1934 - Elder, J. Marsden's Lieutenants - CHAPTER XII. JOHN KING'S JOURNAL, 1819-33, p 251-260

       
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  1934 - Elder, J. Marsden's Lieutenants - CHAPTER XII. JOHN KING'S JOURNAL, 1819-33, p 251-260
 
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CHAPTER XII. JOHN KING'S JOURNAL, 1819-33.

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CHAPTER XII

JOHN KING'S JOURNAL, 1819-33.

IN John King's journal are fully described the events of the first missionary journey to the Hokianga River, which he undertook with Kendall in 1819.

"1819. June 29th.--Mr. Kendall and I with sixteen natives set out for Shokiangha (Hokianga). We went to the Kidhi Kidhi (Kerikeri) in Shunghi's (Hongi) canoe. Walked until nine at night and rested under a large tree by a woodside. Supped, sang an hymn, read a portion of the Gospel, prayed, and went to rest.

"June 30th.--At break of day the natives made ready the food. After breakfast we offered up our praises to God for all His mercies and pursued our journey. In the evening we arrived at Matanghgi's (Matangi) place; here were a few natives that welcomed us to their dwelling and directed us to a hut where we could stay all night. They made a good fire; we had supper, and after a long conversation offered up our evening sacrifice of prayer and praise and went to rest.

"July 1st.--At break of day we breakfasted and offered up our morning thanks to God. Here were a number of natives, and they were well pleased to hear Mr. Kendall read a prayer and the Ten Commandments over to them in their own tongue. We soon arrived at Moodinai's (Muriwai) place; here were a great many chiefs met together to welcome us to their village. Stayed until evening. Moodinai lent us two canoes. Left at sundown. It was moonlight and pleasant.

"July 2nd.--We arrived at a large village about three o'clock. This morning the natives led us up to a house. We laid down until break of day; then we arose and went a short distance to a place where a great many natives were assembled. The day was spent in conversation. They requested us to stay until Sunday that they might see and hear our Sabbath.

"July 3rd.--After breakfast, etc., the chiefs made us a present of sweet potatoes. We bought a few mats and lines off them. This was much better than making presents.

"July 4th, Sunday.--After morning duties the flag was hoisted * and the Church service read, and Mr. Kendall performed service in the native tongue. The natives behaved very well. In the evening conversed with the natives out of the Catechism, asking them questions, reading the prayers over to them, etc. It was a pleasant Sabbath, and profitable to me and I hope to all of us.

* Vide supra, p. 63.

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"July 5th.--Left this place; went about four miles further to a village by the river side about four miles from the mouth of the river. Here we were received with great ceremony. Here was a house made ready for us; about a hundred natives came with us.

"July 6th.--After the duties of the morning, Mr. Kendall and I with a few of our natives went up to a large village upon a large high hill. He read the Ten Commandments over to a great number of natives; closed in prayer. The natives paid great attention and respect, and truly it appeared to me a solemn season.

"July 7th.--Left Moena's (Te Morenga) place and came back to Nidinaki (Whirinaki); washed and shaved; performed Divine service in the native tongue, supped, and went to rest.

"July 8th.--Left Nidinaki; came to a large village.

"July 9th.--Stayed all night. At high water bid our friends farewell, got into the canoe and reached the Naiti (Te Whaiti), a village by the riverside, about three o'clock in the afternoon. Supped, offered up our thanks to God, and went to rest.

"July 10th.--Left the Naiti and arrived at Moodinai's (Muriwai) place. The natives requested us to stay until to-morrow and perform Divine service as we had done at Nidinaki.

"July 11th, Sunday.--After breakfast Mr. Kendall read the morning service, etc. Patuaonei (Patuone) came and invited us to his place. It was about a Sabbath day's journey, so we left Oraka, Moodinai's place, and arrived at Patuaonei's place. He gave us and our natives three pigs and a mess of sweet potatoes. A very wet evening. He turned his wife and child out of his house to let us sleep in it.

"July 12th.--A wet morning. We sang hymns at his request, and conversed on religion.

"July 13th.--A fine morning but soon proved a wet day; left this place, walked to the riverside, got a canoe, pulled up the river as far as possible, went on shore, walked through the wood, halted in the evening--was very wet--changed our clothing, supped, etc., went to rest under a roof alongside a good fire.

"July 14th.--Early in the morning left and arrived at the Kidhi Kidhi (Kerikeri) in the evening. Tenana (Tinana) entertained us in the best manner he could.

"July 15th.--Left at high water, arrived at Tepoona (Te Puna) about one o'clock, found our families well, and had reason to be thankful for all God's favours to us and our families.

"July 16th.--Entertained Patuaonei who accompanied us to our home, and had some profitable discourses with him; paid him an axe for his pet pig. Paid him for two little roosters he gave to Mrs. King; he was well pleased.

"July 17th.--The natives returned that came with us from Shokiangha (Hokianga).

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THE BAY OF ISLANDS AND HOKIANGA RIVER.
N. G. BUCHANAN.
SCALE: 14 MILES TO 1 IN. (APPROX.)

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"1822. August 1st.--Had some conversation with a party of natives concerning Jehovah, His works and ways; advised them to consider these things and turn from their evil ways, but they said 'New Zealand men will not leave off fighting, though your words are good.'

"August 2nd.--Doodeenga (Te Huringa) was buried. I am told the spirit hovers about the body and place of the deceased until the third day, when the priest prays and directs the spirit to the reinga, a place at the North Cape where the natives say the spirits go to and descend. They suppose that after death they are in a similar state as when in sleep and in dreams in this life, or that they possess after death what they have dreamed of. Many of them are very ignorant in respect of these things. If Doodeenga had had a slave it would have been slain close by his corpse as a sacrifice and remained there; it would not have been eaten. The third day the funeral is performed. The corpse is wrapped up in mats; some are raised upon an old canoe prepared for the purpose, others are put in a tree, and many laid on the ground, there to remain for a few months as the relations think proper. The chiefs, etc., are raised up, the poorer laid on the ground.

"August 15th.--When an husband dies the widow laments and lives in a small house called the waretaua (Whare-taua), * making mats to wrap the corpse in when taken up again. She must not wet her fingers with her spittle while making the mat, called watu-tangi-knitting--crying (Whatu-tangi); the mat is called kakaho-wroimate, mat (of) tears, or bed-wet-with-tears-while-making (Kakahu-roimata), ** a mat of sorrow; a widow of Rangeehoo (Rangihoua) made two for her departed husband and one for herself. When the corpse was taken up and dressed in the two mats and taken to its last place, then she was free from the death and burial service. Twelve or more months should pass over, or a time sufficient to decay the flesh, before the widow accepts of another husband. If not, they are in danger of being beat and plundered, which is often the case. The wife hangs herself at the death of her husband, so the husband hangs himself at the death of his wife, but this occurs very seldom, though it is held as a very good thing thus to show their love to the deceased, to an husband, to a father or mother, brother, etc. Young people as well as older often hang themselves up on very frivolous occasions, as vexation, etc., but are in general cut down before they are dead. ***

* Whare-taua is still used as a term indicating that a person or family is observing a state of mourning.--George Graham.
** A kakahu-roimata is actually a woven garment. The fibre (muka) was prepared from a special flax grove (pa-karakehe) grown for such purposes, therefore tapu.--George Graham.
*** This is known as an act of Whaka-momori (desperation) and still occurs occasionally.--George Graham.

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"The nearest relations bury their dead; the brother or cousin of the deceased in general takes the widow to wife. *

"The taneewha (taniwha) ** whom the natives say upsets their canoes and drowns them, at other times takes them out of the canoe bodily, drowns, and eats them; the canoe that was upset when coming from war, some of the people drowned, they ascribe to their taking some old thatch from a house which was tapu or sacred into their canoe to sit upon. The taneewha or one of the sea-gods was angry, upset the canoe, etc. The other canoe in company had taken no thatch into it, and so weathered the storm unhurt, though it was a smaller one.

"When an accident befalls them, they in general ascribe it to some fault of their own respecting their departed friends, whom they call atua--those who die on shore, or the gods of the land. Those who are drowned, their spirits are called taneewha (taniwha) or atua, or gods of the sea, of the water, etc. The departed spirits are all the gods they know of as far as I can learn. When a great chief dieth he becometh a great god.

"August 24th.--Taking a little medicine up to Makoo (Maku) I went the wrong road to his house, so he could not take it and I was obliged to go back and fetch some fresh and go the right way to the house. Their house was joining a house where there had been a corpse, and no food must come that way. I had gone that way many times before, but then had neither food nor medicine for anyone to take, so had not been taught the place was sacred. They suppose that if any food is taken near or into the sphere of the dead, the spirit, or atua, will affect the food and the food will kill the person who eats it.

"1823. May 3rd.--The Rev. J. Butler came and informed us of the wreck of the American schooner Cossack at Shokeehanga (Hokianga) River *** A native told me that the chief mate of the schooner previous to the wreck had struck the taboo'd stone at the mouth of the harbour; the natives then told him his vessel would be lost. He said, 'No, no, New Zealand god could do nothing.' They told him that Mr. Marsden, Mr. Kendall, and Mr. King, who were priests, had been at the stone, but their conduct was quite different to his. When they understood the stone was taboo'd they let it abide. **** As the vessel was going out, the wind failed her, and the heavy rolls in from the sea sent her on the rocks and broke her to pieces. The natives behaved well to the captain and crew, and conducted them across country to the Kiddee Kiddee (Kerikeri). The native told me that the atua or

* This marrying of widow (pouaru) to brother-in-law (autane) is still the custom.--George Graham.
** Rua-mano was the sea deity. He took the form of a mako (tiger shark).
*** Cf. The Letters and Journals of Samuel Marsden, pp. 359-361.
**** This rock Puraho is said to be the petrified baler of Kupe's canoe.-- George Graham.

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god called taneewha has killed thousands of New Zealand men, and he is much pleased that the taneewha serves the white people no better than he does them.

"1824. February 11th.--Prayed and sang an hymn and instructed a few natives at Kaihiki. The men had their war instruments ready to go to join Shongi (Hongi), to proceed to the Waimate. *

"February 29th, Sunday.--Catechised a few children at Rangihu (Rangihoua). The old grandfather was sitting by and listened with great attention and was much pleased in encouraging his mokapunas (mokopuna) ** to pay attention to instruction.

"March 2nd.--All the schoolboys went to Rangihu to sleep, being alarmed at the report of a large party of natives coming to fight.

"March 3rd.--Catechised 20 boys and girls at Rangihu. About 10 men and women listened with attention.

"March 7th, Sabbath.--Catechised 10 children at Rangihu; the old people begged worldly things, which is often the case.

"March 14th, Sunday.--Catechised a few children at Rangihu who behaved rudely; the men and women were wild indeed.

"March 15th.--The schoolboys are assisting their parents to dig the sweet potatoes up; they have a very poor crop on account of having so little rain. It has been the driest season we have had in New Zealand.

"March 31st.--Twenty-seven, young and old, attended instruction at Rangihu. One man came at the time and made so much noise and so many wicked remarks that the people could not hear and I was obliged to leave off. Went to Kaihiki. The people were busy digging up their sweet potatoes; had some conversation on the improper conduct of a young man the last time I was there.

"April 18th.--Easter Sunday. Catechised a few children at Rangihu in the afternoon.

"April 19th.--Went to Kiddee Kiddee (Kerikeri); attended Divine service performed by the Rev. H. Williams in the new chapel opened on this day.

"April 20th.--Returned to Rangihu; here was a large party of natives waiting for Shongi (Hongi) to proceed towards North Cape to visit their friends, etc.

"April 21st.--Shongi and his party arrived; they all appeared quiet and peaceable on the beach. I went to Kaihiki; about 30 young and old assembled together and behaved much as usual. When I returned home the natives were breaking the windows of the schoolhouse and the windows of the house that Mr. Kendall's family lived in. They broke the boards and tore them off and entered the houses, broke the locks and bolts off the outside and

* Vide supra, p. 135.

** Mokopuna--grandchild.

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inside doors, and were doing much mischief. They had been in Mr. Hall's yard and stolen several things, he being not at home. I went on the beach to Shongi to acquaint him how bad his people were behaving. He went with me immediately to the houses. As soon as the natives saw us coming most of them ran away. However, Shongi caught one and gave him a good beating. I went and nailed the windows and doors up, etc., but not long after they were broken open again. Shongi went again, the natives ran away and I nailed the boards up again.

"April 22nd.--Shongi and Te Koki had some dispute about using the white people so bad; Shongi's people said it was Koki's that broke the windows and Te Koki's people said it was Shongi's. On this account Te Koki and his people went back home, and Shongi proceeded to Poroa's place near the North Cape.

"May 14th.--Shongi and his party returned from North Cape.

"May 20th.--Visited the natives at Rangihu and at Kaihiki as usual. About thirty young and old collected together; some of them had just returned from war and had so much to relate that they could but pay little attention to better things. Most of the little seed we are enabled to sow appears at present to be lost among thorns, and on stony ground, and on the wayside.

"June 21st.--During the past week Epai (Pae) killed her female slave for stealing, and a chief killed a boy for running away from his master.

"August 5th.--During the night a young chief dreamt he had killed all the people in one house and made the fire and cooked them in the shangi (hangi) or oven. While he was taking them out a man's head appeared and grinned at him and fastened on his back, and bit him between his shoulders. He looked over his shoulder at the head and it spoke to him and said, 'ko wangadudu au' (Ko whangaruru au); this is the name of his eldest brother who died some time ago. With this he awoke and found it was a dream, but said his back was very sore from the bite. He was much alarmed and in great agitation. When his niece and wife awoke they related to him their dreams which were similar to his own, which increased his terror.

"August 8th.--He went and shot one of his brother's wives for adultery, and the man; they were both slaves.

"September 10th.--A chief's wife killed a large fine woman slave because her husband had cast her off for a season to live with another of his wives; this revenge upon the slave who had done nothing to her, neither did she live near them, is shocking. This chief's wife has, I am told, been pregnant twice, and she has killed the children before they came forth. She is angry with her husband for taking so many wives.

"At Rangihu 13 natives, at Patunuhi 16, at Karekaroa 22, and at Kaihiki 30, attended to instruction. One native said we

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bury our dead in the ground and take them up no more. I told him not to pray to the corpse, for it could not hear, see, smell, nor walk, but he must pray to Jehovah. He said the body could not hear but the spirit came and whistled to them. Their praying to the corpse is much like people praying to images. They pray to the corpse with reference to the spirit departed. They are often guided by dreams, imaginations, and omens, but are in uncertainties and in great perplexities about these things and are totally ignorant of the spring of life, or the source of good and evil.

"September 18th.--Captains Brind, Lock, Palmer, and Sitwell came on shore and informed me that they had just returned from taking Tooai's (Tuhi) corpse on shore at Paroa, as he died on board the Mary * Captain Lock, he hearing that Tooai was very ill on shore and nothing but fern-root to eat and water to drink, sent his boat to fetch him on board, that his doctor might render him any needful assistance, and likewise to supply him with food and bedding, etc. This is what they related to me. I am also informed that one slave has been killed on account of Tooai's sickness and that several more will be killed on account of his death, which is often the case at New Zealand.

"October 26th.--Went to see E Tu (Tu) who is very ill, not likely to live. We were informed that when she was at Paroa's place near the North Cape nine months ago on a visit, her food was cooked in a shangi (hangi) or oven where a little girl about 17 years of age had been baked, who was near of kin to E Tu. Of course this shangi was taboo'd though she knew not of it then.

"The priestess has taken a stone, a piece of glass bottle, and a bone out of her side, and tells her that she will not live long; and these things taken out of her side are also said to be from Paroa's place, and out of that very shangi, or oven, her food was baked in when she was there nine months ago.

"December 1st.--Visited the natives at the village. Went to Oneroa; the chief was good natured; we had some conversation about heaven and hell, and the soul and body, repeated the Ten Commandments over and told them these were what we are to judge by between good and evil, but to eat taboo'd food or in taboo'd places I did not understand to be sin.

"I constantly attend the school twice in a day, from six o'clock in the morning to eight, and from four to six in the afternoon. I begin with prayer with them, then set them their lessons and spelling, then ask them questions or teach them to repeat lessons which I have made for that purpose, concerning God, the Creation, the fall of man, the law of God, the birth of Christ, His death, regeneration, and such like things which I am able to teach them. When they have learnt a prayer, hymn, or any other like thing such as the Ten Commandments, the Apostles' Creed, etc.,

* Cf. The Letters and Journals of Samuel Marsden, p. 14511.

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they seldom forget them. After this I sing an hymn and close in prayer. Although they do not attend so regular as could be wished, and their parents are occasionally taking them away to take excursions into the country, etc., nevertheless they are improving in knowledge, and I doubt not but that steady perseverance in well doing will with the blessing of God surmount every difficulty and remove every obstacle out of the way.

"The work is slow but it is gaining ground; the natives are looking to us to be benefitted in body and soul. When I contrast the difference between the behaviour of the natives of this place during the last year with former times I am filled with wonder and thankfulness. Formerly they were threatening our lives, stealing, and treating us with contempt and scorn. For the past year they have been peaceable and quiet and have not robbed us as formerly."

John King, the survivor of the little company who reached New Zealand with Marsden in 1814, died on May 6th, 1854, aged 67, at the Bay of Islands where he had laboured with such devotion for forty years. In a letter addressed to the Secretary of the Society from Te Puna, the Bay of Islands, on May 10th, 1852, he informed him of the death of his wife, and at the same time gave some account of the change which had been effected at the Bay of Islands during his long residence there. "After engaging with the Church Missionary Society in 1808," he wrote, "and with others commencing a Mission in the Bay of Islands in the beginning of December, 1814, and spending nearly thirty-seven years in the work, I have now the sorrowful and painful duty to inform you that Mrs. Hannah King, my beloved wife, departed this life on November 27th, 1851, aged 60. The natives dug her grave where she had requested it to be, alongside the graves of our two sons who died when they were between three and four years of age, * and a daughter in infancy. They bore her corpse thither and behaved remarkably kind, and were very attentive to every direction given; the sorrows manifested by them and their prompt attention showed how much they respected her and lamented their loss. Josiah Pratt Waikato and his wife and other chiefs and natives were present. The Archdeacon Henry Williams read the burial service. Mr. Clarke, Mr. and Mrs. Kemp and their eldest daughter with other Europeans were here on the mournful occasion.

"She was not a talker but a doer of the word, sensible that all her duties were imperfect and could not merit Divine favour, but rested her soul on the merits of Christ as her only hope for salvation. The same keen sensibility and Christian fortitude, and calm reliance on the promises and faithfulness of God in Christ, continued with her unto the end, which had supported her under a full share of trouble and dangers during thirty-seven years of toil and labour. She has been to me a faithful friend and a willing helper in the work, and a comfort and a support to her family.

* Vide supra, p. 142.

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"The sick and afflicted, the wounded and lame, shared in her sympathy. She visited them at their villages, dressed their wounds, administered medicine, and often proved useful among the natives and Europeans too. The natives frequently came to her for instruction on various subjects, and she felt a pleasure and well rewarded whenever she had been the means of reconciling parties, or removing prejudice, or in any way administered to their spiritual or temporal good. In the midst of danger she was calm, and exercised much patience and forbearance towards them even in very trying and dangerous circumstances. She steadily reproved vice, stated the truth, and abided by the consequences.

"The Gospel is accomplishing the things whereto it was sent; no doubt but many souls have been gathered into Christ's fold. When I arrived here they had no book, no letter nor Sabbath, and were without hope and without God in the world; spent much time in barbarous war, and had massacred many Europeans. After we sat down among them they carried on destructive wars to the east, west, north, and south. We knew not their language, customs, and manners, had no interpreter, were months without seeing a vessel; but few vessels came near us for years, being afraid. Here was no settlement to run to in time of danger, no ship to fly to, no escape. Now it may be said, what hath God wrought? The Testament and Prayer Book are translated; thousands can read and do join in the public worship of the Sabbath throughout the island. War is kept down, most of the slaves are liberated who had been taken in war, many ships visit the ports, large towns are established by Europeans, the country is filled with European property. The natives have horses, cows, sheep, ploughs, carts and drays, wheat and mills, boats and vessels. Much more might be mentioned. I saw the small beginning, and have been spared to see and to know the wonderful change. To our God be all the praise and glory."


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