CHAPTER III. KENDALL'S JOURNAL, 1815.
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CHAPTER III
KENDALL'S JOURNAL, 1815.
MARSDEN'S First New Zealand Journal * gives a full account of his establishment of the Mission at the Bay of Islands during his first visit from December 22nd, 1814, to February 25th, 1815. Kendall's Journal, written for the information of Marsden and the Committee of the Society, begins at this point.
"February 25th, 1815.--The brig Active set sail for Port Jackson, having completed her cargo. The chiefs Tupee (Tupehi), Tamorenga (Te Morenga), and eight other natives embarked. I committed to the care of Captain Hanson (Hansen) three prisoners --Thomas Deacon, George Leicester, and Mary Johnson. 1
"March 11th.--Our friend Duaterra (Ruatara), as you will recollect, was taken dangerously ill before you sailed from hence to Port Jackson; and after your departure, his illness still continuing to increase, the attention of the settlers was particularly directed toward him. He was supplied with such things as he thought he could take for his nourishment, for which he expressed great thankfulness, but complained of "want of breath" and bodily weakness and pain. I had not repeated my visits above two or three times before the priest told me he would not live, and on Thursday, March 2nd, he was conveyed from the village upon a kind of bier to a hill at Tippoona (Te Puna) upon which in his lifetime he had proposed to you a town should be built, a shed having been previously prepared for his reception, and there he was to die. It is customary at New Zealand not to suffer a native to die in one of the villages. The natives say if this should be allowed atua would be angry and a heavy calamity would befall them. When Duaterra perceived the time of his departure at hand, he directed his little property to be distributed amongst his surviving relatives. The cow which His Excellency Governor Macquarie had given him, and her calf, he bequeathed to the widow of the late Tippahee (Te Pahi), and the military raiment was to be taken care of for his infant son, whom he commended to my notice, requesting him to be sent to you as soon as he should be sufficiently strong to endure the passage, and to be brought up in the orphan school at Sydney. He desired his wife to admonish Warree (Ware) and Guanna (Te Uri-o-Kanae) and the people of Tippoona (Te Puna) to be kind to us all when he was gone.
"Duaterra only lay one night in the bush. He died on Friday, March 3rd, early in the morning. The chiefs Kangroha
* The Letters and Journals of Samuel Marsden, Chapter II.
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(Kangaroa) * and Shunghee (Hongi) and the near relatives of the deceased were immediately sent for. I was present at the time of Kangroha's and Shunghee's arrival. The latter had been particularly attached to his nephew, and he saluted me with many tears. The corpse, which was wrapped up neatly with the garments of the deceased, the feet being gathered up, was placed in a sitting posture. The brow of the head was encircled with many feathers to form a kind of glory. The face might be uncovered by taking away a small piece of English scarlet cloth, which had been cut for the purpose. 2 The features were natural. On the right hand Dahoo (Rahu), the wife of Duaterra, was seated as chief mourner, and on the left his sister and two or three female relations. Many natives were seated at a little distance from them. As we approached the mourners commenced their usual bitter cry, beating their breasts and waving their hands. When our friend Shunghee had uncovered the face of his nephew he stood immediately in front. The New Zealanders do not believe that the spirit leaves the body until the third day after the decease, and they say it hears the words of the survivors during the suspense. In his left hand he held a blade of green moka (muka - flax), ** which he had intentionally plucked up, and waving the other he occasionally took hold of the hair of Duaterra as if eager to snatch him from the King of Terrors. Tears fell streaming down his cheeks as he began his lamentable theme. The natives joined in crying, but the grief of the relations was excessive. Dahoo (the head wife) was of all others the most unconsolable, and her conduct has brought within my observation one instance more than the many I have before heard of of the dreadful effects of heathen superstition, for on Saturday, March 4th, while the people were still mourning and cutting themselves according to their manner until their persons were besmeared with blood, she sought and found an opportunity to put a period to her own existence by hanging herself at a short distance from the body of her departed husband. None of the natives, nor even her near relations, appeared shocked or surprised at this incident. The mother, it is true, wept while she was composing the limbs of her daughter, for what mother would not weep? but she nevertheless applauded "her resolution and the sacrifice she made for the man she so tenderly loved. Her father observed her corpse without any apparent concern. I could not discover a tear when it was brought before him, and her brothers smiled on the occasion and said 'it was a good thing at New Zealand.' It is common for women to do this when their husbands die. They think they then go to them. It appeared strange to me that the family could suppress the feelings
* Hongi's brother; Marsden calls him Kangorooa.--Cf. Letters and Journals of Samuel Marsden, p. 96.
** Kendall notes:--"The New Zealanders karakia atua (pray to the deity) with something green in their hands."
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of human nature on such an awful occasion, as I had always hitherto observed them very affectionate towards each other and remarkable for their attention to the woman who was now no more.
"I hear from the natives that a few days after Duaterra was attacked with illness a watch was set during the night to observe whether they could discover a star falling from the heavens, or rather one of those meteors falling which is often in England termed the 'shooting of a star.' 3 And upon the day he was seized with a kind of momentary delirium his priest concluded this event had taken place. Atua had then, as it was conceived, entered into him. Hence he was taboo (tapu) himself, or a sacred person. No New Zealander was permitted to come near him except the togungha (tohunga) or priest and those of his own family. You know, Sir, with what difficulty you obtained admission, * and that was only by special permission after it had been settled upon that an European would not by his presence occasion the displeasure of the deity. Everything was also tabooed which he touched or out of which he ate. I one day took up with me some rice water; when I had given him a few spoonfuls and was desirous to empty the decanter in order that it might be replenished, his feelings were very much hurt. He said to me, 'You are very unkind, Mr. Kendall. If the decanter is taken away, atua will kill me this very day.' I told him the atua must be very cruel and reminded him of the God Whom we worshipped, Who was infinitely kind, and, as he had often heard, had given His own Son Who had suffered, bled, and died for the sin of man, in order that man might live and die happy. He made no reply to my observation, and when I recommended him to take some nourishment as often as possible, he said, 'When breath comes, I shall eat.' In certain diseases upon the lungs, such as a violent cold which I believe was the case with Duaterra, the natives believe that atua enters into the sick in the form of a voracious reptile, and though unseen preys upon the vitals until the breath is gone. They believe also that as the atua descends like a falling star, so in time the soul of the deceased ascends and becomes a star in the firmament. This takes place when the eyes are wasted away. The left eyes of Duaterra and Dahoo are to be seen shining amongst those brightest luminaries in a little time. ** The latter asserted before she hanged herself that her husband had requested her to come to him. It is common for women to destroy themselves for the sake of their husbands.
"As well as a place in the heavens, the New Zealanders also assign some mountain at the North Cape for the place of departed spirits. There they say they are engaged in war. Duaterra is a whidooapi (wairua-pai), or good spirit; Dahoo is a whidooa keno (wairua-kino), a bad spirit.
* Cf. The Letters and Journals of Samuel Marsden, p. 120.
** Kendall notes:--"The natives say one eye of a dead person becomes a star, the other a spirit on earth."
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"The New Zealanders are very much afraid of their atua, whose attributes are painted out under the most fearful images. Those natives who have been amongst Englishmen and are acquainted with our language tell me their atua is the devil. It appears they have no notion of the Supreme Being as a God of love and mercy.
"As soon as Duaterra was dead the natives called his corpse atua as they do all other dead people. Whenever we come near a piece of tabooed ground and ask the reason why it is tabooed, if a person has been buried in it we always receive for an answer 'atua lies there.'
"The remains of Duaterra and his wife were laid upon a stage which was erected upon the spot where the former died. The apparel they wore at the time of their decease and the tabooed articles were deposited with them. Shunghee (Hongi) enclosed their tomb with boards and railing. The seven chiefs who assisted in the above service were not permitted to touch any victuals with their hands, but were obliged to stoop with their heads to the ground and take their victuals with their mouths for some time. Kangroha (Kangaroa) was tabooed three days, Shunghee (Hongi) two days, Rakoo (Rakau) three days, Tenghrangha (Te Ngarara) two days, Tairae (Tara) two days, Guanna (Te Uri-o-Kanae) ten days, and Taoppopo (Tao-popo) two months.
"After the funeral ceremony was over, the two surviving wives of Duaterra, his sister, mother-in-law, and uncle were conducted to a hill opposite the door of my dwelling. They are to bewail the loss of Duaterra for some time to come. * No person is to touch the two wives and sister--atua would be angry. We can hear their cries every day. Numbers of natives come from all parts to join them in their roaring. Friends and enemies visit the tomb, some of them leaving part of their garments behind them. The veneration of the New Zealanders for the dead is extraordinary. 4 A native who can speak English asserts it is like our going to church. I cannot say positively the dead are worshipped. As I become acquainted with the language I shall better understand the real purport of the funeral ceremony. Certainly the people here are held in a state of extreme bondage by the great deceiver of mankind.
"In adding to my testimony to the character of Duaterra, I must freely state that, as far as my short acquaintance with him will allow me to judge, I have every reason to believe him to have been an honest, upright man in all his dealings, an adherent to the truth, a good husband and father, and a well-wisher to his country. His work appears to have been done so far as it related to the principal object of the Society. As soon as he landed the last time he joined the natives eagerly in their heathenish ways. He
* "At least two months," Kendall subsequently adds.
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had also imbibed strong prejudices against the missionary establishment. He had prepared the way for our entrance, but he seemed to be almost unwilling to aid us any further. The enemies of the cause had poisoned his mind while he was at Port Jackson by telling him we should shortly increase our force and take possession of his country, and he was too warm a patriot to bear with patience the idea of becoming accessory to its ruin. * This was also a serious impediment to the improvement of his mind. When I first saw him I thought him in a fair way to shake off his heathenish customs altogether, and he seemed to dispute those principles which had in his early years been implanted in his mind, but his ideas had been ruffled while he was thus undecided. In his professions he was sincere, and I am willing to believe it was upon principle that he in his last illness so heartily joined in the superstitious notions of his ancestors, aided by the example and solicitations of those friends who were about him. Tapapa (Te Papa), his priest, was constantly with him from the time his illness took a serious turn until the hour of his death.
"On March 23rd, Tamoungha (Te Mounga) and Kurro (Korokoro), two chiefs of Whangaroa, came to see us. I was desirous to return with them to their home in order to make observations upon the place and population, and had equipped myself for the purpose, having my provisions and bedding ready; but my friends at Tippoona (Te Puna) prevented me and almost insisted upon my staying at the Bay. They assigned as the chief reason for their reluctance to my embarkation for Whangaroa that when the Boyd was taken Tippahee (Te Pahi), their late chief, was blamed as a principal ringleader, and the captains and crews of the whalers shot many of their people and destroyed their island, and if I should be killed at Whangaroa they would again bear the blame and suffer although entirely innocent as was Tippahee. I could not be offended at their close reasoning, for it is now settled in my mind beyond a doubt that Tippahee, so far from being guilty in the affair of the Boyd, was doing a most honourable and humane action. He called the seamen (ten in number) out of the rigging with an intent to save them, and would have succeeded in his object had he not been opposed by Tippoohee (Te Puhi) and Taara (Tara) who took them from him by force. The natives of Whangaroa, while they acknowledge their own cruelty, universally assert that when they were killing the sailors Tippahee held his hand over his eyes and shed tears. He by no means joined them in their horrid festival. I am thus circumstantial in order to show that the little acquaintance which Tippahee had had with the civilized world had been very beneficial to him in a trying moment. The people of Tippoona (Te Puna) also appear very desirous to have their innocence established with the people of England.
* Cf. The Letters and Journals of Samuel Marsden, p. 141.
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The Rev. Josiah Pratt, B.D. (1768-1844).
The Rev. Josiah Pratt, B.D. (1768-1844), Vicar of St. Stephen's, Coleman Street, London, succeeded the Rev. Thomas Scott, the first secretary of the Church Missionary Society, in December, 1802, and retained the office until April, 1824. Throughout his twenty-one years of office, Pratt devoted almost the whole of his weekday time to the work of the Society, his house, 22 Doughty Street, being practically the Society's office. "There he wrote his long letters to Africa and India and New Zealand," Eugene Stock puts it, "in days when shorthand writers and copying presses were unknown, and when there were no mail steamers to carry his correspondence or bring back the answers. There he bore the burden of what became a rapidly growing organization; and there, in simple faith, he daily and hourly cast his burden upon the Lord."
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"On March 31st a canoe returned from the River Thames, the people on board having killed and eaten three men and taken a woman and five female children as prisoners, whom they intend to keep as slaves. 5 The head of one of the unfortunate victims has been exhibited in our settlement. It had been cured by the natives for the purpose of showing their friends at home the victory they had obtained over their enemies. * The settlers entreated the natives to take it away and bury it in the ground. We think it our duty to express our concern in the most public manner at everything which relates to their wars and cannibalism.
"April 8th.--Attended a mourning ceremony. The relatives of five natives who had been dead some time, but whose bodies were now taken up for the purpose of preserving the bones, assembled to mourn over them. The same shouting and crying were to be heard as on other occasions. The faces and breasts of the mourners were as usual besmeared with blood. It is customary for the New Zealanders to take up their friends after death. A common person's bones are cleaned once. The bones of a chief are taken up four or five different times and finally polished and brightened with oil and put into a basket. They are preserved as sacred relics. Children are brought to cry over the bones of their ancestors in order to perpetuate their memory. The manner in which the people of New Zealand take care of their dead is particularly disgusting. They will carry the corpse of a relative several miles upon a bier a month or two after the decease. Three of the above-mentioned persons had only been buried one month. The skull is exposed while the people are crying. They call it atua.
"I am sorry to observe that a few weeks after your departure a quarrel arose between the chief Kurro Kurro (Korokoro), who accompanied us from Port Jackson, and O Keda (Okira), another chief, whose territory is near Whangaroa, which was attended with serious consequences. The people of Kurro Kurro had, while they were one day passing by the district of O Keda (Okira), ** taken some potatoes from a farm on shore, which, the natives resenting, recourse was had to arms. One of O Keda's people was slain and buried on his own ground. A little time after this O Keda collected together his people, and coming to the Bay made a descent upon Kurro Kurro. His property was destroyed, and several hogs in an adjacent island belonging to Pomarree (Pomare). The colt which you presented to him was killed at the same time.
"The New Zealanders will have wars amongst each other, but I do not apprehend they will attempt to fight the settlers while we preserve our neutrality and treat them well. War is the New Zealanders' glory. Fighting is the principal topic of their conversation. They carry the idea of it into another world. The
* Cf. The Letters and Journals of Samuel Marsden, p. 496.
** Okira, a son of Tareha.
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manual exercise, if I may so call it, is performed as a part of the funeral ceremony. They believe the soul, as soon as it is parted from the body, is engaged in war. The place where departed spirits go to war is at the North Cape.
"April 15th.--The remains of Duaterra (Ruatara) and his wife were carried from Tippoona (Te Puna) to Motoo Terra (Motu-tara), a distance of fifteen miles. Lamentation as usual.
"On Wednesday, April 19th, three chiefs, Tapahee (Te Pahi), Tamoungha (Te Maunga), and Kullokullo (Korokoro), from Whangaroa, with fourteen war canoes and about three hundred people, visited our settlement. Tapahee was the man who saved the woman and two children at the affair of the Boyd. He appears to be a mild man, and to have much more influence with the subjects than any chief I have before seen. He entreated us to go and settle at Whangaroa. He and his people visited the place where Duaterra died; they sang the ode and performed the military exercises. On the Thursday they all went over the bay to Takooa-kaoo (Takuakau) to cry over the bones of one of the chiefs, which had been taken away from Tippoona. At the time of their departure Tapahee gave orders to his people to return a saw belonging to the Society which had been stolen during the night. This was done, although broken in several pieces. One of the war canoes measured eighty-four feet in length and contained sixty-seven people.
"Owing to their filthy habits and living so much upon fern root, the New Zealanders are very subject to cutaneous diseases, as boils, etc. They are also frequently afflicted with violent headaches, bad eyes, etc. 6 I wish I understood medicine better, as I think I could render many of them great assistance. As it is I have many patients to whom I administer such medicines as they seem to be in want of. They are highly pleased whenever they find relief. 7 They are very blameable in allowing their young women to visit our ships. Many of them contract diseases from our seamen, and I am sorry to say in some cases the unhappy creatures have perished for want of knowing a remedy. From seamen they have also learnt to curse and swear. It will be a long time before we can cure them of the language they have acquired from our countrymen.
"Wednesday, May 10th.--This day we were visited by the chiefs Tippoohee (Te Puhi) and Tarra (Tara), who were concerned in the destruction of the Boyd. They, with some of their dependants, had been absent five months upon a fighting excursion to a distant part of the island, and were now upon their return home. They were very hungry, and were supplied with some baskets of potatoes from the settlement. George (Tara) said he had killed many of his enemies but had not brought with him any of their heads. A little boy about ten years of age was taken prisoner. Tippoohee, Tarra, and their people conducted themselves in a
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quiet and peaceable manner during their stay with us. The chiefs Kangroha (Kangaroa), Shunghee (Hongi), and Tarra (Tara) were here at the time, and they all united in friendly converse, having dropped hostilities.
"The people of Whangaroa say they would not injure Mr. Marsden's vessel should she put in there, because they are attached to Mr. Marsden and like the conduct of the captain and the ship's company. They will not give any promise respecting any other European vessels.
"Sunday, May 7th.--We were visited by Kangroha (Kangaroa) and Shunghee. They have brought with them a plentiful supply of potatoes, etc. Shunghee wept bitterly when he saluted me.
"Friday, May 19th.--Went to Whitange (Waitangi) in company with Mr. Hall, where we met with the chief Warrakkee (Waraki) and purchased of him a parcel of land for the Society, containing by measurement fifty acres, being the most eligible spot in the Bay of Islands for a settlement. * Warrakkee ** expressed, as several other native chiefs had done, his fears lest the English should in a little time increase their numbers, drive the natives into the bush, and take away their land from them. We endeavoured to convince him to the contrary. He replied to our observations 'that it was very good for a few white people to live at New Zealand but not so for many.' When I was taking some refreshment I gave Warrakkee a little pork to eat, which having taken betwixt his teeth, he made a long oration and then spit it out again. This was a religious transaction. He endeavoured to convince me that by this conduct he intended to give no offence. He should eat with me by and by.
"Arrived a canoe from Ahourakkee (Hauraki) *** with some people of Shoupay (Te Haupa). On Sunday, May 21st, some of them attended Divine service in my house. They were delighted with the music and singing.
"The natives have stolen many articles from us since we disembarked, but they have done it in a very secret way and do not appear disposed to do violence to anyone. I do not wonder at this pilfering. They are so extremely fond of iron.
"As far as I can judge Divine Providence seems to be preparing the way for the Gospel to be introduced amongst the natives of New Zealand. I can speak to them in their own tongue, as yet, very imperfectly. But when I, in my incorrect way, attempt to tell them of God who made the world, and of the great love of His Son, Jesus Christ, for mankind, they do not reject the account
* Fifty acres were purchased for five axes.--Cf. R. McNab, From Tasman to Marsden, p. 188.
** Father-in-law of Ruatara.--Vide supra, p. 22.
*** Kendall notes that this is the River Thames. Te Haupa was a head chief of Ngati-Paoa.
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with abhorrence. We are in want of a person of talent to assist in fixing the language. I and my colleagues, sensible of our weakness, call for help. We entertain the glad idea that the time of these poor creatures' deliverance is at hand. Before any other persons can arrive from England I have no doubt but through the Divine blessing the settlement will be established.
"Two or three pious smiths would find plenty of employment at New Zealand. They and their families would be well supplied with the productions of the island.
"Thursday, June ist.--Anchored on the other side of the Bay the Phoenix, Captain Parker, which put in there for provisions, water, etc. The natives of Tippoona, hearing of Captain Parker's arrival and knowing him to have been concerned in the destruction of their island, 8 were exceedingly desirous to see him, and requested me to give him an invitation to my house. This I did, and he came on Sunday morning the 4th June. When he landed two or three of the principal natives surrounded him, and, pointing to the island where the hippah (pa) formerly stood, said in their broken English 'See the island. See the island.' The captain was not at a loss to comprehend their meaning; nor indeed was I at all displeased at their conduct, particularly as I knew it was not their intention to hurt him. I requested them to say no more until Divine service was over, as it was then time to assemble to worship God. They attended to my request immediately. As many as could came into my house, and the remainder flocked round the door. When prayers were over, I told them Captain Parker and the other captains of the whalers had been told that their late chief Tippahee (Te Pahi) was the principal ringleader at the destruction of the Boyd and ship's company; that he had been told lies, for Tippahee was a good man and the people of Tippoona (Te Puna) were good men, and that Captain Parker now wished to make peace with them. He would not hurt them any more. The natives, addressing themselves to Captain Parker through their speaker, for one of them could speak English tolerably well, told him how many men, women, and children had been killed; how many balls passed through the legs, arms, etc., of them; that Tippahee had seven balls which passed through his raiment, one of which wounded him, but not mortally; and that all the rest of the inhabitants swam for their lives and made their escape, except nine women who, being wounded and despairing of any mercy, sat themselves down upon the beach and were seen at daylight but not killed by the sailors. The interpreter added that the natives were now ready to make peace. Several of them upon this rose up and shook Captain Parker by the hand One of them offered in a jocular manner to change coats with him, and the interpreter accompanied him on board his ship, to whom he presented an axe and some other articles. An axe was also sent to my house for the chief Gunna (Te Uri-o-Kanae). The settlers were much gratified
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with the above interview. The peaceable manner in which the natives of Tippoona represented their wrongs without any sudden burst of passion, and the readiness they manifested to make peace, have confirmed our good opinion of their friendship.
"We were supplied with some comforts from Captain Parker's ship. He also left a she-goat and a sow for the settlement. My friend Toi (Tuhi) signified his intention to accompany the captain to England. * His brother Kurro Kurro (Korokoro) wished him to take his wife with him. When I reminded him of the distressful nature of her situation should her husband die at a great distance from home he replied it would be a good thing for her to hang herself according to the custom of the New Zealanders.
"Tuesday, June 13th.--Arrived the brig Trial, Captain Hovell, and the schooner Brothers, Captain Burnett, from Port Jackson. Some natives returned from Port Jackson in the above vessels. Captain Hovell also brought me letters from Mr. Pratt, Mr. Marsden, and some other friends at Port Jackson. The natives sold Captain Hovell, as I am informed, about two tons of flax. They also supplied the vessel with pork and potatoes.
"Friday, June 16th.--Died, after a short illness, Tara-Kakoo (Te Raraku), the brother of the late Tippahee and uncle of the late Duaterra. The natives were busy on the Sunday in mourning round him and cutting themselves after their manner until blood gushed out. Mrs. Kendall and I took a walk in the afternoon to see them. The corpse was decorated with feathers and the forehead bare as usual. What poor creatures men are without the consolations of the Gospel in the time of trouble.
"Monday and Tuesday, June 19th and 20th.--Some strangers visited us from the other side of the island and from other parts, amongst whom was a native of the Marquesas, who expressed a desire to go to Port Jackson. He informed me Mr. William Crook of Sydney had resided with his father when he was in the service of the London Missionary Society. They brought with them moka (muka) ** in abundance, hogs, etc. They departed well satisfied with their respective bargains, having obtained axes, etc.
"All the natives who have come to our settlement for axes and other iron tools have been supplied. We have suffered none to go away disappointed. The smith is constantly at work. He has more work upon his hands than any settler. We could not do without a smith. He in is my opinion under Divine Providence a great means of our protection. The natives are yet unsettled, as must be expected. They can not bear to see property before their eyes without coveting it. While they see the smith at work their attention is directed towards him. They know we have no trade before-hand to tempt them to plunder. They therefore wait until they can obtain it from him.
* Cf. The Letters and Journals of Samuel Marsden, p. 14411.
** Muka--flax-fibre.
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"On Tuesday, July 11th, sailed the Active for Port Jackson, having obtained a cargo of spars, flax, etc. The chiefs Takokee (Te Koki), Whittokee (Whetoi), and some other natives embarked in her. The two prisoners, Rogers and Jones, returned to the settlement.
"A few days before the departure of the brig Active died my aged and much respected friend Kangroha (Kangaroa). * I have to regret the loss of this chief, who, as I have before mentioned, has always been our friend, and possessed such great influence amongst his countrymen. He was likewise a man of great activity and industry, and his loss will be very much felt among his people on this account. I am sorry I had not an opportunity to pay him a visit during his illness. I am told Shunghee (Hongi) was quite overwhelmed with sorrow. He attempted to hang himself twice but was providentially prevented.
"Monday, July 17th.--I paid a visit to my friends the natives of Tippoona. A woman had caught a violent cold which caused an inflammation in her eyes. Her face and neck were very much swollen indeed, and she was given up for lost. I am happy to say that by applying blisters, etc., she has been restored to health.
"Tuesday, 10th.--A native came to see me who was apparently in a deep decline. He also had caught a violent cold and had not taken care of himself. The natives are not in the least aware of the real causes of their diseases. They ascribe everything to atua that gives them pain. The deluded man said atua was within him eating his vitals. He seemed not at all sensible of the evil consequences of drinking cold water when in a raging fever. I gave him such things to take as I thought most suitable.
"Friday, 21st.--I visited a man named Tawhimoode (Te Waimuri) who I was informed was near the point of death. He was tabooed, and attended by two priests and some other friends, who, notwithstanding his taboo, let me see him. He appeared to be very much alarmed under the apprehension that the reptile god was within him and that he would soon die. I endeavoured to quiet his fears as well as I was able. I proved, or attempted to prove, the gross mistake he was under with respect to the deity being within him. I told him that all men had offended the great Atua; and he had said that all men must die. I then told him that though all men died yet the great Atua gave His Son Jesus Christ, and those who believe that and pray to Him, their spirits would live and be happy. I do not think he could understand what I said, being quite a new subject to him, but it is best to declare my errand as well as I can, trusting as I do that that same dear Saviour will enable either me or some one after me to speak concerning Him in a clearer manner. I ordered some sago and tea to be given to the man, who had been without food for three days, after the taking of which he appeared a little revived.
* An elder brother (tuakana) of Hongi Hika.
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"Saturday, 22nd.--As I was passing through the village I was requested by some natives to visit a boy about thirteen or fourteen years of age, who appeared to be in a consumption. He had caught a violent cold which settled upon his lungs. I induced him to come down to my house, and gave him some food and medicine. In a little time he recovered.
"Sunday, 23rd.--I and Mrs. Kendall took a walk in the afternoon to see the people mourning for Tawhimoode (Te Waimuri), who died early in the morning. The corpse was placed in an upright posture as is usual. The face had been oiled in order to make the marks of the tattooing clear. The hair had been cut, and was neatly tied up and ornamented with feathers. As the people came near to cry, they kneeled down in a row in front of the dead body. They then commenced the usual battle-cry, cutting their persons, and speaking to the deceased. I have no doubt in my own mind but the New Zealanders worship the dead. If they do not, they do not appear to have any worship amongst them at all. The lungs of the deceased were affected, yet I think he might have lived much longer if proper care had been taken of him. When I visited him he was in a warm hut and a fire was near him. He came out to eat his victuals, as he durst not eat in the house--atua would kill him immediately. The weather was cold, and he hastened his death by drinking water.
"Monday, 24th July.--I was invited to visit my friend Warree (Whare), who had been ill some months. He was in a rapid decline, coughing and spitting very much. He too was tabooed, but he wished me to speak to him, and he ventured to take hold of my hand. He said he was very much afraid atua would kill him. I endeavoured to explain to him that there was one great Atua who made the universe. I could tell him in his own language that all men had offended this great Atua and therefore all must die-- that I should soon die myself as well as he--but that the great Atua had so great love for men that He sent His Son, Jesus Christ, to save their souls. It was for this reason that I and my colleagues spoke so much about Jesus Christ. I also endeavoured to convince him of the absurdity of one eye becoming a star in the heavens and the other assuming a human shape and fighting at a certain place at the North Cape. Warree listened with attention to all I said, but could not overcome the prejudices that were riveted in his mind. A priest came near us after we had finished our conversation, to whom Warree recited what he had just heard from me.
"Sunday, 30th July.--In the morning I went to see some of my friends the natives who were crying over the corpses of the three relations who had just departed this life. In the afternoon I visited a sick person who was near the point of death. I gave him some medicine, but it was too late; he died early on Monday morning. In the winter season, I am informed, the natives die
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very fast. Many of them are actually starved to death, but they do not appear to be at all aware of the cause. Their superstition tends greatly to increase their mortality. The climate is very moist, and by exposing themselves to the weather they frequently catch cold. They never eat in their houses, neither do they sleep in them after they find themselves ill. Instead of endeavouring to promote a perspiration by keeping themselves warm, they check it by sleeping in the open air and drinking cold water.
"August 31st.--Returned to the Bay the brig Trial, Captain Hovell, and the schooner Brothers, Captain Burnett. 9 Captain Hovell states that on Sunday, the 20th inst., an attempt was made by the natives at Mercury Bay to take both the vessels. He has favoured me with the perusal of a letter to Messrs. Lord and Blaxcell of Sydney (the owners), of which the following is a copy.
"'Gentlemen,
"' The following letter is the particular of what transpired on board the brig Trial under my command on the afternoon of the 20th August, 1815, at Trial Harbour, New Zealand, latitude 36.40 S., longitude 175.49 E. *
"'At 12.30 p.m. light breezes and fine, clear, pleasant weather. I particularly remarked a number of canoes alongside both vessels, but from the friendly terms we were on with the natives and the two chiefs who had constant access to both vessels I thought I had no reason to be under any apprehensions of the safety of them both, but allowed their people to remain outside along the boarding nettings without taking any notice; but while the people were below at dinner I received a very severe blow in the back of the neck by a short club from one of the chiefs while making up the mats on the quarter deck with the other chief. I by chance escaped the second blow by making my way down the forecastle hatch. At this time they had got command of the upper deck, as also a few had got between decks, which were soon dispatched by the people having their muskets in readiness, and we again had all clear below fore and aft. It was then a moment of consideration how to guard and protect ourselves and prevent them making a rush upon us. I first placed one man at each corner of the main hatch with muskets; by that means we cleared every part of the main deck and drove them aft. Finding them so numerous on the quarter deck I gave directions to fire through the skylight with two muskets at once, which did so much execution and put them to so much alarm that it drove them forward and gave us another excellent chance at the main hatchway. It was at this time they were put to their greatest stand, but on the arrival of Jackky Waddee --a native I had shipped at the Bay of Islands and who deserted from me when I was last here--he gave directions to cut both cables and haul the ship on shore, which was done accordingly. They again returned to the decks, but kept themselves close in the
* From this it appears that the encounter took place in Kennedy's Bay.
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long boat as she stood in her chocks, and, finding it impossible to remove them from that situation from any hatch, I desired the people to fire through the bottom of the boat as standing over the main hatch. Seven shots drove them from the ship entirely, and we again got command of her, but found ourselves and the schooner Brothers lying on shore. She was within half a cable's length from us. The natives had still got possession of her, but a few rounds from our muskets and swivels soon cleared her decks, and Mr. Burnett and three of his men again made their appearance. Both vessels then kept up a constant firing at the natives in the water, which were very numerous; and from the manner our guns were loaded I am confident a great number lost their lives. Exclusive of what was killed on board us, the number as near as I can judge was from twenty to twenty-five, and the time they had the vessels in charge was about four hours.
"'At 10 a.m. sent a party of men on shore to destroy the town and the canoes. At noon the people returned with two pigs, having destroyed the principal part of the town and canoes with fire. At 2 p.m. the people went on shore again and set fire to the remainder part of the town, canoes, huts, and all their food, and returned with one large pig and two small ones. Fresh gales with rain. Midnight: hard northerly gales with heavy rain.
"'I cannot conclude these 36 hours' remarks without returning thanks to the Almighty God for delivering us from the hands of a set of the most desperate cannibals, whose numbers could not have been less than one thousand men employed at both vessels. I have also to return my most hearty thanks to my noble little ship's company, who at all times obeyed any orders I gave them and acted with that coolness which is natural and generally observed in Englishmen.
"'I have therefore to hope, gentlemen, you will make them some compensation for the loss of their clothes, etc., when the brig returns to Port Jackson again.
"'I remain, Gentlemen,
"'W. H." 10
"'The following is a list of articles lost:--
"'1 whale boat, 4 oars, and 1 boat hook; 3 muskets, 2 cutlasses, 1 bayonet, 1 pouch; 3 boarding pikes, and 1 harpoon; 36 mats, and a quantity of flax; 8 signal flags, all the crockery utensils; 150 lbs. iron, and some armourers' tools; 1 axe, a quantity of beads, and other trade; most of the plates and dishes, and a binnacle lamp.'"
"To this report, Burnett of the Brothers made some additions: * "At half past twelve he heard a shout from the Trial, and immediately his own decks were crowded with natives who had been previously alongside his vessel. He was instantly aware of the
* Cf. R. McNab, From Tasman to Marsden, pp. 193-4; S. Percy Smith, Maori Wars of the Nineteenth Century (second edition, 1910), pp. 87-88.
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intended assault, and seizing a musket shot one of the most forward. Mr. John O'Neal, mate of the vessel and a native of the Colony, for some time defended Mr. Burnett against the attacks of several adversaries, with an empty musket. He was himself attacked and fell, overpowered by numbers. Thomas Hayes was thrown wounded into a canoe, and killed on shore. Joseph Marsden and George Halloghan, the former wounded, jumped overboard, and were protected by a chief's wife. The latter rejoined the vessel and supposed Marsden, who did not return, to be still alive. William Morgan, a boy, was wounded, as was also Mr. Burnett, though not badly. The next morning the two seamen who had been unfortunately killed on board the Brothers were interred.'"
From this point Kendall's Journal for 1815 proceeds in somewhat disjointed fashion:--
"Mem. 26th September.--To take notice in my letter to the Society of the following particulars:--
"1. The distressed condition of the natives in the winter and the great mortality.
"2. The greater population towards the south. Heenamattee Horo (Hine-mati-oro), queen of a large interior district on the other side of the Thames. 11
"3. Embalming the dead and putting the corpse in a box.
"4. The murder of infants and suicide of parents on the death of their partners.
"5. The moisture of the climate.
"28th September, 1815.--Arrived the Active, Captain Hanson (Hansen). The natives all well on their return. 12
"October 4th.--Sailed the brig Trial for Otaheite and the schooner Brothers for Port Jackson. 13
"30th.--Agreed to pay the carpenter six pounds sterling per month for building one house for Mr. King, one do. for myself, and a school house. 14
"Wednesday, 8th November.--The Active took her departure for Port Jackson. Natives and self employed in levelling ground and making a fence.
"Thursday, 16th.--Arrived Shunghee (Hongi), Tamorengha (Te Morenga), Shomakke (Hauraki), Okeda (Okira), Tairi (Tairi), and about sixty others.
"Monday, 20th.--Employed with Messrs. Walter Hall, Shergold, and Campbell in erecting the rafters for the roof of my house. Shergold and Campbell about two hours, Hall six hours.
"Wednesday, 22nd.--Arrived the Cretan, Captain Moore; and the Phoenix, Captain Parker, returned. Employed with W. Hall as usual.
"Saturday, 25th.--Went on board the whalers, and also paid a visit to some natives who were just arrived from the River Thames
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and presented two axes to two chiefs. The people went under the name of Na te Maddoo (Ngati Maru). *
"Monday, 27th November.--Instructing children.
"Wednesday, 29th.--Employed with Walter Hall in erecting house.
"Thursday, 30th.--Mr. Hunt, the chief mate of the Phoenix whaler, and a boat's crew broke into my house. Sailed in the evening the Phoenix and Cretan."
The incident thus laconically described was of a dramatic nature. Kendall, in a "statement" dated Bay of Islands, 19th January, 1816, gives a full account of the attack made upon him by some members of the crew of the Phoenix.
"On Wednesday, November 29th, 1815," he writes, "Captain Parker of the Phoenix being then with his ship in this bay, a man of the name of Fop was sent on shore, in order to remain at the Society's settlement until he could procure a passage for Port Jackson. Captain Parker had a few days before this sent a verbal request that I would as a magistrate give my permission for him to leave the above person here, alleging as his reason that, having altered the route of his voyage, he should be under the necessity of taking him to the coast of Peru and from thence to England, instead of landing him again at Sydney as he intended to do at the time he brought him from thence; and I had refused to give my consent for the following reasons:--
"First.--It was well known to Captain Parker when he left the harbour of Port Jackson that Mr. Fop's name was not entered in the ship's clearance at the secretary's office.
"Secondly.--There was no fair proposal made for his maintenance during the time he should continue in the settlement and his passage to Port Jackson, and it was very probable that he might be detained here upwards of seven months, particularly if the Active should, according to my last advice from Mr. Marsden, proceed to Otaheite (Tahiti) the next voyage after she touched at this place.
"Thirdly.--Because the natives of Tippoona (Te Puna) had expressed their aversion to receive any of Captain Parker's people on shore on account of the former cruelties which he had exercised towards them. When, therefore, Mr. Fop came on shore, he was for the above reasons told that he must return to the vessel.
"By the same boat which conveyed Mr. Fop to the shore, Captain Parker by way of contempt returned to me a letter which I had written to him officially on the preceding day, and on Thursday, November 30th, he sent his first mate, Mr. Thomas Hunt, to my house for some letters which had been delivered to me some time before for the purpose of sending to Port Jackson. As soon as he had received them, he told me that I had obliged Captain
* Ngati Maru, descendants of the ancestor Marutuahu, is the senior tribe in lineage of the Hauraki district.
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Parker to take Mr. Fop to the coast of Peru, but if he had been well he would have come on shore himself to obtain satisfaction. When he was gone out of my house I shut the door, bolting it, in order to avoid hearing his profane and abusive language; but instead of ceasing he became enraged, and immediately ordered the boat's crew to come to him and pull down my dwelling house. To my astonishment the door was immediately broken open, my organ damaged, and he and two of the sailors, John Chapman and Martin, a Portuguese, the latter having clubs in their hands, were lifting them up to strike me. The working people hearing the noise hastened to my assistance, and about one hundred natives, armed, came down from the village as soon as they perceived what was going on, to my protection. I had my sword in my hand while the sailors were breaking open my door, but I am now very thankful I did not use it. I bless God I had many friends near me, whom as soon as the mate and sailors perceived, they were glad to repair to their boat and go quietly away. I feel myself sufficiently secure under the protection of the natives from the effects of Captain Parker's displeasure in the event of his return to the Bay of Islands. I therefore merely notice the particulars of the transaction without desiring any other redress. My servant and one of the workmen saw the door broken open." 15
The final entries for 1815 of Kendall's Journal are interspersed with some letters to his colleague in the settlement, John King, which show that differences had arisen to make difficult the conditions of the commercial life ordained by Marsden. On December 21st Kendall wrote to King in the following terms:--
"Sir,
"As I perceive you are very much hurt in your mind, and judging it to be highly important that every possible concession ought to be made in order to promote peace, I again address you by letter, and have to request you will also write to me your own thoughts and tell me plainly what it is that I can do to satisfy your wishes, or what I have done to displease you. Notwithstanding the great distance we are placed from those masters who sent us out, we have upon their records the most wholesome advice and exactly suitable to our care. In the address of Mr. Scott to Messrs. Wilhelm and Klein, which you will find in the Report of the Honourable Committee for the year 1812, page 493, 16 he observes: "Remember, remember, I say, that Satan's grand object is to divide those who seek the subversion of His Kingdom. Be fully and constantly aware of this, and resolutely and pertinaciously oppose this his grand object. Endeavour to stand in one spirit with one mind striving together for the faith of the Gospel. Love one another and marvel not if the world hate you." We cannot attend too much to such advice, although it is oftentimes a grief to me that I feel it a difficult thing to put it in practice. It requires more than human strength to check the corrupt risings of human
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nature, yet it would be a wise thing for us to make the trial in dependence upon help from above.
"Mr. Hall and you and myself with our families have left our native homes. Our profession and errand were great. We were followed by many prayers of the faithful. How would it grieve them to hear of any serious disputes arising amongst us to obstruct our progressive advancement after a good beginning? The eye of that glorious Saviour whose servants we in our special manner profess to be is also upon us. In His last fervent prayer He entreated the Father to preserve His apostles in unity and truth. With what complacency He must behold those that are engaged in the enlargement of His Kingdom when they dwell in mutual love.
"I trust you will admit the sincerity of the above observations. To men professing godliness it is right to explain in Christian terms. We can never expect to be right with haters of religion.
"You have sent me word by my child that you will make shoes for my family provided I will supply you with trade. Now I must beg to explain to you once more that I never have kept trade from you. The last trade which was made was made for you. I seldom or never have trade by me. I have had none in my possession for some days past, neither has the smith made any.
"I am anxious to convince you that I have nothing to do with your quarrel with Walter Hall. You will recollect that I and you and Mr. Hall in our first consultation about trade determined to meet every Saturday and write out an order for Hall for the ensuing week. I wish you therefore to write out an order for what you may want, as recommended by Mr. Marsden, and demand the smith's reasons in writing if he refuses to execute it. You can then transmit the same to Mr. Marsden.
"Whenever any trade is made for me and I have any by me, I shall be willing to let you have a part. And I am willing to spare anything else which you stand in need of, notwithstanding anything of an unpleasant nature which may have passed between you and me."
The Journal for 1815 closes with a copy of another letter despatched to King under date December 29th, in which Kendall again seeks to heal the breach:--
"There being now sufficient timber for every present purpose upon the settlement," he writes, "you can, if you think proper, select a log to be sawn when the present one comes off the pit for flooring for your house, and so on alternately until you have enough.
"Although you have given me no answer to my letter of the 21st inst., yet I still think it my duty to remind you that I and Mrs. Kendall are sincerely desirous to drop all personal discord with you and Mrs. King. I cannot bear the thought of enacting
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in public worship another Lord's Day while there is anything unpleasant remaining upon our minds that is calculated to offend the supreme object of our devotions."
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