Church Missionary Society.
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Australasia.
New Zealand.
CHURCH MISSIONARY SOCIETY.
WHILE the Mission is extending itself through the island, it becomes increasingly important to seek that blessed influence from above, without which they labour in vain who are endeavouring to build the Temple of the Lord in this land. We shall, by a considerable variety of extracts from the Journals of the Missionaries aim at exhibiting the
Evidences of Spiritual Influences on the Mission.
Spirit of Hearing and Inquiry.
Aug. 22, 1834 --In the afternoon, an old man and five youths, from Tepuke, came to have a little conversation. I was very much surprised at their questions and answers: they appeared perfectly acquainted with that portion of Scripture which they possess.
Aug. 31 --We came to Hihi's place, and were all greeted with feelings of affection. Their Service was over, which I conjectured would be the case. After a little conversation, and some refreshment, I crossed over to Hiamoe and his people. All well on my arrival. I congratulated them on their change, and exhorted them stedfastly to embrace the offer of the Gospel. I held Service with them, at their especial desire; as the flood was too high to admit of their assembling together for Evening Service.
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On taking leave, all flocked around, to shake hands, which, in their estimation, is a very necessary evidence of the feeling of the heart: consequently, they require the hand to be fully grasped, and to have three or four good shakes given. This is rather inconvenient, as it occupies a good deal of time, besides rendering the hand "tapued," owing to the filthy state of their habits, which we hope will gradually fall off as the dead leaves of autumn. However, it is cheering to witness their change. They observed, that vegetation was now beginning to shew itself, after a long drought; i. e. that the Word was beginning to spring up in their hearts, after the many years wherein they had rejected it. The old man, Hiamoe, desired us not to leave them. I passed on to Pakututu: he and his wife were in their house: they invited me to enter. After some conversation, they desired to have Service. This is one of the places which has been under the particular dominion of Papaurihia, an impostor, who has aimed at making the Natives keep the Sabbath on the Saturday. After Service was concluded, Pakututu said that he must have a relative of his, one of our youths, to live with him, as domestic chaplain. The youth is a Candidate for Baptism, and in a very pleasing state. He observed, that his wife, and nearly all the others, had gone over to us, and he would not be left alone--that the tide was rising higher and higher, and that it was needful for him to flee for his life. This man appeared in great earnest. His wife accompanied us on our way toward the boat. We were required to call at Hoari's house, where a good congregation of about forty were assembled. They had concluded prayers, but waited for me to address them. The portion which they had been reading was Matthew ii. --the Star of Bethlehem; to which I directed their attention. [Rev. Henry Williams.
June 29, 1834 --I started early for Kaikohe. In my way, met old and young going to the native chapels for Morning Service, with their books under their arms: cheerful countenances indicated the pleasures they anticipated from the duties of the day. We passed our usual salutations; and I proceeded on to Kaikohe, where I met about 200 Natives assembled, in a commodious native chapel, for Service, waiting my arrival. Their deportment during the Service was pleasing: there are, I hope, a few decidedly serious Natives in this congregation. From Kaikohe I returned to Mawe, where I found about 150 Natives assembled. After Service, spoke to several Natives privately: one man seemed a good deal concerned at his state as a sinner. From Mawe I returned to Totaka, where from 30 to 50 Natives assembled. In my little congregation, I observed an old Chief, who had formerly very much opposed us, and the cause of Christ among his countrymen. I spoke to him after Service, and told him I was glad to see him at chapel. He asked me if I knew his name; which I repeated. He replied, that that was his old name, but he thought of having a new one. I advised him to seek a new heart.
Nov. 12 --After breakfast, visited the Natives of the Ahuahu and Maungakawakawa. A Christian Native, who accompanied me from the Ahuahu, proposed some very interesting questions to me; viz. "What is the duty of a Christian with regard to thefts committed in the days of ignorance? Is that the universal principle named by Zaccheus -- of restoring fourfold after conversion?" His conscience, he said, had given him a great deal of trouble on this point: he had been a thief, in his days of ignorance; and if fourfold were the principle, he would, as far as he could, adopt it. I told him, that if he mentioned any particular circumstance to me, I should be better able to advise him. He said, when living with us at the Keri-keri, he stole an axe from me: he had also pilfered many little things on board ships which visited the Bay. There, he said, he could make no compensation, not knowing the names of the vessels; but he was very willing to make a fourfold compensation for the axe. Believing the young man to be very sincere, and truly sorry, I gave him St. Paul's advice, viz. Let him that stole, steal no more; but rather let him work, &c. He said he should bring me some corn, in the autumn.
Nov. 14 --After school, visited Ngaitewake Village, to see a young woman who was suddenly taken very ill. After giving her some medicine, I addressed about twenty Natives, who were gathered around. They confessed they were thoughtless and secure, till aroused by some afflictive dispensation; that we were at all times their friends, in giving them instruction and advice for both soul and body; and promised to be more
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attentive in future. From thence I visited the Natewiu, with whom I spent several hours, instructing them in their present and future interests: with two Christian Natives I had some conversation on the Ordinance of the Lord's Supper: while they confessed their unworthiness, they saw it a duty and a privilege to become partakers of that Ordinance. [Mr.G. Clarke.
Feb. 2, 1834 --This morning, some of our Natives being in from the sea, where they have lived for some time, on account of the scarcity of food, we had a full chapel. At Taiamai, my congregation consisted of about 100 people, including children. This evening I had also a pretty large congregation. At chapel, this morning, I could not but remark the different appearances of the countenances of the Natives. In the middle of the chapel sat a Chief from the northward, who had just arrived with letters from Mr. Matthews, surrounded by a few of his people: this man's countenance appeared sullen and heavy, accompanied with a savage ferocity, such as was depicted in the countenances of almost all the Natives a few years ago; whereas the countenances of the congregation, generally, appeared lighted up with desire after Divine lnstruction; which had a tendency to produce an appearance of placidity, to which the others seemed to be utter strangers. At Taiamai also, after Divine Service, a young man followed me, to ask me how he should find out Christ.
Feb. 9 --At Taiamai, this afternoon, my congregation consisted of about 130 people. After Service, one man followed me, to ask what a talent was; and what St. Paul meant, when he said, O wretched man that I am I who shall deliver me from the body of this death? Another person followed me further, to express his desire to be made acquainted with the things that pertain to the salvation of the soul. Blessed be God, that they are inquiring! may His Holy Spirit be poured out abundantly upon them! Temorenga seemed much pleased at the largeness of the congregation, and expressed himself in a pleasing way. Motoi, the Chief whom I before mentioned as coming and sitting at the window during Service, came again to-day. Poor fellow, he sticks very close to his superstitions; but even this Dagon must fall before the Ark.
July 11 --Several Natives have been with me, and, among them, a lad, who appears to have suffered much in his mind from a sense of sin: he told me he had been much wounded by Satan.
Another young man told me he felt himself like a person who had fallen overhead in a bog; and that his state was such, that every person who wished to help him out, shared the same fate with himself; so that it was in vain for him to expect help from man. [Mr. R. Davis.
A Blind Native reading the Scriptures 1
Aug. 29 --My attention was called, in the course of the day, to a blind man reading the Scriptures. Kari, a near relation of Tetuorenga, has for several months been quite blind: he has, nevertheless, paid great attention to the school, in order to learn the Catechism, the Service of the Prayer Book, and the various chapters of the Scriptures in print. He came to me some time since, and requested that I would let him have a complete book. I asked of what use a book would be to him, as he was blind. He replied, that it would be of great use; for though he could not see, he could hear; and by possessing one, he could let others read to him, until he should see it with his heart. I let him have one, desiring him to inquire of the Lord his Redeemer; and have to-day witnessed a gratifying sight. I saw the poor fellow lying on the ground, with his book open before him, as though he was pondering over its contents, repeating aloud verse by verse. I inquired of him what he was doing: he observed, that he was reading the 4th Chapter of St. Matthew. I told him to continue; which he did, with great ease, and much to the gratification of my heart. By this I learnt an important lesson--never to hesitate in giving the word of life to an earnest inquirer, though it might appear as bread cast upon the waters.
[Rev. Henry Williams.
Gracious Influence on a Sick Native.
Mr. Davis writes--
Jan. 28, 1834 --The following is a literal translation of a Letter, which I received, yesterday, from a young man at Kaikohi:--
"Here am I lying ill, praying to God to give me a new heart. I am praying to the Spirit of my Lord Jesus Christ, to give it to me now, whilst I am lying here ill. My prayer to the Spirit of my Lord is, that, if he loves me and wishes to take me to Himself, or to allow me to stay longer here, it is for Him to say. But if he sees fit to take me, I shall be gone in
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haste from thence: great will be the love of my Saviour to me.
Here the Letter becomes a prayer; and the sense, as I understand it, is-- "When I first heard of Thee, my heart &c."
"My heart thought whether thou wert not a true God; but I have heard now, that thou wipest away the sins of man in this world; and that is the reason why I come to thee, to have my sins rubbed out, and my wickedness washed away.
"Thou earnest to this world to fetch me, to purchase me; but if the payment with which I was bought was a perishable one, 1 should not think toward thee: but it is a payment which endureth unto eternal life; and therein is shown the love of Jesus Christ to this world. My heart thinks, what am I, Lord, that thou shouldst save me, now I have been so sinful towards thee!
"I have been watched over by my God, by the Spirit of my Lord Jesus Christ. And I now pray the God of Heaven, to still spare me, lest I should be carried away by the currents of hell, which are continually running around us in whirlpools: yea, the currents of this world run in whirlpools to hell.
"This is all I have to say to you, Mr. Davis, my Elder, "From MURA."
July 12, 1834 --Visited Na-te-tiru, to see some sick Natives: went, with a small party of the tribe, to make peace with the Natives who a few days ago came and killed their pigs. I could but admire the influence of the Christian Religion upon these poor Natives. Contrary to all Native customs, the party who went to offer peace were the suffering party; those to whom peace was offered, the aggressors. In going along, they said one to another: "We are commanded to let our light shine before men; and to forgive, as we hope to be forgiven." On our arrival, we were very well received by the offending party; and matters, I hope, were fairly adjusted: there was, however, a moroseness in the appearance of the Chief, who was the principal aggressor; and I afterwards heard, that he would not speak to some of our little party, who have suffered for the Gospel's sake.
Sept. 20 --After Service, a Native followed me some distance, to tell me of the inconsistencies of some of the Christian Natives. I told him I could not listen to whisperers, pointed out to him the unkindness of his proceedings, and charged him with his general vile conduct. "Yes," he replied, "but I make no profession of Religion." How striking the features of all unregenerate men, whether in New Zealand or England! I have a thousand times heard similar remarks by our own unthinking and ungodly countrymen. [Mr. G. Clarke.
From the Journals of the different Missionary Labourers, we shall next select a few instances, exemplifying the
Levity and Ferocity shewn by Unconverted Natives.
On occasion of concluding the purchase of land in the New Settlement, Kaitaia, in the Northern Part of the Island, Mr. Davis, who had accompanied Mr. Matthews and his son-in-law, Mr. Puckey, thus describes the closing display of the
Fickle and Selfish Spirit of the Multitude.
March 17 --This morning we had purposed to return home; but as Messrs. Puckey and Matthews seemed a little fearful that something unpleasant might take place when the land was paid for, we agreed to stay, and help them through the business.
Early in the morning, the Natives began to assemble from different parts, to see after the payment for the land, which was given out to them in the afternoon. After having staid with them some time, and seeing them in the act of dividing the trade in a very agreeable manner, we went to get a little tea; but had not left them many minutes, before the impatient creatures made a rush upon the trade, and seized, each for himself, as much as they could: but many, being obliged to go without any thing, felt themselves dissatisfied; and some of them jumped over the fence, and went to strip the Missionaries' house: others immediately followed, in order to protect the Missionaries, and their property; so that there was nothing, for some time, but a complete hubbub and uproar. Naked savages were flying in all directions, armed with great pieces of wood, hatchets, &c., holding out threats one to another. This circumstance would have had a most appalling effect on a stranger; and I cannot but own that I felt my own nerves pretty much shaken, during the first few minutes, until I had ascertained the nature of the quarrel. I much fear the effect it may have on my daughter Mary Ann. After the tumult had subsided, the Natives met together, danced, and many of the Chiefs spoke, and all favourably toward the Mission. Thus the Lord, in mercy, preserved us from the
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jaw, of what appeared to be, the devouring lion. The Natives of the place, and the principal Chief, Panakareao, behaved exceedingly well throughout the affair; and showed a determination, on their part, to protect the Missionaries, as far as it lay in their power.
Mr. W. Williams has recorded the following singular expressions of a Native Chief, exhibiting a kind of
Savage Reverence for European Bravery.
Oct. 11, 1834 --Proceeded to the village of another tribe, the Chief of which is Pehitukorehu, a very fine old man, with a long hoary beard; but a great warrior, and a desperate savage. He says the people will not listen at present; and that he is going to fight, very soon, at Taranake, to obtain revenge for his relatives. I reminded him, that he had already nearly destroyed the people of that place: to which he replied, that he must go and kill the rest, and then the land would be clear for him and me. Taking hold of my hand, he expressed his admiration; telling his people, that when the Natives of Taranake lately killed an European, and ate him, they could not eat the lower part of the arm and hand.
The following passages from Mr. J. Stack's Journal describe the
Atrocities attending the Belief in Witchcraft.
Dec. 9 --The Native from Port Jackson, said to be bewitched, called to-day, and received some medicine. His coming led to a conversation on witchcraft, and to a further developement of Awarahi's character. He said, Horeta, a Native from the Thames, visited Tamarere's brother (I understood him about four or six years ago); who, during the time of his visit, was taken ill. It was recollected that a child of the sick man had, in childish simplicity (such as it is in New Zealand), talked of eating Horeta's head; it was therefore immediately suspected, that he had been practising incantation against the child's father, out of revenge; and some advised to kill him. His death, however, was deferred, that the result of his witchcraft might be seen. Tamarere's brother, finding himself getting worse, sent for Awarahi, and asked him to kill Horeta, who, he positively asserted, had bewitched him; and added, that; his only chance of life was by killing the wizard. Horeta, considering himself among his real friends, felt perfectly safe: 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 in his honour and friendship, and who, I believe, was 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; who immediately sharpened his hatchet, and prayed to the "atua maori" (native god), for success in his intended bloody design. Tamarere, who is naturally of a less cruel disposition than Awarahi, deferred the deed, from a natural reluctance to deal treacherously with a visitor, till the sick man lost all patience; when, by a previously-arranged signal between Awarahi and Tamarere, by the light of the morning-star, Awarahi rushed into the hut, seized Horeta by the hair of his head, and dragged him outside the hut, who cried, "Ekohuru e-Ekohuru!" (a murder! a murder!) His voice was soon lost in death; the powerful arm of Awarahi burying his hatchet in Horeta's temples. --All that I could say had no effect in convincing Awarahi that he had done wrong, in killing a stranger, who was confiding in his friendship, on mere suspicion.
Dec. 12 --To-night we assembled all our domestics, for private spiritual instruction. Tamarere was present, who, this evening, confessed that he had committed two murders in his life-time. He said, if Horeta had been killed sooner, his brother would not have died.
Dec. 14: Lord's Day --Mr. Morgan and I travelled together to-day to One-Matua, where we addressed about twenty Natives. Showing them their transgressions, we happened to touch upon witchcraft. As the young man from abroad, who is said to have been bewitched, was present, we urged him not to allow Awarahi to hurt any one on his account, if he valued his character with Europeans. His companions immediately told us, that a woman had been murdered on Friday, not far from where we stood, a slave, wife of one of their tribe--a young woman, who had borne him one child, and of comely person; her only crime being that which we tried to prove she could not commit. We wished to ascertain the fact; and, after declaring our abhorrence of such conduct, and its enormity in the sight of God, and the punishment awarded by Him for such crimes, we took a lad, as guide, to show us the remains of the
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unfortunate deceased; which we found near a beautiful run of water, about a mile from One Matua, in a secluded place; no Natives living in the immediate neighbourhood. The spot, on which she had slept the night before, was shaded by the overhanging of a spreading tree, and tall fern. Marks of a considerable quantity of blood, recently spilt, were visible in the grass near where her head had lain. A few feet from this lay a heap of white ashes, with several pieces of the scull of a human being, burnt almost to lime; here and there a portion of the back-bone, not reduced to powder; and a very small portion either of the intestines or windpipe. The standers by, who were chiefly female slaves from Taranaki, the ill-fated birth-place of this unfortunate young woman, told us, that the murder was committed by a Native from Kawia, by the particular wish of her lord and tyrant, because he supposed she had bewitched another of his wives, who was sick. While our hearts mourned over this victim of cruelty and superstition, we could do no more for her than cover her ashes - with large stones, as a tribute of respect, and to mark the infamy of him who had violently cut off, in the prime of life, one who had claimed his protection and safeguard.
But a description yet more terrific is given by Mr. Davis, in the following account of the
Diabolical Bringing-up of the Child of a Native Priest.
June 30, 1834 --Several Natives here for instruction. This evening, one of the Kaikohi young men, who has lived with me from the first, has been here, and given the following interesting account of himself; that is, interesting, as far as a developement of true devilism may be so considered:--
"While I was yet in my mother's womb," said he, "my father devoted me to the Powers of Darkness. As soon, after my birth, as I was able to struggle for my mother's breast, I was kept therefrom, and teased by my father, in order that angry passions might be deeply rooted within me: the stronger I grew, the more I was teased by my father, and the harder I was obliged to fight for the nourishment of my mother's breast: this was done, in order that my angry passions might be fostered in their growth, so that I should be well grounded and, ultimately, become matured in desperate wickedness." All this," said he, "was done," (to use his own expression) "before I had seen the plants which are produced by the earth.
"As soon as I saw the world, and was able to run about, the work of preparation went on more rapidly; and my father kept me without food, in order that I might learn the art of thieving, and so, at length, become an adept in that vice; not forgetting, at the same time, when opportunities offered, to stir up the spirit of anger and revenge, which he had so assiduously endeavoured to implant in my breast. My father also taught me the New-Zealand Black Art," (his father being a great priest,) "so that I might be able to bewitch or destroy people at my pleasure.
"My father told me, that to be a great man, I must be a murdering warrior, a desperate and expert thief, and be enabled to do all kind of wickedness effectually.
"I recollect, that, while I was a child, my father went to kill pigs. After they were dead, I tried to get a leg, or a limb; but my father beat me away, and did not allow me to eat any part thereof, because I had not shown myself desperate in endeavouring to catch and kill them.
"When the tribe went to war, and I was able to go with them, I endeavoured, in all things, to fulfil my father's wishes, by committing acts of wickedness; and considered that I was quite right in so doing. When I became a man, and capable of committing acts of violence, catching slaves for myself, &c, my father was pleased, and said, "Now I will feed you, because you deserve it--now you shall not want for good things.'
"In this way I went on, firmly believing I was doing right, until the Chief, Broughton, visited us. Broughton told us we must not work on the Lord's Day. Soon after, Abraham visited us; and told us, that we must not only not work on the Lord's Day, but pray to God, and think of God, on that day.
"The Missionary visits now became more frequent to our tribe; but I still followed my ways of wickedness. When some of the young men began to think on the nature of what they had heard, and to speak about it, I began to listen to them: when they came to Waimate, I came also, but was still held in the bonds of wickedness. After a time, I began to question whether it was right, or not, for me to proceed as 1 had begun, under my father's tuition; but it was not long
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before I saw how exceedingly wicked I was, and soon possessed a hatred for the sins of my past life. My father, finding how matters were going on, separated himself from me; and is now living at a distance from Kaikohi, in order that he may not hear the Word of God."
Mr. Davis adds--
Thus far his narrative goes: his conversation this evening was pleasing; he seems to be now seeking an interest in Christ with all his heart. May the Lord direct him in the way he should go! When he first came to me, he seemed to have the devil's mark on his forehead; desperate wickedness was delineated in his countenance. Such was the effect which the appearance of the young man had on my mind, that it was some time before I could bring myself to speak to him with freedom; but, now, his countenance is quite changed, and, I trust, he carries the mark of the Living God on his forehead. In this case, we may truly say, "Is not this a brand plucked out of the fire?"
The following incident describes the prevalence of a cruel superstition of the Chiefs, in respect to their slaves. It seems to be grounded partly in the pride of human-nature, and partly in the idea of some unseen and malignant influence, of which man, in his unenlightened state, is continually apprehensive.
Sept. 22, 1834 --Reached Matamata at noon. Obliged to leave a few of our things at the Pa, in charge of one of the Chiefs, not having Natives sufficient to carry them. Some of the young Chiefs who accompanied us were very particular as to what burden they carried. One of them said: "If I was to carry a bag of flour, and a slave should afterward eat of it, I should die in consequence of his having partaken of it." Waharoa did not accompany us to day, having heard that a vessel had arrived at Tauranga.
[Mr. Morgan.
Considering the character, as it has been already so frequently described, of this people, the following circumstance, mentioned by Mr. H. Williams, will point out the necessity of
Caution, in the Intercourse of Europeans with the Natives.
April 18, 1814--Two Captains came on shore, to mention that three casks had been seized up the Kawakawa, whither they had been taken for water; and to request some advice, and assistance, if they could be recovered quietly; otherwise, the various crews of the fleet would go up armed, and get them by force. I advised them to let the crews attend to their own ships, and not to attempt so hazardous an undertaking, as they would meet on very unequal terms: they might go up, but would not return. I told them I would accompany them, in our boat; and that what could be done, I would do. We went accordingly; and found one raft, with several butts, much larger than I had expected. We passed on to the Settlement: the Natives soon showed themselves, and told us that the casks were some in one place and some in another. After a long talking, scolding, and joking, we succeeded in recovering all, keeping them in good humour. Their demands were high for the water; and it was not until we were well down the river that I considered we had full possession, as they expected that we should return previously with the required payment. We parted, however, on very good terms. We did not arrive at the ship before we were well wetted, as it rained all the afternoon.
Our readers will again notice, with the deepest concern, what is related concerning- the
Introduction of Ardent Spirits.
Jan. 17, 1834 --Went to Wangai, to attend the Hahunga, where the bones of our friend Tohitapu were laid in state, beside twenty heads of his relatives. About thirty baskets of potatoes were turned over for us. Pamuka made an especial application for a stream of water on our land: we did not comply with his desires, as it was for the supply of the shipping, and would subject us to encroachments. Learnt that some Natives from Waitangi had been in the Settlement, with bottles of rum, to sell to our boys.
Jan. 18, 1834 --Four women were found in the Settlement, with bottles of rum for sale. Sent out some special constables, to apprehend them; but they were gone, at the first whisper of what was about to take place. I trust this may be our last visit from these disturbers of the peace, for they well know they can expect no quarter, if they are found here. It is grievous to see their growing propensity for spirits, and the pains our countrymen
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take to shew them their delight in this intoxicating draught.
The Missionaries often meet with vexatious and trying circumstances, which show them the necessity of mingling patience and discretion with zeal. We select an instance.
Jan. 29, 1835 --Left Puriri this evening at five o'clock, with Mr. Wilson, for Matamata. We were previously informed that the Natives at the Kari Pa would not let our boat pass up the river without paying a toll; an imposition which we determined not to submit to, if we could possibly avoid it. When we got in sight of the Pa, we saw the Natives bustling out, with their paddles in their hands, ready to jump into their canoes and give us chase. We therefore shortened sail; and pulled alongside the Pa, to hold a conversation with them. One plea upon which they urged their claim was, that a slave of theirs, who had been at Port Jackson, had seen the pilot there receive some money when the ship entered harbour. I told the Chief, that that was not for the liberty of sailing up the river, but for the pilot pointing out the rocks, &c.; and that, as we were our own pilots, we could not give them any thing. We told them, that we did not mean to speak angrily to them, and we did not wish to excite their anger; --that if they told us we should not pass, we would return, and try to find some other way to Matamata. They at length consented to our passing; but requested that we would not give any information respecting their numbers, the state of their Pa, &c, to the tribe to which we were going, as they were their enemies. We of course promised to comply with their wishes; and endeavoured to explain to them, that, although we were going to reside with Waharoa's tribes, we were Missionaries to them as well as to the Natihaua, and would visit them as we passed up and down the river. I was much pleased that our interview terminated so amicably; because I looked beyond the opposition of these poor Natives, to that wicked spirit who holds them in thraldom, and who would have triumphed at throwing in their way any obstacle to the introduction of the Gospel in another portion of his dominions. We kept on till eight o'clock, and then pitched our tents by the river-side. [Rev. A. N. Brown.
We add a few particulars, evincing the manner in which the enemy is permitted to harass and corrupt the Infant Churches of New Zealand. This is to be seen both in
Satanic Delusions, and Persecuting Encroachments.
Sept. 5 --Heavy rain all night. Hamu was evidently much concerned, and had much to say about Wara's dreams. I sent for him, to hear what he had to say. He related, that, in his dream, he heard a voice call to him, saying: "Sanctify the water! sanctify the water!" He inquired, "What water?" but received no answer. I cautioned him to take heed to himself, lest he be led away in these matters; for though, in old times, God revealed himself in dreams and visions, it was not so now: that he must strictly confine himself to the Word of God, and live in close communion with Him.
Oct. 4 --Several of the strangers came to make inquiries as to the instruction of Wara, who, it seemed, had been putting himself forward as a teacher among them, whereby much confusion had arisen. We met in the chapel to hold our conference, which was conducted in a very quiet and correct manner. I had to correct many serious errors; but all were well disposed to pay full deference. The baptized Natives were present, as a kind of jury: they pronounced Wara's case bad; to which he submitted in a very proper manner. I took the opportunity to give to all a few words of exhortation, to watch and pray, that they enter not into temptation. Some applications for books, which are to be paid for at harvest. As they were very earnest, I gave them a few, with the understanding that they would bring their full Value. [Rev. Henry Williams.
July 3, 1834 --Visited Taiamai: spent the evening with Mr. Williams.
July 4 --In the morning, at school: after dinner, visited the Na-te-tiru with Mr. Davis. We found them in a good degree of agitation; just returned from a squabble they had had with some of their unprincipled neighbours, who had been destroying their pigs: their neighbours thought, that, because the Na-te-tiru were professed Christians, they might take their property with impunity, without any danger of opposition: they, however, found their mistake; for, though four large pigs were killed by their imposing neighbours, the Christian Natives would not
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allow them to be taken away. Their conduct in this unpleasant affray was pleasing.
A fact is related by Mr. Davis, evincing the influence of the Gospel, in a manner which might put to the blush some of the semi-barbarous and licentious festivals of Christendom. It refers to the
Abolition of a Native Feast.
May 30, 1835 --A few days ago, a considerable victory was obtained over the Prince of Darkness. It is the custom of the Natives, at this season of the year, when provisions are plentiful, to call their friends together at the removal of the bones of those of their relatives who have died during the year, and to feast them, for several days together, on pigs, sweet-potatoes, &c.; at the same time, making them large presents of guns, powder, garments, and a quantity of food, when they leave, to take away with them. As much wickedness is practised during these seasons, and as a meeting of the kind has just taken place at Waimate, we used all our interest to endeavour to do away with this fruitful source of evil. In this we succeeded, far beyond our expectation: the greater part of the leading Chiefs paid great attention to every plea made use of to induce them to discontinue the custom; and, finally, agreed among themselves, that this should be the last feast of the kind that should take place among them; and gave notice accordingly to that effect. Some of Satan's more faithful ones endeavoured to make a stir, but were overruled. To the Most High be all the glory, for His loving mercy and truth's sake, so signally displayed toward this poor despised people! Some of the Chiefs made excellent remarks on the occasion. It will be a time long to be remembered, in the annals of this country.
The superstitious feelings of barbarous nations, with regard to places of reputed sanctity or religious awe, are well known. The New-Zealanders have theirs also, in common with other countries of modern or ancient fame. A particular mountain is by them supposed to be the place whither the souls of the deceased retire. Mr. W. G. Puckey determined on performing an exploring visit to this mountain. His account will much interest our Readers: a few such visits may tend to loosen the hold which this superstition has on the minds of the Natives.
Visit to the Reinga, the reputed Dwelling of Departed Spirits.
Having long felt a desire to visit the poor benighted Natives who are living at the very extremity of the island, and who are a remnant of the vanquished tribe, the "Aupouri," I set out on the 4th December 1834, taking with me six of my Natives; and Pacrata, an old Chief, as a guide. This once bloodthirsty warrior and superstitious Heathen, who was partly the means of annihilating this once powerful tribe, is, we hope, through the grace of God, becoming as gentle as a lamb; and bids fair to become as bold and useful in the cause of the Redeemer, as he has been in the cause of Satan. The first day, we walked over about eight miles of land, till we arrived at the western coast; where we took a repast, and commenced our march along the beach, which is remarkably fine, reaching, at low water, 150 yards from the bank; and extends in length, with the exception of rivers, from Cape Maria Van Dieman's nearly to Cook's Straits. We brought up at night at Hukatere, an old fortified place, where our guide (Pacrata) once fought, and was wounded. After prayers with my party, we retired to rest, but were much annoyed by the musquitoes.
At five o'clock we were on our way across the island, to Houhora, on Mount Camel; as we intended to spend the Sabbath at this place. This native village, which is on the eastern coast, is not more than six miles from the western; but the weather being so very hot, and the road lying over sand-hills, which were so soft that we sank in, up to our knees, nearly every step we took, we were from five o'clock in the morning till two in the afternoon, before we arrived; during which time we had no water to drink; and we were all so fatigued, and faint with thirst, that when we sat down to rest, it was with difficulty that we rose up again. At this place we were cordially received by Witi, an old venerable Chief, one of the principal heads of the Rarawa tribes. This old man, on learning where we were going, said: "Of what use is your going there; for the people of that place are very few, and they
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have nothing for you to eat?" We replied, that it was not for food that we were going; that our object was to declare to the Natives of that place the glad tidings of Salvation.
Dec. 6, 1834 --Witi, on learning that we intended, on this our route, to explore the Reinga, communicated the news to a Chief of another village; who immediately came, and said to Pacrata, -- "I am come to send you and your white companion back again; for if you cut away the 'aka,' or roots of the Reinga, the whole island will be destroyed; but your white friend will not." He moreover said to Pacrata, "Do not suffer your friend to cut away the ladder by which the souls of our forefathers were conveyed to the other world." The whole body of New-Zealanders, although composed of numerous tribes, who, for the greater part, are living in malice, hateful, and hating one another, yet firmly believe in the Reinga (which is at the North Cape), as the one only place for their departed spirits. It is their belief, that as soon as the soul leaves the body, it makes its way with all speed to the western coast: if it be the spirit of a person who resided in the interior, it takes with it a small bundle of the branches of the palm-tree, as a token of the place where it resided: if one who lived on the coast, the spirit takes with it a kind of grass which grows by the sea-side, which it leaves at different resting-places, on its road to the Reinga. --In the forenoon, the Natives of Mount Carel assembled, and I held Divine Service with them. They were very attentive to the things spoken. We also assembled again in the evening.
Dec. 7 --We returned to the western coast by a much better road than that by which we came. On our way along the beach, we saw many fragments of the wrecks of vessels, and pieces of skeletons of whales, which had been driven on the coast. At night, we brought up at a place called Waimahuru, a small creek, where there are a few houses, which are considered sacred. One or two of my lads, in collecting fire-wood, took some wood which was near to those houses; and no sooner was the fire kindled, than the long grass (which was in great abundance) took fire, and one of our packages was burnt; which called forth a remark from our guide, that, had he not begun to believe in the True God, he should have said this accident befel us because we made a fire of some of the sacred wood.
Dec. 8 --At break-of-day, we proceeded on our way, about three miles; when we came to one of the resting-places of the spirits, where we were told we should know if any Native had lately died, as there would be a green "wakaau," or token, of his spirit having rested there, on its way to the Reinga: but we found none. Here we took breakfast, and departed. About three o'clock, we arrived at the end of the beach, where I pitched my tent for the night: at this place, called "Kahokawa," resided all the Natives of the North Cape, not exceeding in number twenty-five. I had Service with them; and talked with them, till late at night, of the things of God. After I had done speaking, one of them observed to another sitting by him, "It will be well for us to pay attention to these things: we can keep the Sabbath, if we can do nothing else."
Dec. 9 --We proceeded to explore the Reinga. After walking about half an hour, we came to another and the last resting-place of the spirits, which is on a hill, called "Haumu"; from whence they can look back on the country where their friends are still living; and the thought of this causes them to cry, and cut themselves. Here we saw many dry "wakaau"; which, as a Native, whom we took as a guide for the last place, said, were the tokens of the spirits who had rested at this place. I asked him, if it were not possible for strangers, who passed this way, to do as my Natives were then doing; namely, twisting green branches, and depositing them there, as a sign that they had stopped at that notable place-- a general custom with the Natives, whenever they pass any remarkable place. After this, we went on our way, over sandy hills and sandy beaches, till we came to a fresh-water river. Here we took breakfast: after which we ascended a very high hill, composed of craggy rocks, on which were growing patches of slippery grass, over which it was very difficult to walk; and the precipice, over which the road lay, hanging over the sea, made the travelling very dangerous. When we arrived on the summit of this high hill, we gradually descended, by a much better road, till we came to the water-edge. Here there is a hole through a rock, into which the spirits are said to go: after this, they ascend again, and then descend by the "aka," which is a branch
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of a tree (projecting out of the rock), inclining downwards, with part of it broken off by the violence of the wind; but said to have been broken off by a number of spirits, which went down by the aka to the Reinga some years ago, when great numbers were killed in a fight. After we had looked a while at the aka of the Reinga, our new guide took us about 100 yards further along; when he directed our attention to a large lump of sea-weed, washed to and fro by the waves of the sea, which he said was the door which closed in the spirits of the Reinga. This latter place is called Motatau; where, our guide remarked, they caught fish, which always are quite red, from the Kokowai, or red ochre, with which the Natives bedaub their bodies and mats: the Natives believe that painted garments go with the departed spirits.
The scenery around the place where I stood was most uninviting; and not only so, but calculated to inspire the soul with horror. The place has a most barren appearance; while the screaming of the numerous sea-fowls, and the sea roaring in the pride of its might, dashing against the dismal black rocks, would suggest to the reflecting mind, that it must have been the dreary aspect of the place that led the New Zealanders to choose such a situation as this for their Hell.
We now returned to Kahokawa, and remained there for the night: the following day we began to retrace our steps; and arrived in safety at our Station, on Saturday the 12th.
During the time I was absent, great rumours were spread among the tribes, that I had gone to cut away the aka of the Reinga. Many angry speeches were made; and some said they would go and way-lay us, as we were returning. It, in fact, roused all the affections of those who had any, for their old Dagon; while numbers, who began to feel a little enlightened, would say, "And what of it, if the ladder be cut away? it is a thing of lies: the spirits never went there." On being asked, "What, are you afraid of having no place of torment to go to?" some of the old men would touchingly say: "It is very well for you to go to the Rangi (or Heaven): but leave us our old road to the Reinga; and let us have something to hold on by, as we descend, or we shall break our necks over the precipice." Many, moreover threatened to take a fight to Pacrata, as they laid all the blame on him: so accordingly, on Monday, the 14th of January, a body of about forty men came, the distance of ten miles, to inquire into the truth of the matter. A notable Chief also, whose name is Huhu, came the distance of twenty miles, in order to see if it were true; and to stop the fights, if there were any. When about 100 Natives had assembled, speeches on the occasion of the visit to the Reinga were made: this was done in a running posture. After two old Chiefs had spoken their minds on the subject, and had declared it was "a very wicked thing to cut away their ladder to the Reinga, and nothing but right that Paerata's property should be taken as a payment," Pacrata then rose, and made an animated speech in defence of his new belief, which lasted two hours. His audience formed a circle around him, and the attention was profound. His speech commenced with the setting out; and took in every little incident, and every conversation which passed among ourselves, and the Natives with whom we met. He also gave his own ideas at large, on the absurdity of their believing in such a place as the Reinga for their departed souls. He moreover said, with great feeling, "There is another Hell, which I am afraid of--the one which burns with fire and brimstone:" and with regard to the spirits walking along the beach, and leaving tokens at the different resting-places, he asked, sarcastically, which way the soul of the man went who died while we were on the road, as we saw none of his wakaaus and blood. They replied, "He must have gone the other road," (that is, to Heaven). "No;" said one, "how could that be? for the man was not a believer." Pacrata gave great satisfaction to his hearers, by assuring them that their old Reinga had not been disturbed by us, and that the road still lay straight before them. The Natives were so unarmed by Pacrata's celebrated speech, that they all dispersed to their homes in great tranquillity, not one being able to speak an angry word against him.
