CHRISTIANITY AMONG 
 
 THE NEW ZEALANDERS. 
 
THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 PRESENTED BY 
 
 PROF.CHARLES A.KOFOID AND 
 
 MRS. PRUDENCE W. KOFOID 
 
^^"^^B^ 
 
Digitized by the Internet Arcinive 
 
 in 2007 witin funding from 
 
 IVIicrosoft Corporation 
 
 littp://www.archive^.org/details/cliristianityamonOOwillricli 
 
WAR CANUES AND MISSION BOAT. 
 
CHRISTIANITY 
 
 AMONG THE NEW ZEALANDERS, 
 
 THE RIGHT REV. WILLIAM WILLIAMS, D.C.L 
 
 BISHOP OF WAIAPU. 
 
 WITH SI J ILLUSTRATIONS. 
 
 SEELEY, JACKSOH, AND HALLIDAY, 64, FLEET STREKT 
 LONDON. MDCCCLXVn. 
 
 /> 
 

 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 
 
 r7«>>l /f >• /%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- 
 bKshed 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. 
 
 Wliat 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 
 things 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. 
 
 CHAP. PACK 
 
 I, — Rev. S. Marsdes 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 
 
 XII.— Missionaries compelled to fall back. . . . 224 
 
 XIII. — Progress at thb Old Stations 248 
 
 XIV. — Natives carry the Gospel to Cook's Straits . 267 
 
 XV. — Extension of Christians along the East Coast 283 
 
 XVL— Heke's War 304 
 
 XVII.— The Two Martyrs 322 
 
 XVI I L— Improvement in Native Mannurb and Customs 343 
 
 XIX.— RxcEXT Troubles 356 
 
 Appendix of Dates, etc. 381 
 
PAGE 
 
 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 
 
 Tb Wairere, near the Waiho River 242 
 
 View of PaiHia 320 
 
CHRISTIANITY 
 AMONG THE NEW ZEALANDERS. 
 
 CHAPTER I. 
 
 1808—1814. 
 
 CONVICT SETTLEMENT IN NEW SOUTH WALES — MK. MARSDEN's 
 FIKi>T ACQUAINTANCE WITH THE NEW ZEALANDER8— GOES TO 
 ENGLAND — MEETS WITH RUATARA— HEARS THE STORY OF HIS 
 HARDSHIPS— MESSRS. HALL AND KING SENT TO ESTABLISH A 
 MISSION 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 
 ISLANDS— FIRST SABBATH— DEATH OF BUATARA. 
 
 Our first acquaintance with New Zealand is gathered 
 from the interesting narrative of Captain Cook 
 Til is enterprising navigator did good service in his 
 day by opening to our view many pai-ts 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 
 tliat part of the community which had forfeited the 
 B 
 
2 CHRISTIANITY 
 
 right of freedom in the motlier 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 for giving 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 NBW 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 anythmg 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. Marsden's 
 daughters : — " My father had sometimes as nmny 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 
 furtlier 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 iu 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 Ami, in which he 
 sailed, by order of tlie 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 Ruatara, 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, tlie Argo, 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 Ze^lander 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 
 abip sailed, intending to be absent but a short time, 
 
& CHEISTIANITY 
 
 to procure potatoes and pork in New Zealanct: On 
 her return she was blown off the coast in a storm, 
 and did not make the land for a month. The sealing 
 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 Banta 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 
 (Jischarged 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 
 Kew South Wales. The Ann had already dropped 
 down to Gravesend, and Ruatara 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 liis 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 Ruatara, 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, Ruatara 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 ZEALANDERS. 9 
 
 he required. The captain, with a large party, soon 
 left the ship, for the purpose of examining the neigh- 
 bouriug 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- 
 mimication with Euatara, and to ascertain the 
 general feeUng 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 l)rig 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 Euatara, 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 theuL 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 hght than now. I 
 did not sleep much during the night My mind 
 was too seriously occupied by the pi-esent 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 Kangihoua, which was 
 the village over which Kuatara was chief. The 
 Sabbath which followed was most remarkable in its 
 bearing on the future destinies of New Zealanders, 
 
] 2 CHEISTIANITY 
 
 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 Ruatara, who was really a 
 man of iine 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 divioe 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 Huatara 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 CHfllSTIANITY 
 
 that he 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 gloiy 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, 
 Kuatara 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 deatL 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 
 aufficiently clear to cause him to give up his supei:- 
 
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 Kuatara 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, Eahu, 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 aU 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 Kuatani is sufficient to indicate 
 
16 CHRISTIANITY 
 
 that tlie 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 
 his fii-st 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 
 
 G 
 
18 CHRISTIANITY 
 
 steps taken by Euatara 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 TIIE NEW ZEALANDEKS. 19 
 
 CHAPTER II. 
 
 1815—1822. 
 
 DIFFICrLTIES 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 VISITS ENGLAND — INTENT ON FIGHTING — 
 CUTS OFF TRIBES AT THE THAMES— CRUELTY TO PRISONERS — 
 EXPEDITION TO WAIKATO— TROUBLESOME TO THE MISSIONARIES 
 — CRUELTY 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 OS 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 
 02 
 
20 CHRISTIANITY 
 
 was upset at sea, it was referred to tlie anger of the 
 sea god, for some act of the parties who perished. If 
 their crops of kuinara 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 — ^' 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 slavas to 
 cidtivate 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 PaUiser Bay, and various parts of the southern 
 
AMONG THE NEW ZEALANDERS. 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 civOized man. 
 
 In the early part of this centur}^ 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 
 
24i 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 "Warn, 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 wiU 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. Warn 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 Warn was 
 inclined for peace, but was told he was not. The 
 next day they observed that Warn 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 ? ** said Waru. The man giving an evasive 
 answer, Waru continued — " But I waut 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 Warn 
 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 ZEALA.NDERS. 27 
 
 chief falls into the hands of a tribe which he has op- 
 pressed and injured, by the chance of war, they are 
 snre 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 Temoreuga, 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 disiK)8ition on the part of Christian 
 people in England to encourage his ambitious views, 
 and that they recommended him to give uj) fighting, 
 
28 cnmsTiANiTY 
 
 and cultivate the arts of peace, he began to conceal 
 his object. When he obtained muskets he carefully 
 put thfem 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 frorn 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 ai-rived 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 
 fix)m it, urging the injurious effects of the climate upon 
 himself and his companion. He was indeed now 
 meditating a formidable exp^jdition 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 ou 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 commimicated 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 ot\er 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 w^ent to another canoe and killed a female 
 prisoner. 
 
 The missionaries retired from the distressing scene, 
 
AMONG THE NEW ZEALANDEKS. 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, but 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 bloodtliirsty than ever, and 
 talked of going 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 carv^ed 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 fii-e 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 hiU at the back of 
 Mr. Kemp's house. The head they cut ofif 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 
 Waimate 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 then- 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 ZEALANDERS. 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 hanks 
 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 gi-eat kindness, and had left of her own 
 accord, was not pleased because we had taken an- 
 other woman in her room." Tliese 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 impunit}^ 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 hoiTor. 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 nsed 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 sold 
 sometime before. "I gave an axe for that mat," said Mr. King, 
 "to the person who brought it to me." " But," said Titore, "the 
 mat did not belong to him but to me, and if you do not pay me, 
 I will hare 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 Titorc'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 instmments as God 
 would employ had gro\vn 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. Tliis 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 to 
 
AMONG THE NEW ZEALAJ^DERS. 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. H. 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 lias 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, 
 aft^r which, though dark, some natives came on board, 
 from whom ]Mr. Marsden learnt that most of the 
 chiefs wore gone to East Cape to fight. Early the 
 next morning Mr. ^larsden 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 
 Xootka 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 surronnded by chiefs as we sat 
 at breakfast, all earnestly begging to have mission- 
 aries. I could have gone with all or any of them^ 
 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 ZEALAXDERS. 45 
 
 the course of the day, pictured in idea our ancestors 
 at the time of the Roman invasion, and many a noble 
 Caractacus might we fancy amidst these warlike yet 
 kingly-looking savages. Tlie following morning the 
 natives again flocked 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 
 I 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 CHKISTIANITY 
 
 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 wdth 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 conlidence 
 
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 cliief 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 incloBure 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 WiUiams 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 list^in 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 
 itsel£ 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 
 
 1 
 
50 CHRISTIANITY 
 
 some home scenes now that the novelty of oiir 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 
 ^it 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- 
 Mce. 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 
 lier 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 anything 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 aU 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. Tlie carpenter 
 toid him he was a bad man for coming in like a thie^ 
 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 tlie 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 upoij 
 the contested iron pot, occasionally exclaiming, " Kati 
 €mara, 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 flourished 
 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. Wlien prayers were over, lie came to 
 tlie 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 Avatch, 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, wliile 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 ^Ir. 
 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 ' CHRISTIAJTITY 
 
 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 ZEALANDEES. 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 occun-ence, 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 
 wliich 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 burn to the ground in less than ten 
 minutes. 
 
58 CHRISTIAXITY 
 
 ruring this period the natives continued as in- 
 difierent 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 as 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 x^rocure 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, wliich 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. Tlie 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. Eangi 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 tliink 
 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 sliall 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 Cln?ist 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 p6rfect 
 
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 tho 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 
 dreary 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 ZEALANDERS. Go 
 
 to this fact: — "The spiritual prospects of the mis- 
 sion brighten much ; superstition seems to be giving 
 way, and a spu:it of inquiry is visible." " We 
 are treated with much respect," writes another, 
 " and the people receive us with kindness wherever 
 
66 CHKISTIANITY 
 
 CHAPTER lY. 
 
 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 — ^VLSIT 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 Eev. 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 
 
 tVorn theuce, 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 
 v2 
 
68 CHRISTIANITY 
 
 the natives living in the mission families, cliiefly 
 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 
 mng 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 ZEAX.\NDERS. 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 given 
 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 oflf all his property, or kill 
 his slaves. 
 
70 CHRISTIANITY 
 
 ancliorage for shipping, and on every side the ground 
 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 (jf 
 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 ISTgatipo 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 ^Tiangaroa. 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 gi'ound, 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. 
 
 AVhile Hongi was in pursuit of some of the fugi- 
 tives, he received a serious wound through the lungs. 
 It was soon reported that he was dead, and although 
 this 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 
 aftervvards 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 fetch 
 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 Eev. 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 gims with coopers' rivets, 
 and nails, for the purpose of cutting up the rigging. 
 After a few horn's 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 sojoarn of a few months in New South Wales, they 
 returned again to re-establinh their miaaion' at Hokianga, on the 
 western coast 
 
76 CHRISTIANITY 
 
 also were able to send off a part of their property, 
 wliich 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 ZEALANDERS. 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 gi*eat 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 
 finding 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 ^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 ZEALANDEES. 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 death 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 wi-ites from Paihia :— " It 
 appeared evident that our little native girl Lucy, who 
 had been wkh 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 oxpreesed 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 
 inten^al 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." Tliis 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 
 heard it. 
 
 It was in the month which followed the peaceful 
 death of Rurerure that tlie 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 
 heanl of that place, and he replied, " No." He 
 was then told that God liad declared that the wicked 
 should be turned into hell, and all the nations that 
 forget God, and was exhorted to flee from the wrath 
 
 G 
 
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^as the usual 
 mode of address, and was told it was. Whether this 
 chief w^as 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 tliat 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 tlie 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 whicli 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 witli that influence which God was 
 
 pleased to gi-ant for their protection, had the effect 
 
 o2 
 
84 CHRISTIANITY 
 
 of turning from their purpose a body of men who 
 liad 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 tliere 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 
 imusual ti'ouble, 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 l^ngi, 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 CH11I5TLVN1TY 
 
 called upon God frequently to give them new hearts, 
 and to forgive their sins ; '•' 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 congTCgation. 
 
 It was at this time that communication was held 
 with an interestiDg old man who subsequently lived 
 at Paihia, a most consistent Christian till the day of 
 
AMONG THE NEW ZEALANDERS. 87 
 
 his deatli. 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 \'isit 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 liis children, who was living at 
 Pailiia, 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 
 * 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 appreliensions 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 
 ^vear 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. Eespecting 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 
 
 CHAPTEE V. 
 
 1828—1830. 
 
 QUARREL AT HOKIANGA — PEACE MAKING— ESCAPE OF PANGO FROM 
 PAIUIA— RANOITUKIA KILLED AT THE THAMES — " HERALD" 
 WRECKED — EXAMINATION, OF SCHOOLS— NATIVE MARRIAGE — 
 BAPTISM OF TAIWHANGA's CHILDREN — EXAMINATION AT KERI- 
 KERI— BAPTISM OF TAIWHAXGA — 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 E. 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 ZEALANDEES. 91 
 
 with the people in their huts, and in this way the 
 Sabbath w^as 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 aw^ait 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 fonvard, upon which Rewa 
 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 fonvard, uttering a horrible yell There 
 
92 . CHRISTIANITY 
 
 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 fired 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 tiring 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 Eotoraa 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 Wliareumu in the late conflict 
 at Hokianga — and the great enemy put it into the 
 minds of the Islanders that Pango, the Rotorua 
 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. 
 1^0 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 
 Avreaked his vengeance on the people of Eotorua. 
 He declared his intention to hang himseK, 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 hj.s 
 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, ovei-powered by 
 superior numbers, and only three or four individuals 
 escaped to carry news of the disaster. The tribes of 
 the Thames and of Waikato 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 w^ould be the first point of 
 attack. There was high land at the back of the 
 mission station, which w^as 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. 
 Whereraki, the great peace-maker of Ngapuhi, 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 auxiliar}* 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, Pango, were subsequently 
 conveyed in safety to tlieir home. Tlie 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 history 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 Eangihoua, 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 was likely to have a good effect on 
 the strange natives, who appeared pleased, and some 
 talked of sending their o^vn 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. Tlie 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 
 H 
 
98 CHRISTIANITY 
 
 customary to ask the consent of the bride. If only 
 that of lier 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 necessarj^ to take as much time for reflection as 
 the young lady, allowed a pause of more than ten 
 minutes to elapse. At length Hon, the groomsman, 
 said he would speak for him, but he was told that 
 would not answer the purpose. Poutu at length 
 spoke for liimself. The formal signature was then 
 made, which it was hoped would have some eff'ect 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- 
 -queutly 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 receiva 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 he suddenly renounced his intention, and carried 
 liis goods back to the house. After this he main- 
 tained a steady course, and though not as yet in a 
 h2 
 
100 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 breail, 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 some 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 
 countiy. 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 1830 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 Christian 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. 
 AVlien 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 
 months bofore, at his own roquest, 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 ad\'ice 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 thougli 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, 
 Kangihoua, 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 Morunga, 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 Eewa'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 ZEALANDEES. 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 weU 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 
 ^vith 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 WiUiams immediately pulled over in the 
 boat, and after communicating with Captain King, 
 on board the Royal Sovereigriy 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 pa-ssed 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 TIIE NEW ZEALANDEES. 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 througli 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 
 aahore, 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, Rewa, 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 Mr. ^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 Pailua 
 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 
 
 wliich 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 YI. 
 
 1830. 
 
 XXraDlTION OP HENOl's SONS TO MAYOR ISLAND — RIPI, CHIEF 
 OF MAWHE — DEATH OF RAPE — SECOND BOOK OF TRANSLATIONS 
 PRINTED — HAPPY DEATH OF PETI — INCREASED ATTENTION IN 
 THB MISSION STATIONS — SCHOOL EXAMINATION. 
 
 The sons of Hengi were not satisfied ^vith 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 fatlier, they 
 were content to have it elsewhere. Returning liome 
 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 CHRISTIANITY 
 
 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 Eev. 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. 
 
 Eipi, 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 Eipi, 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 
 liis 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 Eipi 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 
 aftenvards 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 
 
lid CHRISTIANITY 
 
 of the village of Kaikohe. 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 Eangihona, 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 Eape, 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 KtlW 2MLANDERS. 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 
 jauguage 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 ho 
 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 
 Genesis, portions of the Gospels of St. Matthew and 
 St. John, a part of the first Epistle to the Corinthians, 
 and 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 ofi' so many of the natives. She was 
 much attached to two of her companions, Tuari and 
 Kama, and prayed with them every evening for a long 
 time previous to her death. She would often ciy 
 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 seriousl)^ 
 to Kama, 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. Thb excited Kama'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 Eama 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 congh 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, " 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 neariy 200 
 persons in the station. The power of God was 
 manifestly vdth 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. Tliou 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- 
 ceding years liad been, by a general gathering and 
 examination of tlie 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 n<3ver 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 Pailiia, 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 ZEALANDERS. 123 
 
 mode in sixteen ovens, wLicli 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 reser\Td. 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. 
 Tlie 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 more easy to apply the remedy. The 
 
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 HEKGl's SONS — QUIET INTERVAL BEFORE 
 WAR BREAKS OUT— MESSRS. H. WILLIAMS ANT) CHAPMAN VISIT 
 TAURANGA AND ROTORUA — NATIVES IN THE BAY OF ISLANDS 
 PREPARE FOR WAR — EXPEDITION SETS OUT, ACCOMPANIED BY 
 THE MISSIONARIES — SLOW PROGRESS^ONSULTINO 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 PURPOSE. 
 
 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. Tlie 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 poAver 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- 
 mnga 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 Tc 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 llev. H. Williams to Koroi-areka, to 
 ascertain whether Ngapuhi 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, TJewa rose up and made a 
 violent harangue, saying that they intended to fight 
 and take slaves, and that it would not be woll for any 
 of the missionaries to go with them, because they 
 would only be offended with the sights they would 
 witness. AVhen he liad 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 fiuuilies 
 at Kororareka. Hy thus interesting ourselves in 
 their temporal welfare, we \V( re permitted to obtain 
 great ascendency over them, which could not fail to 
 work for good. 
 
 About a week after lliis we saw the chiefs at their 
 respective residences, and were grieved to hear some 
 of their expressions relative to the war. They were 
 respectful, however, and gave their sanction for some; 
 of us to go with them. JUit the intentions of many 
 K 
 
130 CHKISTIANITY 
 
 were very bad. They contemplated nothiDg 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 
 Whangaroa 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 oui* 
 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. Xot a word was 
 now said about killing and eating their enemies, but 
 aU 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 an-anged that the missionary deputa- 
 tion should consist of the Eev. H. Williams, Mr. 
 Kemp, and Mr. Fairbum ; and on the 3d of January, 
 1 832, 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 
 liad 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 reconcihation 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 Eewa and Wharepoaka, who were encamped 
 at a little distance, another service was held with 
 their party. 
 
 A fortnight passed without advancing ^'ery far on 
 
AMONG THE NEW ZEALANDERS. 13.J 
 
 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 
 on 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 
 ordei-s 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, a 
 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. Huke, a leading chief, was 
 busily occupied at his work at the further end of the 
 Ijeach, but he immediately stopped on seemg Mr. 
 Williams approach. In the evening Moka and Tohi- 
 tapu put their canoes in order for moving in the 
 raominj,', 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 they 
 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 ZEALAXDEBS 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 lai^ge 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 hear. At 
 length partial silence was obtained, and the old man 
 began to relate particulars ; but did not advance far 
 before he was confused, and the ceremony had to be 
 
136 CHKlSTlAMiV 
 
 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 sei'vice. This bell had 
 been sent from Paihia, in a native schooner, and was 
 now used for the first time. It was a j)leasant 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, Eewa 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 
 ])arty 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, w^ho 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 
 
AMOJ^G THE amW Zi^ALA.N Dli^KS. 137 
 
 midnight the camp was alarmed by the discharu^e of 
 four gims 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 tine-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 
 sepamte tiag. The number of canoes and boats was 
 about eighty. They took up a position about two 
 miles fix)m Otunioetai, the Pa of Ngatiawa. At low 
 water, aU the people set off for the professed purpose 
 of foraging in the plantations; some few, however, 
 went directly towards the Pa, which was separated 
 fix)m 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 aide. This aflair 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 dayhreak, a landing was effected 
 near Otumoetai. The Ngatiawa were soon out to 
 receive their enemies, and a hrisk 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 ZEAL ANDERS. If) 9 
 
 As he passed down to tie boat, several of the chiefs 
 were sitting by their canoes, and appeared to be 
 ranch crestfallen. None spoke but Moka, who de- 
 sired that the wounds of their enemies shoidd 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 man}'^ weeks, but all to no 
 
140 CHKISTIAIsUTY 
 
 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. 
 
AMONG THE NEW ZEALANDERS. 141 
 
 Williams's absence, and appeared glad to be again 
 visited. Titore, with tliree canoes, remained tQl 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 Xgatiawa, who 
 were in good spirits. They were willing to make 
 |>eace, but were also prepared for war. Upon further 
 intercourse with Ngapuhi, finding that they were still 
 averse to peace, it was determined again to take leave 
 and return to tlie Bay of Islands. 
 
 They set sail on tlie'Tth of April. The wind was 
 fair, and was freshening up to a gale, and it wa.s 
 
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 aU directions. 
 At first dawn of day there was a dark hazy loom of 
 high land close on the lee beam, like the kinpj 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 ZEALANDERS. 143 
 
 The vessel came round in a surprising manner, though 
 to all human appeamnce it was impossible she could 
 weather the land owing to the heavy sea which was 
 running. After a short ^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, imder the lee of the 
 Mercury Isles, and discovered what had not been 
 before seen, though they had often been in tliis 
 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. WHUams, "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 aU 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 CilKlSTIANlTY 
 
 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 lailure, 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 ot* 
 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 w^alked 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, braver}^, 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 tliat 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 
 
 CHAPTEE VIIL 
 
 1832, 1833. 
 
 PEOGRESS AMONG THOSE WHO REMAINED AT HOME — RIPI — BAP- 
 TISMS—MISSIONARY VISIT TO KAITAEA— PANAKAllEAO — 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 wliich 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 ZEALANDERS. 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. Tlie chain of superstition 
 appeared to be broken, while many circumstances 
 which would have been offensive in the highest 
 d^^ree 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. 
 
 Eipi, the chief of Mawhe, with his party, were steady 
 in their attendance on Christian worship. The manner 
 in wliich 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 liipi 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.** Inquir}' being made into the state of his wife's 
 mind, he said, " You and I cannot look into people's 
 liearts, 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 . CHRIST1A^'1TV 
 
 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- 
 buiy, 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 stat(;d, ** 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, * Tliis 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, he should have em- 
 ployed his remaining strength in e.xciting 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 Rotorua 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 Xovember, 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 
 
A3I0NG THE NEW ZEALANDERS. 151 
 
 people in a neighbouring valley, from whicli it could 
 be clearly gathered that he did not in the least shrink 
 from declaring to others those good things of wliich 
 he had himself tasted. 
 
 Proceeding a little further we came to a deserted 
 fortification, the greater part of the fence stiU 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, " Tlie 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 liann 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 
 them hard, repeating his question ; 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 wrone^." 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. \¥e 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 hi'.h, 
 
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 kumara. 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 RaraM'a 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 M'ith 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 Ngapulii alone had been 
 taught hitherto, and that if the Rarawa were in- 
 structed, they would give up their present mode 
 of life. 
 
164 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. 
 
.yiOXG THE NEW ZEALANDEKS. 155 
 
 which hu 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 
 be formed. His countenance at once brightened up, 
 and he said, he knew they would aU 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 
 shoidd 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 quaiTel with my wife, as I used to do." To 
 which a native replied, " It is because you have only 
 one wife." Ripi answered, " I had three wives, who 
 are 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 was 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 Eipi 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 nile, and we have followed it. There have 
 been, indeed, some cases in which there seemed to he 
 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 Chiistianity ?' 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. StiU 
 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 wiU 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 carr}^ 
 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 ZEAL ANDERS. 159 
 
 on the 7th of Febmar}^, following close after the 
 hostile armament. On the 11th they observed fires 
 at Whakatuwhenua, and they soon landed among the 
 Rarawa. 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 
 Rarawa 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 Rotorua. It is necessary here to observ^e that, 
 in the former campaign of J^gapuhi against Tauranga, 
 they had been joined by the Rotorua tribes, and the 
 conflict between Rotorua and Tauranga was stiU 
 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 Rarawa 
 were assaulting the opposite side. They disregarded 
 
160 CHKISTIANITY 
 
 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. IGl 
 
 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 Rarawa, and at once make peace. The poor man 
 appeared to be much in earnest, but when at length 
 news arrived that the Rarawa 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 turning 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 
 privat(3 conversation with Papahia he requested Mr. 
 Williams to go to Otumoetai and talk to Ngatiawa. 
 He went therefore and told them what Titore had 
 
 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 ZEALAXDEES. 163 
 
 object was to get rid of his \asitors, so he put them 
 on shore at Eangihoua. 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 agi-eed 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. 
 
 m2 
 
164 CHRISTIANITY 
 
 CHAPTEK 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 
 WAIKATO — MURDER OF KAPA AND HIS WIFE — SUPERSTITIOUS 
 PRACTICES. 
 
 The work of translation had been steadily advanc- 
 ing, and in tlie early part of the year 1833 an edition 
 of 1 800 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 ZEALANDEES. 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. 
 PuUing 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. 
 
A310NG 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 CHKISTIAJ^lTY 
 
 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 Piri, 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 taksn 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 this transition be- 
 comes stni 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 instmction, 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 fi-om 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 smaU 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 loO 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 lotli 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 Puriri, and of takmg these people back to 
 
AMONG THE NEW ZEALANDEKS. 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 upon with delight 
 by the same blessed company, and by our glorified 
 Saviour himself. 
 
 We resumed our voyage, and on the 8th of January, 
 1834, 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 Pomare." 
 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, througli 
 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, wliich 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 suif. 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 iis 
 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 laro-e 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 desolatinsj war was undertaken, so far as I 
 
AMONG THE NEW ZEALANDERS. 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 4he 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 
 N 
 
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. 
 Eukuata, 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 npon 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 npon 
 acquaintance, and turning round to me, as. he was 
 walking a little in advance, he said that he was in 
 
AMOJSG THE NEW ZEALANDEES. 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 liad to say.* The conversation 
 of the natives, on the way, turned upon the new 
 doctrines which were now laid before them. My 
 fiiend 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 priQcipal 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 thenL 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 tliem, walk away a short distance, 
 and come back when they are stUl." 
 
 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, wliom 
 their master had liberated. There was as yet no 
 prospect of foniimg a missionar}- station among these 
 interesting tribes, for the simple reason that there 
 
 • This man wa« 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 Uauhau fanatics. 
 
 n2 
 
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 Matamata, 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 Wairaate at the end of February, 
 1834, proceeding through the middle of the island by 
 way of Mangakahia and Kaipara. The state of the 
 countiy 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 ti-ackless region, often making 
 their way with great difticulty through the high fern 
 and bushes. A journey of between seventy and 
 eighty miles, which occupied seven or eight days, 
 at length brouglit 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" Ou 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 Ngapnhiwho 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 Englishmaa 
 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 aUve, 
 but now we have cut them nearly all off." They 
 
AMONG THE NEW ZEALANDERS. 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 feU 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 Imd not gone more than twelve miles 
 before the vulture landed -with his prey, killed them 
 both with liis hatchet, and then conveyed the bodies 
 to his village, where they were afterwards eaten. All 
 
184 CHKISTIANITY 
 
 this was done in revenge for tlie 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 iU, 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 ho 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. Fairbum 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. 
 
ABfONG THE NEW ZEALANDEKS. 187 
 
 CHAPTEE X. 
 
 1834» 
 
 MESSRS. BROWN AND 'VVILLIAMS VISIT 'VVAIKATO — PERILOUS POSI- 
 TION AT WHAKATIWAI — PASS ON TO MARAMARUA — NGA- 
 BUAWAHIA — MATAKITAKI — TE RORE — STATION FIXED AT 
 MANGAPOURI — VISIT TO MATAMATA — WAHAROA PLEADS EAR- 
 NESTLY TO HAVE A MISSIONARY — TAURANGA — STATION AT TE 
 PAPA— PROGRESS OF CHRISTIANITY IN THE BAY OF ISLANDS — 
 DEATH OF MARY — TAPAPA — BLIND KURI — EDUCATION OF A 
 NATIVE PBIB8T- -JOURNEY TO NORTH CAPE— TE REINGA. 
 
 Aftee the favourable report given by those who had 
 recently visited Waikato, it was determined by the 
 Committee of Missionaries that a station should be 
 fonned 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 Kewa, 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 
 
18B CHKISTIANITY 
 
 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, live 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 unwilliug 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 
 tlie 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 wa8 the property of the "Waikatos, 
 and he was only pouring ont his anger "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 cun'ent 
 of the Waikato, we encamped on the future site of 
 the Eev. 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- 
 pected 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 rest! stance. 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, was 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 aU 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 cleariug 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 
 had 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 
 o2 
 
19G 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 
 groimd 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 IfEW 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 ^Ir. 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, wh(*n we arrived within two miles 
 of Matamata, the rain came down heavily, and we 
 were glad to take refuge in a small village, where we 
 pitched our tent, and sent to AVaharoa for food. The 
 food -came, and was soon followed by the old man, 
 
198 CHEISTIANITY 
 
 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 Avish 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 coming 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 reaUy 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 bom again, before he could go to heaven : 
 he wanted, he said, to go to heaven, but did not know 
 whether he was bom 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 !" 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 ZEALANDEES. 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 pmyer, he said that he blessed 
 Grod 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 reHef 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 beliind him. 
 
 The history of poor Tapapa is by no means without 
 interest. He was originally a chief 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 
 cany 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 tliemselves 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, untO. 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 ]iold 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. Da\ds 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 mother's 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. AU 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 himseK 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 Eedeemcr as lie had been desperate in the 
 service of Satan. AMiiti, a very aged chief, hearing 
 that the party was intending to explore the Roinga, 
 communicated the fact to another chief, who said to 
 Paerata, "I am confe to send you and your white 
 companion back again ; for if you cut away the 
 * aka'* of the Eeinga, the whole island will be de- 
 stroyed." Finding that tliey 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 sonl 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 
 Ileinga. 
 
 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 wan the root of a tree projecting out of the rock at the 
 extreme promontory of the North Cape, by the help of which the 
 •pirits made their descent into the Keinga. 
 
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 ; 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 veiy 
 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 wiiid ; but was said to have been 
 broken off by a number of spirits, which went down 
 to the Keinga after a great multitude had been killed 
 in battle. Having gazed awhile at the "aka," the 
 
AMONG THE NEW ZEALANDEES. 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 Reinga. 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 Reinga, and let us 
 have sometliing to hold on by as we descend, or we 
 shall break our necks over the precipice." Many 
 threatened a quarrel with Paerata, as they laid all 
 the blame on him ; and accordingly, on their retwrn, 
 
208 CHKISTIANtTY 
 
 a "body of forty men Avent 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 "svith 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 XI. 
 
 1835. 
 
 DEATH OF PAKATENE RIPI— CANDIDATES FOR BAPTISM— INDIFFER- 
 ENCE OF MANY— FEAST ON OCCASION OF REMOVAL OF BONES— 
 KOINAKl's PLOT FRUSTRATED — MR. HAMLIN GOES TO MANGA- 
 POURI — CHARACTER OF AWARAHI — BARBAROUS MURDERS. 
 
 Paratene 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 liis 
 people would have been an advantage. It is natural 
 that the Ciiristian should look with sorrow and regret 
 upon the removal of tliose who are 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, and by a discontinuance of those petty 
 quarrels which were formerly of very frequent occur- 
 rence. The change of conduct on tlie 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 
 himseK: — "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.' "VMiat, 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, M'alking 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 Chiist 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 m 
 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 bm-ied, I am 
 not heard of. I have a great regard for our relatives 
 who have l>een 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. 
 Hihi 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 Hongi, 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 foUy 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. 
 
 Rewa, the principal man on this occasion, requested 
 
216 , CIIIilSTIANITY 
 
 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 were within about two miles of the 
 spot ^there 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 
 iu 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 dii'ection 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 ZEALANDEES. 221 
 
 aides might bring to tliem. 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, durmg 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 
 subjexit 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 found in a secluded place, near a beautiful stream 
 of water, about a mile from the village. Tlie 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 \vives, who was sick. AVhile 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 trium})h 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. 
 
 1836, 1836. 
 
 STATION AT MATAMATA — ANNOYANCES — WAHAROA QUARRELS 
 WITH NGATIKOROKI — 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 Rev. A. K 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. ^Ir. 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 conmiunicated to the old chief* 
 
22(i CHRISTIANITY 
 
 who very soon made Lis appearance, and requested 
 to make peace, promising that the house should he 
 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 he 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 
 iit 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 "VVaharoa, and com- 
 plained that he had been deceived respecting the 
 4apu, 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. 
 " 43rown thought, however, that it was desirable to go 
 
AMONG THE NEW ZE.VLANDEKS. 227 
 
 to the confines of the sacred spot, and have an inter- 
 view with the chief who had the box. He therefore 
 left Matamata, 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. Bro^v^l, 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, ia a way 
 most convincing to himself, that as they sat still on 
 Simday, because they were told to do so, it was the 
 duty of the 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 Puriri, 
 
 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 
 
22S CHRISTIAXITY 
 
 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 AVaharoa 
 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 ZEAL ANDERS. 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 Ngatikoroki 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 tliat a white man was coming. On 
 reaching the spot they found about one himdred 
 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 back 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 liim, 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 liotorua, and for this purpose he left Paihia 
 in the month of February, in an open boat, proceeding 
 first to Purii'i in the Thames, and from thence over- 
 land to Rotorua, which he reached on the lOtli of 
 !Marcb, accompanied by a carpenter. A beginning 
 was also made at Taurauga, and it was hoped that 
 now all the principal tribes in tliis 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 Rotonia lake, in the interior, 
 and the Rotorua 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 
 
234! 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 jMaunsell, 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 Eotonia are situated at the angles of a 
 triande. 
 
AMONG THE NEW ZEALANDERS. 235- 
 
 Pa was about sixty-five. They brought away one 
 hundred and fifty as slaves, and entirely destroyed the 
 Pa. The premises of ^Ir. Tapsell, a flax trader, wera 
 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 jMr. 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 Ilotonia 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 
 Sa\aour 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 1,000 
 
236 CHRISTIANITY 
 
 in number, that Mr. Brown and Mr. Maunsell had 
 to retm-n 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 
 Waharoa'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 aU 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 ZEALA.NDERS. 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 liad of late been unusual, was alarming. 
 
 Tlie 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 tliree 
 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 
 
2'dS CHRISTIANITY 
 
 I'rom Maketu, was the village of Tumu, occupied by 
 a portion of the Tauranga natives. The jDOsition 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 
 X^arty. 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 
 Ilotorua 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 ZEALANDEKS. 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 Taiiranga. 
 
 Waharoa 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 aU his people, and live at Tumu until 
 he had destroyed the Rotorua 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 hea^y 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. 
 Waharoa'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 Avith 
 the natives who had fallen into their hands. The 
 usual horrors of a JSTew Zealand conflict were aU 
 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 PurirL 
 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 
 robbers, but the party under Tarapipipi, who had 
 fallen in with the robbers, and had stripped them of 
 B 
 
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 tliither 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 N*gakuku, 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 NEW ZEALANDERS. 243 
 
 fire had been noticed by a Eotorua party far up tbe 
 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, eacli 
 eager to secure some article of clothing for himself. 
 Tliey left the poor man but a vestige of what he had 
 had the night before, but they did him no bodily injury. 
 This 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 witli 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 dreadfid anxiety for his child, called out to 
 the natives below, telling them who he was, and in- 
 quiring after the child. Tliey told him she was safe, 
 and that if he would go down to them they would 
 give her 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 heait is sad, is, that I do not 
 know whether my child has gone to heaven, or to the 
 Eeinga. 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, 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 
 
A3I0XG THE NEW ZEALANDERS. 245 
 
 onr 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 Eotorua 
 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 NgakukiL 
 
 Tliis 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 
 serva 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 liim to figlit, and he 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 CHRISTIANITY 
 
 CHAPTER XIII. 
 
 1836—1839. 
 
 ^'EW 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 BROUGHTON — OPINION OF THE BISHOP — INCREASE OF 
 CHRISTIAN PR0FE8S0BS— 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 kiUed, and many of these 
 wei-e principal chiefs. One of them, a Waimate 
 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 peace. 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 IMarsden 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. N. 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 
 his 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 Cliristians in eyery 
 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 Xew 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 Holdanga, 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 
 pmctise 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 
 i^gapuhi. 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 Kev. K. 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 
 he 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 ZEALANDEES. 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 Rev. 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 in its 
 most virulent foiin. 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 tlie 
 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 
 Eev. 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 Eangihona 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 wliicli 
 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 tli(» 
 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 horn, 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 
 the 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 -v^as 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 reqidres a change which is de- 
 signated as a new nature ; the evil and corrupt heart 
 being 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 Eev. E. 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 liis 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 
 tliink 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 hiin that he should be 
 baptized. " How can I," said he, " as I have got no 
 garment ? " " What garment do you mean ? " "I 
 liave 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 
 liead 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 
 property 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 liis 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 l^gapaka 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 thing, 
 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 aroimd, 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 ? WTien 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 w^ould gladly have spread so dark 
 a cloud over poor Edward, as he sank tranquilly 
 into rest. 
 
AMONG THE NEW ZEALANDERS. 26' 
 
 CHAPTER XIV. 
 
 1839, 1840. 
 
 PROGRESS AT WAIAPtJ — GOSPEL CARRIED TO COOK'S STRAITS BY 
 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 BETWEEN THE TRIBES — 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 iu 
 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 instniction. 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 
 ofl* 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 difBculties 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 
 
 80ut"h, 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 Rev. 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 Ripahau 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 Ripahau 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 Rotorua, 
 were fighting with those of Tauranga. After the war 
 had continued some time, Ripahau 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 Rau- 
 paraha. Nothing more was heard of him for two 
 years, when at length a letter reached Mr. Chapman 
 at Rotorua, in which Ripahau 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 Ripahau 
 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 IHE NEW ZEALANDERS. 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. Ripahau then went to Waikanae, the Pa, 
 of which Te Eangitaake* 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^ 
 self 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. 
 Tlie two young chiefs were sent to tell their stoiy at 
 "NVaimate, and the question was asked, what was to be 
 don& The Rev. 0. Hadfield was then staying there, 
 and was giving assistance in the school for the sons 
 of 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 
 
 ' Wiremn Kingi To Bangitaakp, of whom so mnch has been heard 
 in connexion with Taranaki. 
 
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 fuMment 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 aU. 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 ZEALANDEES. 273 
 
 among them, — and this is obviously the true standard 
 of comparison, — the improvement effected by their 
 conversion to Christianity is most striking." 
 
 The Eev. 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 Eangitaake 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 Eauparaha's party had been very 
 indifferent. However, the adverse tribes were soon 
 brought together, and it was at length amicably 
 arranged that Mr. Hadfield should have a house at 
 Waikanae and another at Otaki, and that his time 
 should be divided equally between the two places. 
 T 
 
274 CHEISTIANITV 
 
 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 docs 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 weU-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 hid 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 inan with regard 
 to dress, so that to a great extent the Maori clothing 
 has been entirely superseded. What was at first 
 adopted as a luxuiy 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 tlieir 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 wdth 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 eveiywhere, 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 
 
 whicli was to bring the native race into direct contact 
 with temptationa 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 con\action of the evil of their former 
 system, and of the blessings which Christianity offered 
 to them. In others this change would be merely the 
 e£fect 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 
 candidates 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. ^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, wliich 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 mamed and are li^ing 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 la not a matter of surprise, therefore, to 
 hear that numbers of those who had professed an 
 adherence to the Eomish 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 
 
 tlieir 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 aftenvards 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 gatheriug strength. 
 In the meanwhile the gospel was to work its way in 
 other quarters. 
 
AMONG THE NEW ZEALANDERS. 283 
 
 CHAPTER XV. 
 
 1840—1842. 
 
 STATTOX FORMED AT TURANOA — TEACHERS AT WAIROA — FIRST 
 BAPTISM AT WAIAPU— DESIRE FOR BOOKS — BAPTISMS — GENERAL 
 RECEPTION OF CHRISTIANITY ALONO 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— RAUPAR AH A'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 instnictors. 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 ZEALANDEES. 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 
 Wairai-apa with his tribe some yeai-s 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- 
 giegationa 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 foUow. 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 goir^g 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 tliat the 
 profession of Christianity was made in sincerity ; for 
 wliile 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. AVTien 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 — 
 wliere restitution is made for an injury done, and 
 where heathenish rites give i)lace to Christian 
 worship : it is clear that something more than a 
 transient alteration has taken place — that the " strong 
 man," who had long kept " liis goods in peace," has 
 "been cast out by One who is "stronger than he." 
 
288 CHRISTIANITY 
 
 TMs 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 e^d- 
 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 imfortunately drowned on the 
 beach, and was buried by the kind assistance of the 
 u 
 
290 CHRISTIANITY 
 
 cMefs 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 r 
 
 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 
 " stiU 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 
 should be built ; that Peter and Paid went to Eome, 
 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 had 
 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 tr 
 
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 blest^ing to the natives that they had 
 
AMONG THE NEW ZEALANDERS. 293 
 
 the New Testament in tlieir 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- 
 snai*ed 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 ; 
 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 tlien read 
 
 • In his early life Matiu had been a celebrated priest, and was 
 skilled in all the arts of native witchcraft. He was full of life and 
 enei^gy, and when he became a Christian he at once took a pro- 
 minent part in favour of that which is good. He continued to be 
 a valuable helper to Archdeacon Brown until his death, which 
 occurred just before the troublee which came upon Tauranga in the 
 year 1804. 
 
294 CHlilSTLVKITY 
 
 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 angi-ily 
 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, 
 
A3I0NG THE NEW ZEALANDERS. 295 
 
 scriptural reply of the native to tlie Bishop was 
 striking : " God," he said, " commanded the cherubim 
 and seraphim to be made ; God farbids 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 Tauranga, 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 leani 
 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 im- 
 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 
 fuUy established, and all shall know the Lord, from 
 the least unto the greatest. 
 
 On the 30th of May, 1842, the Bishop of JSTew 
 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 througli 
 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 tliat on a 
 small spot of ground, cleared for the purpose, aU 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 stiU 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 imder the ex- 
 <;itement of novelty; but the time of trial was at 
 
 J 
 
AMONG THE NEW ZEALANDERS. 299 
 
 hand which was to test their sincerity. In the 
 vicinity of AVaikato and the Tliames there sprang up 
 the town of Auckland, in a locality which just before 
 had been an unoccupied waste. No natives were 
 Ii^^ng 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 wliich 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 ujwn 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 
 seemed most fatal to the prosperity of the Christian 
 
AMONG THE KEW ZEALANDEES. 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 neighboiu'hood 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 liis 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 tlie desire of 
 revenge ; and about the year 1830 lie induced the 
 master of the schooner Mizabeth, under the promise 
 
302 CHRISTIANITY 
 
 of receiving a cargo of flax, to take liim on board 
 with a large number of his followers. They steered 
 for Banks* Penmsula, 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 Selwjni 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 ZEALANDEES. 303 
 
 their abode at Katikati, on the side nearest to the 
 Thames. They were living in peace npon 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 
 
 CHAPTER XVI. 
 
 1844—1846. 
 
 SIGNS OF DISQUIET AMONG THE NATIVES — CHARACTER OF HEKE 
 — 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 homble 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 Whangarqa, and destroyed nearly 
 all the inhabitants of that place, and thus he becamel 
 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 Waitangl 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- CHRISflAKlTY 
 
 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 
 iiad 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 
 contaiued 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 
 incidents show an honourable and chivalrous spirit, 
 x2 
 
308 CHRISTIANITY 
 
 which unhappily has not heen 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 found, 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 Jime, 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. 3X1 
 
 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 th(^ 
 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 IsTgatiteata. 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 ; " ISTgati- 
 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 ISTgatiteata 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 
 
 sflence 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 ^^:W ZEALANDERS. 315 
 
 hearing, a day or two after this, that a party nearly 
 related to his father, living on the opposite side of 
 Eotonia Lake, were meditating revenge, he imme- 
 diately mounted his horse, and rode round to the 
 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, th(^ 
 most diabolical thing that Satan ever invented. Much 
 discussion followed; but the natives from Maketu 
 would hear nothing of peace. It was strange to see 
 Wiremu Hikairo, an old warrior, and their leader in 
 former wars, at the head of the Christian party, whfK 
 
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-beU 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 ; 
 ' 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 fuU, 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 ZEALANDEES. 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 wliich 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 
 
^18 • CHRISTIANITY 
 
 unburdening their niinds, and of receiving that counsel' 
 <ind 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, stiU continued at the 
 North. The friendly natives had been much mixed 
 up with our soldiers ; they had daily intercourse witli 
 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 
 €nter the service of the government as policemen. 
 
 i 
 
AMONG THE KEW ZEALANDERS. 319 
 
 and others resorted to the town for the j)urpose 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 re\4val 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 passioji 
 was stirred up by the relation of old grievances and 
 wrongs. 
 
 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 e&r\y 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 
 subjection. AMien 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 
 at Paihia, where a boarded house was erected for her. 
 Thougli 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 ZEALANDBRS. 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 beUeve 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 spent 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 
 PUKA.WA 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 Wlianganui at 
 Christmas 1846, there was a congregation of 2000 
 persons met for worship, when the Eev. R. Taylor 
 administered the Lord's Supper 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 untD. 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 ZEALANDEKS. 323 
 
 Eangihaeata, the famous warrior, in his stronghold, 
 and endeavoured to persuade him to give up his 
 aggressions upon the English, that war might cease 
 among thenu 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 Herekiekie's 
 Pa ; or at any rate to go first to Pukawa, 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 sojne 
 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 
 
 * Old Te Henhea had been bnried alive by a landslip at the side 
 of the lake ; and upon his death, Iwikau, his younger brother, took 
 tlie name of Tc Heuheu. 
 
326 CHRISTIANITY 
 
 qaarrel : that the old feud with Xgatiraanui 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 niine ; 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 
 and 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 Eomanist party, proposed to 
 Hon Te Warn, 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 
 wanted, and there is no fear that when Scripture is 
 made the criterion, the truth will speedil)' 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 retura 
 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." "Xo, 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 ZEALANDEBS. 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 
 wiU 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." 
 Henata 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 Eomish 
 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 
 
836 CHRISTIANITY 
 
 daylight a messenger was sent to apprise the priest 
 of ihy 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 aU 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 ZEALANDERS. 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 amving 
 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 
 Borne, 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, which 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 CHRISTIANITY 
 
 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 imder 
 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 NEW 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 Eome, 
 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 liis cause. 
 
 The priest remained at Turanga for some months, 
 and kept aroimd 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 w.as 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 ahnost 
 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 
 imanimity, 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 tlie 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 80 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 ZEALANDEES. 343 
 
 CHAPTER XVIIT. 
 
 DIFFICULTIES WHICH BK8ET 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 
 CHURCHES — 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} - CHEISTIANITY 
 
 it was not worth colonizing, and such districts 
 seemed still to be a proper missionary field. Tlie 
 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 X)f 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 
 
 
 
 t> 
 
 675 
 
 „ 1844 
 
 
 
 > 
 
 946 
 
 „ 1845 
 
 
 
 > 
 
 1484 
 
 „ 1846 
 
 
 
 , 
 
 1668 
 
 „ 1847 
 
 
 J 
 
 > 
 
 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 patL 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 number 
 of 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 " which be the 
 first principles of the oracles of God." 
 
 Much attention was given to schools of a simple 
 
AMONG THE NEW ZEAXANDERS. 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 cany 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, iu 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 wliicli 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 iu crease 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 trafific 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 giviug 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 2EAJLANDERS. 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 
 tons 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. 
 
 Tliat 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 
 tlie 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 gatlierings 
 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 
 
852: 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 ZEALAKDERS. 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. RotaWaitoa 
 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 chuixjhes 
 like 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 
 mysel£ Then came the difficulty about the erection. 
 Carpenters* wages are high ; but the planing of boards 
 seemed 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 has 
 been given of sincerity, in the desire shown to have 
 
 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 EDglish 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 1,678^. In addition to this, they had made two 
 other collections, which were altogether spontaneous, 
 as an endowment for the Bishopric. Of the sum of 
 689/., 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. 
 
 DEMANT) FOR LAND ON THE PART OF SETTLERS — JEALOUSY OF 
 THE NATIVES, AND FORMATION OF LAND LEAGUE — MAORI 
 RUNANGA— MAORI KING— MEETING AT I'ERIA— KING MOVEMENT 
 MORE FULLY DEVELOPED — NATIVES OF EAST COAST JOIN IN 
 THE FIGHT — THE HAUHAU SUPERSTITION — RA.PID 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 barbarisnx 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 
 w^haling 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 ZEALANDERS. 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 to^vn, or where the English 
 population was predominant, it was settled according 
 to the customs of the stronger party, and if dis- 
 satisfaction 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 towm?, 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 
 altogether 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 
 for land increased also, and in their desire to meet 
 the M-ishes of a clamorous public, the agents of the 
 government often displayed an intemperate eagerness 
 
358 CHRISTIANITY 
 
 to make purcliases. Contracts were sometimes made 
 with a few only of tlie 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 mth 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 
 
 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 couutiy. 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; lie 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 Pekaraa 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 NEW ZEALANDERS. 361 
 
 which the difficulty was disposed of showed that it 
 would 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. 
 Tliis was particularly the case if an Englishman had 
 suffered wrong from a native. What could the 
 government do ? It is not coiTect therefore to say, 
 "The government took no trouble to help them to 
 
3BS 
 
 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. 
 
A3I0NG 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 fore<]jo their reliirious 
 
 ' CD (D 
 
 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 w^ere 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 cliurcb, when the 
 Waikato deputation were much disconcerted by the 
 rejection of their proposal that all should join the 
 king movement. 
 
 "When 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 Eangiriii 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 workuig their way 
 through upper Waikato, it was said ihey 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. Tlie 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 Eomish 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 ZEALANDEES. 369 
 
 are standing destitute on the island, which is divided, 
 into two ; " but 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 sjirinkle of Latin 
 also. One line wUl be sufficient as a specimen : — 
 
 Koti te pata mai nierire. 
 
 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- 
 tliing 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 imite in the 
 chorus. There was a chord touched which vibrated 
 in the native breast. It was the " arohi ki te iwi," 
 amor pat nee, and they could not resist it. In their 
 liarangues, 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 Watene, a Tiu, or Priest 
 from Waikato ; " Do you understand the words you are using I" 
 ** No I do not, but I suppose Horopai)cra does." 
 B B 
 
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, bat 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 faUen 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 stiU endeavouring to obtain the help of their 
 neighbours to raise another force for an attack upon 
 the Arawa. Tlie 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 
 march 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 wliich 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 ohedience 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 Cluistian 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 CHKISTIANITY- 
 
 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 2EAIANDERS. 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 ? \Vhere 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 wlio, 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 has 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 ven<?eance 
 
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 clergjonen, 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 ofl'er 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 whicU are required iu the Gospel 
 
378 CH1USTIA.NITY 
 
 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 aronsed 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 ZEALANBERS. 379 
 
 and 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. 
 
 RfeSUMfi 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, tlio 
 surveyors were driven oflf by the native women. 
 
 The Governor arrives at Tarauaki, 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. 
 
 Eeply of the native Eunanga, 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 Bro^vn, July 4th, 
 1861, signed by the Bishop of ]N"ew 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. 
 
 Eoads 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. Eegarding 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. 
 
 Eenewal 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 9tli, 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 Kangiawhia, who retreat to Maun- 
 gatatauri, their mountain fastness, January, 1864. 
 
 Tlie 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 disafifected 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, Rawiri, 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 murdei-ers of Messrs. 
 Volkner and Falloon apprehended, tried, and condemned; 
 five of them have been executed. ^ 
 
 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 : PRINTED EY R. CLAY. SON, AND TAYLOR. 
 
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