1867 - Williams, William. Christianity among the New Zealanders - CHAPTER XI: 1835.

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CHAPTER XI.

1835.

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 become 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 possibility of much communication with him, and in a few days he was taken away to a better world. To our short-sighted view, his continuance among his people would have been an advantage. It is natural that the Christian should look with sorrow and regret upon the removal of those who are doing much good;

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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 principles 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 occurrence. The change of conduct on the part of those who were admitted to baptism gave us sufficient reason to believe that most of them had become the subjects of true repentance. There was among them a harmony of feeling which had not been seen aforetime, and a desire to promote the best interests of those around them. "How different," it was remarked, "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

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native named Taki gave the following account of himself: --"When the station was first formed at Waimate, some of the Christian natives used to come and visit us. When they told me that I should be cast into the fire if I remained in sin, I professed my disbelief of a heaven or a hell, and told them I would put them into hell, if there were such a place. At length a portion of an old native book came into my hands, in which there were three hymns; and, without any regular instruction, I began to learn to read. After this I obtained another book, in which was the Lord's Prayer. I read, 'Our Father, which art in heaven.' What, thought I, is there a God in heaven, and is He a Father to us? and is His will to be done on earth, as it is in heaven? And then I thought, This is the God against whom I have so often spoken. From that time I began to inquire after Him." This man subsequently became a valuable teacher in the southern part of the island.

Korora was an old man, whose back was bowed down with age. He had frequently visited Mr. Davis for instruction, walking the distance of eight miles with as much regularity as the youngest and most healthy. He had a pleasing countenance, and spoke with much animation on religious subjects. Some of his children and grandchildren had been already admitted into the Church. "I have many sins," he said, "but Christ will take them all away. He died upon the cross for me, and then told His disciples to go and teach all nations." When asked what he

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thought of the love of Christ, he said, "His love is not on this side, nor on that side, but it is right in the middle of my heart." This old man soon realized the full enjoyment of that love in heaven and was a glorious instance of what the grace of God can do at the eleventh hour. The name of Simeon was given to him, for he could truly utter the exclamation of that servant of God, "Now lettest Thou Thy servant depart in peace."

Akitu was an elderly lady of great respectability, formerly noted for her violent temper, and her activity 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 desperate 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 intelligent 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

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the heathen party, there was often a reaction produced 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 proportion of elderly chiefs present at a baptism held at Waimate, who paid much attention. At the conclusion of the service some of them made remarks on passing events. One spoke to the following effect: --"Let us listen to all that the missionaries tell us, for we shall derive benefit from them. Here am I, a noted thief, who never spared your pigs or your potatoes; but I am now as one buried, I am not heard of. I have a great regard for our relatives who have been selected from among us this day. Let us all attend to the instruction which they have listened to. Our fathers did not believe these things because they had none to teach them; but when foreigners came and brought guns and axes, they were glad to obtain them: and if they had been told of Jesus Christ they would also have received Him."

There was still a great number, however, who withstood all overtures which were made to them. Hihi was a dignified-looking chief, who had taken an active part in the conflict which occurred at Kororarika, in 1830. It was he who killed Hongi, on account 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

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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 resulting 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 lamentations 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 entertainment 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

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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 between 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 neighbourhood. The guests on this occasion were the natives of Hokianga, and, according to the custom of the country, the compliment would have been returned by that tribe the following year. But the natives were now beginning to see the folly of these things; and, while the chiefs who had embraced Christianity had silently given up the practice, its continuance had now become a state question among those who were not under the influence of Christian principles. Persons of this character were weary of the practice, because it was attended with much trouble and expense; 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

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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 wero quartered about a mile from the settlement. 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, desiring 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 between themselves and that tribe. Koinaki was at

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this time preparing his canoe at Kaweranga, intending 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 approached 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 where they expected to find the Waikato party. They were compelled to rest for a while before they could proceed further. They then examined several

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places without success, but observed recent footmarks in the sand. Mr. Fairburn immediately despatched the guide to the landing-place at Maramarua, with directions, should he find the natives, to tell them of their danger. After an absence of an hour he returned, 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 direction 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

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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 foremost 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 missionaries 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

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stood their friend. Two of his party carried provisions for the rest, and, as soon as he found that Mr. Fairburn had none, he shared his supply with him.

The next morning the whole party were returning again in the direction of the boat, when Koinaki, holding up his double-barrelled gun, observed, with a significant smile, "I should have tried this gun yesterday 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 missionaries' 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-

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aries might bring to them. With this feeling predominant in their minds, they were prepared oftentimes 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 payment 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 conversation one day with Mr. Stack, he gave an account of an event which had taken place four years before. Horeta, a native from the Thames, visited Tamarere's brother, who, during the time of his visit, was taken ill. It was recollected that a child of the sick man had, in foolish simplicity, talked of eating Horeta's head. It was therefore immediately suspected that he had been practising incantation against the child's father, and some advised that he should be killed. His death, however, was deferred, that the result of the witchcraft might be seen. Tamarere's brother, finding himself getting worse, sent for Awarahi, and asked him to kill Horeta, who, he positively asserted,

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had bewitched him, and added that his only chance of life was to have the wizard killed. Horeta, considering 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 executioner. 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 Awarahi and Tamarere, the former rushed into the hut, seized Horeta by the hair of the head, and dragged him outside. His voice was soon lost in death.

Three days after hearing this account, Mr. Stack being at a neighbouring village with Mr. Morgan, the subject of witchcraft was referred to, when a young man who was present, and was said to be bewitched, begged him not to allow Awarahi to hurt any one on his account. But acts of cruelty such as these were very common. The bystanders related that a woman had been murdered, two days before, not far from the spot where they then stood--the slave wife of one of their tribe, a young woman of comely person, who had borne him one child, the only charge against her being that of witchcraft. After declaring their ab-

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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. The spot on which she had slept the night before her death was shaded by an overhanging tree. A few feet from this lay a heap of white ashes, with several portions of human bones, burnt almost to powder. The bystanders, who were chiefly female slaves from Taranaki, the birthplace of this unfortunate young woman told Mr. Stack that the murder had been committed by a native of Kawhia, at the request of her master, because he supposed she had bewitched another of his wives, who was sick. While their hearts mourned over this victim of cruelty and superstition, they could do no more for her than cover her ashes with large stones, to mark the infamy of him who had violently cut off, in the prime of life, one who had claimed his protection and safeguard.

There was nothing as yet to encourage those servants of God who had undertaken this post of labour but the assurance that the final triumph of the Gospel is certain. As yet the ground was hard and the soil barren, and it required much faith to believe that the seed would grow.