called to some one to fasten the gate.
Instead of knocking in the usual manner for admit-
tance, Tohi sprang over the fence. The carpenter
toid him he was a bad man for coming in like a thief,
and not like a gentleman. He immediately began to
stamp and caper about like a madman, attracting all
around by his vociferous gabble, and flourishing his
"men" (green stone weapon), which every chief
carries concealed under his mat, and then, brandish-
ing his spear, he would spring like a cat, and point it
at the carpenter, apparently in earnest. Mr. Wil-
liams, upon joining them, told him his conduct was
very bad, and refused to shake hands with him. The
savage, for so in truth he now appeared, stripped for
fighting, keeping on only a plain mat, similar to those
£ 2
52 CHRISTIANITY
worn by the girls. Mr. Williams and the carpenter
beheld his capers with great appearance of sang froid.
At length they left him, and he sat down to take
breath, and upon their going to the beach he went
out. Engaged with the children indoors, I did not
hear all that passed; you will therefore have only
parts of the scene. When Mr. Williams returned he
saw some mats, apparently thrown down in haste,
which he imagined to belong to Tohitapu, and putting
them outside, shut the door, and went to the back of
the house. Shortly after the furious man returned
from the beach, and, snatching up a long pole, made
a stroke at the door, but it not yielding to his violence,
he sprang over the fence, resumed all his wild antics,
and when Mr. Williams appeared, he couched and
aimed his spear at him. Mr. Williams advanced to-
wards him, not heeding his threats, but though Tohi
trembled with rage, he did not throw the spear. He
said he had hurt his foot in jumping over the fence,
and demanded payment for it, and said a great deal
more, which we did not understand. Mr. Williams
said it was well for him to hurt his foot, when he
came in that manner, and that he should have no pay-
ment. He then walked towards the stove, and having
snatched up an old iron pot in which pitch had been
boiled, was springing towards the fence, but, retarded
by his unwieldy burden, was making for the door,
when Mr. Williams darted upon him, snatched the
pot out of his hands, and set his own back against
the door to stop his retreat. He then called to some
AMONG THE NEW ZEALANDERS. 53
one to take away the pot, which Tohi made several
attempts to seize, at the same time brandishing his
spear over Mr. Williams's head with furious gestures,
while the latter, folding his arms with a look of de-
termined and cool opposition, resisted his attack upon
the contested iron pot, occasionally exclaiming, " Kati
emara, heoi ano," " Gently, sir, that is enough." As I
looked through the window with no little feeling of
trepidation, the scene reminded me of a man attacked
by a furious bull, who steadily eyes the monster, and
keeps him at bay. The blacksmith now came for-
ward, and shoved his shoulder against Tohi, who
seemed to relax a little, though he still nourished
about in a way which I can scarcely describe. The
agility of this huge man astonished me. He ran to
and fro with his spear in his hand, something like a
boy playing at cricket, except that the New Zealander
dances sideways, slapping his sides, and stamping
with a measured pace and horrid gestures, every now
and then squatting down and panting, as if trying to
excite his own rage to the utmost before he made a
fatal spring. Tohi continued to demand his pay-
ment, and said he should stay here to-day and to-
morrow and five days more, and make a great fight,
and to-morrow ten and ten and ten men, holding up
his fingers as he spoke, would come and set fire to
the house. During prayers he was more quiet, and
seated himself at the fire, at the back of the house.
His wife and some natives who came with him were
looking in at the window, and one or two chiefs sat
54 CHRISTIANITY
in the room. When prayers were over, he came to
the window, and, without any ceremony, put his leg
in, pointing to his foot, and demanded payment for the
blood which was spilt. Mr. Williams told him to go
away, and come again to-morrow like a gentleman,
and knock at the gate as Te Koki did, and then he
would say, "How do you do, Mr. Tohitapu," and
invite him to breakfast with us. He answered his
foot was so bad he could not walk, repeated his in-
tention of staying here many days, and burning the
house; and after talking some time, again worked
himself into a terrific passion, and stripped for fighting.
It was now about eleven o'clock at night. Tohi had
thrown off his garments, and by the imperfect light
looked like some wild animal, running to and fro
in furious rage. I sat down to attempt to write. Our
friends looking in at the window, one and another
called to me, " Mother, to-morrow you see a great fire
in the house. Oh yes, children dead, all dead, a great
fight, a great many men, plenty of muskets." Mr.
Williams now came in, and desired me to go to bed,
and left Tom with strict orders to keep watch, and
give the alarm immediately in case of any outrage
being committed. The friendly chiefs wrapped them-
selves in their shaggy mats, and went to sleep upon
the ground, while we were preparing for rest. Tohi-
tapu, who is a great priest, now began to chant a
horrible ditty, which the carpenter told us was for the
purpose of bewitching us. This poor victim of super-
stition, the slave of Satan, imagined he could by these
AMONG THE NEW ZEALANDERS. 55
means secure our death. The natives said he had
"karakiad" us, a term they apply to our religious-
worship, and said he had killed a man on board the
Active schooner in this way. We were awakened
early in the morning by the noise of Tohi and others
who were continually arriving, until our premises
were surrounded. At breakfast I made some tea for
several of our friends, and having the curiosity to see
how he would act upon it, we sent a pint pot full to-
him outside the gate, where he was sitting on the
ground in sullen majesty, surrounded by a number
of his followers. We saw him through the paling
drink his tea, and I hoped it might have proved
a quieting draught, but before long he was again
prancing about inside the yard, with many of his
followers, all hideous figures, armed with spears and
hatchets, and some few with muskets. They looked
more formidable to me, as I caught occasionally a
glimpse, feeling that my husband was in the midst of
them. Our native girls were all out, and I had to
remain close prisoner with my children, the windows
being blocked up the whole day by ranges of native
heads looking in. The poor children began to pine
for air and liberty, and at about five o'clock Mr.
Williams came to the window and said that things
were more tranquil now, and the natives dispersing.
I then put out the children through the window, but
scarcely had the feet of our little girl touched the
ground, when a sudden noise was heard of loud
strokes, apparently against the store, and it seemed as.
56 CHRISTIANITY
if they were making a breach through the wooden
walls for the purpose of forcing an entrance. Mr.
Williams put back the children head foremost through
the window, and ran to the spot. The noise and
clamour now became very great. A chief brought
our little boy in his arms, screaming and looking pale.
I asked where he was hurt. The poor child exclaimed,
" No, mamma, I am not hurt, but they are going to
kill papa. We shall be all burnt, and they will kill
poor papa ; I saw the men, I saw the guns." As I
sat in the centre of the bedroom, the infant at the
breast, and the three others clinging around me, I saw,
through the little back window, the mob rushing past,
and a man pointing his gun at the house, and imme-
diately Mr. Williams stepped in between. My feel-
ings were now excited to the utmost, yet I felt an
elevation of soul it is worth much suffering to possess,
even for a few moments. Oh that we did not so soon
drop down to earth again ! The dear children, sob-
bing and crying, fell on their knees, and repeated after
me a prayer prompted by what was passing. The
noise continued. They repeatedly shook our slight
walls, but the house remained unbroken, and the
children grew more calm. The younger ones soon
began to be troublesome, trying to get to the windows
to look out. The women outside kept coming to the
window, exclaiming, " E mata tena ra ko koe ?"
" Mother, how do you do !" Po at length put up her
good-natured face, telling me in her own language
that there would be no more fight to-day, and that
AMONG THE NEW ZEALANDERS. 57
all the men were gone away, and that she had been
making a great fight for us, for women fight in New
Zealand. I gladly unbolted the door for my husband
to enter. He told me all was over, and that this
second disturbance was quite distinct from the first.
Tohitapu had remained quiet during the whole affray,
and was rather inclined to take our part. In com-
pliance with the request of the friendly chiefs, the
iron pot had been given to him, with which he had
departed. It seems that in the course of the day, the
son of one of the chiefs who came as our friend had
stolen a blanket from the carpenter's window. Some
of our people charged him with it unknown to us, and
this second disturbance was made by him because he
was annoyed at the exposure of his conduct."
It will be allowed that such trials as those here
described were not of a trifling character ; moreover
they were of very frequent occurrence, while there
was but little encouragement to place in the other
scale ; and yet the missionaries were enabled to
regard them without much concern, as a part of that
winch was to be endured for the accomplishment of a
great object. Troublesome visitors were to be ex-
pected occasionally, and a good deal of patience and
prudence was required at these times, But notwith-
standing all uncomfortable circumstances, they were
able to lie down in peace every night without fear of
molestation, the windows not secured, and in a raupo
hut, which would bum to the ground in lt^ss than ten
minutes.
58 CHRISTIANITY
Turing this period the natives continued as in-
different as ever to the instructions which were
pressed upon them. They did not regard the white
man and the New Zealander as having anything in
common. They had their own traditions about the
origin of the world. Their language, their customs,
and their gods were different, and their superstitions
led them to believe that it would be fatal for them to
neglect any of those rites which had been handed
down to them, and exchange them for those of a
foreign race. They were dead in sin, and it was only
the power of God which could give them life. Hence
therefore, when a chief was asked why the people did
not attend when they knew the white man was
coming, he would reply that they did not care about
such things ; all they thought of was eating and
fighting ; he had called his people, but they would not
come. When told that should they die in their pre-
sent state, they must for ever be banished to the
place of darkness and misery, they were unconcerned
about such tidings ; and a3 to the work of redemption,
they said they could not understand it. The dominion
of Satan was never more visible. If the time had not
arrived for this people to receive the Gospel message,
certainly the time was come for the servants of the
Lord to pour out their prayers to him in humble sup-
plication to remove the veil from the eyes and hearts
of this people.
The greatest desire of the natives was to possess
muskets and powder, and in order to procure these
AMONG THE NEW ZEALANDERS. 59
they laboured hard to grow potatoes for the whaling
vessels, where the supply of these commodities was to
be had. Their ambition was that the whole tribe
should be well equipped for their wars, which now
engrossed their whole attention. And yet there was
encouragement for the missionaries, inasmuch as
they were able to hold their ground against so much
indifference and opposition. The natives, too, upon
the whole were kind to them, and while they cared
not for instruction, they liked to have the missionaries
living with them. Some, too, began to be dissatisfied
with themselves. They acknowledged their infe-
riority as a people, and a few desired that their
children should be educated. These indications were
worthy of notice, but the exercise of faith was re-
quired to look forward to a substantial change, and
to the realization of God's promises respecting the
efficacy of His word — " So shall my word be that
goeth forth out of my mouth : it shall not return
unto me void, but it shall accomplish that which I
please, and it shall prosper in the thing whereto
I sent it."
How frequently do we see in God's dealings with
His Church that He allows His people to be reduced
to the lowest extremity, bordering almost on despair,
to the end that they may be led to lift up their voices
in fervent prayer to Him who alone can order the
unruly wills and affections of sinful men. There is
a never-failing store of mercy in the treasury of grace,
but it is God's will that the need should be felt, and
60 CHRISTIANITY
the petition offered before He will bestow it. It was
a season of anxious suspense, but prayer was being
offered up by the Church on the behalf of New
Zealand, and God vouchsafed a ray of hope, like the
faint glimmering light which is the harbinger of the
rising sun. First there was the case of Whatu, a
native who had been to New South Wales, and, when
suffering under a fatal illness, came under the care of
the missionaries at Kerikeri. He said that when he
was in New South Wales he had heard Mr. Marsden
talk about Jesus Christ, but he could not understand
him. But now he was brought low, his thoughts
were not so much distracted by external objects, and
being prepared in that way in which God is pleased
to bring the careless to a state of reflection, he was
glad to hear of another hope beyond this world, which
is secured to the helpless sinner through that Saviour
who died for him. There was good reason to hope
that poor Whatu was a brand plucked from the burn-
ing, — a part of the first-fruits, which showed that at
no distant period an abundant harvest might be
expected.
But another instance of the power of the Gospel
soon followed. After the devastations committed by
Hongi at the river Thames, the people of Bream Bay,
a little further north, who were Hongi's allies, felt
insecure in their position, which was a sort of border
land between the hostile tribes ; and through fear of
the vengeance of the Thames natives, they came to
live at the Bay of Islands. Bangi was a chief of some
AMONG THE NEW ZEALANDERS. 61
rank in this tribe, and he, with his small party, took
up their abode about a mile from Paihia, where they
came under the frequent instruction of the mission-
aries. While indifference marked the character of
most of his friends, old Eangi listened with attention
to the new instruction. This was during the year
1824 He impressed upon his people the propriety
of observing the sabbath day, and he was in the habit
of hoisting a piece of red cloth for a flag, as a signal
to his neighbours that it was God's sacred day. At
length it pleased God to bring him very low by sick-
ness, and he was gradually falling away under the
ravages of an insidious cough. But as the body
wasted his mind was becoming light, for the rays of
the sun of righteousness had evidently beamed upon
him. About two months before his death, when he
was under much bodily suffering, he was asked what
he thought of death. " My thoughts," he said, " are
continually in heaven, in the morning, at mid-day, and
at night. My belief is in the great God and in Jesus
Christ." ■ That is very good," he was told ; " for
there is no pain in heaven either for the mind or the
body, no fear of the enemy coming to kill you, but a
quiet rest for ever. But do you not at times think
that our God is not your God, and that you will not
go to heaven ? " " That is what I sometimes think
when I am alone. I think I shall go to heaven, and
then I think perhaps I shall not go there ; and pos-
sibly this God of the white people may not be my
God ; and then, after I have been thinking in this
62 CHRISTIANITY
way, and my heart has been cast down, it again be-
comes more cheerful, and the thought that I shall go
to heaven remains last." " These are the temptations
of the devil," he was told, " to prevent you from
thinking of heaven ; but you must ask God to give
you His Spirit to enlighten your heart, that you may
discover this to be a device of Satan. Do not think
that God will not give it to you, for He gives His
Spirit to all who ask for it." " I pray several times
a-day," he replied. " I ask God to give me His Spirit,
that He may dwell in my heart and remain there."
About a fortnight afterwards he was asked, "What
is your idea of the love of Christ ? " "I think of the
love of Christ, and I ask Him to wash this bad heart,
and to give me a new heart. When I think of heaven
and of Jesus Christ I am glad, because when I die I
shall leave this flesh and these bones here, and my
soul will go to heaven." The subject of baptism was
then brought before him, and he was told that those
who believe in Jesus Christ are all called by one name
after Him ; they are Christians ; but those who do
not believe are called heathens. The New Zealanders
are heathens, but those who believe in Christ take
His name, as a sign that their hearts are washed in
His blood. The old man appeared to be much pleased
with this idea, and expressed a wish to be called after
Jesus Christ.
Three days before his death his mind seemed to
derive a cheerfulness from the increase of light vouch-
safed to him, by which he was assured of perfect
AMONG THE NEW ZEALANDERS. 63
happiness in another world. " I think I shall soon
die," he said ; " my flesh is all gone off my bones, but
I think I shall go to heaven above, because I have
believed all that you have told me about God and
Jesus Christ." "But what payment have you to
bring to God for the sins you have committed ? " "I
have nothing to give Him, only I believe that He is
the true God, and I believe in Jesus Christ." " Do
you not know who was the payment for our sins ? "
" I do not quite understand that." " Have you for-
gotten that Jesus Christ is the Son of God, and that
He came into this world and suffered for us ? " " Yes,
yes, I remember you told me that before, and my
whole wish is to go and dwell in heaven when I
die." ■ Have you any fear of death ? " " Not alto-
gether."* He was "told that the man who believes
in Jesus Christ with all his heart, and sees death
approaching, will feel glad that he is shortly to leave
this body of pain and misery, and that lus spirit is
to take its flight to heaven. "I have prayed to
God," he said, " and to Jesus Christ, and my heart
feels full of light."
His end was now drawing near. He had main-
tained a steady course for many months; he pro-
fessed his faith in Christ as his Saviour, and appeared
to rejoice in hope of eternal life. Every proof of
sincerity which could be looked for was given, and
he was now admitted into the Church by baptism.
His answer was a natural one for a person who was only feel-
ing his way towards the experience of a Christian.
64 CHRISTIANITY
To those who had been the means of leading him
to a knowledge of Christ, it was a season of glad-
ness, a period to which they had been looking with
great interest. Surrounded by those who would wil-
lingly have drawn him back, he, in the presence of
all, boldly renounced the darkness which once hung
over him, and he was able to profess the sure and
certain hope of soon being in glory.
This was the first Christian baptism, the earnest of
a large harvest, which in God's appointed time was
to be gathered in. Whatu, and perhaps one or two
others, may have gone before, but now was Christ
acknowledged in a more open manner, and with those
attendant circumstances which he had directed his
disciples to use. It was a time of rejoicing among
the angels of heaven when the tidings were there an-
nounced that another of the tribes of this lower world
was being added to that vast company, which is made
up of all people and nations and tongues and lan-
guages. But this little band had to wait long before
many were added to their number. There was yet a
dreaiy season of labour to be passed through, the
great enemy was determined to hold his dominion to
the last, and every inch of ground was to be fiercely
contested. The baptism of Eangi served to cheer the
drooping spirits of the missionaries ; and although it
did not appear that any even of his own family were
likely to follow his steps, yet there was about this
time a manifest improvement in the conduct of many
of the New Zealanders. Mr. Davis writes in allusion
AMONG THE NEW ZEALAXDERS. 60
to this fact: — "The spiritual prospects of the mis-
sion brighten much ; superstition seems to be giving
way, and a spirit of inquiry is visible." " We
are treated with much respect," writes another,
" and the people receive us with kindness wherever
66 CHHISTIANITY
CHAPTER IV.
1826, 1827.
BUILDING OF SCHOONER " HERALD " — VOYAGE TO BAY OF PLENTY —
STUDY OF NATIVE LANGUAGE— WESLEYAN STATION AT WHANGA-
ROA — HONGI ATTACKS WHANGAROA — MISSION STATION DE-
STROYED — HONGI WOUNDED — FLIGHT OF MISSIONARIES TO
PAIHIA — BRIG " WELLINGTON" SEIZED BY CONVICTS, AND RE-
TAKEN IN BAY OF ISLANDS — VISIT TO HONGI — DEATHS OF LUCY
ANDRURERURE — TEKOIKOI— A PLUNDERING PARTY THWARTED —
BOOK OF TRANSLATIONS PRINTED — AKAIPIKIA — DEATH OF HONGI.
When Mr. Marsden visited the river Thames, he was
full of hope that the labours of the missionaries would
be extended to that part of the island. We have seen
how this benevolent design was brought to naught by
the devastating wars of the Bay of Islanders. The
savage thirst of the natives had been in some measure
satiated, and it was hoped that now at length there
would be an opening for intercourse with the southern
parts of the island. The Rev. H. Williams had spent
the early part of his life in the navy, and Mr. Marsden
thought that his nautical knowledge might be turned
to good account. He proposed, therefore, that a small
schooner, of about sixty tons burthen, should be built
under Mr. Williams's direction. Communication with
the colony of New South Wales was not frequent at
that period, and as a large portion of the supplies re-
quired for carrying on the mission was procured
AMONG THE NEW ZEALANDERS. 67
from thence, the proposed vessel would secure the
advantage of having these necessaries conveyed with
regularity. But the chief benefit which was looked
for was the means of intercourse with the southern
tribes. This vessel was immediately commenced by
two carpenters, one of whom was a regular ship-
wright. It proved to be a very laborious work, and
the missionaries at the station felt it necessary to
render as much assistance as they were capable of
undertaking ; and on her completion, in the year 1826,
the first voyage was made to New South Wales.
After this Mr. Williams made two visits to the Bay
of Plenty, accompanied by Mr. Davis and Mr. Clarke,
where they had much satisfactory intercourse with
the natives of Tauranga, though at another place they
narrowly escaped destruction from a party who pulled
off to the ship with the intention of seizing her, a fate
which befel the brig Haweis two years after, when
several of her crew were killed. On every part of
that coast there seemed to be a large population, and
a strong desire was expressed that missionaries should
go and live among them, and several sons of chiefs
were allowed to return in the vessel, in confidence
that under the care of the missionaries they would be
safe from their old enemies of the Bay of Islands.
At the stations in the Bay of Islands much atten-
tion was given to the study of the native language,
with a view to the translation of portions of the
scripture ; and the young persons who were conveyed
from the south in the schooner Herald, together with
p2
68 . CHRISTIANITY
the natives living in the mission families, chiefly
slaves from the distant tribes, were brought under
regular instruction, which was gradually to prepare
them to communicate a benefit to their countrymen.
The general plan pursued at Paihia at that time was
as follows : — At five in the morning the large bell was
rung to arouse the settlement. At six the natives and
the mission families assembled for prayers ; at seven
instruction was given to the natives ; and from nine
till eleven the native language was studied, and an
attempt was made to translate portions of scripture.
By carrying on this work in a body, there was mutual
benefit derived. They had also the valuable help of
Mr. Puckey, who had lived in the island from his
youth.
The native congregations had hitherto been so
small that they met together without difficulty in the
dwelling houses of the missionaries. It now became
necessary to erect a separate building of larger di-
mensions, which might serve the double purpose of
church and schoolroom. " It cheers us," it was ob-
served, "to be obliged to enlarge the place of our
tent, to stretch forth the curtains of our habitation, to
lengthen our cords, and strengthen our stakes ; and
we feel assured that the Gospel will here break forth
on the right hand and on the left, and that this barren
desert will become a fruitful field." This was a
pleasing indication, but still deep-rooted superstition
and every evil disposition continued to hold undis-
turbed possession of the body of the natives.
AMONG THE NEW ZEAL ANDERS. 69
Towards the end of the year 1826 Hongi had been
seized with a violent pain in the knee while on board
a ship in the harbour. His people fancied he had been
bewitched by a chief of the river Thames, whose de-
struction consequently was determined on. Some
bloodthirsty creatures proposed to kill all Hongi's
slaves, who were very numerous * but he protested
strongly against the sacrifice of any life on his account,
and told the slaves to fly for their safety. But Ururoa,
his brother-in-law, seeing one pass with a load of fire-
wood on her back, shot her dead on the spot, and
another chief immediately killed a boy.
Mention has been already made of Whangaroa, the
scene of the massacre of the Boyd. It is necessary
again to recur to it, because some events of painful
interest happened there at this time. The harbour is
approached by a narrow entrance between rocky cliffs,
which are formed by the disruption of a mountain
range. The hills are broken into every variety of
form, evidently the effect of some violent convulsion
of remote ages. There are two remarkable rocks on
the opposite shores, to which navigators have giveq
the names of Peter and Paul, and by a singular coin-
cidence, the former of these has been subsequently
occupied by a Romish priest, the latter by a catechist
of the Church Missionary Society. Within the heads
the harbour expands into a basin, which affords safe
• The usual mode of showing respect to a great man when any
calamity had befallen him, was to carry off all his property, or kill
his dim
70 CHRISTIANITY
anchorage for shipping, and on every side the gronnd
rises to a great elevation, and is covered with forest of
kauri and other trees. Several small rivers fall into
the bay from the surrounding hills, the banks of
which are cultivated, always yielding to the natives a
rich return for their labour. Up one of these fertile
valleys, not far from the spot where Captain Thompson
was killed, a Wesleyan station was established in the
year 1823. It was most romantically situated upon
a rising ground, looking towards the opening harbour
on the one side, and on the other to the village of
Kaeo, where the son of George and his other relatives
were still residing. His tribe Ngatipo had lived some
years before in the Bay of Islands, and it was they
who cut off the French navigator Marion with part
of his crew. Subsequently, in consequence of some
domestic quarrel with their neighbours, they were
driven away to Whangaroa. It seemed, however, that
a retributive justice was still to follow them. They
received the missionaries to live among them, but
they treated them, so harshly, that for a time they
were glad to take refuge in the Church Mission
station at Kerikeri. The Gospel was taken to them,
but they did not accept it. In the- summer of 1826
this- beautiful valley was teeming with the fertility of
native crops, and the wheat sown by the missionaries
for their own support was now white for the harvest.
Not so the moral field of the native inhabitants. In
three weeks the restless spirit of Hongi, who .had
been annoyed by the misconduct of a near relative,
AMONG THE NEW ZEALANDERS. 71
stirred him up to undertake some expedition, no
matter where, for the relief of his own excited feel-
ings. A pretext was never wanting to a New
Zealander. If there was not one of late occur-
rence, it might be sought for in the past gene-
ration. He went to Whangaroa with a body of
chosen followers, and without much previous notice
destroyed two fortified villages, while the natives
who lived at Kaeo fled away to their friends at
Hokianga. The missionaries were thus left without
native protection, and although Hongi had strictly
charged his followers not to molest them, a straggling
party went off without his knowledge, attracted by
the prospect of plunder, and pillaged the missionary
premises, and then burnt them to the ground, obliging
the occupants to fly for refuge to the Bay of Islands.
The missionaries had hitherto been kept from harm
for the space of twelve years, and though continually
living in the midst of dangers, they had never met
with any serious obstruction in their work. There
was a sort of reverence paid to them and to their
object ; but now a breach had been made, and those
who had possessed themselves of the property at
Whangaroa exulted in the act.
While Hongi was in pursuit of some of the fugi-
tives, he received a serious wound through the in
It was soon reported that he was dead, and although
tli is turned out to be incorrect, the feelings of the
natives were expressed without disguise. They all
agreed that if Hongi's wound should prove mortal,
72 CHRISTIANITY
the mission station at Kerikeri should share the same
fate with that at Whangaroa. " It is beyond doubt,"
wrote Mr. Williams, " that according to the present
disposition of the natives, as soon as Hongi dies, our
brethren at Kerikeri, who are considered to belong to
him, will be plundered. This is according to the
custom of the country. We have also been told that
when our chief Te Koki dies we must expect the same
fate." In this unsettled state of things, the mission-
aries considered themselves merely as tenants at will,
who might be ejected at any hour. The rumours
were of such a character that it seemed not improbable
that they all might be obliged to leave the island to-
gether, though it was their intention to continue as
long as they could keep their ground. Four days
afterwards news was received which led to the suppo-
sition that Hongi was either dead or very near his
death. If this had been true, all that was anticipated
respecting the settlements was likely to have come to
pass. At nine o'clock in the evening a messenger
from Kerikeri arrived at Paihia, stating that Hongi
was dead, and that the missionaries hourly expected
to be turned out of doors, and plundered of every-
thing * The boat was sent up immediately to fetcli
Mrs. Clarke, who was in ill health ; the rest were to
stand their ground to the last. During this great ex-
citement the minds of the missionaries were preserved
from that anxiety which might have been expected,
* This report turned out to be incorrect, but still a strong ground
for apprehension continued.
AMONG THE NEW ZEALANDERS. 73
believing that whatever might happen, God would
overrule all for good.
In the meantime the Rev. H. Williams and Mr.
Davis had gone off to Whangaroa upon the first inti-
mation of the troubles of the Wesleyan missionaries,
and met the forlorn party midway between Kerikeri
and Whangaroa. It was a mournful sight, when on
the 11th of January, 1827, the large boat of Paihia
was seen on its way from Kerikeri, with as many
passengers crowded into it as it was capable of carry-
ing. It contained all that remained of the mission
station of Whangaroa, Mrs. Turner, with her three
little children, and the rest of their mission party.
Their clothes were contained in a few small bundles,
which they had carried in their hands the distance
of twenty miles. Arriving at Kerikeri, the natives
would not allow them to remain, fearing that that
place would be the next to fall. They were thankful,
therefore, to proceed onward to Paihia.
It is not easy to describe the effect of this breach
which had been made upon the mission body. The
first thought was to comfort and relieve our friends
who had lost their all, those friends whom some of
us had visited in peace and security not two months
before : the next was apprehension for our brethren
at Kerikeri. Then, too, it was felt that every one
must immediately pack up all they could send away
by the ship Sisters, which was about to sail to New
South Wales. News from every quarter showed
that all the tribes were more or less involved in this
74 CHRISTIANITY
horrible civil war, and the fate of Whangaroa opened
our ears to listen to reports we had before disregarded,
and showed us we were all exposed to a like danger.
During this interval the boat at Kerikeri was kept in
a state of readiness, and in a back room of Mr.
Kemp's house, which was contiguous to the water,
there was a heap of small bundles containing
changes of linen for each of the little children, with
as many paddles as could be used in the boat, so that
on the first alarm their faithful natives might snatch
up all that could be carried in addition to the chil-
dren, and place them safely in the boat.
But to return to Whangaroa. After Hongi was
wounded another pa was taken, where a great num-
ber of the natives had sought refuge, and men, women,
and children were all massacred without any regard
to age or sex. Hongi gave orders that not one should
be spared except the slaves, who were to be incorpo-
rated into his tribe. Some messengers had been sent
from Kerikeri to inquire the particulars of Hongi's
wound, and while they were there several of the
Whangaroa natives were dragged from their hiding
places and killed. The scenes of cruelty exceeded
description, and the messengers said they could not
have conceived the horrible sights they were obliged
to witness.
A remarkable event had occurred at this time,
which, under God's providence, proved to be a great
relief in a season of extreme anxiety. The brig Wel-
lington, having on board sixty convicts, bound from
AMONG THE NEW ZEALANDERS. 75
Sydney to Norfolk Island, had been seized by the
prisoners and came forward to the Bay of Islands for
a supply of water, the convicts hoping to make their
way to the coast of South America. She arrived on
Friday, and the next day a strong breeze from the
north-west not only prevented her from getting under
weigh, but drove her close up to two whaling vessels
which were lying at anchor, the crews of which came
to the bold determination not to allow her to escape.
At daybreak on Sunday morning they opened fire
upon her, and when their few round shot were
expended they loaded their guns with coopers' rivets,
and nails, for the purpose of cutting up the rigging.
After a few hours the convicts proposed to capitulate,
on condition that they should be allowed to go on
shore, taking with them their clothes, which were no
doubt the property of the soldiers and the seamen.
This proposal was agreed to, and instruction was at
the same time given to the natives, who were in great
numbers on the shore, to secure them on landing,
and not to allow any two of them to be together.
On the following morning they were all brought back,
and the payment of a musket or a cask of powder
was given for each. It was then arranged that one
of these whalers should go to New South Wales with
half of the prisoners, and this circumstance furnished
a conveyance to the Wesleyan missionaries, who left
the island for a season * The Church missionaries
* After a sojourn of a few months in New South Wales, they
retimed again to re-establish tin ir mission' at Hokianga, on the
western coast
76 CHRISTIANITY
also were able to send off a part of their property,
which might still be preserved for their use if they
were driven to extremities. When these arrange-
ments had been made, the missionaries were in a
position to await quietly the result, ready to follow
out the path to which God might direct them. They
were now prepared to depart or stay, according to the
behaviour of the natives; but it was their united
determination to remain until they should be abso-
lutely driven away. When the natives should enter
the houses and plunder their contents, it would then
be time for them to take refuge in the boats. There
seemed now to be great indifference on the part of
the chiefs as to whether the missionaries remained
or not ; and many of those who had been kind in
their behaviour had taken a prominent part in the
late scenes of depredation. It seemed possible that
it might be the will of God that the missionary work
should be interrupted for a season, in order to its
being carried on with greater vigour at a future time.
Of this there can be no doubt, that a change would
soon take place, and a proof of this was the great
opposition stirred up by the wicked one.
Two weeks after Hongi was wounded, he sent a
request to the writer to visit him. It was somewhat
dangerous at that time to travel through the woods,
and the party of mission natives who went in com-
pany requested that they might carry hatchets with
them for their own protection. Night overtook the
party in the dense forest, not many miles from Kaeo.
AMONG THE NEW ZEALANDEKS. 77
We withdrew from the path into a secluded spot, that
we might not attract the notice of any straggling foe.
When the day dawned, the tent, and whatever was
carried by the natives in the way of baggage, was
securely hidden in the forest, each one marking the
spot where he had deposited his load, and then we
proceeded towards Hongi's encampment. As soon
as the valley of Kaeo opened, there were seen the
abundant crops of Ngatipo, who had now forsaken
the place for ever, and the natives began to regale
themselves upon the water melons, which were lying
in great profusion. Suddenly a movement was ob-
served among the foremost natives, which showed
that there was an apprehension of danger. The rest
all rushed forward, when five or six men armed with
muskets and hatchets, were seen among the bushes
standing at bay, gazing silently on our party. It
was soon known that these were Hongi's followers,
and about 150 more presently came up all armed.
They had come to forage for the rest of the army.
As we passed up the valley we saw the work of
desolation on every side; the dwelling-houses were
all burnt to the ground, and all moveable property
had been taken away. But the sight of the late
mission station was still more melancholy. The
black ashes of the wooden buildings and of the
stack of wheat alone remained to mark the spot,
while the grave of Mrs. Turner's infant had been
disturbed, and the coffin broken open, in hopes of
linding some relic of value. Hongi was encamped
78 CHRISTIANITY
about five miles further on, within one of the pas
he had taken. How different was the state of things
a few weeks before, when its former inhabitants were
dwelling in security. Not one of them was now
remaining. Those who were not killed had fled for
their lives, and it was in pursuing the fugitives in
the woods with a very few followers' that Hongi
received his mortal wound. He had never been hit
before, and he fancied that he was invulnerable, but
now a ball had passed through his lungs, and he was
lying helpless, with a very slender prospect of
recovery. The people around were careless and
secure, elated with their recent victory, but Hongi
was cast down and thoughtful, feeling perhaps that
it was doubtful whether he would ever be able to
resume his former career. He appreciated, however,
the attention which was shown to him, and a few
weeks after he directed his people to convey him by
canoe to Paihia, hoping that he might recover from
the effects of his wound.
The anticipations of danger to the missionary
stations in the Bay Islands were happily w not realized,
but the excitement continued, and there seemed to
be little prospect of any change for -the better.
There were so many circumstances on all sides to
keep alive the feeling of bitter hostility, chiefly de-
pendent on the death of relatives who had been killed
in battle, even though at a remote period, that a
cause for going to war was never wanting; and were
it not for the assurance from the word of God that
AMONG THE NEW ZEALANDERS. 79
there is to be a glorious period, when the inhabitants
of the earth shall learn righteousness, and war be no
more known, it would have been hopeless to expect
an improvement. If the chiefs were asked when
their wars would be at an end, they replied never,
because it is the custom of every tribe which loses a
man not to be content without satisfaction, and
nothing less than the death of one individual can
atone for the deatli of another. Hongi returned to
Whangaroa, and determined to make that place his
residence. There seemed to be a prospect of his
recovery, and he was hoping to go again to fight.
His restless spirit was stirring up a desire within
him to obtain satisfaction for the wound which he
had received the preceding summer, and he had
already requested different chiefs to join him.
Among the surrounding tribes there did not appear
to be one gleam of hope of the progress of the Gospel,
but God granted from time to time in the missionary
stations a few indications of improvement, which
were received as an earnest of future good. In June,
1827, the Kev. H. Williams writes from Paihia :— " It
appeared evident that our little native girl Lucy, who
had been with us three years, was at the point of
death. We conversed with her on the love of Jesus
and the delights of heaven. She listened with great
attention, and expressed an earnest desire to go there.
She extended her feeble hand to us, and leaned her
head against me. We left her at eleven in charge of
her brother and a faithful slave, and at two o'clock I
80 CHRISTIANITY
was told she was dead. We think there is ground of
hope in her death, and that she was looking to Christ
for the pardon of her sins."
Shortly after this a still more satisfactory case
occurred at Eangihoua, the oldest mission station.
Eurerure had been long under the instruction of Mr.
King. His own account of himself was that he for-
merly used to disbelieve all that was said about Jesus
Christ, and thought Jehovah to be a very angry God ;
but now, for about five months, the word of God had
made a deep impression upon him, and he was much
afraid. The natives who lived with him reported
that he often prayed that his soul might be washed
in the blood of Christ, and that God would not permit
him to go to hell, but take him to himself. The Eev.
H. Williams visited him shortly before his death,
when the following conversation took place : — " What
do you think concerning death ?" "I have so much
pain that I cannot give you a correct account of my
thoughts." " Whither do you think you will go when
you die?" "To heaven." "Why do you expect to
go to heaven ?" "I believe that God will take me
there." " How. can you look for that, seeing you are
a sinner?" "Jesus Christ came into the world to
save sinners, and I believe in Jesus Christ." He
inquired if he were right, and if he should go to
heaven ? He was assured of the love of Jesus, and
that he came down from heaven to gather to himself
and to purify from sin all persons from every people
who should flee to him. The subject of baptism was
AMONG THE NEW ZEALANDERS. 81
now mentioned, but as it was new to him, it was pro-
posed to visit him again in two days, but in the
interval his spirit was removed to another world, and
was doubtless received by him who said to the thief
upon the cross, " To-day shalt thou be with me in
paradise." This case was the more encouraging
because, as Mr. Williams remarked at that time, he
was not aware that there was even a single instance
in the whole mission of a native who was really
earnest in his inquiries. In the midst of many trials
God was pleased to grant that there should be an
occasional gleam of light. The Gospel message was
constantly delivered, but most frequently it appeared
to be the seed which fell by the wayside, and some-
times it aroused the hostile feelings of those who
hoard it.
It was in the month which followed the peaceful
death of Rurerure that the Rev. H. Williams went
to the neighbouring village at Te Haumi, where a
powerful chief from the interior, named Te Koikoi,
was on a visit. Tohitapu, the old priest, requested
that nothing might be said about the place of fire
and brimstone, as a place for wicked people, while
this man was with him, because he was a very great
man. But this was a challenge which could not be
passed by. Te Koikoi was asked if he had never
heard of that place, and he replied, " No." He
was then told that God had declared that the wicked
should be turned into hell, and all the nations that
forget God, and was exhorted to flee from the wrath
82 CHRISTIANITY
to come, and to lay hold on eternal life. It was of
the more importance to speak plainly to this man,
because he was a great chief, and a great savage, and
the natives had said the missionaries would be afraid
to speak on these subjects. to him and to Hongi.
The old man appeared to be attentive and not at all
offended. He asked Tohitapu if this w x as the usual
mode of address, and was told it was. "Whether this
chief was really offended, or only thought it a favour-
able opportunity for extorting something in the way
of payment for an alleged insult, this conversation
was made a pretext for a hostile attack. A few
weeks afterwards news arrived that a large party was
on its way, with Te Koikoi at its head, with the object
of plundering the mission station. There came, how-
ever, three friendly chiefs who had travelled by night
in order to gain time. They said that they had
directed their own people to follow them for the pro-
tection of the station. Soon after Te Koikoi was at
hand marching at the head of' his people towards the
gate. The old man paid Mr. Williams the compliment
of rubbing noses with him. He was accompanied by
an excellent native, Wharerahi, who had been with
him all the night trying to moderate his anger, and it
seemed likely, from his manner, that no serious mis-
chief would ensue. Te Koikoi told his people to sit
down. He stated to the chiefs present that Mr.
Williams had invited him to his house some time
before, and had not given him a present, and that
when he saw him at Te Haumi he told him he would
AMONG THE NEW ZEALANDERS. 83
be cast into the place of fire and brimstone, and that
he was now come to obtain satisfaction. He was
told it was a mistake to imagine that he was en-
titled to any present, and that he had better direct
his anger against Tohitapu, who had led him to
expect one. In answer to the second charge, he was
reminded that the words spoken were the words of
God to him, and to all men, and that it was for the
purpose of declaring these things that teachers had
come to their country. To this he could not answer
a word, and the chiefs acknowledged the truth of
what was said. He then intimated that he had come
to make peace, and wanted something to be given
him. This, however, was refused, as the precedent
would have been bad, considering that the grievance
originated entirely with himself. In a short time he
turned away in a rage, and some of the natives
looked on with astonishment, wondering what would
follow. In the afternoon he returned again, but his
appearance and that of his people was very different
from what it had been in the morning. They came
in procession without arms, and some were carrying
baskets of cooked food, which were distributed to
each of the houses; and thus ended peaceably a
device which had been intended by the evil one for
great mischief.
On another occasion, the simple declaration of the
objects for which the missionaries had come to the
country, together with that influence which God was
pleased to grant for their protection, had the effect
G2
84 CHRISTIANITY
of turning from their purpose a body of men who
had evidently come in quest of plunder. A large
party had arrived from the coast for the purpose of
committing depredations upon a tribe near Paihia.
On Sunday, towards the conclusion of English service,
the natives came to say that a number of strangers
were in the settlement, and beginning to be very
troublesome. They had empty baskets with them,
and seemed bent upon taking a crop of potatoes
which were nearly ripe. The people were entire
strangers, and were vociferating in a most angry
mood, and striking the fence with their hatchets.
They appeared to be ready to make a rush for general
plunder. The missionaries, however, went out into
the midst of them, and after a little while, persuaded
them to sit down on the ground. They were in
number about a hundred and fifty. It was thought
that the most likely way to quiet them, would be to
speak boldly concerning the great message. Instead,
therefore, of expostulating with them for coming on
the errand which it was clear they were bent on,
they were told of their own condition, their danger,
and the remedy. They listened quietly, and though
they frequently cast a wistful eye upon the potatoes,
and spoke of taking them, they at length walked off
and gave no further trouble. The same tribe a year
before had plundered the garden of the Wesleyan
missionaries at Whangaroa, and threatened their
house also, a few weeks before their mission was
broken up, and there is not the least doubt that their
AMONG THE NEW ZEALANDERS. 85
intention was most mischievous when they now came
to Paihia; but there was a restraining hand upon
them. A friendly chief was sitting at a distance,
anxiously waiting for the result. He observed, that
though the people were pacified at present, they
would soon rise up and be very angry, and carry off
everything. He was not aware of the Christians'
confidence, that stronger is he that is for us than
they who are against us; but the result quickly
proved this to him.
About the close of the year 1827, after a season of
unusual trouble, it became evident that there was a
more general diffusion of that divine influence, which
was to extend on the right hand and on the left. In
the missionary stations there were a few who began
to pay more serious attention. It was noticed that
some met together for prayer and reading the Scrip-
tures. A small book was printed at this time in
New South Wales, consisting of the first three
chapters of Genesis, the twentieth of Exodus, the
fifth of St Matthew, and the first of St. John's
Gospel This was a small matter in itself, but it
was a beginning, and the little book was of great use
among the few who were disposed to profit by it.
In some of the villages also there were a few who
gave. reason to hope that the leaven of God's word
was working in their minds. Wini, a brother of
Christian Kangi, was of this number. On being told
that unless the hearts of men are changed they cannot
see the kingdom of heaven, Wini replied that they had
86 CHBI3TIAN1TY
called upon God frequently to give them new hearts,
and to forgive their sins ; u but perhaps," he added,
" God will not hear us ; we have called upon him for
a long time, without perceiving any great change."
He was reminded of the declaration of our Saviour,
-"If ye, being evil, know how to give good gifts," &c.
" Ask and ye shall receive, seek and ye shall find."
" Aye," said he, " God will hear if we ask him, but
perhaps he is like us, when anyone asks for a thing,
and we say, ' taihoa,' by-and-bye I will do it." In
explaining the scheme of salvation through Christ,
there are always at hand illustrations of the vicarious
satisfaction of the Gospel, in the universal practice
among this people of demanding payment for every
offence done to them. Wini seemed to have some
insight into the way of salvation, and desired to
learn more. He said in conclusion, that "he was
vexed with himself on account of the excessive
hardness of his heart." At another village the head
of the family, who had only been visited once, said,
" I have forgotten the words you directed me to make
use of in prayer, when you came here last." He was
told he must pray fcr the pardon of his sins, and for
a new heart, and while a few particulars of our
Lord's history, and his future coming to judge the
world, were related, the people seemed to listen as
attentively as any Christian congregation.
It was at this time that communication was held
with an interesting old man who subsequently lived
at Paihia, a most consistent Christian till the day of
AMONG THE NEW ZEALANDERS. 87
his death. Akaipikia was a chief of some note, pos-
sessing a remarkably fine countenance, with much
natural intelligence ; but he had for many years lost
the use of his lower extremities, it was said, through
eating the poisonous berries of the karaka-tree.
Three weeks had elapsed since a former visit had
been paid to him. He said he had observed Sunday,
though he had looked in vain for any one to teach
him during the two preceding weeks. " Here is my
mark/' said he, pointing to the roof of his little shed,
which was constructed with seven sticks as rafters
" I count one for each day, and when I come to the
last, I make the day sacred." He then said a few
words to one of his children, who was living at
Paihia, and had accompanied the missionary. But
recollecting himself, he said, " I have been talking to
to her on another subject, but let us proceed with our
conversation." He. said he had prayed according to
the direction given him, and repeated a petition,
which was for pardon ; but he added that he did not
know whether God heard him. " If he would
1 whakao mai ki a au,' (that is, if he would make a
sound, such as a man makes when called by another
at a distance,) I should know that he heard me."
He asked if he was not very good to remain quiet
and not go to war. On being reminded that he only
remained at home because he was lame and could
not go, " True," he said ; " I used to be an angry man
formerly, and very bold, but now I am obliged to sit
still."
88 CHRISTIANITY
Great apprehensions had been entertained for the
safety of the missionaries in consequence of the ex-
pected death of Hongi, but this event did not take
place for fifteen months after he had received the
wound which was to terminate his life. Time was
thus given for the excited feelings of the natives to
wear off. The manner in which this event was
ordered was a loud call for thankfulness. Had he
died when he received his wound at Whangaroa,
there is not a doubt that the natives would have
proceeded to very great lengths ; he was, however,
permitted to live at Whangaroa so long, that his con-
nexion with the missionaries who resided at Kerikeri
was in a great measure broken off, and when his
death did take place, the only party from whom
mischief could be apprehended was absent on the
western coast. Hongi died as he had lived, a
heathen. His behaviour towards the missionaries
was always friendly, with the exception of a short
interval after his return from England, and his last
moments were spent in requesting his survivors to
treat them well. Respecting his state of mind, and
views of eternity, all was midnight darkness, though
he was sensible that his departure was near at hand.
He had often heard of the glorious Gospel of peace,
but it interfered too much with his ambitious plans :
he consequently rejected the offer of mercy held out
to him to the very last.
AMONG THE NEW ZEALANDERS. 89
CHAPTER V.
1828—1830.
QPAXBKL AT HOKIANGA — PEACE MAKING— ESCAPE OF PANGO FROM
PAIHIA— RANGITUKIA KILLED AT THE THAMES — "HERALD "
WRECKED — EXAMINATION, OF SCHOOLS— NATIVE MARRIAGE —
BAPTISM OF TAIWHAXUA's CHILDREN — EXAMINATION AT KERI-
KKRI— BAPTISM OF TAIWHANGA — INCREASED DESIRE FOR IN-
STRUCTION AT MISSION STATIONS — BATTLE AT KORORAREKA.
Shortly after the death of Hongi, an event took
place -which threatened general confusion. A chief
of the Bay of Islands having been shot in a quarrel
at Hokianga, a party set off from the Bay to investi-
gate the affair. At the very time when they seemed
on the point of an amicable arrangement, a mis-
understanding arose which led to a general battle, in
which Whareumu, a chief of note, and several of his
followers were killed. The natives rose in all quarters,
and the missionaries were under the dread of a bloody
and desolating war. But it pleased God to incline
the chiefs who were most nearly interested to a
course of peace. The principal of them came and
stated to the missionaries that they did not wish
to fight with the other tribes, as they were one people
and nearly related. They were aware that much evil
would befal them if they did fight, and yet their
customs required them to avenge the death of their
90 CHRISTIANITY
chief. They could not make peace of themselves,
but proposed that the missionaries should accompany
them to the scene of action, in order to close the
breach. Such a request as this, proceeding from the
natives, was a new thing. It was quite contrary to
their principles, when any chief of consequence had
fallen, to make peace without fighting. For this
reason many said that peace would not be made until
a number had been killed. Still, however, though
there was but a bare possibility of success, a path
was opened which it was a duty to follow.
In compliance with this invitation, the Eev. Henry
Williams, with Messrs. Kemp, Clarke, and K. Davis,
accompanied the chiefs, and had the satisfaction of
bringing about, under the blessing of God, a complete
reconciliation of the hostile parties. The negotia-
tions were opened on Saturday, and both parties,
being equally desirous of peace, agreed that it should
be settled the next day. To this the missionaries,
fearful lest anything should occur to prevent the
accomplishment of the object which they so much
desired, offered no objection ; but on stating that it
was the sacred day, the chiefs readily agreed to post-
pone the business till Monday, and preparation was
made for a suitable observance of the day. Tohitapu
and other chiefs directed the army to sit down in a
compact body, leaving a small open space in the
middle for the missionaries. The congregation con-
sisted of at least 500 people, and was remarkably
attentive. The afternoon was spent in conversing
AMONG THE NEW ZEALANDERS. 91
with the people in their huts, and in this way the
Sabhath was passed without any cause for appre-
hension, in the midst of a body of men who had
never before submitted to such a restraint even for a
few hours. It was evident that there was a powerful
influence acting upon their minds. God inclined
them not only to be civil to their best friends, but
also to pay a degree of deference and respect which
was a new thing in an army of savages. The next
morning was ushered in by a heavy fall of rain.
The - course of proceeding having been arranged
among the chiefs, it was agreed that Tohitapu should
accompany the missionaries to the enemy's pa. But
he was a timid man, and for a time drew back. At
length, however, he made up his mind to whatever
might await him, and prepared to move, requesting
that a white flag might be hoisted by the side of the
broad ditch which divided the two armies. The
arrival at the pa was greeted with the usual for-
malities. After a short parley the natives of the pa
moved towards the entrance of their fortification, and
several persons of distinction, including the eldest
son of Patuone, came forward, upon which Eewa
crossed over from the Ngapuhi camp, and rubbed
noses with them. Much noise was now heard in the
camp, and in a short time the various tribes were
observed marching out in order. The sight was im-
posing for this part of the world. When they were
within the distance of a hundred and fifty yards,
they rushed forward, uttering a horrible yell. There
92 . CHKISTIAN1TY
were about 700 men under arms. Eewa then con-
ducted the chiefs of the pa towards his own people.
The two armies successively danced the war-dance,
and tired volleys of musketry. Eewa was the first
to speak, and in an energetic address expressed his
desire that peace should be made. All the leading
men followed in the same strain. The great danger
on these occasions, where neither party is under much
control from their leaders, is, lest through mischief or
by accident a musket might be discharged, and a
person of the opposite party wounded, which would
occasion an immediate renewal of hostilities. Both
parties fired off their muskets in the air, but when
the chiefs noticed that many were loaded with ball,
they abruptly ordered their people to disperse. The
public business was soon at an end, and the mission
party withdrew by way of the pa of the Hokianga
natives. On their way many balls passed over their
heads, but providentially no one was wounded. As
soon as they had entered the pa the firing ceased ;
and the natives, released from further restraint, took
to their canoes and dispersed.
Satan was thus disappointed in his efforts, but he
forthwith tried to create mischief in another quarter.
A leading chief from the powerful tribe of Eotorua
was on a visit at the Bay of Islands, with a number
of his people. A short time before they had been
at war with the Islanders ; but now peace was
established, and there was a hope that Eotorua might
soon become a field for missionary labour. But two
AMONG THE NEW ZEALANDEKS. 93
great chiefs had died recently — Hongi, from the effects
of his wound, received fifteen months before at
"Whangaroa ; and now Whareumu in the late conflict
at Hokianga — and the great enemy put it into the
minds of the Islanders that Pango, the Eotorua
chief, was the author of this evil, and that he, by
the power of witchcraft, had directed the course
of the balls by which these two warriors had fallen.
No sooner, therefore, had the army returned from
making peace at Hokianga, than mysterious reports
were circulated, threatening his safety. Pango,
with several of his followers, made an immediate
application at Paihia for a passage home in the
mission schooner; but she was undergoing repair,
and could not quickly be ready for sea, while the
danger was most imminent. Happily, there was
another vessel in the bay, about to sail to the south,
and passage was at once procured in her, and they
were embarked under cover of the night. The native
who gave most cause for apprehension was Tohitapu.
He had already shown a desire to have these people
killed, and a word from him would have been suffi-
cient to ensure the perpetration of the act. The next
morning he went to Paihia, and inquired whether
they had gone on board by the sanction of the mis-
sionaries, and being told that it was so, he said it
was very wrong. The old man refused to eat, and
he seemed ready for the commission of any act, how-
ever desperate. The exciting cause of this temper of
mind was some improper conduct of his wives during
94 CHRISTIANITY
his absence at Hokianga, and he would gladly have
wreaked his vengeance on the people of Rotorua.
He declared his intention to hang himself, and sent
for his friends to witness .his death. In the after-
noon, Mr. Williams went to see him at his house.
He was apparently in great sorrow, and said he had
not eaten food since his return, neither could he do
so unless he were to kill some one ; then his heart
would be at ease ; but that, as he was restrained by
the missionaries, he must die. The next morning he
went again to Paihia, but declined the food which
was offered to him ; and, holding up a hatchet in his
hand, he said, " Sixteen persons have been sent by
this to the shades below, and unless I can kill and
eat some one now I shall have no rest." Mr. Williams
reasoned with him upon his wicked madness, and,
after a little while, he cast away the deadly weapon,
saying, " I will use it no more."
The dangers which had threatened at Hokianga
were scarcely passed, when there arose another cause
for alarm at the south. Eangitukia, a chief from the
Bay of Islands — who had been in the affray with
Whareumu, and had carried him, when wounded,
some distance upon his back, until the close pursuit
of the enemy obliged him to relinquish his burden —
set sail, with three canoes, in the direction of the
Thames. His object, it appears, was to revenge the
death of a relative, who had been killed two years
before. But in the interval peace had been made,
and his present expedition was undertaken without
AMONG THE NEW ZEALANDERS. 95
the concurrence of the other tribes. He killed one
or two persons, and was, in the end, overpowered by
superior numbers, and only three or four individuals
escaped to carry news of the disaster. The tribes of
the Thames and of AVaikato were very indignant at
this unprovoked attack, and it was soon reported
that, with their combined strength, they were about
to make an attack upon the Bay of Islands. The
natives were in great alarm, and it was thought expe-
•dient to take some means of providing a place of
safety near Paihia, as that would be the first point of
attack. There was high land at the back of the
mission station, which was favourable for this pur-
pose; and the whole strength of the settlement,
assisted by natives from the neighbouring villages,
was, for a time, given to this object. Happily,
the apprehension of danger was speedily removed.
AYhereraki, the great peace-maker of Ngapuki, went
off to the Thames for the purpose of bringing about
a reconciliation, and, on his arrival, sent up a large
party from thence for a like object, which put an end
to the alarm.
The Society's schooner Herald had been of great
service ever since her completion, and was likely to
prove a valuable auxiliary in promoting the extension
of the mission. A part of the Eotorua natives, who
had not been able to obtain passage in the same
vessel with their chief, Tango, were subsequently
conveyed in safety to their home. The schooner
was then sent to Hokianga, to obtain a cargo of
96 CHRISTIANITY
potatoes for the schools, but in a few days news
arrived that she was a total wreck. At the mouth of
the river Hokianga is a bar of sand, over which
vessels may generally pass with safety ; but at times
the sea breaks with dreadful violence. The Herald
had been off the harbour two days, waiting for a
favourable opportunity, as a high sea was running.
A little before sunset she was making for the bar,
with a fair wind, and a prospect of being shortly at
her anchorage ; but as soon as she reached the bar,
the wind suddenly failed, and being left to the power
of the breakers, she was carried into shoal water, and
let go her anchors. Night coming on, and there
being a most awful prospect before the crew, each
began to think of his own safety. In the meantime,
the boat which had been lowered was washed away
by the surf, and two men who were in her had to
swim ashore. The master and the remainder of the
crew clung to the rigging till morning, when the
tide had left her sufficiently to allow them to walk
ashore. When they reached the land, however, they
met with little mercy at the hands of the natives,
who took much of their clothing from them, and
threatened to go to still greater lengths. As soon as
the tide was sufficiently out, the natives proceeded
to the vessel, and completely ransacked her of every
thing which was moveable. Nor were they content
with this, but hacked the vessel itself in a most
shameful manner, cutting away all the rigging, to-
gether with the lining of the cabin, and left nothing
AMONG THE NEW ZEALANDERS. 97
but the hull The loss thus sustained was most
serious, and it showed also how extremely uncertain
were the minds of the natives, whenever a circum-
stance might occur of which they could take ad-
vantage.
The close of the year 1828 was marked by an
event wliich was new in the lnstory of the mission,
and indicated an onward and steady progress, which
was preparatory to a more general movement. It
had been determined that an examination of the
three schools of Rangihoua, Kerikeri, and Paihia
should be held at the latter place. The numbers
present were 170. The proceedings were opened
with a part of the Liturgy in the New Zealand lan-
guage, omitting the Psalms, which were not yet
translated. The first classes of the three schools
were then examined together in the catechisms,
reading, arithmetic, &c. and so on with the rest of
the scholars. In the afternoon they were all feasted,
with about sixty strangers, principally friends of those
in the schools. The result was highly satisfactory as
a first trial, and w r as likely to have a good effect on
the strange natives, who appeared pleased, and some
talked of sending their own children for instruction.
There was a circumstance which took place at
Paihia at this time, which indicated an improvement
upon the old customs of the people. The manner in
which matrimonial connexions were wont to be
arranged was most objectionable, and it was desirable
that a change should be introduced. It was not
B
98 CHRISTIANITY
customary to ask the consent of the bride. If only
that of her relations or friends could be secured, it
was sufficient. But those who had lived for any
length of time with the families of the missionaries
felt that this course was improper ; and though as yet
there were no Christian natives upon whom the
marriage service would be binding, yet it was de-
sirable that some other way should be followed, more
in agreement with the Christian rule. Poutu, who
had lived in the settlement from its first commence-
ment, delivered a note to Mr. Williams, in which he
expressed a wish to take one of the native girls to
wife, but said he could not ascertain the lady's mind
upon the subject, and asked that the question might
be put for him. The suit was favourably received,
and in the course of a few days, on occasion of the
arrival of the lady's father, he requested that his
bride might be delivered to him. Tauwehe was
accordingly sent for, and asked if she were willing
that the ceremony should take place. Her manner
on the occasion excited much amusement. She com-
menced by whimpering; but after some time she
gave her consent, and, by her permission, the bride-
groom and groomsman were called in and informed
of what had passed. It was explained that it was
much more proper that their mutual consent should
be written on paper, than that they should follow
their native custom. Pen and paper, therefore, having
been prepared, Tauwehe was asked if she were willing
to become the wife of Poutu. It was long before the
AMONG THE NEW ZEALANDERS. 99
wished-for "Yes" could be obtained. A similar
question was then put to Poutu ; and he, considering
it necessary to take as much time for reflection as
the young lady, allowed a pause of more than ten
minutes to elapse. At length Hori, the groomsman,
said he would speak for him, but he was told that
would not answer the purpose. Poutu at length
spoke for himself. The formal signature was then
made, which it was hoped would have some effect in
binding the parties to their engagement.
Among the natives living at Paihia was a chief
named Taiwhanga, a great warrior, and a frequent
follower of Hongi to the field of battle. His repu-
tation stood so high that, after he had come to the
determination to join the missionaries, he was fre-
quently solicited to accompany the fighting expedi-
tions, and when he steadily refused, a request was
made that he would allow them to take the musket,
with which a celebrated chief at Kaipara had been
killed. As the time passed on he had many tempta-
tions to contend with, and on one occasion his pro-
perty was all placed in a canoe, and he was about to
turn his back for ever upon those instructions he had
begun to receive. The difficulty was, a determination
on his part to take a second wife, a slave belonging to
himself. His countenance was dark and lowering
but there was a better principle contending within,
and lie suddenly renounced his intention, and carried
his goods back to the house. After this he main-
tained a steady course, and though not as yet in a
1 00 CHRISTIANITY
state to receive Christian baptism, he was desirous
that his children should be given up to the care of
the missionaries, and that like their children they
should receive the holy rite. He addressed a letter to
all the missionaries at the station, which describes
powerfully the working of his mind. " Here am I
thinking of the day when my son shall be baptized.
You are messengers from God, therefore I wish that
he should be baptized according to your customs. I
have left off my native rites, and my native thoughts,
and am now thinking how I may untie the cords of
the devil, and so loosen them that they may fall off
together with all sin. Christ is near perhaps, be-
holding my sinfulness ; he looks into the hearts of
men. It is well for me to grieve in the morning, in
the evening, and at night, that my sins may be
blotted out." It having been considered that this
application should be attended to, his four children
were baptized, together with the infant son of the
writer, all the missionaries at the station being
sponsors. The service was most affecting, and the
attention of the natives marked ; and the public
celebration of this baptism in their own language
could not fail, under the divine blessing, to bring
some of them to reflection. It was explained to the
natives that by baptism a believer is admitted into
the visible church, and that without it none can be
considered members of the same ; while, unless the
outward sign be accompanied by inward grace, it
will be of no avail.
AMONG THE NEW ZEALANDERS. 101
The year 1829, like that which preceded it, was
closed by a general examination of the schools of the
three stations, which was held at Kerikeri. At an
early hour on the day appointed the whole population
of Paihia was in motion, and a little after seven
o'clock the English families and the natives embarked
in four boats and one large canoe. On the passage
up the river they fell in with Mr. King's boat and
one canoe, and then, proceeding together, arrived at
Kerikeri at about eleven o'clock. The native mode
of salutation at such times is a rush upon each other
and a sham fight; but this was exchanged for the
more sober welcome of three English cheers. The
numbers met together were about 290. In the
afternoon the mission families assembled in the
chapel, and partook together of the Lord's Supper.
The next morning, after prayers, the examination was
conducted as on the former occasion, and it was evi-
dent that good progress had been made. The closing
business was the most interesting to the greater
number of the natives. It was a dinner consisting
of pork, beef, potatoes, and bread, served up in little
baskets which answered the purpose of plates.
They had not been eating many minutes, when all
with one consent left their seats and scampered off
with the remainder of the food ; it being the native
practice never to leave anything which is set before
them, but to carry off what they cannot consume at
the time. The needlework of the girls was after-
wards examined, when somo creditable specimens
102 CHRISTIANITY
were shown, and the next day a few prizes were
awarded to the most deserving. Work done by the
native carpenters was also brought forward, which
would have done credit to workmen in a civilized
country. This gathering gave an opportunity of
drawing a contrast between the present and the past.
Here were a number of cannibals collected from the
tribes around, who a few years before were ignorant
of every principle of religion, many of them, like
their fathers, had feasted on their fellow-creatures, and
gloried in the practice, but now there was not an in-
dividual who was not in some degree acquainted with
the truths of the Christian religion, which, with the
blessing of God, might be the means of his conver-
sion. Not long before they had commenced on the
simple rudiments of instruction ; now many of them
could read and write their own language with pro-
priety, and some were masters of the first rules of
arithmetic. But a few years before a chisel made of
stone was their only implement ; now they had not
only the tools of civilized man, but were learning to
use them. It is true that this was but a day of
small things ; still greater and more permanent
blessings awaited New Zealand. The Gospel was
preached ; the Bible was being translated ; scriptural
precepts were taught, and would, it was to be hoped,
be soon practised; and then the whole train of
blessings which follow a preached Gospel would be
theirs also.
The progress which had been made in the work of
AMONG THE NEW ZEALANDERS. 103
evangelization was very slow up to this period, but it
was a steady advance. The tender sapling which
was afterwards to become as one of the trees of the
forest, and whose branches were to cast their shadow
to a wide extent, was carefully nurtured by the Lord
of the vineyard, though before its roots should strike
deep into the soil beneath, it was to be exposed to
many a rude blast which would threaten its destruc-
tion. A spirit of inquiry was now at work in the
missionary stations. A little band was beginning to
feel its way after those doctrines which they had
long heard without effect. Taiwhanga, whose children
had been committed to the care of the missionaries
the preceding year, was among this number. Early
in the year 1 830 he was received into the Church of
Christ with two others, a man and his wife. The
latter promised well at the time, and there have been
few cases in which there was less reason for hesita-
tion, but they subsequently fell away and dis-
honoured their Cliristian name. Taiwhanga alone
continued in the onward course. His baptism was
calculated to produce an important effect upon the
natives. He was a man of strong natural passions,
who had not taken this step hastily, but after long
deliberation and in the face of much opposition.
When he advanced from the further end of the
crowded chapel, with firm step but subdued counte-
nance, an object of interest to every native as well as
to every English eye, and meekly kneeled where six
montli* I Ida own rosiest, his young children
104 CHRISTIANITY
had been dedicated to God, it was a sight which
would call for joy among the angels in heaven, and
filled the hearts of those who were present on the
occasion with joy and thankfulness. This mission,
from the first, had excited much interest, but had
hitherto been carried on with great expense and very
little fruit, while the minds of those employed in it
had been continually cast down, and their faith had
long been in exercise, waiting for the fulfilment of
that which had been written. But now the time
seemed to have arrived when the New Zealanders
were about to receive the Gospel. The interest
manifested by a few of those in the settlement at
Paihia now became almost general, and the cry as
soon as evening prayers were concluded was, " May
we not come to you and talk?" One youth ob-
served, that a fortnight before, in the house in which
he lived, there was nothing but bad language. He
went away to his friends for a week, and on his
return this language was no longer heard. All the
quietly disposed first came forward, and their example
drew others after them.
One evening, when the natives had shown marked
attention during an address at prayers, Mr. Davis in-
vited all who might be disposed to attend to come to
his house for conversation. About thirty men and
boys responded, and an interview of deep interest
followed. After a prayer for God's blessing, one of
the natives stood up and spoke in a very affecting
manner. He requested all present to be attentive to
AMONG THE NEW ZEALANDERS. 105
what was told them by their teachers, to forsake all
sin, and to go to God continually in prayer for
strength to enable them to believe, that they might
be saved. Another said, " Let us all do as you say ;
let us live to God, and then we shall be happy."
Some said that they had a great desire, others that
they had a little desire, to believe in God. A suitable
word of advice was given to each, and there was
reason to hope that it was not in vain.
It was a time of peculiar encouragement, a season
of peaceful calm, and it seemed as though the hour of
triumph was at hand ; but it was a treacherous calm,
like a cloudless sky in summer, which is the pre-
cursor of a storm, when all nature rejoices in its
grandeur, as though nothing could disturb its settled
course. Satan had withdrawn into his stronghold,
but it was that he might gather strength for a renewal
of the conflict. Only two days had passed away,
when the natives were assembling at Kororareka
under Pomare, about two miles distant from Paihia, .
expecting an attack from the tribes of Whangaroa,
Rangihoua, and Kerikeri. The cause of this was the
dissolute habits of a whaling captain. Whenever he
came to the Bay of Islands, he had living with him
the daughter of Moruuga, a leading chief of Te Kawa-
kawa, upon whom, with her friends, he was in the
habit of lavishing a large amount of property. He
had lately taken a second woman, the daughter of
Rewa, a powerful chief of Kerikeri A quarrel
ensued between the two females, and much abusive
106 CHRISTIANITY
language was uttered by the daughter of Morunga ;
and it was to revenge this insult that Bewa's friends
were now coming together. It was soon apparent
that a serious commotion was expected ; for all the
tribes connected with the Kororareka party came
flocking together from the interior, and from all the
neighbouring rivers. At Waitangi, about a mile dis-
tant from Paihia, the people had been occupied in
the completion of a large fishing net, and the old
chief, Te Akaipikia, who was skilful in this work,
had been carried from the interior to lend a helping
hand. But now the canoes were crossing the Bay
from all directions, and old Aka, being afraid to be
left alone, requested a native to carry him upon his
back to the mission station. The excitement was so
great, that a number of the natives living in the
settlement, declared that they must of necessity go
and join their relatives, and either live or die with
them. The next morning, Ururoa, the brother-in-
law of Hongi, having arrived from Whangaroa, at a
bay near Kororareka, it was thought well to visit
both the contending parties, and endeavour to restrain
them from mischief. Landing at Kororareka, where
those expecting the attack were gathered together, we
passed over the hill to the army of the assailants.
They were feasting on kumara, which they had just
pulled up from the gardens at which they landed.
They gave us a hearty welcome, and at the time,
Tohitapu, our neighbour, was in the act of making an
harangue, the object of which was to restrain Ururoa
AMONG THE NEW ZEALANDERS. 107
from going to any greater lengths, and to content
himself with having plundered the kumara gardens,
as a satisfaction for the insult received ; but Ururoa
seemed to be resolutely bent upon crossing the hill
to Kororareka on the following day. They desired
us then to express our opinion upon their proceed-
ings. We spoke as freely as we had ever done, and
they received well our remarks. They afterwards
turned out their forces, which were marshalled ac-
cording to their respective tribes, that we might
see their strength. Tohitapu, who properly belonged
to this party, though he had also much connexion
with the other, greatly admired them, and with a
feeling of pride, pointed to the different companies,
exclaiming, " Those are mine ! and those are mine ! "
We returned after a time, hoping that there was no
reason to apprehend mischief. The next morning
there was much firing, and by our glasses we could
observe persons running in all directions, and canoes
also pulling off to the ships filled with people. The
Rev. Henry Williams immediately pulled over in the
boat, and after communicating with Captain King,
on board the Royal Sovereign, went on shore to en-
deavour to put a stop to the firing. He landed at
the scene of action, but could not see any person of
rank, though the combatants were only twenty yards
apart, as all were concealed by fences and screens.
He called out as loudly as he could, but with no im-
mediate effect. He then passed on to Tohitapu, who
was at the extremity of the beach, out of harm's way,
108 CHRISTIANITY
and tried to persuade him to accompany him to the
opposite party, but he was not to be moved, and
deputed a young chief to go instead of himself. The
firing ceased shortly afterwards, and it was found
that many had been killed and wounded. He pro-
ceeded at once to Ururoa, who was scarcely able to
speak through excessive excitement. Numbers, how-
ever, flocked around, and were all ready to listen to
what was said. They acknowledged that the advice
which had been given them was good, and that they
were urged to this act of madness by Satan. Many
were dead, others dying, and the number of wounded
no one knew. Within a quarter of an hour after the
firing ceased, very many of each party were dispersed
indiscriminately among their opponents, and it was
found that fathers and sons and brothers had been
fighting against one another. When there was time
to gather more particular information, it was learnt
that Ururoa had crossed the hill without any inten-
tion of fighting, and that the leading chiefs of both
parties were close together holding a parley, not very
far from the spot where Captain Eobertson, of
H.M.S. Hazard, afterwards engaged Kawiti's party
in the year 1845. There was a prospect of the
difference being quickly settled, when a musket was
discharged at random by a native in the rear of the
Kororareka natives, towards the rear of the other
party, and a woman was wounded. As soon as the
mischief was known, the two parties fired upon each
other, in much closer quarters than they would have
AMONG THE NEW ZEALANPEflS. 109
chosen if they had known what was going to happen.
Hengi, a great chief of Ururoa's party, soon after the
firing began, rushed forward with merely a wand in
his hand, to try to stop the combatants, when he was
deliberately shot through the body. The death of
this man caused much subsequent difficulty.
Many of the wounded men from Pomare's side
were carried on board the Royal Sovereign, and the
deck of the vessel presented a fearful spectacle. The
surgeon was employed dressing the wounds, assisted
by some of the seamen. As it was expected that the
village would be taken, and that the natives might
fly to the ships for protection, they were put in a pos-
ture of defence, and the worst prepared for ; but in
the meantime the assailants returned to their former
encampment.
A breach was now made which was extremely
difficult to heal ; for though many of Pomare's men
had fallen, there were several chiefs of rank killed on
the side of the assailants. The people of Kororareka
remained in possession of the field, but they were
afraid to continue there, believing that their enemies
would make a vigorous effort to obtain satisfaction
for the slain. On the following day, which was
Sunday, they set fire to the village, having deter-
mined to withdraw to a favourable position up the
river Kawakawa, But their plans were hardly
understood by themselves, and some of the canoes
landed at Paihia, and were carrying their goods
ashore, and then, finding that the greater number
110 CHRISTIANITY
were proceeding up the river, they embarked again
and followed in the same direction. In a few days
peace began to be talked of, but Pomare's people
were doubtful whether their enemies would listen to
any terms, because their loss had been so serious. In
the meantime a vessel came in sight, which proved to
be from New South Wales, having the Eev. S. Marsden
on board. The combatants being removed some
miles apart, there was a favourable interval for holding
communication with them, and Mr. H. Williams, ac-
companied by Mr. Marsden, went from one camp to
the other to bring about a reconciliation. It was
unanimously agreed that Kororareka should be given
up as a payment for Hengi, and for the other chiefs
who were slain. The general cry was for peace.
This proposal came from Pomare's party, but their
opponents were at first doubtful about the sincerity
of it. The next day Mr. Marsden and Mr. Williams,
with the chief, Pewa, went to see them. A white
flag was hoisted in the boat. On landing, all the
people came together, and were satisfied with the
answer from the opposite party, but they said that
Ururoa must depute some chief to visit them, and
that they would afterwards send a deputy to his
camp. Ururoa agreed to this, but he waited for the
arrival of Mango and Kakaha, the sons of Hengi ; as
the duty of seeking revenge for the death of their
father now devolved upon them. Five days were
thus spent in settling the preliminaries ; and both
parties equally manifesting a disposition to put an
AMONG THE NEW ZEALANDERS. Ill
end to hostilities, it was fixed that the meeting should
take place. At an early hour on the day appointed,
several canoes were in motion from Kororareka to-
wards Te Kawakawa, and were joined by the boats
from Paihia. The party amounted to about three
hundred, and advanced till within a mile of the place
of meeting, when the ambassadors, three in number,
proceeded with Mi. Marsden and the missionaries to
Otuihu, where Pomare's forces were now encamped.
On landing they were conducted towards the principal
chiefs. All sat upon the ground, leaving a narrow
space as a sort of platform for the speakers. The first
man who rose was one of Pomare's men. He inti-
mated that peace would not be lasting, because a
chief of his people had not been killed, as an equiva-
lent for Hengi, and that he should be afraid to re-
main in this part of the country, and should go to
live at Kaipara. After several others had spoken,
the different tribes mustered for the war dance, when
about a thousand men were under arms. The three
ambassadors remained in the Pa for the night, which
was considered to be an important part of the pro-
ceedings. The next morning they returned, accom-
panied by Pomare's deputies ; and calling at Paihia
for the missionaries, they proceeded to Kororareka.
A similar scene occurred to that of the preceding
day. The concluding act in the ratification of the
peace was the following : — A chief of Ururoa's party
repeated a song, the purport of which it was difficult
to understand, holding a small stick in his hand
112 CHKISTIANITY
which as he concluded he broke, and threw it down
at the feet of one of Pomare's ambassadors. The
meaning of this was that hostilities were broken
off. The latter chief then repeated a similar form of
words, and cast down his broken stick at the feet of
the former speaker. Thus was healed one of the
most serious ruptures which had ever occurred among
the northern tribes ; and where danger had been ap-
prehended, good was made to appear, for it raised the
missionaries in the estimation of all the natives, even of
those who were not disposed to listen to their instruc-
tion. They felt that they had been placed in extreme
difficulty, and that they could not have made peace
in their own way, without having protracted their
warfare to an indefinite period; while at the same
time they were heartily glad that the effusion of
blood should be stayed. This was the second time
this influence had been exercised, and it disposed the
natives to look up to the missionaries as their best
friends.
AMONG THE NEW ZEALANDERS. 113
CHAPTER VJ.
1830.
EXPEDITION OF HENGl's 80NS TO MAYOR ISLAND — RIPI, CHIEF
OF MAWHE — DEATH OF RAPE — SECOND BOOK OF TRANSLATIONS
PRINTED — HAPPY DEATH OF PETI — INCREASED ATTENTION IN
THE MISSION 8TATIONS— SCHOOL EXAMINATION.
The sons of Hengi were not satisfied with this peace,
but they could not go contrary to that which had
been agreed upon by all their friends and allies.
They therefore adopted the extraordinary expedient
of getting up a small expedition to attack any party
of natives they might meet with to the south of the
Bay of Islands. They went as far as the Mercury
Islands, their number being about one hundred, and
fell upon a defenceless tribe with which they were not
at war. It was blood they wanted, and if they could not
exact it from those who had slain their father, they
were content to have it elsewhere. Returning home
they were still dissatisfied, and on a second expedi-
tion, they destroyed a large body of natives, belonging
to Tauranga, living on Mayor Island. They killed as
they thought every person, but two escaped under
cover of the night, and pushed off to the mainland, a
distance of twenty miles. The Bay of Islanders then
passed on to Moliti, an island lying off Maketu, and
killed all the people they found there. They re
I
114 CHEISTIANITY
mained a few days feasting upon the slain, and then
began to think of their return. Haramiti, their great
priest, had been consulting the augury, which he de-
clared to be inauspicious. At grey dawn the next
morning, the Tauranga natives were upon them in
great force. They fought desperately, but all were
killed excepting one youth, who was afterwards re-
stored to his friends by the Rev. T. Chapman. It
was a just retribution they received, but the conse-
quences, as we shall see hereafter, were most dis-
astrous, involving the people of the Bay of Islands in
a long war with those of Tauranga. This did not
occur till the following year, and in the interval there
was a gradual work going on which became the
foundation of a great change.
Ripi, the chief of the tribe living at Mawhe, was
one of the first of those in authority who favourably
received the instructions of the missionaries. He
had been on board a ship in the harbour to purchase
muskets, and had just landed with his people at
Paihia on Sunday evening, when Mr. Davis fell in
with them. They seemed to be much occupied with
their muskets, and the manner in which they had
made their bargains. Mr. Davis remarked — " We do
not object to your possessing muskets and powder,
but we wish that you should use them with discretion.
At the same time while you are thinking of the
means of protecting your bodies, we desire you also
to think of your souls' welfare." Taiwhanga, who was
related to Ripi, said—" Yes it will be well for you to
AMONG THE NEW ZEALANDERS. 115
think of these things and to pray to God." Eipi
said, " God will not hear." Taiwhanga told him that
God would hear, and that he would even listen
to .his thoughts, and that though he might find
his desires small at first, yet God would enlarge them.
" Did you not," said Taiwhanga, " get that musket,
which you have in your hand, from the ship by
asking for it? In like manner God will give you
his Holy Spirit, if you ask for it." On subsequent
occasions, Ripi came to Paihia, and always attended
service when there. Preparations were now being
made to form a station at Waimate, and frequent
intercourse was kept up with Ripi and his tribe.
Aperahama, a Christian native, visited them regularly
on Sunday, and, as far as his knowledge went,
preached the Gospel to them. When Mr. Davis
afterwards removed to Waimate, he went to see Ripi
at his own village, and found both him and his
people apparently attentive worshippers. A congre-
gation, varying from one hundred to a hundred and
fifty persons, was always ready to welcome the visits
of their teacher, and as the convictions of his own
mind became stronger, Ripi gave proof of his sincerity
by a desire to bring others to the same way of think-
ing. As a chief of rank, his words carried weight,
but still he was not protected from those trials which
are incident to a warfare between the kingdom of
Satan and the kingdom of Christ. He succeeded in
introducing daily prayer into many families in his
tribe ; and then he turned his attention to the natives
12
116 CHRISTIANITY
of the village of Kaikolie. Here lie was well received
by the principal chief, but in a little while he was
forbidden to continue his visits. Wharepoaka, the
chief of Rangihona, and two chiefs of Waimate had
sent to desire that the people of Kaikolie would
not listen to anything which either native or Euro-
pean teachers might tell them, but that they should
continue in the course their fathers had followed be-
fore them. The reason of this was that many of the
natives were meditating an expedition against Tau-
ranga, and a large piece of lead had been sent to Eipi
that he might make bullets and be ready to join
them ; but Eipi returned the lead, telling the mes-
sengers that his mind was altogether altered as to
those proceedings, and that it was not his intention
to go. The cry therefore was raised that their craft
was in danger by this new teaching.
At Paihia a native named Rape, who had lived in
the station some years, was lying very ill, and to all
appearance his illness was likely to end in a speedy
dissolution. He had always manifested a careless
indifference to religious instruction, as well as inatten-
tion to what was taught* in the school, so much so
that he contrived to be absent as often as possible.
At length, however, he showed a disposition to listen,
and this change was to be attributed, under God's
blessing, to the instrumentality of those natives
about him who had received the truth. As his
illness increased, he said that he thought much of
Jesus Christ, and hoped that he would take him to
AMONG THE NEW ZEALANDEfcS. 117
heaven when he died. " I pray to him to come and
take care of me, lest the devil should tempt me. My
body," he observed, " has not been baptized, but Jesus
Christ will baptize my soul by his Holy Spirit." He
was told that if he was sincere in believing in Jesus
Christ he might be baptized now, for that Christ has
directed that those who believe should be baptized.
A week afterwards he was admitted into the Church.
He gave every evidence, of which in his situation he
was capable, that his profession was sincere. His
language was that of an earnest inquirer, and religion
was the only subject on which he cared to converse.
A few hours before his departure, mention was made
of the blessed prospect he had before him, and after
the missionary had engaged in prayer, seeing that he
was about to leave him, he pressed him to stay longer
and talk with him. He seemed to rejoice in the
hope of deliverance from this world of sin, and soon
he was released to join the company of the blest
above.
The work of translation was proceeding gradually,
and the increasing wants of the natives were now in
some small measure supplied by a second little
volume which was printed in New South Wales,
during the time of the commotions which were going
on in the Bay of Islands in the early part of the
year 1830. It contained the first three chapters of
•sis, portions of the Gospels of St. Matthew and
St John, a part of the first Epistle to the Corinthians,
ind parts of the Liturgy and Catechism. These little
118 CHRISTIANITY
books were at once caught up by all those who were
religiously disposed, and tended much to help them
forward in their inquiries.
Another happy death occurred at Paihia in the
month of September this year. About five years
before a girl named Peti was left at the house of Mr.
Davis by" a Kaipara chief, who had fled to Te Kawa-
kawa for protection, at the time the Ngapuhi tribe
first began to make inroads into that part of the
country. When first brought into the house she was
a sickly-looking girl, and withal rather stupid ; but
regular living had a good effect upon her constitution,
and she became valuable as a servant. After a time
she appeared unusually thoughtful and steady, but
said nothing about her views on religious subjects.
At length she expressed a wish, in common with
other girls in the house, to hear more about the great
love of Christ in dying for sinners. They met regu-
larly for this purpose twice in the week. After
further instruction she was baptized in the month of
April, 1830, and from that time till her death she
maintained much consistency of character. Soon
after her baptism she became unwell, and it was soon
evident that her complaint was consumption, which
had carried off so many of the natives. She was
much attached to two of her companions, Tuari and
Eama, and prayed with them every evening for a long
time previous to her death. She would often cry
over Tuari and say, " Oh Tuari ! Tuari ! it will not
be long before I shall leave you, and why do you
AMONG THE NEW ZEALANDERS. 119'
not believe ? Do you think that God will not listen
to your prayers ? Yes, he will listen to all who pray
to him from their hearts. He is not like the Maoris.
He does not bear malice towards believers ; his love
is great, it is not like the love of the world, which
soon dies away, but it lasts for ever." During her
illness Tuari was very attentive to her, and she
would say, - Tuari, you are very kind to my body,
but you do not care for my soul. I used to pray,
with you, but as I can do that no longer, I will now
pray for you." She would also talk very seriously
to Rama, who had made a great profession of religion,
and said, " Rama, you say you believe, but your works
do not correspond with your profession. Do pray
often and earnestly that God may preserve you when
you are tempted. Mind you cannot deceive God.
No. He can see everything, and he knows every-
thing."
As her illness increased, her anxiety for the welfare
of others increased also. But Peti was not without
her trials. In the beginning of August a copy of
the little native book was given her, which she much,
valued. This excited Rama's jealousy, and she said
it was thrown away upon Peti, a sick girl. As these
words were spoken in her hearing, they grieved her
much, and she wished to return the book. In the
evening she was asked, why she took so much notice
of what Kama had said ? She answered, " Because I
had not prayed in the morning, and consequently not
having been fed with food from heaven, I was not
120 CHRISTIANITY
strong, but as Rama prays for me, why did she say
those bad words to vex me ? " Being asked if
she was angry with Eama, she said, " No ; God has
forgiven my sins, and shall I be angry with my friend
for one word ? No ! no ! I forgive her."
Towards the end of August her pain became more
severe, and her cough was very troublesome, but she
was never heard to repine ; on the contrary, she
would often rejoice in the prospect of her release.
On the 14th of September there was reason to think
that she would speedily be removed. She was
evidently suffering much, and said, " My pain is
great, but it is nothing to what my Saviour suffered.
I feel happy." Being asked if she was not afraid to
die, she replied, " No, I am not afraid ; Christ is
waiting at the end of the road. I want to go. Do not
let the girls make a noise to disturb me, I shall soon
be gone." -She then requested to be read to, but during
the reading she fell asleep. When she awoke -she said,
" Why did you let me sleep ? It is but a little while,
and I shall hear you read no more." Seeing her
attendant much affected, she said, " Do not grieve, we
shall be separated only for a short time."
On the 17th it was evident that her end was near ;
the pain was very great, but she bore it with much
patience. During the afternoon she took leave of all
the members of the family, and when Miss Davis
said to her, u Farewell, Peti, you are now going to
Jesus," she said in a whisper, "Yes, I am happy, I
am happy," and after this she spoke no more.
AMONG THE NEW ZEALANDERS. 121
In the settlement at Paihia there were nine baptized
natives, and many who were candidates for the rite.
This was a small party, but the time had been when
that number of natives would not have remained
with the missionaries. Now the influence of Chris-
tianity was extending, and there were nearly 200
persons in the station. The power of God was
manifestly with his servants, and the stronghold of
Satan was giving way. The inquirers after truth
often gave expression to their feelings with much
simplicity and force of language, and sought frequent
opportunities for religious conversation. The follow-
ing was written in the blank page of a book by a
native youth living with Mr. King : — " Oh Jesus, we
cannot perfectly believe in thee. We are bound by
the evil spirit, and he will not let our hearts go free,
lest we should believe in thee, lest we should be saved
by thee, Oh Jesus, Son of God ! Oh, Jesus, how great
is thy love to us. Thou didst descend from heaven,
when thou didst understand the anger of thy Father
to all man kind. They were going to the place of
punishment ; they were not seeking after God. Thou
didst say to thy Father, ' Let thine anger to mankind
cease ; I am the substitute, I go to the world to be
slain as a satisfaction for their sins ; I will purchase
them with my blood.' "
The year 1830 was concluded, as the two pre-
( cling years had been, by a general gathering and
examination of the natives belonging to the three
missionary stations. This period had been by much
122 CHRISTIANITY
the most eventful since the commencement of the
mission. Disturbances among the natives had "been
frequent, and the missionaries had been sometimes
exposed to danger; but never before had the contest
taken place immediately before their eyes, as had
been the case ten months before. This quarrel had
been amicably settled. In the meantime a spiritual
change was going on, having sprung, as it were, from
the wreck of Satan's schemes of mischief. Many
were shaking off the iron fetters ; and, feeling the
sweets of liberty, were ready to invite others to share
it with them. It was thought to be a good oppor-
tunity of bringing together the people who were
well disposed, under circumstances which might lead
them to see more forcibly the blessings of peace.
The natives in the schools were most anxious to pre-
pare themselves for the examination A day or two
before the meeting which took place at Paihia, the
strange natives began to assemble, although invita-
tions had been carefully avoided to any not belonging
to the Christian party. Two canoes came from
Whangaroa, the old chief Ururoa observing that Mr.
Williams had paid him a visit some time before, and
that he was now come to return it. The number of
natives went on increasing, and by night it amounted
to not less than eight hundred men, women, and
children. At an early hour of the following day, the
natives of the settlement were on the alert making
preparations for the feast. Owing to the large
number to be provided for, they cooked in the native
AMONG THE NEW ZEALANDEKS. 123
mode in sixteen ovens, which were holes dug in the
ground five feet each in diameter, and about eighteen
inches deep. The process of cooking is to make a
large wood fire in the cavity ; a proportionate
number of stones, about one or two pounds weight
each, are then thrown upon the wood, and the fire
kept up until the stones are nearly red hot. A suffi-
cient number to cover the bottom of the hole is then
left, the rest being reserved. Upon the lower stones
is placed a layer of grass or green herbage of any
kind, and upon this the pork or potatoes are heaped
up. A layer of grass similar to the first covers the
food, and upon this the remainder of the hot stones
are placed, which again are covered with more grass.
The heap is then profusely sprinkled with water for
the purpose of creating steam, and the whole is
elosely covered up with earth. Food thus prepared
is exceedingly well cooked, and by no means to be
despised even by an English palate. To carry on
this part of the proceedings, which to the majority
was by much the most important, it was necessary to
retain some of the natives, while the rest were as-
sembled at the chapel for prayers and examination.
At nine o'clock the business commenced, when the
whole of the classes, arranged in three divisions, were
respectively examined in the catechisms, writing,
reading, and arithmetic. Their improvement since
the last examination was not so great as might have
been wished, but where a deficiency was made
manifest it was n to apply the remedy. Tho
124 CHRISTIANITY
numbers present were 270, being 178 men and boys,
and 92 girls.
At two o'clock a plentiful supply of food was laid
out, consisting of beef, pork, potatoes, and bread.
That for the natives in the schools was arranged in
Mr. Williams's garden, in green baskets made for the
occasion, while a portion for the principal chiefs,
together with a large supply of boiled flour sweet-
ened with sugar, was carried out and divided ac-
cording to the respective tribes. The number of
strangers was larger than had been known to visit
the settlement on any former occasion, but it is
worthy of remark that they were never more peace-
ably disposed : there was no attempt (with one soli-
tary exception), to be in any way troublesome, while
all were satisfied and pleased with the repast pro-
vided for them. As soon as the dinner was ended,
the two parties of strangers, representing those who
had been engaged in conflict at Kororareka some
months before, danced in the native style, and in a
little while dispersed to their respective homes.
AMONG THE NEW ZEALANDERS. 125
CHAPTER VII.
1831, 1832.
NEWS OF THE DEATH OF HENGl's SONS — QUIET INTERVAL BEFORE
WAR BREAKS OUT— MESSRS. H. WILLIAMS AND CHAPMAN VISIT
TAURANGA AND ROTORUA — NATIVES IN THE BAY OF ISLANDS
PREPARE FOR WAR — EXPEDITION SETS OUT, ACCOMPANIED BY
THE M18SIONARIE8 — SLOW PROGRESS— CONSULTING THE AUGURY
—ARRIVAL AT TAURANGA— FREQUENT SKIRMISHING — MISSION-
ARIES RETURN TO THE BAY OF ISLANDS — MR. WILLIAMS SAILS
AGAIN TO TAURANGA — FRUITLESS EFFORTS TO MAKE PEACE —
PERILOUS VOYAGE BACK — NGAPUHI RETURN HOME, HAVING
FAILED IN THEIR PURP08E.
It was not till the month of March, 1831, that
tidings reached the Bay of Islands that the expedi-
tion under the sons of Hengi against the natives of
the south had met with a disastrous fate, and the
first feeling of their relations was to rise up and
avenge their death. The tribes assembled to delibe-
rate, and one spirit seemed to animate the whole ;
but the season of the year was unfavourable : it was
now autumn, and they agreed to put off further steps
until their crops should all be in the ground for the
ensuing year. Here was again the prospect of a ter-
rible storm. Not one tribe only, but all the tribes from
the North Cape, with those of Hokianga and the Bay
of Islands, were involved ; and they were to attack
the tribes of Tauranga, who were now well provided
with fire-arms, since the trade in flax had been
126 CHRISTIANITY
carried on with Xew South Wales. It was in vain
to tell the natives that their relatives had brought
this disaster upon themselves, and ought not to be
avenged. They said that according to their customs
they were bound to require blood for blood.
In the interval there was opportunity for the quiet
progress of the Gospel, though as yet there were
not many of the rulers who had believed. It was
among persons of little note, principally slaves living
at the mission stations, that the power of the Gospel
began to appear. One of the missionaries writes : —
" Edward came this evening and said he had a ques-
tion to ask. His countenance brightened up as he
was about to speak. At length he said, ' Will it be
correct for the baptized natives to have a meeting to
themselves on the night of your prayer-meeting, for
there is one of us who says it will be wrong, because
it will be making ourselves like the missionaries ? '
He was told that they could not employ their evening
better. He then inquired, ' How does the Spirit
work upon the heart?' 'He brings sin to our
knowledge, and enables us to overcome it.' 'And
does it return again?' 'Yes, and again we must
fight with it.' ' Aye,' said he, ' this is my case.' "
About this time a man from Eotorua visited
Paihia, saying that he was sent by the principal chief
to ask for a missionary, and that the people were
wishing to live quietly and to be instructed.
Eotorua is situated a few miles from Tauranga, in the
Bay of Plenty. A part of the tribe was cut off some
AMONG THE NEW ZEALANDEKS. 127
years before by Hongi, but it still numbered as many
people as the whole of the Bay of Islands. Tau-
ranga was also populous, and the two districts
together had as many inhabitants as were to be found
from the Bay of Islands to the Xorth Cape.
In the month of October the Rev. Henry Williams
and Mr. Chapman set out for Tauranga and Rotorua
in a small vessel, named Te Karcre (messenger), which
had been built at Paihia, with a view to the exten-
sion of missionary operations. Several tribes were
visited, and it was sufficiently apparent that the field
of labour was of great importance. On their arrival
at Ohinemutu, a large village on the banks of the
Rotorua lake, the natives soon gathered around to
talk. One young man began to ask the use of
letters. They were written down for him, and in
half an hour he knew them all, and was teaching
those about him. Others again applied for copies,
until there was no paper left. At length they
brought some small pieces, and about two hundred,
old and young, were soon engaged in learning, first
the letters and then the Catechism, repeating it after
one who was already acquainted with it. They
continued at this employment till the time for evening
prayer, when they were told that the next day was
the Christian Sabbath, and it was proposed that they
should remain quiet and listen to what the mission-
aries had to tell them. Conversation was kept up
till dusk The interest which was shown by old and
young was something altogether new. It was the
128 CHRISTIANITY
day on which the Gospel message was first delivered
to them, and all was fair and promising. How easy-
might be the progress of true religion if there were
no let or hindrance !
In the morning a white flag was hoisted as a signal
for the natives that it was the Christian Sabbath,
The natives were assembled in a house about fifty
feet in length ; a partition in the centre was removed,
and some holes were cut to admit light and air.
After prayers, they were addressed on the necessity
of the new birth, and an interesting conversation on
this subject followed. The young people came to-
gether afterwards for catechism, and repeated their
letters. At the evening service the subject brought
before them was the fall of man, and his salvation by
Christ. This must have been an astonishing day to
these natives. Many new things did they hear, sur-
prising to their savage understandings. The word
was put forth to await the blessing of him who
sent it.
On the return of the missionary deputation, it was
found that Ngapuhi were all on the alert making pre-
paration for war. They were elated with the hope that
their forces would be numerous enough to overpower
all opposition, and their evil passions led them back to
the scenes of former days, when they were able to
destroy their enemies at pleasure. The missionaries
determined to attempt to bring about a reconciliation,
but the chiefs at first would hear of no interference
with their plans. On the 24th of* November I
AMONG THE NEW ZEALANDERS. 129
accompanied the Kev. H. Williams to Kororareka, to
ascertain whether Ngapufai were inclined to make
peace with Tauranga. We found Wharerahi and
several other chiefs busy preparing their canoes, but
they all left their work to come to us. On asking
what their intentions were, Uewa rose up and made a
violent harangue, saying that they intended to fight
and take slaves, and that it would not be well for any
of the missionaries to go with them, because they
would only be offended with the sights they would
witness. When he had concluded we obtained a
quiet hearing, and he told us privately that it did
not rest with him to make peace,. and that we were
at liberty to go with them if we liked. They had
been somewhat disconcerted the day before by a
report that the natives of Te Kawakawa, who the
year before had abandoned Kororareka, intended to
go and kill their wives and children during their
absence, and they requested us to go and speak to
them. The next day we went up to Otuihu, when
the chiefs disclaimed all idea of attacking the families
at Kororareka. By thus interesting ourselves in
their temporal welfare, we. \v« re permitted to obtain
it ascendent -y 0V< r them, which Coold not fail to
work for good.
About a week after this we saw the chiefs at their
•ctive residences, and were grieved to hear some
of their expressions relative to the war. They were
respectful, bo* ive their sanction for some
of us to go with them. Hut the intentions of many
K
130 CHKISTIANITY
were very bad. They contemplated nothing less than
the utter annihilation of their enemies. Were it not
for the still small voice of God heard amidst all this
confusion, encouraging us in our efforts, we should cer-
tainly have given up in despair. Those who were
about to engage in the expedition were our most inti-
mate friends, men who had distinguished themselves
latterly in the promotion of peace, but now they were
influenced by another spirit, and were ready for all
kinds of wickedness. They were told that if they
were strangers we should not say so much, but that
since they were our friends, if they persisted in their
determination to go, we must accompany them.
On the 7 th of December we observed several
canoes under sail standing for Kororareka. Tohitapu
came and invited us to go over, which we imme-
diately did. He observed on the way that we must
be very urgent with the natives, and not regard their
objections to our interference. We met the prin-
cipal chiefs at Moka's house. Their manner was
much more friendly than it had been previously.
After some conversation we all went to Ururoa, the
WTiangaroa chief. He certainly did not show much
desire for fighting, and seemed willing either to go or
stay, according to the wish of the majority. Titore
was the reputed leader of the expedition, and it was
necessary to know his mind. He did not like to speak
publicly, but coming over to Paihia, he said that the
natives must proceed, but that when we approached
near to Tauranga something might be done to bring
AMONG THE NEW ZEALANDERS. 131
about peace. After thus gathering the opinions of
the most influential persons, we concluded that there
was a sufficient opening for us to act, and that it
would be right for some of us to accompany them,
with a view to influence them by every means in our
power.
A week afterwards, three canoes came over from
Kororareka, in which were Tareha, Kewa, Moka, and
others. Their language was totally changed. They
expressed a desire that both the mission vessels should
go in company with their canoes. Not a word was
now said about killing and eating their enemies, but
all was for peace, if the opposite party should be so
disposed. We could not but thank God for this
change. Day and night had our hearts been lifted
up to Him, that He would confound their wicked
imaginations, and bring their devices to naught.
It was now arranged that the missionary deputa-
tion should consist of the Eev. H. Williams, Mr.
Kemp, and Mr. Fairburn ; and on the 3d of January,
1832, they set sail in a boat from Paihia with two of
the canoes, for the purpose of joining the main body
at the general place of rendezvous. There was a
prospect of a tedious voyage, because the various
little tribes of which the armament was made up
were each independent of the other, and those who
were disposed to linger on the way would oblige the
rest to wait for them, before they reached the enemy's
territories. Notwithstanding the improvement which
had been noticed in the language of some of the
k2
132 CHRISTIANITY
chiefs, the body of the people was under the influence
of the worst passions of our nature, and impatient of
restraint, their chief desire being to carry destruction
among their enemies. It was a novelty to have any
in their company who did not enter into their wicked
schemes, but now they had consented to allow mis-
sionaries to go with them, whose presence they knew
would often prove an inconvenient check. Yet there
were many who thought that this arrangement might
prove advantageous, having experienced the good
effects of the reconciliation which had been brought
about on former occasions at Hokianga and at Koro-
rareka, when much evil was avoided, which they
could not otherwise have escaped. Moving slowly
down the coast, the fleet reached the beautiful little
harbour of Tutukaka on the afternoon of the 7th, and
on the following day, which was Sunday, they con-
sented to remain quiet. At eight o'clock all the
natives within reach were assembled. It was truly
pleasing thus to meet a congregation of New Zealand
warriors, called aside from their usual horrid conver-
sation to sing the praises of God, and to hear of a
Saviour's love. They all acknowledged that it was a
good thing thus to meet together. Some of Titore's
people, contrary to his wishes, were in the woods
shooting pigeons. In the afternoon, by the special
request of Rewa and Wharepoaka, who were encamped
at a little distance, another service was held with
their party.
A fortnight passed without advancing very far on
AMONG THE NEW ZEALANDERS. 13,5
their way. There was a large body of natives, but
there was no leader of sufficient authority to influence
the whole. Those from Hokianga began to talk of
going up the Thames to fall upon the women and
children of the Tauranga people, making an attack by
an inland road. Food was now becoming scarce, and
<>n the 22d of January there was much exclamation
at the sight of some excellent fern-root, which had
been dug up the day before, and Moka at once gave
orders to launch his canoe, for the purpose of going
in quest of some. There was great confusion, and it
was felt that to speak to him would be of little use.
Mr. Williams, however, sent to him to say that it was
the sacred day, that he must not resist the command
of God, and that on the next day they would all go.
Contrary to expectation, he at once told his people to
remain. Thus there was an encouragement to use the
means, with simple trust in God to accomplish the end..
This Moka was brother to Wharerahi and Rewa. ;t
daring impudent, self-willed savage, of much influ-
ence, always ready for mischief, and possessing no one
good quality. At 8 a.m. there was service, and the
natives behaved well ; but later in the day many felt
the restraint irksome. Ilukc, a leading chief, was
l>u>ily occupied at his work at the further end of the
beach, but he immediately stopped on seeing Mr.
Williams approach. In the evening Moka and Tohi-
tapu put their canoes in order for moving in tin
morning, and, from a few expressions that escaped
them, it was evident that their intentions respecting
134 CHRISTIANITY
any straggling natives they might fall in with were
bad. They said they were hungry, and they must go
and dig fern-root, and cross the Thames at a narrower
part, and that the missionaries had better remain
with Tareha and Titore ; but as they seemed to be
disposed for mischief, Mr. Williams determined to
keep close to them.
After the lapse of another month, the main body of
the fleet had only reached the Mercury Isles. There
was no appearance as yet of Ururoa's party, who had
separated from them ; and there was reason to appre-
hend that they might have passed on, and perhaps
commenced their murderous proceedings. Poor crea-
tures ! how greatly they needed all that could be
done for them ! Every man's hand was against his
brother. Surely the land was polluted with bloody
Places were continually pointed out where recent
conflicts had occurred. The only hope of their deli-
verance from the cruel bondage under which the}'
were held was in God.
Superstition, as well as every other evil, still kept
a firm hold upon their minds. An instance of this
was given on the 4th of March. " It was Sunday
morning, and the natives were making a great noise
on every side long before daylight. When in want
of his breakfast, Mr. Williams was told that fire
and water were 'tapu' — that none were to eat or
drink until the oracle had been consulted, and that
the priest was preparing for the ceremony at a short
distance from them. He went, and found about eight
AMONG THE NEW ZEALANDEKS 135
chiefs in a retired shady spot, and was at first for-
bidden to approach; but after a little consultation,
he was permitted to join them under the plea that he
was a white man. They were all naked, and were
fixing sticks about a foot long in the ground, in -rows,
according to the number of the canoes. There were
other sticks also to represent the chiefs of the enemy.
Against each of these were placed two others of the
same length, each stick having a piece of flax leaf
tied to it When all was duly arranged, they were
required to withdraw, and the old wizard alone re-
mained, who had scarcely five pounds of flesh upon
his bones. In about half an hour, the old fellow,
with an air of great self-importance, came out, and
sat down in the midst of the expectant host. He
inquired of Tohitapu his dreams, and related his own
of the preceding night. The chiefs then approached
the scene of action, where the old priest had been at
work, and found the sticks in the greatest disorder.
About a third of them lay on the ground, which were
said to indicate those who were to fall in battle. He
had one set of sticks for the boat, — that is, for Mr.
Williams and his crew, which were all safe. In a
few minutes a large body of natives rushed up to
learn their impending fate, each making inquiries
about himself, with so much vociferation and earnest-
ness that it was impossible for any to bear. At
length partial silence was obtained, and the old man
began to relate particulars; but did imt advHDM far
before he was confused, and the ceremony had bo be
136 CHKISTIAMTV
gone over again. The sacred spot was again cleared,
and no one was allowed to be there but the old man.
Inquiries were made whether Mr. Williams had had
any breakfast, and they were much pleased when
they found he had not. They appeared to place im-
plicit confidence in what this priest should disclose
to them. At ten o'clock, the ceremonies being con-
cluded, the bell was rung for service. This bell had
been sent from Paihia, in a native schooner, and was
now used for the first time. It was a pleasant sound
in this wild place, and in the midst of a still wilder
mob. About a hundred came together. Kewa and
Te Koikoi were the only chiefs of note present, but
all were attentive. After service, Kewa remarked
that they should all soon become believers.
On the 6th of March the fleet of canoes entered the
heads of Tauranga, and prepared an encampment at
Matakana. Here an old woman belonging to Ngati-
maru was taken by Tareha's people She stated that
great deeds had been done by Wharerahi, and the
party who accompanied him up the Thames, against
the allies of the Tauranga natives. There was every
probability that her story was false ; but it was painful
to see with what eagerness her tale was listened to.
She said, moreover, that Ururoa, who had preceded
the main body, was only a few miles distant, on the
opposite side of the river. In a short time five of the
canoes went over to learn the news, and it was ascer-
tained that several skirmishes had taken place, but
none were killed or wounded on either side. At
AMOJSG THE NEW Z^ALANDEKS. 137
midnight the camp was alarmed by the discharge of
four guns close to the beach. It not being known
whether they were fired by friends or foes, all were at
once under arms. It was a messenger from Ururoa.
The silence with which he stood for a time cast a
degree of awe over the assembly, who were all gathered
around the tires they had hastily kindled. The native
was a stranger, a fine-looking man, though wild in his
appearance. He stood leaning upon the top of his
musket ; a billhook, bright as silver, in his belt, and
a handsome dogskin mat thrown carelessly over his
shoulders. By the light of the tires, he presented a
tine specimen of savage nobility. He gave some par-
ticulars of Wharerahi and his party, and also of their
own encounter the same afternoon with Ngatiawa,
which is the general name of the Tauranga natives.
At daylight on the 7th of March all were in motion
launching their canoes, and at ten o'clock they em-
barked, but in closer order than before, and presented
a formidable appearance, each canoe displaying its
separate Hag. The number of canoes and boats was
about eighty. They took up a position about two
miles from Otumoetai, the Pa of Ngatiawa. At low
water, all the people set oft' for the professed purpose
of foraging in the plantations; some few, however,
went directly towards the Pa, which was separated
from them by a deep stream of water. Several of the
opposite party turned out to meet them, and they
carried on a brisk fire till dusk ; but none were hit
on either side. This affair supplied subject for con-
138 CHRISTIANITY
versation through the night. It was painful to witness
the spirit which was shown. Tohitapu was among
the worst, and was very angry when Mr. Williams
spoke to him of the deceitful course he was pursuing.
On the 10th, at daybreak, a landing was effected
near Otumoetai. The Ngatiawa were soon out to
receive their enemies, and a brisk fire was kept up.
Mr. Williams ascended the summit of an old Pa, from
whence, with the help of his glass, he had a good
view of their movements, and soon perceived that the
Ngapuhi were driven out from some bushes where
they had taken up their position. The firing lasted
about three hours, and various reports were brought
of the killed and wounded. They then returned to
the camp, having expended their ammunition, and
bringing with them one of their party killed. A
second had been struck by a ball on his cartouche-
box, which saved him. There was now a great clamour
made by the Ngapuhi relating their great deeds during
the action. Mr. Williams retired to his tent, over-
whelmed with the gloomy prospect, and he determined
to take up his abode on board the Mission schooner,
considering that his counsel was rejected, and that
the natives had better be left for a while to them-
selves. On going out of his tent, he was much sur-
prised to observe the enemy in possession of the
heights, about half a mile distant, and firing down
upon some wild fellows who were exchanging shots
with them, in full view of the main body, occasionally
dancing and brandishing their muskets in defiance.
AMONG THE NEW ZEALANDERS. 189
As he passed down to the boat, several of the chiefs
were sitting by their canoes, and appeared to be
much crestfallen. None spoke but Moka, who de-
sired that the wounds of their enemies should not
be dressed. They were told that all the Maoris
throughout the island were alike the missionaries'
friends, and that the same attention would be given
to all. Several of the Ngatiawa were on the side of
the river as the boat passed ; but none attempted to
offer molestation, being aware of the object for which
the missionaries were there.
The skirmishing parties were now out daily, and
there seemed to be very little hope of bringing about
a reconciliation. Ngatiawa would gladly have made
peace, but the Ngapuhi were averse to it. On the
afternoon of the 14th, Mr. Williams and Mr. Kemp
went to their camp. Some were friendly, as before ;
others would not speak, and appeared to be quite
elated with a fresh supply of ammunition they had
obtained from a vessel then lying at anchor. It was
determined, therefore, to ascertain their real inten-
tions; but every voice was for war, and all their
wicked feelings seemed to be let loose. Tohitapu
was very violent, and Tenaana, a Waimate chief, tried
to stir up a hostile feeling by saying that Mr. Wil-
liams had been giving a description of the principal
men to Ngatiawa, in order that they might be picked
off; but he was soon put to silence. On the 15th of
March it was concluded that as much patient exertion
had been now used for many weeks, but all to no
140 CHRISTIANITY
purpose, the best course would be to leave the people
to themselves. The missionaries accordingly passed
through the camp, and, returning on board the Active,
prepared for sea. Several of the Ngatiawa went on
board, and expressed a desire that they would soon
come back, and bring teachers to live among them ;
but there seemed to be little hope that they would be
able successfully to oppose an enemy much superior
to them in numbers, and supported by an English
trader, who supplied them with ammunition. In the
evening the Active put to sea, and, after a voyage of
three days, reached the Bay of Islands in safety.
After a lapse of eight days Mr. Williams and Mr.
Fairburn again sailed for Tauranga, anxious to observe
any favourable opening that might occur for the
restoration of peace. They entered the harbour of
Tauranga on the night of the 3 1st of March. The
next day was the Sabbath, and at sunrise upwards of
a dozen canoes full of men were observed pulling
towards them from the Ngapuhi camp. They landed
at some distance, and continued running along the
beach until they came abreast of the vessel. A
white flag was hoisted, but they were not satisfied
what the vessel was until they had hailed her, when
they danced the war dance, and invited the pas-
sengers to go on shore. They said they thought it
was the schooner with which they had been engaged
ten days before, and they had now come to take her,
and had brought with them six great guns. They
related their proceedings during the interval of Mr.
A.MuXG THE NEW ZEALANDERS. 141
\Yilliains's absence, and appeared glad to be again
visited. Titore, with three canoes, remained till the
tide flowed, for the purpose of conducting the mis-
sionaries to the camp. At ten o'clock there was
service on board, and in the afternoon they went on
shore. They met a canoe in which were the principal
Ngapuhi chiefs. They were very friendly, and re-
turned with them. Tohitapu with much self-impor-
tance related their great deeds, magnifying the loss of
the enemy. As they passed through the camp it was
gratifying to see a change in the tone of the people.
Many shook their heads, signifying that they were
tired ; and others complained of want of food. Their
attempts had failed. They found their opponents
were not backward to meet them : their great guns
had been brought into action, but had proved useless,
and news had just arrived that a large reinforcement
had joined Ngatiawa from Waikato. There was thus
some reason to hope that peace might be brought
about On the next day the camp was visited, and
it was found that many of the natives were wishing
to return home, but others were obstinately bent on
lighting. They went also to see the Ngatiawa, who
were in good spirits. They were willing to make
peac<\ l»ut were also prepared for war. Upon further
intercourse with Xgapuhi, finding that they were still
averse to peace, it was determined again to take leave
and return to the Bay of Islands.
They set sail <>n tin- 7th of April. The wind was
lair, and was freshening up to a gale, and it was
142 CHRISTIANITY
thought advisable to proceed to the Barrier Island,
where there are two good harbours. As they drew
under the land, the gusts were so violent that it was
feared that either the masts or yards would be carried
away. The vessel became unmanageable, and with
much apprehension they were obliged to take in sail,
and let the vessel drift. As the darkness set in, so
did the fears of those on board increase. They could
not keep the weather shore — what were they to expect
from a lee one? It was an iron-bound coast, with
rocks and small islands scattered in all directions.
At first dawn of day there was a dark hazy loom of
high land close on the lee beam, like the king of
terrors frowning upon them, as he sat brooding over
the storm, ready to snatch his victims. They wore
the ship and made sail, under the impression that it
was Cape Colville; but it was soon seen to be the
north head of Port Charles, in which there was no
shelter. They stood on under all sail to endeavour
to weather the point which presented itself on their
lee bow, but despairing of this, as the sea was setting
them fast to leeward, they determined to try and stay
the ship, as the only alternative, there not being room
to wear. She had missed stays several times the
preceding day, which had brought them into their
present position. Every countenance spoke alarm,
and it was declared to be impossible to save her.
But what is impossible with man is possible with
God. They watched a smooth of the sea to put the
helm down, and at that interval there was a lull.
AMONG THE NEW ZEALANDEKS. 143
The vessel came round in a surprising manner, though
to all human appearance it was impossible she could
weather the land owing to the heavy sea which was
running. After a short k time they were relieved by
perceiving that they gradually drew off the shore.
They stood on, wishing to regain the islands to wind-
ward of Mercury Bay, but still the weather was so
very thick, they could scarcely see the vessel's length
around her. After standing with intense earnestness
on the look-out, for the danger was not yet over, land
was announced on the lee bow, close to them, which
they perceived was the desired point. They bore up
and were soon in smooth water, under the lee of the
Mercury Isles, and discovered what had not been
before seen, though they had often been in this
neighbourhood — a commodious bay in which they
anchored, to the unspeakable relief of both body and
mind. They all assembled in the cabin, to offer up
praise to the God of all mercies for their great
deliverance. As soon as the gale broke the vessel
proceeded back to the Bay of Islands.
"On reflecting upon the circumstance of this
voyage," wrote Mr. Williams, "I was overpowered
with gratitude. We had sought for shelter in a
known harbour, but were prevented from reaching it,
though close to the entrance, and were exposed during
a long night to danger on all sides. Land was around
us, but the weather was so thick that we could not
ee it till we were close upon it. But at the moment
when it became needful for us to act the day dawned ;
144 CHRISTIANITY
our danger at that instant was pointed out by a break-
in the haze, and we were enabled to do what alone
could save us. The captain gave orders to wear,
which would have been inevitable destruction. This
was overruled, and the ship was thrown into stays as
the last and only resource. Oh, may it be a Sabbath
long remembered with gratitude ! "
The attempts thus made to bring about a recon-
ciliation between the contending tribes were un-
successful, but still it was believed that the proceedings
of the natives were much influenced by this inter-
ference. Little mischief comparatively was done on
either side, and on the return of Ngapuhi to the Bay
of Islands, the chiefs acknowledged that their expe-
dition had been a failure, and that they believed the
God of the missionaries had made them listless, and
had prevented them from carrying out their purposes.
Some said their guns would not shoot straight,
for though they were frequently quite close to the
enemy, the shots flew off from the object aimed at.
They brought with them, however, a few of those,
trophies over which they most exulted — the heads of
their enemies. The following scene took place at
Kororareka when Mr. Williams and Mr. Brown went
with Tohitapu to see Titore. After a good deal of
ceremony on the part of Tohi they walked towards
Titore and his party, who were all tapu, and con-
sequently sitting by themselves, in an open space,
with the heads of their friends and enemies arranged
before them. There were fourteen heads of the Nga-
AMONG THE NEW ZEALANDERS. 145
tiawa, and three of Ngapuhi. The latter were at a short
distance from the others, being worthy of more honour.
The sight was most disgusting. The heads were dressed
with feathers, and the teeth exposed to view, which
gave them a most ghastly appearance. The counte-
nances of all the natives seemed to partake of the
image of their father the devil. They were truly
Satanic ; a grin of satisfaction was on every face.
Tohitapu walked towards the three heads belonging to
Ngapuhi, and addressing " Tu," the god of war, from
whom the art of war, bravery, and cunning is con-
sidered to proceed, he extolled the heroic deeds of these
warriors ; and looking to the payment, the fourteen
heads of Ngatiawa, he expressed his approbation. He
then turned to Titore, and falling on his neck, they
joined in a New Zealand lamentation. This lasted
a few minutes, after which they proceeded to talk
over the events of the late campaign.
The return of the natives without effecting the
object for which they went was regarded by the
missionaries as a cause for thankfulness, inasmuch as
the hand of God was distinctly manifest, and acknow-
ledged too by the natives. A day of general thanks-
giving was therefore set apart to commemorate this
event. On that occasion many natives assembled at
the places of worship, and while some secretly
maligned the good cause, and would willingly have
set themselves in direct opposition, they were con-
strained to confess that the missionaries were right
and they were wrong.
L
146 CHRISTIANITY
CHAPTER VIII.
1832, 1833.
PROGRESS AMONG THOSE WHO REMAINED AT HOME — RIPI — BAP-
TISMS—MISSIONARY VISIT TO KAITAEA— PANAKAREAO — MISSION
STATION FIXED UPON — POLYGAMY— TITORE LEADS ANOTHER
EXPEDITION AGAINST TAURANGA — MESSRS. WILLIAMS AND CHAP-
MAN ACCOMPANY IT — FRUITLESS EFFORTS TO BRING ABOUT
PEACE — A PARTY OF EAST CAPE NATIVES BROUGHT TO THE
BAY OF ISLANDS.
During the interval in which the principal chiefs
of Ngapuhi had been thus employed at the south, a
good work was gradually proceeding among those they
had left behind. Not only in the mission stations,
but in all the surrounding villages, the seed which
had been scattered was beginning to vegetate, and it
was an advantage no doubt that most of the restless
spirits were away for a time, and unable to exercise
their pernicious influence upon the community. At
Waimate the chapel was far too small for the con-
gregation, and numbers could not gain admittance.
At Ohaiawai there was an average attendance of
from sixty to seventy, and sometimes there were more
than the house could hold. At Kerikeri the desire
on the part of the natives to read the Scriptures was
increasing. Those who made a profession of religion
discovered great earnestness, and the senior baptized
natives rendered much assistance in giving instruc-
AMONG THE NEW ZEALANDEES. 147
tion. There was great cause for thankfulness in the
progressive state of the mission towards the great
object in view. It seemed as if Satan was retreat-
ing from his stronghold. The chain of superstition
appeared to be broken, while many circumstances
which would have been offensive in the highest
degree to the natives, as connected with their peculiar
superstitions, were wont to pass off without notice, as
they were convinced of their folly in holding those
opinions any longer.
Ripi, the chief of Mawhe, with his party, were steady
in their attendance on Christian worship. The manner
in which the Sabbath was kept by his tribe would
have shamed many country parishes in England. It
was really a day of rest ; their firewood being pre-
pared and their potatoes peeled on the preceding
day. The chapel in which they met was soon too
small for the congregation, and was replaced by a
larger building. When Mr. Davis entered into con-
versation with Ripi on the subject of baptism, he
said, " I am afraid to tell you my thoughts about it,
lest you may think me a hypocrite. If I could write,
you should know all about it. I have prayed to God
to reveal to me the sinfulness of my heart, and he
has done it ; and now I want to be delivered from all
sin." Inquiry being made into the state of his wife's
mind, he said, " You and I cannot look into people's
hearts, but the other day I spoke to her, and she told
me that her heart was desponding and sorrowful, on
account of her many sins."
L2
148 • CHRISTIAN IT V
When Eipi first went to the neighbouring village
of Kaikohe to talk with his friends on religious
subjects, he was well received by the chiefs, but after-
wards, under the influence of the war party, who
were preparing to go to Tauranga, notice was sent to
him that he must discontinue his visits. Although
there was some interruption in direct intercourse,
yet there was a work going on. A few months after-
wards the old chief Atuahaere went to see Mr. Davis
at Waimate, accompanied by two young men. He
said, " I am come to know what I must do with the
rubbish that is about my place and in my house."
Having caught his figure, Mr. Davis answered, "I
have told you that you must pray for strength from on
high to enable you to clear it away." " Yes," said he,
"I wish to clear out my house, in order that the
Holy Spirit may come and dwell within it." Mr.
Davis told him that his desires were of the right
kind, but that in ourselves we are weak and helpless,
and that without strength from above we can do
nothing. The old man listened with much earnest-
ness while some of the invitations and promises of
the Gospel were explained to him. It was, indeed, a
pleasing sight, and the two young men who accom-
panied him, being some of those who had first come
for instruction twelve months before, seemed to be
filled with joy on account of their aged companion.
The number of Christian baptisms up to this period
was confined for the most part to a few of the natives
connected with the different mission stations ; and
AMONG THE NEW ZEALANDERS. 149
with these it was the endeavour of the missionaries
to use the greatest caution. We read of the course
pursued by Augustine, the first archbishop of Canter-
bury, that 10,000 of the men of Kent were baptized
under his direction before he had lived twelve months
in his new diocese. But in New Zealand, after
nearly twenty years of labour, the native Christians
did not exceed fifty. They were subjected to a
lengthened period of instruction, during which there
was opportunity given to obtain an insight into general
character. " We are solicitous," it was stated, " to
err rather on the side of caution in admitting persons
into the Church, and the consequence has been that
of the number baptized there is scarcely an instance
in which there is cause for regret."
A few of the Christian natives were now alsc
admitted to the Lord's Supper.
" Having conversed several times," wrote one of
the missionaries, "with some of the candidates, I
called them together preparatory to their admission
on the morrow. I am satisfied with them all, but
only two wish to partake at the present time, the
rest preferring to wait for another occasion. One of
the two remarked, ' This sacrament is a means of
strengthening my faith, therefore I desire to partake
of it. I do not wish to delay, because I know not
how soon death may overtake me.' " It was no
wonder that, amidst the repeated shocks which the
kingdom of Satan was receiving, lie should have em-
ployed his remaining strength in exciting to acts of
150 CHRISTIANITY
bloodshed those who had not yet received the truth
in the love of it.
The time seemed now to have arrived when steps
might be taken for the extension of missionary
labours to the more distant parts of the country.
The natives of Tauranga and Eotorua had expressed
their wish that missionaries should settle among
them, but that part of the island was in too disturbed
a state to admit of it. It was determined therefore
that an exploring party should visit the tribes in the
northern part of the island, with whom as yet no
intercourse had been held. The party consisted of
Messrs. Baker, Hamlin, Puckey, Matthews, and my-
self. Eipi also, who had been baptized by the name
of Paratene, and a few of the Christian natives from
the mission stations, were of the party. We set out
from Kerikeri on the 26th of November, 1832. The
narrative of the journey furnishes many particulars
which throw light upon the state of the country and
its inhabitants. Proceeding on the road to Whangaroa,
there was little to interest except the recollection of
former times. When we arrived in the neighbour-
hood of the old Wesley an station, the ravages of war
were but too apparent. Portions of very fine land,
once in a good state of cultivation, were now lying
desolate, while the few scattered inhabitants afforded
a melancholy contrast to its former state. It was
gratifying to hear a conversation which passed between
Paratene Ripi and one of the chiefs. He was re-
lating an interview which he had just had with some
AMONG THE NEW ZEALANDERS. 151
people in a neighbouring valley, from which it could
be clearly gathered that he did not in the least shrink
from declaring to others those good things of which
he had himself tasted.
Proceeding a little further we came to a deserted
fortification, the greater part of the fence still re-
maining. It had belonged to Hongi and his followers,
but many of them had been killed within the last
two years. At length we arrived at Papuke, the
residence of Ururoa, where we pitched our tent. This
Pa, when Hongi was lying here after he was wounded,
was full of people, but it now partook in some
measure of the general desolation. Ururoa and
Paratene were relatives, and chiefs of equal stand-
ing, and it was truly gratifying to witness the bold-
ness and the force with which the latter delivered his
sentiments. Speaking of the general motives which
influence the natives, which are power and reputation,
he said, " The name which a native gains is like the
hoar frost, which disappears as soon as the sun shines
upon it ; but if a man is brave in seeking after the
things of Christ, his name lasts for ever." After
speaking for a long time, he ran off in a hurry, and
returned immediately from the tent with his native
book. He then proceeded, " It has been said by the
natives that the missionaries bewitch them, and cause
them to die." He then read a few of the Scripture
sentences at the commencement of the Liturgy.
" Now," said he, " what does all this say ? Where
is there anything here which can harm us ? No ;
152 CHRISTIANITY
God does not barm you, and all that -He wishes is,
that you should not harm yourselves, but that you
should listen to Him and be saved." He then con-
tinued, "Who made this land in which we live?"
They then gave some evasive answer, but he pushed
tliem hard, repeating his question j when at last he
told them, it was not Maui, but the God of the
Europeans. They at last said, " You are right, Eipi :
vour ideas are correct and ours are wrong." He also
said much about native food, which they think will
not grow, unless their superstitious rites are observed.
This subject he handled in a way which missionaries
cannot reach, and therefore with more effect. He
concluded by saying, " You do not laugh at what I
say to you now, but I suppose, when we are gone,
you will say it is all false."
Proceeding to the valley of Oruru, we came to the
village of Whaare, the principal chief, where we
expected an invitation for the night. We gave to
the natives a general outline of our message ; and
Paratene, who was also related to this chief, spoke
plainly to him in reference to their former wars;
but so much unconcern was shown, that we were
glad to pass on. We went about eight miles further,
and brought up at dark, by the side of a river, in a
most solitary part of the country, where there was
neither cultivation nor dwelling of man, but we
observed marks of many Pas which had been in
occupation in former times.
The night was very stoimy — the wind blew huh,
AMONG THE NEW ZEALANDERS. 153
with violent rain, thunder and lightning— but very
little rain came through our tents. We were now
in a country altogether new to us; but a strange
native had discovered us, and in the morning we
were conducted to a village. Two chiefs of the place
made speeches of welcome, which were quickly fol-
lowed by a cooked pig, smoking hot out of the oven,
with fish and kuniara. This afforded a pleasing con-
trast to the cold reception we met with at Oruru, and
was received by us as an earnest of a good welcome
among the Earawa tribes, to which our hosts be-
longed. A little further on we came to the river
Whakarake, where Panakareao, one of the leading
men, resided. We hoped to gather from him the
information we required, to show where it might be
desirable to form a missionary station. But it was
necessary to observe the utmost caution, as we did
not feel ourselves at liberty to make any promises
which might raise their expectations. There was
evidently an opening for missionary labour in various
parts of the district, but as this tribe was unac-
quainted with us, and we with them, we determined
to be guided by the disposition which they might
manifest towards us. Panakareao gave us some en-
couragement. Conversing with him upon the general
subject of our message, he expressed a wish to have
missionaries, saying, that Ngapuhi alone had been
taught hitherto, and that if the Rarawa were in-
structed, they would give up their present mode
of li:
154 CHRISTIANITY
December 2d being Sunday, our flag was hoisted
at an early hour, and at nine o'clock we had service
with our own party, being joined by about thirty
strangers. After this we dispersed to the neighbour-
ing villages, but we did not meet with many natives.
There is one point which is worthy of remark — that,
wherever we went, we found a general knowledge of
our object prevailing. They well knew the difference
between us and the Europeans living among them,
who are connected with the flax trade. There was,
also, some idea of the Sabbath, which they all profess
to keep. Now, whether they observed it or not, their
profession at least showed a good feeling. They
mentioned that there was a large party living at
Whangape, on the western coast, who kept the
Sabbath, and that whenever they went on a journey,
they offered up a prayer to our God. These par-
ticulars would not be worthy of notice, except that
we know that no missionary had been in any direct in-
tercourse with them, and that all the light they had
derived was gained from natives who had had com-
munication with us. So sure is it that a little leaven
leaveneth the whole lump. Nor was the case of this
tribe a solitary instance of the fields being white
already to harvest. Panakareao was very inquisitive
to know what we thought of the place, and whether
this was to be the only visit they were to receive
from us. As we did not give him a direct answer,
he at length observed that he was anxious to have a
missionary, and pointed out a wood of good timber,
AMONG THE NEW ZEALANDERS. 155
which lit- had set apart some time before for the use
of missionaries, in the hope that, sooner or later, he
might have one. We then told him that perhaps, if
the other tribes were favourable, a settlement might
l>e formed His countenance at once brightened up,
and he said, he knew they would all desire it. After
a careful examination of the district a site was found
at Kaitaea, which seemed calculated in every respect
to answer our purpose ; but we told Panakareao that
we could not make any promises, and that they must
not consider us guilty of breaking our word if nobody
should come to reside among them.
In the course of this journey it became abundantly
apparent how great is likely to be the value of native
agency. An intelligent New Zealander, if only his
thoughts are directed into a right channel, is much
better able than a foreigner to adapt his language so
as to arrest the attention of his countrymen. He is
able to show them so much better the falsehood of
their superstitions. It comes home with much force
to say, " I have done all these things, and have learnt
the evil of them." As we passed up the valley of
Kaitaea, Ripi pointed out several places, to which he
had been in former times to fight and pillage. On
one occasion he was talking about his own case, and
said, among other things, " Since I have believed, I
never quarrel with my wife, as I used to do." To
which a native replied, " It is because you have only
"in wife." Ripi answered, " I had three wives, who
now all alive : by one I had seven children, and
156 CHRISTIANITY
by another three, who all died some time ago ; but
when I began to think of the things of God, I said to
myself, ' If I keep these three wives, they will always
be a snare to me.' I therefore put aside two, and find
myself much happier with one."
The subject of polygamy came under the con-
sideration of the missionaries at an early period. It
has been stated, by high authority, that the mis-
sionaries did wrong to interfere in those cases where
a man having several wives came forward as a candi-
date for Christian baptism. It was felt, however,
that some general rule must be adopted. It was
quite evident that, under the Christian dispensation,
the practice is not allowed, and that no Christian
man having a wife can be allowed to take to himself
another during her lifetime. The only difficulty was
how to deal with those persons who had more wives
than one before they came under the influence of
Christian instruction. In looking into this subject,
it was clear that the plurality of wives among the
natives was a great injustice. The proportion of the
sexes has been found to be painfully unequal.
Throughout the country, there are about four males
to three females. A chief w r as allowed to take as
many wives as he pleased, but many a poor man had
none. While, however, there was some hesitation as
to what course should be followed in the case of
converts to Christianity, the difficulty was disposed
of by the natives themselves. The majority of those
concerned acted as Ripi did. They were under the
AMONG THE NEW ZEALANDERS. 157
influence of higher principles, and, without hesitation,
they put away all their wives but one. Such is the
Christian rule, and we have followed it. There have
been, indeed, some cases in which there seemed to be
a degree of hardship. A native might be warmly
attached to his wives, and they to him But when
the example had once been set by the majority, it
would not have been right to have made exception in
favour of a few, because they had rather not come
under this rule. ' If it had been so, there are, doubt-
less, many others who would have said, "If my
neighbour keeps his two or three wives as a Christian
man, why may not I take a second wife without
damaging my Christianity V Some years afterwards,
a native of Waiapu came forward as a candidate
for baptism, with his two wives, both young and
interesting women. Upon the subject of general
information in Christian truths there was no obstacle
to their baptism. The question was then put to the
husband, what he thought of doing about his two
wives. Poor man ! he cast a look, which could not be
mistaken, first at one and then at the other, and said,
" I cannot tell you." The two women were baptized
at that time, as they had no power in this matter.
The husband was recommended to take time for con-
sideration. He subsequently made choice of one,
and was then baptized.
There was now a fair prospect of advancing the
labours of the missionaries to the northern extremity
of the island. A large population had long been sit-
158 CHRISTIANITY
ting in darkness, but the Sun of righteousness was
about to shine upon them. In the south, however,
there was all this darkness rendered the more gloomy
by the desolating effects of war. There was little
hope of a termination of this state of things until
missionaries could be located among them. Still
there was a work going on ; the words of Him who
spake as never man spake were winning their almost
silent and unseen way. Inquiry was abroad, but the
question, Who will come over and help us ? had yet
to be asked for some time longer.
After the return of Ngapuhi from the expedition
against Tauranga, Titore appeared determined to carry
on the war, though he had professed a desire for
peace. No great deeds had been accomplished, and
he wished to do what others had been unable to do.
He had returned to the Bay. of Islands in November,
1832, and in a short time he prepared to set out
again, taking with him a large number of the Earawa
tribe. It was remarkable that this movement should
have been made immediately after steps had been
taken to send missionaries to the Earawa. Satan was
at hand to exert his power for evil, before the Gospel
could be carried to them. The Earawa had not the
most distant connexion with the Tauranga quarrel,
but they were still the slaves of Satan, and that was
sufficient.
The Eev. Henry Williams determined to follow
this party, and again try to effect a reconciliation
He and Mr. Chapman therefore set out in two boats
AMONG THE NEW ZEALAXDERS. 159
on the 7th of February, following close after the
hostile armament. On the 11th they observed fires
at Whakatuwhenua, and they soon landed among the
Earawa. The natives treated them with civility,
although they knew that their object was to thwart
them in their proceedings. From this point Mr.
Williams and Mr. Chapman went forward in their
boats, having had experience on former occasions of
the dilatory movements of the natives, and left the
Earawa to follow at their leisure.
As they drew near to Maketu, which is the sea-
port of Eotorua, they observed a flag hoisted half-
mast high, and soon learnt that ten persons had been
killed the day before by the opposite party on the
road to Eotorua. It is necessary here to observe that,
in the former campaign of Ngapuhi against Tauranga,
they had been joined by the Eotorua tribes, and the
conflict between Eotorua and Tauranga was still
going on. The missionaries met with a very friendly
reception on shore, but the people seemed to be
determined to continue the contest, and little hope
appeared of leading them to peace.
After a week's detention the firing of musketry
was heard beyond the Tumu, a Pa of Ngatiawa at a
short distance from Maketu, and within sight, being
close to the beach and on the road to Tauranga. The
Maketu natives immediately prepared for action, and
crossed the river to attack the side of the Pa nearest
to them, under the idea that Titore and the Earawa
were assaulting the opposite side. They disregarded
160 CHRISTIANITY
all remonstrance, and left only women and children
behind, expressing their confidence that the Pa
of the enemy would be taken. As they crossed the
river they gathered around their priests, who stood in
the water during the performance of a religious
ceremony, sprinkling the people occasionally with
water, at the conclusion of which they caught up
handfuls of sand, and throwing it into the river they
all ran off towards the enemy. As they approached
the Pa they slackened their pace, and most of them
were content to sit down under the cover of a rising
ground ; but few were inclined to expose themselves
to the enemy's fire. In about two hours they re-
turned, bringing two wounded men, but none were
killed. In the afternoon a party of those who had
gone out in the morning returned in a frantic state,
exclaiming that Tupaea, the chief of Ngatiawa, and
twenty of his people were killed, and their bodies
taken ; upon which all the women showed the
strongest signs of exultation, tossing up their hands,
and presenting a most frightful appearance. It was a
relief to learn shortly afterwards that two only had
been killed on each side.
Te Amohau, the father of a man who had been
shot a few days before, after he had lamented over
the corpse, addressed himself to the people, saying,
that as he had now lost a son in the war, it was for
him to decide what should be done, and that he
should proceed with the missionaries, and make
peace. He wished for no payment on account of his
AMONG THE NEW ZEALANDERS. 1G1
son, his only desire was that these proceedings might
be stayed. When Mr. Williams met the old man, he
proposed that a letter should be sent in the morning
to some of the leading men of the enemy, and if they
were willing, he would then accompany the mis-
sionaries in their boat to Tauranga to meet Ti tore and
the Karawa, and at once make peace. The poor man
appeared to be much in earnest, but when at length
news arrived that the Karawa had entered the har-
bour of Tauranga, and Mr. Williams and Mr. Chap-
man prepared to depart for that place, Te Amohau
was unwilling to go with them : perhaps he thought
that now his allies were at hand in strong force, he
had a better prospect of effecting the destruction of
his enemies.
At Tauranga they found Titore, with Papahia the
Rarawa chief, and Te Rohu, a chief from the Thames,
who had joined them with about seventy of his
people. Te Rohu seemed to be much surprised that
any foreigner should come among them for the pur-
pose of taming them from their ancient custom of
killing each other. He spoke of the sufferings of his
own people from war, and of their strong desire that
missionaries should live among them to preserve
peace. When Titore was asked what they proposed
to do, he first said that they should fight, but after a
private conversation with Papahia he requested Mr.
Williams to go to Otumoetai and talk to Ngatiawa.
He went therefore and told them what Titore hul
M
162 CHRISTIANITY
said. They appeared to be rejoiced in the prospect of
peace, though doubtful of Titore's sincerity.
The next morning there was the sound of firing in
the distance, and by the help of glasses it was ob-
served that the Earawa were making an attack on
Otumoetai, though with much caution ; and that the
people of the Pa were in their trenches, not returning
the fire. It was now evident that there was nothing
more to be done by delay. Here was a fresh body of
natives just arrived from the north, come with the
intention of fighting, and it was clear that they
would fight, until they might be convinced by expe-
rience that nothing was to be gained by this course.
The missionaries on their part, at great personal
sacrifice, had followed them to the scene of warfare :
and after three weeks had been spent in fruitless ex-
postulation, they were obliged to leave them to their
own devices and return home to the Bay of Islands,
which they reached on the 4th of ApriL
At this juncture a circumstance occurred which
seemed to be of little consequence at the time, but
which led to important results some years afterwards.
A whale ship anchored in the Bay of Islands, having
on board twelve natives from East Cape. They had
boarded the vessel as she lay becalmed off the Cape,
intending to return on shore in the morning ; but a
breeze springing up, the captain stood out to sea, and
bore up for the Bay of Islands. It was of little
consequence to him where he landed them ; his only
AMONG THE NEW ZEAL ANDERS. 163
object was to get rid of his visitors, so he put them
on shore at Rangihoua. The first idea which oc-
curred to the Ngapuhi was to keep them as slaves,
and they were at once divided among the chiefs.
The missionaries interfered, and pleaded the great in-
justice of detaining people belonging to a tribe with
which they were not at war, and who had come into
their hands by an accident which was no fault of
theirs, but rather that of the white man. They at
length agreed to give them up, on condition that the
mission schooner should be sent to take them home.
At the end of April they were embarked from
Paihia, and in three days, when just in sight of the
place of anchorage at Hicks's Bay, a heavy gale came
on from the eastward, which drove the vessel back to
the Bay of Islands. It was then thought advisable
that these natives should remain at Paihia until the
following summer, and for the time they were located
in the mission settlement, and received regular in-
struction. This continued for the next eight months.
M 2
164 CHRISTIANITY
CHAPTEE IX.
1833, 1834.
THIRD BOOK OF TRANSLATIONS PRINTED — INDICATIONS OF CHANGE
— DEATH OF TOHITAPU — WEHE— GOD WORKS BY HIS OWN IN-
STRUMENTS — VISITS TO THAMES AND MATAMATA — STATION AT
PURIRI — EAST CAPE NATIVES RETURN — MEETING AT HICKS's
BAY — SUNDAY AT WAIAPU — MESSRS. BROWN AND HAMLIN VISIT
WATKATO — MURDER OF KAPA AND HIS WIFE — SUPERSTITIOUS
PRACTICES.
The work of translation had been steadily advanc-
ing, and in the early part of the year 1833 an edition
of 1800 copies of another work was printed in New
South Wales, containing a large portion of the ser-
vices of the Prayer Book, and about half of the New
Testament. This little book was much valued, and
the number of those who were able to make a right
use of it was rapidly increasing. A portion of this
edition was shared with the Wesleyan missionaries,
who were carrying on their labours with success on
the banks of the river Hokianga.
While the warlike disposition of many of the
Ngapuhi still continued, and the natives of the Bay
of Plenty were all in arms, there was a great number
of those who had gone to Tauranga the preceding-
year who would on no account have undertaken a
similar expedition. The inhabitants of the villages
within reach of the missionaries were for the most
AMONG THE NEW ZEALANDEKS. 165
part anxious to have instruction, and regularly at-
tended the services which were held. There was a
striking difference in their general bearing, from
what it had been a short time before. Visiting the
Kawakawa in the usual course of duty, my boat's
crew consisted of two Christians and four candidates
for baptism. This happened without any particular
arrangement, but because the majority of those who
were in the mission settlement were of this class.
Pulling up the river, many questions were put rela-
tive to passages in the new book, and I could not but
notice that the copy which one of the crew had with
him, had been well used since it came into his pos-
session. On our arrival we found the people assem-
bled, and I held service with about one hundred and
twenty natives, having made arrangements for my
companions to proceed to two villages about three
miles distant for the same purpose. My congregation
expressed a wish that one of the Christian natives
should remain constantly with them, to give them
daily instruction.
At Waimate and in the neighbouring villages the
same change was perceptible. " It would cheer the
hearts of Christians at home," wrote Mr. Clarke, " as
well as shame those who only bear the name, to see
how a Sabbath is now spent in New Zealand at our
settlements. Long before service commences in the
morning, you see the natives drawing together in
little groups around the church. No sooner is the
door opened than an effort is made to get a place
166 CHRISTIANITY
within, and at times the building is completely filled
in about five minutes, and many remain outside for
want of room. In visiting the out-stations, there is
much to encourage us to perseverance and diligence ;
although at the distance of from three to ten miles
there is still the same order which is observed in the
mission settlement. They lay aside all unnecessary
labour, and have morning and evening services at the
appointed time. Many read the Scriptures, and
others have them read ; they join in the responses of
our excellent liturgy, and listen most attentively to
the instruction afforded them."
The Gospel was bringing about a general outward
change in that part of New Zealand, and in some
of the natives an inward change also. Those who
were under missionary influence and instruction had
almost lost their ferocious appearance; and instead
of rushing about with their muskets and spears
to revenge every little insult, it was not unusual to
see the old tattooed warrior coming to ask how best
to settle the real insults and losses which they often
sustained from an unprincipled neighbour. Those
natives who still adhered to the old customs showed
by the confusion which they manifested when met on
a Sunday, that they were not ignorant of the un-
tenable nature of their superstitions. They seemed
to say, " Hast thou found me, mine enemy ? " when
they unexpectedly came in contact with a mis-
sionary, and were affectionately warned to flee from
the wrath to come.
AMONG THE NEW ZEALANDEKS. 167
Upon the minds of some of the older natives there
seemed to be a faint glimmering of light, but it was
not sufficient to lead them to forsake the old path.
Tohitapu was of this number. He was a man of
great repute in his day as a priest, and was an object
of terror to all who came under his displeasure. His
naturally savage disposition was perhaps increased by
his peculiar calling, and many of his countrymen had
been butchered by him for violating the native rites.
Living within a mile of Paihia, he had continued in-
tercourse with the missionaries, and was much influ-
enced by them during the latter part of his life. He
laid aside many of his evil practices, and professed a
strong desire to do what was right ; and on many
occasions he exerted himself to bring about a recon-
ciliation between contending tribes. He listened also
to religious instruction, but his heart was closed
against a real reception of the truth. A few months
after his return from Tauranga he became seriously
ill ; and, though he felt that he should not recover,
he was as little disposed as ever to receive the
light of the Gospel. He appreciated the attentions
whicli were paid to him, and seemed to have a sin-
cere regard for the missionaries, but he died as he had
lived, his mind still enslaved by the superstitions of
his fathers.
It is pleasing to turn from this notice to an ac-
count of a young woman who had benefited by
Christian instruction. Piri, the younger of two
sisters, had come to live at Paihia, at a period when
168 CHRISTIANITY
there was much difficulty in keeping any girls, owing
to the influence of the shipping. After a short period
the elder sister Wehe, who was one of those who
frequented the ships, came and removed Phi, in spite
of all remonstrance, and nothing more was seen of
them till about fifteen months before this time, when
the younger sister applied to be received into the
house, stating that she was weary of her depraved
mode of life. She was takan upon trial, and then
Wehe requested to be admitted also. She had been
unwell for several months, and asked for permission
to come and end her days with the missionaries, as
she knew she should not recover. Her deportment
was good, and her attention to school and general
instruction was very decided. She would frequently
reprove any impropriety she might observe in those
around her. She always gave a good account of the
sermons she heard, and showed that she did not
listen in vain. While her strength would admit of
it she was very industrious, and it was often neces-
sary to require her to lay aside her work. Such is
the outline of the character of this young woman,
who had long been in the school of vice, and was
now fast approaching the verge of the grave. Con-
sidering the great earnestness which she had mani-
fested, and her apparent delight in the prospect of a
blessed immortality, it was thought proper that she
should be admitted into the Church of Christ by
baptism. Accordingly, the little Christian band was
assembled for this purpose, and the right hand of
AMONG THE NEW ZEALANDEKS. 169
fellowship was given to her. The scene was most
gratifying, and when her change of character was
contrasted with her former life, there was indeed
reason to praise God and exclaim, " Surely this is a
brand plucked out of the fire ! "
There is something grand and wonderful in the
change which is wrought by the Gospel ; — that those
who are by nature the children of wrath should be-
come the children of God ; and tins transition be-
comes still more striking in the case of heathens — of
savage heathens who are in the very lowest grade of
human beings. Mr. Chapman remarks upon this
subject : — " In seasons of native baptisms, the tide
of ages, dark ages, bloody ages, ages of murder and
treachery, cruelty and hatred, rolls, as it were, before
me ; and yet here stand the children of murderers,
accepting offered mercy, and desiring to wash all
their guilty stains away ! Thoughts such as these
force themselves upon me, and 1 must weep."
The manner in which God is often pleased to work
his purposes, by instruments of his own choice, and
such as man would not have reckoned upon, is shown
in the good which has often been effected by natives
who had received a little instruction, and then have
been hastily removed from it to some distant quarter.
Young people often came to the mission settlements,
and were employed there and taught. Some, per-
haps, were soon fetched away by their parents or
masters ; others left from causes over which no one
had any control ; and some, perhaps, behaved ill and
170 CHRISTIANITY
were sent away ; but all carried away something, and
there were few who had not some information to
give which might benefit their distant friends. How
many times, has disappointment been felt because the
labour which had been spent seemed to be lost,
though it afterwards proved to be as the " bread cast
upon the waters, to be found after many days." How
good, then, is it to hope, and quietly wait for the sal-
vation of the Lord !
In the month of October, 1833, a detachment of
the missionary body, consisting of the Eev. Henry
Williams, Eev. A. N. Brown, Mr. Fairburn, and Mr.
Morgan, left the Bay of Islands in two boats, for the
purpose of selecting a site for a missionary station at
the Thames. After an examination of the western
coast of the Frith, which they found without popu-
lation, they passed over to the opposite side. The
natives here were numerous, notwithstanding the
fearful devastations committed by Ngapuhi some
years previously. Te Totara was one of the Pas
taken at that time. Ngapuhi had been encamped
near the Pa several days, receiving presents and
holding friendly intercourse with the inhabitants;
but having obtained their confidence, they rose upon
them, and killed a very great number, and then took
all whom they could seize as slaves. The most hor-
rible cruelties were practised. Some of the posts of
the Pa were still standing, and from the extent of
ground it occupied, it must have contained a large
number of people. Human bones lay scattered
AMONG THE NEW ZEALANDERS. 171
about in all directions, and some of the people
pointed out the spots where their relatives had been
killed and eaten. Pulling up the river Waihou they
came to a small branch stream, which they entered
and found a body of natives at their cultivations.
They expressed great pleasure when, they learnt who
their visitors were. Having taken their evening
meal, they assembled from 150 to 200 natives to
evening prayers. It was a pleasing sight. They
were confined for room in front, owing to a planta-
tion of maize, and were consequently obliged to ex-
tend to the right and left. There were several fires
in front of the tents, which, with some torches held
by those in the distance, gave a striking effect to the
scene. The missionaries commenced as usual by
singing a hymn, but what was their surprise when
they heard the whole assemblage join and sing cor-
rectly with them ; and in the prayers also the re-
sponses were made by all as by the voice of one
man. Nothing like this had been witnessed before,
and they believed that the Lord had now led them to
the spot where his altar should be erected. When
addressed upon the Gospel message, the natives were
very attentive. Many asked for books and slates ; of
slates there were none, but one of the new books
was given to Tuma. These people had received in-
struction from three youths who had lived in the
mission families at Paihia. Thus the work of God
was carried on without the previous arrangement of
man. They continued their course up the river, and
172 CHRISTIANITY
on the loth of November they reached Mataraata,
where Waharoa, the great chief of this tribe, resided.
The old man was sitting in state, and gave them a
hearty welcome. They pitched their tents in a clear
spot, a goodly assemblage watching their movements
with much interest. On the Sunday, the people
congregated together beneath the trees in an adjoining
wood, where the message of peace was listened to
with apparent respect by a body of savage warriors.
Old Waharoa asked many significant questions, and
inquired what they were to do without a missionary
to teach them. From this point they returned down
the Waihou river to Puriri. The natives were all
anxious to know what determination had been
arrived at about the mission station, and after some
consultation, the missionaries concluded that Puriri
was the most eligible site. They accordingly took a
survey of the ground, and gave orders for the erection
of three raupo houses. This place, though deficient
in some respects, possessed many advantages. It was
central, lying between the contending tribes of
Waikato and the Thames, and the establishment of a
mission there might tend to restore a better feeling
among the tribes.
The season of the year was now favourable for the
return of the East Cape natives, who had been living
at Paihia since the month of May. The schooner
Fortitude was therefore chartered for the twofold pur-
pose of conveying timber and stores for the new
station at Puviri, and of taking these people back to
AMONG THE NEW ZEALANDERS. 173
their homes. Mr. Preece, Mr. Morgan, and myself,
went as passengers ; the two former proceeding to
their station at Puriri, while I had charge of about
sixty natives, thirty of whom belonged to the East
Cape, some of the number being slaves, to whom
their masters had given their freedom.
"We left Paihia on the 19th of December, and on
the 24th came to an anchor a few miles from the
proposed settlement at Puriri. The next morning
we proceeded up the river, calling at several villages
on the way. Passing over the site of Te Totara,
which has been already mentioned as the Pa de-
stroyed by the Bay of Islanders, one of my natives,
who had been present on that occasion, described the
position held by the different parties, and detailed
many particulars, which confirmed the accounts of
the extreme barbarities exercised by the natives in
their wars. It was late in the day when we reached
Puriri, and after the tent was pitched we called the
natives together. It was a beautiful evening, and
the moon was so bright as to enable us to read
without the help of any other light. The utmost
attention pervaded the whole assembly, amounting to
about one hundred ; and every voice among the
motley group seemed to join in concert, as though
they had been accustomed to this service for a long
season. The recollection, too, that this was the natal
day of our blessed Saviour, added much to the
solemnity of the occasion. We read that on the
morning of this day, the multitude of the heavenly
174 CHRISTIANITY
host appeared in concert with the angels, praising
God, and saying, " Glory to God in the highest, on
earth peace, good will toward men ! " and the scene of
this evening was doubtless looked npon with delight
by the same blessed company, and by our glorified
Saviour himself.
We resumed our voyage, and on the 8th of January,
183-4, we anchored in Hicks's Bay. The natives on
board began to enumerate the desolating battles
which had been fought by their relatives in this
quarter. " That hill," said they, " was inhabited by a
tribe which was cut off by Hongi ; and that on the
opposite side was the site of a Pa taken by Pornare."
In another part of the Bay was a village which had
been destroyed, about three years before, by the
natives of Whakatane, on which occasion an English-
man was killed. We saw smoke on the side of the
Bay nearest Waiapu, whither our natives on board
were bound, and in a little time two canoes pulled off
to us. But as the Bay was not now inhabited, through
fear of the Whakatane natives, our people were un-
certain whether those approaching us were friends or
foes. All our party, therefore, was sent below, leaving
only two chiefs on deck to ascertain, as the canoes
came near, to what tribe they belonged. I presently
heard the sound of ramrods ringing in the muskets
of the people in the hold, and now we first discovered
that they had a large number of firearms, which had
been taken to pieces and stowed away in their boxes ;
it having been made a condition of their coming on
AMONG THE NEW ZEALANDERS. 175
board, that they were to bring neither muskets nor
powder with them. As soon as the canoes were
alongside, our East Cape chief recognised two of his
own brothers. It was not long before the whole party
were on board, and joy was marked in the coun-
tenances of all, soon, however, giving way to copious
floods of tears, which to the New Zealander are
always the most sincere token of affection. We
learnt that the party on shore was assembled for war,
and was only awaiting the arrival of chiefs further
south to go and attack their enemies living to the
westward; but in some of the speeches made on
deck, they said they should perhaps give up the
expedition if the missionaries told them to do so.
We now prepared to go on shore, conducted by the
two canoes, and had some difficulty in landing, being
nearly upset in the surf. Very few persons were
visible on the beach ; but as soon as we had landed,
about three hundred men suddenly sprang up from
among the bushes to welcome us. I had never before
seen so wild looking a set, and they soon gathered
around us to gaze upon their visitors. They were,
however, exceedingly friendly, and did not attempt
to press upon us. The party which had been living
at Paihia soon began to relate their adventures ; for
their relatives had heard no tidings of them since the
ship had carried them away. They told them some
of the customs of the missionaries, carefully distin-
guishing between us and the foreigners they had
hitherto had to do with. There was a full assem-
176 CHRISTIANITY
blage at evening prayers, and they used the same
expressions as the people at the Thames : " Give us
missionaries to instruct us, and we will leave off our
wars. We like what you tell us ; but when you are
gone, we shall have no one to teach us." I passed
the night upon a most luxuriant bed, made of the
tender branches of trees. In the morning, striking
my tent as early as possible, we proceeded by land to
Waiapu, accompanied by a large party of natives. It
was near the close of the day when we came to
Eangitukia, the outer Pa of Waiapu. It was situated
in an extensive valley, was large, and well fortified
in the native style, and, according to their report,
mustered 560 fighting men. Many were absent ; but
in the evening there were upwards of 500 men,
women, and children at prayers, the largest assembly
I had yet spoken to in the country. There were
many old priests in the party, but they showed no
disposition to cavil, nor any symptom of fear lest
their craft should be endangered : on the contrary,
they seemed ready to listen to any new thing which
might be told them.
The next day I went up the valley to Whakawhi-
tira, about ten miles distant. My companions pointed
out several places on the way where Pas had stood,
which had been destroyed by Ngapuhi, some years
before, when numbers were killed, and many taken
away as slaves. The present inhabitants consisted
principally of those who had escaped to the woods.
That desolating war was undertaken, so far as I
AMONG THE NEW ZEALAXDERS. 177
could learn, without any aggression on the part of
this people, but solely for the purpose of taking
slaves. Whakawhitira contained, it was said, 2,000
fighting men. On assembling those who were at
home, there were from 800 to 1,000 present, including
at least 400 young children. The village was very
large, and was well situated in the midst of extensive
cultivations. Waiapu, as a place for a missionary
station, surpassed any I had yet seen.
From a conviction that we must soon have a settle-
ment in this quarter, I paid particular attention to
the neighbourhood, and in my mind I fixed upon
a site not far from the Pa. Eeturning to the tent,
I fell into conversation with an old chief, who, about
fifteen years before, had been taken prisoner to the
Bay of Islands, but was returned again to this place
by the conquering party. He seemed to be well
versed in all the native superstitions, and had been
talking much about the forefathers of the New Zea-
landers. He told my natives that he could make
thunder, and that he would produce it that evening.
He sat at the tent door, wishing me to talk with him
about the creation of the world, and the formation of
the first man. After hearing the old man's account
of the origin of the New Zealanders, 1 gave him the
history of -the creation, the fall, the flood, and the
confusion of tongues, when he repeatedly observed
that our account was the most straightforward.
The Sunday following was the first Sabbath which
had been observed at Waiapu; but it was kept, I
x
178 CHRISTIANITY
believe, quite as a day of rest. I heard many speak-
ing of it beforehand, and they seemed to know that
they were not to work. At ten o'clock the natives
were called together by the substitute for a bell,
which was an iron hoe suspended, and struck with
another piece of iron, and soon about 500 people
came together. Among them were many hoary heads ;
but their long familiarity with the superstitions of
their forefathers did not seem to make them indif-
ferent to the preparations for the worship of Jehovah.
Pukuata, the chief we had brought back from the
Bay of Islands, made all the arrangements to the
best of his judgment. The largest compound in the
Pa was chosen, and there the people were assembled,
closely arranged upon the ground, and many were
perched on the roofs of the surrounding huts. At
those parts of the service where it is usual to stand,
they all stood ; and they knelt during the prayers.
The greatest order was observed, and the attention
was marked. Eukuata also took pains to explain
that at Paihia, after service, the men and boys had
school, and that the females were instructed by the
missionaries' wives. After partaking of a little re-
freshment, the dogs of the Pa having devoured the
principal part of our store, I set out for Whakawhi-
tira. A man of forbidding appearance, who had
accompanied me on a previous day, had attached
himself to my party ; but he improved much upon
acquaintance, and turning round to me, as. he was
walking a little in advance, he said that he was in *
AMONG THE NEW ZEALANDERS. 179
quest of something for himself; and, pointing to his
own breast, and then to mine, he said he wished to
hear more of what I had to say.* The conversation
of the natives, on the way, turned upon the new
doctrines which were now laid before them. My
friend remarked to another, that their god is a killing
god, but that ours is a saving God; and he then
asked why there could not be a missionary at each
of the two principal villages to instruct the people.
When we arrived at Whakawhitira, we were told
that all the people were absent : about 700, however,
old and young, came together. And here again I
was asked whether missionaries would not come and
live with them. A piece of good advice, which was
a little amusing, was given to the women by one of
my companions, just before I addressed the people.
" Sit quietly," said he, " and do not speak a word : if
your children cry, feed them at the breast ; and if
that does not quiet them, walk away a short distance,
and come back when they are still."
The primary object of this visit was now accom-
plished; the natives who had been carried away
to the Bay of Islands were returned to their friends,
accompanied, too, by many of their relatives, whom
their master had liberated. There was as yet no
prospect of forming a missionary station among these
interesting tribes, for the simple reason that there
• This man was one of the first to embrace Christianity, and was
for some years employed as a teacher. He was recently killed in a
conflict with the Huuhau fanatics.
180 CHRISTIANITY
was no one to undertake the work ; but an important
step had been taken, the district had been explored,
and there was sufficient proof that it was a fine field
for future occupation. We again embarked from
Waiapu, and proceeded to Table Cape, which had
been described as a place of some consequence.
About sixteen years before this time, a body of
Ngapuhi, after committing great devastation at
Waiapu, went on as far as Table Cape, and after
destroying many, carried away great numbers into
slavery ; but shortly after Te Wera, the Ngapuhi
chief, set most of his slaves free, and. then went to
live among the people he had conquered, and was
received by them as their chief. This circumstance
became of great advantage to all the tribes living
south of that place, as far as Cook's Straits. From
that part of the Island Te Eauparaha had expelled
nearly all the inhabitants, and at one time the whole
population of Wairarapa and Heretaunga were con-
gregated at Table Cape, under the protection of Te
Wera, and thus escaped destruction. In this visit,
however, it was not possible to see enough of the
people to allow of any plans being formed for the
future.
A new station having been already formed at
Puriri, there were many reasons which made it
desirable that the neighbouring district of Waikato
should be occupied at the same time, especially with
a view to put an end to the continual strife which
had been going on for generations between these
AMONG THE NEW ZEALANDERS. 181
contiguous tribes. One extreme part of Waikato,
that which extends to Mataniata, at the head of the
Thames river, had been already explored, and it was
now thought expedient to examine the district from
another point. With this view the Kev. A. K Brown
and Mr. Hamlin left Waimate at the end of February,
1834, proceeding through the middle of the island by
way of Mangakahia and Kaipara. The state of the
country was very different at that period from what
it afterwards became. Apprehension of a foreign
enemy had obliged the tribes severally to withdraw
into their own fastnesses. Hence all those connected
with Ngapuhi retreated towards the north, while of
the Waikato tribes there was not a single individual
to be found further north than Ngaruawahia, at the
confluence of the rivers Waipa and Horotiu. The
greater part of Kaipara, with the whole of Manukau,
Waitemata, Tamaki, and all lower Waikato, was a
waste unoccupied country. The travellers, therefore,
when they reached Kaipara, had to travel by compass
through a broken and trackless region, often making
their way with great difficulty through the high fern
and bushes. A journey of between seventy and
eighty miles, which occupied seven or eight days,
at length brought them to Waikato river. But as
there were no inhabitants, there were no canoes, and
it became necessary to construct a kind of float, made
of flags tied fast together in the form of a small canoe,
sufficiently buoyant to support two persons, which is
called " moki." On ten of these moki they paddled
182 CHRISTIANITY
across, and found them to answer so well, that they
proceeded some miles in them down the river. The
natives were cautioned when they started not to pull
ahead of one another, lest they should fall in with any
people, who might suppose they were Ngapuhiwho had
come again to fight. Notwithstanding this caution, two
of them pulled on, when they came all at once upon
a boat pulling towards them, full of people, among
whom were a younger brother of Te Wherowhero,
the principal chief of Waikato, and an Englishman
When they saw the foremost moki, they called out to
the two men, " Where are you from ? " " From
Ngapuhi," they replied. Seeing the rest of the moki
astern, he said, " You are a fighting party." He then
told his men to load their muskets and fire. The
two men called out, " We are not a fighting party,
but are come with some missionaries, who are close
behind." He did not believe them, but told the
Englishman to turn the boat round, and wait till they
came up. One of them then cried out in English,
" Halloo ! " which the Englishman recognised, and
said, "There are some Englishmen behind." The
boat then pulled onward, and when they saw who the
party were, they gave a hearty welcome, and entered
freely into conversation. They said the missionaries
had remained so long at the Bay of Islands that surely
their children must be old enough to become mission-
aries too. The chief added, " If you had come among
us some time ago, Taranaki would have been alive,
but now we have cut them nearly all off." They
AMONG THE NEW ZEAIANDERS. 183
were very friendly, offered the missionaries a passage
in the boat to Waipa ; and what was still better to
famished travellers, they gave them nearly all the
potatoes they had.
That some new principle was needed to put an end
to their interminable acts of treachery and bloodshed
was painfully manifest Any wicked man had it in
his power to commit an act of murder, but the New
Zealand customs did not visit the murderer as among
civilized nations, but his tribe, and most generally
vengeance fell upon the innocent. The station at
Puriri was scarcely formed, and preparatory steps
were being taken for the adoption of a similar course
at Waikato, when a barbarous murder was committed,
at the very time when the wives of the missionaries
had just landed from the Bay of Islands. Kapa and
his wife, natives of Waikato, went to Puriri to see a
relative, and had been there some days, when a young
chief from another party, whose name was Koinaki,
who lived thirty miles lower down the river, and
between whom and the Waikato party a deadly feud
existed, came to the valley, under the cloak of friend-
ship, to see these natives, professing a desire that all
past animosity should cease. After remaining three
days eating and sleeping in the same house, he suc-
ceeded in persuading them to accompany him down
the river. They had not gone more than twelve miles
before the vulture landed with his prey, killed them
both with his hatchet, and then conveyed the bodies
to his village, where they were afterwards eaten. All
184 CHRISTIANITY
this was done in revenge for the death of a relative
who had been killed about seven years before.
The following instance of superstition and want of
natural affection occurred about the same time. Mr.
Fairburn, having heard that Kohirangatira was very
ill, prepared some medicine for him, and accompanied
by Mr. Morgan, started early in the morning for
Taruru, a distance of eighteen miles. They reached
the place at midday, and found a dozen people sitting
around two others who were playing at draughts.
They inquired where the sick man was, and were
told he was tapued. Mr. Fairburn said he had heard
he was ill, and was come to see him. Hearing that
he was under the charge of a priest, he told one of
the players, son of the sick man, to inform Kohiran-
gatira that they wished to see him. He reluctantly
rose from his game to convey the message, and soon
returned, saying that his tapu was so great that he
could not be seen. It is worthy of remark that when
persons of distinction were taken ill, and their friends
imagined they would die, they conveyed them to an
open shed, and prohibited every kind of food from
being given to them, water only being allowed. Thus
the poor sufferer was literally starved to death. The
young man coolly resumed his place at the draught-
board. Mr. Fairburn told him they had come a long
distance, in the hope of affording his father some
relief, but "Whiro," their great enemy, wished him to
die, that he might go to his place, and he supposed
that he must take the medicine back again. He then
AMONG THE NEW ZEALANDERS. 185
turned to the two natives who had accompanied them,
and said, " Come, let us go, we are not wanted here."
" Wait a little," said the young chief. He then paid
another visit to his father, and shortly after they were
invited to advance towards the place where the sick
man was lying, with the priest close to his elbow.
He eyed them very suspiciously, and no doubt
imagined that contamination was drawing near.
Still, however, they found that they were not to
approach the invalid nearer than six yards, a line
being marked off by branches of karaka stuck in the
ground around his shed. Mr. Fairburn then called
to the sick man, and told him he was sorry he could
not benefit him by the medicine which he had brought
on purpose to ease his pain. The sick man said
something in a low tone to the priest, and then re-
quested them to advance. Mr. Fairburn offered him
his hand, which he did not take till he had first
placed a leaf of the karaka in his own hand. When
this ceremony was over, he was allowed to sit on the
ground beside him, the old priest in the meantime
watching every motion. Having ascertained that his
complaint was rheumatism, he was prevailed upon to
allow an old woman of the tapued party to rub his
ancle with some liniment. The priest wishing to
know what the liquid in the bottle was, it was handed
to him. He applied it to his nose, and being strong,
it brought the tears to his eyes in abundance. An
electric shock could hardly have surprised him more,
while the sick chief and the bystanders laughed
186 CHRISTIANITY
heartily. Mr. Fairburn gave him also a little medi-
cine, which he took in his hand, with a leaf placed in
the palm as before ; then putting his hand behind
him, he repeated some words in a low voice, and
swallowed the dose. Superstition seemed to be as
deeply rooted as ever in this part of the country.
AMONG THE NEW ZEALANDERS. 187
CHAPTER X.
1834.
MESSRS. BROWN AND WILLIAMS VISIT WAIKATO — PERILOUS POSI-
TION AT WHAKATIWAI — PASS ON TO MARAMARUA — NGA-
BUAWAHIA — MATAKITAKI — TE BORE — STATION FIXED AT
MANGAPOURI — VISIT TO MATAMATA — WAHAROA PLEADS EAR-
NESTLY TO HAVE A MISSIONARY — TATTRANGA — STATION AT TE
PAPA— PROGRESS OF CHRISTIANITY IN THE BAY OF ISLANDS —
DEATH OF MARY — TAPAPA — BLIND KURI — EDUCATION OF A
NATIVE PRIEST-JOURNEY TO NORTH CAPE— TE REINGA.
After the favourable report given by those who had
recently visited Waikato, it was determined by the
Committee of Missionaries that a station should be
formed in some part of that district, and Messrs.
Morgan and Slack, together with myself, were ap-
pointed to this post. Some years previously, when
peace had been made between Ngapuhi and Waikato,
the daughter of liewa, a Ngapuhi chief, had been given
in marriage to Kati, the brother of Te Wherowhero ;
and it happened most opportunely that Kati, with his
wife and several of his people, were at that time on a
visit at the Bay of Islands. This gave an opportunity
for acquiring much useful information, and also for
cultivating a friendly feeling with a party of great
influence. The barque Bolina called at the Bay of
Islands on her way to the Thames, and the Rev. A. N.
Brown and myself took passage in her, together with
188 CHRISTIANITY
Kati and his people. Our intention was to land at
Whakatiwai, on the western side of the frith of the
Thames, not many miles from which there is a small
tributary stream, Maramarua, running into Waikato,
which would afford 'a convenient approach to the dis-
trict. Preliminary steps were to be taken towards
forming a station at Waikato, and then we were to
continue our journey to Tauranga, with a view to the
adoption of a similar course in that quarter.
We sailed from the Bay of Islands on the 19th of
July, and in four days we anchored in the harbour of
Mahurangi, as a gale was coming on from the east-
ward. A canoe presently came off, and reported that
only the week before, a large party from Waikato had
made an attack upon a village near Whakatiwai, and
had killed twenty natives, five of whom were persons
of consequence. Our Waikato friends were greatly
disconcerted. This was the very place we wished to
land at ; but now, according to all New Zealand prac-
tices, it would have been an act of madness for Kati to
venture. I went on shore to ascertain the state of
feeling. There were several natives just come from
Whakatiwai, and they appeared to be under great ex-
citement. They spoke of the ground being drenched
with blood, which was still lying upon its surface,
and it seemed as if nothing would give them greater
satisfaction than to get our party into their power.
However, Wharekawa, a leading chief, went with me
on board to see Kati, and gave him assurance of
safety, saying that it was clear he had had no concern
AMONG THE NEW ZEALANDERS. 189
in this attack, and that he need be under no appre-
hension. Kati and his party then landed, and were
well received, considering that Kati's relations were
among the late assailants. They were told also that
they might proceed home by way of Whakatiwai
without molestation Still I felt no confidence in
these assurances, and proposed to Kati to purchase
for him a whale boat from a vessel lying in the har-
bour, in which he and his people might pull up the
river Tamaki, and then drag their boat over the
portage into Manukau, from whence they would have
an uninterrupted course into Waikato. But Kati had
with him a very large quantity of property, which
had been given to him by his wife's relations, and he
was unwilling to leave this, as I proposed, in the store
of Mr. Gordon Brown, at Mahurangi. He had rather
that, under the most imminent risk, all should go
where he went. In the course of a few days we
moved up the Thames in our vessel, and anchored
off WhakatiwaL There was a large gathering of
natives there, for they were expecting that the
Waikato people would return again to the attack.
They were therefore assembling from all quarters, and
increasing the defences of their Pa, and it was no time
for Kati to make his appearance. There was one
chief only to whom we could look, Patuone, a
Ngapuhi, the brother of Waka Nene, and a near
relation to Kati's wife, who was living with this
tribe, having married the sister of their chief, Te
Kupenga ; but he gave me little encouragement, say-
190 CHRISTIANITY
ing he had no influence, being only a stranger. I
then spoke to Te Kupenga, but he said little, and
all the people looked sad and sullen, thirsting for
vengeance. There was, moreover, present in the Pa,
Koinaki, who had but a few months before mur-
dered the two Waikatos near Puriri, whose heads I
had seen him hold up as he pulled down the river.
What was more likely, therefore, than that he would
be the first to imbrue his hands in the blood of these
natives. The chiefs we had brought with us from
Mahurangi were most disposed to befriend us, and
went off to fetch Kati from the vessel. As the
canoe was returning, I felt that the critical moment
had arrived, and Mr. Brown and I went down to the
beach to walk up with them, being determined that
if they were to be killed it should be done in our
presence. All, however, was quiet, and we were
conducted safely to the house of Te Kupenga ; but
I was a little uneasy that neither this chief nor any
other person of consequence made their appearance.
In the course of an hour there was a great hue and
cry on the beach, and all the people rushed out of
the Pa to see what was the matter. We soon as-
certained that the property of Kati and his people
had arrived, having followed them from the ship
in another canoe. There was a large amount of
muskets, powder, blankets, and clothing of all kinds.
This was considered lawful spoil, and in a few
minutes there was not a vestige of it to be seen.
It was well for Kati that there was this peace-
AMONG THE NEW ZEALANDERS. 191
offering to put before them ; and it seemed to have
a good effect. After quiet was restored, several of
the chiefs came to see Kati, and the speeches were
for the most part favourable. The next morning
there was another meeting, when one man in par-
ticular made use of very offensive language, and some
objected to our proceeding in company with Kati.
They felt no doubt that our presence might interfere
with the fulfilment of their wishes.
After a delay of two days we were told we might
proceed on our way, and we set out from the Pa ac-
companied by several armed men, who went with us
about two miles. They had left us but a little while
when one of them returned to call us back, stating
that four canoes had come from the opposite side of
the Thames in the night, and that the people were
gone upon the road by which we had to travel, to
destroy canoes belonging to the Waikato natives.
The party was headed by the man who had made use
of the threatening language, so that we were thank-
ful to return as speedily as possible. Our friends
wished to know whether I had no book by which I
could tell whether there was danger or no. I replied
that I had prayed to God for protection in the morn-
ing, and that I believed the messenger who came to
tell us of our danger was sent by him.
We had to remain quietly in the Pa for another
week, until it was deemed prudent for us to move,
and during the whole of this time there were frequent
alarms of an approaching enemy. One night in
192 CHRISTIANITY
particular there was great confusion. At midhight
the report of a musket was heard near at hand, when
all instantly flew to arms, crying out that the enemy
had arrived. There was a quick succession of musket
balls flying in every direction. We supposed for
some time that the enemy was come, and we began
to consider that our safest position was that which we
then occupied — in our beds. The firing, however,
soon ceased, and we were glad to learn it was a false
alarm.
At length we set out on our journey with Kati and
his party, and walked about twelve miles towards
"Waikato, taking up our quarters upon a potato culti-
vation belonging to the people who had been lately
killed. The Waikatos had burnt the potato stores,
and there were then lying exposed to destruction
little short of a thousand bushels of this food.
The next morning, after a walk of four miles, we
came to the banks of Maramarua, where we found
three canoes, in which all embarked. Mr. Brown and
I were in the hindermost canoe, and as the river was
very tortuous in its course, our companions were often
out of sight. Presently we heard a long report, as of
a musket, and then another, and another, and we
thought of Koinaki and his threats, and that the
work of slaughter might be going on. We pulled on
however, and presently we opened upon a long reach
of the river, where we saw Kati striking furiously
upon the sides of a new canoe with his axe, and he
did not leave off until he had smashed it to pieces.
AMONG THE NEW ZEALANDERS. 193
It appeared that it was the property of the Waikatos,
and he was only pouring out his auger because of the
peril in which he had been placed. Truly thankful
were we to find that our fears were groundless, and
that we were quickly out of the reach of further
danger from Koinaki.
After pulling for two days against the rapid current
of the Waikato, we encamped on the future site of
the Bev. B. Ashwell's station, not knowing that we
were within a short distance of Ngaruawahia. Before
starting the next morning one of our natives dis-
charged his musket, which sounded loudly among
the hills, and presently it was remarked that natives
were coming down the river. We asked how they
knew it. " Don't you see that flight of ducks," they
answered, " which is come from that quarter ? they
have been startled this way by canoes." Presently
nine canoes, full of natives, came in sight, ; and before
they were within reach Kati, still under the influence
of vexation, began to fire upon them with ball car-
tridge. I called out again and again to him to desist,
for if any one had been hit we could only have ex-
d a return fire. It was a relief to see his balls
fall short of the approaching party, who, having
ascertained that it was Kati who had arrived, returned
to the Pa to carry the tidings. When near the Pa
we remained in our canoes some time on the opposite
bank of the river, when an old priest, all besmeared
with oil and red ochre, paddled over to us, and, having
landed, he called Kati and his companions on shore,
o
194 CHRISTIANITY
to have a religious ceremony performed, on account
of their narrow escape at Whakatiwai. They threw
off all their garments, even divesting themselves of
the ornaments in their ears, and remained seated for
some minutes before him, while he repeated his
karakia. This concluded, we passed over to the Pa,
when the usual ceremony of crying was gone through,
which was followed by an ample repast.
Continuing our course up the river, we passed two
places which are memorable in the history of the
New Zealanders. The one was Matakitaki, a Pa
which is said to have contained 5,000 natives, and
which was taken by Hongi when this people had no
fire-arms. They fell an easy prey, not being able to
make resistance. Great numbers were slaughtered,
and many carried away into slavery. The other was
Te Eore, where Pomare, a Ngapuhi chief, who went to
Waikato soon after Hongi had made peace, met with
his death. He had committed many depredations,
killing numbers and destroying much property, when
at length a large body of people waylaid him on
either side of the river, and succeeded in killing him
and most of his followers.
The place fixed upon for a mission station was
Mangapouri, and we sent for the inhabitants, who
were absent. Awarahi, the principal chief, w T as a
young man, with much vivacity in his manner. He
said that if I liked to remain I should have a house
erected immediately, but that, with respect to himself,
he was a man of war, and to war he must go at
AMONG THE NEW ZEALANDERS. 195
present. "Perhaps you may have one little boy to
believe on your preaching now, and by and by we
may possibly all believe. Ngapuhi did not listen till
the missionaries had been long with them, neither
can we." On telling him I had made up my mind to
remain, he directly got up and asked me to point out
the spot for my house, and in about five minutes
forty men were employed clearing the ground upon
which it was to stand, and the dimensions were at
once marked out.
Our next object was to proceed to Matamata, and
from thence to Tauranga, with a view to the selection
of another mission station. On the 2d of Septem-
ber we reached the former place, and found old
Waharoa seated outside the Pa to receive us. This
man was one of the finest specimens of a native I
hid yet seen. He was of middle stature, with small
features, well formed ; his beard was grey, and his
hair, which was partially so, was exceedingly neat,
while his dress and general deportment marked him
out among the multitude as a superior chief. He
had long been celebrated as a warrior, but his
manners were mild, and the expression of his coun-
tenance pleasing. I had expected to find a surly
old man, not very well pleased that other places were
being supplied with missionaries while he was passed
by. He soon began to talk upon the subject, but it
was in a very quiet way. He said that he had heard
of Jesus Christ, and that, in consequence of what the
missionaries had said to him, he had refrained from
02
19o* CHRISTIANITY
fighting, though he had had much provocation to do
so. " But," said he, " how can I believe ? I have no
one to teach me ; no one to tell me when it is the
Sabbath-day, no one to direct me what to do ; and
the people around me begin to jeer, and to say I am
remaining quiet in vain, for that no missionary will
come." I explained to him our plans for Waikato
and Tauranga, and said that when a mission was
established at the latter place, we hoped to do some-
thing for him. Our settlement in the Thames and
those projected at Waikato and Tauranga formed a
triangle, Matamata being in the middle of the three.
The next morning we followed Waharoa to his
potato-field. On this occasion all the people of the
place were come together, and the young men, up-
wards of 100 in number, were planting the seed for
him. At the conclusion of the work an abundant
supply of food was served up, which was the only
return made for the work. We counted on the
ground 550 men, women, and children. On our
return to the village, the old man renewed his appli-
cation for a missionary. " It is a very good thing,"
he said, " that missionaries should live at Waikato
and at Tauranga, but you will want to pass from
one settlement to the other, and your road will lie
through this place, and you will be much ashamed,
when you pass, if there is no missionary here.
When I turn towards the Thames I shall see a white
man coming, and they will tell me that it is a mis-
sionary going to Waikato. I look towards Waikato,
AMONG THE NEW ZEALANDEES. 197
and see a white man, and learn that it is a missionary
going to see his friend at Tauranga." He wished to
know why Mr. Morgan could not stay with him,
and said that if none of those missionaries who were
moving southward could come we must send for some
one. I believe that Waharoa was sincerely desirous
of having instruction, and, taking into account the
number of people in connexion with him, I could
not but hope that something might be done in his
behalf.
We arrived at Otumoetai, the principal Pa of
Tauranga, on the 6th of September; and the next
day being Sunday, Hikareia and Tupaea came to see
us, when I explained the object of our visit. We
received scarcely a word in reply, and it seemed to
be a matter of indifference to them whether we
formed a settlement or no. We proposed to assemble
the natives, and about 500 came together, who
showed more interest in what was said than their
leading chiefs had done. The next day we went to
Te Papa, which had been previously recommended as
the site for a mission station. We found the situa-
tion exceedingly advantageous, and gave directions
that two raupo houses should be put up for the mis-
sionaries who might be appointed to the place.
On our return, when we arrived within two mtjes
of Matamata, the rain came down heavily, and we
were glad to take refuge in a small village, where we
pitched uur tent, and sent to Waharoa for food. The
food ml was booh followed by fcbe old man,
198 CHRISTIANITY
who wished us to have proceeded to his Pa ; but,
finding we were in a comfortable position, he stayed
with us. He soon resumed the subject which was
uppermost in his thoughts, — that of having a mis-
sionary. " The Thames will believe," he said, " and
Tauranga will believe, and Waikato, but what am I
to do?" In the evening we had prayers, when I
spoke of the happiness of heaven, and said it was
God's wish that they should all go there, and that, to
this end, He had sent His Son to die for us. The old
man looked deeply interested, and exclaimed, [" This
is the reason I wish for a missionary, in order that I
may be instructed." How different were the expres-
sions of feeling here, from what we had witnessed at
Tauranga !
Having proceeded thus far with the account of
opening prospects at the south, we return again to the
mission in the Bay of Islands, where, after years of
anxious trial, was now making a steady progress.
Many were coining forward and desiring to be admitted
into the Christian Church by baptism, and much care
was used to keep them for some time under probation.
When the catechumens were really in earnest, it was
a great pleasure to hold converse with them. Their
manner was sufficient to show that there was a reality
in their professions. One of these men said to Mr
Clarke, " I have long heard that there is a heaven and
a hell ; I want to go to heaven, and I am come to ask
you the way, and how I shall get there." Mr. Clarke
read to him the following words, " I am the way, the
AMONG THE NEW ZEALANDERS. 199
truth, and the life : no man cometh unto the Father,
but by Me." Another said, that his feet had a long
time dragged his heart to attend to instruction, but
he was not satisfied, because the heart did not agree
with the feet in going to the house of God ; how was
he to act so as to make them agree ? He recommended
him to look by earnest prayer to Him who alone can
make our duty our delight. A third said he was
sensible that the great storm would overtake him, if
he continued to live in sin; and he felt himself
without excuse, because he had heard of Jesus Christ
as a shelter from the storm ; but he felt he was so tied
to the devil and his works,,that he did not know how
to get away from him. He was told that one grand
object of Christ's coming into the world was to set
the captive free, and to destroy the works of the
devil; that it was Christ alone who could liberate
him. Another was struck with the conversation
between our Lord and Nicodemus, upon the subject
of being born again, before he could go to heaven :
he wanted, he said, to go to heaven, but did not know
whether he was born again. Mr. Clarke endeavoured
to point out to him something of the nature of the
new birth, and directed him to Christ that he might
be renewed in the spirit of his mind.
There was a fervour in some of these early Christians
which did not admit of doubt respecting their sincerity.
Mary, a young woman of Waimate, naturally weak
and timid, was often greatly afflicted, and seemed to
shrink from death. But in her last illness a great
200 CHRISTIANITY
difference was observed in this respect. She said,
Jesus had made this difference : — that she was once
greatly afraid of dying, but, since she had known Him,
she was not only not afraid to die, but was waiting
with desire for her great change. Her language was,
"When will He come to fetch me?" A few minutes
before she died, she spoke in a clear voice to all the
natives around her, and especially to her husband,
entreating them to lose no time, but immediately to
flee to Jesus for salvation, and then in a lower tone
she said, " Farewell, wicked world ! farewell, sin and
sorrow ! for ever farewell, all of you I" and expired.
The influence of Paratene Eipi at Mawhe con-
tinued to produce great benefit to his people, and
much of the good which was done by him was not
generally known. Mr. Davis had been holding
service at Mawhe, and was asked to visit Tapapa, a
sick man with whom he had had no previous inter-
course. He was lying in the verandah of his house,
covered with a dirty garment. He was an old man,
fully tattooed, and his countenance had been remark-
ably fine, but it was now fixed in death. " I knelt
over him," said Mr. Davis, " with feelings of sorrow
and regret. Surely, thought I, this poor man's glass
is run out, and his spirit is about to appear in the pre-
sence of his Maker, but what can be done for him
now ? " He hung over the dying man and spoke to
him. He tried to reply, but his pale blue lips refused
to perform their office. After a weak hollow cough,
the power of speech returned, and his countenance
AMONG THE NEW ZEALANDERS. 201
brightened up as he said, " My mind is fixed upon
Christ as my Saviour." " How long have you been
seeking Christ?" "From the first," he replied;
" Christ is in my heart, and my soul is joyful." He
was told to keep a firm hold of Christ, and to beware
of the tempter. He replied, " I have no fear, Christ
is with me." After prayer, he said that he blessed
God for sending His servants to him with the message
of salvation. He said he was dying, and that he
longed to be with Christ. It was a relief to hear
this simple expression of faith. To outward observa-
tion he appeared to be a poor ignorant savage, but he
bore the mark of one of God's children. His views
of the Saviour were uttered with clearness, and his
countenance beamed with joy. In short, the savour
of the name of Jesus seemed, as it were, to bring him
back for a few minutes into life, in order that he might
leave a dying testimony behind him.
The history of poor Tapapa is by no means without
interest. He was originally a cliief of some note at
Taranaki, but, during the incursions of Waikato in
that quarter, he was taken prisoner, with his wife and
daughter. He had been brought, with many other
Taranaki slaves from Waikato, to be sold to Ngapuhi
for muskets and powder. Not being disposed of at
the Bay of Islands, their master had intended to
carry them to Hokianga, and sell them there : but,
calling at Mawhe on their way, they were recognised
by some of their relatives, and persuaded to run away
at night into the woods, and to hide themselves until
202 CHRISTIANITY
their master had left the district. This advice they
took, and on the return of the Waikato natives they put
themselves under the protection of Paratene's tribe,
and soon after came under religious instruction.
Kuri, a near relative of Temorenga, had been for
several months quite blind. He had, nevertheless,
paid great attention to school, in order that he might
learn the Catechism, and the services of the Prayer
Book, and such portions of the Scripture as were in
print. He had requested the Eev. Henry Williams
to give him a book, saying, that though he could not
see he could hear, and, if he possessed one, he could
let others read to him, until he could see with his
heart. His request was complied with, and some time
after Mr. Williams witnessed a gratifying sight. The
blind man was lying on the ground with his book
before him, as though he was pondering over its
contents. Being asked what he was doing, he
observed that he was reading the fourth chapter of
St. Matthew, and then he repeated it verse by verse
with great correctness.
The New Zealanders had no settled form of religion,
no deities to whom regular worship was paid ; never-
theless there were priests, whose services were called
for on particular occasions, especially in times of war
or sickness. They were supposed to possess the power
of bewitching whom they pleased, and hence they
were much feared by the whole community. Their
art was properly the black art, and, in the education
given to a person who was afterwards to hold the
AMONG THE NEW ZEALANDERS. 203
office, pains were taken to increase the natural dispo-
sition for eviL A remarkable account was given to
Mr. Davis by a young man, the son of a noted priest,
who became a convert to Christianity. " Before I was
yet born," said this young man, " my father devoted
me to the powers of darkness. As soon as I was able
to struggle for my mothers breast, I was often teased
by my father, and kept from it, in order that angry
passions might be deeply rooted in me. The stronger
I grew, the more I was teased by my father, and the
harder I had to fight for nourishment. All this was
done before I was old enough to notice the plants
which are produced by the earth. When I could run
about, the work of preparation went on more rigidly,
and my father kept me without food that I might
learn to thieve, not forgetting, at the same time, to
stir up the spirit of anger and revenge which he had
so assiduously endeavoured to implant in my breast.
My father then taught me how to bewitch and destroy
people at my pleasure ; and he told me that to be a
great man, I must be a bold murderer, a desperate
and expert thief, and able to do all kinds of wicked-
ness effectually.
" I recollect while I was a child, my father went to
kill pigs. I tried to get a portion for myself, but my
father beat me away, because I had not been active
in killing them. When the tribe went to war, and I
was able to go with them, I endeavoured to fulfil my
father's wishes by committing acts of violence ; and
when I succeeded in catching slaves for myself, my
204 CHRISTIANITY
father was pleased, and said, * Now 1 will feed you,
because you deserve it ; now you shall not be in want
of good things.'
"I followed this course, firmly believing I was
doing right, until Paratene Eipi came to visit us at
Kaikohe. He told us we must not work on the
Sabbath-day, but pray to God and think of Him.
Missionary visits now became frequent, but I still
followed my own course. After a time I began to
question whether it was right or not to proceed as I
had begun under my father's tuition, and it was not
long before I saw how exceedingly wicked I was, and
I soon felt a hatred of my past life. My father, finding
how matters were going on, separated himself from
me, and is now living at a distance from Kaikohe, in
order that he may be out of the way of instruction."
The New Zealanders believed in a future state, and
the place to which the spirits of the departed went
was the Eeinga, the road to which lay over the extreme
point of the North Cape, from which the spirits plunged
into the sea, and there found their way to this abode
of happiness, where all earthly enjoyments were to
be allowed to them in their fullest extent. Mr.
Puckey, who was now stationed at Kaitaea, was about
to visit a small tribe living near the cape, who were a
vanquished remnant of Te Aupouri tribe. He took
with him six natives, and Paerata, an old chief, as
guide. This once bloodthirsty warrior, who was
partly the means of annihilating this tribe, was now
in the way to become as bold and useful in the cause
AMONG THE NEW ZEALANDERS. 205
of the Redeemer as he had been desperate in the
service of Satan. "Whiti, a very aged chief, hearing
that the party was intending to explore the Reinga,
communicated the fact to another chief, who said to
Paerata, "I am confe to send yon and yonr white
companion back again ; for if you cut away the
' aka'* of the Reinga, the whole island will be de-
stroyed." Finding that they were bent on proceeding,
he said, " Don't suffer your friend to cut away the
ladder by which the souls of our forefathers were
conveyed to the other world." The whole body of
the New Zealanders, although composed of many
tribes, who for the most part were living in malice,
hateful and hating one another, yet firmly believed
that the Reinga was the one only place for departed
spirits. They supposed that as soon as the soul left
the body it made its way with all speed to the
western coast; the spirit of a person who had lived
in the interior took with it a small bundle of the
branches of the palm tree, as a token of its place of
abode ; if of one who lived on the coast, the spirit
carried a kind of grass which grows by the sea-side,
and left it at different resting-places on its road to the
Reinga.
When within a few hours' walk of the Reinga the
party came to one of the resting-places of the spirits,
where they were told they should know if any native
• The aka wait the root of a tree projecting out of the rock at the
extreme promontory of the North Cape, by the help of which the
spirits made their descent into the Reinga.
206 CHEISTIANITY
had lately died, as there would be a bundle of the
green leaves as a token of the spirit having rested
there on its way j but they found none. The next
day they proceeded to explore the sacred spot. The
last resting-place of the spirits was on a hill, called
Haumu, from whence they could look back on the
country where their friends were still living, and the
thought of this caused them to cry and cut them-
selves. Here they saw many of these dry bundles
of leaves, which a native said had been left by the
spirits. Mr. Puckey asked if it were not possible for
strangers, who passed that way, to do as they were
then doing, namely, twist green branches, and deposit
them there, as a sign that they had stopped at that
notable place ; a general custom of the natives when-
ever they pass any remarkable spot for the first time.
They then passed over sandy hills and sandy beaches
till they came to a river, where they took breakfast,
and then ascended a craggy steep, covered with
patches of slippery grass, upon which it was very
difficult to walk. From the summit of this hill they
gradually descended by a much better road till they
came to the water's edge. Here was a hole through
the rock, into which the spirits were said to pass,
and after this they climbed again, and then descended
by the " aka," a" part of which had been severed by
the violence of the wind ; but was said to have been
broken off by a number of spirits, which went down
to the Eeinga after a great multitude had been killed
in battle. Having gazed awhile at the "aka," the
AMONG THE NEW ZEALANDERS. 207
guide took them about one hundred yards further on,
where he directed their attention to a large mass of
seaweed, washed to and fro by the waves, which he
said was the door which closed in the spirits of , the
Eeinga. The name of this is Motatau; where, the
guide remarked, fish are caught, which are always
quite red, from the red ochre with which the natives
smeared their bodies and mats. The scenery around
this place was most wild, while the screaming of the
sea fowl and the roaring of the waves dashing
against the dismal black rocks suggested, to the
reflecting mind, that it must have been the dreary
aspect of the place that led the New Zealanders to
choose such a situation as this for their Hades.
During Mr. Puckey's absence, rumours were spread
among the tribes that he had gone to cut away the
"aka" of the Eeinga. Many angry speeches were
made, and some said they would waylay the travellers
on their return. All their superstitious feelings were
aroused ; while those who began to feel a little en-
lightened, said, "And what if the ladder be cut
away ? It is a false tradition, the spirits never went
there." On being asked, "What, are you afraid of
having no place to go to ?" some of the old men said,
" It is very well for .you to go to the * rangi' (heaven) :
but leave us our old road to the Eeinga, and let us
have something to hold on by as we descend, or we
shall break our necks over the precipice." Aft
threatened a quarrel with Paerata, as they laid all
the blame on him ; and accordingly, on their return.
2 08 CHRISTIAN tTY
a body of forty men went a distance of ten miles to
inquire into the truth of the report. After two old
chiefs had spoken, and declared that it was a very
wicked thing to cut away the ladder to the Eeinga,
and only right that Paerata's property should be
taken as a payment, Paerata rose up, and made an
animated speech in defence of his new faith, which
lasted two hours. He related all the incidents of the
journey, and also spoke of the absurdity of their
believing in such a place as their Eeinga being the
abode of departed spirits, and he added, with much
feeling, " There is another Eeinga, which I am afraid
of; the one which burns with fire and brimstone;"
and with regard to the spirits walking along .the
beach, and leaving tokens at the different resting-
places, he asked sarcastically which way the soul of
the man went who died while they were on the road,
as they had seen nothing of the marks he had left
behind. They replied, "He must have gone some
other road," that is, to heaven. " No," said one, " how
could that be ? for the man was not a believer."
Paerata then satisfied the people by assuring them
that their old Eeinga had not been disturbed by him,
and that the road still lay straight before them.
AMONG THE NEW ZEALANDERS. 209
CHAPTER XL
1835.
DEATH OP PARATENE RIPI — CANDIDATES FOR BAPTISM— INDIFFER-
ENCE OP MANY— FEAST ON OCCASION OF REMOVAL OF BONES—
KOINAKl's PLOT FRUSTRATED — MR. HAMLIN GOES TO MANGA -
POURI— CHARACTER OF A WAR AH I— BARBAROUS MURDERS.
Pabatene Ripi, the chief of Mawhe, was the first
person of high rank who had ventured to stand forth
on the side of Christianity. His example had been
followed by many of his people, and his influence
was felt by others over whom he had no control. He
was in the prime of life, and a man of great natural
energy. But, at a time when his presence seemed to
be of great consequence, it pleased God to lay His
hand upon him. His Christian character had be-
come clearly developed, and he was prepared as a
vessel meet for his Master's use. In January, 1835,
he was seized with an attack of erysipelas in the
head, which was so severe that it prevented the pos-
sibility of much communication with him, and in a
few days he was taken away to a better world. To
our short-sighted view, his continuance among his
people would have been an advantage. It is natural
that the Christian should look with sorrow and regret
upon .oval of those who arc doing much good ;
210 CHRISTIANITY
but Paratene had finished his appointed work, and, in
the short course which he had run as a Christian
man, he had become a blessing to many. And the
same God who had raised him up as an instrument,
was preparing many others to supply his place.
The number of persons anxious for instruction
was now very much on the increase ; indeed, so
much was this the case, that the missionaries felt
the necessity of using extreme caution in receiving
their professions ; fearing that they might often
proceed from a desire to conform to the views of
their neighbours, now that an avowal of their prin-
ciples no longer drew upon them shame or reproach.
It was clear, however, that a decided change had
taken place ; which was indicated by a total cessation
from war, 1 and by a discontinuance of those petty
quarrels which were formerly of very frequent occur-
rence. The change of conduct on the part of those
who were admitted to baptism gave us sufficient
reason to believe that most of them had become the
subjects of true repentance. There was among them
a harmony of feeling which had not been seen afore-
time, and a desire to promote the best interests of
those around them. " How different," it was re-
marked, " our work is now from what it was a few
years ago, when we were obliged to go from house to
house, entreating the people to assemble together for
instruction."
During the examination of candidates for baptism
there was often a striking display of character. A
AMONG THE NEW ZEALANDERS. 211
native named Taki gave the following account of
himself: — "When the station was first formed at
Waimate, some of the Christian natives used to come
and visit us. When they told me that I should be
cast into the fire if I remained in sin, I professed
my disbelief of a heaven or a hell, and told them I
would put them into hell, if there were such a place.
At length a portion of an old native book came into
my hands, in which there were three hymns ; and,
without any regular instruction, I began to learn to
read. After this I obtained another book, in which
was the Lord's Prayer. I read, * Our Father, which
art in heaven.' What, thought I, is there a God in
heaven, and is He a Father to us? and is His will to
be done on earth, as it is in heaven ? And then I
thought, This is the God against whom I have so
often spoken. From that time I began to inquire
after Him." This man subsequently became a valu-
able teacher in the southern part of the island.
Korora was an old man, whose back was bowed
down with age. He had frequently visited Mr. Davis
for instruction, walking the distance of eight miles
with as much regularity as the youngest and most
healthy. He had a pleasing countenance, and spoke
with much animation on religious subjects. Some of
his children and grandchildren had been already
admitted into the Church. " I have many sins," he
said, "but Christ will take them all away. He died
upon the cross for me, and then told His disciples to
go and teach all nations." When asked what he
p2
212 CHRISTIANITY
thought of the love of Christ, he said, " His love is
not on this side, nor on that side, but it is right in
the middle of my heart." This old man soon
realized the full enjoyment of that love in heaven ;
and was a glorious instance of what the grace of
God can do at the eleventh hour. The name of
Simeon was given to him, for he could truly utter
the exclamation of that servant of God, " Now lettest
Thou Thy servant depart in peace."
Akitu was an elderly lady of great respectability,
formerly noted for her violent temper, and her ac-
tivity in works of darkness : she became a simple-
minded Christian, clear in her views of the Gospel.
Tama and Poti, chiefs of Kaikohe, had been despe-
rate characters, always forward in mischief. They
now gave reason to believe that they would become
as active in the service of Christ as they had been in
that of Satan.
Toi was a chief of Olaua ; a place distant twenty
miles from Waimate, and seldom visited. He had
but little opportunity of instruction, but he obtained
a clear insight into the truths of the GospeL His
wife was like-minded with himself ; and his daughter,
who was quite a child, seemed to have read her Bible
to good purpose. Indeed, the whole party from that
place, eight in number, were among the most intel-
ligent of the candidates, showing the power of the
grace of God ; while many who enjoyed much greater
advantages remained in total ignorance.
As one and another were separated from among
AMONG THE NEW ZEAL ANDERS. 213
the heathen party, there was often a reaction pro-
duced in the minds of those who had no wish to
become Christians. The idea would occur to them,
We are being left behind ; but perhaps after all our
friends are in the right." There was a large pro-
portion of elderly chiefs present at a baptism held at
Waimate, who paid much attention. At the con-
clusion of the service some of them made remarks
on passing events. One spoke to the following
effect : — " Let us listen to all that the missionaries
tell us, for we shall derive benefit from them. Here
am I, a noted thief, who never spared your pigs or
your potatoes ; but I am now as one buried, I am
not heard of. I have a great regard for our relatives
who have been selected from among us this day.
Let us all attend to the instruction which they have
listened to. Our fathers did not believe these things
because they had none to teach them ; but when
foreigners came and brought guns and axes, they
were glad to obtain them : and if they had been told
of Jesus Christ they would also have received Him."
There was still a great number, however, who
withstood all overtures which were made to them.
Ilihi was a dignified-looking chief, who had taken an
active part in the conflict which occurred at Korora-
reka, in 1830. It was he who killed Hougi, on ac-
count of whose death the raid was made by his sons
upon Tauranga, which led to so much bloodshed.
He was living as a respected chief near Waimate ;
but he held out against instruction, and his people
214 CHRISTIANITY
followed his example. He had no reason to allege
against the truth, but, like the multitude in Christian
countries, he was indifferent about it. In one respect
he was obliged to acknowledge that a change for the
better had been effected through the Gospel. In
former days, the season at which the principal crop
of food is taken up was always the time for settling
differences, because there was then plenty of food
which could be plundered. Hihi said that he used
to cultivate kumara for Hongi and Te Koikoi, for
they generally found some excuse for carrying off his
crop ; but he added, " I have been visited by no party
during the last three years." This was evidence
which might be depended upon, and was the more
valuable because it was given by one who rejected
the truth, while he securely enjoyed the benefit re-
sulting from it.
The New Zealanders had a practice of holding a
feast every two or three years, on occasion of taking
up the bones of all the members of the tribe who had
died during the interval. At these times their lamen-
tations were repeated with as much bitterness as had
been manifested when their relatives had died. There
was a gathering of all the people, and it was usual to
invite some other tribes to be present with them, and
a great preparation of food was made for the enter-
tainment of their guests. After the feasting was at
an end, the bones were carried to their final resting-
place, which was generally a cavern at some distance
from the abode of man. All affairs of state were
AMONG THE NEW ZEALANDERS. 215
reserved for discussion at these times, and many of
their warlike expeditions were then determined on,
to be carried out as soon as convenient. There was
some advantage in bringing the people together, and
it often tended to keep up a good understanding be-
tween neighbouring tribes. But there was much more
of evil which had its origin at these times, than was
counterbalanced by any attendant good; and the
enormous consumption of food caused a scarcity
which was felt, more especially by the poorer people,
during the whole remainder of the season.
These feasts had continued to be held up to this
period without intermission, and one upon a large
scale was now about to take place at Waimate, having
been prepared by all the people in that neighbour-
hood. The guests on this occasion were the natives
of Hokianga, and, according to the custom of the
country, the compliment would have been returned
by that tribe the following year. But the natives
were now beginning to see the folly of these things ;
and, while the chiefs who had embraced Christianity
had silently given up the practice, its continuance had
now become a state question among those who were
not under the influence of Christian principles. Per-
sons of this character were weary of the practice,
because it was attended with much trouble and ex-
pense ; and they were glad to avail themselves of
the assistance of the missionaries to get them out of
the difficulty.
Iiewa, the principal man on this occasion, requested
216 ♦ CHRISTIANITY
them to come forward, and state publicly that this
feast was to be the last, and that no return was to be
made for it by the people of Hokianga. The two
parties were quartered about a mile from the settle-
ment. The provision of food consisted of two
thousand bushel baskets of kumara, and fifty or
sixty cooked pigs, which formed a heap three
hundred yards in length. At the extremities and
in the centre of the heap of food, three small flags
were hoisted, appended to which were placards, de-
siring the natives of Hokianga not to make any
return for this entertainment, and informing them
that from that time the removal of bones was to
cease. No bones were exhibited to view on this
occasion, but the different families collected their
own respectively, and committed them to their final
resting-place.
In a former chapter an account was given of the
murder of two Waikato natives by Koinaki, not far
from the mission station at Puriri. This deed was
followed by an attack from Waikato, in which twenty
natives were killed near Whakatiwai. A few months
had passed away, when tidings were brought to Puriri
that a party of natives was going across the frith the
next day, for the purpose of cutting off a Waikato
party who were then at Manawhenua, about twenty
miles from Whakatiwai, on their way to visit the
Ngatipaoa tribe. A neutral chief was with them,
for the purpose of making up past differences be-
tween themselves and that tribe. Koinaki was at
AMONG THE NEW ZEALANDERS. 217
this time preparing his canoe at Kaweranga, intend-
ing to precede the rest of his party in the night, in
order that he might have the first opportunity to
glut his revenge without restraint. Mr. Fairburn
determined at once to launch his boat, and proceed
to Manawhenua, and, if possible, to intercept Koinaki
and his party, so as to give the poor creatures timely
notice of their danger. He started under cover of
the evening, in company with Mr. Wilson. They
pulled leisurely across the frith, and, as the little
creek which they had to enter could only be ap-
proached at high water, they anchored the boat, and
lay down till daylight. Having ascended the first
hill, they took a survey of the frith, and at once
saw Koinaki's canoe pulling right in the direction
of the little harbour they had chosen. They had a
native guide to conduct them by the nearest road,
and it appeared that Koinaki had chosen the same
route. They now quickened their pace, and, as they
passed over each succeeding hill, they could observe
the canoe fast approaching, and at length they saw
the people land. Up to this time Koinaki had no
knowledge of this movement, but at the landing-
place he would find the boat and the tent in charge
of two natives, from whom he would learn who were
before him. The missionaries now quickened their
pace, till they wm within about two miles of the
spot where they expected to find the Waikato party.
They were compelled to rest for a while before they
could proceed further. They then examined several
218 CHRISTIANITY
places without success, but observed recent footmarks
in the sand. Mr. Fairburn immediately despatched
the guide to the landing-place at Maramarua, with
directions, should he find the natives, to tell them of
their danger. After an absence of an hour he re-
turned, saying that all the men, except three, who
had remained with the canoes, had arrived safely the
day before at Whakatiwai, and were then with their
friends ; but the women, forty in number, had been
left behind with three canoes, which, on the arrival
of the messenger, they launched, and pulled down
the stream. The missionaries had not proceeded far
when they heard the report of a musket in the direc-
tion of the canoes. It was a time of anxious suspense,
for it was probable that Koinaki or some of his party
had slipped past through the bushes, and had come
up with the poor women. On reaching a rising
ground, they saw a man, who proved to be Koinaki,
loading his double-barrelled gun. Shortly after,
several others made their appearance, like a pack of
bloodhounds scenting their prey. Mr. Wilson now
passed on with the guide in the direction of the
canoes, while Mr. Fairburn turned about to face
Koinaki and his party, at the same time doubtful as
to the issue of this interference with his design.
Koinaki, however, put on an air of civility, and
asked whether it was supposed he was come there
to kill anybody. But he was restless and impatient,
and inquiring whether any natives had been seen
there, he turned off in search of the poor women, with
AMONG THE NEW ZEALANDERS. 219
all his party, twenty-three in number. Mr. Fairburn
followed close after him, and in about ten minutes
they came in sight of a newly-built shed. The fore-
most of the men made a rush towards it, hatchet in
hand, while those in the rear were close after him.
This was to be the crisis of their fate, but Mr. Wilson
came up at the moment and said, " All is right ; they
have just passed out of sight down the creek." Thus
was this diabolical scheme frustrated. The mission-
aries had at least two hours' start of Koinaki, but, if
he had been an hour earlier, it is probable the whole
of this party would have been murdered. Koinaki,
finding they were still within hail, called out to them
in a friendly manner to return, but in vain ; they
knew well that their only safety was in flight.
The sun was now below the horizon, the rain was
falling in torrents, and the clothes of the missionaries
were drenched with travelling through swamps and
underwood. Their tent, and blankets, and provision
were fifteen miles distant, and the only hut near was
in an unfinished state, the roof being covered only on
one side. But Koinaki, notwithstanding the failure
of his project, invited them to share the hut with him
and his party, and gave directions to cover the end
they were to occupy, that they might be sheltered
from the rain. By the help of fire they managed to
get their clothes tolerably dry. The next difficulty
was the want of provisions. They had depended
for supply upon the natives whom they went to
rescue, but they were gone, and here again Koinaki
220 CHRISTIANITY
stood their friend. Two of his party carried provi-
sions for the rest, and, as soon as he found that Mr.
Fairburn had none, he shared his supply with him.
The next morning the whole party were returning
again in the direction of the boat, when Koinaki,
holding up his double-barrelled gun, observed, with a
significant smile, " I should have tried this gun yes-
terday if I had been in time." Mr. Fairburn told
him that it was persons like himself who had brought
whole tribes into trouble ; that most of the chiefs of
his own party were disposed for peace, but so long as
such men as he were thirsting for blood, peace could
never be established. He assented to all that was
said, and promised that this should be the last time
he would come on such an errand.
I was about to occupy the station at Mangapouri,
on the banks of the river Waipa, according to the
arrangements which had been already made ; but, on
my return to the Bay of Islands to remove my family,
it was settled by the Committee that I should go to
Waimate, to take charge of the school for the mission-
aries' children, and that Mr. Hamlin should supply
my place at Mangapouri, joining Messrs. Stack and
Morgan, who were already there. It soon appeared
that the desire expressed by the Waikatos to have
missionaries living with them was of an interested
character. It was not the new instruction that they
wanted : of that it could not be expected they should
form a right estimate ; they rather looked to the
worldly advantage which the residence of mission-
AMONG THE NEW ZEALANDEKS. 221
aries might bring to them. With this feeling pre-
dominant in their minds, they were prepared often-
times to act in such a manner as to cause much
annoyance. Exorbitant demands were made by the
natives who had conveyed the supplies to the station.
Then there was great dissatisfaction when the pay-
ment agreed upon for the erection of the raupo house
was given. This was a trial of strength, which had
often been met with elsewhere, and required to be
treated with firmness at first, when afterwards a
good understanding generally followed between the
parties.
Awarahi, the chief, had spoken honestly when he
said that he was not going to believe in the new
teaching; and many circumstances soon made it
apparent that he was a man of violent temper, which
was kept in check by no good principle. In a con-
versation one day with Mr. Stack, he gave an account
of an event which had taken place four years before.
Horeta, a native from the Thames, visited Tamarere's
brother, who, during the time of his visit, was taken
ilL It was recollected that a child of the sick man
had, in foolish simplicity, talked of eating Horeta's
head. It was therefore immediately suspected that
he had been practising incantation against the child's
father,, and some advised that he should be killed.
His death, however, was deferred, that the result of
the witchcraft might be seen. Tamarere's brother,
finding himself getting worse, sent for Awarahi, and
asked him to kill Horeta, who, he positively asserted,
222 CHRISTIANITY
had bewitched him, and added that his only chance
of life was to have the wizard killed. Horeta, con-
sidering himself among friends, had no suspicion ;
and the knowledge of this fact operated upon the
feelings of Tamarere so much, that he would not
consent to kill a man who was confiding to his
honour and friendship, and who was also in some
way related to him. The sick brother's importunity,
however, prevailed over all natural sense of right and
wrong, and Awarahi was fixed upon as the execu-
tioner. He at once sharpened his hatchet, and prayed
to the native god for success in his intended design.
Tamarere, who was of a less cruel disposition, deferred
the deed, till at last the sick man lost all patience ;
when, by a previously-concerted signal between Awa-
rahi and Tamarere, the former rushed into the hut,
seized Horeta by the hair of the head, and dragged
him outside. His voice was soon lost in death.
Three days after hearing this account, Mr. Stack
being at a neighbouring village with Mr. Morgan, the
subject of witchcraft was referred to, when a young
man who was present, and was said to be bewitched,
begged him not to allow Awarahi to hurt any one on
his account. But acts of cruelty such as these were
very common. The bystanders related that a woman
had been murdered, two days before, not far from the
spot where they then stood — the slave wife of one of
their tribe, a young woman of comely person, who
had borne him one child, the only charge against her
being that of witchcraft. After declaring their ab-
AMONG THE NEW ZEALANDERS. 223
horrence of such conduct, the missionaries wished to
ascertain the fact, and took a lad as guide to show
them the remains of the unfortunate deceased, which
they fouud in a secluded place, near a beautiful stream
of water, about a mile from the village. The spot on
which she had slept the night before her death was
shaded by an overhanging tree. A few feet from this
lay a heap of white ashes, w th several portions of
human bones, burnt almost to powder.' The by-
standers, who were chiefly female slaves from Tara-
naki, the birthplace of this unfortunate young woman
told Mr. Stack that the murder had been committed
by a native of Kawhia, at the request of her master,
because he supposed she had bewitched another of
his wives, who was sick. While their hearts mourned
over this victim of cruelty and superstition, they
could do no more for her than cover her ashes with
large stones, to mark the infamy of him who had
violently cut off, in the prime of life, one who had
claimed his protection and safeguard.
There was nothing as yet to encourage those ser-
vants of God who had undertaken this post of labour
but the assurance that the final triumph of the
Gospel is certain. As yet the ground was hard and
the soil barren, and it required much faith to believe
that the seed would grow.
224 CHRISTIANITY
CHAPTER XII.
1835, 1836.
STATION AT MATAMATA — ANNOYANCES — WAHAROA QUARRELS
WITH NGAfTKOROKI — DEATH OF PARINGARINGA — MR. CHAP-
MAN BEGINS A STATION AT ROTORUA — MURDER OF HUNGA
— WAHAROA TAKES MAKETU — HORRIBLE SCENES ON THEIR
RETURN — RETALIATION EXPECTED — TUMU TAKEN — WAHAROA
MAKES GREAT SLAUGHTER AT ROTORUA — MISSION-HOUSE PLUN-
DERED — PROPERTY SENT FROM MATAMATA PLUNDERED — TARA-
PIPIPI— NGAKUKUS'S CHILD KILLED. — WAHAROA'S DEATH.
After the Committee of Missionaries had well consi-
dered the relative claims of Matamata and Tauranga,
it was decided to give the preference to the former
place ; and the Eev. A. N. Brown undertook the forma-
tion of this station, in which he was to be assisted
by Mr. Morgan, who for this purpose was to leave
Mangapouri. Mr. Brown arrived at Matamata in
April, 1835. There were many difficulties to be
encountered here also ; but it was found that a quiet
and firm course of treatment generally sufficed to
remove them.
These troubles often arose out of the every-day
occurrences of life. Mr. Brown having purchased a
large supply of potatoes for a winter stock of pro-
vision, Paharakeke, the principal chief engaged about
the erection of the house, was angry because the
potatoes were not all purchased from his tribe, and,
AMONG THE NEW ZEALANDERS. 225
perceiving a heavy rain coming on, he tapued the
house, in order that the potatoes might not be put
under shelter. Mr. Brown felt that if this conduct
were not checked, he might some day or other take
it into his head to tapu him also. He therefore went
to the old man, and told him that though the mis-
sionaries would not violate their sacred places, they
could not allow the natives to tapu theirs. He then
went into the house, and, much to the astonishment
of the natives who were collected around, he took
down the dirty mats which Paharakeke had tied up
to the posts of the house as a sign of its being sacred,
and took them outside ; after which the natives, who
had before refused to carry in the potatoes, went in
without hesitation.
A few days afterwards, Paharakeke tried to have
his potatoes purchased at a different price from that
agreed for with other natives ; but as he found beg-
ging and scolding equally unavailing, he at last good-
humouredly gave up the point.
As there were no natives at work at the house the
next day, Mr. Brown inquired the reason, and found
that Paharakeke had desired them all to leave off work.
On this he told the chiefs present that he could not
bring his family till a house had been built for their
reception ; and as Paharakeke had, without any rea-
son, refused to allow the men to continue their work,
he should return to Puriri, and remain there till they
sent him word that the house was finished. This
intention was at once communicated to the old chief*
Q
22^ CHRISTIANITY
who very soon made his appearance, and requested
to make peace, promising that the house should be
proceeded with immediately. He stated also that he
had not been angry with him, but with one of the
natives who had sold the potatoes. Mr. Brown, there-
fore, recommended him to be reconciled with the
person who had given him this annoyance. To this
he consented, and, in English fashion, they shook
hands, instead of rubbing noses.
Matamata was quite in the interior, and commu-
nication with friends at other places was dependent
wholly on the will of the natives. One day Mr.
Brown had the mortification of hearing that mes-
sengers from Puriri, with letters, had been detained
on the road, in consequence of a tapu, a usual custom
at the commencement of the eel-catching season.
The natives, however, promised that the tapu should
be taken off, and the road re-opened in two days.
At the time fixed, the lads from Puriri arrived ; but
they had been plundered, and the box containing the
supplies and letters taken from them. This conduct
was trying, for the natives had broken their promise.
Mr. Brown sent, therefore, for Waharoa, and com-
plained that he had been deceived respecting the
*apu, and stated also that it was absolutely necessary
for him to go over the sacred ground. The old man
said that, if he persisted in passing, the people would
perhaps be very troublesome, as the eels would not
go into the nets if the tapu were - violated. Mr.
" .Brown thought, however, that it was desirable to go
AMONG THE NEW ZEALAKDERS. 227
to the confines of the sacred spot, and have an inter-
view with the chief who had the box. He therefore
left Mataniata, and parted on excellent terms with
the natives ; and with no one more so than with his
troublesome friend Paharakeke, who urged him to
make haste and return with Mrs. Brown, and he
would become a believer as soon as he went back
again. In a few hours he reached the sacred spot,
and the box was soon placed at the tent door, without
any observation. The chief who had plundered the
lads then made his appearance, and took to himself
very great merit for not having kept anything be-
longing to Mr. Brown, and asked if he would not
make peace with him. To give him some idea of the
rights of property, Mr. Brown told him that the
white man's property was not more sacred than that
of the natives', a doctrine which he seemed quite
incapable of comprehending. Mr. Brown promised,
at his request, not to proceed on his journey till the
morning, as he wished to take off the tapu during
the night ; and he then went on to argue, in a way
most convincing to himself, that as they sat still on
Sunday, because they were told to do so, it was the
duty of fhe missionaries, in return, not to pass over
tapued ground which had been made sacred for a
season only.
One morning after Mr. Brown's return from Furiri,
there was a disturbance made by three natives scaling
the fence, one of whom commenced chopping the end'
of the house with his hatchet. It turned out that'
Q2
228 CHRISTIANITY
this man was one of those who had been engaged in
the erection of the house, and having left his work
unfinished, Ngakuku, who had completed it, proposed
that the payment should be given to him ; and they
took this mode of showing their annoyance. The
aggressors received a good scolding for their conduct ;
and at last the ringleader, feeling ashamed of himself,
jumped back over the fence, and ran off to his home.
The next day the work was paid for without any
expression of dissatisfaction, and the native who had
made the assault on the preceding day sent a letter
of apology, and requested that he might be allowed
to bring a pig as a peace-offering.
In this unsettled country, there was frequent oc-
casion to feel how true is the declaration, " Thou
knowest not what a day may bring forth." While
Mr. Brown was at breakfast one morning, Te Waharoa
entered the house, his countenance betraying the
anger which was working within. He said that the
natives of Maungatautari were on their way to Tau-
ranga, with flax for a trader who had engaged to
place a white man with them, and that he was deter-
mined to fire upon them, if they attempted to pass
through Matamata. This was evidently a political
movement on his part to prevent guns and ammu-
nition passing into the hands of those who, though
nominally his friends, might perhaps at a future time
turn their force against him. Mr. Brown could not
enter into the cause of their present quarrel, but
earnestly urged him not to go to war with a tribe so
AMONG THE NEW ZEALANDERS. 229
nearly related to him as Ngatikoroki. In the evening
a messenger, who had been sent by Waharoa to tell
them that if they persisted in coming on he would
fire upon them, returned with the tidings that Ngati-
koroki would not rpgard his threat, and had sent
back to Maungatautari for their guns. Looking to
the Prince of Peace for a blessing, Mr. Brown de-
termined to visit Ngatikoroki in the morning, and
endeavour to prevail upon them to return to their
homes, and Ngakuku consented to accompany him.
This chief was nephew to Waharoa, and had formerly
been, according to his own account, a very desperate
character; but he was now making an open pro-
fession of religion before his countrymen.
Ngatihaua, the tribe of Waharoa, now left off scrap-
ing flax in order to make ball cartridge ; Waharoa,
however, gave his consent that Mr. Brown should go
to NgatikorokL On the road they met a second
messenger who had been charged by Ngatikoroki to
tell Ngatihaua, that they had thrown away their flax,
and had armed themselves, intending to proceed to
Matamata. Some distance from the encampment of
Ngatikoroki they met a few scouts, who ran back with
the intelligence that a white man was coming. On
reaching the spot they found about one hundred
armed men, and about the same number of women
and childrea Mr. Brown took up a position about
twenty yards from them, and, according to native
custom, sat for some time in silence. At length one
of the chiefs got up and made a speech ; which he
230 CHRISTIANITY
commenced by saying that he supposed the missionary
was come to send them hack to their homes; but
they were too brave to listen to him. He was followed
by others, some of whom were very much inclined to
be insolent, but the older men spoke more reasonably ;
one of them observing, that it was not right to be
angry, till they had heard what Mr. Brown had to
say. He told them he was not a messenger from
Waharoa, but a messenger from Jesus Christ, who
commanded all men to love one another. They
listened with a good deal of attention, and finally
consented to go back in the morning. "Wishing to
show how very brave they should have been, had they
proceeded to Matamata, they commenced their hideous
war dance. After a time the principal chiefs ad-
journed to Mr. Brown's tent, of which they took
quiet possession, and kept on talking till after mid-
night, often requesting him to leave Waharoa's tribe,
which they designated as a very bad one, and to go
and reside with their tribe, which was composed
altogether of men with "very good hearts and very
quiet spirits."
Although Waharoa had allowed Mr. Brown to try
and effect a reconciliation, he started off with his
people by another road in pursuit of ISTgatikoroki,
and the next day they returned in a very sullen
mood, because they had been deprived of the pleasure
of shooting some of their relatives, Ngatikoroki
having gone home.
Paringaringa, a chief of some note, died about this
AMONG THE NEW ZEALANDEES. 231
time. When his relatives found that he was near his
end, they wished to remove him from the settlement,
but he objected, and desired his wife not to dispose of
his corpse according to the native custom. As soon
as he was dead they made the house tapu, and nailed
it up. They refused to allow him to be buried in a
coffin as being contrary to their practice, but after-
wards they so far overcame their prejudices that the
body was placed in a large box, which they buried
in a grave. When the earth was being pressed down,
the widow said, " Let it rest lightly on him, that he
may be able to rise again." Paringaringa's friends-
entertained the idea that he had died a believer, and
had gone to heaven ; but so blind were they to every-
thing of a spiritual nature that they took two small
loaves of bread, and placed them in the box, in order
that he might have something to eat on his way to
heaven.
While Mr. Brown was commencing his work at
Matamata, Mr, Chapman was preparing to take some
steps at llotorua, and for this purpose he left Paihia
in the month of February, in an open boat, proceeding
first to Puriri in the Thames, and from thence over-
land to Rotorua, which he reached on the 19th of
March, accompanied by a carpenter. A beginning
was also made at Tauranga, and it was hoped that
now all the principal tribes in this part of the
country would be at once brought under Christian
instruction, and that an end might be put to those
feuds which had for generations back torn their
232 CHRISTIANITY
people asunder. But whereas these operations had
been long deferred by intestine wars, so now, as soon
as an entrance had been effected into this part of
Satan's dominions, he again stirred up evil, for the
purpose of delaying that conquest which he knew
would be certain in the end. The missionaries had
but just taken possession of their new habitations,
and the well-disposed natives were beginning to
gather around them, and were listening to instruction
which they had not yet made up their minds to
receive, when a native of high rank belonging to
Matamata was murdered at Eotorua. Eetaliation was
the necessary consequence, while the incipient station
at Tauranga, the natives of which place were in
alliance with those of Matamata, was bound to share
with them all the evils of war. The treacherous act
which led to this state of confusion is thus related by
Mr. Chapman : —
" We were just beginning to feel some little ease
from the burdens which for four months had pressed
heavily upon us, when on Christmas morning of
1835, just as I was preparing to assemble the natives
for service, intelligence was brought me that a chief,
named Huka, had that morning murdered, in a most
barbarous manner, Hunga, a near relative of Waharoa,
and that the body had been taken to Huka's Pa, on
the other side of the lake, to be eaten. I immediately
had the boat launched, and, favoured with a fair wind,
landed in little more than an hour. The natives
received me in sullen silence, no doubt guessing my
AMONG THE NEW ZEALANDERS. 233
errand. They made no answer to my inquiries, and
Huka himself, I found, was then at the great Pa,
having gone there, as I afterwards learnt, to hang up
the poor man's heart in a sacred place, in order to
avert any danger from himsel£ I called upon them
to give up to me the body of the murdered man;
upon which a young man rose, and said that they had
not the body, but that it had been quartered, and
sent away in different directions ; — that they had the
head, which they were willing to give me, but were
afraid of Huka's anger. I told them that I would
take the responsibility upon myself. He then walked
a short distance, and with the utmost unconcern
brought me the head, wrapped up in a bloody mat.
Placing it in the boat I brought it away, and on the
following morning delivered it to some of the poor
man's relations."
As soon as the tidings were carried to Matamata,
it was apparent that Waharoa would not rest until
ample revenge had been taken. This chief was a
consummate warrior, possessing much military tact,
and, like Hongi in the north, he was extremely
cautious in disclosing his plans, lest information
should be carried to the enemy.
The murderer of Waharoa's relative lived at a
village on the banks of Eotorua lake, in the interior,
and the Eotorua people naturally supposed that his
vengeance would be directed against that quarter;
but the crafty chief preferred a different course.
According to native custom, Huka's relatives might
23 ± CHRISTIANITY
be attacked with as much propriety as Huka himself.
He decided therefore upon a movement against
Maketu,* a Pa on the sea-coast, fifteen miles beyond
Tauranga. At the same time, the more effectually to
throw the natives off their guard, he refused to allow
Mr. Brown to go to Eotorua to hold communication
with Mr. Chapman, but directed him to go to Maketu
and send for Mr. Chapman from thence, stating also
that most of the Eotorua natives had consented to
leave that place and reside at Maketu, so that he
might have only the tribe of the murderer to engage
with. After waiting about two months he assembled
his forces at Matamata, with the avowed object of
going to Eotorua, and then, making a rapid movement
to Tauranga, where he was joined by the natives of
that place, came unexpectedly upon Maketu.
The Eev. Messrs. Brown and Maunsell, the latter
having lately joined the mission, had wished to go
over from Matamata to Tauranga, but were not allowed
to move until the army had taken its departure, but
they followed quickly after, and on the night of their
arrival they were aroused by a report that the army
was close at hand on its return from Maketu. Among
the foremost of the party was Waharoa ; and as the
great body of the natives purposed sleeping in the
neighbourhood of the mission station, he came and
lay down before Mr. Wilson's house, as a guard for
the property. The number of natives killed in the
* Maketu, Matamata, and Rotorua are situated at the angles of a
triangle.
AMONG THE NEW ZEALAXDERS. 235-
Pa was about sixty-five. They brought away one
hundred and fifty as slaves, and entirely destroyed the
Pa. The premises of Mr. Tapsell, a flax trader, were
burnt to the ground, and all his property either de-
stroyed or carried away. So completely indeed was
the place ransacked that the natives dug up the body
of Mr. Tapsell's child, which had been deeply buried
in his garden, in the hope of finding treasure in the
coffin. This body of natives was made up from
various tribes, many of them from the distant parts
of Waikato ; and being flushed with victory, and
having tasted the sweets of plunder, there was reason
for apprehension lest they should be turbulent towards
the missionaries. They were, however, restrained from
mischief, but the horrors of the scene were dreadful.
Dead to all feeling, they shook the heads of their
vanquished foes in the view of the missionaries, and
displayed the hands and feet from the baskets of
flesh which they were carrying on their backs. A
young child was seen dandling upon his knees and
making faces at the head of a Rotorua chief who had
been slain, showing how readily human nature is
reconciled to these scenes of cruelty. Moreover, the
feeling of horror excited in the minds of the mis-
sionaries was much enhanced by the fact, that it was
the anniversary of the day on which the blessed
Saviour agonized on the cross for wretched fallen
man, that he might save him from sin and the
dominion of the prince of darkness.
It was in company with these natives, about l,00f>
236 CHRISTIANITY
in number, that Mr. Brown and Mr. Maunsell had
to return to Matamata, while the smell of their gar-
ments, and the baskets of human flesh, which some
were carrying as presents to chiefs at a distance, quite
tainted the atmosphere. One of the natives told Mr.
Brown that he only went to fight in order to seize
some female slaves for Mrs. Brown ; while Waharoa
asked, in bravado, if he would not have some flesh
to eat. And on replying to him that he would
find that eternal death is the wages of iniquity,
he said, "If you are angry with me for what we
have been doing, I will kill and eat you and all the
missionaries."
The work at the mission station at Matamata was
now brought to a stand. It was expected that the
natives of Eotorua would make reprisals upon
Waliaroa's stronghold, so the schoolboys always left
their houses at night, and either went to the Pa to
sleep or secreted themselves in the bush. Waharoa,
too, advised that the wives of the missionaries should
be removed to a place of safety, before an attack
should be made. It was an anxious time, spent
within the sound of savage yells, the firing of guns
and all the signals of war. An alarm being given
that the enemy was approaching, all was immediately
in commotion. The school lads and the girls fled to
the Pa ; the women, carrying provisions, crowded the
paths, and the men seized their guns and prepared for
fight. That night was passed in no small anxiety.
The patrols that hitherto had traversed the woods,
AMONG THE NEW ZEALANDERS. 237
crying, " Whakaara " (rise up), were now silent, not
a gun was heard, and the " pahu," the native alarm
bell, had ceased to be sounded. The very silence,
which had of late been unusual, was alarming.
The Sabbath dawned without any further tidings,
and it was considered expedient to remove the wives
of the missionaries to PurirL The school natives
were accordingly summoned, and twenty gave their
names as willing to convey them. The distance to the
boat was only a few miles, but the deep swamps made
the road heavy. Provisions were hastily prepared,
clothes were packed up, and litters for the females
were got ready. Suddenly, however, a report was
raised that the enemy was near at hand, and had
fired guns just in the path by which they were to
travel. No alternative was now left, and the move-
ment was suspended. The report had its origin in a
great measure from the prediction of a priest on the
night previous. He said that Whiro had told him
that the enemy would divide their forces ; that one
party of two hundred would advance to the Pa on the
Thames side ; and that the Pa forces having been
drawn out to meet them, another party of three
hundred would rush forward from their ambush, and
take possession of the Pa, the women and children
being left without protection.
But the Kotorua natives had no intention of coming
to Matamata at this time. There was a weak point
which promised them success with much less diffi-
culty. On the road to Tauranga, about two miles
238 CHRISTIANITY
from Maketu, was the village of Tumu, occupied by
a portion of the Tauranga natives. The position of
this village was most insecure, — built upon a sandhill
which rose from the sea-beach. It had no natural
advantages on any side, and the irregular nature of
the ground afforded abundant shelter to an attacking
party. The only reason for occupying this place was,
that it had the advantage of an extensive flax swamp
at the back, from which large quantities of this
material had been prepared for sale to the traders.
As timber of every kind was at a great distance, the
artificial fences of the Pa were unusually weak. The
Itotorua natives planned the destruction of this place
immediately after Maketu was taken ; and it was a
singular infatuation on the part of Ngatiawa that they
should continue to occupy a post which was far in
advance of their remaining strongholds. All the
country at the back of Tumu was in the hands of
their enemies, and was in the direct road to Eotorua.
A little before daylight on the 5th of May, the Eotorua
natives, mustering about 800 men, attacked the place
from two points in the rear, having made their ap-
proach through the swampy land unperceived, while,
as soon as the firing commenced, a division from
Maketu rushed by the beach, and came upon the Pa
■on the eastern side. A brave resistance was made for
some time, but the force within was not sufficient to
keep off superior numbers coming upon them from
different points of attack. Many were killed on both
sides during the assault, but at length the outer fence
AMONG THE NEW ZEALANDERS. 239
was gained, and then the only safety that remained
was in flight. The women and children all fell into
the hands of the victors, and were either killed or
retained as slaves, and of the men but a small pro-
portion escaped to carry the tidings to Tauranga.
AVaharoa at once set out to take counsel with the
chiefs at Tauranga respecting their future movements
against Eotorua, and he gave out that he would leave
Matamata with all Ins people, and live at Tumu until
he had destroyed the Eotorua tribes. It was an empty
threat to be made by an old man, standing on the
borders of eternity ; and he ought to have known from
past experience, that while it was in his power to
inflict a heavy blow upon his enemies, he must reckon,
from the nature of native warfare, upon suffering as
severely in return.
Affairs continued in a state of uncertainty until
July, when "Waharoa began to assemble a force at
Patetere, a village lying far up on the banks of the
Thames, half way between Matamata and Eotorua,
and in the early part of August he appeared before
Ohinemutu, the principal Pa on the lake Eotorua,
adjoining which was the mission station. Mr. Chap-
man was absent at Matamata, but had left the pre-
mises in charge of his assistants, Knight and Pilley.
AYaharoa's forces were not numerous, but he was a
good general, and placing a strong division of his
men in a sheltered position, he sent a smaller force
towards the Pa, which soon retreated, and drew the
enemy forward, until they were assailed on all sides
240 CHRISTIANITY
by the concealed party, and put to the rout. Unfor-
tunately they fled by the mission premises, and thus
the enemy was brought within reach of a temptation
they were unable to resist. It was to little purpose
that the house was locked. The doors and windows
quickly yielded to a moderate force, and all the move-
ables in a moment disappeared, and were distributed
among the assailants. Others again flew upon the
two young men, and deprived them of nearly every-
thing that was upon them ; and one of them making
a vigorous resistance, was very roughly treated,
and threatened with the loss of his life. It was the
time of war, and according to the native usage, the
white man might have lost his life in common with
the natives who had fallen into their hands. The
usual horrors of a New Zealand conflict were all
enacted over again, and they had a strong motive to
influence them ; they felt that they were taking
revenge for their friends who had fallen at Te Tumu.
As Waharoa had said a little before, "How sweet
will the flesh of the Eotorua natives taste along with
their new kumara ! "
It was now clear that no mission property in these
disturbed districts could be considered safe. It was
expedient, therefore, to save what remained, and with
this design that which was most valuable at Mata-
mata was put together in convenient packages, in
order that it might be carried to the banks of the
river Waihou, and conveyed by canoe to Puriri.
Waharoa and most of the people of influence were
AMONG THE NEW ZEALANDERS. 241
still absent, but there were some ill-disposed persons
not brave enough to meet their enemies in open fight,
but ready to commit acts of depredation upon those
whom they ought to have protected. As soon as the
property had been sent away, they followed the
bearers to the place of embarkation, and blacking
their faces for the purpose of concealment, they
carried off the whole. Some young men, headed by
Tarapipipi, the son of Waharoa, at once set off in
pursuit, followed by Mr. Morgan and Mr. Knight
from the station. The latter had reached the neigh-
bourhood of Waiharakeke, when they heard the voices
of some of the school girls calling them to return,
as a party was coming through the wood dressed in
English clothes. They accordingly retraced their
steps, and soon came in sight of these people. They
had a most novel appearance as seen issuing from the
wood, dressed principally in white shirts, and armed
some with axes and others with muskets. There was
also something ludicrous in the scene, for one man
was marching before the rest, with the utmost conse-
quence, his head and olive-coloured face being en-
veloped in a black silk bonnet belonging to Mrs.
Chapman, while a strip of cotton print, tied round his
neck, formed the remainder of his apparel, he having
left his own clothes at home, in order to his being
lighter for fighting, or anything else he might have
to do. It was found, however, that they were not the
robbere, but the party under Tarapipipi, who had
fallen in with the robbers, and had stripped them of
I
242 CHRISTIANITY
the things they had just stolen. On the way to the
Pa, a young man was seen in a white shirt pro-
ceeding thither also. In an instant Tarapipipi and
his brother rushed upon him, and the shirt changed
owners in a moment.
The work of evangelization among the natives of
Matamata was only in its infancy. Satan, indeed, had
been but too successful in distracting the attention of
the people from all that was good. But there were
a few, principally sons of leading chiefs, who had re-
fused, from motives of conscience, to join the party
which went to Eotorua, and among them was
Ngakuku, nephew to Waharoa. The line of com-
munication between Matamata and Tauranga had
been always open, and frequent intercourse was kept
up between the two places. In the middle of Oc-
tober a party consisting of twenty-one natives and
one Englishman set out for Tauranga. Ngakuku was
the head of the party, having with him his two
children, a boy and a girl. They brought up for the
night in a romantic spot at the foot of the steep
ascent of Wairere, where a magnificent cascade, falling
from the high forest land above, gives the name to
the place. The Englishman pitched his tent, and the
natives occupied a small temporary house which was
often the resting-place of travelling parties. They
cooked their evening meal, and then, under the gui-
dance of Ngakuku, they commended themselves to the
protection of that God whom he was now beginning
to know. But the glimmering light of their evening
AMONG THE NSW ZEAL ANDERS. 243
fire had been noticed by a Eotorua party far up the
valley, and they naturally concluded that there were
natives resting there for the night, belonging either to
Tauranga or Matamata. Under cover of the dark-
ness, they crept stealthily along the mountain's side,
and came upon the encampment a little before break of
day. Happily they were attracted first by the English-
man's tent. They thought it would contain some-
thing worth having, and at once rushed upon it, each
* eager to secure some article of clothing for himself.
They left the poor man but a vestige of what he had
had the night before, but they did him no bodily injury.
Thi3 momentary interruption was the preservation of
nearly the whole party. The noise which was made,
together with the barking of a dog, aroused those who
were in the hut, and they rushed out towards the
rising ground, and were soon in a position of safety.
Ngakuku snatched up his boy by one arm, and swung
him upon his back, and tried to arouse little Tarore
his daughter, but she was heavy with sleep, and the
enemy were already rushing in at one end of the hut,
so the poor child was left behind. As the daylight
came on, Ngakuku, who was hovering on the higher
ground in dreadful anxiety for his child, called out to
the natives below, telling them who he was, and in-
quiring after the child. They told him she was safe,
and that if he would go down to them they would
give bet up. But Ngakuku was too well practised in
native treachery to trust them. He waited, there-
fore, in his lurking place until he saw the enemy
r2
244 CHRISTIANITY
depart ; then, descending to the hut, he found the
mangled corpse of his little child, and returned to
Matamata to carry the sad tidings to his friends.
The Eev. A. K Brown wrote : — " While talking to
poor Ngakuku this afternoon, and endeavouring to
administer consolation to him, he remarked, 'The
only reason why my heart is sad, is, that I do not
know whether my child has gone to heaven, or to the
Reinga. She has heard the Gospel with her ears
and read it to Mrs. Brown, but I do not know whether
she has received it into her heart.' After evening
prayers at the chapel, Ngakuku arose and spoke to
the natives from John xiv r 1."
The next day poor Tarore was buried. Those who
had so narrowly escaped a like death, followed the
corpse to the grave, around which were arranged
various groups, from the different native residences.
After Mr. Brown had addressed the assembled party,
Ngakuku expressed a wish to speak a few words, and
said with deep solemnity of feeling, " There lies my
child ; she has been murdered as a payment for your
bad conduct. But do not you rise up to obtain
satisfaction for her. God will do that. Let this be
the conclusion of the war with Rotorua. Let peace
be now made. My heart is not sad for Tarore, but
for you. You wished for teachers to come to you ;
they came, and now you are driving them away.
You are weeping for my daughter, but I am weeping
for you — for myself — for all of us. Perhaps this
murder is a sign of God's anger towards us for
AMONG THE NEW ZEALANDERS. 245
our sins. Turn to Him; believe, or you will all
perish."
It is a remarkable circumstance in connexion witb
the murder of this child, that in an attack made upon
Matamata some weeks afterwards, out of five Kotorua
natives who were killed, four were concerned in this
sad tragedy ; and that after the lapse of a few years,
Uita, the man who led the attack, having a desire to
embrace Christianity, first sought for reconciliation
with Ngakuku.
This destructive war continued until the year 1 840,
without much actual fighting, but the adverse tribes
were in continual fear of each other, and always
watchful of opportunities to cut off any stragglers
who might fall in their way. The missionaries were
advised to remove with their families for a time to
the Bay of Islands, but in the year 1839 Tauranga
and Rotorua were again occupied, the head-quarters
of the latter being on the island Mokoia, in the
middle of Rotorua lake, out of the reach of hostile
attacks. Like the walls of Jerusalem which were
built in troublous times, but still were not the less
firmly built, so was a church being raised up in the
midst of conflicts ; and the little band being often
sorely tried by the taunts and opposition of the
heathen party, were the more likely to cling with
faith to that better master whom they had chosen to
serve. The leaven was working, and the sons of
some of the leading chiefs were at the head of the
movement Waharoa complained that his sons would
246 CHRISTIANITY
not accompany him to fight, and lie was annoyed
because they urged a reconciliation with his enemies.
But the old man's race was run. Long before the
conclusion of the war he was smitten by sickness,
the effects of which he tried in vain to ward off by
resorting to his old superstitions. He retained the
reputation of a great warrior, but he died without
one ray of light from that Gospel which had been
placed before him. His favourite son Tarapipipi was
soon after admitted into the Church by baptism, re-
ceiving the name of Wiremu Tamihana.
Soon after Waharoa's death the tribe was urgent
with Tamihana to forsake his profession and join
them, in order, as they said, that the spirit of
Waharoa might be appeased, and his name kept
alive ; but he firmly resisted their overtures. He
was naturally brave, but there was another influence
at work within him, which led him to adopt a course
that many of his people could not understand. An
instance of this soon occurred. A party of 400 had
passed Tauranga, with the intention of making
another attack upon Maketu. They encamped at
Mangamana and remained quiet during the Sunday,
when the missionaries from Tauranga went to re-
monstrate with them. In the evening they held a
council of war, and many recommended a vigorous
course. Tamihana Tarapipipi at length rose with
his Testament in his hand, and in a bold yet pleas-
ing manner witnessed a good confession before his
countrymen, whom with Christian courage he re-
AMONG THE NEW ZEALANDERS. 247
proved, rebuked, exhorted. Only one man attempted
a reply, and that was done with so much rage, and
withal so much foolishness, that not one of his com-
panions in fight took part with him. Indeed, the
next speaker, a venerable old man, said that Tara-
pipipi's speech was very good, and recommended
that they should listen to him and return.
Tamihana continued to pursue a steady course, and
encouraged to the utmost of his power the extension
of Christianity among his people ; but meeting with
much annoyance from the heathen part of his tribe,
he determined to build a separate Pa for the Christian
community, at a little distance from his heathen rela-
tives, and when it was completed there were nearly
four hundred, including children, to inhabit it ; who
all, nominally at least, forsook heathenism, and joined
in worshipping the true God. He drew up a simple
code of laws for their guidance, and a paper was
attached to one of the posts of the chapel in Tami-
hana's handwriting, to indicate that any persons
who wilfully transgressed these regulations should
no longer continue an inmate of the Pa.
248 CHKISTIANITY
CHAPTER XIII.
1836—1839.
NEW TESTAMENT PRINTED AT PAIHIA — PROGRESS OF CHRIS-
TIANITY — NATIVE WAR IN THE BAY OF ISLANDS — MR. MARS-
DEN'S LAST VISIT AND DEATH — ARRIVAL OF ROMISH BISHOP-
STATION REMOVED FROM MANGAPOURI TO MANUKAU — WORK
OF EVANGELIZATION ON EAST COAST — INFLUENZA — VISIT FROM
BISHOP BROTTGHTON — OPINION OF THE BISHOP — INCREASE OF
CHRISTIAN PROFESSOES— GREAT DEMAND FOR BOOKS — MISSION-
ARIES SPREAD MORE WIDELY OVER THE COUNTRY — DEATH
OF EDWARD NGATARU.
At the northern part of the island Christianity was
working its way with a steady course. Many of the
old chiefs, men who had become inured to deeds of
cruelty in the desolating wars of Hongi, continued
to resist the overtures made to them. They were
hardened in superstition and sin ; but great numbers
of the young people had embraced Christianity, and
their influence was gaining ground. Many hundreds
had been received into the Church by baptism, and
of this number there were upwards of two hundred
communicants. The translation of the New Testa-
ment was now completed, and an edition of 5,000
copies was speedily put into circulation. This be-
came an important instrument, under God's blessing,
in the extension of the good work ; for a knowledge
of reading now prevailed in every village, so that
AMONG THE NEW ZEALANDERS. 249
wherever the book was carried there was at once
within reach the grand source of information, and
God vouchsafed His blessing upon it.
But again the quiet progress of the Gospel was to
be interrupted by civil war. The same tribes which
had been engaged in conflict seven years before,
headed respectively by Titore and Pomare, entered
upon a deadly feud, for the sake of what turned out
to be only an imaginary grievance. A woman be-
longing to Pomare's people had disappeared from
Kororareka, and no account could be given of her.
It was at once supposed that she had been killed,
and retaliation was made. The conflict extended
over many weeks, but happily there was a large ex-
panse of water between the combatants, and they
did not often come to close quarters. Altogether
about fifty persons were killed, and many of these
were principal chiefs. One of them, a Waimale
native, who had long kept aloof from the Christian
party, having been again invited to come over to
them, replied, "I am going to-morrow to join our
people at Otuihu, and as soon as I come back I will
become a believer." Three days afterwards his life-
less corpse was carried home to be buried. There
was, however, an important difference in this contest
from those which had gone before. The Christian
natives, now amounting to a large body, refused to
take part in it; and this circumstance, perhaps,
tended in some measure to hasten the settlement
of j>eace. Some months afterwards the woman, on
250 CHRISTIANITY
whose account the quarrel had been undertaken,
made her appearance. She had been on board a
vessel which had sailed to the southern part of the
island.
It was during the continuance of this contest that
the Eev. Samuel Marsden paid his seventh and last
visit to New Zealand. He landed at Hokianga in
the month of February, 1837, accompanied by his
youngest daughter. He was now in his seventy-
third year, and though still retaining much mental
vigour, he was no longer able to travel, as in former
times, on foot, making his way through swamps and
rivers. Neither was it necessary. The natives,
whether Christians or heathens, all recognised in the
good old man a father and a friend. After spending
a few days at the house of the Eev. K Turner, the
Wesleyan missionary, he set out for Waimate and
the Bay of Islands, attended by a large company of
natives, who insisted on carrying him in a litter the
whole distance* He went round to all the mission
stations in the Bay of Islands, and then visited
Kaitaea, farther north. He had travelled many a
weary mile in former days, traversing a large part of
the country. He had seen the natives in their most
savage state, and had witnessed the desolating effects
of their wars. Again and again had he reasoned
with them on the evil of their course, and had
* They would not allow him to mount a horse which was sent for
bis use, Te Waka Nene saying that he would at once leave him if
he did so.
AMONG THE NEW ZEALANDERS. 251
endeavoured to point out the advantages they would
gain from Christianity and civilization; but they
used to answer him that they must continue to follow-
the customs of their forefathers. After his fourth
visit, in 1823, there was a little glimmering light,
but it burnt very dimly, and served only to reveal
the surrounding darkness more strongly. On occa-
sion of his sixth visit, in 1830, when the natives had
been fighting fiercely in the Bay of Islands, there
was also a hard conflict between light and darkness,
and some of the outposts of the enemy had been
carried. But now this veteran soldier of Christ was
permitted to see a large body of Christians in every
locality he came to, while the New Testament was
coming into circulation, and accomplishing that sure
and certain work which God had appointed. It was
about the year 1807 that the hope seems first to have
entered Mr. Marsden's mind that Christianity would
be introduced into New Zealand, and now, after
waiting for thirty years, he conies to take a last
survey of what was going on. He did not look for
that degree of success which we are not warranted
to expect in the present condition of the Church, but
he saw that the cause which he had so earnestly en-
deavoured to promote was in a fair way to prosper.
He returned to New South Wales, and in a few short
months he was called to his eternal reward.
The seed of the Gospel was now vegetating far and
wide, and God was preparing the Church for further
trials which were to come- upon it. Such have been
252 CHRISTIANITY
God's dealings from the beginning. The Church has
thriven best in the midst of trials, which seem to
conduce to a more healthy and vigorous growth. It
is not in the days of quiet prosperity and of ease
that the Christian's armour is kept bright. God
therefore wisely permits, in the counsel of His will,
that events shall happen which short-sighted man
would not have ordered. But withal He prepares
His people for whatever trials He may direct. It
was at this time, when Christianity was assuming a
substantial form, that the attempt was made by the
emissaries of the Eomish superstition to establish
themselves in New Zealand. The spirit of inquiry
after truth was becoming stronger every day, and
many had learnt to value the word of life, but still
the larger portion of the community was in a state
of heathenism. A French bishop and two priests
landed at Hokianga, giving out that they expected
shortly to be strengthened by the addition of nine
other priests. The Bishop was a man of dignified
bearing and engaging manners, literally ready to be-
come all things to all men, and the course he pursued
was characterised by an artfulness which was worthy
of the cause he supported. He told the natives that
he had no wish to interfere with the disciples of the
missionaries : " Let them continue quietly to follow
the teaching in which they have been instructed ;
the heathen only are my flock, and they all belong
to me." The progress of Christianity had already
begun to make divisions among the tribes and
AMONG THE NEW ZEALANDERS. 253
families, and there was often a strong feeling on the
part of the heathen against their relatives who had
renounced the religion of their forefathers. They
were annoyed because they could no longer carry out
their heathenish practices with the same zest as for-
merly. They believed that a change might be to
their advantage, and they gladly availed themselves
of the more easy discipline of the Papists, which
allowed them to retain much that the missionaries
had told them was to be given up. These new
teachers gave their sanction to polygamy and to the
practise of tattooing; and they allowed their followers
to do various kinds of work on the Sabbath day, and
to continue also their old heathenish dances. The
consequence was, that numbers rallied to their
standard, and their praises were loud in the mouths
of all the more worthless part of the community.
Soon after this an account was printed in the Annates
de la Foi, which represented that the number of con-
verts they had made in New Zealand was thirty
thousand, but this statement, it appears, was without
foundation. The Christian natives, with the Scrip-
tures in their hands, boldly confronted the priests,
showing that they taught many things for which
there is no authority in the Bible. When they re-
plied that our translations were incorrect, their own
followers requested to be supplied with a correct
version, in order that they might meet the arguments
of their countrymen. They were told they should
have one, but that Europe was a long way off, and
254 CHRISTIANITY
that it would be five years before the books could
arrive. The novelty soon wore off, and the majority
of those who had taken up with the new superstition,
not from any principle, but because they wished for
a change, gradually joined the Protestant community,
so that at the present time there is a very small
remnant of Papists either at Hokianga or in the Bay
of Islands. This diversion, however, was productive
of ultimate good to the Church; it quickened the
diligence of the appointed instructors of the natives,
and it led the latter to a careful investigation of the
grounds of that faith which was placed before them.
When the first attempt was made to hold inter-
course with the tribes of Waikato, there were no
inhabitants north of Ngaruawahia. The rightful
occupants of Manukau and Lower Waikato had all
congregated in the Upper Waikato, that they might
protect one another against the frequent inroads of
Ngapuhi. Hence the first mission station was fixed
at Mangapouri, not far from Otawhao. But as soon
as the natives found that Christianity was exercising
its influence upon the Bay of Islanders, and that
they would now be safe from attacks from that
quarter, they began to spread over the country, and
returned to their own homes. It then became neces-
sary to remove the station from Mangapouri to
Manukau, and it continued to be occupied for some
years by the Bev. B. Maunsell and Mr. Hamlin.
Native agency was now beginning to tell upon the
country to a remarkable degree, so that while the
AMONG THE NEW ZEALANDERS. 255
enemy was busily scattering erroneous doctrines
abroad, God was working in His own way by such
agents as He chose to honour. A Ngapuhi chief
called at my house at Waimate, who had lately
returned from the neighbourhood of East Cape, where
lie had accompanied a large armament, which included
most of the natives from Table Cape to Hicks's Bay.
They had been to attack a strong Pa near Cape Eun-
away, having had as their allies several tribes living
on the shores of the Bay of Plenty, the object being
to obtain satisfaction for a previous raid which had
been made by the opposite party upon Waiapu. He
related various particulars of the expedition, and then
asked how it was that no missionary went to East
Cape, saying that they would pay much more atten-
tion to instruction than Ngapuhi did : that at Waiapu
they refrained from work on the Sunday, and assem-
bled regularly for Christian worship. I asked, how
it came about that they turned their attention to
these subjects? who there was to instruct them?
" Do you not remember Taumatakura," he said,
" whom you left at "Waiapu three years ago ? He is
their teacher, and the natives all pay the greatest
attention to him." Now this Taumatakura was for-
merly a slave, and had attended school at Waimate,
but had never given any reason to suppose that he
took an interest in Christian instruction. He was
not even a candidate for baptism, but he had learnt
to read ; and when the party of East Cape natives
were taken home in January, 1834, his master gave
256 CHRISTIANITY
him liberty to go to his friends. The occasion of the
return of these natives was deeply interesting, but it
was hardly thought that any good result would follow.
Taumatakura, however, began to teach and to preach
according to the little light which he possessed, and
he gave instruction to a small extent in reading and
writing, and some short prayers, and hymns, and
texts of Scripture were written upon scraps of paper,
and were valued with a superstitious regard. When
the expedition to Cape Eunaway was proposed, Tau-
matakura was requested to go with them. " I will,"
he said, " if you will attend to what I say to you.
When we come to the enemy's Pa, if we kill any
people you are not to eat them; neither must you
wantonly break up canoes which you do not care to
carry away, nor destroy food which you do not wish
to eat." When the Pa was at length assaulted,
Taumatakura led the attack, with his book in one
hand and his musket in the other ; and though the
balls flew thickly around him, he was not hit. The
natives at once ascribed this circumstance to the
protection of the God of Taumatakura, and his in-
fluence was consequently very much increased. Here
then was a mixture of truth and error, of superstition
and of Gospel light ; but God was pleased to make
use of this man to prepare the way, and the people
were now earnestly desirous of further instruction.
It was an opening which was not to be lost, but
there was no missionary at liberty to undertake the
post as yet. It was determined, therefore, to look
AMONG THE NEW ZEALANDERS. 257
for help among the Christian natives, and soon there
were six volunteers, men of good character, five of
whom were connected with that part of the island.
Towards the end of October, 1838, these men were
conducted to the East Coast by the Eev. Henry
Williams, and three of them were placed at Waiapu,
and three at Turanga. At every place the natives
seemed ready for instruction, and the demand for
books was general ; a proof in itself that a knowledge
of reading was beginning to prevail.
In the month of December of this year the northern
part of the island was visited with influenza iu its
most virulent form. Every person seemed to be
affected by it, both old and young, and many for a
time were laid quite prostrate. Great numbers were
carried off, particularly the aged and infirm, and per-
sons who had been weakened by previous disease.
It was in the midst of this calamity that Bishop
Broughton arrived from New South Wales on a
pastoral visit to the native Church. So great was
the prevalence of the epidemic, that it was not pos-
sible to assemble the natives to any extent ; but the
visit was of much importance, and seemed to give
a new impulse to the work, by removing the Church
from that seemingly isolated position it had hereto-
fore occupied. About twenty members of the Mission
families received the rite of confirmation, and about
forty natives, the sickness preventing a larger number
from coming together. At the same time, also, the
Rev. 0. Hadfield, who had recently arrived from
s
258 CHRISTIANITY
England, was admitted to priest's orders. The visit
of the Bishop followed very shortly after the* de-
parture of the Eev. Samuel Marsden to his rest ;
and it is remarkable that he preached at Paihia on
Christmas-day, exactly twenty-four years after the
establishment of the mission, Mr. Marsden having
landed on the 24th of December, 1814, and preached
his first sermon on the beach at Kangihona on the
following day. A striking impression was produced
on the mind of the Bishop as to the religious con-
dition of the natives. He was the most competent
person to take an unprejudiced view, and, in a letter
to the Church Missionary Society, he wrote : — " At
every station which I personally visited, the converts
were so numerous as to bear a very visible and con-
derable proportion to the entire population ; and I
had sufficient testimony to convince me that the
same state of things prevailed at other places which
it was not in my power to reach. As the result of
my inspection, I should state, that in most of the
native villages, called Pas, in which the missionaries
have a footing, there is a building, containing one
room, superior in fabric and dimensions to the native
residences, which appears to be set apart as their
place of assembling for religious worship, or to read
the scriptures, or to receive the exhortations of the
missionaries. In these buildings generally, but some-
times in the open air, the Christian classes were
assembled before me. The grey-haired man and the
aged woman took their places, to read and undergo
AMONG THE NEW ZEALANDERS. 259
examination, among their descendants of the second
and third generations. The chief and the slave stood
side-by-side, with the same holy volume in their
hands, and used their endeavours each to surpass the
other in returning proper answers to the questions
put to them concerning what they had been reading.
These assemblages I encouraged on all occasions, not
only from the pleasure which the exhibition itself
afforded, but because I was thus enabled, in the most
certain and satisfactory way, to probe the extent of
their attainments and improvement. The experience
thus acquired has induced me to adopt the habit of
applying the term ' converts ' to those alone ; for
many such I found there were, who, in the apparent
sincerity of their convictions, and in the sufficiency
of their information, compared with their oppor-
tunities of acquiring it, may be considered Christians
indeed."
The progress of Christianity had been hitherto
slow but certain. It was like the field of wheat,
which in the early part of the season shows signs of
life, and the husbandman lives in prospect of seeing
thfl fruit of his labours in due time, but during the
inclement weather of early spring the chilling blasts
prevent the development of the plant. Then a genial
warmth succeeds, and the whole aspect is changed,
the blade shoots up with vigour, the seed-stalk fol-
lows, and soon the fields become white unto the
harvest It was at this period, during the year 1839,
that this was realized in the gospel-fields of New
82
260 CHRISTIANITY
Zealand. God had poured out his Holy Spirit, and
had inclined great numbers to listen to the invitation
given to them. At all the old mission stations in the
north there was a great increase in the congregations,
and in six months two hundred and twenty-nine per-
sons were received into the Church. Those natives
who had embraced Christianity gave this proof of
the sincerity of their profession, that they endea-
voured to bring in their relatives also who continued
in heathenism. The chief of the Earawa tribe, Nopera
Panakareao, distinguished himself in this way. He
often went, for a week at a time, to the surrounding
villages, with his Testament in his hand, bearing
testimony to the benefit he had received, and inviting
his countrymen to partake of it, and was thus the
means of inducing many tribes to join the Christian
band, who before had kept quite aloof. At the
Thames also, at Waikato, and at Tauranga, the move-
ment was of the same character, though perhaps less
general ; while the desire for books was so great, that
it was impossible for some time to meet the demand.
The 5,000 copies of the New Testament which had
been printed at the mission press were quickly dis-
persed, and it became necessary to ask for 10,000
copies to be printed forthwith in England, the mission
press being occupied in printing the Prayer-book and
portions of the Old Testament. We may form an
opinion of the rate of demand by the course which
Was followed with the Prayer-book. An edition was
commenced of 3,000 copies of the entire book; but
AMONG THE NEW ZEALANDEES. 261
when it was advanced to the end of the Evening
Service, it was deemed expedient to put into imme-
diate circulation this small portion, with the addition
of the hymns, and to strike off 4,000 more for the
entire work ; but the 4,000 were required as soon as
printed. Then 6,000 copies of the entire work were
commenced ; but before the type of the first three
half-sheets was distributed, 20,000 more of the
smaller book were ordered : thus making a total
of 33,000.
Another feature is observed in the mission at this
period. The wide extent of the field to be occupied,
and the limited number of the missionaries, obliged
them to separate as much as possible. Mr. Hamlin,
therefore, was left in occupation at the heads of
Manukau, and Messrs. Maunsell and Ashwell moved
to the mouth of Waikato, and eventually Mr. Ashwell
proceeded far up the river to Taupiri.
True Christianity requires a change which is de-
signated as a new nature ; the evil and corrupt heart
1)' dug removed, and another heart of a totally different
character being given in the stead of it. When the
work is of God, this is the manner of it. But it was
to be expected that when Christianity came to be
received on an extensive scale, there would often be
an incongruous mixture of the good and the bad. The
new doctrines were frequently ingrafted upon a stock
which yet retained much of the old superstition, and
there were many in whom the change was little more
than external. This is sufficient to account for those
262 CHRISTIANITY
numerous cases of painful inconsistency which are fre-
quently to be met with where a Christian Church has
been newly established. But, happily, the missionary
had frequent cause to rejoice over those who were
Christians indeed. At an early period of his labours
in Waikato, the Rev. R. Maunsell had a brilliant
instance of that mighty change which is wrought by
the grace of God, and it was received as an earnest of
that blessing which was to follow. Ngataru, a young
chief, had been for some time afflicted with con-
sumption, and seemed to be not far from death. It
was expected that, with a man of his rank, everything
around would be sacred, and that none would be
•allowed to approach but the person whose business
it was to feed him. When Mr. Maunsell, however,
visited him, he invited him to draw near, and entered
readily into conversation on religious subjects. His
wife, also, seemed to be a superior woman. She pro-
duced their copy of the Testament, which bore marks
•of frequent use. She had kept it tied up in a neat
little bag, and, lamenting that it was so much worn,
asked if it could not be repaired. Shortly after this,
Ngataru left his native village, and went to a house
on the mission station. This was taking a decided
step. His relations felt it to be a degradation that he
should go to the land of another tribe, and his grand-
father, Kukutai, the head chief, and a very proud old
heathen, did not approve of the step. Mr. Maunsell
hastened, therefore, to see him, and asked plainly
what Ins soul rested on for salvation. " The cross,"
AMONG THE NEW ZEALANDERS. 263
was his only reply. " But what good thing is there
of yours to bring you near to God ? " " Nothing," he
said, " but the death of Christ." " But do you not
think that the native 'tapu' will restore you to
health?" "Ah!" said he, "it is all horihori, un-
meaning nonsense." On a subsequent visit, it was
thought well to propose to him that he should be
baptized. " How can I," said he, " as I have got no
garment ? " " What garment do you mean ? " "I
have no garment for my soul," he said ; " it is naked.
My ideas are very limited." " Yes ; but Christ will
be a garment for it." " But who knows," he rejoined,
" that I have got hold of Christ ? " It came out after-
wards that there was a further meaning in his re-
marks. His clothes were sacred, according to native
usage, and he had written to his relations for their
consent to his baptism. His grandfather, Kukutai,
had sent word that he would not consent to this so
long as he retained those garments. Their custom
was that the clothing and the whole person, and the
head particularly, of a chief, should be sacred ; and if
he suffered any desecration, the tribe would often deem
it due to his rank to come and strip him of all the
1-mperty they might find about him, as a proof of
their regard.
This was the obstacle with Ngataru. If ho pre-
sumed to divest himself of his tapu while he retained
his former garments, his relations would most likely
deprive him of all his little property. It was pointed
out to him that this difficulty might soon be met,
264 CHRISTIANITY
by following the course of those that used curious
arts, who, when they believed Paul's preaching
gathered together their books, and burnt them in the
presence of all. This plan pleased him, and he asked
to have the passage pointed out. After further con-
versation, Mr. Maunsell considered that both Ngataru
and his wife were fit subjects for baptism. The con-
sent of some of the near relatives had been obtained,
but it was suggested that it would be better to wait
for Ngapaka, the eldest son of Kukutai. He was
asked, " If Ngapaka object, how will you proceed ?
will you then decline baptism ? " " No," he replied ;
" Ngapaka's word shall sink, and mine shall float."
The subject of the garment was again talked of. A
good pair of blankets and a comfortable mat, together
with his wife's clothing, which was also tapu, all these
articles being of far greater value to a native than a
European can well imagine, were consigned to the
flames. That same day, Ngataru and his family were
admitted into the fold of Christ, before a crowded
congregation, he and his wife receiving the names of
Edward and Mary. Kukutai came to see him on the
day of his baptism, and wept over him ; and on his
return from the chapel he said to him, "That pakeha
can have but little love for you, otherwise he would
never have directed you to destroy your clothes."
"Do not say that," replied Edward; "it is quite
right that the clothes should have been destroyed ;
neither is what you say about his having little love
for me true." " Well," replied the old man, " take
AMONG THE NEW ZEALANDERS. 265
care of yourself, and don't go near the fire where
food is cooked, nor associate with slaves." "In-
deed/' replied Edward, " I shall do no such tiling,
for I have now left off all the old practices, which
are all nonsense." Ngapaka, taking up the subject, ob-
served that, Ngataru having joined the Church, it was
very improper that this language should be addressed
to him. The subject was therefore given up for the
present.
The subsequent history of Edward is brief. Shortly
after his baptism, he was induced to go inland to su-
perintend the cultivation of his kumara grounds ; and
in compliance with the wishes of his friends, he re-
mained with them. There was some reason to fear
lest their influence should shake his faith, and induce
him to turn back to the refuge of lies, the tapu, as a
means of restoring his health. His mind, however,
rested firmly upon his Saviour. After a time, how-
ever, as he seemed to be at the point of death, the
chief men came to his hut to weep over him, and
standing around, burst into loud wailings. Kukutai
also came among them, having his hatchet in his hand*
chanting a dirge as he approached — " When wilt thou
leave ? When wilt thou depart ? When wilt thou fly
to thine abode in heaven ? When wilt thou go to
Jesus Christ ! " After standing for a short time among
the band of mourners, he was observed to move back-
wards, with his hatchet firmly grasped, as if intending
to inflict a blow upon a female slave of Edward's, who
was sitting near. His object was to carry out the
266 CHRISTIANITY
horrible practice of killing a slave to be the attendant
upon the departing spirit of his grandson, but his two
elder sons, perceiving his intention in time, sprang
forward and rescued the unfortunate woman from an
untimely death, and thus baffled the malice of the
wicked one, who would gladly have spread so dark
a cloud over poor Edward, as he sank tranquilly
into rest.
AMONG THE NEW ZEAL ANDERS. 2G'
CHAPTER XIV.
1839, 1840.
FROGRESS AT WAIAPU — GOSPEL CARRIED TO COOK'S STRAITS RY
RIPAHAU— RAUPARAHA APPLIES FOR A MISSIONARY— ARRIVAL
OF FIRST SETTLERS AT WELLINGTON — THEY FIND THE NATIVES
PROFESSING CHRISTIANITY — REV. O. HADFIELD GOES TO OTAKI
— RECONCILIATION RETWEEN THE TRIRES — COLONIZATION —
TREATY OF WAITANGI — INFLUENCE UPON THE NATIVES — SIMUL-
TANEOUS PROGRESS OF CHRISTIANITY — ZEALOUS EFFORTS OF THE
ROMANISTS.
The native teachers who had been left at Waiapu and
Tauranga by the Rev. Henry Williams, in November,
1838, had been actively employed at their posts ; and
when I visited them, in company with the Rev. R.
Taylor, in the following April, we found that the
attention paid to them by the people was truly
astonishing. At Whakawhitira, a large village of
Waiapu, a chapel had been erected, sixty feet by
twenty-eight, one of the best buildings of the kind in
the country. The congregation on the Sunday was
about 500, and schools attended by women and girls
were in active operation. Along the coast also to
Tauranga there was the same opening for missionary
labour. Indeed, from the centre of the Bay of Plenty
to Table Cape, the natives were generally ready to
lay aside their old superstitions, and to listen with-
out reserve to instruction. A letter from one of the
268
CHRISTIANITY
teachers, written soon afterwards, mentioned that
200 natives attended their classes for more direct in-
struction, and the names of several leading chiefs
were given, and among them that of Kawhia, now
the Eev. Eaniera Kawhia.
The inhabitants of the southern parts of the island
had often said to the missionaries, "Why did you
not come to us sooner ? We should then have left
off fighting, and our tribes would not have been cut
down so much; but you remained with Ngapuhi
while they came from year to year to destroy us."
It is easy to understand the difficulties which lay in
the way of a more rapid extension of operations, be-
sides which the caution had been frequently given by
the parent society, that the heavy demands from
other parts of the world forbade them to add to the
number of their missionaries already in the country.
But these restrictions were to be overruled. God had
designed that the whole country should receive the
boon which had been given only to a part, and the
Gospel was to work its way without waiting for the
regular arrangements of a missionary society. Al-
though communication between the distant tribes was
then much restricted, information had reached the
natives as far as Cook's Straits, that changes of an
extraordinary character were going on at the north,
the effects of which were productive of good to the
people. Old Eauparaha formerly resided at Maunga-
tautari, but in consequence of some quarrel with the
neighbouring tribes at Waikato, he had moved to the
AMONG THE NEW ZEALANDERS. 269
south, and gained a footing for himself by conquest
at Otaki and its neighbourhood. He was a bold
warrior and a great savage, but having now some
flax traders located among his people, he thought that
it would be well to have a missionary also ; and about
the year 1836 he sent a letter to the Eev. H. Williams
to ask for one, but it was not then possible to enter-
tain his request. It was a period when all the efforts
of the missionaries were necessarily expended upon
the new stations in the centre of the island. In the
meantime there was a slave at the Bay of Islands
whose master had been killed in a quarrel, and his
headless body was carried by Tohitapu to be buried
near Paihia. The slave Eipahau was then at large,
and went to live at the mission station, where he
received the regular instruction of the place. This
was before much movement had been made in favour
of Christianity ; and though Eipahau behaved well,
there was no reason to think that he had become a
Christian. It was at the time when the tribes of the
Bay of Islands, in league with the natives of Eotorua,
were fighting with those of Tauranga. After the war
had continued some time, Eipahau requested per-
mission to accompany a fighting party which was
just leaving the Bay of Islands, in order that he might
go and see his relatives, who were living partly
at Rotorua, and partly in Cook's Straits with Eau-
paraha. Nothing more was heard of him for two
years, when at length a letter reached Mr. Chapman
at Eotorua, in which Eipahau applied for some books,
270 CHRISTIANITY
saying that lie was living in Cook's Straits, and that
there were numbers of people there wishing for in-
struction. The letter was forwarded to Paihia, and
not long afterwards it was followed by a deputation
consisting of the son and nephew of Te Eauparaha,
who had taken passage in a trading vessel from
Entry Island, and had come for the sole object of
obtaining a missionary to live with them. The ac-
count they gave was most remarkable : that Eipahau
first went to live at Otaki among his own relations,
and talked to them from time to time about the
teaching of the missionaries, and read to them from
his own book various passages in confirmation of what
he told them. A few of the people paid attention to
him, and this encouraged him to take up the work in
a more systematic manner. He taught some to read
a little and to write, but having only one book and
no slates, the process was a tedious one. They ob-
tained a little paper from the whaling stations which
were near, and upon small slips of this Eipahau
copied texts of Scripture, and selections from the
prayers, every syllable of which was soon spelled
over and committed to memory. At length there
came a party from Eotorua, bringing with them a
few fragments of books, which were at once caught
up as a great prize. Among them was a part of the
Gospel of St. Luke, printed at Paihia, having in it
the name of Ngakuku, whose little girl had been
killed at the foot of the hill at Wairere. The party
which made that attack carried it off among the
AMONG THE NEW ZEALAXDERS. 271
spoil, and part of it had been torn np for cartridges.
The remainder now found its way to Otaki, and was
the book from which these two young men had learnt
to read. Kipahau then went to Waikanae, the Pa,
of which Te Rangitaake* was at that time chief; and
there he met with a much more cordial reception
than at Otaki, and remained there for some time
until Rauparaha's son induced him to return to him
by a present of a shirt and some tobacco. The Rev.
Henry Williams listened to this account with intense
interest, and at once said that if there were no other
person to undertake the mission, he would go him^
Mtf This, however, was objected to, because the
Xgapuhi had long been accustomed to look up to him
as their adviser in their often-recurring quarrels, and
his presence among them seemed to be necessary.
The two young chiefs were sent to tell their stoiy at
Waimate, and the question was asked, what was to be
done. The Rev. 0. Hadfield was then staying there,
and was giving assistance in the school for the sons
«»t the missionaries. He had only been a few months
in the country, and was in a very precarious state of
health. He had been ordered by his medical attendant
to give up his residence in Oxford, because he was
subject there to frequent attacks of asthma. When
the story given by the two natives was related to him,
he at once started up, saying, "I will go. I know
I shall not live long, and I may as well die there as
• Wfram KingiTe Rangitaake, of whom so mnch has been heard
in .ojui'xion with Taranuki.
272 CHRISTIANITY
here." It was at first thought that it would be im-
prudent for him to take this step, but the desire grew
upon him, and there was reason to think that it had
proceeded from Him who imparteth strength also for
the fulfilment of those desires which he has im-
planted. He went off to Paihia, and it was soon
arranged that the Eev. Henry Williams should ac-
company him to Otaki, and introduce him to this
field of labour.
The character of missionary work was now much
changed. Instead of that indifference and opposition
. which the first missionaries had encountered, here was
a people all ready to receive instruction. God had
prepared them by sending his own instruments
first, and He had granted so large a measure of
success, that a change was perceptible, even by the
casual observer. It was at the very period when the
first settlers were brought out by the New Zealand
Company; and Colonel Wakefield remarks in his
journal at the time, that a change of this character
had recently taken place among the natives. It was
stated also by one of the early settlers — " The whole
of the native population of this place profess the
Christian religion, and though there are no mission-
aries among them, they are strict in the performance
of their religious exercises. As is to be expected,
however, they are but imperfectly acquainted with the
doctrines of Christianity, and are superstitious in many
of their observances. Compared with what they must
have been before the introduction of these doctrines
AMONG THE NEW ZEALANDERS. 273
among them, — and this is obviously the true standard
of comparison, — the improvement effected by their
conversion to Christianity is most striking."
The Rev. 0. Hadfield, accompanied by the Eev.
Henry Williams, left the Bay of Islands in October,
1839, and in the following month arrived in Cook's
Straits. The two powerful tribes under Te Eauparaha
and Te Bangitaake were then engaged in a deadly
feud, arising out of the division of the payment given
by the New Zealand Company for Port Nicholson,
and Eauparaha had attacked his opponents with the
loss of seventy of his men. He was therefore bent
upon revenge, and it was a providential circumstance
that the messengers of peace were at hand to mediate
between the combatants. Both were no doubt glad
to have the intervention of a third party, which
opened the way for reconciliation, without a com-
promise of their native dignity. Eauparaha, although
the loser in this contest, was expecting to have the
sole advantage, whatever it might be, which was to be
gained from the missionary, whom his own son had
conducted thither. But then it appeared that the
tribe at Waikanae had shown much more willingness
to attend to the instructions of Eipahau, while the
leading men of Rauparaha's party had been very
imliHercnt. However, the adverse tribes were soon
brought together, and it was at length amicably
arranged that Mr. Hadfield should have a house at
W aikanae and another at Otaki, and that his time
should be divided equally between the two places.
T
274 CHRISTIANITY
The congregations assembling at this time amounted
to 500 and 200 at the two principle Pas, and there
was a general willingness to receive instruction. The
Rev. Henry Williams returned homewards through
the country, by way of Whanganui and Taupo, and
at the former place Christianity was already working
its way. The natives pressed earnestly to have a
missionary sent to them ; and they proposed that he
should take his wife with him, thinking that he would
be more likely to remain.
So far back as Captain Cook's early visit to New
Zealand, it had occurred to that enterprising navigator
that at some future period this country might become
an English colony. The long wars, however, at the
-end of the last century, and in the early part of the
present, prevented the growth of any desire in that
direction. But when England had settled down into
quietness and peace, and there was no longer the
outlet for the enterprising and the restless which the
long war had afforded, there were many who began to
look around for some new field of exertion. Great
numbers emigrated every year to Canada or the
United States, and soon the attention of the public
was turned to New Zealand. A company was formed
-with this object so far back as the year 1825 ; and
two vessels were sent out with a number of emigrants,
who made an ill-concerted attempt to establish a
colony in the Thames. After a short trial, the leaders
of the expedition took fright at the appearance of the
natives, and abandoned the scheme. The attempt was
AMONG THE NEW ZEALANDEKS. 275
renewed in 1838 by the New Zealand Company, and
in the following year the first settlement was formed
at Port Nicholson. It does not belong to the present
work to speak of the subject of colonization, except
so far as it bears upon the progress of Christianity,
and perhaps also to notice the opposition which was
given by the Church Missionary Society to the pro-
posal for making New Zealand a British colony. It
is impossible to explain away the fact that the general
consequence of colonization by a civilized race among
a barbarous people has been, that the latter have
gradually dwindled away, until they have almost
disappeared from the face of the earth. In proof of
this it is hardly necessary to mention the West Indies,
North America and New Holland. For twenty-five
years a mission had been carried on among the New
Zealanders, for the purpose of instructing them in the
principles of Christianity, which was now beginning
to bear fruit, and there was much reason to fear that
this new scheme might hinder a work which was
happily progressing. Besides which, although the
most liberal professions were made by the company
in favour of religion, and the welfare of the native
race, the first and only object aimed at was the
interests of those who took up this matter as a
speculation, while the company was wholly irrespon-
sible even to the English government for the course
it might pursue. On the other hand, it may be justly
argued that it was unreasonable that a country, as
extensive as the whole of the British Isles, should be
t2
276 CHRISTIANITY
reserved for the sole occupation of a race of people,
who numbered no more inhabitants than are to be
found in a moderate-sized English town. When the
Divine command was given to our first parents, that
they should replenish the earth and subdue it, with-
out doubt it was intended that the earth should be
occupied by their descendants as it might be required,
and that its wild wastes should be subdued by cul-
tivation, and made serviceable for the human race.
It soon became apparent that colonization would pro-
ceed, and the English government felt it necessary
to interfere. A large body of colonists were going to
a new country without any reference to the govern-
ment, and it became necessary that they as British
subjects should be kept under the authority of the
state. Captain Hobson therefore was appointed to
negotiate a treaty with the natives for the cession of
the sovereignty of the country, in order that coloniza-
tion might be conducted in immediate connexion with
the state. He arrived in New Zealand in January,
1840, and the Treaty of Waitangi was signed on
the 30th day of that month. In carrying out these
measures, which were attended with some difficulty,
the governor received every assistance from the mis-
sionaries, who obtained the signatures of the native
chiefs to the treaty, and thus secured the quiet settle-
ment of the government. This was afterwards most
handsomely acknowledged by the governor.
The colonists began now to crowd rapidly into the
country, and it must in all fairness be acknowledged
AMONG THE NEW ZEALANDERS. 277
that the body of settlers introduced by the company
were as unexceptionable as could have been chosen.
Many gentlemen of the highest respectability were
the leaders of the undertaking, and the mechanics
and labourers who accompanied them were, as a
whole, a well-selected and respectable class of people
A large proportion of them were from the agricultural
districts of England, and were ready at once to fall
into those occupations which they had followed at
home.
The New Zealander will work hard at certain times,
when he has a sufficient object before him ; but it was
an advantage to him to have the example of steady
industry, such as the English labourer is accustomed
to from his childhood— always at work because he is
used to it. Then, too, there were many improvements
in agriculture which the natives have not been back-
ward to adopt, as the use of the plough, the cart, and
the threshing machine. There was also a good market
for their produce, and the settler has never yet felt
that the Maori crops have interfered with his own,
but rather it has been spoken of as an advantage that
there should be a division of labour, and that the
native should contribute his proportion to the general
stock. It has followed, as a consequence, that the
possession of money has enabled the New Zealander
to follow the example of civilized man with regard
to dress, so that to a great extent the Maori clothing
has been entirely superseded. What was at first
adopted as a luxury has since by use become a
278 CHRISTIANITY
necessity ; and the supply of these necessaries was
an additional incentive to industry, which they have
had an abundant opportunity of exercising as labourers
in the agricultural and sheep-farming districts.
This intercourse however became a dangerous snare
to many. In all English towns, unhappily, there is
a great amount of drunkenness. And although a
stringent law has been made for the protection of the
native race, it has not been put in force as it might
have been. Drunkenness, therefore, with all its
attendant evils, prevails more or less with those
natives who frequent the towns, and they carry back
with them to their distant homes the evil habits they
have acquired, and sow them broadcast over the
country. But these remarks will not apply to that
part of the community which can justly claim the
name of Christian. If right principles have been
implanted, and that real change has taken place
which belongs to the Christian character, there is then
a safeguard against the temptations which are every-
where to be met with in this wide world. It is a
grand mistake to think that safety is to be found in
withdrawing from the world. The hermits of old
retired to the seclusion of the desert with the idea
that they would avoid evil. But human nature is the
same everywhere, and in every tribe of the human
family, and the only security is in a change of
character which inclines the heart to reject the evil
and to choose the good. It is a striking fact that
before this great change took place in the country,
AMONG THE NEW ZEALANDEKS. 279
which was to bring the native race into direct contact
with temptations, which might overpower them, the
general diffusion of Christianity had to a great extent
prepared them for it. A large proportion of the
natives were at once ready to recognise Christian
principles, in those who acted under their influence,
and where there was an absence of those principles
they were not slow to discern it.
During the first year of the establishment of the
government, the spirit of inquiry after Christianity
was greatly on the increase. In many it proceeded
from a clear conviction of the evil of their former
system, and of the blessings which Christianity offered
to them. In others this change would be merely the
effect of example. It was so in the early days of
Christianity, and we are therefore prepared to expect
a reaction, when any strong influence is brought to
bear upon them, which might test a profession that is
not based upon absolute conviction. The people now
flocked in large numbers to attend the classes of
i andidates for baptism. This was particularly the
case in the old stations in the Bay of Islands, and
also at Waikato and the Thames ; and in almost every
part of the country the profession of Christianity
became so general, that the total number of attendants
at public worship was estimated at not less than
30,000, besides those in connexion with the Wesleyan
mission.
Much that was really good was going on, and it
was a time for Satan to stir up increased opposition.
280 CHRISTIANITY
Accordingly we find that the popish priests were now
working with redoubled vigour. l They received a
great accession to their numbers, and thus they were
able to plant their teachers in most of those localities
where the missionaries were labouring, and by plau-
sible arguments, supported by liberal presents of
clothing, they obtained many followers. Nuka, the
chief of Maungatapu at Tauranga, acknowledged that
he had sent an invitation to the Eomish bishop to
establish a mission at Tauranga. He did not however
disguise his motives. "We have heard," he said,
"that the Bishop gives blankets to all who receive
his doctrine, and we want some of them." But a
noble grant of ten thousand copies of the New
Zealand New Testament had been lately made by the
British and Foreign Bible Society, and there were
many among the natives who were able to wield this
sword of the Spirit" most effectively. Not only did
they endeavour to arrest the effects of evil doctrines
among their countrymen, but there were numerous
cases in which they confronted the priests with that
freedom of speech for which the New Zealanders are
noted, not entering upon any abstruse questions,
which they might have found it difficult to handle,
but keeping to simple points, which required no
subtlety of argument. One of these teachers met
with a priest at Tauranga, and opening his book he
called his attention to the second commandment, and
said, " Our teachers tell us that these are the com-
mandments of God ; now this tells me that I must
AMONG THE NEW ZEALANDERS. 281
not bow down to idols, which you evidently do ; and
I find, moreover; that you have not got the second
commandment among the others, but that it is
altogether omitted. I do not therefore believe that
your religion is true, and I do not like it. You say
also that our missionaries are adulterers, because they
are married and are living with their wives ; but if
you can call them adulterers you must call Peter an
adulterer, for it says here in my Testament, that
Peter's wife's mother was sick of a fever." On
another occasion the Eomish bishop said to a native
at Waimate, "The missionaries have houses, and
wives, and children ; all their love is for them ; but
we have none, therefore all our love is for you." The
native replied, " Is it then wicked for a missionary to
have a wife and children?" He said, "I am an
apostle and bishop of Christ, and I tell you it is."
The native answered, " St. Paul was also an apostle,
and he said, a bishop ought to be the husband of one
wife." It is not a matter of surprise, therefore, to
hear that numbers of those who had professed an
adherence to the Romish Church were soon ready to
leave it; that on one occasion twenty persons at
Waimate, and on another sixty persons at Kaitaea,
came forward publicly to join the Protestant Church.
At the time the Treaty of Waitangi was signed,
there had been much hesitation on the part of some
of the chiefs in accepting the proposals of govern-
ment. The missionaries, from a conviction that it
was the only safe course for the natives to follow, did
282 CHRISTIANITY
their utmost to induce them to sign that treaty ; but
there was another influence at work instilling suspi-
cion into their minds, which, though not successful at
the time, was afterwards to become a fruitful source of
trouble. And now, after the lapse of a few months,
several of the chiefs betrayed symptoms of uneasiness
on account of the cession of the sovereignty of the
islands, and the assistance which the missionaries had
afforded the government in that transaction. They
had been told that the whole was a scheme to deprive
them of their country, and the embers of discontent
were smouldering for a time and gathering strength.
In the meanwhile the gospel was to work its way in
other quarters.
AMONG THE NEW ZEALANDERS. 283
CHAPTER XV.
1840—1842.
STATION FORMED AT TURANGA — TEACHERS AT WAIROA — FIRST
BAPTISM AT WAIAPU— DESIRE FOR BOOKS— BAPTISMS— GENERAL
RECEPTION OF < IIHISTIAXITY ALONG THE EAST COAST — ROMISH
PRIEST TRIES TO ESTABLISH HIMSELF AT TABLE CAPE — MATIU's
CONVERSATION WITH A PRIEST — LARGE SUPPLY OF TESTAMENTS
— SOME PROFESSORS DRAW BACK — ARRIVAL OF BISHOP SELWYN
— TESTIMONY OF DR. SINCLAIR — AUCKLAND — TRIAL OF PRIN-
CIPLES— RAUPARAHA'S SON CARRIES THE GOSPEL TO BANKS S
PENINSULA— TRIAL TO A CHRISTIAN PARTY AT TAURANGA.
The line of coast which runs from East Cape to the
middle of Hawks's Bay is peopled by three powerful
tribes, concentrated severally at Waiapu, Turanga,
and Wairoa. The native teachers who were con-
ducted to this district towards the close of 1838 had
been actively employed in preaching the gospel for
more than twelve months, and God's blessing had
rested upon their work. In January, 1840, the
writer, who had been appointed to the general charge
of that part of the country, removed with his family
to Tauranga, where the Christian religion was nomi-
nally professed, and the numbers meeting together for
religious worship at the different villages were not
less than 1,500. Schools had been established at
every village, but under great disadvantages for want
of more competent instructors. The supply of books
and slates was very limited ; but notwithstanding
284? CHRISTIANITY
these drawbacks there was much elementary know-
ledge communicated, and numbers had learnt to read
and write. The wish to possess books was intense,
and the few already in their possession only tended
to sharpen the desire of those who had none.
Novelty, doubtless, would in many cases account for
this revolution in the native mind ; but a more un-
equivocal proof of good was found in the fact that
there were many serious inquirers after truth, who,
by their steady attention to instruction, and by their
progress in knowledge, showed that in their case it
was not a transient excitement, but the work of
God's Holy Spirit in their hearts.
In anticipation of the first Sunday after our
arrival, many strangers had come together the pre-
ceding evening, and at service the next day there was
a congregation of at least 1,000 persons. We assem-
bled in the open air, but the weather was fine, and
the extreme attention of this large body was a grate-
ful commencement of missionary labour. At noon
the natives again met for school, when there were
five classes of men, two numbering seventy each, one
fifty, one a hundred and ten, one a hundred and fifty,
besides the boys, who were fifty in number. The
women were in two classes, one of a hundred and
fifty, and one of twelve. The last, with one of the
men's classes of seventy, read in the Testament ; the
rest, not being able to read, were instructed in the
catechisms, the whole class repeating together the
answer after the teacher. This was a very imper-
AMONG THE NEW ZEALANDERS. 285
feet arrangement ; but still the mere repetition could
not fail to impart a good amount of Christian
knowledge.
To the Wairoa and Table Cape, the gospel had
been carried by three natives, who had found their
way thither in quest of their relatives, one of them
being from the Bay of Islands, and two from
Eotorua — natives who themselves needed much in-
struction, but whom God had made use of to impart
the first rudiments of knowledge to their benighted
countrymen. At one place a substantial proof of
this was afforded in the existence of a regular con-
gregation of 500. The consequence was, that
throughout that neighbourhood the desire for books,
slates, and persons to give instruction was intense.
All that was possessed by many who were able to
read was a few manuscript prayers and hymns
copied from our printed books. They were beginning
to see that there were temporal advantages to be
gained. A chief at Table Cape, who had fled from
Wairarapa with his tribe some years before, through
fear of Te Rauparaha, said, " Bring your treasure for
the young and for the old, for the women and for the
children. It is by receiving the word of God that I
shall go back to my own place, for it turns enemies
into friends, and makes people live in peace."
At Waiapu there was still greater progress. The
native teachers had used much diligence, and con-
gregations were then assembling to the number of
upwards of 3,000, generally in neatly-built chapels.
286 CHKISTIANITY
The schools, too, m the principal villages were carried
on with regularity. From among the many in-
quirers, thirty-nine were selected after due examina-
tion, and admitted by baptism into the Church of
Christ, the first-fruits of an abundant harvest which
was to follow. In this number were several leading
chiefs, three being heads of their respective tribes.
In a little while it might be said that almost the
whole population in this district from north to south
were seeking for instruction. Three chiefs came to
Tauranga from Ahuriri for this purpose ; two of them
sent by their fathers the distance of a hundred miles
overland : the third a candidate for baptism. The
want of books was now being seriously felt, the
grant from the British and Foreign Bible Society not
having yet been heard of. Nine Testaments had been
received from the press at the Bay of Islands, and if
they could have been divided like the five loaves
among five thousand, so that all should be filled, it
would have been well ; but it was necessary to con-
ceal them until more should arrive, because so many
were waiting to whom promises had been made, that
these few could not be given without causing great
dissatisfaction, and yet it was feared that this was
the last issue of those printed in the country. This
desire to possess the Scriptures was the same in every
part of the country. A case occurred at Taupo, the
most inaccessible and secluded part of the island.
Captain Symonds, RN. was travelling through the
country with a part)-, and wished to ascend the
AMONG THE NEW ZEALANDERS. 287
Snowy mountain of Tongariro ; but the natives op-
posed it, on the ground of its having been made
sacred by their forefathers ; and because if the tapu
were violated some evil would befal them. " They
offered us gold," remarked the old chief ; " had they
brought us some Testaments we would have con-
sented to their going up the mountain. Tell the
strangers that if they return in the summer, and
bring Testaments with them, the tapu shall be re-
moved."
There was sufficient reason to believe that the
profession of Christianity was made in sincerity ; for
while the deeply-rooted superstitions of their fore-
fathers had been with one consent relinquished, there
was nothing to set in the opposite balance save the
advantages which Christianity bestows. Human
nature is ever impatient of restraint, and it was no
easy thing to submit to the yoke of Christianity, so
opposed as it was in every point to their former
habits. AVhen this change is met with, where a dis-
position to restless warfare has given way to peace,
and a murderous treachery to Christian simplicity —
where quarrels are settled by arbitration, and a power
to resent injury gives way to amicable adjustment —
where restitution is made for an injury done, and
where hea&emBh rites give place to Christian
worship : it is clear that something more than a
transient alteration has taken place — that the " strong
man," who had long kept " his goods in peace," has
been cast out by One who is "stronger than he."
288 CHRISTIANITY
This change continued in the case of those who were
first the subjects of it, and a progressive advancement
in other quarters showed that the Divine blessing
was resting upon the work.
In the year 1841, the number of natives attending
Christian worship was about 8,600, being 3,200 at
Waiapu and Tokomaru, 2,500 at Uawa and Tauranga,
and 2,900 at Table Cape, Wairoa, and Ahuriri. The
services were conducted for the most part by native
teachers, whose earnestness in their work was evi-
denced by the fact, not only that the congregations
formed were kept together, but that so much progress
was made in the attainment of Christian knowledge,
as to warrant the admission of a large number of
candidates to the rite of baptism. The candidates at
this time amounted to 2,115, of whom 588 men and
251 women were baptized, together with 339 of
their young children, making a total of 1,178. This
large body of natives, baptized at various places,
were not received to this ordinance until they had
undergone long and patient examination. It has
been thought by some, that in the prosecution of mis-
sionary labours, the young present the most hopeful
element, their minds being supposed to be more open
to conviction ; but in this case the old men, including
the leading chiefs, were among the foremost to embrace
the gospel — not only giving up with one consent their
former practices, but submitting with wonderful sim-
plicity to the course of instruction required by their
teachers. When they came forward as candidates for
AMONG THE NEW ZEALANDERS. 289
baptism, the practice was to keep them back as much
as possible, to allow time for proof to appear that the
profession made was not merely that of the lips.
None were passed, not even the sire of three genera-
tions, who did not appear to possess a clear under-
standing of the grand truths of salvation. The seed
had been sown, and being watered by the showers of
heavenly grace, the fields had become white. Who,
then, could forbid water that these should not be
baptized ? The sincerity of the profession made had
yet to be seen in the future lives of the new con-
verts ; but at this period it might be said that their
idols had been cast to the moles and to the bats, their
swords were beaten into ploughshares, and their
spears into pruning hooks ; that is, the whole fabric
of native superstitions was gone, whether relating to
the living or the dead, the old priests being as forward
to take this step as any others. Their weapons of
warfare were laid by, their animosities with distant
tribes were given up, and their petty quarrels were
being settled by arbitration. The change was appa-
rent to the casual visitor of the natives. In the
absence of more decisive testimony from persons
unconnected with the mission, may be given the copy
of a paper found at Waiapu, which had been left
by the master of a vessel.
"Waiapu.
" These are to certify that John Brown, of the brig
Martha, seaman, was unfortunately drowned on the
beach, and was buried by the kind assistance of the
U
290 CHRISTIANITY
chiefs and missionaries (native), who paid every atten-
tion by having the rites performed in a proper manner,
and with good order. Given under my hand at the
Pa, this 21st day of July, 1840.
• George Powell,
" Master"
A great change was being accomplished, in which
the hand of God was signally manifest. It was not
by might, nor by power, but by the Spirit of the Lord
of Hosts. It was not through the labours of the
missionaries, for the Word had only been preached
by native teachers. The missionaries literally stood
" still to see the salvation of God."
It was not likely that such a work as this should
go on without interruption. Satan is too skilful in
his tactics to allow of this. He steps forward, there-
fore, as an adversary in the way, to stay the progress
of that which is good. The Gospel of Christ was
winning its silent way, and a Eomish priest was sent
from the Bay of Islands to preach another gospel. In
the month of October, 1841, he arrived at Table Cape,
and was favourably received by a party of some
influence, who had avoided all intercourse with the
Christian natives, in expectation of his arrival, and
an opportunity was very soon given to the writer to
discuss with him some of the leading points at issue
before a large body of natives.
The priest began by drawing on the ground a dia-
gram of the Roman empire, and then explained that
AMONG THE NEW ZEALANDERS. 291
Christ, having been crucified at Jerusalem, he after-
wards sent his disciples to various countries to preach
the Gospel ; that among all the apostles he declared
Peter to be the foundation upon which his Church
shoidd be built ; that Peter and Paul went to Pome,
which was the chief city of the world, and that Peter
being the first bishop of that city, the Church of
Rome was the head of all the Churches, and that
those who differ from them have departed from the
truth.
The diagram which he had drawn was a convenient
starting point for me ; for according to his statement
the Gospel went forth from Jerusalem, which was,
therefore, the foundation from which the truth issued,
while Rome was only in the same position as other
Churches which rose up in different parts of the world.
As to Peter being the head of the Church of Rome,
there is no testimony from history to show that Peter
ever visited Rome. I stated that the Scriptures have
been given as our guide, and that all doctrines must
be tried by them, for that nothing is to be required of
any Christian man to be believed which is not written
in them, or may be proved by them. The priest lia<l
much to say about councils, which had been assembled
at different periods, and enlarged upon the great num-
bers of bishops who had been gathered together at
these times, and that their decisions were all in favour
of the Church of Rome ; but as this was a subject in
which the native mind could feel no interest, it was
not worth while to notice it. It was much more easy
u 2
292 CHRISTIANITY
for our audience to comprehend that the Scriptures
which they had in their hands, and which the priest
allowed to be the Word of God, are a rule which may
be safely trusted. The priest then tried to throw
discredit upon our translation, saying that the Scrip-
tures had been committed to the Church of Eome,
and that we had stolen our book from them. This it
was easy to explain by a familiar illustration. A
rivulet flows from the mountain side, and winds its
course towards the sea. Those who are in quest of
water resort to the stream, and each one takes for
himself that which he requires. If among the number
of those who frequent the rivulet any one may have
collected a supply in his own vessels, no other person
has a right to help himself from them. The Bible
which the priest then held in his hand (a copy of the
Vulgate) was a translation only ; it was water which
the Church of Eome had taken up in their own vessel,
and we had not interfered with it ; but our translation
was taken from the originals ; we had gone with our
vessel to the stream, and had taken up the water for
ourselves. This discussion lasted more than four
hours, and was attended with a happy result, for a
good number of the priest's followers came over to
the Protestant party, and became candidates for
baptism. The priest made a strong effort to establish
himself in different parts of Wairoa, but before nine
months had expired he withdrew from the district
altogether.
It was a great blessing to the natives that they had
AMONG THE NEW ZEALANDERS. 293
the New Testament in their possession, and the skill
with which some of those who had carefully read the
book were able to meet the teachers of false doctrine
was truly wonderful. Their Christianity, as yet, was
only in its infancy, and it is the more remarkable that
educated men, who have been brought up under all
the advantages of scriptural instruction, should be en-
snared by the transparent subtleties of a system which
the illiterate New Zealander was proof against. The
secret is that the one has the teaching of God's Holy
Spirit, the other has not.
At the time when Bishop Pompallier was at Tau-
ranga, in the year 1840, Matiu, a Christian native,*
who was afterwards appointed a teacher, had a contro-
versy with one of the priests, which is thus related : —
The priest said, " There is one God, the Father, the Son,
and the Holy Ghost." " That is true," replied Matiu.
The priest then, holding his crucifix in his hand, re- •
marked, " We do not worship this, but it is to make s
us remember Christ." " That," replied Matiu, " is
what you say ; but what says the book ? ' Thou shalt
not make to thyself any graven image.' Your image
is the work of man, and to make an image like that
is breaking God's commandment." Matiu then read
• I n his early life Matiu had been a celebrated priest, and was
skilled in all the arts of native witchcraft. He was full of lift- and
energy, and when he became a Christian he at once took a pro-
ininrnt part in favour of that which is good. He continued to be
a valuable helper to Archdeacon Brown until his death, whhh
occurred just before the troubles which came upon Tauranga in tin
year 1864.
294 CHKIST1AMTY
Eevelations xiv. 9, 10, 11, and asked the priest the
meaning of the passage. The priest replied that he
did not know enough of the native language to under-
stand him, and was walking away. "Stop," said
Matiu ; " you sought this conversation with me, and
if you cannot understand what I say, your disciple
Haki Tara can. I will tell him what these verses
mean, and he can explain it to you. "Haki," con-
tinued Matiu, "this receiving the mark of the beast
means, among other things, carrying those medals of
the Virgin in your ears, and those crosses round your
necks ; and now, Haki, tell me what this expression
means, » If the blind lead the blind, both shall fall
into the ditch." "I do not know," replied Haki.
"Then," said Matiu, "I will tell you. That man
(pointing to the priest) is the leader of the blind ; and
those who listen to his preaching, and receive his
doctrines, and bow down to his images, are blind also ;
and the ditch means hell, into which both parties,
unless they repent, will at last fall." The priest
would not remain any longer, but turned angrily
away, probably more firmly convinced than ever, that
the Church of Eome is right in withholding from the
common people that Word which God designed as a
lamp to lead us into all truth.
On another occasion, a Christian native at Eotorua,
who had encountered the Eomish Bishop at Auck-
land, said that the Bishop justified their making
carved images from the example of the carved
cherubim and seraphim. The plain, common-sense,
AMOSG THE NEW ZEALANDERS. 295
scriptural reply of the native to the Bishop was
striking : " God," he said, " commanded the cherubim
and seraphim to be made ; God forbids you to make
carved images. God spake from the cherubim and
seraphim ; did He ever speak from your images ? "
When the liberal grant of ten thousand Testaments
from the Bible Society reached New Zealand, they
were quickly put into circulation, and another supply
was written for, the larger number of them being at
once paid for at the full price. The first case which
reached Taurauga, containing 490 copies, was disposed
of in eight days. It follows, therefore, that there
were many who were able to read, or if they could
not read, there was an inducement for them to learn
as soon as they possessed the book. The number of
candidates, too, for baptism was greatly increased
after a large body had been admitted to this ordi-
nance. Many leading chiefs were in favour of
Christianity, and the multitude soon followed, not,
perhaps, from any conviction of its suitableness to
their present comfort, or its importance to their future
well-being, but because it was becoming the general
religion of the country. There were certain advan-
tages which could not fail to strike them, such as the
quiet possession of their property, and a freedom from
the hostile incursions of their neighbours ; but then
there were restraints which could not be submitted to
without feelings of dissatisfaction. Hence it not un-
frequently happened that when a solitary individual
has wished to cast off the Christian yoke, many others
296 CHRISTIANITY
have been ready to follow the example. Such, with-
out doubt, has been the course of Christianity from
its commencement, and our Divine Master has taught
us to expect no less. It is only a portion of the seed
which falls upon good ground, and brings forth a
fruitful increase. In the case of others, the word
which was at first gladly received, is, after a time,
choked by the cares of this world, and by the deceit-
fulness of riches, and by the lust of other things, and
it becometh unfruitful. It is sufficient to know that
the purposes of God's mercy are fulfilled in the case
of many, while we look forward in prayerful expecta-
tion to the time when the Kingdom of Christ shall be
fully established, and all shall know the Lord, from
the least unto the greatest.
On the 30th of May, 1842, the Bishop of New
Zealand arrived in Auckland. The appointment of
a bishop had long been desired by the members of
the mission. The Christian Church had now grown
to an extent which made it inexpedient that it should
be left under the management of local committees.
It needed a presiding authority, to which all could
look with confidence, together with the exercise within
it of those ecclesiastical functions which are essential
to its complete efficiency. The Bishop came all ready
harnessed for the work. He had acquired during
the voyage out a sufficient knowledge of the lan-
guage to enable him to communicate freely with
the natives on his arrival. He paid an early visit
to the Bay of Islands, and then sailed to Wellington,
AMONG THE NEW ZEALANDERS. 297
Nelson, and Whanganui, travelling thence through
the heart of the country to Ahuriri, along the eastern
coast to Tauranga and Waiapu, and thence along the
coast of the Bay of Plenty back to Auckland. He
was thus able to form a correct estimate of the con-
dition of the natives, and the general wants of the
country. The reality of the change which had taken
place among the natives made a strong impression
upon his mind.
The late Dr. Sinclair, who was afterwards Colonial
Secretary for some years, was travelling in New
Zealand at this period for scientific purposes, and
gives the result of his own observations, which those
who knew his character will receive as strictly im-
partial. Writing from Glasgow, on his return to
Scotland, in November, 1842, he says : — " By means
of the well-directed labours of the missionaries, the
natives have become exemplary Christians, and show
an intellectual capacity which strikes with surprise
every one who goes among them. I might mention
many circumstances to prove how sincere they are,
and how well they seem to be instructed in religion ;
but I will state only one, which made a deep im-
pression upon me at the time. While staying for a
few days in the hut of an Englishman, at a part of
the coast very little frequented, where about thirty
natives live, I heard, morning after morning, about
daybreak, when, as Captain Cook beautifully observes,
the warbling of the small birds in New Zealand ap-
pears like the tinkling of little bells, the sound of a
298 CHKISriANITY
person striking an iron bolt. On inquiry, I found
this to be the call to morning prayer, and that on a
small spot of ground, cleared for the purpose, all the
little village assembled beneath the canopy of heaven,
to offer up, in unaffected piety, their grateful thanks
and prayers to their Great Creator. Their avidity to
learn reading and writing, and to possess books, as
well as to engage in discussion on religion and other
subjects, is very remarkable. From what I have
seen of those still unconverted, the state of the
whole people, before the arrival of the missionaries,
must have been more degraded and abject than that
of any nation I have seen, whether on the coasts
of Africa, on the north-west coast of America, the
Sandwich Islands, or any other country which I have
visited. I have observed myself, as well as heard it
remarked by others, the great contrast between the
modesty and good sense shown in the conversation
of those who have been converted, and the ribaldry
and indecency of those who still remain in dark-
ness. Frequently have I heard a Christian native,
when asked to buy or sell on the Sunday, or break
any other commandment, make the decided answer,
* No, me missionar ; ' and that in circumstances when
the temptation was great, and the means of keeping
the transaction secret not difficult."
The progress of Christianity had hitherto gone on
in an even course. Many had received it from a
sincere conviction of its truth, others under the ex-
citement of novelty ; but the time of trial was at
AMONG THE NEW ZEALANDERS. 299
hand which was to test their sincerity. In the
vicinity of Waikato and the Thames there sprang up
the town of Auckland, in a locality which just before
had been an unoccupied waste. No natives were
living within many miles, for their mutual quarrels
had separated the tribes, and driven them far away
into their own fastnesses for security. The novelty
of a civilized community, where the houses, the mode
of living, and everything belonging to them was
strange, could not fail to draw together all who could
go and witness the sight. Then, too, it was found
that the white man had many wants which the
natives could supply. Their agricultural produce,
pork, fish, firewood, and even bundles of grass, all
commanded a good price, which was soon exchanged
for such commodities as would conduce to the natives'
comfort. Manual labour was also much in demand,
and thus many located themselves in the neighbour-
hood of the town, until they had earned enough to
secure for themselves some much-desired treasure.
In many respects all this was an advantage to them,
but there were many attendant evils. The change
produced a sort of moral intoxication. The impres-
sion which religious teaching had made upon them
not being deep in its character, was in danger of
being soon effaced. It was the young, for the most
part, who frequented the towns — those whose minds
were ready to receive an impress from whatever was
last brought to bear upon them. They looked upon
the works of the white man with admiration. He
300 CHRISTIANITY
was their superior in knowledge and in skill, and his
example might be followed in all things alike. In
the chief towns in New Zealand there is happily
much attention paid to religious duties, and the quiet
observance of the Christian sabbath is equal to that
of any well-ordered town in England ; but there are
also hundreds of professing Christians, who give no
visible sign of their fear or love of God. It is this
part of the community to which the native of no
fixed principles is most likely to attach himself, and
hence many were too glad to throw off those re-
straints which are contrary to our nature, and when
they returned again to their homes they carried with
them a laxity of principles, and justified themselves
by the example of the white man. On the establish-
ment of the mission stations the old and the young
attended school in the early part of the day, and
hence the rapid progress which was made in the
knowledge of reading. It was needful too that the
little knowledge they possessed should be fostered,
that it might increase and grow, but sometimes it
was said by those who had visited Auckland, " We
have been to the white man's church, but we do not
see that the congregation remains after service to be
taught in the Sunday school,, and why should we ? "
The alternations of light and shade, of discourage-
ments followed by changes, which tend to cheer the
Christian, have frequently appeared in the course of
this narrative. Events have often arisen which
3eemed most fatal to the prosperity of the Christian
AMONG THE NEW ZEALANDERS. 301
cause, but, on the other hand, adverse circumstances
have been overruled, or the hearts of wicked men
changed, so that they have been made to work out
God's purposes. Paul became a zealous preacher
of the faith which he once destroyed. After this
manner, too, the gospel was conveyed to the in-
habitants of the middle island, who were living
at Banks' Peninsula. The natives now living at
Otaki and its neighbourhood migrated many years
ago from Maungatautari under Te Eauparaha, in
consequence of quarrels they had with the rest of
Waikato. Finding a weaker people where they
went, they easily brought them under subjection ;
and as fighting was their occupation and their de-
light, they attacked in succession every tribe within
reach. In the year 1824 Te Pehi, one of Eaupa-
raha's relatives, went on board a whaling vessel off
Entry Island, and immediately directed his people
to pull back to the shore. His object was to go to
the white man's country. The captain waited in vain
for the return of the canoe, and Te Pehi thus secured
his passage to England. He gratified his curiosity,
and above all he obtained that which was his chief
object, a supply of muskets, and on his return to
New Zealand these were made use of against his
enemies. An expedition was undertaken to the
middle island, and at Banks' Peninsula Te Pehi lost
his life. This filled Te Eauparaha with the desire of
revenge ; and about the year 1830 he induced the
master of the schooner Elizabeth, under the promise
302 CHRISTIANITY
of receiving a cargo of flax, to take him on board
with a large number of his followers. They steered
for Banks' Peninsula, and Mauharanui, the chief,
coming on board without any suspicion of treachery,
was cruelly butchered and cooked in the ship's
coppers ; and then an attack was made upon the
people on shore, and great havoc was committed
among the inhabitants. After a lapse of eighteen
years, Christianity having introduced a better state
of things, Tamihana, the son of Te Eauparaha, with
his cousin Matina Te Whiwhi, were anxious to make
some reparation for the evils of former days. They
went with a body of their Christian friends under
the sanction of Archdeacon Hadfield, and carried the
gospel to the survivors. When Bishop Selwyn some-
time afterwards travelled down the coast he found
the effects of this work. There was at least the pro-
fession of Christianity, and many natives had been
taught to read, and were acting up to the light they
possessed. Another party of teachers from the same
tribe went to instruct the natives of the Chatham
Islands.
It is often found that Christianity flourishes most
in times of adversity. The Church is then driven to
seek help from God, and does not rely upon its own
resources. The trials which come upon it produce
this effect, that the true Christian becomes more
earnest, while nominal professors are weeded out from
the flock. There was a small party of Tauranga
natives under the chief Whanaake who had taken up
AMONG THE NEW ZEALANDERS. 303
their abode at Katikati, on the side nearest to the
Thames. They were living in peace upon their own
land, and suspected no evil from others. But old
Taraia, a heathen chief at the Thames, was not at a
loss for some pretext when he wished to indulge his
old propensities. He came down suddenly upon them,
killed six, including Whanaake, and carried away
thirteen as slaves. Others escaped, though some
were severely wounded. This was professedly a
Christian party, and it was a great blow to their
friends. Many were ready to say it was a judgment
upon them for leaving the customs of their fathers,
and some declared they would have nothing more to
do with Christianity. Old Matiu, speaking of some
of the baptized natives who had forsaken their pro-
fession, said to Archdeacon Brown, "Let not your
heart be cast down on that account ; do not think
that the Church of Christ has fallen because eight
boys have gone outside the fence. We could not
see the wheat from the chaff before ; but now the
wind of Satan has blown away the chaff, we can
better discern the wheat— the true believers." This
trouble was soon followed by a large accession to the
Christian flock. More than 500 natives were shortly
after admitted to the Church by baptism at Tauranga,
two-thirds of whom were adults.
304 CHRISTIANITY
CHAPTEE XVI.
1844—1846.
SIGNS OF DISQUIET AMONG THE NATIVES — CHARACTER OF HERE
— CUTS DOWN THE FLAGSTAFF — EFFECTS OF THE WAR UPON
THE CHRISTIAN CHURCH — MANY RELAPSE INTO INDIFFERENCE
— NUMEROUS BAPTISMS — RULE OBSERVED IN THE ADMISSION OF
CANDIDATES— CLEAR PROOF OF CONVERSION — QUARREL ABOUT
BOUNDARIES — CONFIRMATIONS — BLIGHTING INFLUENCE OF
HERE'S WAR— WIDOW OF TE KOKI — HAPPY DEATHS — QUARREL
AT ROTORUA.
Soon after the signing of the Treaty of Waitangi
there were indications of uneasiness among some of
the natives In the intercourse between a well-
ordered government, and a race of people who had
been acquainted with no order but that which was
regulated by their own customs, circumstances were
continually arising which tended to disturb the
native mind. They saw before them a power which
possessed the elements of strength, and when any
serious difference arose there was no middle course
between quiet submission to the law, or open rup-
ture. In the case of a horrible murder which
had been committed in the Bay of Islands, Maketu
the murderer had been given up to justice, but it was
said afterwards that they would not give up another
of their countrymen in the same manner. The
English population, too, was steadily on the increase,
and would soon outnumber the Maoris, and they felt
AMONG THE NEW ZEAlANDERS. 305
that if some check were not given speedily, the
opportunity would be gone. A feeling of dissatis-
faction was rankling in the breasts of many, but it
was kept under for a time. A pretext only was
wanting, and soon there was one at hand. A young
chief, named Heke, was living at Kaikohe. He was
a near relative to Hongi, of bold and impetuous dis-
position, one of those whom Hongi was always glad
to associate with himself. He was with that chief
when he attacked Whangarpa, and destroyed nearly
all the inhabitants of that place, and thus he became 1
inured to acts of daring and bravery. Five years
afterwards he accompanied the Ngapuhi tribe in
their attack upon Tauranga, and, though they did
not succeed in their expedition, Heke showed him-
self to be one of the boldest of the party, and received
a ball through his neck in an attack upon Maunga-
tapu. On his return to the Bay of Islands he seemed
to partake of that better feeling which began to pre-
vail, and was quite disarmed of his ferocity. He
went to live at the mission station at Paihia, and
became a candidate for baptism, and for a time the
lion was turned into a lamb. On the arrival of
Governor Hobson he was at first opposed to the
establishment of the government, but at length, after
much discussion had taken place, he was the first to
sign the Treaty of Waitangi. But soon another in-
fluence began to work. The natives were told by
foreigners, who had no liking for the English Govern-
ment, that this treaty made them slaves of the
x
306 CHRISTIANITY
English, and that the flag, which was flying, upon the
hill Maiki, overlooking the town of Kororareka, was
the sign of their slavery. From this time Heke
became more suspicious. He talked with the dis-
affected, and they endeavoured to add fuel to the
fire. There was soon an opportunity for the trial of
his strength. The native wife of an Englishman,
living at Kororareka, made use of some offensive
language respecting Heke's brother. Heke at once
collected a party of about seventy men, and went to
demand payment. He asked for a boat, which was
valued at five pounds, and the police magistrate
recommended that the boat should be given, but the
woman's husband refused to make any compensation.
This was on Saturday, and Heke declared that, if his
demand was not complied with, he would cut down
the flagstaff. He remained quiet during Sunday, but
early the next morning his threat was put into execu-
tion, and then he quietly withdrew. Thus began the
open rupture, and though opportunity was given for
Heke quietly to compromise the offence he had com-
mitted, he determined to follow out the course he
had entered upon, and endeavoured to strengthen his
cause by stirring up all the tribes over whom he had
any influence. Many joined him, but happily that
division of Ngapuhi, to whom he looked especially
for support, was either opposed to him or remained
neutral. They saw that his proposals were unreason-
able, and when the people of Whangaroa, among
whom his own brother-in-law, the son of Hongi, was
AMONG THE NEW ZEALANDERS. 307
a leading chief, came over to the Bay of Islands to
join him, giving as their reason that they were being
deprived of their country by the Treaty of Waitangi,
they were met by Archdeacon Henry Williams with
the treaty in his hand ; and when the three clauses it
contained were read over, they declared that there
was nothing there for them to object to, and that, if
this was the grievance Heke complained of, they
would return again to their homes.
It is not our purpose to enter into any particulars
of this war, excepting so far as it affected the Chris-
tian character of the Maoris. It was a war especially
against the flagstaff as the sign of their subjection,
and against the military who were there to protect
the flag. Little violence was done to the settler, and
at Kororareka the natives said to the civilians, " Why
do you carry arms ? we are not come to fight with
you." And when the town was abandoned they
urged the settlers to come and fetch away their
property, and many of Heke's men actually assisted
them in carrying goods to the boats. On a subse-
quent occasion, when the seat of the war was near
Waimate, two drays, under the escort of four soldiers,
were met by the Rev. R. Burrows, on the road from
Kerikeri to Waimate. He had not proceeded far
when a party of armed natives started up from the
bushes. They spoke of the drays, and said they
could easily have killed the soldiers, and carried off
the property, but they did not like treachery. These
lents show an honourable and chivalrous spirit,
x2
308 CHRISTIANITY
which unhappily has not been adhered to in later
proceedings. At length peace was restored. The
natives were not required to make any reparation,
except to replace the flagstaff, and all again settled
down in quietness.
The effect of this outbreak was serious upon the
body of professing Christians. Eegular instruction
was of necessity suspended, on whichever side the
natives were ranged. Their minds were filled with
other subjects, and there was a return to the scenes
which they had learnt to delight in before Christianity
was brought to them, though happily the war was
free from those acts of cruelty which they had prac-
tised in olden time. The moral field, which had
been green and promising, and from which indeed
much fruit had been gathered, was now trampled
under foot. We may ask, why was this permitted
by the great Ruler of the Church ? We must look
for an answer to the history of the Church of God
from the beginning. A falling away had been per-
ceived for some time, and the love of many had
waxed cold. That reaction was taking place which
our Lord has taught us to look for. Many, who had
received the word gladly, were afterwards offended
when they found the course of events was not ac-
cording to their own wishes. The evil passions of
many had been let loose, and the trials of war were
permitted as a chastisement. It was a trial, however,
which God would make productive of good to those
who were really Christians.
AMONG THE NEW ZEALANDERS. 309
The depressing influence of the war continued after
peace was restored. Many who had fallen back were
glad to withdraw from the restraint of Christian dis-
cipline. A downward course is always easy. After
the danger was over it was only the sincere Christian
who continued stedfast. But this apathy was show-
ing itself also in those parts of the island which were
remote from the scene of these disturbances. This
must, therefore, be attributed to other causes. The
novelty of first impressions was beginning to wear
away. The baptized natives began to feel that
Christianity is more stringent in its requisitions than
they had expected, and the frequent repetition of
truths in which the heart was not proportionably
interested, often induced a weariness. The excite-
ment which followed upon the first introduction of
the Gospel was unnatural, for nearly the whole popu-
lation became attendants upon Christian worship. It
could not therefore be expected that this state of
things should be permanent.
Where Christianity had been more recently intro-
duced, the number of baptisms continued to be large,
until a great proportion of the population had been
received into the Christian community. It may be
thought perhaps that the examination of candidates
was not sufficiently strict, but when a native came
recommended by his teacher for consistency of con-
duct, and it was fouud, after repeated examinations,
that he was fully acquainted with the whole scheme
of redemption — the fall of man — his recovery by
310 CHRISTIANITY
Christ — the need of the Holy Spirit to make him
"meet for the inheritance of the saints in light;"
when it was found that he professed with apparent
sincerity " repentance toward God, and faith toward
our Lord Jesus Christ," it would have been a matter
of serious responsibility to say, " I have no doubt of
your present sincerity ; but in order the more fully
to test it, you must wait another year before you can
be received into the Church." The record of the
proceedings of the early Church leads to the belief
that the apostles would not have hesitated to receive
such an one.
There were many cases in which it was clear that
the desired change had already taken place. One
instance may be mentioned. In June, 1846, the
Bishop of New Zealand was on his way to the
station of the Eev. E. Maunsell to open a church,
and in a distant part of the district met with a little
boy, about thirteen years of age, who was suffering
much from a deep abscess in the side. He placed
him in his canoe and carried him to the station.
His mild and patient demeanour under his sufferings
was striking. When Mr. Maunsell conversed with
him about the Saviour, he was much surprised to
find that he was well acquainted with what he had
done for him, and with the means by which he might
obtain an interest in him. His aged and feeble
mother had, it appeared, been induced, by his means,
to acknowledge the same Lord, and had learned from
him the leading truths of the Gospel. On being
AMONG THE NEW ZEALANDERS. 311
asked what he prayed for, he repeated a prayer
of his own composition, which was remarkably
simple and appropriate; and the poor little fellow
repeated it with much earnestness and devotion.
This, it appeared, was the form that he had been in
the habit of using with his mother; and when he
became weak the poor old woman prayed for him.
After he had been about six weeks on the station, a
proposal was made that he should be baptized, which
gave him much joy, and on the following Sunday he
was admitted with his mother into the fold of Christ.
About a fortnight afterwards his strength was rapidly
failing, and his friends determined to remove him,
that he might die at his own home. He was placed
in a canoe, and after they had pulled about four
miles, he became much weaker. One of his relatives
asked him when he thought he should die ; he simply
replied, " Let me go to my Saviour," and expired.
How cheering is it to reflect that amidst so many
adverse circumstances which tended to depress the
cause of religion, God was carrying on His own work
in the distant parts of the vineyard, and raising
plants which will flourish for ever in the paradise of
heaven.
Christian principles often exercised a salutary in-
fluence in restraining the violence of those feelings,
which otherwise would have led to serious conse-
quences. In Manukau a quarrel was going on about
the boundaries of land. Before the introduction of
Christianity, that district had been for years deserted,
312 CHRISTIANITY
but when there was no longer a fear of attack from
Ngapuhi, the different tribes returned to their own
localities. After this the colonization of the country
gave value to land which had before been useless,
and hence each tribe was ready to secure to itself all
that it could claim. The boundary between Ngati-
teata and Ngatitamaoho was now the subject of dis-
pute. The former tribe built a fortification near the
contested spot, and Ngatitamaoho went by night, and
marked their boundary by digging away a part of the
cliff. This night movement was an infringement of
the native rule in such matters, and excited much
displeasure among Ngatiteata. Mr. Maunsell was
spending the night at a little distance from their Pa,
and was roused before daylight by a violent knocking
at the door. " We are off," said a native ; " Ngati-
tamaoho are come." Mr. Maunsell proceeded with
them, but they had not gone far when it was re-
marked that they had not had prayers. They there-
fore drew up on the slope of a rising ground, in
number about two hundred. All laid down their
guns, and joined reverently in the service, while
their teacher urged them to show the sincerity of
their Christianity by their actions. Mr. Maunsell
then hastened on to the other party, with whom he
found Mr. Buddie, the Wesleyan missionary from
Auckland. In a short time Ngatiteata appeared
upon the ridge of the hill, and came onward until
their first rank was close to that of their opponents.
Both parties sat down and remained in perfect
AMONG THE NEW ZEALANDERS. 313
silence for about an hour, while the two missionaries,
getting between them, took the opportunity of urging
them to make peace. One or two chiefs on each
side then spoke briefly, and having remained some
time longer they quietly separated. There was a
promise that all would end well, but a few days
afterwards, upon some sudden excitement, a collision
took place, and many lives were lost. One young
man who was mortally wounded was the first native
whom Mr. Maunsell had baptized. He had always
maintained a most consistent character up to this
late event On being carried from the field, he
observed to his bearers, " God has now given me the
fruit of my works." The combatants were not yet
satisfied, but called together their allies from a dis-
tance, and after some displays of force, the accidental
discharge of a gun brought on a general engagement,
which ended in the defeat of Ngatipo and Ngatiteata.
The effect of their losses was most surprising ; all
their high vaunts ceased. Self-defence and prayer
were now the only thoughts which engaged their
attention, and they proposed that a fast should be
observed in consequence of the humbled state of
their tribe. It was generally agreed to, and through-
out the encampment there was no food cooked until
evening. Those who had been quite indifferent to
religion before, and who either did not attend the
services, or made a practice of being disorderly if
they did attend, might now be seen reverently en-
gaging in them. It was a cause for much thankful-
314 CHRISTIANITY
ness that these severe trials of sincerity did not lead
to any relinquishment of their Christian profession,
bnt that it rather caused a more strict attention to
religious duties. The victors used their success with
great forbearance, and as soon as their opponents
indicated a wish to discontinue the contest, they
laid aside their arms, and joined in mutual lamenta-
tions with the defeated party.
In the district of Eotorua there was a similar dis-
pute between two tribes about the possession of a
small quantity of land. A quarrel ensued, in which
two individuals were slain, Eangitoheriri, a heathen
chief of Ngatiwhakaane, and Paora, his nephew, a
Christian chief, and principal teacher of Epeha, a
newly-formed Christian Pa. These two relatives were
on opposite sides in the conflict. Paora was shot
dead; his uncle was wounded, and, when hobbling
away, was cut down by Paora's tribe. In conse-
quence of this, Epeha was besieged by the hostile
tribes in considerable numbers. The son of Eangito-
heriri, whose name was Iharaira, a Christian man,
was second teacher in his father's Pa. Arriving at
the spot where his father lay dead, he thus addressed
the corpse : " Here you lie, my father ! Three times
you used every effort in your power to induce me to
put aside my belief in God, and three times I tried
by every argument to persuade you to cast away
your dependence in Maori superstitions. There—
there is the end of your refusing to listen to truth !
My grief is great, but I say no more." On Iharaira
AMONG THE NEW ZEALAXDERS. 315
hearing, a day or two after this, that a party nearly
related to his father, living on the opposite side of
Rotorua Lake, were meditating revenge, he imme-
diately mounted his horse, and rode round to th<>
place, and charged the people with the report he had
heard, stating that his hasty visit to them on the
Sabbath-day was to forbid their acting so wickedly
as to murder any one on account of his father's
death. He stayed some time, urging them to remain
quiet, and then proceeded round the other half of the
lake, stopping a short time at each village to urge all
parties to preserve peace, and to hold on to their
Christian profession. But the anger of the people
was not to be allayed without, at least, a hostile
demonstration. Rotokakahi, a neighbouring lake, was
the scene of warfare. The lake was calm and peace-
ful, nothing moving upon it save two or three light
canoes passing to and fro from the island in the
centre to Epeha, the besieged Pa. But soon the scene
was changed. The war party were now gathering
together, and, as those from Maketu came up, their
allies who were on the spot fired a volley of welcome.
Then those from Maketu rushed forward with horrid
yells, brandishing their spears and muskets, and
finished their proceedings with the war-dance, the
most diabolical thing that Satan ever invented. Much
discussion followed; but the natives from Maketu
would hear nothing of peace. It was strange to sec
Wiremu Hikairo, an old warrior, and their leader in
former wars, at the head of the Christian party, who
316 CHRISTIANITY
were all pleading for peace, and declaring their in-
tention, if peace were not made, to go into the besieged
Pa, and remain there. This many did, to the annoy-
ance of their warlike friends, as, in the event of
fighting, they might shoot their own relatives. By
noon all was quiet. It was Saturday, and by common
consent all parties prepared for observing the morrow
as a day of rest. Mr. Chapman writes that "the
next morning had all the stillness of the Sabbath.
Protestant, papist, and heathen, all seemed to ac-
knowledge it as a day of rest. It was fine, and we
assembled to the number of about two hundred. A
quiet, solemn service followed, and I was much im-
pressed with the peculiar suitableness of many parts
of the Liturgy to our situation. In the afternoon
I visited Epeha. As I approached it from the island,
in a canoe, the prayer-bell rang. I landed, and walked
slowly up to the chapel, saluting no man by the way.
My heart was too full to desire any converse or
salutation. ' And is this Epeha, so named by them-
selves ? ' said I, as I looked around upon the parapets ;
1 and was Paora, once your warm and zealous teacher,
now in his cold grave, hurried thither by an untimely
end, and his village the theatre of war V I saw all
this as I turned into their neat chapel to weep, to
pray, and to exhort. The chapel was full, but Paora's
place was occupied by another. It was a solemn
duty to tell the truth ; but, through the grace given
me, I did so. I reminded them of the responsibilities
they incurred when they became the soldiers and
AMONG THE NEW ZEAL ANDERS. 317
servants of the Lord Jesus Christ They were now
engaged in a carnal warfare. ' See to it/ I said, ■ and
pray that you may be delivered from the present
evil/ " Such were the scenes which were of frequent
occurrence in old times ; but now Christianity had
its influence among them. After a little desultory
skirmishing, they made peace.
The Eastern District, extending from Hicks's Bay
to Cape Palliser, was more removed from those ex-
citements, which arose out of the colonization of the
country, and here there was a more quiet opportunity
for Christianity to become developed. But while the
advance of religious profession was remarkable, so
that it had come to be generally made, there were
the same evils at work which have always been in
operation from the beginning. There was that offence
which is ever attendant upon the religion of Christ,
which will account for many, who had received the
word gladly, having gone back again; so that in
several villages the congregations were diminished,
while those who remained stedfast might be regarded
with more satisfaction, they having endured the trial
under which others had fallen The average amount
of the congregations in 1845 was 6,060 ; and the
number of persons who, during the year, had been
partakers of the Lord's Supper was 1,484. This was
a large proportion, but they were not admitted indis-
criminately to this ordinance. It was the usual prac-
tice of the missionaries to converse individually with
the communicants, who had thus an opportunity of
318 CliiUSTLVNITY
unburdening their minds, and of receiving that counsel'
and advice which their cases might require.
The Bishop was at this time engaged in a visitation
of the southern and eastern parts of the island, which
extended over a period of five months. The prepara-
tion for confirmation, followed by the rite itself, was
attended with marked benefit. It seemed to stir up
the people from, a state of lethargy, and some, at
least, were led to feel the importance of those vows
which they had made in baptism, and then renewed
before the congregation. Those only were brought
forward to be confirmed who maintained a general
consistency of conduct, and they were about half the
number who had been baptized.
While the progress of Christianity was healthy
and vigorous at the South, the blighting influence of
the late war, and of other causes which tended to
draw aside the infant Church, still continued at the
North. The friendly natives had been much mixed
up with our soldiers ; they had daily intercourse with
them, and they saw much and heard much which
was in direct opposition to the instructions which
had been given them by their teachers. There was
little, then, to lead them to suppose that Christian
worship should be attended to with strict regularity.
Many gave up the observance of the Sabbath, and
alleged as a reason that the troops had taken pos-
session of Euapekapeka (Kawiti's Pa) on that day.
When confidence was restored, many were glad to
<mter the service of the government as policemen,
AMONG THE KEW ZEALANDERS. 319
others resorted to the town for the purpose of
earning money by working on the roads. These oc-
cupations were innocent in themselves ; but, on their
return to their homes, it was found that they had
contracted habits of intemperance and immorality,
which they introduced to their friends as the custom
of the white people. They went back with abun-
dance of clothing and money, but with an increased
indifference to religion. Then followed upon this
a revival of their heathen feasts, and particularly
that on occasion of laying out the bones of their
deceased relatives, at which ceremony large assem-
blies were gathered together, and every evil passion
was stirred up by the relation of old grievances and
!lgS.
Amidst the general apathy about religious duties,
there were many cases to cheer the missionary and to
encourage the Christian flock under their depression.
Ana, the widow of Te Koki, the principal chief of
Te Kawakawa, was a person of dignified bearing, and
in the early days of the mission, when the Ngapuhi
had many slaves, which they collected in their fre-
quent wars, she always kept her dependents in close
ul.jection. AVhen her tribe began to listen to Chris-
tian instruction, she was one of the first to promote
the movement, and her example had a good effect
upon her people. After Heke's war, she went to live
, where a boarded house was erected for her.
Though naturally of a violent temper, she now showed
the simplicity of a child, wishing in all things to
320 CHRISTIANITY
order her walk and conversation by the precepts of
the sacred volume. Her influence among the young
people was great, and she took quite the part of a
matron in the girls' school. Thus she continued in
an even course, giving clear evidence that her faith in
Christ was stedfast, until she was called away to
enjoy the Christian's rest.
At Kaikohe there was a poor old woman sinking
rapidly under the effects of hooping-cough, which
was fatal to many. She was blind also, and living in
a destitute condition, with little clothing, 'n a house
which was neither wind nor water-tight; but she
seemed to be in possession of the true riches. With-
out self-confidence, she was enabled to rest upon the
Rock of Ages. When she was questioned as to her
hope, she replied : " Perhaps I shall go to Christ, and
He will say, ' Are you a believer % ' and if I answer,
' Yes,' perhaps He will say, ' I never knew you. De-
part from Me ; you have been a worker of iniquity.' "
But being reminded of Christ's invitation to sinners,
she answered, "Yes, I shall look to Christ;" and it
was in this dependence she shortly after departed.
Another instance is mentioned by the Eev. E.
Maunsell, which occurred atWaikato. Nopera Hamini,
a young man, was apparently near his end, being far
gone in consumption. When asked of his hope for
eternity, he replied, " My only hope is in Jesus my
Saviour." He was reminded that eighteen months
before he was known to be a wicked young man ; he
had run well for a time, but his goodness had passed
AMONG THE NEW ZEALANDEKS. 321
away as the morning dew. " Have you repented and
fled to Christ as your only refuge ; the mere assent of
the lips is not sufficient ; do you feel your need of
him ? " He answered, " Yes ; my dependence is on
Christ alone. " It was remarked that his conduct for
the last year had been consistent, that he had been
constant in attending worship, but that perhaps he
depended upon that for salvation. "No," was his
reply ; " in Jesus is my hope. My trust for the pardon
of my sins and the salvation of my soul is not in
anything I have done, but in Jesus alone." He was
often engaged in secret prayer, and there was every
reason to believe that he was really a member of the
Christian family. In the midst of much evil there
was a silent work going on, and those who were
occupied in delivering the Gospel message were assured
that they had not laboured in vain nor speot their
strength for nought.
322 CHRISTIANITY
CHAPTER XVII.
1847.
GATHERING AT WHANGANUI— MANIHERA AND KEREOPA SET OUT
ON A MISSIONARY TOUR TO TAUPO — MURDERED BY THE HEATHEN
NATIVES— MR. TAYLOR GOES TO SEE THE MURDERERS — REACHES
PUKAWA AND TOKANU — INTERVIEW WITH HEREKIEKIE— PEACE
MADE— PERSEVERING EFFORTS OF ROMANISTS AT WAIKATO AND
TAUPO — OPPOSITION TO A NATIVE MARRIAGE — NATIVES RE-
TALIATE BY REVIVING THE PRACTICE OF TATOOING— WHATA, A
HEATHEN CHIEF, INTRODUCES A ROMANIST NATIVE TEACHER —
ROMISH PRIEST GOES TO TURANGA AND CALLS FOR A DISCUS-
SION—THE PRIEST WITHDRAWS— TESTIMONY OF REV. J. F. LLOYD.
At an interesting gathering at Whanganui at
Christmas 1846, there was a congregation of 2000
persons met for worship, when the Rev. R Taylor
administered the Lord's Snpper to 382 communicants-
On the morrow a missionary meeting was held, at
which it was proposed thai some of the Christian
teachers should go and carry the Gospel message to
their heathen countrymen. Two were chosen for this
work, Manihera and Kereopa, of the tribe Ngatiruanui,
and they selected as the special field for their labour
a tribe at Taupo, with whom their own people had
been at war. They were advised by a near relative
of the tribe they were going to visit, to defer their,
journey until he should have gone before to ascertain
the feeling of the people. It does not appear that
they acted upon this advice. They first visited
AMONG THE NEW ZEALANDERS. 323
Rangihaeata, the famous warrior, in his stronghold,
and endeavoured to persuade him to give up his
aggressions upon the English, that war might cease
among them. The old chief replied to their address
by laying his hand edgeways on the back of his own
neck, intimating the danger to which he considered
he should be exposed if he fell into the hands of the
white people. They then bent their way towards
Tokanu, where lived Herekiekie, another celebrated
warrior. On the part of this chief and his tribe
there had been a long standing enmity against the
tribe of Manihera, for the father of Herekiekie had
been killed in battle by the latter tribe, and his widow
still survived, and was instigating her people to seek
revenge. On their way they preached at Motutere.
The people of this place, fearing for their safety, en-
deavoured to persuade them not to visit Herekiekies
Pa ; or at any rate to go first to Tukawa, where they
would find Te Heuheu, who they said was a good
man, and would give them a welcome. Manihera
replied that he ought to go to Herekiekie' s Pa first,
as he came to preach to the wicked. In the course
of his preaching, Manihera said that he apprehended
the time of his departure to be at hand ; that either
on that day or the next he should be an inhabitant of
the unseen world. But he pursued his journey. We
cannot but think that these good men were going
beyond the line of duty. While our Lord instructed
his disciples to be harmless as doves, they were also
to be wise as serpents. If persecuted in one city
y2
324 CHRISTIANITY
they were to flee to another. They were not to run
into danger where there was no necessity for doing
so. In the present case, according to native usage, the
avenger of blood would take his first opportunity to
wreak his vengeance ; and it was not to be supposed
that a party of heathen would in any way be influ-
enced by a change which had come upon their
enemies. Timely notice had been given to them, and
another course was wisely recommended by their
friends, which would either have prepared for their
approach, or have shown that the way was closed
against them. Ten natives belonging to Taupo, of the
Christian party, accompanied the teachers. Some
heathen, however, of Tongariro, who had declared their
intention to waylay them, sent out thirty of their
people to secrete themselves in the bush ; and as soon
as the Christian party approached, they fired upon
them. Kereopa was shot dead on the spot ; Manihera
was wounded, and the enemy rushed upon him,
striking several blows upon his head with their
hatchets. One of their ten Christian conductors was
the foremost, and his cheek was grazed by a bullet.
The other nine were a short way behind, and upon
hearing the report of the guns, they rushed forward,
when the murderers made off. Poor Manihera was
tying his head, which was dreadfully cut, with a
handkerchief. He gave to Wiremu, the man whose
face was grazed by a ball, his Testament and some
papers he had with him, telling him that his Testament
was indeed great riches ; and, shaking hands with
AMONG THE NEW ZEALANDERS. 325
them, he leaned his head aside and died. Thus fell
these Christian soldiers, having their harness on, and
prepared for the battle.
A month after these tidings reached Whanganui,
Mr. Taylor determined to visit the district, with a
view of allaying the excitement which these murders
had occasioned. Apprehensions for his safety were
felt by many friendly natives, and threats against him
were uttered at different stages of his journey, but he
determined to proceed. The party halted at the small
village of Poari, in order to send notice to Te Heuheu
of their approach, a rumour having preceded them
that Mr. Taylor was coming at the head of four
hundred men to avenge the death of Manihera. The
next morning they reached Pukawa, and were kindly
received by Te Heuheu * " The great and the lofty
have fallen," said this chief ; " we are all cast down on
this account ; but I bid you welcome, whether your
object is to cover up or uncover the crime. This land
has been polluted with blood from the time of our
ancestors to this day." Mr. Taylor told him that this
was his second visit on account of the dead ; first for
Te Heuheu, now for Manihera and Kereopa : that the
falling of the mountain crushed the one by the visita-
tion of God, but that the others had been basely
murdered, when they only came as messengers of
peace. His object now was to put an end to the
' ( >M Te Heuheu had been buried alive by a landslip at the side
lake ; and upon his death, Iwikau, his younger brother, took
tin- name of Te Hi-ii1i.il
326 CHRISTIANITY
quarrel : that the old feud with Xgatiruanui might
be done away, since all excuse for keeping it open
had been removed by the blood which they had shed.
Te Heuheu said he approved of their proposal, and
thus far there was every encouragement to proceed.
An hour's pull on the lake the next morning brought
them to Tokanu. On the way they passed the spot
where the great Te Heuheu had been overwhelmed
by the landslip. The grass was not yet grown over
the common tomb of his tribe. That part of the
lake was strictly sacred, and the wild fowl, as if
conscious of their security, allowed the canoes to pass
without taking wing. They now entered the Pa of
the murderers, and received a suspicious welcome
from a few females. They sat down in silence oppo-
site to Herekiekie, and the murderers of their friends.
At length Hemapo, the chief next to Herekiekie
arose. He acknowledged the crime which had been
committed, and deplored that his relatives should
thus have to visit him without the interchange of the
usual welcome. Another said, " We suppose you are
on your way to Auckland to fetch Wherowhero to
come against us ; bui we are all united and prepared
for the worst. We are sorry for the deed, but we
could not forget the death of our own friends." Te
Huiatahi, who killed Manihera, said, "I am not at
all sorry for what I have done ; but I do not wish to
continue the evil or to carry it further. What I have
done is according to our custom." Mr. Taylor then
replied, that they had not come to judge, but to pre-
AMONG THE NEW ZEALANDERS. 327
vent further shedding of blood ; — that the dead were
the servants of God, and had died in doing their
duty ; — that vengeance was left to Him who has said,
" Vengeance is mine ; I will repay, saith the Lord ; "
but he trusted that they would see the enormity of
their crime and repent of it ; — that now the blood of
Kereopa and Manihera had been shed, they could not
be brought back again to life : they were in the
enjoyment of their reward, and it was great ; — that
sufficient blood had been shed, and their friends did
not wish that any should rise up to avenge their
death. It had been said that he was coming with
several hundred men to avenge their deaths. He
had come, and they beheld his party, with one only
weapon, the Word of God ! It was then arranged
that two of Mr. Taylor's companions should return
to Whanganui, accompanied by one of Herekiekie's
people, and ratify the peace which was thus favour-
ably progressing.
Mr. Taylor proceeded thence to Waiariki, where
their departed friends had last slept, and near to
which place they were buried. A neat double fence
inclosed the sacred spot. They sang a hymn stand-
ing around it, and Mr. Taylor then addressed the
party from the words, " Blessed are the dead which
die in the Lord from henceforth." Many a tear was
shed. They knelt down and offered up prayer, that
the same hope which had sustained Manihera and
Kereopa might support them also in their dying hour
•ad that their precious blood, here poured out, might
328 CHRISTIANITY
not fall to the ground in vain, but lead to the con-
version of those by whom it was shed.
While the preachers of the simple Gospel of Christ
were toiling onward in their vocation, the emissaries
of Eome were assiduous, also in their endeavours to
disseminate their tenets. They lost no opportunity
of turning to advantage any event which was passing.
After peace had been made with Heke at the north,
while the natives were yet sore by reason of their
discomfiture, a priest lately arrived from France paid
a visit to Heke, bearing with him the present of a
gown for his wife. " John Heke," he said, " the
Queen sent you missionaries, and the Queen has sent
soldiers to destroy you." Thus they tried not only to
prejudice the Maoris against the missionaries, but
also against the government They had tried their
utmost at Hokianga, and in the Bay of Islands, but
the Gospel was there before them, and the Scriptures
were in extensive circulation, and they gradually
withdrew from a contest which did not promise much
for them. At Waikato they obtained a stronghold,
particularly at Eangiawhia. But when God's word is
allowed to speak, it is quick and powerful as of old.
Tihinui, a young chief of influence who had joined
the Eomanists, determined to leave them, and at the
close of the Protestant service at Ngauhuruhuru, he
stood up and openly renounced the'errors of Popery.
He was soon followed by many others. This caused
much irritation among the Eoman Catholic party, and
they sent a challenge to the Protestant teacher to
AMONG THE NEW ZEALANDERS. 329
meet them in open discussion. The priest wrote out
a list of subjects to be brought forward, which were
agreed to by the Eev. J. Morgan, but it was arranged
that natives only should be present. Four days were
to have been occupied, but at the end of the third day,
Kahawai, chief of the Komanist party, proposed to
Hori Te Waru, the Protestant chief, that they should
discontinue the discussion, to enable them to prepare
for starting on the morrow for a visit to Taupo.
Wise in their generation, the priests turned to the
open district of Taupo. The natives there had long
been asking in vain for missionaries to reside among
them, but there were none available for the post.
Promises had been held out, and expectation grew
impatient. A second Romish Bishop had lately
arrived at Wellington, accompanied by sixteen Priests
of the order of Mary. They were thus in a position
to gain a footing on the Western side of the lake,
where they preached, as elsewhere, not the Gospel of
Christ, but that of Mary.
It was much to be regretted that those who seemed
ready for instruction should thus have another Gospel
pressed upon them, which indeed is not the Gospel ;
but let us not forget that there is One who orders
and overrules all things for his glory, and the strenuous
efforts of the Roman Catholics had the good effect of
stirring up the Protestant missionaries to more activity.
The spirit of emulation ought not to be needed, but
our weak nature requires it. After a while a mis-
sionary was found for Taupo. The two systems of
330 CHRISTIANITY
instruction were thus brought side by side. In this
way a spirit of inquiry was called forth among the
people, and they were led to look into the difference
which exists, and the grounds upon which the respec-
tive systems rest. This is the very thing which is
Avanted, and there is no fear that when Scripture is
made the criterion, the truth will speedily prevail.
The advance of Christianity on the East Coast had
hitherto been without interruption, but a circum-
stance occurred in the year 1847, which appearing
at first to be of little account, afterwards produced
a great amount of evil, not however without its
attendant good. It was one of those cases, which
are the fertile source of trouble among uncivilized
tribes, the arrangement of a marriage connexion. A
young woman had become a widow, and her husband's
relatives wished her to marry her late husband's
brother. This she refused, under the sanction of that
liberty which had lately followed upon the intro-
duction of Christianity, and at the same time she
declared the name of a person of another tribe, that
of Ngatimara, whom she would prefer. This only
increased the opposition which was made to her
wishes, until at length she ran away to the tribe where
the young man lived upon whom her affections were
placed. Not only was she gladly welcomed by him,
but the whole tribe, which was a powerful one,
espoused her cause. This produced a general gather-
ing, and a numerous body were under arms for the
purpose of demanding the restoration of the lady.
AMONG THE NEW ZEALANDERS. 331
The chief of Ngatimaru went over to the aggrieved
party before the tribes had met, taking with him a
very handsome greenstone "mere," which was the
payment he had received for a large war canoe, and
might be valued at about one hundred pounds. En-
tering the Pa he threw down this " mere" before the
chief. His object was understood, and the man
replied, " I do not wish for your ■ mere/ only let the
woman be sent back to us." There was much angry
altercation throughout the day, and both parties con-
tinued under arms. It was in vain to urge that the
woman was free, and ought to be allowed to choose
for herself. At length the demand was modified, and
those who felt themselves aggrieved, said that, if the
woman was now given back to them, and then should
a second time make her escape, they would not offer
any further hindrance to her marriage with the person
of her choice. This proposal was agreed to, and the
people soon dispersed. All went on quietly for a
fortnight, when early one morning there was a general
clamour in the Pa of Ngatimaru. The lady had
suddenly made her appearance in a way which showed
the strength of her determination. She had been
removed to a village at some distance, and all the
intermediate ground was occupied by those who were
interested in preventing her escape. But she avoided
the usual road, and swimming the deep river twice,
she contrived to throw herself once more on the pro-
tection of those who were watching for her return.
At the end of the week, I paid a visit to the party
332 CHRISTIANITY
who had lost the prize. Three chiefs, all of high rank,
were at work in the woods, with a number of their
followers. I told them that as the woman had been
given up on certain conditions, and had now fled a
second time, Ngatimaru proposed that the banns
should be published on the morrow. The chiefs
replied angrily, that they would not consent; that
some unfair means had been used to decoy the woman
away, and that they would not stand to the agree-
ment. I reminded them that the stipulations had
been fulfilled, and that it was wrong in them to
oppose any longer. They continued obstinate, and at
length it became necessary to tell them that the banns
would be published on the morrow, whether they
approved or not. When Sunday morning came there
was much excitement. The people assembled in
large numbers, and the church was thronged. It was
clear that a disturbance was contemplated, and both
parties were equally urgent to have their own will
gratified. Towards the close of the second lesson
there were evident marks of anxiety; one side
triumphing in expectation of the wished-for banns,
and the other ready to make a disturbance. Another
course was adopted, the service proceeded without
the publication at the usual time, and now again there
was a change of feeling, and the dissatisfied natives
thought they had gained the victory ; but it was of
short continuance. When the sermon was ended, the
banns were duly published, and the hymn which
followed tended to prevent the confusion which other-
AMONG THE NEW ZEALANDERS. 333
wise would have taken place. As the congregation
was dispersing there was some angry altercation, but
it was hoped that all further trouble was at an end.
This however was not to be. On the morrow we were
startled by the report of a small cannon. This was
the signal for strife. The discontented party had laid
their plan. "Let the woman be married as she likes/'
said they, "but we will have our revenge." The
firing of the gun was to give notice that the heathenish
practice of tattooing was going to be revived, for the
purpose of annoying the members of the church, and
a young man was that morning submitted to the
operation. They continued the tattooing daily for
some weeks, and so strong was the inclination of the
young people to be made like their elders in appear-
ance, that very many went off to receive the marks,
in spite of the opposition of their friends. The
Christian party made a vigorous effort to prevent their
relations from falling into the snare, and subsequently
they refused to hold intercourse with them, when
those efforts had proved fruitless. This state of
things continued more than six months, and the
separation which it was necessary to make drew
together more closely a number of the more disrepu-
table part of the community. At length they ex-
pressed a wish for reconciliation. They had gained
their object, and would now like to be received again
by their friends. Some of the number might perhaps
feel regret for what had taken place, but in many a
spirit of apathy and indifference had taken deep root.
334 CHRISTIANITY
Te Whata, one of the leading men in this late
movement, was a heathen chief, but all the members
of his family, and his wife also, had embraced
Christianity. He now expressed a wish to join
them, but after a while he cast off his wife and took
another woman. His relatives remonstrated, but to
no purpose, and when they withdrew from his com-
pany, he went off to Wairoa, where there was a
small party of Papists, and there took refuge under a
more lenient discipline, which allowed him to throw
aside the restraint which had been put upon him.
In a few months he returned to Turanga, bringing
with him as his chaplain, a shrewd Eoman Catholic
native from Euatahuna, which was the stronghold of
the Eomanists. Eenata, a chief of Euatahuna, living
at Turanga, went to this teacher, who was his near
relative. When he entered the house it was sup-
posed that he would go through the usual ceremony
of crying, and his relative made a motion to him to
do so. " We will dispense with that," he said ; " it is
sufficient that I look at you, and that you look at
me. I am come to send you away; why do you
come with your rotten seed to the farm of another
man ? " He replied, " There is no fault in what I
have done ; it is your missionary who has neglected
to fill the whole of the ground." "No, our mis-
sionary has been urging this man for these ten years,
and it is his wickedness which has kept him back."
" But why do you call our seed rotten ; we belong
to the true Church, and yours is the rotten one ? "
AMONG THE NEW ZEALANDEES. 335
Renata replied, " Yours is rotten, because it teaches
you contrary to God's word. Why do you pray to
Peter, when Cornelius was not allowed to do so?
Why do you pray to angels, when the angel would
not allow John to do so ? " Whata then said, " I
will not suffer my teacher to go. Your religion is a
bad one. Your people would not hold intercourse
with me because I had taken a second wife, but now
my sins are all gone. Look at David who sinned ;
the prophet released him directly from his difficulty."
Renata answered, "David sinned and he repented,
but where is your repentance ? "
A few months after this, I was absent on a
journey in the Heretaunga district. On my way
home I received a letter, stating that a Romish
priest, M. Lampiller, was at Turanga awaiting my
return, hoping to convince the natives that hitherto
they had been under a false teacher. " I will wait,"
he said, " for your missionary's return, even if he is
six months away." Being unable to go home direct,
I wrote to request the natives by all means to detain
the priest, in order that the discussion proposed by
him might take place. At the different villages on
the way, the people were frequent in their remarks
about the priest, and it appeared that he had been
busily occupied for some weeks endeavouring to
establish his own case, and the anxiety of the natives
to hear what was to be said in reply to him was be-
coming intense.
It was late at night when I reached home, but at
336 CHRISTIANITY
daylight a messenger was sent to apprise the priest
of my arrival. Arrangements were made for the
meeting to take place on the following day, and the
people were invited to come together from the sur-
rounding villages.
By eight o'clock in the morning they began to
assemble, and two small tents were pitched under
the shade of the willow trees, one being for the
accommodation of the priest. A table was placed in
the midst, upon which were arranged the Scriptures
in the original languages, with the Vulgate and
Douay Bibles, and the Maori New Testament. The
priest admitted the authority of all except our trans-
lation, saying of the Vulgate, " Ah, this is mine."
It was agreed that each speaker should occupy half-
an-hour alternately. The priest declined to begin the
proceedings. It therefore rested with me to repeat
what I had been told, that he had proposed that the
truth of our respective creeds should be tested by the
trial of fire. This he at first denied, but when a
number of the people corroborated my statement, he
asserted that this was the only way to arrive at a
true conclusion ; — that this was the course adopted
by the Prophet Elijah when all Israel had turned
away to the worship of Baal. "If your mis-
sionary," he said, " will agree that two oxen shall be
provided, we will then each call upon God to send
fire to consume the sacrifice which He is pleased to
accept. Or, if it be preferred, let two piles of dry
wood be prepared, and let your teacher and myself
AMONG THE NEW ZEALANDEKS. 337
each ascend his pile ; then let fire be applied, and
God will interfere for the rescue of his true servant."
I replied, that the Prophet Elijah acted under the
authority of God, but that authority was wanting
here ; and therefore it would be an act of presump-
tion to make the experiment ; — that we had a sure
test, by applying which we could be sure of arriving
at the truth. " To the law and to the testimony,"
saith the Prophet ; " if they speak not according to
this word, it is because there is no light in them." I
then attacked the infallibility of the Church of
Rome, and spoke of the absence of authority for
asserting Peter's superiority to the rest of the
Apostles. "When he spoke again, he still adhered to
his first proposal, expressing his willingness to ex-
pose his body to the flames, and quoting as authority
that "the good shepherd giveth his life for the
sheep," while he declared that I was afraid to expose
myself to danger. The natives became very im-
patient while he was upon this subject, and it was
difficult to keep them from causing serious interrup-
tion. The priest now spoke of miracles, wliich he
said were wrought in his Church, and were a proof
that the truth was with them. He was challenged
to mention any that had been performed since his
residence in the country : and some amusement was
caused by a lame man hobbling up to him, and
begging that he would restore his limb. The worship
of the Virgin Mary and the saints was then brought
under discussion, and my references were made to the
z
338 CHKISTIANITY
Douay Bible and to the Vulgate to show the absence
of authority for such a practice, while the natives
were referred to the same passages in their own New
Testament. The priest spoke of tradition, and hold-
ing the Vulgate in one hand, and our New Zealand
Testament in the other, he exclaimed, * I do not find
fault with your book ; both my book and yours are
the Word of God, but do not think you will obtain
salvation from the book. It is to the Church you
must look, and to those traditions which the Church
has carefully preserved. The Protestants have only
one eye, but we have two." The priest speaking of
the Apostle Peter as the head of the Church of
Eome, and declaring that the authority of the keys
was delivered to him, I remarked that there was no
proof that Peter ever went to Eome, unless it is ad-
mitted that where he says at the close of his first
epistle, "the Church which is at Babylon saluteth
you," Babylon was intended for Eome, as being the
chief city in the world. "Of course it means
Eome," he said, "and Peter was at Eome when he
wrote his Epistle." This was an admission the force
of which had not occurred to him, and I directed the
audience to refer to the 18th chapter of Eevelations,
where they would read something about Eome under
the name of Babylon, from which it might be
gathered that the time was hastening on when her
and would come, and the cry would be uttered,
' Babylon the great is fallen — is fallen." It was at
the end of the year 1849, and I was able to add,
AMONG THE KEW ZEALANDERS. 339
■"We have just received news from Europe which
tells us that a large body of troops from the nation to
which this priest belongs has lately entered Rome,
and it is possible that the doom of Babylon is at this
very time being carried out." Every time the priest
rose to speak he did not fail to recur to his first pro-
posal, the appeal to the trial by fire. The day was
advancing, and again I said that an appeal to fire
would be an act of presumption, but that if the
priest wished to try the experiment he was welcome
to do so, and if he received no harm we should al
be ready to acknowledge that there was a super-
natural interference in his behalf. The natives at
once rushed forward to a fence which was near at
hand, and brought together a large heap of wood, to
his great annoyance. At length, after the lapse of
nearly ten hours, their patience was exhausted, and
the assembly was broken up in much confusion, the
people being abundantly satisfied that the priest was
unable to make good his cause.
The priest remained at Turanga for some months,
and kept around him a few of those who from dif-
ferent causes were inclined to favour him. In his
chapel he had images of the Virgin Mary, and of
some of the Apostles, and with a view to impress his
disciples the more with the reality of the affection
which Mary feels for those who depend upon her, he
said, that sometimes she shed tears of love for them.
They were led to expect that such a miracle might
be wrought now for the strengthening of their faith,
Z2
340 CHEISTIANITY
and while they were upon their knees, the priest
directed their attention to the flowing tears. But
one of the congregation had detected him pouring
water into the head of the image, and after the ser-
vice was over the trick was exposed, to the great
dissatisfaction of his followers. The priest's position
was now becoming uncomfortable, and he took an
early opportunity of announcing to his supporters
that he had received a letter from his bishop, to say
that all the priests were to leave New Zealand for
some other part of the world, and under this pretext
he quietly withdrew, and the Eomish party, with
very few exceptions, joined the Protestants.
With respect to the spiritual aspect of the Maori
Church at this period, it may be well to cite the
testimony of the Eev. J. F. ,Lloyd, who, having
recently arrived in the country, had accompanied
the Eev. 0. Hadfield to Otaki on his recovery
from a protracted illness, which had kept him away
three years from the scene of his labours. Mr.
Lloyd's testimony is the more valuable from the fact
which he mentions that on his voyage out, and on
his first arrival in New Zealand, he had heard so
much to the disadvantage of the Maoris from many
apparently well-informed persons, that he was almost
tempted for a time to think that the accounts he had
read of them at home were highly coloured, and not
altogether to be depended upon. After a particular
description of the villages of Waikanae and Otaki,
with a general notice of the people, he gives the fol-
AMONG THE NEW ZEALANDERS. 341
lowing account of the Sunday which he spent there :
— " It was the day appointed for the administration
of the Lord's Supper. There was a congregation at
each of the three services of between seven and
eight hundred. The large church was filled to over-
flowing. Most of the vast assembly sat upon the
ground in the usual native posture, and were closely
packed together, presenting a dense mass of human
faces. Those* who adopted European costume sat
upon benches, at the east end and along the sides of
the church. Never have I seen in any English con-
gregation more reverence or devotion than I witnessed
upon this occasion ; and I may safely say the same
of all the public services that I attended at Otaki,
and the other villages along the coast. The responses
of our beautiful service were given with a fervour and
unanimity, such as I have never heard in any church
in our own favoured country. The hymns that have
been printed at the end of the Maori version of our
Prayer Book were sung by the whole multitude, with
a heartiness which rendered them much more grate-
ful to the ear than better performances, which are
confined to a few individuals in the congregation.
And as I looked along the dense mass of human faces,
and saw the eagerness with which they drank in
every word of the discourse which was delivered to
them, 1 could not but wonder at the marvellous
change which by the grace of God has been effected
in so short a time in this people, once notorious
through the world for their savage ferocity. After
342 CHRISTIANITY
the midday service was concluded one hundred and
thirty individuals were admitted to the Lord's Supper.
These were the choice and most approved members
of the flock, and the solemnity, devotion, and intelli-
gence with which they joined in the sacred service
was most impressive and affecting.
" The change that has been effected in the social
and religious condition of the natives at Otaki, has
not been confined to that one locality. I found the
same great work going on, though not perhaps with
the same rapidity, in all the villages that I visited in
the surrounding district."
AMONG THE NEW ZEALANDERS. 343
CHAPTEK XVIII.
DIFFICULTIES WHICH BESET THE NATIVE CHURCH — PROGRESS IN
THE EASTERN DISTRICT FOR TEN YEARS — CENTRAL SCHOOLS —
EFFECT OF CHRISTIANITY UPON MANNERS AND CUSTOMS — IN-
CREASE OF AGRICULTURE— ADOPTION OF ENGLISH CLOTHING AND
THE COMMON APPLIANCES OF CIVILIZED MAN — ERECTION OF
CHURCHE8 — ENDOWENT FUNDS — MAORI SYNODS.
The state of the Eastern District at this period was
peculiar, and yet there seemed to be a gradual ad-
vancement. At Waiapu, which was the most populous
part of the coast, the work had long been carried on
by native teachers only. Three missionaries had
resided there in succession, but two had been much
interrupted in their duties by ill health, which obliged
them to relinquish their post ; a third was removed
by death. The Church Missionary Society were
proposing to withdraw their mission gradually from
the country, on the ground that New Zealand was
now become an English Colony, and that provision
would be made for religious instruction from other
sources. But it was felt necessary to press upon
them the importance of keeping up, for some time
longer, the full strength of the mission, for the very
existence of the native Church seemed to depend
upon this step.
Much of the country was likely to remain long
beyond the boundary of colonization, simply because
344 CHRISTIANITY
it was not worth colonizing, and such districts
seemed still to be a proper missionary field. The
natives were not in any degree nearer to the desirable
condition of supporting a ministry among themselves,
than when they first made profession of Christianity.
All that could be expected from them for some time
was that they should erect their own places of wor-
ship. The Maori Church was in its infancy, and it
had at once to struggle with serious difficulties before
it could attain to any settled organization. Those
natives who were within reach .of the colonists were
in the way to acquire property, but they were be-
wildered oftentimes by the sudden change which had
come upon them, and instead of turning their atten-
tion to the support of the Church, they were more
likely to become indifferent to religion altogether.
There was the greater reason then that the fostering
care, which had brought them a little way on the
road, should be continued to them. If they had been
left to their own resources, the worst consequences
might have been apprehended. Important measures
for their benefit were set on foot by the Government,
■ and many of the settlers were anxious to promote
their welfare, but there were under currents which
no forethought could guard against.
Yet notwithstanding all, after making a fair allow-
ance for the backsliders and the lukewarm in such
proportion as they are to be found in every com-
munity, there seemed to be a large number who
walked as became the Gospel. They were not
AMONG THE NEW ZEALANDERS.
345
matured Christians, but there were many babes in
Christ, who were anxious to be instructed. The
steady progress which had been made in the Eastern
District, extending from Waiapu to Wairarapa, from
the time of the commencement of that mission, was
remarkable, and gave much reason to hope that the
change would be lasting. In the year 1840 the
Christian Church consisted entirely of persons who
had gone there from the Bay of Islands, principally
as teachers. The number of communicants at that
time was :-
29
In 1841
they
amounted to
133
„ 1842
»
*451
„ 1843
„
675
, 1844
>
946
, 1845
>
1484
, 1846
,
1668
, 1847
>
1960
, 1848
,
2054
, 1849
>
2893
The communicants might be regarded as the fruit
of the tree. They were those members of the con-
gregation who were supposed to be walking in the
narrow path. In the course of ten years there had
been time for the novelty of Christianity to wear
away; many had gone back again, but the nundin-
al those who held onward in their course was large.
The New Zealanders are not to be compared with
the early Christians of Greece and Rome in the
346 CHRISTIANITY
Apostles' days, many of whom were ready almost
immediately to become teachers of others. There is
a degree of dulness in elderly people, whose minds
have not been subjected to any kind of discipline in
youth, of which those can form no idea who have
not been in the habit of trying to instruct such per-
sons. Hence it would have been in vain to seek
from among them for men competent to fill up the
vacancies occasioned by the death or removal of the
first missionaries.
The question may be asked why had not the
missionaries done more to bring forward the young,
many of whom exhibit no ordinary degree of in-
telligence. The answer to this is that there was
not a staff of teachers to carry on such a work.
Owing to the causes which have been already men-
tioned, the charge of an immense district was often
left to one individual. The case would be somewhat
parallel if a clergyman were required to itinerate
between London and York on foot, and then between
London and Southampton, officiating at places on the
road varying in distance from ten to twenty miles ;
and then when he is at home, having charge, in addi-
tion to other matters, of three hundred candidates
for baptism, and of seven hundred regular attendants
at Bible classes, who had been left in the interval,
not to the care of competent curates, but to teachers
who themselves required to be taught u which be the
first principles of the oracles of God."
Much attention was given to schools of a simple
AMONG THE NEW ZEALANDERS. 347
character, from the earliest days of the mission. It
was the custom in every village to attend for an hour
after morning prayers, and the result was that at one
period the larger part of the population was able to
read and write, but after a time the novelty wore off,
and then there was the greatest difficulty in getting
the children together for instruction. The parents
who were able to read were indifferent about securing
the same advantages for their children. With a view
to counteract this evil, and in order to have centres
of operation at some of the leading points which
might be as beacons to show the benefit of education
to the community, Central Schools were established
at Waimate in the Bay of Islands, at Auckland, at
Otaki in Cook's Straits, at Waikato, and subsequently
at Poverty Bay and at Tauranga, under the care of
missionaries of the Church Missionary Society, the
expense for the scholars being defrayed by the
Government The principal aim has been to give a
general education to the most promising which might
fit them to become useful members of society, and
also to raise up a superior class of teachers who
might carry on the work of schools in the villages,
as well as to prepare candidates for the ministry.
Being conducted upon the industrial system, the men
and boys have had to attend to the work of the
school farms, ploughing, reaping, threshing, &c. A
certain number too have been instructed in carpentry,
and have made good proficiency in the art. The
women and girls, in addition to direct school instruc-
348 CHRISTIANITY
tion, have taken their regular share in those duties
which belong to their sex, and which are calculated
to give them the civilized habits of the English.
The greatest drawback which has been experienced
in all the schools has arisen from the independence
of the Maori character. The benefit of instruction is
not sufficiently appreciated, and the children are
allowed too much to follow their own inclinations.
If by dint of persuasion they are sent to school, the
slightest incident, whether it be a quarrel with a
school-fellow, or the novelty of the arrival of stran-
gers to visit their friends, or only a simple disincli-
nation to the partial restraint of school, is sufficient
to induce the scholars to run off to their homes, and
it is very seldom that the parents think of sending
them back. For this reason there are few of the
scholars who have remained steadily, except those
from a distance. There is not therefore the same
amount of encouragement which is to be met with
in an English school ; there is the frequent disappoint-
ment of seeing a youth of great promise drawn away,
when he was just beginning to reward his instructor
by the steady progress he had made. Still, out of
the number taught, there are a few who have
done well.
It will be interesting to inquire into the effect of
the new religion upon the manners and customs of
the people. Christianity and civilization are inti-
mately connected, though not always united : civi-
lization is' often found without Christianity, but
AMONG THE NEW ZEALANDERS. 349
Christianity will invariably produce a progressive
advancement in civilization, because education is an
essential part of it — it opens the mind to new pur-
suits, and creates a wish for an improved condition.
There is, indeed, a spurious kind of civilization,
which consists in the promiscuous adoption of foreign
ideas, in which there is often a larger proportion of
evil than of good. This was now being forced upon
the acceptance of the Maoris who were living in the
vicinity of the newly-established towns, and religion
was needed to modify those evils, and to fortify the
native mind by the inculcation of right principles,
preparing it to reject the evil and to choose the
good.
The first effect of Christianity was to induce the
people to give up that system of warfare which for
generations had made every tribe the enemy of its
neighbours. In any part of the country where danger
was apprehended, the population was not scattered
over the district, but, for mutual protection, they
lived in fortified villages, and their cultivations were
carried on so near at hand, that, upon a sudden
alarm, they could speedily rush into a place of safety.
The traces of this practice are to be seen in the
neighbourhood of Auckland. Nearly all the volcanic
hills, which are numerous, were occupied as Pas ; and
the little terraces which are noticed on their sides
are the clearings upon which their houses were built.
As soon as the fear of these incursions was removed,
the inhabitants became scattered in small parties
350 CHRISTIANITY
and every man was able to reap the fruit of his own
labour without molestation. One natural consequence
was a great increase of agriculture, which was pro-
moted by the demand for wheat and potatoes in the
English towns. In their purely native state, every
family had within itself its own resources. Their
food, their clothing, their habitations, were all pro-
vided by the different members of the family; and
the only interchange in the way of barter was in the
purchase of canoes, and the finer kind of mats, which
were made in perfection by a few only of the tribes.
But now, in proportion to the facility of obtaining
the coveted articles of foreign clothing and agricul-
tural implements, the New Zealander was stimulated
to raise twice as much produce as he required for his
own consumption; and by traffic he supplied his
wants at a much easier rate. This alteration, then,
had its beginning in Christianity, which introduced
a state of peace previously unknown, together with
the opportunity of giving attention to quiet pur-
suits; and it was further promoted by intercourse
with civilized man. The mind of the Maori, by
nature active, is continually pushing forward to some
new object. The sight of something which had not
been seen before often created a desire to obtain it ;
and the effect, to a certain extent, was salutary, inas-
much as it urged the people to habits of greater
industry. A very few years brought about a vast
change in their general appearance and pursuits.
English clothing superseded the native garment, and,
AMONG THE NEW ZEALANDERS. 351
next to the immediate necessaries of life, the proceeds
of labour were successively spent in the purchase of
steel flour-mills, horses, cattle, ploughs, and threshing-
machines. Large sums of money have been expended
on water-mills, which have generally cost from five
hundred to seven hundred pounds ; but these have
for the most part proved a failure, for as soon as they
have got out of repair they have been abandoned.
At one period, small vessels of from thirty to forty
tous were purchased for the conveyance of their pro-
duce to the towns, they being quite alive to the
advantages of going to market for themselves. These
vessels continued to run frequently, until the break-
ing out of the war put a stop to their trade.
That a radical change should be produced in the
customs of a people is hardly to be expected. Our
own experience will tell us that habits formed in
childhood are seldom entirely shaken off; a new
generation must spring up before a decided improve-
ment will show itself. But in New Zealand, while in
the domestic life of the Maoris there is little difference
to be observed, they will sometimes show an aptitude
to adopt even the refinements of civilized life. The
natives have at all times been fond of great gatherings
in time of peace. On these occasions a feast was
given of a very costly character, where food was laid
out with most barbarous profusion, the great bulk
of it being eventually carried away by the guests.
But of late years they have endeavoured to regulate
these matters after another manner, and it has been
352 CHRISTIANITY
common to have a marriage feast where four or five
hundred guests have been entertained, in successive
parties of perhaps a hundred persons, where all were
seated at tables, and provided with plates, and knives
and forks, the greatest order and decorum being
observed.
But there is a desire for imitation not merely in
those things which mark a transition from the rude
habits of their ancestors to the customs of civilized
nations, but happily, under the influence of Chris-
tianity, they have been ready to bestow much labour
and expense upon the erection of places of worship.
It was the remark of Bishop Selwyn, during his early
travels through the country, that the best building in
every village was that which was dedicated to the
service of God. At Otaki, in the year 1840, when
Te Eauparaha and Te Eangitaake had been involved
in a serious quarrel, the peace-offering which was
given by Te Eangitaake was a large piece of timber,
prepared as a ridge-pole for a church ; and the build-
ing which now stands at Otaki never fails to excite
the admiration of the passing traveller. The boarded
churches which have been erected on different parts
of the coast in the neighbourhood of East Cape,
though they may not have been finished so well as
an English carpenter would have done them, are yet
most respectable buildings, and have become regular
landmarks for English vessels which pass along the
coast. The church at Tauranga, built entirely by the
natives, affords a specimen of the most elaborate
AMONG THE NEW ZEALANDERS. 353
Maori carving which is to be found in the country ;
and, at the most moderate calculation, they have
expended upon it, in labour and in the consumption
of food during its erection, not less than two thousand
pounds. Four years ago I was travelling along the
Bay of Plenty, in company with the Rev. Rota Waitoa
and Mokena, the leading chief of Ngatiporou. At
Maketu, when the people of the place came together,
Mokena spoke to them about the want of a church
for their village. The answer given was : — " We are
waiting for the pakeha to build it for us. We are
looking to the Bishop and to Archdeacon Brown."
This was just the key-note for Mokena. " I will tell
you what we have done at Waiapu," he said. " We
began at first with chapels of raupo, which soon de-
cayed and fell to pieces ; but seeing that the pakehas
built with wood, we thought we would have churches
1 i be theirs. We had no money to pay English sawyers
with, so we went into the woods ourselves and cut
down timber, and I took charge of one of the pits
myself Then came the difficulty about the erection.
Carj n ages are high ; but the planing of boards
seeuied to be a simple process, so we bought planes
and other tools, and, having cut the timber, we then
became our own carpenters ; and there the buildings
stand for you to look at. Now, I recommend you
not to wait for the pakeha to build your church for
you, but go and put it up yourselves."
Among the East Coast natives a further proof
been given of sincerity, in the desire shown to fa
A A
354 CHRISTIANITY
clergymen resident among them. At Waiapu, after
the health of several missionaries who had succes-
sively occupied that part of the island had failed, the
natives again asked for another English clergyman.
I told them I was ashamed to apply to the Society
again, having so often done so; and I explained to
them the principle of the Church Missionary Society,
that when Christianity had been received by any
people, the rule laid down by the Apostles should be
followed, and that persons from among themselves
should be prepared to become their pastors, for whose
maintenance they should provide. At that time there
were several superior men in the Central School at
Turanga, who were under training as teachers, and
the people at once assented to the justness of this
proposal, and set about collecting money for an
endowment fund. The result has been that in the
Diocese of Waiapu seven different districts have
completed the required sum, and two others have
collected more than half the amount, making a total
of 1,678Z. In addition to this, they had made two
other collections, which were altogether spontaneous,
as an endowment for the Bishopric. Of the sum of
589/., there was collected at the opening of a church
at Te Kawakawa, in Hicks's Bay, in the year 1861,
the sum of 257/., and on a similar occasion at Tu-
ranga, in 1863, the sum of 332/., nearly the whole of
which was from the Maoris. This money is inde-
pendent of what has been given in other dioceses in
AMONG THE NEW ZEALANDERS. 355
New Zealand, in which not less than 1,300/. has been
raised for the support of clergymen.
The experiment of a Maori Synod has also been
tried successfully. The fourth meeting was held in
January, 1865, at the native village of Te Kawakawa
near East Cape. Arrangements had been made in
1863 for holding it at Tauranga, but this was pre-
vented by the breaking out of the war. Much interest
was shown by the natives when it was found that the
constitution of the Synod gave the power of self
government in many things to the members of the
Church. The introduction of the lay element in the
Colonial Synods has succeeded admirably, and it will
be well for the Church at home when in this respect
she follows the example of her offspring in the
Colonies.
aa2
356 CHRISTIANITY
CHAPTER XIX.
DEMAND FOR LAND ON THE PART OF SETTLERS — JEALOUSY OF
THE NATIVES, AND FORMATION OF LAND LEAGUE — MAOKI
RUNANGA— MAORI KING— MEETING AT 1'EIUA— KING MOVEMENT
MORE FULLY DEVELOPED — NATIVES OF EAST COAST JOIN IN
THE FIGHT — THE HAUHAU SUPERSTITION — RAPID SPREAD OF
FANATICISM— MANY RENOUNCE CHRISTIANITY — WHAT ARE THE
FRUITS OF CHRISTIAN TEACHING — THOSE WHO HAVE DIED IN
THE FAITH — ENDOWMENT FUNDS — NATIVE CLERGYMEN — SIN-
CERE CHRISTIANS — GOD'S PURPOSES WILL ALL BE ACCOMPLISHED.
We have seen that when Christian Missionaries
began their labours among the New Zealanders, they
were in a state o£ the wildest barbarism. The
blessing of God had accompanied the effort made,
until nearly all the inhabitants had made profession
of Christianity. In the meantime the aspect of the
country was changed. The casual intercourse with
whaling vessels which resorted to the harbours for
supplies in early days, was followed by an extensive
trade with New South Wales for flax, the staple
commodity of the country ; but in the year 1840 the
islands became a dependency of the British crown,
and the country was beginning to be largely occupied
by settlers. This altered state of things brought with
it many advantages, and the natives gladly welcomed
the change. But there were many circumstances con-
nected with it which tended to draw off their minds
from the simplicity of their first profession. They
AMONG THE NEW ZEALAXDERS. 357
acknowledged that religion gave them much benefit,
and that it led the way to the acquisition of those
comforts which had improved their present condition,
but their intercourse with civilized man brought with
it complications which could not be guarded against.
The Maori had possessed the entire control of his
actions, and he was in the habit of settling all differ-
ences after a manner of his own. But now there was
another race, whose ways were different, beginning to
settle down among them, and misunderstandings often
arose, which sometimes it was not easy to remove.
If a case occurred in a town, or where the English
population was predominant, it was settled according
to the customs of the stronger party, and if dis-
- taction was felt it was not allowed to show itself;
but it was not so in a Maori district: there the
natives felt their strength, and took the law into their
own hands. The reasoning adopted was, the white
man has his own way in the towns, but here we will
settle our own affairs.
There was at the same time another influence going
on, the effects of which were not apparent. Large
quantities of land had been sold in many parts of the
country ; but most of it was waste land, and amounted
_ether to but a small portion of what the natives
could dispose of without doing injury to themselves.
As the settlers became more numerous, the demand
tat land increased also, and in their desire to meet
the wishes of a clamorous public, the agents of the
government often displayed an intemperate eagerness
358 CHRISTIANITY
to make purchases. Contracts were sometimes made
with a few only of the proprietors, which gave great
dissatisfaction to the tribe ; and as these cases were
not unfrequent, there grew up a feeling of jealousy in
the minds of the people, lest if this course were con-
tinued the whole country might soon be alienated,
and nothing left for themselves. There were many
instances in which violent feuds had sprung up either
about disputed boundaries, or because purchases had
been made from those who were declared to have only
a limited proprietorship in the soil. The chief cases
which had occurred were at Manukau, at Taranaki,
and in the province of Napier. The quarrels were of
a serious character, and many lives were lost, and
these evils led to a determination not to part with any
more land, and this was the beginning of the Land
League. Eenata Tamakiterangi, of Napier, in a letter
to the Superintendent of that province, writes : — " All
our troubles have arisen from the improper manner
of conducting land purchases, and on this account
the sale of land was stopped. Whenever the govern-
ment shall have laid down some equitable system of
land purchase, and when calm is again restored, the
tribes who wish to sell will dispose of their land
under a properly regulated system." There was much
interchange of ideas among the tribes on this subject,
and the determination to keep the land in their own
hands gathered strength.
The relations between the Maori race and the
government have been further complicated by the
AMONG THE NEW ZEALANDEBS. 359
i
native Runanga, which was for a time an exceedingly
good arrangement. Upon the introduction of Chris-
tianity it was fixed upon as a substitute for the
barbarous mode of settling by brute force those dif-
ferences which must always arise in every community.
The Runanga was a quiet assembly of the tribe, and
the avowed course of proceeding was to settle dis-
putes by peaceable arbitration, and in case of offences
to levy a fine according to a prescribed rule. This
was a great improvement upon the old system. One
case will serve as an illustration. A young chief of
some rank at Opotiki had committed some mis-
demeanour, which led the Runanga to impose upon
him the fine of a horse. He set them at defiance,
saying that he was a chief, and he would have no
more to do with the Runanga. He would be " puta
ki waho," walk outside their jurisdiction. "You
declare yourself to be no longer under the Runanga?"
said the authorities ; " Yes, I do." " Then we will deal
with you according to our old custom." They then
took from him two or three horses, a canoe, and all
the property he possessed. This system of Runanga
prevailed throughout the country, and sometimes
matters were arranged fairly, but often it was not
80. They claimed also the right of jurisdiction over
the scattered settlers who were living among them.
Blame has often been cast upon the government for
not having taken the initiative in these affairs, but
those who are disposed to censure show their igno-
rance of the real state of the country. An English-
360 CHRISTIANITY
man has no other idea from his childhood than that
the law is paramount. He knows that it is vain to
make resistance; he therefore quietly does what is
required of him. It is not so with a native offender
living among his own people, with other tribes around
him ready to support him in the course he means to
pursue. Were a Queen's officer to show himself
there unaccompanied by force, he would be told to go
back to the place from whence he came. The first
unhappy attempt at Wairau, in the year 1841, when
Captain Wakefield and many others lost their lives,
was a lesson to show that the undertaking was one
of difficulty.
There was a similar case at Tauranga in 1842. A
feud had broken out between the tribe Ngatiawa, and
Te Arawa the tribe of Maketu. The Ngatiawa con-
sidered themselves the aggrieved party, and asked the
government to interfere. Mr. Willoughby Shortland,
the acting governor, went to Tauranga, accompanied
by a force of 200 soldiers, who were encamped at
Maunganui. It was then found to be impracticable
to use any coercion against the Maketu natives, and
when Pekama Tohi, their chief, came to Mr. Shortland
to inquire into their object, this prudent answer was
given : " We are here to prevent you from attacking
Tauranga, and to prevent Tauranga from attacking
you."
At Manukau, in the year 1845, a serious quarrel
broke out, and application was made by one party for
the interference of the government. The manner in
AMONG THE XEW ZEALAXDERS. 361
which the difficulty was disposed of showed that it
W< aild be extremely inconvenient to the government
to do anything. They wrote to the Rev. R Maunsell
to say that they were prevented by the disturbances
in the Bay of Islands from taking any step at
Waikato, and that as his influence with the tribes had
been exercised heretofore with such good effect, they
must depend upon him to use his best endeavours to
bring about a reconciliation.
The working of the Runanga continued, but it was
often very partial in its decisions, and the better
disposed among the natives saw the superiority of the
English mode, and asked to have magistrates located
among them, but the majority of the people were
opposed to this course. A resident magistrate was
appointed to Turanga on the arrival of Governor
Brown, in consequence of a wish expressed by a few
chiefs that the government would take some steps to
stop the importation of spirits into Poverty Bay. But
the magistrate's arrival excited much uneasiness. The
system was tried with great caution there and in
many other places, but with the same result; the
aggrieved parties were always ready to prefer their
complaints in the hope of obtaining redress, but the
aggressors were unwilling to submit to a legal decision,
and there was no power to compel them to do so.
This was particularly the case if an Englishman had
suffered wrong from a native. What could the
government do ? It is not correct therefore to say,
"The government took no trouble to help them to
m
CHRISTIANITY
have useful English laws where the Maoris live."*
In the meantime the idea was instilled into the
native mind, that they would do well to unite them-
selves under one head. A story is related that Te
Heuheu, the chief of Taupo, was receiving hospitality
in Auckland in the year 1857 ; — that a candle was
placed upon the table, when the following dialogue
ensued : —
"What is the use of this candle?"
"To give light."
" What is it which causes the light ? "
" It is the fat."
"Will the fat give light by itself?"
" No ; it requires a wick in the middle of it."
* Yes, and this shows you what you require ; if you
are gathered round a king, you will become a great
people, and your light will extend far and wide." This
suggestion was at once acted upon.
"Let us have a king to be at the head of our
Eunanga, and let his authority be established through-
out the country."
This was the origin of the king movement, and soon
the watchword of the party was, " He puru toto, he
pupuri whenua : " " Stop the effusion of blood, and
keep possession of the land." The Waikato chief
Potatau was fixed upon, though much against his
will, to hold the regal office, but being a very old
man he was passive under the name of the dignity,
* See Address to the Maoris, by the Aborigines Protection
Society.
AMONG THE NEW ZEALANDERS. 363
and left all action to others. Every exertion was used
by the promoters of the scheme to extend their influ-
ence through the country, and the most specious argu-
ments were resorted to in order to gain adherents. In
April, 1 859, there was a large meeting at Pawhakairo,
near Napier, at which Tamihana Te Waharoa was
present with seventy of his followers from Waikato.
The Napier chiefs were strongly recommended to take
back into their own hands all the land which they
had leased to the sheep farmers, and for which they
were receiving a large rental. But they rejected this
advice, saying that they were quite satisfied with the
arrangement they had made with the settlers. This
was before the first outbreak at Taranaki, and it
hence appears that the promoters of the movement
were making strenuous efforts to strengthen their
causa
Upon the withdrawal of the troops from Taranaki
during the interval which occurred after the return of
Sir George Grey to the country, a meeting was held
by the natives at Peria, in Waikato, for the discussion
of the governor's proposals in the year 1862, the
result of which was that the majority of the people
became more determined than before to follow their
own course. A Waiapu native, Hoera Tamatatai, was
present at the meeting, and returning home with a
king's flag, became a zealous advocate of the cause,
and as he travelled along the Bay of Plenty he pro-
claimed, that the recommendation of the Maori king
was, that every white man should be sent away from
364 CHRISTIANITY
the native districts, and that not even the missionaries
should be allowed to remain. It appears then that
there was a strong party at Waikato, who for the sake
of preserving their nationality and the exclusive con-
trol over their lands and persons, were willing to
forfeit all the advantages to be derived from com-
mercial intercourse, and even to forego their religious
instruction. The missionaries had always advised
them to receive without hesitation that which appeared
to be the will of God, and was clearly for their
benefit, a union with the English under the common
government of the Queen ; many therefore were ready
to look with suspicion upon their teachers, and to say
that they had only been sent before to prepare the
way for the government. After the so-called peace
had been concluded at Taranaki in 1861, the road to
Whanganui continued to be stopped, and a board of
tolls was put up demanding the sum of five pounds
from all settlers who should travel that way, but fifty
pounds from any minister of religion, whether native
or English.
Meanwhile the party in Waikato, bent upon carry-
ing out their extreme views against the English, made
every preparation for combined action. In 1862 a
deputation from the Thames was sent to Poverty Bay
to summon the natives to join them in a general
rising, stating that Waikato would very shortly
become the scene of conflict. The invitation was not
responded to, and in April, 1863, a further attempt
was made at a large meeting held at Turanga, on
AMONG THE NEW ZEALANDEES. 365
occasion of the opening of a church, when the
"Waikato deputation were much disconcerted by the
rejection of their proposal that all should join the
king movement.
AY hen hostilities began in Waikato, Tamihana sent
to the natives of the East Coast, to desire that they
would remain quiet, and leave him to settle his own
quarrel with the government. He had been pre-
viously joined by a party from Waiapu, about fifty-
five in number ; but after the battle at Eangiriri he
wrote a letter to Opotiki, to be passed on to all the
tribes to the Eastward, requesting them to rise up in
a body. Up to this time the people of Opotiki had
declared their determination to take no part in the
war, and had sent a communication to the govern-
ment to that effect But they at once responded to
Tamihana's appeal, and it was not long before the
most unsettled of the natives hastened to the scene of
conflict As the troops were advancing into the
heart of Waikato, messengers were sent along the
coast in quick succession, and every device was re-
sorted to, in order to obtain the support of those who
had remained behind. Each conflict was reported to
be a most unheard of victory gained by the natives,
and those who had no wish to engage in the war were
told that there would be no share for them in the
spoils, unless they went at once to join their comrades.
"While the troops were gradually working their way
through upper Waikato, it was said they had been
driven back to Auckland, and that the town itself
366 CHRISTIANITY
would be an easy conquest. The consequence was
that all their worst passions were roused, and a thirst
for plunder and blood was stirred up, such as it had
been in olden times. They tried to persuade them-
selves that their cause was just, and that to fight was
the only cause by which they could save themselves
from being crushed by the oppression of the white
man. They began by looking to God as their defence,
but when reverses came upon them, there were many
who threw up their religion, saying, that as God had
not given them victory, they would worship Him no
longer.
The Tauranga natives had been beaten at Te Eanga,
and had made their submission to the governor.
Waikato was now in the hands of the troops, but the
tribes of that district had fallen back into the interior.
In the meantime Satan was not wanting in expe-
dients. Having possession of the hearts of his
votaries, he kept them back from accepting terms of
reconciliation, lest they should slip away from his
dominion. His next device was to frame the Hauhau
or Paimarie superstition, with the promise of com-
plete success to those who should follow it.
A Taranaki chief, Horopapera Te Ua, having
shown strong symptoms of insanity, his people con-
sidered that it was dangerous for him to be at large,
and bound him with ropes. In a little time he con-
trived to gain his liberty. He was then secured with
a chain, which was securely padlocked, but he broke
the chain asunder, and was again free. " The angel
AMONG THE NEW ZEALANDERS. 367
Gabriel," he said, " had appeared to him to give him
his release." The next achievement of Te Ua was
still more marvellous. It is related that, in a fit of
frenzy, he severed his child's leg with an axe ; but
when the people gathered around to pour forth their
lamentations, they found the child playing before the
door, with only a scar visible, showing where the
amputation had taken place. From this time Te Ua
was no longer regarded as a maniac, but as a great
prophet, one who was raised up for their deliverance.
He then related to his people a remarkable dream,
which was interpreted to mean that victory was near
at hand. Soon after a party of soldiers, under
Captain Lloyd, being out on a reconnaisance, their
retreat was cut off by the natives, and some of the
number, including that officer, fell into their hands.
The report was at once circulated that this success
had been achieved under the protection of the angel
Gabriel ; that the natives, only thirty in number, had
been attacked by a large body of soldiers, and that
without fighting, but only by the use of Horopapera's
magic wand, the soldiers all fell before them. Horo-
papera then sent a letter to Tamihana Te Waharoa,
and to the New Zealand chiefs generally, instructing
them to sheathe the sword of war, " that the Lord of
Hosts has given to the natives the sword of Sampson
and of Gideon, the sword by which the Philistines
and the Midianites were overpowered. This is
Gabriel the archangel. He has come down like a
mighty flood upon his people, and upon the ruler
368 CHRISTIANITY
who is anointed to be over them. He commands
you to stay the four winds of heaven, and that all
the people shall take upon them the solemn oath
(Kia tomo katoa tatou ki ana pooti) * If you obey
this command your God will come down upon this
land. It is because he loves his people, and is about
to restore you to your rock, which is Jehovah."
Here was a recognition of the Divine Ruler, but
there was a strange admixture of fanaticism, and, in
order to secure the adhesion of the people, it was
necessary to give them a new system. Their case
bore some resemblance to that of Israel of old, when,
the ten tribes having raised the standard of rebellion,
Jeroboam made the golden calves for the people to
worship, lest by going up to Jerusalem they should
return to their allegiance. The Christian religion
had taught them quiet submission to the powers that
be, and under the instruction of the missionaries
they had been accustomed to pray for the Queen,
and to acknowledge her authority. The Scriptures
therefore were to be laid aside, together with all the
books they had received from the missionaries. They
were directed to return to their native customs, in-
cluding the tapu and polygamy, and a new form of
worship was prepared, which seems to have been
borrowed in part from the Romish Missal, one portion
being headed, " A song of Mary for the people who
* Pooti is the term used for the ceremony which is performed
around the pole when the people are brought under a mesmeric in-
fluence.
AMONG THE NEW ZEALANDERS. 369
are standing destitute on the island, which is divided,
into two ; " hut it is worded in a jargon which the
natives say they do not understand.* It is written
partly in English, as an untaught Maori would pro-
nounce the English words, with a sprinkle of Latin
also. One line will he sufficient as a specimen : —
Koti te pata mai merire.
God the father miserere mei.
At the same time the form is repeated with an in-
tensity of earnestness, which is calculated to work
powerfully on the feelings. When the worship of
these fanatics was practised at Poverty Bay it was
followed by a most bitter lamentation, unlike any-
thing ever witnessed before. It was a mourning
on account of those who had been slain in the war
with the English, and for the land which had been
taken from them in Waikato. It was commenced by
the Taranaki natives, but the effect was overpower-
ing upon the bystanders, who joined in by degrees
until there were very few who did not unite in the
chorus. There was a chord touched which vibrated
in the native breast. It was the " arohi ki te iwi,"
amor patriot, and they could not resist it. In their
harangues, the evils of their condition were magnified
to the utmost, and the sympathies of the people
were enlisted to such an extreme degree that they
Seemed to be hurried along as by a mighty torrent.
• At Poverty Bay the question was put to Wateno, a Tin, or Priest
from Waikato ; " Do you understand the words you aro using ? M
I do not, but I suppose Horopapera does."
BB
370 CHRISTIANITY
The Hauhau emissaries, who were sent through
the country in the early part of the year 1865, left
Taranaki in two bodies. The one was to pass by
Whanganui and Taupo, and thence to Whakatane,
Opotiki, and East Cape, after which they were to
proceed to Poverty Bay, by way of the coast. The
other party was to go through the centre of the
island by Euatahuna and Wairoa, and both were to
meet at Poverty Bay. The instructions given by Te
Ua were, that they should travel peaceably, carrying
with them the human heads, which they were to
deliver to Hirini Te Kani, a Poverty Bay chief. The
object of this expedition was not fighting, but to
obtain the adhesion of all the tribes through which
they passed. It appears however that on the arrival
of the first party at Pipiriki, on the Whanganui river,
their purpose was changed, and they proceeded
thence with the intention of murdering any mis-
sionaries who might come in their way. This pur-
pose was announced at Whakatane, but there were
no means of warning those who might be exposed to
danger. On their arrival at Opotiki they found the
tribe already in a state of extreme excitement. They
had been induced to rise at the call of Tamihana
twelve months before, and on their way to join that
chief they received a check at Matata from the
Arawa tribe, and lost several of their people, among
whom was Aporotanga, a leading chief, who had
been taken prisoner, and was afterwards shot by the
wife of Tohi, the Arawa chief, who had fallen in the
AMONG THE NEW ZEALANDEKS. 371
battle. Returning home they were reduced to great
hardships from the scarcity of food, which had all
been consumed in fitting out their unsuccessful ex-
pedition. Upon this there followed a virulent attack
of low fever, which carried off about a fourth-part of
the population. Smarting under their losses they
were still endeavouring to obtain the help of their
neighbours to raise another force for an attack upon
the Arawa. The ravages of the fever had not yet
ceased when the Hauhau fanatics came upon them.
They were at once assured that all they wished for
was within reach. The boasted success of the
Hauhaus on the western coast, which had never yet
had any existence, was related to them, and they
were told, that if they confided with implicit faith
in the directions of the new prophets, they might
inarch without fear to Maketu against the Arawa,
and thence to Tauranga and to Auckland, for that
no power could withstand them. These declarations
were supplemented by the exercise of a mesmeric
influence. They erected a pole, upon which the
Paimarire flags were hoisted, and the whole body of
the people, men, women, and children, were made to
go round it for a length of time, until they were
brought into a state of giddiness, when they were
easily operated upon by the Tiu. The English
settlers who were living there all agree in describing
their condition as one of raving madness. At this
unhappy juncture the Rev. Messrs. Volkner and
Grace arrived in a small schooner, the former having
bb2
372 CHRISTIANITY
with him a supply of medicine and nourishing food
for the sick. They crossed the bar, and when they
were in the river they were entirely within the power
of the fanatics. The Taranaki Hauhaus gloated on
their prey, and the Opotiki natives were ready to
pay implicit obedience to their new teachers. The
miscreant Kereopa declared that it was the will of
the god, speaking by the human head, that Mr.
Volkner's life should be taken, and all the Opotiki
chiefs in succession gave their consent to the bar-
barous murder which followed.
When we look at all the circumstances, it is diffi-
cult to account for this tragedy. Mr. Volkner had
been living for more than three years among the
Whakatohea tribe, and he had earned for himself
very much respect by the uniform kindness of his
manner, by his anxiety to promote their welfare in
every way, not merely by his religious instructions,
but by looking after their temporal interests, and
particularly by his unremitting attention to the sick.
They seemed to regard him as a friend who really
had their welfare at heart. Mr. Volkner wrote to me
on the 22d of January, a few days after visiting
Opotiki, " I found that during my absence the natives
had most carefully abstained from touching any
property belonging to me, and when I made my
appearance again among them, they gave me a most
hearty welcome!" It was this conduct of the natives
towards him which put him off his guard, when he
was warned that there might be danger in going back
AMONG THE NEW ZEALANDERS. 373
to Opotiki. The murder was an act of savage mad-
ness, hurried on at the instigation of the evil one,
and though there were a few among the Opotiki
natives who grieved at the time of the crisis, they
were afraid to open their lips. They saw the body
of the people powerless in the hands of the fanatics,
they were themselves unconsciously imbibing the
same spirit of fanaticism. They did not dare to
speak, lest they might be made to suffer for their
interference. But the majority were hurried along
by the torrent, and had brought themselves to the
belief that what they were doing was right. They
inflicted a most cruel death upon one who in every
way was their kindest earthly benefactor. His own
immediate friends, who knew his earnest desire to
promote the welfare of the people of his charge,
were amazed at the tidings of the deed, and the
whole Christian world was aroused to the recol-
lection that such deaths were frequent in olden
times ; and yet the martyrdoms of former days do
not bear a parallel to this, because they were the
work of men who never professed the religion of
those they sought to destroy. Following the example
of that Saviour whom he had endeavoured to serve,
Volkner prayed for his murderers that they might
be forgiven, for indeed they knew not what they
did. And quickly he passed away to join the mul-
titude of those who "came out of great tribulation,
and have washed their robes and made them white
in the blood of the Lamb."
374 CHKISTIANITT
The rapid spread of this new superstition alto-
gether disappointed the expectations of those who
were best acquainted with native character, but still
it was not to be regarded so much as a religious
movement ; it was rather an expedient, which had
been adopted for the purpose of recovering their
national independence, and in order, as they sup-
posed, to gain this end, multitudes formally re-
nounced the Christian faith. How truly are the
words of the Apostle fulfilled in them : " Even as
they did not like to retain God in their knowledge,
God gave them over to a reprobate mind to do
those things which are not convenient." Many
were hurried onward to their own destruction.
We have seen that the occupation of the country
as an English colony excited the jealous feelings of
the natives. The Land League and the king move-
ment gradually grew out of this jealousy, and the
war which followed shook the native church to its
foundation. Many have not endured the sifting to
which they have been subjected. But in all this we
only see another instance of what has been the ex-
perience of the Church in all ages. Whenever
persons take up a religious profession under the
influence of excitement, they will fall back as soon
as that excitement ceases. In our own day we have
had revivals in America and in England, and there
seemed to be a wonderful reformation for a little
while, and then the effect suddenly disappeared
Plants of exotic growth will not endure the rude
AMONG THE NEW 2EALANDERS. 375
blasts of the common world. If Christianity be
sound in character, if the fabric of our faith is built
upon a true foundation, the floods may come, and the
winds may blow, but it will not fall, because it is
founded upon a rock.
Where, then, is the Christianity of the native
Church ? What are the results of all the labour that
has been bestowed ? Where is the field of promise
that has been so much talked of ? There are many
who think it will be difficult to answer these in-
quiries ; but there might be the same difficulty if we
were to institute a close examination into the con-
dition of many favoured districts in England. Often-
times there would be all the outward appearance of
religion, and even a zeal for many things that are
good, but a fearful absence of that deeper principle
which leads the Christian to delight in the know-
ledge of Christ as the one thing needful. Our Saviour
tells us of the kingdom of God, " Ye cannot say, Lo,
it is here, or, Lo, it is there," because " the kingdom
of God is within you." We see a something which is
external : it promises fair, and we think surely it is
there; but, after all, we may be mistaken. Where
there is the greatest sincerity in religion it will most
shrink from observation. When we see the fruit
upon the tree, we then believe it to be a reality ; but
its quality has yet to be tested. If in those who
profess to be Christians there is that consistency of
life which Christianity requires, we are then bound
376 CHRISTIANITY
to believe that it is sincere. In the native Church,
that sincerity is to be met with, just as it is in other
parts of the world. During the period of fifty years
in which the gospel has been proclaimed to the New
Zealanders, who can say how many have received it in
sincerity? Of this we are certain, that the multitude
is large of those who, after having afforded during
life a sufficient reason for believing that they were
true converts, have in their last moments given a
clear testimony that they died in the Christian's
hope.
While we lament over the sad convulsions by
which the Maori Church has been torn asunder, we
must bear in mind that the missionaries from whom
the New Zealanders received the knowledge of Chris-
tianity, came to them from that nation with which
they have since been engaged in an unhappy conflict.
This fact lias been industriously put forward by some
whose interest it was to withstand the progress of
the Gospel. Then, too, the failure of their attempts
to drive back their enemies, followed by the intro-
duction of the Paimarire superstition, has tended to
test their professions to the utmost. These trials
have come upon them, like a flood of waters, with
overwhelming force ; but it will be found that there
are many sincere Christians scattered over the country
at the present time, although they may not come
under general notice. When the prophet Elijah had
fled into the wilderness, through fear of the vengeance
AMONG THE NEW ZEALANDERS. 377
of Jezebel, he declared before God that the prophets
of the Lord had been all slain, and that he only was
left. But God said to him, " Yet have I left me seven
thousand in Israel, all the knees which have not
bowed unto Baal."
Great numbers have fallen away ; but it is a cheer-
ing fact that there are twelve native clergymen, sup-
ported by the contributions of their flocks, amounting
to upwards of three thousand pounds, who are labour-
ing with diligence and zeal to lead their countrymen
in the right path. The present period is the sifting-
time of the Church, a sifting which will be for its
benefit.
The Gospel was to be preached in all the world for
a witness unto all nations. It was brought, to New
Zealand, and has been accepted by great numbers.
But because there are many also who reject it, —
because many have, apparently, received it gladly,
and after that have renounced it, — this is no sign of
failure in the object first proposed by those who
undertook to bring the offer of Christianity before
them. There is no falling short in the beneficent
purposes of God in this. We only witness here what
is seen in every other part of the Christian Church.
The external fabric is large and beautiful, and within
there is room for all. Many do not enter ; and why ?
because they will not. Of those who do, there is
still a large proportion who are satisfied with out-
ward conformity, but who fall short of those higher
spiritual qualities which are required in the GospeL
378 CHRISTIANITY
There is yet a mighty change to be effected in the
whole Christian world before it will have reached
that condition which is promised. The wickedness
which now prevails on the earth has to be removed
from it ; wars are to be made to cease, swords are to
be beaten into ploughshares, and spears into pruning-
hooks, and the nations shall learn war no more.
Never was there a period when the violent passions
of men were aroused to more deadly strife ; yet the
course of the world is hastening on, and though many
ages have rolled away since the purposes of God
were revealed to Nebuchadnezzar in Babylon, they
will soon receive their accomplishment. Much has
been fulfilled, and what yet remains must also be
accomplished. " Thou sawest till that a stone was
cut out without hands, which smote the image upon
his feet, that were of iron and clay, and break them
to pieces. Then was the iron, the clay, the brass, the
silver, and the gold broken in pieces together, and
became like the chaff of the summer threshing-floor,
and the wind carried them away, that no place was
found for them ; and the stone that smote the image
became a great mountain, and filled the whole earth."
It is added : " And in the days of these kings shall
the God of heaven set up a kingdom which shall
never be destroyed; and the kingdom shall not be
left to other people, but it shall break in pieces and
consume all these kingdoms, and it shall stand for
ever." That kingdom will have within it a countless
multitude from all people and nations and kindreds
AMONG THE NEW ZEALANUERS. 379
ami languages ; and there, too, will be found the New
Zealand Church, composed of a goodly company of
those who once were savages, but who, having been
called out of darkness into the marvellous light of
the Gospel, will be made partakers of the heavenly
inheritance.
APPENDIX.
RESUME OF NEW ZEALAND AFFAIRS.
The following table of dates is appended, to facilitate
the reader's better understanding of the events which
are summed up in Chapter XIX.
A question arises about a block of land, in the vicinity
of Taranaki, on the west coast, known as the Waitara block.
This land having been sold to the Government by a native
whose right to do so was disputed by the chief, William
King he protests against the sale, as being in violation of the
" mana," or tribal right. The policy of the Government
had hitherto been to decline having to do with land of a
disputed title. On this occasion the Government resolved
to persist, and the first instalment of the money was paid in
December, 1859 ; when the chief, William King, appeared
in person, and renewed his protest against the sale.
The Government proceeding to survey the land, the
surveyors were driven off by the native women.
The Governor arrives at Taranaki, March 2d, 1860, and
desires William King to come there for a personal con-
ference.
The chief declares himself afraid to go, because of the
soldiers which the Governor had brought with him, but
proposes another place of meeting.
The Governor directs Colonel Gold to take military
possession of the land.
The war at Taranaki continues until June 4th, 1861,
when, a sort of peace being patched up, the greater porticp
of the troops were transferred to Auckland.
382 APPENDIX.
Governor Brown's proclamation to the chiefs of Wai-
kato, demanding that the king movement should be given
up, May 21, 1861.
Reply of the native Runanga, dated June 7th, 1861, in
answer to the Governor's proclamation, in which they
pray him not to be in haste to begin hostilities — " Let our
warfare be that of the lips alone ; let it not be transferred
to the battle made with hands."
Memorandum forwarded to Governor Brown, July 4th,
1861, signed by the Bishop of New Zealand and several
of the Church Missionary Society's missionaries, in which
they express their conviction that there " are not any of the
Maories who desire to be the Queen's enemies," and that
the existing difficulties admitted of a peaceful solution.
Arrival of Sir George Grey, as successor to Governor
Brown in the Governorship of New Zealand, Oct. 1861.
Roads commenced to be made to Maungatawhiri, on the
Waikato river, thirty-eight miles from Auckland.
Imperial control over native affairs abandoned, May
30th, 1862.
Sir George Grey decides that the Waitara block had
been wrested from the natives by the late Government
without any legal title. He resolves on giving it up ; but,
before this was publicly known, takes military possession
of the Tataraimaka block, which the natives held in pledge
for the Waitara. Regarding this as a recommencement of
hostilities, they cut off a small party of two officers and
six men on their way from Taranaki to Tataraimaka,
Renewal of the war at Taranaki, May, 1863.
Early in June, 1863, General Cameron moves the greater
part of the troops from Taranaki to Auckland, in order to
defend that town from an apprehended assault of the
natives.
The population of the native villages between Auckland
and the Waikato ejected from their homes by Govern-
APPENDIX. 383
ment proclamation, July 9th, 1863. Military occupation
of these districts.
Troops cross the Waikato : various encounters, culmi-
nating in the defeat of the natives at Rangariri, November
20th, 1863.
Occupation of the Maori capital, Ngaruawhia, December
8th, 1863.
In his despatch of July, 26th, 1865, Mr. Cardwell ex-
presses his opinion that, on the occupation of Ngaruawhia,
a proclamation might with advantage have been issued,
stating the terms on which those who had been in arms
might return to their allegiance.
Instead of this, the Governor is dissuaded by his re-
sponsible advisers from coming to head-quarters, on
General Cameron's invitation, and there meeting the
native chiefs.
Encounters at Te Rora, Rangiawhia, and Orakau.
The general, turning the native works at Pikopiko, dis-
perses the natives at Rangiawhia, who retreat to Maun-
gatatauri, their mountain fastness, January, 1864.
The subjugation of the delta of the Waikato and Waipa
rivers completed.
A body of troops shipped to Tauranga, on the east
coast, with instructions to confiscate native lands and
property.
The natives, friendly and hostile alike, fly into the bush.
After some delay, a proclamation issued, distinguishing
between friendly and disaffected natives, and assuring the
former of protection.
Confidence only partially restored : outbreak of war at
Tauranga.
Repulse of British troops at the Gate Pah, April 29th,
1864.
Rise of the Paimarire fanaticism at Taranaki, April, 1864.
The fanatics threaten Whanganui, at that time bare of
384 APPENDIX.
troops ; but the town is defended by the friendly natives,
who repulse the Paimarire at Moutoa, May 14th, 1864.
Defeat of the natives at Tauranga, by Colonel Greer,
June 21, 1864.
Battle of Te Eanga, in the Waikato, and defeat of the
Maori chief, Eawiri, June 21st, 1864.
Submission of the Tauranga chiefs, July 25th, 1864.
Confiscation of one-fourth of their land.
Second battle in defence of Whanganui, between the
Paimarire and the friendly natives ; the latter under the
command of the chief, John Williams, who had been for
many years head-catechist to the Church Missionary So-
ciety's Mission at Whanganui. Defeat of the Paimarire,
Feb. 23d, 1865. John Williams dies of his wounds,
Feb. 24th ; on the 27th, all the authorities at Whanganui,
civil and military, follow his remains to the grave, the
British ensign forming his pall.
Another party of the Paimarire visits the Eastern dis-
tricts. They reach Opitiki. Murder of the Eev. C. S.
Volkner, March 2d, 1865.
The Paimarire reach Turanga, March 16th, 1865.. The
Bishop of Waiapu leaves Turanga for Auckland, April 3d,
1865.
The Christian chiefs from Otaki, Wi Tako and Matene
Te Whiwhi, reach Turanga, and resist the action of the
Paimarire.
War in the Eastern districts, between the Colonial troops,
aided by the friendly natives, and the Paimarire. .
The Paimarire defeated : the murderers of Messrs.
Volkner and Falloon apprehended, tried, and condemned ;
five of them have been executed. v
Although broken as a political conspiracy, the fanaticism
of the Paimarire, a compound of popery and heathenism,
is still at work among the natives.
LONDON : PELTED BY R. C LAY. SON, AND TAYLOR.
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