PART IV: OPOTIKI, 1839-51.
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PART IV.
OPOTIKI, 1839-51.
December 26th, 1839. --Accompanied by the chief Ngakuku and some of my own natives, I left Tauranga in the "Columbine," with the intention of forming a station at Opotiki, in the centre of the Bay of Plenty. Of this mission field I am to have the entire charge. 1
28th. --Arrived off the mouth of the Ohiwa. This river has a bar entrance, with about three fathoms at high water. Found on nearing shore a small schooner, wrecked, lying inside of the breakers. Met a few natives on landing. They are quite indifferent as to the object of our visit. Though the day has been very fine, yet the bar has caused a surf not easy for an open boat to pass through. Opotiki is about eight miles from this.
Sunday, 29th, --Landed early and set out for Opotiki. The beach is firm and level as a table. On arrival at Pa Kowhai, the natives who invited me from Tauranga had just finished morning prayer, but shortly afterwards met again and had a sort of Sunday School. At this open-air school, which the novelty of the thing had brought together, six could read. In the afternoon I spent some time with the chief men, and when speaking to them of a future judgment, a man far advanced in years replied, "How can a man as old as I am break off his sins? How can a kai tangata (a cannibal) do this?" "You see," said his companion, "that child; so soon as the Maori can speak his mouth is full of evil, and as he grows he grows in evil, and knows not what good is." The first speaker 2 then added, "It would be useless to teach us; teach the children; they perhaps may listen to you." In the evening returned along the coast to my tent. Thus passed my first Sunday at Opotiki.
30th. --Pa Kowhai. My object now was to find a suitable place for the mission station. Two chiefs accompanied me in my search. The country generally was very good, but thinly peopled. When we opened the valley, where most of the cultivations are, the sight was very pleasing, for their agriculture is finished with great care, from a hill which commands an extensive view we could discern a pa in the distance. I felt a desire to reach it, and anxious to have the pleasure which those alone know who have first preached the
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Gospel in a solitary heathen hamlet. On our coming to the village we found that most of the people were absent. Shortly afterwards a sudden thunderstorm broke over us, and as we were obliged to return, the people kindly lent us a canoe. We passed down a rapid stream called Waiotahi, with tortuous windings and sunken stumps of trees. It is in such places as this that the Maori puts forth his strength and skill.
Friday, January 3rd, 1840. --Sent two of my natives to visit and preach in the pas of this extensive bay. I trust they are qualified for the work. They have books and slates for the schools I wish them to form. Early commenced a journey eastward, Reached Torere at sunset; a pretty place, well situated, few people.
Maraenui, Sunday, 5th. --As the day was fine, with a smooth sea, I had the opportunity of visiting Te Kaha by water. Arrived in time for morning prayer. Preached from Numb. i. 7. The people behaved well. Maoris, though heathen, always do so at prayers.
In the pa met an old chief, named Whakatane, who, when about nineteen years old, had seen Captain Cook. He related what Cook also records, namely, his firing a ball through the bottom of a canoe, on account of a garment stolen from the ship's side. This, with another fact he mentioned, is also told by Cook in his journal published by the Admiralty.
Opotiki, 8th. --To-day made choice of a site for the station. It is on the western side of the river, and about three-quarters of a mile from the great pa. It is a healthy position, with a fine view of the bay and Puhiwakari (White Island), about forty miles to sea.
17th. --The Ngaitama tribe met together this morning to part with the land, which I purchased without confusion or difficulty. 3 The next day left Opotiki on our return to Tauranga.
Whakatane, Sunday, 19th. --In the afternoon went up the river to Pupuaruhi, a pa of which Tautari is the head chief. It contains some 1,200 people. The old man (perhaps eighty) still remains a cannibal. I was taken to his house, which is one of the best I have seen, and there, in the presence of many, told him the tidings of infinite mercy. He listened with attention, and when I had left speaking, said: "Why do you not tell this to others also?"
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1840. TAUTARI VISITED AT HIS HOME.
Implying that war and strife might cease if all knew these things. While sitting in his house some of the natives, who accompanied me spoke to him and his people on the happiness of true religion. Amongst these was a young man named Hokimate. He made use 0f a few persuasive words, and ended by alluding to the general resurrection and the life after death. This the old heathen could not endure, and fiercely resented, and from being courteous to his guests he became excited and wrathful. "How could the body live again?" he demanded. "How could the dead revive?" He then savagely asked, "Do you come here to mock me by telling me such things? Look up" (above our heads, near the roof, were hanging, in a kind of network, dark with the smoke of years, some embalmed human heads), "those are my mokaikais" (the heads of his grandchildren), "and do you tell me that these will ever live again?" Tautari was so overcome with passion as he said this that my young friend was cast down and remained silent. But Ngakuku, who was a man of bold adventure, came to his aid. "Gently, father," he said, quietly smiling, "gently; be kind to your son! This youth is a grandson of your friend Hikairau." 4 These few words were enough. The old man was instantly calm, and his manner submissive, as lie spoke with gentleness and affection to the young man: "My son, I did not know that! The grandson of Hikairau!" And then by word, look, and gesture he spoke as chiefs only do when suddenly they find themselves in the wrong. Afterwards many came to see the pakaha.
20th. --Walked along the coast to the Matata. Here there are about 1,200 people. They seem as superstitious and savage as when Cook visited Now Zealand.
21st. --Had but little opportunity of usefulness. In the evening pulled in a canoe to a village named Otamarora, belonging to the same tribe. At this place we hoard that the tribes of Rotorua are collecting at Maketu to attack Tauranga. They are now encamped about sixteen miles to the west of this. This news rather alarmed us, and it is well that before leaving Whakatane I had sent my boat on to Tauranga with some of my natives, among whom was Ngakuku, whose people are at war with Rotorua; so having no serious evil to fear, I determined to go forward, notwithstanding we friendly expostulations of the men at Otamarora.
22nd. --Journeying along the coast, the sand soft, except at low water. The only natives we met were four young men from Maketu, who told us that the tribes preparing for the attack on
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Tauranga were before us at Waihi. Pitched for the night not far from this war party, not knowing what reception we should receive on the morrow.
23rd. --Arrived early at the camp. The Ngatiwhakaue were surprised and displeased by our arrival. They at once forbade our going to Tauranga. Pango, the great priest insisted on our leaving the coast road and going inland to Rotorua, which would have occupied a long time, and enabled them to make their descent upon Tauranga at pleasure. Expostulation was vain and finding from the tone of the men about us that all was not quite right or very safe for us, I, as a last effort, reminded Pango of the humanity of my good brother missionary, the Rev. Henry Williams, towards himself and his people, who had risked his life and the lives of others to send him and his people back to their own country. This appeal was in private, but it had the desired effect. His conduct changed at once; but he gave me a melancholy and chilling smile as he said: "It is true! But you should not have referred to such an obligation, nor mentioned it. It is true; but no more about it. Remind me not of it. You and your children (the young men) shall go in peace."
There is nothing a Maori so truly dislikes as to be reminded of an obligation of this nature. It was shortly afterwards arranged that we should be sent by sea in a war canoe. And now they pretended to relinquish their enterprise, saying they should shortly break up and return home; that their attempt on Tauranga was more a report than a reality. They knew that my natives would mention their force and what they had heard, and Pango thought by this feint more effectually to surprise his enemies. Whilst sitting amongst them, conversing with the leading men, I happened to take a little bread from my pocket to eat. When they saw it a general exclamation of astonishment ran through all. The place was tapu, as indeed nearly all things are in war. I had violated the tapu by this act, and injured the prestige of the expedition. This is a very serious offence in Maori ritual, and punishable with death. I at once desisted, but the clamour went on till at last it was attributed to my ignorance of native customs and laws. It is on the strict observance of the tapu that the favourable results of all military undertakings depend, and this prevented my taking refreshment of any kind, while within the sacred enclosure. Some of the taua observed, that when they saw our boat yesterday, the strength of the wind alone prevented her capture. It would have gone hard with Ngakuku, the greatest of their enemies, and
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1841-45. THE UNBAPTIZED DEAD.
nephew to Te Waharoa. In the course of the afternoon we embarked, and after a pull of some fifteen miles entered Tauranga at sunset.
24th. --Te Papa, Tauranga. In looking back on this visit to the Bay of Plenty, there is much to gratify and to be thankful for. I doubt not that the excitement, which now exists among the people to receive instruction, will wear off when the novelty has passed away. All is not gold that appears so. I have too often found baser metal beneath the most promising outward appearance. But past disappointments do not dishearten in the present mission. I know that the Lord "He is God"; that all things are possible with Him, to work by many, or by few. "I run not as uncertainly." The work will be mine, but the results--the good results--will be the Lord's! 5
March 26th, 1841. --Tunapahore. On arriving here most of the old and the principal men came and sat about my tent door, curious to see and hear the missionary. I was glad of the opportunity thus afforded me, and urged them to receive and believe the Gospel. When the bell rang for evening prayer but few attended, the rest of the people sitting at a distance. Later in the evening again assembled them. They appeared to take some interest in what was said.
Opotiki, November 2nd. --Four men arrived to-day from Matata (about thirty miles distant) to consult me as to the propriety of reading at funerals of those who die unbaptized the passage, "We therefore commit his body to the ground, etc." Their inquiry referred to mere professors of Christianity, whose character is doubtful, though candidates for baptism. I answered in the negative. They were quite satisfied.
Matata, Tuesday, February 11th, 1845. --After early service left in a canoe for Pukeiti. The Matata pa is on a small island surrounded by extensive swamps, the raupo growing to seven or eight feet high. Through these immense fields of raupo the natives have for many generations forced their canoes, and these tracks now form narrow canals, enabling them to visit neighbouring pas within a few hours. No land or hills can be seen as they trace this labyrinth, and none but an experienced pilot could possibly direct the way--even our guide from the Matata sometimes hesi-
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tated. By these streams the river Te Awa o te Atua is avoided, and the distance much shortened. We arrived at the Kupenga in good time. After evening service took the classes.
July 9th, 1846. --Otamarora. Detained here by an easterly, gale, my tent pitched inside a native cook-house. The wind shook the pa, and the rain fell in torrents. Waitai (my servant) kindled a brisk fire at the tent door for tea. At this moment the teacher came to make his evening call upon me, and seeing the fire, he said to Waitai: "Gently how you make the fire, my son, gunpowder is below Wilson's bed." I now found that the hut was his powder magazine, but his wife always cooked in it. Waitai's fire blazed only a few feet distant from the kegs of powder, the wind carrying the sparks in all directions. About a year ago I had a similar experience in this pa. On that occasion I was obliged to sleep in a large family hut. There were about twelve people, besides children, in it. Near the middle of the earth floor was the fire-place, the sides formed by four flat stones standing on edge. At this fire they lit their pipes, but never cooked. At the far end of the hut, reaching half-way up to the ridge-pole, was piled their gunpowder, in kegs, covered over with fishing nets and the sail of a canoe. When I remarked upon the rashness of having such magazines in dwelling-houses, the natives merely observed, "There is no other way of keeping powder dry; where there is a fire it never injures." Of course these stores of powder sometimes do blow up, but this in no way cures the people of imprudence.
30th. --After many hours in the canoe, came in sight of Ruatoki. On landing we pitched near the chapel. We found natives assembled from Ruatahuna, Opotiki, and Whakatane. The good people of the place have prepared nice booths well wharikied and plenty of food for their guests--provisions for 600. All were cheerful. In the evening every one came to the chapel. It is a new and good building.
August 1st. --Catechising all day for baptism and Lord's Supper, obliged to reject many; natives much distressed at this, and I still more so. 6
Sabbath, 2nd. --A few adults admitted to baptism, but the Lord's Supper was well attended. The day on the whole was a happy one.
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1840. THE TAPU.
3rd. --This afternoon 540 adults formed into classes. They were examined in reading- and Scripture knowledge by Archdeacon Brown and myself. All was satisfactory. Those even from the wilds of the far interior did well. The weather was very unfavourable. The people were dressed in their best--quiet and orderly.
4th. --The native meeting broke up.
Opotiki, December 9th. --In the morning, after a long walk, reached the Ohiwa River, where, finding some of the principal chiefs, remained with them till the tide ebbed. While sitting together, one chief inquired why the Opotiki natives had tapued the river and the coast along that part of the bay. "I suppose," he said, "they are afraid that we should fish, and perhaps catch some that have eaten the bodies of their friends lost in the wreck of the 'Marowaewae' (schooner) two months ago. It is long since we ceased to regard the tapu. Why do they go back to such things now?" Then another said, "When you first came to Opotiki, was there any tapu in this part of the country? Why do they revive it now? We do not like it." The first chief then went on to tell me how it came to pass that the tapu fell into disuse with his tribe, and his story was as follows: --"Not long before Captain Cook came to this land the head chief of this place lost his son, but before he was buried the chief had a moe (dream), and in his moe visited the Reinga in search of his son. It was in this way: While the father lay asleep in the night, his spirit left his body for a time and travelled he knew not where. At last it arrived at the Reinga. Here the chief found a place much like this world. He passed through forests and over streams, and as he went on he came at last to a whare, much like our own. The chief stood outside to listen, and hearing people talking within, after a time he spoke. He asked, 'Where is my son?' They answered him, 'Come in and see.' But the chief would not. Then they from the inside did all they could to persuade him to enter, but in vain, the chief knowing that if he once entered that house he should never return to the Ao Marama (world of light). At last a voice said, 'Go, return to the Ao Marama, and when you stand by the tupapaku (corpse), take the ornament (plume of the albatross) out of his ear, dip it in oil, and put it into the mouth of the dead.' The chief turned him, and awoke in his own house. He did as he was bid; dipping the sacred feathers in oil, he placed them in the mouth of his son, and his spirit returned and he lived again."
The narrator went on to say: "After the young man was restored to life the chief and his tribe commenced to make a large
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fishing net (these nets were of great length, and gave employment to the men on rainy days during winter; the nets were much valued, and never used until they had been duly consecrated and tapued by the priest). The net finished, the tribe, as is usual on such occasions, made a feast, and the chief sent for his elder brother, who was the great tohunga in these parts, to come and consecrate the net before it was used. In the midst of the ceremony the priest chanced to see his brother (the hero of the tradition) take up and chew the two ropes which stretch along the top and bottom of the net, and by which it is pulled to land (this was a most sacrilegious act). The priest, full of wrath, stood motionless; he was too indignant to speak. He stopped the ceremony at once and returned home, leaving his profane brother to his fate. But," added the narrator, "when the net was cast into the sea without the tapu it enclosed a multitude of fish, and the people were satisfied and disused the tapu from that day." Then, turning to me, he asked, "Do you remember any tapu in this part of the country when, years since, you first came among us?" I was obliged to acknowledge, "I do not remember any." This seemed to confirm the truth of his tale. The narrator himself is the direct descendant of the chief referred to.
One remarkable part of this tradition is the means used, which is said to have restored life. It is altogether repugnant to Maori ritual. At that period the person of a chief was sacred, the head most sacred, and also anything which had touched the head. Food of any kind was never allowed to touch the head, because food was to be eaten, and the fact of its touching these sacred parts made the tapu null, and would imply that these parts of the chief might also be eaten. Hence, a chief would not pass under a whata (a high stage for storing food), lest the tapu of his head should be made noa, and, in fact, his person be no longer sacred. The loss of the tapu at once exposed him to every kind of danger, his person became insecure and open to witchcraft, his plantations failed, and he succeeded not in war. Europeans have frequently been plundered, and some have lost their lives, for having violated some, to them, unknown tapu. When, therefore, the chief, as directed, took the sacred feathers from the ear of his dead son, and dipping them in oil (food), placed them in his mouth, every rite of the tapu became null.
Extracts of Report to G. M. S., 1848. --"In June, 1,000 professed Christians of the Opotiki district assembled at Tunapahore in great goodwill and harmony. When the gathering was about to close, the old chief Whakatane (more than ninety years of age) stood up and addressed all present, exhorting them to
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1849. PROGRESS OF MISSION WORK.
continue to live in faith and peace. They afterwards formed a large circle on the shore, and sitting down, were served by the Ngaitai to a parting meal. These portions of the tribes who thus met together would a few years since have gladly destroyed each other. On the present occasion they not only conducted themselves for some days with the greatest order, but also with mutual expressions of goodwill and confidence.
At Opotiki, the children's school has varied in number from twenty to forty. At present this is the only place in the district where children attend.
Since December, forty-seven adults have been admitted to baptism, and there remain forty-five candidates still on the list."
The Report for 1850 to the C. M. S. shows the state of the district at that time: --
Church of England ... ... ... 1,804
Roman Catholic... ... ... ... 288
Heathen... ... ... ... 457
Total population ... ... ... 2,550
Extract of Report, 1851: --"There are 163 communicants; 121 baptisms have taken place, of which 83 were adults and 38 children; 230 candidates for baptism remain." 7
Opotiki, July 6th, 1849. --Left for Whakatane. Hawker accompanied me as far as Waiotahi. Slept at Ohiwa. Waitai and two other natives went in search of a canoe.
7th. --The natives returned early with a canoe, and we left by moonlight. The sun, as it rose full of the splendour of a New Zealand sky, and the moon's bright lustre soon lost in his --apt emblem of the Church of God. How utterly are all human virtues shrouded and eclipsed in Thine, "in whose sight the heavens are not pure," thou "Sun of Righteousness!" All exquisitely beautiful and lovely. A gentle breeze and a flowing tide pushed us forward on our way, and at eleven o'clock we stopped to breakfast on the sandhills near Ohope, arriving at Piripai in time for the evening service.
Piripai, 9th. --The people of this village made a collection to-day for building a chapel. Each person gave a shilling, and those who have children gave sixpence for each child. This is their first offering, and it was given with so much goodwill and pleasure that I should have been sorry to have missed seeing it. The women were the most forward, and showed me the different children that the sixpences were given for. May He who began this good work in them "multiply their seed sown, and increase the fruits of their righteousness" to His praise.
Extract from Report, 1849, referring to the above: --"A good chapel, the materials of which have been collecting for some time, is about to be erected at Piripai. The people have also subscribed £15, and purpose doubling this amount to defray part of the work, which must be done by a carpenter."
