In The Beginning – The History of a Mission by T.G.Hammond

Literature and Colporteur Society (NZ) 1915 and 1940 Page 1 In The Beginning – The History of a Mission by T.G.Hammond Contents

Preface to the First Edition Foreword to the Second Edition Chapter I. The Fellowship of Heroic Beginnings Chapter II. Enter the Gospel — Exit Slavery Chapter III. The First Maori Evangelist in South Taranaki Chapter IV. Discipleship in Action Chapter V. The First Maori Martyrs Chapter VI. The Pioneering Missionary Survey Chapter VII. Arrival of Rev. C. Creed at Ngamotu Chapter VIII. The Arrival of Rev. J. Skevington and First Service at Waingongoro Chapter IX. The Work of William Hough Chapter X. Thomas Skinner, Mr. Hough's Successor Chapter XI. Mr. David Sole Chapter XII. Contacts With Contemporary Missions Chapter XIII. Rev. Wm. Woon Comes To Heretoa Chapter XIV. A Lutheran Ally Chapter XV. The Industrial Emphasis Chapter XVI. Promise and Harvest Chapter XVII. Pagan Rivalry Chapter XVIII A New Terror — Unknown Diseases Chapter XIX. Problems of Transport Chapter XX. The Roman Catholic Church Chapter XXI. A Woman's Heroism Chapter XXII. Maori Churches Chapter XXIII Mr. Woon's Trials and Death Chapter XXIV. George Stannard And Educational Developments Chapter XXV. Wanganui River And The Work Of Rev. W. Kirk Chapter XXVI. The Darkness Of War Chapter XXVII Early Land Problems Chapter XXVIII Taiporohenui And The Land League Chapter XXIX. The Waitara War Chapter XXX. Troubled Days Chapter XXXI. A Bewildering Experience Chapter XXXII. Tauke Chapter XXXIII. Mr. W. Williams And Katene Tuwhakaruru Chapter XXXIV. Some Letters The Author. Thomas Godfrey Hammond

Literature and Colporteur Society (NZ) 1915 and 1940 Page 2 In The Beginning – The History of a Mission by T.G.Hammond Preface to the First Edition In my own mind I do not feel qualified to sum up the contents of this most interesting booklet, for although it is small in size it covers a large field in human experience, and deals with efforts of far-reaching importance. It is true that the contents are fairly well known to me, for as Editor of the Hawera Star, I became familiar with them while passing the manuscript for serial publication in that journal. I have also read the book since then; and Mr. Hammond writes with such freedom from sophistication, and in such lucid language, that it is, indeed, a plain, unvarnished tale which he tells us. Yet it seems to me that these very facts make it difficult to give a satisfactory summary of the contents in a few fugitive forewords and, indeed, I regard the book as one of those which conform to the true literary standard by being self-justifying and self- explanatory to an extent which makes prefaces and postscripts so much verbal surplusage. Still it may perhaps be permissible to say that, in my opinion, Mr. Hammond's book is a necessary and valuable contribution to the history of New Zealand — the human history as opposed to the technical 'or formal history, which too often has very little that is human about it, except sophistication in the form of evasions, suppressions, over-statements, and efforts to make the worse appear the better reason or the better way. There is none of this taint in Mr. Hammond's work, any more than there is the taint of verbal obscurity, for his moral sincerity and literary lucidity are complementary to each other, or as two made one in flesh and spirit. In fact, the work as a whole is stamped with the character of a Christian gentleman, whose outlook on life, and whose estimates of the persons and the incidents with whom and with which he deals, are those of a man, not a pedant; yet a man whose moral tests and social standards are ever those of the Christian gentleman, not of the latitudinarian or time- server. Mr. Hammond's insight into Maori character is singularly sympathetic, yet he never writes as a sentimentalist; indeed, his mind is obviously too masculine and just for him to be guilty of this weakness. The same quality is seen, too, in what he has to say about Europeans in their dealings with the Maoris or with each other, and the clearness with which he discerns character and discriminates conduct in both races. It would be easy to quote instances of this — they are so numerous; but their very number makes quotation unnecessary; besides, it is better for a reader to find out an author's good things and distinctive qualities for himself. In this booklet of Mr. Hammond's they are there, and it will be the reader's own fault if he does not find them. Some day perhaps New Zealand will have a Minister of Education who, while favouring the study of history generally, will take a special interest in that of the New Zealand missionaries and pioneers, and of their labours for and relations with the Maori people. It may be presumed that such a Minister will see that every school in the country has a library systematically supplied with the most trustworthy and best Literature and Colporteur Society (NZ) 1915 and 1940 Page 3 In The Beginning – The History of a Mission by T.G.Hammond written books on these subjects, and that every teacher shall, as a matter of course, not only encourage the more advanced pupils to read those books, but will set lessons from them and expound them in class. When that day comes this book of Mr. Hammond's will deserve a prominent place in all such libraries. Of course the qualities which will entitle it to that consideration also entitle it now to a cordial reception from those intelligent general readers, who must enjoy being brought into intimate contact with the primary characteristics of so fine a race as the Maoris, and with the nature of the relations between them and the missionaries and other Europeans. These indeed are things which necessarily interest intelligent minds, especially when they are set forth with the veracity, in the fine, broad human spirit, and in the simple sinewy English, which give value and distinction to Mr. Hammond's book. JOHN CHRISTIE. Hawera: August, 1915.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 4 In The Beginning – The History of a Mission by T.G.Hammond Foreword to the Second Edition I think the decision to reprint Mr. Hammond's booklet In the Beginning is a wise one. It is deserving of a better format, and its sketches of life and work in the early days of Taranaki particularly, deserve a wider circulation. Mr. Hammond is no ordinary chronicler. He revelled in the experiences of the early settlers, and especially the first attempts to Christianise the Maori. His own experiences as a missionary amongst them made him a discriminating chronicler, while his well-known love for those whom he was never ashamed to call "my people" gave a revealing touch to all that he wrote about them. Mr. Christie is quite right when, in his adequate preface he says "that the book conforms to the true literary standard by being self-justifying and self-explanatory to an extent that makes prefaces and postscripts so much verbal surplusage." Yet I may be pardoned as Mr. Hammond's successor at Waima and a life-long friend, if I add my personal tribute to the man and his work without it being regarded as "verbal surplusage." I found Mr. Hammond a big man, not only physically, but mentally and spiritually. He was not an echo of other people's opinions, but thought out for himself the burning questions of the hour. In Hokianga he was brought into contact with all sorts and conditions of people, rabid Rationalists, Atheists, and every shade of freak religion, yet his big brotherly personality won practically universal respect; and that, without loss of loyalty to his own convictions. But that is not to say that he met with no opposition, misrepresentation, dissimulation. He met with all of these, and there are stories of his resort to muscular Christianity on desperate occasions, but I think they are mostly apocryphal. He usually acted on the maxim, "No gentleman will insult me; no other can." After nine years of hard, faithful and in many respects successful service he was transferred to Taranaki in 1887. Mr. Hammond's task in Taranaki was one of great difficulty. It was to win back to the Christian Church the Maoris who, disgruntled and embittered by the war, had renounced the faith they had at one time embraced. Mr. Hammond met with opposition wherever he went. He was not allowed to enter their houses, they scoffed at his religion, they told him he was a spy in the pay of the Government, and so on. Patient persistence won the day, and even Te Whiti and Tohu came to look forward to his visits and to offer him the best they had in the way of hospitality. This did not mean any radical change of heart; it did mean, however, a change of attitude to Christian workers and their work, and for this Mr. Hammond was mostly responsible. When the Ratana defection was brewing, Mr. Hammond visited Ratana and tried to prevent it. He told them that he (Mr. Hammond) had a seat in the stern of the Canoe, and they couldn't throw him out as Turi did Tuanuiatera. This reference to an incident that happened on their ancestor's canoe Aotea won him a favourable hearing, but did not alter their decision. In the same letter to me he says: "I have never felt we were

Literature and Colporteur Society (NZ) 1915 and 1940 Page 5 In The Beginning – The History of a Mission by T.G.Hammond wise in unduly hastening the Maoris along our pathway. Our pace is too fast for the whole of the people to follow. They will now have an opportunity of making good alone: their own lines to a satisfactory National life." Many of those who are interested in their welfare are far from satisfied that the way then taken has resulted in their "making good." The problem remains a problem. I cannot conclude this foreword without a reference to Mrs. Hammond. They were married at New Plymouth on April 9th. 1878. Miss St George then could have had little idea of the kind of life that was in store for her, but through the long years of her married life she gave to her husband and her children the love and inspiration and intellectual help of a true wife and mother. THOS. A. JOUGHIN. Mt. Albert: November 22nd, 1940.

OnLine Editor’s Note The original book contained only one photo, that of the author. I have added a Contents page and additional photos to this edition as I have seen fit. I think that they add to the readability of this wonderful document. ALEC UTTING Hamilton November 26th 2014

Literature and Colporteur Society (NZ) 1915 and 1940 Page 6 In The Beginning – The History of a Mission by T.G.Hammond Chapter I. THE FELLOWSHIP OP HEROIC BEGINNINGS. T'HE coming Christmas should be an important event in the history of New Zealand. (written December 1914) The Anglican Church is preparing to celebrate her centenary of Christian effort in this land. This event cannot be narrowed within the limits of one denomination. It will certainly be regarded by all the churches in New Zealand as of common importance, and as having no small relationship to the best and highest interests of our Dominion life. The celebrations now contemplated will call attention to the great indebtedness of the people of New Zealand to the early missionaries. For without the magnificent work of the Rev. Samuel Marsden and his fellow workers, New Zealand could not, so soon and so bloodlessly, have become the happy and prosperous home of over one million free people. "The Bible in Schools "movement should also be greatly assisted by a knowledge of the fact that the conversion of the Maori people really dates from the translation of the Holy Scriptures into the Maori tongue. The Bible was the Maori's first book, and its study by those old heathen Maoris produced in them real repentance, and the fruits meet for repentance, as evidenced in the changed lives of the people. Intertribal wars, infanticide, polygamy, sorcery, cannibalism and slavery were practically done away with as the result of Bible teaching and missionary effort. The foregoing is intended to assist, the reader to a better understanding of other matters contemplated in the chapters to follow. I purpose, while the mind of the public is directed to the celebration of the Marsden Centenary, to show how the work initiated by that great man made itself felt later on in South Taranaki. The time is opportune, not only to collect, but to publish important historical facts in connection with missionary enterprises in our own more immediate vicinity. Very few persons know the work accomplished, or the hardships endured, by the pioneer missionaries to the Taranaki Maori people. It is well also that the young Maori being educated in our schools should be made aware of those influences and labours that so materially altered for the better, the lot of their fathers during the early part of last century. Nor can it be denied that the work done from 1837 to 1850 among the Maoris of South Taranaki was as wonderful, and as much the work of God as were many of those changes that followed Apostolic efforts in connection with the Day of Pentecost. The neglect of the study of the early missionary enterprises has not only been ungrateful to the memories of noble self-sacrificing men and women to whom we owe so much, but also dishonouring to the work of the Holy Spirit so manifested in the changed lives of the Maori people. To return to the Rev. Samuel Marsden and his noble helpers, who one hundred years ago came to the Bay of Islands to institute missionary work among the Maori tribes: Mr. Marsden was a man of large-hearted sympathy and of essentially liberal instincts. When he came with his comparatively few workers, he realised how impossible it was to overtake the necessities of the work with so small a staff. He did not, therefore, Literature and Colporteur Society (NZ) 1915 and 1940 Page 7 In The Beginning – The History of a Mission by T.G.Hammond hesitate to urge the Rev. Samuel Leigh, the first Methodist Missionary to New South Wales, to come to New Zealand, and, representing the Methodist Church, assist in the endeavour to stem the awful tide of Maori heathenism. Some few years later Mr. Leigh and his devoted wife responded to the call, and commenced missionary work at Kaeo, Whangaroa, among those Maoris who had killed and eaten the crew of the Boyd. As the work of the two mission churches assumed more importance, it was decided that the Anglican Church should evangelise the Eastern Coast and the Methodist Church the Western Coast of the North Island. Those were days when common dangers demanded a real brotherhood, and accordingly both churches worked side by side in the most kindly relations, the Maori not being aware of any existing distinction. Mr. Marsden also, when visiting New Zealand, extended his visits to the Methodist brethren, encouraging them by his counsel and sympathy. The Bay of Islands very early in last century had become the home of some of the worst criminals from New South Wales, men of whom the late Judge Manning wrote: "They were not half savages; but savages and a half." There came also the trader in flax, spars, and other articles the country then produced. Whaling ships also made the bay a regular port of call. The gathering of the crews of trading ships and whalers, with the criminal element referred to, in a land with no organised system of government, made the Bay of Islands anything but a desirable place of residence. There were no doubt decent men among those traders, but the majority were unscrupulous in their intercourse with the Maoris. The Maori people wanted guns and ammunition and the ordinary trader of those days, though fully aware of the evil results that would follow, did not scruple to supply what was most in demand.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 8 In The Beginning – The History of a Mission by T.G.Hammond Chapter II. ENTER THE GOSPEL — EXIT SLAVERY. The great warrior chief, Hongi Hika, had about this time visited England, and had received large presents of useful merchandise from King George, which, on his return to Sydney, he speedily exchanged for muskets, on hearing at that place of the death of one of his relatives in New Zealand at the hands of a member of another tribe. On his return to New Zealand Hongi found his people provided with firearms from the traders, and having with him a good stock secured in Sydney, he determined upon a raid on the Thames district to avenge the death of his relative. The southern Maoris might have proved a match for Hongi and his Ngapuhi warriors in fair Maori warfare, but as Hongi and his men were well armed with guns and axes, the southern men being without modern weapons, fell an easy prey to the Ngapuhi, who returned victorious, laden with the spoils of war and many captives. Subsequently the Ngapuhi joined with the Waikatos in a further raid upon the unarmed Taranaki tribes. Taranaki having only the old-time Maori weapons and the protection afforded by the ordinary Maori fortifications, the result can be readily anticipated. It was an unequal contest. Ngapuhi and Waikato returned north with many slaves, after having slaughtered great numbers of the Taranakis. Hence it was that when the missionaries commenced the earnest evangelisation of the Bay of Islands and Hokianga, there were hundreds of slaves in the Northern Peninsula, who had been taken from Taranaki, Waikato, Rotorua, and even from as far south as Wellington and Wairarapa.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 9 In The Beginning – The History of a Mission by T.G.Hammond This state of things, however, created conditions which were favourable to the work of the missionaries, for the teaching of the Gospel strongly appealed to men and women in slavery, as it was in their estimation, calculated to materially improve their lot in life. The chiefs also became influenced by Bible teaching, and naturally relaxed the severity usually meted out to their captives. Indeed some chiefs not only allowed slaves to whom they were well disposed to participate in the ordinances of religion, but attached as chaplains to their families clever men among them who had learned to read. The wrong of slavery had to be fully met, and for a time it was a burning question, preventing many chiefs from accepting the new religion. But in the end right counsels prevailed. The question having been fully discussed at an important meeting in the north, a leading chief, at the request of that meeting, addressed the assembled slaves, saying: "Henceforth you are a free people. You may return to your people in the south, for Jesus Christ hath made you free." This fact is in itself food for thought. Persons of brilliant or sophistical ingenuity may be able to explain the action of the northern chiefs in some other way, and attribute it to other causes. But laying claim to only ordinary everyday understanding, I regard the liberation of the slaves, and their restoration to their people and lands, as an outstanding evidence of the supernatural power of the Gospel of Jesus Christ. There is a pathetic story told of one of the northern slaves. His master, to whom he was much attached, died, but before his death he had intimated to his slave that he was now a free man and might return to his tribe in the south. For a considerable time, however, the freed man worked on as before. When asked why he did not avail himself of his freedom and return to his people, he replied: "I am still bound with a chain. My chief, who is dead, owed money to the trader. I cannot return to my tribe until this debt is discharged." There were many men of like character among the released slaves who returned as missionaries to their heathen relatives in the south, but who appealed in vain to them to renounce heathenism and accept the gospel, and when they prevailed not, returned again to their masters in the north, wearied and disgusted with the heathenism they themselves had once for all forsaken.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 10 In The Beginning – The History of a Mission by T.G.Hammond Chapter III. THE FIRST MAORI EVANGELIST IN SOUTH TARANAKI. There are traditions in South Taranaki that somewhere about 1837 a company of freed men were permitted to return from Hokianga to the Hawera district in order to influence the southern Maoris in favour of the Gospel. It is understood that most of this party, having failed to effect any change in their people, returned again to the north. One would naturally conclude that such an exhibition of goodness on the part of the northern chiefs would have overcome the most determined prejudice. But the existing moral condition of the heathen Maori made such an appeal comparatively powerless. The first thought, doubtless, was: "What fools these northern fellows were, when they had a lot of valuable servants not to keep them"; and perhaps the alternative thought was: "What is behind all this? Are these men, our undoubted relatives, being made use of by these northern warriors to bring some fresh calamity upon us?" One man among the missionary party was made of sterner stuff, and he decided to remain among his own people in the vicinity of Hawera, at a kainga known as Waipapa, near Ohangai. The exact locality can still be pointed out. This man had been under the tuition of the Rev. John Hobbs and other missionaries at Mangungu, Hokianga, and had received the baptismal name of William Naylor, the missionaries having in his case followed a common custom in those days of naming Maoris after notable Methodist ministers and laymen in the Old Country. Therefore we may account for such names as Tamati Waaka (Thomas Walker), Arama Karaka (Adam Clarke), and Hone Pihama (Dr. John Beacham, mission secretary), and many other similar names. To William Naylor, therefore, belongs the honour of having been the first evangelist to the Maoris of South Taranaki. Up to that time no missionary had penetrated so far into Taranaki heathenism. Their hands had been full with their northern work, and the means of transit were few and far between. There do not appear to be any records of the departure of William Naylor and his band of freed men from the north, nor do we know the exact date of their coming, but probably 1837 may be the year. The Rev. John Whiteley had been appointed to Waipa in 1838, the Rev. Charles Creed was located at the Sugar Loaves, New Plymouth, in 1841, and the first Anglican missionary, the Rev. J. Mason, arrived at Wanganui in the winter of 1840, and about the same time the Rev. Octavius Hadfield had started to evangelise Otaki. There is, also, a tradition of a certain Matiu, a returned slave, who was doing something at Wanganui for the spread of the gospel. It is very likely, however, that for some time in this vast heathen territory, between Waikato and Cook Strait, William Naylor represented in his own person the interests of the Kingdom of God. There is something heroic in the action of this emancipated slave standing alone amidst such surroundings, and never yielding till finally his people gathered round the standard he had set up. It is just another fulfilment of the words of the Great Teacher: "The

Literature and Colporteur Society (NZ) 1915 and 1940 Page 11 In The Beginning – The History of a Mission by T.G.Hammond Kingdom of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened." [Reference to other records suggests that this Wiremu Nera was the famous Waikato chief Te Awaitaia, who was the first convert to Christianity at Whaingaroa (Baglan) under the Rev. James Wallis, and who was taken by Rev. John Whiteley with another Native Christian as the first two native teachers on the Taranaki coast. Wiremu Nera became the recognised Native Minister of the area.]

West Coast North Island Mission Field, 1840-1850 From “Rescuing from Obscurity: A Life of Rev. John Skevington, 1815-1845”, WHS Journal 2009 with kind permission of Gary Clover.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 12 In The Beginning – The History of a Mission by T.G.Hammond Chapter IV. DISCIPLESHIP IN ACTION. There is a vain and shallow notion among many men that the heathen may very well be left alone; that they are all right and very happy; that it is a pity to disturb them; that we have quite enough to do to look after our own heathen, and many things to that effect. Any just appreciation of Maori life in the days of which we write must reveal that the life of the average heathen was one of constant alarms; in fact, hardly worth living. I question whether the life of the Maori during all the years of warfare with the European soldiers was not one of safety as compared with his experiences under heathen conditions. Those were evil days for the Taranaki Maori, prior to and immediately after the return of William Naylor. The raids of warriors from Waikato and the north had well nigh denuded North Taranaki of its inhabitants. Those not killed and eaten or taken away as captives, had migrated to Kapiti and Te Arapaoa, making common cause with the notorious Te Rauparaha, whose star as a warrior was then in the ascendency. Wiremu Kingi Matakatea, the renowned chief of Opunake, who had successfully withstood a. Waikato raid at Te Namu, near Opunake, was also meditating going southward, but decided to remain with Ngaruahine at the mouth of the Kapuni. The Tangahoe Maoris had a strong pa, Te Ruaki, on the hill on the right- hand side as the bridge is crossed on the way to Meremere. This pa was attacked by a strong war party from Waikato, who formed a camp on the opposite side of the road. After a long struggle Waikato succeeded in taking the pa. The victorious Waikatos might have returned home covered with Maori glory (such as it was) and with captives and rich spoils, but decided to further try conclusions with Ngaruahine and Taranaki, who occupied strongholds on either side of the Kapuni. Contrary to expectations, Ngaruahine and Taranaki lost no time in giving them battle. So fierce was the onslaught that the seasoned warriors of Waikato gave way before them. They were completely routed with great slaughter, and some chiefs of rank were slain. The spoils of war were retaken, and the Tangahoe captives regained their liberty.

Wiremu Kingi Matakatea (Ngati Haumiti), born 1800? died 1893.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 13 In The Beginning – The History of a Mission by T.G.Hammond The relationship of William Naylor to Te Ruaki and the victory at Kapuni is not sufficiently established to be of any value for our present purpose. But certainly his opportunity came not long after the events just recorded. It has been stated that William Naylor had sufficiently influenced Ngaruahine at Kapuni to have directed the karakia (prayers) for success before the battle, but upon that question opinions differ. After the success at Kapuni, a very serious trouble arose at Patoka, Waitotara. It was said of old that all Maori troubles arose over land and women. In this particular case a woman's frailty had an intimate relation to the series of tragic events that followed. It is not worth while recording the real cause of bitterness, but one man of importance at Waitotara, regarding himself as greatly wronged by his Waitotara relatives, and, having relatives at Taupo, went thither with his grievance and requested the Ngatituwharetoa to avenge his wrong by sending a war party to chastise the Waitotara people. The great chief Te Heuheu consented, and entrusted the expedition to a young chief who had hitherto done little to elevate his name as a warrior. This tana (war party) travelled from Taupo through the forest country, and surprised an inland settlement many miles up the Waitotara river, where they took most of the people prisoners. They commandeered the canoes of the people and proceeded by river to attack the tribes residing near the present town and railway station. While on their way, Pehituroa, from Upper Wanganui, hastened to Waitotara to warn his relatives at that place of the coming of the Taupo war party, thereby giving them time to communicate with the Waimate, Taranaki, Patea and Tangahoe tribes, who came in great force to their assistance. The main body of the Waitotara people were in their stronghold at Te Ihupuku and did not attack the invaders on their arrival. The Taupo warriors took up a position in an old pa (Patoka) not far from the present railway station, and right above the road leading to the Waitotara township. While the invaders were hesitating at Patoka, the united tribes from the north arrived. Speedily taking in the situation, each man went to the forest and cut a sapling and a supplejack, and in the early morning surrounded the pa and repaired the fences so that none might easily escape. As the morning broke the invaders found themselves surrounded by a new fence and by all the fighting men of Waitotara and the coast further north. Now we have a remarkable instance of one man influencing those rude savage warriors. There was no attempt at an immediate assault upon the invaders. All was profounding still while William Naylor, the representative of a new faith, exhorted the invaders to desist from their evil work. to make peace with their enemies, to return to their homes, and espouse the Gospel of Christ. He then sang a well-known hymn, and, kneeling down, offered prayer to God. While so engaged the invaders shot two of the assembled warriors, and then, closing his prayer, William Naylor said: "My responsibility ends here; these people refuse to listen — it is now in your hands." Just as things were becoming very serious, a Patea chief (the grandfather of Tutange Waionui), feeling sorry for the Taupo people, opened the fence at a certain point and allowed quite a number to escape. When this was discovered, another chief from Ngatiruanui claimed his right to take revenge for the slain, and waving his taiha over

Literature and Colporteur Society (NZ) 1915 and 1940 Page 14 In The Beginning – The History of a Mission by T.G.Hammond the people, said, "These are for me," and proceeded to slay in approved heathen style. The weapon .used is still in existence, and is designated by a name that indictates its sad history. Notwithstanding this incident, quite a number of persons were spared, and remained among the Ngatiruanui till a better day dawned, when they were restored to their people by the kindly intervention of the Rev. John Skevington. At first, however, it was only natural that the proud and still heathen people of Taupo should determine to seek revenge for the defeat at Patoka. They accordingly fitted out another taua (war party), and on this occasion travelled down the Wanganui river, making their way along the coast to attack Waitotara. But by this time the success at Patoka of William Naylor had greatly enhanced his mana (influence or prestige) and the mana of the new religion. "The whole matter had, of course, been fully discussed, and the conclusion arrived at was that so far all the evidence was in favour of the new religion. The God to whom William Naylor had offered petitions had given them the victory over their enemies. The proud war party had been humbled. Therefore there was hope that in the future, by careful observance of all the teaching of this new religion, great good might result to the tribes accepting it fully. The proverb, "The best way to succeed is success," holds wonderfully good with the Maori people. But woe betide you when the tide turns! For the time success had attended William Naylor's endeavours. The united tribes, though not for a moment relaxing in watchfulness, were nevertheless quite prepared yet again to test the mana of the new religion.

Young Wiremu Nera Te Awaitaia – G.F. Angas port. Some in South Taranaki think this portrait may in fact be of Wiremu Nera Ngatai first to successfully evangelise South Taranaki.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 15 In The Beginning – The History of a Mission by T.G.Hammond William Naylor informed them that the Bible enjoined a spirit of kindness even to enemies, and quoted to them the injunction: "If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire upon his head." Not even a heathen Maori would regard the coals of fire in a literal sense, but would fully grasp the saying's true significance. Accordingly we will find they were quite willing to test the word of God, and, as directed by William Naylor, they collected large presents of food and deposited them on the roadside, duly presenting them to the invading war party as they penetrated their territory. Fortunately for the new religion and its exponent, this act of kindness resulted in the return of the invaders, and no subsequent attempt was made to seek utu (revenge) for the past — by means of a war party.

From this time forward William Naylor's canoe was in smooth water, and the tide in its favour. It is not, therefore, surprising that very great activity thenceforth characterised the religious life of the Maori people. From every quarter there came demands for a fuller knowledge and a closer observance of what appeared to be important principles in relation to the future well-being of the people. Dark indeed had been the outlook of the Taranaki people during those years, when from all sides enemies came upon them with weapons that spoke with a loud voice — that belched forth fire and lead, so that the bravest among them were stricken down ere they could Literature and Colporteur Society (NZ) 1915 and 1940 Page 16 In The Beginning – The History of a Mission by T.G.Hammond reach their assailants. They had seen their friends slain, their young people and little ones carried away captive, and their onetime impregnable pas burnt with fire. Against these ravages their ancient karakias (incantations) were of no avail. Those days had indeed been dark days. But now a new God was made known, whose face was turned towards them, who seemed to smile upon them and gave them hope. Those taken away into captivity when little children, came back to them — sent, in fact, by their former enemies, who at one time only thought of them as objects of plunder and destruction; sent with messages of love and kindness by those who had enslaved them. A strange new Power had changed the hearts of their old-time enemies. They need no longer dwell in the pas on the hill-tops; they might now even sleep beside their cultivations, fearlessly pursue their journeys and visit their fisheries without molestation. Such considerations did much to hasten a full and free acceptance of the Gospel, and greatly assisted William Naylor as the first evangelist to his people. There was much also in the heathen foundation to lend sincerity to the new departure. Crude as were the heathen beliefs, they were, nevertheless, very real to the mind of the Maori. The new religion became, therefore, not only popular, but it fully occupied the Maori mind as a possession of great sacredness and of unspeakable worth. There was, of course, the element of selfishness. The old religion offered little beside failure; while the new seemed to be opening up a future of material advantages. "Doth Job serve God for nought?" was asked of old, and is as pertinent a question today; we know not how much of self tinctures the best doings of the best men. It is certain, however, that the Gospel brought to these South Taranaki Maoris the morning of a new day, bright in hopefulness and warm in gracious promise of material good.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 17 In The Beginning – The History of a Mission by T.G.Hammond Chapter V. THE FIRST MAORI MARTYRS. Before passing quite away from Patoka, it may be well to relate some of the fruits of the new faith. It has ever been characteristic of real religion reigning in the hearts of men to endeavour to make its blessings known to others: "Go ye into all the world and preach the gospel," is the marching order of the soldier of the Cross. The newly implanted life in the heart makes its own environment, and finds its outcome in seeking to impart life to others. There need, therefore, be no wonderment at what we have to relate. Christianity in earnest has always provoked opposition, not infrequently persecution; and has often added names to the ranks of the noble army of martyrs. The heathen raged in the beginning of mission work at Hokianga. A party of Maori Christians were fired upon and some slain for no other offence than an attempt to evangelise a neighbouring tribe, and the distressful incident for a time threatened the very existence of the infant mission. When the fire of Gospel teaching began to burn in the hearts of the South Taranaki converts, their thoughts naturally turned to their heathen neighbours at Taupo. During the Christmas of 1846. about two thousand Maoris from Rangitikei to Taranaki and inland towards Taupo, met at Putiki — Wharanui, and nearly six hundred met for communion. After the service all the teachers met for prayer, when several of them surprised the Rev. R. Taylor by rising and offering themselves as missionaries to their heathen brethren at Taupo. Two of them were accepted, and solemnly commended to God's care. One of these men resided at Waokena, on the Lake Road, now owned by Mr. Death. They were members of the Church of England, and most devoted men, and they went with the fullest approval of the whole of the Maoris of the coast. It was regarded as essential, they having triumphed at Patoka, that they should now give evidence of the Christian spirit by carrying the Gospel of Peace to their enemies, and urging upon them the claims of religion. The dangerous character of this mission was well understood, and its members knew that they might possibly be sacrificed. However, on their arrival at Taupo they were received by Te Heuheu, the leading chief of Taupo, who evidently did all in his power to protect them. But those who had lost relatives at Patoka lay in wait for them and succeeded in killing them, in spite of the precautions taken for their safety. Te Manihera, the leader, when smitten to the ground, summoned his remaining strength and chanted a short song, which is often, in these days, sung at important gatherings to remind the people of the past. He was soon, however, dispatched, and his life-giving ended the quarrel between Taranaki and Taupo. The death of these men at first caused great excitement all along the Taranaki coast. Large meetings were held to discuss the proper course to follow — whether to avenge the death of their relatives by a taua (war party) as of old, or to leave the matter to Him who said "Vengeance is mine; I will repay." It was finally decided that as these two brethren had met their death when engaged in Christian work, punishment should come from the hand of God and not from the hand of man. Not Literature and Colporteur Society (NZ) 1915 and 1940 Page 18 In The Beginning – The History of a Mission by T.G.Hammond long after Te Heuheu and a number of his people were overwhelmed in a landslide at Tokaanu, and the Maoris found no difficulty in connecting this tragedy with the murder of Te Manihera and his friend, whom they considered worthy to wear a martyr's crown. The Ngatiruanui seems to have been particularly endowed with the militant spirit. Some persons deemed it their duty very early in the religious life of the people to visit Wanganui to induce the heathen to accept the Christian religion, and were killed and eaten. When it was made known to the chief responsible for this cruel act that the persons sacrificed were representatives of the new whakapono (religion) he replied: "They will be much sweeter on that account." Others from Ngatiruanui tried to influence the Wanganui people, but met with a similar fate. The person, however, who ordered the execution, expressed regret for his action, and said that he had been under the impression that they were trying to destroy him and his people by a new kind of sorcery. , To return to William Naylor and his friends: The local Maoris having now decided to espouse Christianity, an attempt was made to follow the pattern of things religious in the north. Consequently provision was made for large gatherings regularly for worship. A church was erected at Maererau, which must be regarded as the first church on the coast from Mokau to Wellington. We are not furnished with any description of this structure, but doubtless it was of the ordinary type of Maori house, with the timbers split and then adzed into shape, the sides of the ordinary pongas, the roof first covered with bulrush and then with rushes for outside thatch, and lined inside with the stalks of the toetoe. These houses took a considerable time to complete, and represented a great deal of patience and devotion on the part of skilled men as builders and finishers. The name chosen for this church was Mangungu, in memory of the great church built at Hokianga in the very early days of the mission, and doubtless dear to William Naylor as the place that not only represented freedom from physical bondage, but also emancipation from the still more bitter bondage of the soul. Maoris have ever been a people given to vie with one another, so when one place had become important by building a church, other places would quickly follow the good example. It is not surprising, therefore, that we learn that Manawapou and Taumaha (Manutahi) followed the example of Maerernu.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 19 In The Beginning – The History of a Mission by T.G.Hammond Chapter VI. THE PIONEERING MISSIONARY SURVEY. We must now pass on to other important events. In the year 1839 the Methodist mission received some very notable additions to its ministry, in the persons of J. H. Bumby, Samuel Ironside, John Warren, and Charles Creed. The coming of these brethren enabled appointments to be made to the southern part of the island. Mr. Ironside was to break new ground at Cloudy Bay, while Mr. Aldred was to occupy Wellington, and an appointment was contemplated for Taranaki. While waiting at Kawhia for an opportunity to proceed to Cloudy Bay and Wellington, Messrs. Ironside, Aldred and Buttle were directed to take an overland journey to Wanganui in order to determine upon suitable localities for new mission stations. The Waikatos having decided to liberate quite a number of slaves, it was regarded as a fitting opportunity for these missionaries to accompany them. There were scenes of wild joy when these freed men once again came in sight of Mount Egmont. But at the Sugar Loaves, near New Plymouth, they found only a remnant of a once numerous people, and the few there were lived in hourly dread of war parties from Waikato. When the visitors drew near, the local Maoris, fearing the worst, left their food partially cooked in the ovens, and hastened to the protection afforded by their pa on Mikotahi. However, they returned later on, when they learned that their visitors were their own relatives from Waikato, accompanied by ministers of the new religion that had secured for them their release from slavery. From the Sugar Loaves Mr. Ironside and his party pushed on to Oeo, having with them a freed man related to the people of that place, whose baptismal name was George Morley. Want of ordinary care exposed the missionary party to what Mr. Ironside regarded as great personal danger. They had helped themselves to wood from a wahitapu (sacred place), which so enraged the old local chief that he, in a most excited manner, declared his intention to kill them as utu (payment) for the great wrong done. Messrs. Aldred and Buttle were not sufficiently conversant with the Maori language to know the seriousness of the situation, and Mr. Ironside did not enlighten them. George Morley, however, came to their rescue. Addressing the angry chief he said: "These good men have restored me to my home and to my tribe; yet for this small offence you want to kill them, but you must first kill me, for I will shield them with my life." He also suggested that the offence could be atoned by the payment of goods by the missionary. The difficulty was accordingly settled by the gift of some tobacco and a few regatta shirts. Had Mr. Ironside known the Maoris then as well as he probably did in after missionary experience, he would have known that Maoris were only dangerous when sullen. Had the old fellow really intended killing them he would have done so without any violent demonstration of anger. The next place of importance reached in this journey was Waingongoro, described by Mr. Ironside as a broad, grassy peninsula of four or five acres, caused by a bend in the river bend, in the opinion of the missionaries, a most desirable site for a future mission Literature and Colporteur Society (NZ) 1915 and 1940 Page 20 In The Beginning – The History of a Mission by T.G.Hammond station. From Te Waingongoro the party hastened on to Patea, Whenuakura, and Waitotara, where they met Maoris in great numbers, who were sometimes very rude, very ignorant, and noisy; asking the most absurd questions on religious subjects. Mr. Ironside adds: "But they knew no better, and everywhere they were sincerely enquiring after the truth.''

Rev. Samuel Ironside At Wanganui the missionary party found the Anglican missionary, the Rev. John Mason, who had arrived only a few days earlier, and who most courteously entertained them in his tent at dinner, but could not furnish plates or knives or forks. As there were a goodly number of Europeans at Wanganui, it was thought that Mr. Aldred might find an opportunity for usefulness among them, and he decided to remain; but the next day he rejoined his companions on the homeward journey. The journey to Wanganui from Kawhia had taken just one month. The return journey was accomplished in three weeks. There are no recorded complaints about the difficulties or dangers of the way. Such journeys in a trackless country were, in fact, the common experiences of the missionary life. They were evidently regarded as part of the programme and cheerfully endured. We have looked for some reference to the labours of William Naylor by the missionary party, but beyond the statement that teachers were here and there working among these heathen people, nothing is recorded. There are traditions that somewhere about this period (1840) the Rev. John Whiteley had visited the Taranaki coast, but there are no records of his journey. [Other records show this visit to have been in 1839.] Literature and Colporteur Society (NZ) 1915 and 1940 Page 21 In The Beginning – The History of a Mission by T.G.Hammond Chapter VII. ARRIVAL OF REV. C. CREED AT NGAMOTU.

Rev. Charles Creed In the month of January, 1841, the Rev. Charles Creed was appointed to New Plymouth. It was an important event and has been immortalised by a somewhat sensational picture, depicting the landing of Mr. and Mrs. Creed at the Sugar Loaves, the general superintendent of the mission, the Rev. J. Waterhouse, being also among the party landing in the surf.

The Revd. J. Waterhouse superintending the landing of the missionaries at Taranaki, New Zealand. Designed and engraved by G. Baxter. London, 1844. Shows ship Triton in the bay; Mr and Mrs Creed being brought ashore; large gathering of Maoris on beach. Literature and Colporteur Society (NZ) 1915 and 1940 Page 22 In The Beginning – The History of a Mission by T.G.Hammond Mr. Creed's home was at what is now known as the Whiteley township, the church having purchased some time previously 100 acres of land from the Maori owners through the agency of Mr. Whiteley. Mr. Creed was only a recent arrival from England, but he was a Somersetshire man, and possessed the characteristic determination of the men who hail from that county. Those who knew Mr. Creed say that he was endowed with great physical strength. He proved himself to be a man for the times when stationed at the Hutt. The drink sellers did not in those days observe the law regulating the sale of drink to the Maoris, but Mr. Creed promptly reported them, and the house was closed, whereupon there were intimations that the missionary might find himself thrown into the river. He replied by giving anyone liberty to try the experiment, and it was not even attempted. Mr. Creed became an expert Maori scholar and a very effective speaker in that tongue. He did more than most missionaries in collecting Maori traditions. His appointment to New Plymouth was to meet the spiritual needs of the Maoris, who were returning to their ancestral homes from Cook Strait, and also of those who were being emancipated from slavery in the Waikato. His location proved a source of comfort also to the settlers just arriving from England. It must have been a matter for thankfulness for those among the Taranaki colonists who counted the claims of the Gospel as of first importance to find those institutions so precious to them in the Old Land already represented by the missionary of the Cross doing his best to hold forth the word of life. The appointment of Mr. Creed to New Plymouth was evidently regarded as an important event by the Maoris all along the coast, for during the first year of his missionary work, Reihana Toko, a young chief of Kai Iwi, travelled to New Plymouth for the purpose of escorting Mr. Creed down the coast, and this was probably the second missionary journey to South Taranaki. We cannot, however, discover any detailed accounts of this journey, but the condition of the Maori people must have given considerable satisfaction, for at this time quite a number of Maoris, both adults and children, were admitted to the rite of Christian baptism. How far this hopeful state of things was the result of the labours of William Naylor it would be interesting to learn.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 23 In The Beginning – The History of a Mission by T.G.Hammond Chapter VIII. THE ARRIVAL OF REV. J. SKEVINGTON AND FIRST SERVICE AT WAINGONGORO. HIS SUDDEN DEATH AT AUCKLAND. THE report of Mr. Ironside, doubtless supported by Mr. Creed, being favourable to the appointment of a missionary to South Taranaki, it was decided to set apart the Rev. John Skevington for that station. Mr. Skevington was then at Kawhia, getting an insight into Maori mission work under the helpful direction of Mr. Whiteley. The Maoris knew of the appointment, and as no opportunity offered for Mr. Skevington to come by way of the sea to New Plymouth, the Maoris, in their anxiety to possess a missionary, proposed to journey to Kawhia, and bring the missionary, his wife, and household effects overland to Waingongoro. This work must have taken quite a number of men, and the names of some of them are still remembered. It was a great undertaking. It is matter of history that one of the visiting English ministers in those days was prevailed upon to undertake this journey. In writing subsequently of his experience he said: "That journey was a sin of ignorance; to have gone a second time would have been a sin of presumption." But in Mr. Skevington's case the journey was accomplished in safety, and on the 30th of May, 1842, Mr. Skevington began his labours among 400 resident natives, either at Te Waingongoro or at Kapuni. There was estimated to be at the time 1700 Maori people in the whole district; they had been visited occasionally by the missionaries, but had been under the ministrations of Maori teachers from the older mission stations. Just who these teachers were we do not find recorded but the Maori traditions clearly indicate that William Naylor had been the moving spirit in all that pertained to the religious life of the people. It will be interesting to know something of the man who, as European evangelist, was the first to reside upon South Taranaki soil. We are fortunate in having at hand a short sketch of Mr. Skevington, from the pen of one who knew him, and evidently held him in high esteem. The Rev. Samuel Ironside writes: "The Rev. John Skevington, of Sherwood, Nottingham, is a name that ought never to be forgotten in the annals of New Zealand Methodism. He came out in the Triton with Messrs. Buddle, Aldred and party in 1840, but was left behind at Hobart to help in the Bush Mission among the Australian aborigines, established by my old friend and fellow student, the Rev. Francis Tuckfield. He assisted at the Wesleydale station near Geelong for a year or two, but was directed by the Missionary Committee in London to proceed to his original destination in New Zealand. He was sent to commence a mission at Waingongoro. His circuit embraced the country from his 'right and left, from Oeo down to Waitotara, taking in Patea and Whenuakura. He had great success from the beginning, and threw himself into it with all his heart and strength. The people by hundreds

Literature and Colporteur Society (NZ) 1915 and 1940 Page 24 In The Beginning – The History of a Mission by T.G.Hammond received the Word with all readiness of mind. Great numbers were savingly converted to God, of the fruit of which I was an eye witness later on. He, no doubt, laboured beyond his strength. But what could he do? Surrounded as he was with manifest tokens of God's approval, he felt bound to throw himself into the blessed work with all his soul.

Samuel Skevington 1784-1868, father of Rev John Skevington There is no known portrait of Rev John Skevington. As the time for the District Synod in 1845 drew on, he felt very desirous to see his brethren, and, as St. Paul says, to be 'somewhat filled with their company.' It was a tiresome and hazardous journey, at that period from Taranaki to Auckland, especially for one who had been enervated by overwork. But he got there safely, and was very happy with his brethren. On Sunday evening the High Street Church was crowded; Mr. Skevington was in one of the front seats. The venerable James Wallis, of Auckland, a. prince of preachers, was in the pulpit. He had just read out his text from Daniel xii, 3: 'And they that turn many to righteousness shall shine as the stars for ever and ever,' when Mr. Skevington's head was seen to fall back, and he was gasping. Those sitting near him carried him into the vestry behind, but he only heaved a sigh and was gone to join the hosts of those who, having turned many to righteousness, had preceded him and were before the Throne. There could not have been a more fitting departure from earth to heaven than that of John Skevington. But his death was a great loss to the mission. It was one of those mysteries of Divine Providence which may be Literature and Colporteur Society (NZ) 1915 and 1940 Page 25 In The Beginning – The History of a Mission by T.G.Hammond explained hereafter. To him it was unspeakable gain; to the infant Maori Church a great deprivation." Mr. Skevington was accompanied on this fateful journey to Auckland by some of the young men from the Waimate Plains, among whom was Titokowaru, then quite a youth, who had been baptised Hohepa (Joseph). The return journey of these young men, bereaved of their pastor, was one of great sadness, and their arrival at the mission station can be fully realised by those who knew the extravagant grief common on such occasions among the Maoris of those days. What it must have been to the widow none can tell who have not passed through similar sorrow. Mr. Skevington had laboured but three years in his first and last New Zealand station, but they had been three years of wonderful success. No doubt his efforts had been earnestly supported by native teachers, who had returned from Waikato. To these men the service of God was one of joy and gladness, for the Gospel had proved their emancipation from slavery, and their restoration to home friends and ancestral lands. It would ever after be to them a possession of the greatest value. When I came to Patea in 1887, there were many men and women alive who had participated in the fervour of Mr. Skevington's missionary work; though they had passed through the pitiful experiences of the war of Hauhauism, and of the unhappy drinking days after the war, those days of joyful Christian service could not be forgotten or their effect obliterated from their memories. The hymns they sang, the meetings for Christian fellowship and prayer, the recital of the catechism, and the strong personality of the missionary remained with them the most sacred experiences of their lives.

One great outstanding fact in connection with Mr. Skevington's mission must be emphasised. A celebrated Waikato chief, Haupokia, who had been instrumental in the liberation of many of the people from bondage, having decided to become a Christian, journeyed from Waikato to the Waimate Plains and requested to be received into the visible church by baptism among his tamariki (children), as he regarded these freed men and women. This was just one other evidence of the transforming power of the Gospel changing the heart of this proud warrior, enabling him to meet in love and humility men and women who, under the old order of things, would have received treatment of quite another character. Those who regard missionary work as hardly worth doing, and those engaged in it as pitiable enthusiasts, should attempt at least to explain away these remarkable facts, or admit that there may be some subtle influences upon which their measure of enlightenment does not enable them to pronounce opinions. That a marked and general change for the better was effected in the whole of the Maori population up and down the coast by Mr. Skevington's missionary work is undeniable history, and must rank among the facts, that,, under similar circumstances the world over, have ever resulted where the Gospel has been faithfully preached among heathen people.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 26 In The Beginning – The History of a Mission by T.G.Hammond Chapter IX. THE WORK OF WILLIAM HOUGH. About the time of Mr. Skevington's death, Mr. William Hough was appointed to labour among the Patea Maoris. He resided in the vicinity of the present town of Patea, just where Mr. Willis' house now stands, probably to take advantage of a spring of water near Mr. J. A. McKenna's present residence. At one time a few degenerate blackberry bushes were making a bid for existence near the spring of water. The sentimentality of the missionaries in introducing old-world hedge plants has caused endless trouble to the subsequent settler, especially in the north of Auckland, where the sweet briar has become a pest. I do not think, however, the introduction of the blackberry into Taranaki can be justly charged to the missionary list of wrong-doings; they were charged with many offences, mostly imaginary. Maori testimony, however, credits a well known public man, who has much to say about the blackberry pest today, with considerable responsibility in relation to the propagation and spread of this undesirable bramble. But to return to Mr. Hough and his work: I believe his position was that of a catechist, with a prospect of entering the regular mission ministry should he make good his claims. He was the only missionary, I think, who established his title to "mister" among the Maoris. He was always known as Mita Hough (Mister Hough). He must have been a man of more than ordinary individuality, for no man from first to last so impressed the old Patea chief, Taurua, as did Mr. Hough, unless it were the Rev. Alexander Reid. Mr. Reid visited Taurua and his people when they were in gaol in Dunedin, and Taurua said: "I think Mr. Reid must have seen God, for when he prayed I always felt he brought God quite close to me." To Mr. Hough belongs the credit of having made the first Maori preacher's plan, and as it applies to South Taranaki it will be of interest to some readers. The following is a translation: — "This writing is to direct the preachers of the Wesleyan Church in Ngatiruanui, and the days also when they are to go. The order of the work is this: To preach to encourage in the different places as written in this document. The order of going: Let them go two and two. 1846: Thus the preacher of Heretoa. The work at Waiaua to Umuroa, Te Pukekohatu to Moutoti and Pungarehu. January 3: Let them go together, James and Thomas, to those places. January 17th: Josiah and Jacob. The 31st: Josiah and David. February 14th: Bumby and Abraham; 28th, Absolom and Joshua. March 14th: Zachariah and Nicodemus.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 27 In The Beginning – The History of a Mission by T.G.Hammond Thus the preachers above are to work at Ohawe, Pukeoha, Puketi, Turangarere, Ohangai, Manawapou, and Taumaha. January 3: Let them go together — Matthew and Titus of Manawapou; 17th, Timothy and Richard Watson (Taurua of Patea); 31st, Joseph and Luke of Patea. February 14th: Matthew Mataii and Peter; 28th, William Naylor of Manawapou and Brother of Taumaha. March 14th: Brother Matthew of Taumaha and Enoch of Turangarere; 28th, John and David of Turangarere. April 11th: Paul of Turangarere and Titus of Manawapou, Brown of Puketi and Solomon of Pukeoha. May 9th: Thomas Raynor, of Ohawe, and Waterhouse, of Turangarere; 23rd, Bartholomew and James, of Ohangai." A similar plan of work done from Patea to Wangaehu is in existence, and reflects the greatest credit upon the organising ability of Mr. Hough. It also shows the religious condition of the people at the time mentioned — 1846. It is evident Christianity had become the religion of the people. Every place of importance was visited, and the work was largely undertaken, as the names indicate, by the best born men from the various hapus or families along the coast. The name of Richard Watson occurs among the number of lay preachers, better known in after life as Taurua, of Patea. Taurua was not the man to occupy a false position, and the fact that he journeyed up and down preaching to the people is sufficient proof of his sincerity. He was one of the finest men the Maori race ever produced — a man of luminous mind, who could state his reasons for any position he took up, as few men can today. He had carefully thought out for himself the claims of the Gospel, and as an exponent of evangelical truth had few equals. Under all circumstances, Taurua was a gentleman whose word was his bond, and perhaps no Maori on this coast was more bitterly misrepresented, or more shamefully robbed than Taurua. He was a grand man when I first made his acquaintance in 1887, though but a moral wreck as compared with what he had been in the days when he joyfully journeyed up and down, assisting in maintaining the ordinance of religion among his people. Mr. Hough contracted chronic bronchitis during his work on the coast, and consequently retired from the active work of the mission. He entered into business in Nelson, where, as a useful citizen, he acted as interpreter in the courts, and undertook some work of exploration in the unknown and mountainous country between Nelson and Westland. His farewell sermon to the Patea Maoris gained for him the reputation of a prophet. He spoke from Paul's words on leaving Ephesus, Acts 20-28 and 29: "Take heed, therefore, unto yourselves and to the flock over whom the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with His blood. For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock; and also of yourselves shall men arise speaking perverse things to draw away disciples after them. These words in themselves

Literature and Colporteur Society (NZ) 1915 and 1940 Page 28 In The Beginning – The History of a Mission by T.G.Hammond prophetic, but Mr. Hough evidently enlarged upon them, drawing upon his knowledge of the people to' indicate those things likely to transpire. The effect of this parting discourse upon the mind of Taurua was to convince him that Mr. Hough enjoyed in no mean measure the prophetic vision, for his predictions were fulfilled to the letter in the unhappy history of the Maori people during the dark days of war and apostasy. .

Literature and Colporteur Society (NZ) 1915 and 1940 Page 29 In The Beginning – The History of a Mission by T.G.Hammond Chapter X. THOMAS SKINNER, Mr. HOUGH'S SUCCESSOR. The successor to Mr. Hough as catechist was Thomas Skinner (Tamati Kina). As a youth he had been engaged as a sailor. When the Revs. Messrs. Ironside and Buddle were leaving Kawhia in the schooner Hannah for the south she became a total wreck on the bar. Mr. Ironside writes: "I shall never forget the pale, frightened look of a boy about 16 years of age, who was at the helm, as he looked towards the ugly breakers that seemed ready to engulf us. In answer to a word from the captain, he gasped out: 'She won't answer, the helm, sir.' This shipwreck was the turning point in the lad's life. He afterwards became a zealous catechist of our church." Mr. Skinner did not remain long at Patea, but was removed to Rotoaira, Taupo. He had qualified as a useful school teacher and was one of the best Maori speakers in connection with the mission, having had the essential experience of close association with the Maori people when young. Mr. Skinner returned from Rotoaira to assist the Rev. H. H. Turton in connection with the Grey Institution at the Sugar Loaves near New Plymouth. Subsequently he was removed to the Waima Valley, Hokianga, where he died, leaving a widow and a numerous family. An old Maori local preacher told the writer many times of the death scene. It was the event of his life, for Mrs. Skinner, in her loneliness, called upon him when her husband was passing away, to commend his spirit to God's care. There are many descendants of Thomas Skinner in the north of Auckland, some of whom have inherited a love for the sea. One son, Captain John Skinner, is known on the East Coast as a skilful seaman and an all round Maori scholar.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 30 In The Beginning – The History of a Mission by T.G.Hammond Chapter XI. MR. DAVID SOLE. Mr. David Sole, of Westown, New Plymouth, who is now 93 years of age, was among the first Taranaki settlers. Times were very bad for working men in those days, and Mr. Sole, then. about 24 years of age, went down to Heretoa at a small wage to assist Mr. Skevington as a worker on the mission station. He confirms the statement as to the exposed and unsuitable positron of the station, but has never forgotten the extreme fertility of the garden between the two streams, and, after all these years, speaks with pride of his two bullocks that did the work of the station in hauling logs from the bush for firewood and also hewn timber for housebuilding, etc. Beyond a small paddock round the house, and the garden, there were no enclosed lands. The bullocks and the mission horse wandered at large, and had often to be driven home from considerable distances. There were then no cows, sheep or goats on the station. Among the station implements, however, there was a plough, and Mr. Sole with the mission bullocks did some ploughing and raised some wheat, which they ground in a small mill into coarse flour. To Mr. Sole, therefore, probably belongs the distinction of being the first man to turn a furrow on the Waimate Plains. Mr. Sole furnishes a description of his mission horse, and can remember his name, Tiwha. As his name indicates, he had a long blaze down the face, also one white foot, and was dark in colour. This horse has quite a history, which will need a chapter to itself. Mr. Sole can well remember Mr. and Mrs. Brown, who lived not far from the station. Mr. Brown dealt with the Maoris in pigs, and assisted at the mission station in the erection of the buildings. It was to Mr. Brown the natives went on their return from Auckland, bringing the news of Mr. Skevington's death. Mr. Sole remembers Mr. Brown breaking the news to Mrs. Skevington, and the scenes of grief and mourning that followed among the Maori people. For Mr. Skevington's memory Mr. Sole has very great respect and reverence, and he describes him as a hard-working good man, who took long journeys on foot and horseback in order to minister to the Maori people. He also tells of an occasion when Mr. Skevington very nearly lost his life while crossing the Kaupokonui River on horseback. Mr. Sole has a great deal to tell about Thomas Skinner and Mr. Hough, for both of whom he had great respect. He says Mr. Hough had great trouble with the Patea Maoris, as some of them in those days were a very trying people. Mr. Sole remained at the mission station till Mrs. Skevington removed with her two children to New Plymouth, on her way to England. His association with the mission then closed, as he refused an offer from Mr. Woon to continue in the service.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 31 In The Beginning – The History of a Mission by T.G.Hammond Chapter XII. CONTACTS WITH CONTEMPORARY MISSIONS. It will now be necessary to deal with a subject one would gladly pass over, but a great deal to follow would not be clear to the readers without some elucidation. At one time in the ministry of Mr. Skevington he came into serious conflict with one section of the Maori people, over the opening up of a road from Ketemarae to Waitara, the route now followed by the railway. For some inexplicable reason, Mr. Skevington opposed the project, which gave dire offence to a certain hapu (family), and they separated themselves from Mr. Skevington and made common cause with the Rev. R. Taylor's people. Bearing in mind what was stated at the outset of these papers — that the Church of England and the Methodist Church agreed to occupy separate fields of labour — it must be explained how we find Mr. Taylor trenching upon the Wesleyan territory. It is more than likely that want of men and money did limit the operations of the Wesleyan Church prior to 1840, or we should not find Mr. Hadfield occupying Otaki, or Mr. Mason starting his mission at Wanganui. The real explanation, however, is the fact that released slaves from Church of England stations in the north influenced some of their heathen relatives sufficiently to move them to seek missionary assistance from Paihia, the first mission station in the Bay of Islands. It is stated that Tamihana Te Rauparaha (Te Rauparaha's son) and another young chief journeyed north in quest of a missionary agent to reside among their people. The fact that both were young men of rank and importance doubtless had a good deal to do with causing the mission authorities to depart from the original compact and to make the appointments just intimated, which greatly contributed to the wellbeing of the Maori people of Otaki and Wanganui, both Mr. Hadfield and Mr. Mason being indefatigable workers. Mr. Mason was drowned in the Turakina river, and the Rev. Richard Taylor became his successor. The Church party having ignored the compact, the Wesleyan Church later on exercised what was regarded as its right, and made an appointment to Upper Wanganui, the Rev. W. Kirk forming a station at Te Ao-Marama, a few miles above Pipiriki. The presence of a Church of England missionary at Wanganui naturally led freed men in the Wesleyan territory, who had been under English Church teaching in the north, to desire visits from their own missionary. This may account for periodical visits on the part of the Rev. R. Taylor to the districts, more particularly under Mr. Skevington's care. The subsequent disregard of Mr. Taylor's feelings, by the appointment of Mr. Kirk to Wanganui River, led to friction and misunderstanding later on in other parts of the coast. The marvel is that men of strong convictions and somewhat conflicting ideas upon doctrinal and ecclesiastical questions should have got along so well. They no doubt felt, as did Abraham of old, that as the Canaanite and the Perizzite dwelt in the land there should be no unseemly strife among brethren. The real cause of bitterness came when that great and good man, Dr. Selwyn, arrived in New Zealand. The Bishop was a High Churchman, while his missionary clergy Literature and Colporteur Society (NZ) 1915 and 1940 Page 32 In The Beginning – The History of a Mission by T.G.Hammond already in the land were perhaps to a man Evangelicals. The Bishop commenced badly in the Bay of Islands, where he told the Maoris under Mr. Hobbs' missionary oversight, and who had been rescued from heathenism by his ministry, that the orders of the missionaries who had converted them were irregular; that he, as Bishop, was the head, and that these missionaries were but the feet. These were strange things to the ears of those chiefs. But after time for reflection they replied: "Very well, Bishop. If you are head, and these missionaries of ours are the feet, do not attempt to cut off your feet; your head would be of little value without your feet." It was in the northern part of Taranaki, however, that the most painful results followed the Bishop's exclusive teaching. Village was set against village, family against family. They went so far as to erect fences between their respective habitations, lest they should look one upon another while engaged in worship. The Rev. H. H. Turton, of New Plymouth, the son of a Wesleyan minister, a very bright, cultured man, took Bishop Selwyn to task in some letters to the Auckland papers, couched in very fine English, very gentlemanly but very cutting; which, no doubt, did much to modify the good Bishop's subsequent attitude towards other denominations. When Bishop Selwyn came to New Zealand he was variously misunderstood, as men with decided convictions always are. He was supposed to be heart and soul in sympathy with the Tractarian movement, then in its infancy. He was soon regarded in political circles as a reckless advocate of Maori rights, and as wanting in common sympathy for his own countrymen and fellow-colonists where Maori land claims were concerned. In none of these contentions were the Bishop's critics correct. He had not read the Tractarian controversy, he did not deplore the Reformation or refuse to be regarded as a Protestant. When he came to New Zealand he was just an ordinary High Churchman, who perhaps regarded a dissenter as guilty of schism in separating from the Church of England, and the existence of a Wesleyan mission side by side with his own in New Zealand as most unfortunate, if not exceedingly wrong. Colonial life, however, did much to emancipate the great man, as one departure from ecclesiastical trammels will exemplify. The last public function performed by Bishop Selwyn before finally leaving for England was to dispense the Sacrament of the Lord's Supper in St. Matthew's Church, Auckland. In the congregation were the Rev. John Hobbs and the Rev. James Wallis, two venerable missionaries connected with the Wesleyan Church. After dispensing the emblems to his own congregation, he took the bread and wine to these two servants of God and said, "May we meet again at the Marriage Supper of the Lamb." Some of the remote country churches the Bishop purposely refused to consecrate, so as not to exclude Wesleyan ministers from using them when they visited those outlying places. Had Bishop Selwyn lived in these days he would have been among the leaders of the temperance cause. While Bishop of Lichfield he went to America to investigate the working of no-license, just then in its experimental stage. On his return to England he said it was contended that the drinking habits of the people had not been stopped, but only hidden. He added, however: "If that were correct, and if that were all, it was

Literature and Colporteur Society (NZ) 1915 and 1940 Page 33 In The Beginning – The History of a Mission by T.G.Hammond something achieved to have hidden the flames of hell." When the great man lay dying at Lichfield he was heard to murmur in his delirium, "Otiia ka hokimai ratou" ("But they will return"). His dying thoughts were about the Maoris he loved so much and for whom he laboured so long. So died Bishop Selwyn. To quote the words of Eugene Stock, D.C.L. "With all his faults, and he had faults, he was one of the greatest Bishops in the history of the Church."

Literature and Colporteur Society (NZ) 1915 and 1940 Page 34 In The Beginning – The History of a Mission by T.G.Hammond Chapter XIII. REV. WM. WOON COMES TO HERETOA. To return to South Taranaki mission. It is more than likely that the first services conducted by Mr. Skevington on his arrival from Waikato took place at Ohawe, Waingongoro. That, however, did not become his permanent home. It was decided to erect mission premises at Heretoa, between the Inaha and Kapuni rivers. It was impossible to induce the Maoris to part with land by absolute sale. Mr. Skevington, therefore was noho noa iho (merely in occupation). It was certainly not a suitable site for a station, and the arrangement as to tenure was anything but satisfactory. After Mr. Skevington's death, Mrs. Skevington, as already stated, removed to New Plymouth, to await an opportunity to return to England.

Rev. William Woon The Synod of 1845 determined upon certain changes in the missionary appointments. Accordingly the Rev. W. Woon, who had been some years in the north, was to be located at Pehiakura, near Auckland, and on the 4th day of January, 1846, he and his family left Hokianga in the Government brig for Auckland. On Mr. Woon's arrival at Auckland, the superintendent (the Rev. Walter Lawry) arranged that Mr. Woon should come to Heretoa and take up the work so successfully initiated by Mr. Skevington. While in Auckland awaiting an opportunity to sail to New Plymouth, they were bereaved of their youngest son, an infant, whose remains they left resting with those of Mr. Skevington. On the 20th of April Mr. Woon and family arrived at New Plymouth, and were welcomed by the Rev. H. H. Turton and his wife, and were the guests of a person from Truro, Mr. Woon's native town in Cornwall. The Cornish element among the New Plymouth settlers seems to have appealed strongly to Mr. Woon. The party had only just arrived in time, for a gale was springing up, and there was little time to confer with Mrs. Skevington, as she had to go quickly on board and the ship was hurried away they knew not whither.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 35 In The Beginning – The History of a Mission by T.G.Hammond After three weeks' stay in New Plymouth, Mr. Woon and party, escorted by nearly 100 Maoris, left for Heretoa. They left New Plymouth on the 18th of May and arrived at Heretoa on the 27th. How they camped on the journey, or how the time was spent, we do not know, except what a knowledge of the habits of the people will convey. In those days they would have to spend a night at every settlement they came to. All along the way there would be the greatest curiosity as to the new missionary and his belongings, and, no doubt, the morning and evening preaching service would be sacredly observed. The mission party received many warm congratulations on their safe arrival at Heretoa, and the missionary was eagerly besieged with many questions relating to points of doctrine. Each budding theologian would have to give proof of his importance by plying questions that were intended to impress the missionary with the scriptural proficiency of the questioner, rather than to obtain information from the missionary. There came also a party from Manawapou to pay their respects to Mr. Woon, and they evidently impressed him with their sparkling intelligence. Mr. Woon, unlike Mr. Skevington, was not new to New Zealand mission work. He had also had experience of mission work in Tonga, and only came to New Zealand on account of Mrs. Woon's health. He had laboured at Kawhia in 1834 and 1835, and had then removed to.Hokianga to assist Mr. Hobbs in the printing of Maori literature, he being an expert typographer. In the opinion of Mr. Ironside, Mr. Woon was an expert preacher in English, in Tongan, and Maori. Judging from some few Maori letters extant from his pen, his knowledge of Maori was quite abreast of that of most Maori scholars of his time. In addition to the foregoing qualifications, Mr Woon was a splendid singer. Early in the history of the mission at Hokianga the Rev. John Hobbs who was a clever mechanic, built a pipe organ and played it, to the delight of the Maori people. When Mr. Woon joined in the psalmody of the church, his voice was so loud and musical that the Maoris said it reminded them of the organ. There were in Hokianga years ago traditions of Mr. Woon's journeys up and down the Hokianga with his boat's crew, when he made the hills resound with his big musical voice. From April the 28th, 1846, till the 31st, 1853, Mr. Woon, assisted by his devoted wife, carried on the work of the mission in South Taranaki. Mr Woon has left a diary dealing with his missionary work, which is of great value and deeply interesting, from which I am privileged to make certain extracts. A great portion of the diary is only of interest to those who can sympathise with that nobility and self-sacrifice that prompted Mr. and Mrs. Woon to forego the comforts of civilisation and devote themselves to the welfare and salvation of the Maori people. As I have read records of Maori work, and have heard also from the Maori people the traditions treasured in their memories, I have wondered at the various manifestations of Divine power so clearly emphasised. But as I have read of the trials, services, weariness and disappointments recorded in Mr. Woon's diary, I conclude that the sustaining power that enabled him so long to labour under conditions so trying was just as much a Literature and Colporteur Society (NZ) 1915 and 1940 Page 36 In The Beginning – The History of a Mission by T.G.Hammond record of the wonder-working and sustaining power of God as that manifested in the transformation of the Maori people. Mr. Woon's first Sabbath at Heretoa was evidently a very happy one to the missionary and his family. There was a good gathering of Maoris, who greatly cheered Mr. Woon with very earnest Amens at the close of his petitions. The sacrament of the Lord's Supper was administered to the member of Mr. Woon's family, to Mr. and Mrs. Brown (who were their only neighbours), and to Thomas Skinner and Amelia. What the Browns were doing in Ngatiruanui in those days does not transpire. They were evidently a help and comfort to the missionaries, but they soon after left for Wellington, and finally for England. Mr. Hough had not at this time (1846) left his work at Patea, but expected to do so in September. The outlook was a very gloomy one for himself and family; he never expected to be well again. On September 27th, 1847, Mr. and Mrs. Hough were still on the coast, and while visiting the Woons they were bereaved of their two youngest children, both boys, within a few hours of each other; one of them after a protracted illness, and the other after only a few days' indisposition.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 37 In The Beginning – The History of a Mission by T.G.Hammond Chapter XIV. A LUTHERAN ALLY. THE Lutheran Missionary Society interested themselves in the spiritual needs of the Maoris, and deemed it their duty to send out some missionaries. They found, however, on their arrival that the country had been evangelised by the Anglican and Wesleyan Churches. Mr. Hine, therefore, accepted a pastorate among his own countrymen at Moutere, Nelson. Mr. Wohlers found a limited field for usefulness in the far south; Mr. Reimenschneider came to Taranaki, and, by arrangement with the Wesleyan Church, commenced a Lutheran mission at Warea, near Parihaka. Mr. Reimenschneider was a man of considerable culture, and, according to Mr. Woon, a most devoted and humble Christian. He very quickly became sufficiently conversant with the Maori language to preach acceptably to the people. He certainly commanded the respect of Te Whiti and Tohu, who not only valued his teaching and ministrations, but greatly deplored his decision, when the war broke out, to remove with his family from the coast. The Maoris claim that Te Whiti got his peculiar notions from Mr. Reimenschneider, leading him to conclude that the Maoris were the lost tribes; but it goes without saying that the ripe scholarship of Mr. Reimenschneider would make such notions impossible. After the war Mr. Reimenschneider returned on a visit to Parihaka, and proposed to Tohu to resume his mission work, but Tohu absolutely refused the proposal, saying: "You went away against our wish; now you had better remain where you are." He died shortly after, and Tohu said: " I know it was our refusal to allow him to return that broke his heart."

Rev. J. F. Reimenschneider Literature and Colporteur Society (NZ) 1915 and 1940 Page 38 In The Beginning – The History of a Mission by T.G.Hammond Mr. Reimenschneider was a constant visitor to his nearest neighbour in the south, Mr. Woon, and ere long proposed marriage to the eldest daughter of the family and he subsequently married her. The celebration took place in the presence of her brothers, who were at home from various duties in Auckland. No doubt Miss Woon, so well versed in the Maori language, would prove a helpmeet indeed to the lonely bachelor at Warea. It was evidently a joy to the parents, and proved a happy union. Again and again the grandfather journeyed to Warea to dedicate children to God, and their arrival not only brightened the mission house, but was a source of joy to the grandparents. Mr. Reimenschneider proved a good son-in-law, and often came along to Heretoa and took journeys to Wanganui, assisting in the work of the mission.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 39 In The Beginning – The History of a Mission by T.G.Hammond Chapter XV. THE INDUSTRIAL EMPHASIS. Mr Woon took a deep interest in the material prosperity of his people, and constantly refers to the progress they were making in the cultivation of the land. Mill building followed the church building era, and we find a Mr. Holland in correspondence with the Maoris for the erection of a mill The mill was to be paid for in pigs. The people at this time were sending away large droves of pigs to Wanganui, New Plymouth, and even as far as Wellington. It was remarkable how they managed these proverbially stubborn animals. Tyrone Power, of H.M. Forces, writes at Wanganui in 1849: — "It is amusing to see the good understanding that appears to exist between the Maori and his pigs Very little coercion is used, and a whole cargo is coaxed into and out of a canoe with less uproar and confusion than would be made by a single long-legged, bumptious porker at a fair in the Old Country." About twenty-five years ago I one day visited the Hukatere Maori settlement near Patea. I found a young, well-dressed European in rather unhappy circumstances. He wanted to cross the Patea river but the lady in charge of the canoe refused to put him over because he had no money, or rather, no change. As soon as the old chief saw me coming he said: "Put that pakeha over the river at once which was done. Turning to me the old man said: "Your coming reminded me of a time when I was taking pigs to Wellington. I came to the ferry at Rangitikei, and, having no money, the ferryman would not allow my pigs to cross. Just then the Rev James Buller came along and assisted me to get my pigs over. You brought this to my remembrance, and that is why I told the woman to take the pakeha over." This is an evidence of the enduring influence of kind actions, and also of the fact that in those days, when settlement was commencing, the Maoris, realising the need for European commodities, went to work with infinite patience, not only to raise large numbers of pigs, but to start off with these animals on a journey of nearly 200 miles over the unbridged rivers to the Wellington market, where they disposed of them for the then market price, and quickly used the money to secure some much coveted articles of trade made a necessity by the changing order of Maori experience. During Mr. Woon's missionary experience at Heretoa three or four mills were erected, and the people, in addition to good supplies of ordinary Maori foods, had plenty of flour, which they knew how to turn into well-baked bread. We have previously intimated that under Mr. Skevingtons' ministry the Maori people had given evidence of a marvellous change for the better, and that the attention given to spiritual things was in every way remarkable. Mr. Ironside had visited the station after the death of Mr. Skevington, and was greatly impressed with the genuine sorrow of the people at the loss of their missionary, and with their evident earnestness in Literature and Colporteur Society (NZ) 1915 and 1940 Page 40 In The Beginning – The History of a Mission by T.G.Hammond relation to personal religion. Some of the testimonies Mr. Ironside deemed worthy to be taken down in writing and circulated among those interested in missionary labours as a complete justification of the zeal and enterprise in such operations.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 41 In The Beginning – The History of a Mission by T.G.Hammond Chapter XVI. PROMISE AND HARVEST. When Mr. Woon arrived to enter upon Mr. Skevington's labours he also gave many testimonies to the importance and success of the work accomplished by his predecessor. The general relationship of the people to religious ordinances was also marvellous. We find Mr. Woon travelling from New Plymouth to Wanganui, and finding everywhere men who had been appointed as lay preachers, holding regular morning and evening services in the settlements under their charge, with great numbers of the people meeting regularly for the week-night class and prayer meeting. There were usually two services on the Sabbath day, and also examinations in the catechism, in which the whole of the congregation participated. A large proportion of the people had been publicly baptised into the Christian faith, and, after due probation and careful examination, admitted to the sacrament of the Lord's Supper, which was regularly observed. There were large congregations, sometimes over one thousand people attending public worship, and we now and again learn of men and women dying in the sure and certain hope of a better future. We are also informed that men and women were often heard praying in some retired place; confessing sins committed, and pleading with God for forgiveness. We could multiply testimonies of men and women who claimed to have forsaken the old wicked, heathen life, and chosen the better part, whose lives also were in accordance with their profession. One quotation may be given from Mr. Woon's diary that will fully bear out our contention. It is dated June 30th, 1846: — "Returned last night from Manawapou, drenched, having spent a most interesting Sabbath with the people. The chapel was too small, and I addressed at least 1000 persons out of doors, and baptised 60 men and women and children. In the evening I administered the Sacrament to upwards of 300. It was the happiest season of the kind I have spent in the land. Several wept aloud — I trust for their sins and from love to the Saviour. Mr. Hough from Patea was with me, and I much enjoyed his society. Talked much with the teachers, some of whom are very interesting characters. I had two or three falls, but through the mercy of God I was not injured. Crossing rivers and travelling under precipices, liable every moment to fall, make it exceedingly dangerous." Subjoined are some letters that evidence a kindly, gentle spirit, in every way a confirmation of the changed life of the people. Mr. Woon writes as follows on November 3rd, 1846: — "Went to Ohawe on Monday to see Thomas Rayner, a valuable man, who has been very poorly lately. On my return journey the mission horse walked into a pit, which was slightly covered, but struggled out without receiving any hurt, with me on its back. I received the following note afterwards:

Literature and Colporteur Society (NZ) 1915 and 1940 Page 42 In The Beginning – The History of a Mission by T.G.Hammond " 'Friend Woon, — Greeting to you. I felt much love to you today, for I heard both you and your horse Tiwha were in danger of being killed. Therefore I feel great love in my heart toward you. O Woon, I am weeping in my heart towards you all, your children and your companion (wife) this day, but I will pray for you all to God and for myself also. That is all from your loving son in the faith. — From Rupene.' "Received the following letter from one of the native teachers, who is much alive to God. It indicates the strength of his affection, and is worth preserving: — October 24th, 1847. "My father, Mr. Woon, great is my love to you. My heart wept after you left us. I have prayed to the Lord to guide you, and after praying the Lord shed his love into my heart. I heard from Mrs. Woon, our Mother, that you are going to Pipiriki, which led me to cry to the Lord to preserve you, and to send his angels to surround you to preserve you before and behind, on the right and the left, above and below, that thousands of His hosts may protect you by the sea and land from the hand of man and the hand of Satan. My friend, Woon, your love has reached me, and I tho.ught of David's words: "My tears have been my meat day and night." Great is my love to you and to Mother, because I am left like an orphan, and like a child when his father is dead. I am crying about the children Edwin and James, because they are going to another part of the land. — This is from your loving son, Thomas Rayner.' " The next letter is from Tamati Hone, of Katotauru, the grandfather of Te Kahu Pukoro, of Otakeho. Mr. Woon writes on April 3rd, 1848: "The principal chief of this place sent me the following note: Katotauru, April 2, 1848. " 'Friend Woon, greeting! My love to you is very great. We have heard of your danger through your horse Tiwha, and our hearts cried out to God for you that you might be delivered from that great danger in your journey to Ngatiapa (Turakina). Sir, this is our word to you: Cease your journeys to these distant places. This love to us was from God, because you were a minister appointed to remain among us. Therefore, we say do not go to these places. It is right for you to go, but the anger of Tiwha is great to you. He has a real devil in him, who is angry because you go to preach in the name of God. But it is not our care for ourselves, but lest you be like Mr. Skevington, and make us orphans, and also great sorrow come upon Mother. — Na to hoa; Na Tamati Hone.' " Many more testimonials could be furnished from various sources (to confirm those already given) of the earnestness, simplicity, and devotion of the people. We do well to remember that the people engaging in the foregoing exercises and writing those affectionate letters, were only just emerging from the darkness of heathenism, and would not so very long before have taken an anthrophagous rather than a Christian interest in Mr. Woon and his family.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 43 In The Beginning – The History of a Mission by T.G.Hammond Chapter XVII. PAGAN RIVALRY. Though things were so bright and generally satisfactory, there were at the time of which we write (1848) indications that Mr. Hough's predictions in his valedictory sermon at Patea were likely to be fulfilled. We learn that, following the influenza visitation, there came a partial revival of old superstitions, and, following this, a corresponding neglect of the ordinances of religion. Some of the teachers made shipwreck of faith, and were overcome by those transgressions common to Maori life. The ever increasing needs of the people led them into money-making enterprises, and also took them away to the towns — New Plymouth, Wanganui, and even as far as Wellington. There were also constantly visitors from the European towns, who introduced the latest vices, such as card playing, dice, and other gambling habits. There is no doubt the moral tone of Wanganui and Wellington, in those days, was shockingly low. At the former place drinking and Sabbath-breaking were characteristic of society. The Rev. R. Taylor complained bitterly at the evil example of the Europeans. He speaks of a meeting held in Wanganui by gentlemen savages, and contrasted it with a meeting held at Putiki at the same time by savage gentlemen. Mr. Taylor is also responsible for the statement that, on one Christmas Day in those early times, "whilst nearly seven hundred Europeans were attending the races on one side of Wanganui river, exactly opposite, nearly four thousand of the lately barbarous heathen had congregated from all parts and from considerable distances — some coming fully one hundred and fifty miles — to celebrate the Saviour's birth." The men who were the leading participants in the most debasing transgressions in Wanganui are, of course, gone beyond this life's limitation, and the dead must be allowed to slumber; but as those men's fulminations against the work and character of the missionaries are still read, and among people who know nothing of their moral depravity they may possibly continue to mislead posterity and be responsible for wrong notions in the minds of those who shall come after us. Mr Ironside, who was ever an outspoken man, speaks of prevailing evils in Wellington. Men, who would have been offended were they not styled gentlemen, visited the Maori settlements on the Sabbath days, and openly reflected upon religion as very well for women and children, but not supposed to command much attention from gentlemen. The old chief Te Puni, referring to these gentry, requested Mr. Ironside to tell them to come on other days, and not on Sundays, interfering with the proper observance of religion. Mr. Ironside also writes in his missionary reminiscences: The natives soon saw the evil of drinking in its effects upon their white neighbours. They had a horror of it and dreaded its introduction among them. They called it waipiro (strong smelling water). He tangata kai rama (a man who drinks rum) was a bad man, unfit for church membership. Yet licenses for the sale of Literature and Colporteur Society (NZ) 1915 and 1940 Page 44 In The Beginning – The History of a Mission by T.G.Hammond drink were given to houses in the neighbourhood; forced upon them in many cases against their protests, thus bringing their young men within reach of temptation to as foul an evil as can beset a man. When the Maori king movement was taken up, they said: 'No drink shall be permitted to enter the Waikato river.’ “ In the early days of Wellington they built a ship and launched her on the Sabbath day. All Wellington was looking on at this event, including the Maori people. When the ship slid down into the sea and was sailing away across the harbour, an old Maori chief, who had refused to become a Christian giving as his reasons that human flesh was sweet, and that he would not release his slaves, came forward and addressed the assembled Maoris. "This is your day; these are your Christian people. Where is your God that he permits the desecration of his day?" Under this taunt, the Christian natives were ashamed, and retired to their houses. Just then the ship turned over and sank. When the old chief realised what had happened he, too, retired completely answered and ashamed. Many years after this incident the father of the Rev. J. A. Luxford told me this story, and said he felt sure, from his knowledge of the Maori people, that had it not been for that accident the whole of those Maoris would have turned again to heathenism. These are some of the things that were common in those days, and as a knowledge of their existence among our own people filtered into Maori life in South Taranaki, it surely and steadily tended to lessen respect for our people and our institutions. It also contributed to that sad, widespread Apostasy that came later on, when the people were in open rebellion against the Queen's authority.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 45 In The Beginning – The History of a Mission by T.G.Hammond Chapter XVIII. A NEW TERROR — UNKNOWN DISEASES. About the year 1850 there broke out a very sad epidemic of influenza among the Patea and Ngatiruanui people. It was said to have been introduced into the district by a party of Maoris travelling with the Rev. R. Taylor. It attacked both old and young, and must have carried off hundreds of the people. It also returned season after season, causing great consternation among the Maoris. It was evidently the epidemic known as "rewharewha," that also visited the north of New Zealand after the introduction of Christianity. The epidemic was so general and so virulent in the north that it gave rise to the notion that it was owing to the people renouncing old superstitions and neglecting to offer the old incantations to the heathen gods. The same ideas prevailed in the south, and became a strong temptation to revive some of the discarded heathen customs. Mr. Woon discovered, to his horror, that among his trusted people there were those who in their extremity listened to men who contended for the virtue of their old karakias (incantations) to stay the ravages of the new disease. There is much said among the Europeans about the danger of contracting diseases from the Maori people, but nothing is ever said about the many troubles that have come to the Maoris from intercourse with the European. Hakihaki, influenza, pneumonia, whooping cough, measles, consumption, scarlet fever, and other diseases are all the heritage of our so- called civilisation, not to mention the latest addition of smallpox. There are those whose opinion stands for something who are still sceptical as to the real nature of the epidemic. It is not, however, too much to say that the cure was perhaps worse than the disease, and the wholesale vaccination of old people and young children was the refinement of cruelty. There can be no objection to proper precautions against the spread of diseases; but when we wax indignant about the danger of health from possible Maori contagion, we should remind ourselves that there is another side to the question, and that the Maoris may have just as great cause to complain of the suffering and death that contact with Europeans has brought to their doors. Before the introduction of drink, tobacco, and other European "luxuries," the Maoris died either of old age or were killed in war, or by the awful power of sorcery.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 46 In The Beginning – The History of a Mission by T.G.Hammond Chapter XIX. PROBLEMS OF TRANSPORT. PERHAPS in the days to come someone will arise who will write a novel about circuit horses. The circuit horse in worldwide Methodism has been a wonderful institution, and the days of its usefulness are not yet past. It is true that the horse is being fast superseded by the bicycle and motor-bicycle, and in one circuit in the South Island they provide the minister with a motor-car. What is in the future we know not. Possibly preachers may fly in the good time coming to their appointments. But I am dealing with the past — with the history of the circuit horse for South Taranaki of 1842 to 1855. According to Mr. Sole, his name was Tiwha. He was a big well-bred horse, dark in colour, with a white face and one white foot. Mr. Woon also gives his name as Tiwha. But the Rev. Samuel Ironside calls him Pegasus and also furnishes us with his earlier and unfortunate history. On Mr. Ironside's return journey from Waimate after his visit to the people soon after Mr. Skevington's death, he writes: "I set my face homewards. I borrowed the horse Pegasus that Mr. Skevington had procured for his extensive journeys through the length and breadth of the Taranaki plains. That horse had an unfortunate history. It was formerly in the possession of the Rev. J. Mason, the first Church of England missionary at Wanganui. In company with the Rev. Mr. Hadfield, then of Otaki, Mr. Mason was riding along the coast from Wanganui southwards. Turakina, an ominous name (thrown over) is a broad, shallow tidal river some fifteen miles from Wanganui. It is easy enough to cross at low water, but at half-tide it is dangerous from shifting sands. The two clergymen, ambling along, took to the river, suspecting no danger. Mr. Hadfield was in front, and as soon as he was over he turned to look for his companion, and was horrified to find him drifting out to sea, evidently stunned, for he was making no effort to save himself and was too far out for Mr. Hadfield to render any assistance. So poor Mr. Mason found a watery grave at Turakina. "A strange coincidence it was that brought me to the same river, and upon the same horse, Pegasus, that had been the means of his rider's death. I had my four Maori boys with me, who had their pikau's on their shoulders, containing my bedding, provisions, and other necessaries for the journey. The tide was ebbing, not much over the horse's knees. He stepped on one of those treacherous shifting sands when we were halfway across, and his foot sank. In his terror he threw back his withers from his stumbling, he gave me a fearful blow on my temple with his hard head and I was rendered senseless. This was about 10 o'clock in the morning, and it was nearly sundown in the evening when I began to recover my senses. I found myself lying in my blankets by the side of a fire on the banks of the Turakina, and my natives making a tangi (lamentation) over me, thinking I was dead. I had no recollection of the past; knew not where I had been nor what had Literature and Colporteur Society (NZ) 1915 and 1940 Page 47 In The Beginning – The History of a Mission by T.G.Hammond happened to me, until, having asked the Maoris some questions, I gradually recalled all that had occurred up to the time of receiving the blow from the horse's head. It seems they had seen me falling from the saddle, and at once threw down their pikaungas and rushed up just in time to catch hold of me as I was sinking into the water, and thus preserved me from the fate of Mr. Mason a year or two before." The foregoing would be quite enough of the sensational to attach to the history of one horse, but there is a great deal more to follow, chiefly interesting as evidencing the need for endurance, the vexations and dangers inseparable from the ordinary missionary life of those days. Pegasus, or Tiwha, [Note: I have learned from Kou Kou, of Okaiawa, that Mr. Woon had two horses, Pegasus and Tiwha. Pegasus was a bright bay; Tiwha dark in colour. It is evident therefore that Tiwha did not cause the Rev. J. Mason's death.] was evidently returned to the mission station at Teretoa after Mr. Ironside's narrow escape, and we turn to Mr. Woon's journal to learn how he subsequently behaved. The devoted missionary was a big heavy man, and when we learn also that he often rode to New Plymouth, Patea, Waitotara, Wanganui, and as far south as Turakina, to say nothing of the journeys around the Hcretoa station, surely something may be said in extenuation of Tiwha's repeated tricky attempts to escape from his burden. We find many references in Mr. Woon's journal that are worth recording as a tribute to the missionary's zeal and activity, and also evidence of the natural strength and endurance of his horse: "Returning from Orokowhai, I was caught by a branch of a tree and thrown from my horse. ... Going down a hill, the horse fell and threw me into a river. ... On the same journey the horse, in crossing a gully, fell and threw me to the left. Had I fallen the other side I should have been killed by falling over the cliff. . . . The horse lay on his back in the mud, and had to be extricated by natives with poles. . . The horse would not allow the natives to saddle him. I went to assist, and in his anger he trod on my foot, causing me excruciating pain. I was confined to the house for some time as the result. ... A tremendous land slip came down a few yards before me as I rode along the beach. . . . The unruly horse broke his rope and got away. I had to walk to my appointment. . . . Returning from a visit to Mr. Stannard, I had to swim the Patea River. ... On returning from Wanganui had two falls from my horse and was also thrown out of a canoe into the Patea River. . . . Horse broke his rope and got away — one of his old tricks. . . . Crossing a river, the waves from sea dashed under my horse, who fell and threw me over his head. . . . Had a very narrow escape in crossing the Waingongoro River. The natives call this river Satan. While I was going along the beach the tide rose and dashed over me on my horse. . . . Another awkward fall; I escaped injury. . . . Crossing a swamp the horse was bogged and got out with great difficulty. . . . The horse again fell. . . . Had another fall from the horse. . . . Returning from Patea, the brute I Tiwha kicked me, but not very severely. . . . Attempting to round a point, the sea

Literature and Colporteur Society (NZ) 1915 and 1940 Page 48 In The Beginning – The History of a Mission by T.G.Hammond came up rapidly and nearly overwhelmed me. . . . Again Tiwha broke his rope and got away, just as I was ready to start. I had to walk. . . . Returning from Tukekau in the darkness lost my way, and the sagacious brute Tiwha found it again. . . . Tiwha threw me again on my way home from Waitoto; I was not hurt. . . . Could not catch Tiwha; had to walk. . . . Tiwha started at something on the road home, and I fell violently to the ground. . . . Going to Taumaha in an awful storm (a large drove of big pigs has passed the day before for Wellington and had made the road very muddy) my horse fell with me, and I had great difficulty in getting up the bank, having to pull myself up by the flax bushes. . . . The horse again broke away, and I had to walk. . . . Cattle are increasing and allowed to wander. A bull at Whitikau gored a European traveller to death. A savage horse followed me in the same locality and constantly attacked my horse as I rode along. . . . Returning home, found a great land slide, which I rounded with difficulty, and found another which the horse could not get through. In attempting to get along the horse slipped and rolled over on his back between two rocks. I could not help him, and he had to remain till the waves came in and lifted him from his position. . . . Going further up I had to wait with my horse till the tide receded and allowed me to return home. Tiwha seems never to have recovered this accident, and was taken to New Plymouth for veterinary treatment, and was pronounced useless. The foregoing is an abridgement of what happened to the horse and rider, a consideration of which may tend to strengthen a wavering faith in special providence. The Maoris looked upon Mr. Woon's many hair-breadth escapes from injury and death as miraculous, and it is no wonder, as we have already recorded, that Tiwha was possessed of an evil spirit, or that Thomas Raynor should pray for the missionary's protection on his journeys.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 49 In The Beginning – The History of a Mission by T.G.Hammond Chapter XX. THE ROMAN CATHOLIC CHURCH. "THE religious history of South Taranaki between 1840 and 1860 relates almost exclusively to the Anglican and Methodist Churches. The Roman Catholic Church did not, so far as we can learn, attempt to organise among the Ngarauru, Ngati-hine, Ngatiruanui or Taranaki tribes. Bishop Pompallier landed in Hokianga in 1838, and shortly after made his home at Kororareka, Bay of Islands. There were twelve or more priests assisting the Bishop in his work among the Maoris, and considerable zeal was displayed. The task was one of peculiar difficulty, from the fact that the larger portion of the North Island had been already evangelised by the Anglican and Methodist Churches, and the Maoris supplied with the scriptures in their own language which they had accepted as the standard of the Christian faith. We must also remember that seventy-six years ago Frenchmen were not so popular with Englishmen as they are today, and nearly all the Bishop's clergy were Frenchmen of the Marist order. It was, therefore, perhaps too near Waterloo and the Reformation for the missionaries already engaged in work among the Maoris to regard the coming of the Bishop and his priests as other than a menace to the work they had endeavoured to establish at such a cost in money and self-sacrifice. The Bishop and his priests had, therefore, an uphill task, but their limited success was nevertheless a tribute to their zeal and energy. It is no part of my intention to revive memories of the contentions that arose in consequence of the Roman Catholic teaching in the north, on the Wanganui river, and in the inland settlements, as those distractions did not materially affect the religious life of the South Taranaki people. Beyond the periodical visits of the Rev. Father Pezant, who again and again travelled on foot from Wanganui to New Plymouth, there does not seem to have been any sustained effort on the part of the Roman Catholic Church to influence the Maori people. Previous to the first war Taranaki does not appear to have been fruitful soil for Roman Catholic effort. Since then, however, it has made more rapid progress. But with more recent events we are not now concerned.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 50 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXI. A WOMAN'S HEROISM. The elect lady of the South Taranaki mission, Jane Woon, was greatly esteemed and loved by her children, and she deserves also an honoured place in New Zealand church history. She left England with her husband in 1830, and they arrived in Tonga in March, 1831. They came to New Zealand on account of Mrs. Woon's health in February, 1834, and went in November of the same year to assist in forming the first mission station at Kawhia. In February, 1836, they removed to Manukau, and not long after went on to Hokianga to assist Mr. Hobbs, and to superintend the mission printing work at Mangungu. They remained in Hokianga till 1846, when they came to South Taranaki to carry on the work initiated by Mr. Skevington.

Mrs. Jane Woon Mrs. Woon was quite a contrast to her husband, being somewhat diminutive, but evidently made up in spirit what she lacked in bodily presence. We are not in a position to speak of the work she accomplished as helpmeet to her husband in Tonga and Hokianga; but if it were of the same quality as that done during their missionary life on the Waimate Plains, then Mrs. Woon's life was all through one of distinctive usefulness. After ten years' association with the Ngapuhi tribe in Hokianga she would have acquired a ready knowledge of the best, softest, and most musical of Maori dialects in New Zealand, and we find her making use of her Maori knowledge in constantly exercising the ; women of the congregations in the Catechism and ; the Scriptures. From the first the treatment of the sick seems to have been her especial

Literature and Colporteur Society (NZ) 1915 and 1940 Page 51 In The Beginning – The History of a Mission by T.G.Hammond duty, and the confidence of the Maoris in her treatment was evidently very great. We learn of one couple trudging from Manawapou, with a little one suffering from whooping cough to be treated by Mrs. Woon. They arrived, however, too late, the little one dying a short time after arrival at the mission station, and the broken-hearted mother went back next day with the little corpse upon her back. The demands for medical treatment must have proved a constant strain not only upon the time and sympathy of Mrs. Woon, but also upon the none too well replenished finances of an ordinary missionary income. It needed also a brave heart to endure the constant anxiety of her husband's absence from home on the long tiresome and dangerous journeys up and down a coast line extending for nearly one hundred and fifty miles, without roads, over unbridged rivers, through storms and floods, which appear to have been as violent and as frequent in those days as now. Mrs. Woon and her family were often left with little protection or assistance should trouble have arisen, and they proved the truth of Scripture again and again: "That man is born to trouble, as the sparks fly upwards." They were visited on several occasions by a mad Maori, whose behaviour was exceedingly distressing, and whom his Maori relations did little to restrain. On another occasion, during Mr. Woon's absence, the mission premises narrowly escaped destruction by fire. The fire spread over twenty miles of country. It was ignited by a Maori who wanted to burn out his pigs. A change of wind and a downpour of rain saved the mission station just when they were meditating a flight inland, having put all the most valuable things into a Maori pit. A faithful local preacher named Isaiah, and a youth named Samuel, assisted the family, and a man from the Church of England settlement named Te Harawira (Hadfield) came to see if he could be of any assistance. When he found the danger past, he hurried back to protect his own home, as the fire was spreading in that direction. The fire nearly destroyed the house and wheat of the man who kindled it. As the European population increased, there were constantly visitors of a very undesirable character, which proved a source of anxiety in the absence of the head of the family. Especially as time went on, and the Maoris were taken up with money- making, it became increasingly difficult to get anyone to reside at the station. Their next European neighbours, the Houghs, were at Patea, and there were experiences when a woman's sympathy and assistance were indispensable. We find Mrs. Woon taking the rough and dangerous journey to afford the required help. Later on, the mission house was the friendly shelter of the whole Hough family, loving sympathy being extended to them under the most trying circumstances. In one day they were called upon to part with two little boys within a few hours of each other. The nearest medical man lived seventy miles from the mission station. It was, therefore, no ordinary trial when the good lady of whom we write fell and broke her leg. Everything that a husband's love and skill could do was done. Serious complications, however, rendered a surgeon's aid necessary, and one was obtained by

Literature and Colporteur Society (NZ) 1915 and 1940 Page 52 In The Beginning – The History of a Mission by T.G.Hammond special messenger from Wanganui. Mortification was setting in, and only the prompt and skilful attention of the surgeon saved a valuable life. There is one other experience through which Mrs. Woon passed that should be added to the sum total of her life and self-sacrifice, courage, and devotion. Mr. Woon writes on the 2nd of April, 1850: "Last week I received a very pleasing letter from my dear wife, who is on her way home overland from Auckland — a tremendous undertaking." On April 24th there is another entry in the journal. "This day, to my unspeakable joy, my dear wife arrived safe home after being absent exactly thirteen weeks. She was brought from Auckland by the Kawhia natives, with whom I lived in 1834 and 1835, over mountains and hills, through rivers and streams, by the sea coast over rocks and stones, without the slightest accident, and gladdening my heart with the most interesting account of our children's progress.” Such an undertaking speaks volumes for the courage and endurance of this brave little woman. She could have written a book about her journey, and one feels it would have been deeply interesting to have had an account of the experiences by the way; but I suppose it was regarded simply as part of the programme of the life of a missionary's wife, and possibly it never entered her busy brain to think such an undertaking could be of interest to anyone but herself. It is also an overwhelming evidence of how great was that transformation in those Maori attendants and fellow-travellers who so faithfully performed their task. Mr Woon's journal records other painful afflictions, borne with an uncomplaining spirit and marvellous courage, so characteristic of the wives and mothers of the missionary families in their isolated mission home. A review of the work done by Mr and Mrs. Woon in the discharge of their missionary duties in South Taranaki places them among the finest and noblest of those who won distinction in the service of humanity; which, rightly interpreted means the service of God. No wonder the Woon family cherished the name of Garland, the maiden name of their mother, and those who come after them need not offer apologies for their Woon-Garland missionary ancestry.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 53 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXII. MAORI CHURCHES. Church Building became a necessity as the people accepted the Gospel. If one chief decided to erect a building for worship, his settlement became correspondingly important. People would come from far and near to congratulate the promoters of this undertaking and would return home feeling humbled that in their own home they could not give such tangible evidence of their interest in and devotion to the new movement. Under such pressure it became the fashion to provide church accommodation for the visiting missionary, and for visitors who from time to time came to the settlement, paying friendly calls that might extend into days or weeks, or who came to weep with the sick or wail for the dead, should such sorrows overtake them. It is not surprising, therefore, that we find many places where not only substantial churches had been provided, but also congregations, numbered by hundreds, regularly meeting for worship within the walls. The following is a list, as far as we can ascertain, of the more important preaching places, in most of which suitable church accommodation was provided: Ketemarae, Keteonetea, Waokena, Te Ahu, Katotauru, Warawaranui, Ahipaipa, Takeruahine, Weriweri, Mangoporua, Pukekohe, Rangatapu, Orokohai, Waitoto, Okaiawa, Waiawa, Ohawe, Pukeoha, Puketi, Tukekau, Ohangai, Manawapou, Turangarere, Taumaha, Patea, Tihoi, Te Ihupuku, Whareroa, Waiheke, Te Ahitahi, Te Ahiteka. Some of these thirty-one places belonged to the Church of England party, and the settlements were visited occasionally by the Rev. R. Taylor, of Wanganui; but they were also regularly visited by Mr. Woon, who was in almost everything but name the missionary pastor of the flock. To him they went in their troubles, and to Mrs. Woon they made application for medical help. A large proportion of the places enumerated were provided at one time or another with very respectable churches, which were regarded as sacred for the purpose for which they had been erected, and represented to the Maori people what our churches do to the ordinary European worshippers. From the nature of the buildings they would more readily fall into decay than would a weather-board building, nor do the Maoris as a rule, give as much attention to repairing buildings as do Europeans. It is, therefore, impossible to say just where many of these buildings stood. There are not many persons alive who can speak with authority as to the exact locality, or remember the names of the various buildings. Many of those buildings were, however, standing and in good preservation at the outbreak of the first war on the coast, when British troops, as they did in other places, set fire to them. Te Kahu Pukoro, of Okaiawa, when quite a youth, witnessed the burning of one large church in that neighbourhood by the English soldiers, and says that after the conflagration the Maoris went to the scene of

Literature and Colporteur Society (NZ) 1915 and 1940 Page 54 In The Beginning – The History of a Mission by T.G.Hammond the fire to search for the bell, which they could not find. It might have been deemed necessary to fire these houses, and perhaps the commanding officers did not always know they were burning churches. However, such indiscriminate action had a bad effect upon the minds of the Maori people. The late Ven. Archdeacon Govett is responsible for the statement that the houses of Europeans, in the vicinity of New Plymouth, were not burned until British troops set the example by burning Maori houses, and when they were spoken to upon the subject they replied: "You are our teachers; you say a.b.c. and we say a.b.c." The burning of the churches had the effect of destroying the diminishing confidence the Maoris had in our sincerity in relation to our own religion. That confidence had been rudely shaken by European disregard for the Sabbath day, by our drunken habits, and by other transgressions which politeness forbids us to mention. But to burn a church was to them an unpardonable act of sacrilege that made it as clear as noonday that we were a nation of hypocrites, to whom a building used for God's worship, and in which God's ministers had preached His Word, was but as food for the fire of a company of marauding soldiers. What made the burning most shocking to a Maori was the fact that in the churches there were Bibles and prayer books, and in burning them the soldiers burnt the sacred name of God. If an old Maori had known that a letter he had written and to which he had signed his name had been consigned to the flames he would have been indignant and highly offended. How much more would be the feeling of resentment at the action of men who so dishonoured God by burning His holy name. These were some of the doings of God's Englishmen that tempted the average Maori in those days of conflict to think that perhaps, after all, this whole matter of European religion was but part of a plan to rob the Maori of his land, and that prompted a Maori in Waikato to say to a representative of the Government: “You sent the missionaries to tell us to look up to heaven, but while we have been looking up to heaven you have been stealing our land." Another Maori in Wanganui varied the same idea by saying: “The missionaries were sent to break in the Maoris as men break a wild horse; to rub them quietly down the face to keep them quiet, while the land was being taken from them." Time would fail to give an adequate idea how we appear when seen through Maori spectacles. The Maori judges us by his own standard, and gives us credit for being prepared to do what he himself would be likely to do under like circumstances. Few men really think that human responsibility ceases with the life that now is; if, therefore, the doings of men come again under review, we shall be accounted blameable for the results of many forgotten but nevertheless ruthless and foolish doings.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 55 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXIII. MR. WOON'S TRIALS AND DEATH. The closing days of Mr. Woon's missionary work at Heretoa must have been trying in the extreme to one of his temperament. There are evidences in his journal that it would have been manifestly to his benefit could he have removed to a position where he could have escaped the toil of long journeys on horse-back and the isolation entailed by residence on the Waimate Plains. The mission premises, never suitable either in buildings or situation, were becoming less endurable as time went on. There was also the increasing difficulty of getting help in the home, or supplies from New Plymouth. The natives were absorbed in their own affairs, and did not so readily respond to calls for assistance as in the past, when for a few shillings they were only too glad to journey to New Plymouth and back, bringing upon their backs supplies for the mission home. But that which most grieved the heart of the good missionary was the inattention of the young people to religious duties. Some of the young fellows and the children were giving evidence that the leaven of outside European influence was having a decidedly baneful effect. Some of the teachers also relaxed from a consistent manner of life, and had to be disciplined; some were even suspended from church fellowship. As an example, one of the chiefs wrote about the teacher: "I did not say he was not to pray in the prayer meeting, but I did say he was not to stand up and preach, because the blood flowed freely from his wife's nose." Mr. Woon only met in this respect what has ever characterised frail humanity: "Ye did run well; what did hinder you?" was said in apostolic days and was true of Maori church life sixty years ago on the Waimate Plains, and is unfortunately true among more highly favoured people among our English congregations today. The new horse, too, seems to have been a trial; he did not try to throw his rider on every journey from home, but was not up to the missionary's weight, and consequently could not perform the work which Tiwha had done for nine years. At last a time came (October 31st, 1853) when Mr. Woon regretfully wrote: ''This month I was necessitated, from ill-health and peculiar circumstances, to abandon my post and go with my dear wife to New Plymouth, and I am awaiting the opening of providence." The way was opened for Mr. Woon to retire from the active ministry, and to find a home and some employment in Wanganui, where for five years he continued, as far as his health would allow, to minister as a supernumerary to congregations of soldiers and settlers who were evidently glad of his services. His old friend, the Rev. R. Taylor, often visited him and cheered him in his affliction. The Rev. David Hogg, Presbyterian Minister, was also a sympathetic friend. Mr. Kirk often rode in from the Kai Iwi farm, and to him Mr. Woon was very grateful for his ministrations. His last days were free from worldly cares, and he met bravely and

Literature and Colporteur Society (NZ) 1915 and 1940 Page 56 In The Beginning – The History of a Mission by T.G.Hammond hopefully God's message that summoned him to the higher service, on the 22nd of September, 1858. I regret I cannot give any particulars of the after experiences of the brave little woman who had shared his joys, labours and sorrows in Tonga and New Zealand from 1831 to 1858. I doubt not she died as she had lived, a sincere Christian. It is due to these good missionary families that we do not allow their labours and self-denial to be forgotten, and surely when their labours are thus but I imperfectly brought to the knowledge of the public of the Waimate Plains and Hawera, the Methodist people will do something, either by monument or church dedication, to keep their memories green. In concluding this chapter, I may add that Mr. Stannard, who resided at Waitotara, carried on Mr. Woon's work in visiting the congregation as time and opportunity allowed, and Mr. Reimenschneider I also fulfilled his share of the responsibility by extending his labour from Warea southward, until the unhappy war terminated all Christian effort.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 57 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXIV. GEORGE STANNARD AND EDUCATIONAL DEVELOPMENTS. The District Synod of 1848 appointed the Rev. W. Kirk to Ohinemutu (Wanganui River), the Rev. G. Stannard to Waitotara, and Mr. Thomas Skinner as catechist to Taupo. Mr. and Mrs Kirk came from Hokianga, Mr. and Mrs. Stannard and daughter from Manukau. There was no regular communication in those days, so they chartered a little schooner, the Harriet Leithart to convey them to Wanganui. There was considerable delay in obtaining the schooner, and Mr. Woon was looking for their arrival with some anxiety. The Rev. John Hobbs, veteran missionary, of Hokianga, and father of Mrs. Kirk, accompanied the party, in order to assist Mr. Kirk to open his mission. On October 16th Mr. Woon writes: "We have had a most awful gale in this place, which commenced on the 14th and continued without cessation till this morning. Our house shook to its foundations, and we were apprehensive that it would fall and bury us beneath it. ... In the night our house shook from end to end with an earthquake, which lasted for a minute and gradually died away. The wind blew yesterday (16th) in such gusts that I could scarcely face it, and was prevented from attending to my duties among the natives. The sea boiled and foamed; flakes of foam blew over our premises like flakes of snow. My mind was exercised about our brethren appointed by the last District Meeting in Auckland to this part of the land." During this awful gale the little schooner, with the mission party on board, was driven ashore on the north bank of the Wanganui River at 4 in the morning. The captain called up his passengers to meet their death, but fortunately when daylight came they were able to get to shore. Mr. Hobbs went to Wanganui for assistance, and Captain Wyatt sent a party of soldiers, who landed their goods, but the schooner became a total wreck. It was a rough experience, but the missionaries lost no time in getting away to their destinations; Mr. Kirk with his young wife to Ohinemutu, and Mr. Stannard and. his wife and child to Waitotara, where he formed a new station near the present railway station. George Stannard came to New Zealand with a party of settlers, who intended taking up land and making homes for themselves in northern Kaipara. On their way to their destination the party put into the Bay of Islands, and Mr. Stannard and a companion decided to leave the ship and walk overland to Kaipara. In crossing, later, the Kaipara bar, this ship was lost and the passengers drowned. After the disaster, Mr. Stannard, who was an able local preacher, applied himself to the study of the Maori language, and became so proficient that he was received into the ranks of the ministry and laboured in many parts of New Zealand. Mr. Stannard was a well-read man, able in debate, and somewhat given to disputation on questions of theology and church polity. The only sermon I ever heard him deliver was in the New Plymouth Church at the Literature and Colporteur Society (NZ) 1915 and 1940 Page 58 In The Beginning – The History of a Mission by T.G.Hammond Synod of 1874, and it was an effort one could not readily forget. I have heard many sermons since, but this one had its own peculiar excellence never to be forgotten. Mr. Stannard rode up and down the coast on a horse named Turi. The Patea Maoris objected to the name, as it was that of the great ancestor of the tribe; but in that matter, as in many others, Mr. Stannard would not give way to them. One important deliverance of Mr Stannard's has never been forgotten. When on one occasion the natives were speaking of resistance to the Government he warned them, saying: "Kia tupato, koutou he kuri, kai kino te Kawana: "Be careful! The Governor is a dog who eats greedily." A warning, couched in such language, meant very much to the ordinary Maori mind, and subsequently was often referred to as an evidence that Mr. Stannard not only knew what would be done, but showed his regard for the people by letting them know what might be anticipated. Mr. Stannard entered upon his work at Waitotara at a time when anxiety about the disposal of the land was becoming somewhat acute, and concern about the land. precipitated other matters of a more or less troublesome character. A man named Tamati Teito started a proposal to whakanoa (make common) all the sacred places of the Taranaki tribes. He contended that afflictions such as influenza came by disregard of the tapu at one time so much feared, and that the only way to be relieved from these constantly recurring maladies was to remove the causes. He, therefore, urged the digging up of certain relics that had been made sacred as representations of deities, and deposited in old fortifications under buildings along side rivers and various other places. It was not a new idea, nor did it terminate with Tamati Teito. It has been done in many parts of New Zealand. Time and again there have arisen men who have traced all the various ill Maori flesh is heir to in these days to the existence of things already described, hidden away in the vicinity of their settlements Some have claimed to be able by the power of divination to locate such objects, and have set persons digging in the localities indicated—always contriving that something should be discovered. How Tamati Teito conducted his campaign against these hurtful relics does not transpire; but in all probability he proceeded on orthodox Maori lines Probably the real cause of the departure was an anticipation of circumstances in relation to the retention of the land by the people; that would make it necessary for free intercourse between themselves and other tribes, which could not take place until there had been an all- round assurance that the tapu was removed from the sacred places, and visits might be exchanged with safety. This movement met with no uncertain reception from Mr. Stannard who promptly intimated that such methods were unnecessary and extremely wrong, and that anyone practising them could not be allowed to remain in church fellowship. Mr. Stannard had his share of dangers and exposure in the discharge of his duty and on one occasion it is recorded that he turned up at the Heretoa station, having missed his way in the bush and been lost for a considerable time.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 59 In The Beginning – The History of a Mission by T.G.Hammond No reference to Mr. Stannard's missionary career would be complete without recording his studies in Maori etymology. His ample stores of learning enabled him to revel in this subject and no more delightful hour could be afforded to the student of languages than to hear the good old man in his declining days discourse on the meanings of Maori words. Doubtless many of his contentions were fanciful, but they were nevertheless charming to the privileged listener. Mr. Stannard saw the necessity for greater opportunities for the education of the Maori children than those provided by the institution at Ngamotu, New Plymouth, presided over by Mr. Whiteley. He therefore purchased some land at Kai Iwi for school purposes, and there, later on, buildings were erected and an industrial school started. This land is still in the possession of the church and provides a yearly rental. It was purchased from the Government with English mission money, the Government giving subsidies for the maintenance of the school. I first met Mr. and Mrs. Stannard in 1874. They had retired from the active work of the mission, and were enjoying a quiet eventide in a sunny cottage in the Wanganui Avenue, where visitors were always accorded a warm-hearted welcome, and heard the English language spoken in its purity, though both Mr. and Mrs Stannard originally came from Ireland.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 60 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXV. WANGANUI RIVER AND THE WORK OF REV. W. KIRK. The Rev. W. Kirk came from Epworth, the birth-place of John Wesley. He left home when quite a young man. On his arrival in Auckland he assisted the Rev. T. Buddle for a time, and then went to Hokianga to acquire a knowledge of the Maori language. While there he married the eldest daughter of the Rev. John Hobbs, a young lady well versed in the Ngapuhi Maori dialect, whose beautiful accentuation of that musical language was the admiration of all the southern Maoris with whom she came in contact. It was an undertaking for the two young people to commence a mission in so remote a locality as Ohinemutu, or Te Aomarama, as it is now called. Mr. Hobbs, who went with them to see them settled in the new home, purchased twelve acres of land from Pehituroa, which has not yet been conveyed to the church, but as the purchase is still recognised, this may come in time. The first house for the young couple was built of wheat straw, and they lived in it for twelve months, when they obtained a weatherboard house. While thus far away from medical assistance, Mrs. Kirk was prostrated with brain fever, and when her life was despaired of, Mr. Skinner came along quite providentially, and suggested treatment that effected a cure. The time spent on this station (four years) was manifestly successful in the conversion of the people. Mr. Kirk took long journeys up and down the river and inland to Manganui-o-te-ao, and as far as Taupo, where Mr. Skinner had formed a station at Rotoaira. Mr. Kirk was of opinion that the church should not have entered upon this enterprise, but that, having done so, it should not have abandoned it so quickly. It is difficult to understand why both Mr. Kirk and Mr. Skinner should have been removed so soon, and no provision made for continuing the work, especially as their labours gave promise of good results, and the powerful chief Pehituroa had taken Mr. Kirk as his missionary. When he was taunted by the other party for having chosen a small canoe, Pehituroa said it was better to have a small canoe that would travel quickly than a big heavy one that you could not move along. Notwithstanding the removal of these brethren from Taupo and Wanganui, there remain today Maoris who are favourable to the Methodist Church, and as the result of the traditions of work faithfully done so long ago, we have in the Waimarino quite a number of Maori people, who, when the Methodist Church opened up a mission among the settlers in that vast bush territory, made overtures for spiritual oversight, which resulted in the appointment of a native agent to labour among them. Subsequently Mr. Kirk was appointed to Kai Iwi, to superintend the school and farm, and to visit Patea, Hawera, and the Waimate Plains, as time and opportunity would allow. During Mr. Kirk's term at Kai Iwi he was assisted in the school work by Mrs. Allsworth, who was appointed in July, 1858. How long this engagement lasted I have no information, but Mr. Allsworth became a fairly expert Maori preacher, and Literature and Colporteur Society (NZ) 1915 and 1940 Page 61 In The Beginning – The History of a Mission by T.G.Hammond subsequently found an important sphere of usefulness in the Presbyterian ministry. Mr. Kirk is still (January, 1915) alive, enjoying a bright old age at Pitone, near Wellington, and with pardonable pride recalls the work done on the Kai Iwi school farm. The fine stock they raised, especially the horses, commanded a ready sale, owing to their superior quality. When Mr. Kirk became exclusively engaged in European work he occupied most important positions, and is still remembered as an eloquent and enticing preacher who dispensed to his congregations the rich evangel of the New Testament. The writer gratefully remembers the rare privilege he enjoyed during Mr. Kirk's four years' pastorate in the Nelson Circuit. Mr. Kirk always spoke humbly of his labours and attainments, and especially of his knowledge of the Maori language. The Maoris, however, regarded him as a very interesting Maori speaker. A well educated young Maori said on one occasion: "Mr. Kirk is a lovely preacher in Maori," and we know that opinion was shared by his devoted wife, who upon such a matter was as well qualified to express an opinion as any Maori.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 62 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXVI. THE DARKNESS OF WAR. MR. WATKIN'S WORK. It now remains to speak of the labours of the Rev. W. J. Watkin, a son of the veteran missionary who exercised his ministry in the South Seas, in New Zealand, and in Australia, and was the author of the appeal, "Pity Poor Fiji," that stirred the churches in England to nobler effort in the missionary cause. Mr. Watkin succeeded Mr. Kirk at Kai Iwi, and entered upon his work when the darkness of war was beginning to settle down upon the coast. The parents of the boys on the school farm were becoming less anxious about education for their children, and the receptions accorded to the missionary on his usual rounds became less cordial, until he was absolutely forbidden to go further north than Waitotara. Finally it became apparent that the school and farm must be given up. The stock was sold, and the proceeds were spent in the purchase of the fine property now owned by the Wanganui Methodist Church in Victoria Avenue, which will become increasingly valuable as time goes on. Mr. Watkin and his family moved into Wanganui, and commenced the regular pastorate of the Methodist Church in that important town. During Mr. Watkin's term at Kai Iwi he was assisted by Mr. Wallace, senr., of Meremere, who cherishes for him, as do all who knew him, the kindliest recollections. There has only been one Mr. Watkins. We are not likely to see another. His was a wonderful spirit in a frail tenement. He had a thorn in the flesh that must have made life a burden, but no one ever heard him complain. He was a man among ten thousand as a speaker to children; and who that ever heard him speak at a social gathering will ever forget him He was eloquent and brilliant in the pulpit, and withal as humble as a little child. It must have been heart-breaking to have remained at his post and endured the breaking up of long years of self-sacrificing work, and to see the Maoris, deaf to the advice and warning of their best friends, throw in their lot with those who had taken up arms against the Queen, and thereby plunged the whole coast into war. Mr. Watkin, like Mr. Kirk, found a useful vocation as a European minister, and finished his course some years ago at Onehunga, where he retired when failing health compelled him to relinquish the active work of the ministry.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 63 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXVII. EARLY LAND PROBLEMS. It will have become apparent from what has I already been written that the Maoris of South Taranaki were decidedly averse to the alienation of land within their territory. The Wesleyan Church had appointed three European agents within this boundary, but had not been able to secure an inch of land by actual purchase. Messrs Skevington and Woon resided at Heretoa, Mr. Hough at Patea, and Mr. Stannard at Waitotara, but the Church did not acquire from the natives an acre of land, nor does it hold one acre today by direct purchase from the Maori owners. Whatever may have been chargeable to the Methodist Church in New Zealand it cannot be maintained that it made the acquirement of Maori land part of its policy. All the land owned by the church on the whole Taranaki coast, purchased directly from Maoris, is one hundred acres at Ngamotu, bought before New Zealand became a British colony, and awarded by Commissioner Spain as an honourable purchase. This land some persons have again and again sought to wrest from the Church, but have failed. The Church has been blamed for want of ordinary business foresight in not providing endowments by purchase of Maori lands, but in that matter the Church has possibly done wisely. The Roman Catholic Church followed the example set by Methodism, and only secured sites for mission stations. But let us return to the consideration of the anti-land-selling position of the South Taranaki tribes. It was the bone of contention between Ngatiruanui and Mr. Woon that they would not sell land even for a mission station. The missionary was only noho noaiho (a squatter) upon the soil, and might at any time have received notice to quit. In fact, whenever he did anything to offend his parishioners he was reminded of the nature of his tenure, and, when very angry, on one occasion one man threatened to burn the whole premises. It was the impossibility of obtaining a freehold title that led to the purchase of land from the Government at Kai Iwi, and the removal of the missionary to that district. The question of the sale of land came up perennially for discussion, and certain persons were noted for their advocacy of the question. They urged the advantages that would be gamed by having Europeans living near them, and the uses to which they could put the money derived from the sale of the land; the purchase of stock, etc., and the importance of becoming like Europeans. To all these arguments the great body of the people gave no heed, and as these exponents of a land selling policy were mostly those who had some little education, that class began to be regarded as rather a menace to the best interests of the people. It is a popular idea that the Taranaki Maori is inferior mentally to the other Maori tribes in this land; but this is only one other fallacy. In ordinary mental endowment, and for shrewdness, the Taranaki Maori stands in the forefront of the race. His clear-wittedness and powers of observation enabled him to see the weakness of land alienation. It did not take the Taranaki Maoris long to dispose of the argument that European settlers would be an advantage. They knew enough of Wellington, Wanganui, and New Plymouth Literature and Colporteur Society (NZ) 1915 and 1940 Page 64 In The Beginning – The History of a Mission by T.G.Hammond European society to be quite sure that whatever advantage they might gain by association with Europeans would be outweighed by the evil, corrupting example of bad persons among them. It may seem strange in these days, but it is nevertheless true, that the Maoris sixty and seventy years ago feared our drink trade as they feared the Evil One. Among the well disposed chiefs there was a determination to keep their people free from its ravages. Then, again, they concluded that though the Government was prepared to purchase their lands and give gold for them, the purchase money was in no way equivalent to the value of the land, and in this may be excused when certain facts are made known in connection with the Government purchases of those days. "In the month of March, 1847, Governor Grey purchased from the Ngatitoa tribe a district estimated by the Surveyor-General to contain 80,000 acres of the finest agricultural land, and about 240,000 acres of the finest pastoral land; and also with some small exception, the whole of the tract of country claimed by the Ngatitoa tribe, and extending about 100 miles southward of the valley of the Wairau, the greatest portion of which country is, the Surveyor-General believes, admirably adapted to European settlers." This land was dirt cheap, though not quite so cheap as some of the fanciful purchases of the New Zealand Company. To come nearer home, and to quote Mr. Benjamin Wells in his history of Taranaki: “The Tataraimaka block was purchased at the rate of three half-pence per acre. September 22nd, 1847: A small block of land, containing 3,560 acres, was purchased from the natives for £150. It was nine miles from New Plymouth. The Omata block, containing 12,000 acres, was purchased for £400, or 8d an acre. The Grey block was purchased for £390. The settlers had a great desire for the repurchase of the lands at the Waitara; negotiations were made for the purchase of a block of 10,000 acres at £390." It was not long before lands so purchased were sold for prices far in excess of the original purchase money, and a knowledge of the prices ruling for European land tempted the Maori to conclude that he had not had what in these days is called a square deal in the money paid him for the extinction of his ancestral title. Possibly, also, he had heard of lands in the towns fetching as much as £1,000 per acre, when sold by European to European. Such considerations made the farseeing South Taranaki Maori determined to stick to his land, and undoubtedly led to the transactions at Manawapou later on, known by Europeans as the Land League, which will demand more than a passing notice.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 65 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXVIII. TAIPOROHENUI AND THE LAND LEAGUE. The average European has but an imperfect idea of the working of an ordinary Maori mind. The matter-of-fact Englishman is perhaps most at sea in interpreting Maori thought. The quicker Celtic mind can more readily grasp the inwardness of the Maori understanding. To most men of our race a well-put Maori deliverance would be deemed nonsense. We cannot readily follow crytic or enigmatical speeches. We impatiently demand that what is said shall be put directly, and in as few unmistakable words as possible. To a Maori that style of utterance befitted only common people and indicated a common mind. A chief must speak with the charm of uncertainty, and leave his audience in blissful wonderment as to the real meaning of his deliverance. There were a few Europeans in the early days who excelled in the art of cryptic Maori utterance. Somewhere about the year 1850, a celebrated Maori scholar gave the Maoris a note of warning couched in language that appealed forcibly to the Maori understanding. The perennial question of land was under discussion, when this gentleman said: "Be careful lest my thigh come over your neck." The people pondered over these words and concluded that they were intended as a friendly warning of great importance, having but one interpretation — the intention of the Europeans to ultimately enslave the Maoris by acquiring all the land. They had often been warned by the missionaries against the selling of all their land, and had been told that by so doing they would become dependent upon European labour for a living. To a Maori that was most repugnant. To be ordered about by a master, or by anyone, was what even Maori children would not endure. As they dwelt upon the warning of their friendly European, there rose up quite a cloud of suspicions, which were communicated from tribe to tribe till right through the Island there prevailed the idea that Government and European anxiety to secure the land was part of an ill- disguised intention to possess themselves of the whole and so secure the slavery of the people. National preservation and individual freedom therefore necessitated united action. They had not heard that eternal vigilance was the price of freedom, but they began to act as men convinced of the truth of that saying. Other matters tended to intensify the general feeling against land alienation. The well-known Wellington chief Wi Tako, judging from his utterances on an important occasion, had seen through his European friends, and in a fit of brutal frankness he said: "I have been deceived by Europeans. I have assisted them in buying land, and in doing so I have even told lies in order to persuade my Maori people to part with their land. While I was doing this work I was a great man with the Europeans. When the Superintendent met me he said, 'How are you, Wi Tako, and how is Mrs. Wi Tako? Come and dine with me. Have a glass of wine.' I was invited to meet the Governor, and also invited to the houses of gentlemen. But when there was no Literature and Colporteur Society (NZ) 1915 and 1940 Page 66 In The Beginning – The History of a Mission by T.G.Hammond more land to purchase I was no longer of any importance. When I met the Superintendent he said: 'O, Wi Tako, how are you? Good morning. I am very busy.' He did not ask me as previously to have a glass of wine or to dine with him, nor did ho enquire for Mrs. Wi Tako. So I concluded it was the land they were concerned about, not myself and Mrs. Wi Tako." Tamihana Te Tarapipi, known as "the Kingmaker," also was deeply impressed with the necessity for some distinctly Maori departure in order to prevent the subjugation of the race. He favoured the proposal to set up a Maori King, not with the idea of antagonism to the "mana" of the Queen, but under her authority and protection. Obsessed with this proposal, he went to Auckland to see the authorities and lay his scheme before them. He was passed on from one official to another, but got little encouragement. Wearied and disappointed, he returned to the Thames in a small coasting vessel. The weather caused delay, and while sheltering in one of the bays the crew were sent ashore for wood and water. The skipper, turning to Tamehana, said: "And, you — Maori, go and get wood and water." He went as directed, and on his return to his ''people related to them what had happened, and expressed his fear that the Europeans really did contemplate the enslavement of the Maoris; that even such men as the captains of small craft were beginning to order chiefs of the people to do menial work. From that time forward he became "the Kingmaker." Matene Te Whiwhi, of Otaki, was also greatly exercised for the welfare of the Maori people, and clearly saw the importance (as did Tamihana) of united action if the lands and mana of the Maori people were to be preserved. His convictions seemed to tend in the same direction as those of Tamihana. It is more than likely, however, that in the event of the selection of a king he was hopeful the choice would fall upon himself. With these aspirations actuating him, he journeyed to Maketu, Rotorua, and Taupo with his proposals. The great Taupo chief, Te Heuheu, was not one to take kindly to the idea of putting any man in a position superior to that which he himself held, arid he therefore gave Matene no encouragement. However, on Matene's return he turned his attention to the West Coast, where he found a people ready to discuss any measures to promote the retention of the land by the Maori owners. Several places were proposed as suitable for a meeting of the tribes, but finally Manawapou was chosen as the most central. It is worthy of note that, according to Maori custom, though men may discuss a proposal to hold a meeting, and may decide that a meeting shall be held, it is the women's prerogative to give the invitation. In this case the call came from the mother of Mataao, the old blind chief, who some years ago was well known along the coast, and who, notwithstanding his infirmity, regularly found his way to Parihaka and back on his equally well known chestnut horse.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 67 In The Beginning – The History of a Mission by T.G.Hammond The meeting proceeded upon a large scale. Visitors came from Taranaki, Waikato, Wanganui, Otaki, and Wellington. Taupo was also represented, and the celebrated Arawa chief Te Pukuatua came from Rotorua. A house was specially provided for the entertainment of the visitors, and the Rev. R. Taylor, with his marvellous faculty for detail, tells us that it was one hundred and thirty feet long and thirty feet wide, and had two entrances. Of course the house had to be named, and the name must be significant; Taiporohenui was chosen. Opinions differ as to the meaning of the name, but it certainly indicates that the people had acted wrongly in parting with land, and that land sales must cease, and that no more fresh water must be allowed to run into the sea. At a Maori meeting there are always introduced for discussion things that are quite secondary in importance, and at the outset these things will be dealt with as though they were the real reasons for calling the meeting; but when the visitors have settled down to business the vital subject will command attention. It was so at this meeting. There was preliminary discussion about the law of God and the law of man, but at length the one consuming question of the land was reached and dealt with in no uncertain manner. Taranaki did not indulge in day dreams about a Maori king, but went directly to business. They intended to keep their land, and did not mince matters. In the dead of night a small axe was passed round that great assembly, and as each man took the axe in his hand he swore; "Te tangata to mua; Te whenua to muri" (the man first, the land afterwards), signifying that the people must first be destroyed before the land should be taken. Upon this decision Taranaki depended to retain the land, and did not as a people espouse the Maori king movement, which Tamihana, later on successfully instituted. There had been considerable discussion as to who really took the oath described above, and some who promoted the meeting afterwards disclaimed any responsibility in relation to it. Attempts were made by representatives of the Government and some ardent friends of the Maoris to minimise its importance; but there can be no doubt that subsequent troubles arose in Taranaki as the result of holding too cheaply the decision arrived at in the winter of 1854 at Manawapou. Our feverish anxiety to acquire land, and contempt for a solemn tribal enactment, rather strengthened the determination of the Maoris to be loyal to their oath, while a dignified, masterly indifference would have had the directly opposite effect.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 68 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXIX. THE WAITARA WAR. The trouble really began over a woman. A man named Te Teira (Taylor) sought the hand of a woman in marriage for one of his relatives. This union was opposed by Wiremu Kingi Te Rangitake (William King), and he enforced his claim in a very masterful way. He, however, made restitution by certain gifts to Te Teira of a kind that usually satisfied offended Maori feelings, and settled the trouble. In the case in question, however, Te Teira brooded upon his wrongs, and decided upon a course of action worthy of Maori subtlety. He knew, as did every Maori in those days, the strong feeling existing against land selling. He, therefore, determined to sell some land at Waitara to the Governor, thinking in his heart: "I can, in this way, be revenged on Wiremu Kingi. Should he allow the sale of the land, he will come under the displeasure of the antiland sellers; should he refuse to sanction the sale, then he will come into collision with the Governor." Teira, therefore, offered the land for sale to the Governor (Colonel Gore Brown) publicly at New Plymouth, whereupon Wiremu Kingi promptly refused his sanction to the sale, and when the Governor asked him why he refused to allow the sale, he replied: "It is enough that I refuse." It was perhaps not a respectful reply to the Governor; but it carried with it the suggestion that the Governor's question was, in some measure, a reflection upon himself. He should have assumed that such a chief had the best of reasons for withholding' the land, and any comment was superfluous. Had the Governor been wisely advised that matter would have gone no further. But the Taranaki settlers were badly in want of land; it was, therefore, considered a good opportunity of standing by an Individual Maori in the support of his right as a British subject to sell his land if he were so disposed. The Governor put another question to Wiremu Kingi: "Does the land belong to Teira?" Wiremu replied: "Yes; the land belongs to him, but I will not allow it to be sold." This is how Wiremr Kingi’s reply has been generally understood; but it is well known that it is not all Wiremu said. Another rendering of the words makes it read: “Yes; the land belongs to him, and to all of us, but I will not allow it to be sold." This rendering is more in keeping with Maori ownership of land, and also agrees with actual fact as determined by subsequent investigation. The Governor made good his word that he would support the right of an individual to sell his own land, by going so far on with the transaction as to cause Wiremu Kingi to build a pa upon the land and do his best to obstruct the survey, which he did by sending persons to interfere with the surveyor's chain and to remove the pegs. Feeling became so acute that at length the troops were ordered to fire upon the pa, and war was declared. The righteousness of this war has been a matter of discussion in season and out of season, and I wish to record as useful elements in possible future discussions the

Literature and Colporteur Society (NZ) 1915 and 1940 Page 69 In The Beginning – The History of a Mission by T.G.Hammond opinions of men, who, in point of intelligence, knowledge, and opportunity, were able to speak with authority. It is well known that Bishop Selwyn and his friend, Sir William Martin, ,held strong opinions on the exceeding unwisdom of the Governor's action in the purchase of this land. Dr. Featherston, Sir William Fox, and Mr. Fitzherbert also expressed opinions unfavourable to the purchase. Messrs Featherston and Fitzherbert were so exercised upon the matter that they despatched the wellknown Wellington chief, Wi Tako, to Waitara and Waikato to enquire into the cause of the war, and to report to them. On his return Wi Tako went to his home and waited, Maorilike, for Messrs. Featherston and Fitzherbert to come to him for the information they were anxious to receive. When an interview took place, the question was put: "Have you enquired into the cause of the war Wi Tako?" He replied: "Yes; I have done as you requested, and I find Wiremu Kingi is the cause of the war." This came as a surprise. After some deliberation, Dr. Featherston said: "You say William King is the cause of the war, but is he right or wrong in what he is doing?" Wi Tako replied: "He is quite right." "Then how can he be the cause of the war ?" said the doctor. The reply came: "If Wiremu Kingi had not engaged in the fighting, there would not have been any fighting. Therefore he is the cause of the war." Here we have the opinion of Wi Tako that Wiremu Kingi was "Quite right." The late Bishop Hadfield was the personal friend of Wiremu Kingi. He had been instrumental in his conversion to Christianity; had found him to be always a reliable friend; and he did not hesitate to declare, both by public utterances in the press of the colony and before a committee of the House of Representatives his conviction that his protege was acting only in defence of his rights as a landholder. Far away in the loyal north, the Ngapuhi chiefs (though they assisted the Government during the war by sending a contingent of young warriors) did not regard Wiremu Kingi as in the wrong. Aperahama Taonui who stood head and shoulders intellectually above ordinary Maoris, discussed the question in the light of the Treaty of Waitangi, and pointed out that Wiremu Kingi would have been quite right according to that treaty in exercising his right as a chief in restraining Teira from selling the land independently of his right as an owner in common in the land. Hone Mohi Tawhai, once member of the House of Representatives for Ngapuhi, also contended that Wiremu Kingi was right in his action. And when the late Hon. John Bryce requested him to act as a commissioner, together with Sir William Fox and Sir Francis Dillon Bell, in connection with land troubles on the coast, he refused, saying: "I cannot take up that position. I would be like a horse in a cart with blinkers on; I could only go where I was driven, and see what the Government allowed me to see. Let them take off the blinkers and allow me to look on that side and on this side, and allow me to look into things that are passed, and I will go willingly. But I

Literature and Colporteur Society (NZ) 1915 and 1940 Page 70 In The Beginning – The History of a Mission by T.G.Hammond know there can be no settlement of Taranaki troubles till the cause of all the trouble is looked into. It began in the wrong action of the Governor at Waitara." When I came to reside permanently at Patea, and had received an invitation from Taurua and his people at Patea to remain among them as their minister, Taurua's brother, Te Rangitawhi, took me aside one day, and in a very solemn manner said: "I want to talk with you about your future action. You will remain among us, I hope, many years. You will often come in contact with the people up and down the coast, and I do not want you to say foolish things. I want to tell you about the Waitara war. Do not tell the people of these parts that the action of Wiremu Kingi was wrong, because we all think he acted rightly. The land was partly his and partly Teira's. He was quite right in not allowing the sale." I replied: "Yes; but that was his affair. Why did you go to his assistance and embroil yourselves in that war, when you were not owners of the land?" He replied: "We were not owners of land at Waitara, but were in this position: had we not supported Wiremu Kingi in defending the sale of his lands, persons would have arisen among ourselves that would have sold our land before our eyes, and we could not have restrained them. That is the reason we supported Wiremu Kingi." The word of Rangitawhi to me was an important statement, and represented the opinion of Taurua and of every enlightened Maori on the coast, even those who sided with the Europeans in the war. I talked this whole question over with Tohu, of Parihaka, who fully sympathised with all that has been advanced, and who made other confidential statements in confirmation of the position, which I would not be justified in making public. For a full statement of the whole position our young people cannot do better than consult The History of New Zealand by Alfred Saunders, that lies on the shelves of the local library, evidently unread.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 71 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXX. TROUBLED DAYS. In going over again Mr. Woon's "journal" from 1846 to 1853, there are references to passing events of more or less interest that may form the subject of another chapter. We may begin with the weather, a well worn topic. “December 14th, 1847: There has been no rain from the early part of October. "December 21st: Scarcely any ram yet tor the past three months. "February 1st, 1848: The weather has been remarkably hot and dry of late and but little rain for the past four months. "The natives somehow foretold that it would be a very dry summer; and so it has turned out. The crops of wheat, however, are abundant; the potatoes and other Maori produce will be scanty.” As an evidence of the difficulties travellers met with in those days, Mr. Woon writes, on January 27th 1846 "The brig Victoria hove to and landed the Rev. Reay, of Nelson, who will spend the night with us and then go on to Wanganui." Doubtless the Rev. gentleman was fortunate to be landed only seventy miles from his destination. February 1st, 1847: Matiu Tuarua came to Mr. Woon with some manuscript sermons he had preached to his people. They were duly examined, and proved very interesting reading. The writing was regarded as the best met with in the whole district. There are traditions of these sermons among the Taumaha people today, though the manuscript have not survived the ravages of time. Writing of the teachers of whom Tuarua was one, Mr Woon says in1847 "I think nothing but the love of God could induce these teachers to go forward in this work They receive no reward, not even a flannel shirt or a suit of clothes. Several of them are really superior men, and are wholly devoted to God." The year 1847 was one of great excitement in Wanganui owing to the war with the natives. Mr. Matthews wrote on July 27th to Mr. Woon: "We are in the same unsettled state as formerly. The taua (war party) is still in the vicinity of the town; their numbers have increased, and they are now stronger than ever, a party having come from Ngatimaniapoto tribe. They came in sight of the troops on Friday last and tried to induce them to go out and engage them, but in vain. You are much needed here, but it is not safe for you to come, as it is probable some of them may be on the lookout for parties going that way."

Literature and Colporteur Society (NZ) 1915 and 1940 Page 72 In The Beginning – The History of a Mission by T.G.Hammond The Mr. Matthews who writes thus to Mr. Woon was a resident of Wanganui in those days, and for some time previously. I supposed, from what could be gathered about him, that he was a catechist in the Anglican Church, but some old Maoris say he was connected with the Methodist Church. Mr. Matthews was undoubtedly present at the fight at Patoka, and is described by Dr. Thompon, in his history of New Zealand, as a European missionary. But as Dr. Thompon is indebted to "Wakefield's adventures" for his information, no great importance need be paid to the statements, as Wakefield's account of Patoka is much more interesting than correct. Mr. Matthews did, however, in those troublous times in Wanganui, play an important part, and could have furnished, no doubt, a very graphic account of what actually took place at Patoka. In connection with the war with the Maoris at Wanganui, Mr. Woon writes: "The Governor, Sir George Grey, Tamati Waaka Nene and Te Wherowhero have arrived and are endeavouring to make peace." March 19, 1848: Mr. Woon saw an old Maori, William Wesley, who for six years had been unable to walk, and who had crawled on his hands and knees to the church. He was strangely healed and walked away quite erect. The Maoris regarded it as a natural result of Christian faith, and were rather surprised that Mr. Woon should express astonishment. On returning from Keteonetea, where this cure had been affected, Mr. Woon visited a mill at Orokowhai. It was turned by waterpower, and had furnished between five and six hundred bushels of flour in six weeks. The wheat was of finest quality. A mill at Waitoto had also been completed at the contract price of 400 pigs. An important meeting of the Ngatiruanui was held in May, 1849, to further discuss the sale of land. There was no disposition to sell to the Government; but a good deal of innocent amusement was afforded by the speeches. One chief said he would not mind selling just a little land in order to provide himself with a small quantity of tobacco. Another spoke of a Wanganui chief, who had sold his land to secure some European neighbours, but he was well known as a man who hungered for white men. On August 14th, 1848, there arrived at Rangatapu, near Waingongoro, 578 men, women and children — a migration of the Ngatiawa tribe from Otaki to Waitara. An arrangement had been made with the Government whereby Wiremu Kingi Te Rangitake was allowed to return to his ancestral lands at Waitara. There was a large gathering of local Maoris to welcome them and to entertain them. There were from 1000 to 1200 present at the meeting. The tents, boats, canoes, with the horses and cattle belonging to the visitors, made it more like a European than a Maori gathering. The visitors stayed for about two weeks and then went on by easy stages to Waitara, some going in the boats and cano'es, others keeping along the coast line, and, where possible, those going by sea came ashore and camped with the tribe. Mr. Woon had met Wiremu Kingi on a visit he paid Hokianga some years previously. The principal chief visited Mr. Woon at the mission station and dined with the family. During the visitors' stay at Rangatapu, Mr. Woon intimated that being a wealthy

Literature and Colporteur Society (NZ) 1915 and 1940 Page 73 In The Beginning – The History of a Mission by T.G.Hammond people, it was their duty to support the Gospel. They resented this sound doctrine, and one of them wrote Mr. Woon a letter intimating that in their opinion it was the duty of the Queen of England to supply money for the propagation of the Gospel. The result of the intercourse did not tend to their moral improvement as they introduced some questionable European forms of wrong doing, hitherto unknown among the Ngatiruanui. These were the people who, in 1860, came into armed conflict with the Government. As an evidence of the changed relationship of the people, tribe with tribe, Mr. Woon's journal records the visits of chiefs of importance from a distance. The great Wellington chief, Te Puni, passed through on his way to Waikato, and was suitably entertained. In June of 1848, the renowned Te Wherowhero visited Mawhitiwhiti and one of the chiefs (Aperahama) exhorted him to forsake his sins and turn to God, lest he go to hell. This was an act of moral courage, so to address a great Waikato chief, but Te Wherowhero did not resent such plain speaking. He acknowledged himself to be a wicked man, and probably admired the courage of the speaker. It is recognised among the Maori people as very contemptible to take offence at the truth, or to resent in private intercourse the most faithful criticism of our delinquencies if truthfully and openly directed. Probably Aperahama may have been a blood relation to Te Wherowhero, in which case he would have been privileged to speak plainly and publicly upon anything affecting the wellbeing of the people. Sir George Grey undoubtedly excelled in the doing of graceful acts of kindness. This was readily conceded by most of the early missionaries who knew him. The Attorney- General, the Hon. W. Swainson, was going overland to Auckland and Sir George Grey entrusted him with a kindly letter to Mr. Woon, expressing sympathy with him in his work and promising to assist him in securing some land for a mission station, and also intimating his great pleasure in learning of the progress the Maoris were making in civilisation. Sir George was admittedly a great man, notwithstanding his limitations and idiosyncrasies; but perhaps few excelled him in acts of kindness and thoughtfulness of the nature recorded by Mr. Woon. The letter must have been very cheering to the hardworking missionary in his isolation, and was doubtless written with a full appreciation of missionary work. Such acts of kindness are among the things that never die, and are assuredly not forgotten of God. Since writing the account of the great meeting at Manawapou to prevent future landselling, I have discovered the following note by the Rev. R. Taylor, and it may be fittingly placed among the important events: '' Taiporohenui, a name for the west coast, and also a word used in the Karakia (prayers) Kumara, signifying the ending of the matter. This was applied as a name for the great building in which the meetings of the land league were held in May, 1854. At that meeting there were provided 140 pigs, 1000 baskets of potatoes, each about 601b. weight, 900 baskets of kumaras, 700 baskets of taro, two tons of flour,

Literature and Colporteur Society (NZ) 1915 and 1940 Page 74 In The Beginning – The History of a Mission by T.G.Hammond one ox, and 300 eels. The land made sacred at this meeting extended from Kai Iwi to Kurukuru." The hatchet previously mentioned in connection with the oath not to sell land, had a beautifully carved handle. Some years ago it was purchased from its owner, Rio, who was shortly afterwards murdered. Only Ngatiruanui and Taranaki natives took this oath. There were Ngatiraukawa and Wanganui chiefs present who refused to take the hatchet. The meaning and derivation of the name Taiporohenui is in agreement with an opinion given by Ngarangi Katitia (George Broughton) who, in such matters, is usually well informed.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 75 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXXI. A BEWILDERING EXPERIENCE. The burning of the property and houses of the settlers around New Plymouth needs a few words of explanation and should be kept distinct from the burning of churches by the soldiers. It is quite understood that in the matter of house burning Europeans were the first to set the example. As early in the war as the battle of Waireka Maori property was ruthlessly destroyed. It is an inglorious fact that the Waitara war commenced on Sunday, March 4th, 1860, and the battle of Waireka took place on March 30th, a few weeks later. The Rev. R. Taylor writes in his book New Zealand — Present and Future "After the battle of Waireka we not only burned their houses, but even their mills; and, unable to carry off the large quantity of wheat there stored, it was taken out and spread upon the ground to be trampled under feet. Such wilful waste was not only very sad but most impolitic by setting an example, alas! too soon followed, and ended in the total destruction of the previously smiling province; a heavy price for Waitara, £200,000 alone being given as compensation to the sufferers." The foregoing is what was referred to by the Maoris who, when the Ven. Archdeacon Govett, of New Plymouth, expostulated with them for setting fire to Europeans' homes, said: "You are the teachers; you say a, b, c, and we say a, b, c." The destruction of houses and wheat at Waireka was not a solitary ease. There were other places where wheat that could not be taken away was simply poured out upon the ground. I have a distinct recollection of hearing of the destruction of a place used for worship by the Maoris at the outbreak of the war, but I cannot now locate the incident, so will not write it as reliable history. There is no doubt, however, that the Maoris hold us responsible for such actions, and, as intimated in a previous chapter, formed anything but flattering ideas of our notions of befitting reverence for sacred places or the name of the Deity. In answer to the suggestion that churches could not have been burned around Okaiawa, as the first war did not affect that district, I can only supply another quotation from the Rev. R. Taylor: "The year 1865 commenced with sending a strong military force to Wanganui; twelve hundred men were posted at Kai Iwi to form a camp there, and on January 20th the general himself arrived. He sent for the chief Hipango, who gave him much information and offered to go and sweep all the Hauhaus away if a body of two hundred men were granted to support him in case of need. This was declined. The general began the Wanganui war also on the Sabbath day, “riding out to Kai Iwi during the time of divine service. A long string of drays with ammunition followed, making such a noise as quite to interrupt the minister in his duty, and such was the way this war was commenced by a Christian people."

Literature and Colporteur Society (NZ) 1915 and 1940 Page 76 In The Beginning – The History of a Mission by T.G.Hammond Then, again, Mr. Taylor writes: "It will not be necessary to follow General Cameron in his campaign further than to state that he gradually but slowly advanced along the coast, establishing camps at Nukumaru, Waitotara, Patea, Manawapou and Waingongoro." This is sufficient answer to the correspondent who (questions the burning of a church at Okaiawa and that the Okaiawa district was affected by the first war. We have the distinct statement of Kahupu Koro that he with others witnessed the conflagration and returned afterwards to search for the bell, which they could not find. This statement has since been confirmed by an old Maori lady at Okaiawa, who was one among a number of Maoris living near the present Okaiawa settlement when General Cameron's soldiers made a raid upon them, and they fled away to a bush settlement two miles inland named Pungarehu, and looking back saw their houses and the church in flames. This old lady says: ''This was a very large church, built in native fashion and lined inside with the stalks of the toetoe. It was very sacred and only used for purposes of public worship; food was never taken into it, nor was it a sleeping place for visitors." I have no intention of dealing except incidentally with any part of the history of the coast subsequently to the outbreak of the Waitara war. The historian of later days will find ample material and a deeply interesting subject; but I fear the whole truth will never be told. Possibly some things should better be forgotten than recorded in a garbled or a partisan form. It will be an interesting contribution to New Zealand literature when time and circumstances shall produce the man for the work.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 77 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXXII. TAUKE. In no particular is the divinity of Gospel more apparent than in the value it attaches to child life. Egyptian ethics permitted the wholesale slaughter of innocent children. The despotic barbarism of Herod in the murder of the little ones at the birth of the Saviour is a shameful chapter in Jewish history. In every heathen nation throughout the world today child life has but little real protection. When Samuel Marsden came to New Zealand one hundred years ago "romi," or infanticide, was a common custom. When a child was not wanted there was no law to prevent the mother holding its nose and mouth together till it died, and then quietly burying it out of the way. It was not looked upon as murder, but only "romi." It was done sometimes when there were too many children, or because the child was troublesome, or to vex the father were he very fond of the child, or to prevent the child growing up in slavery, and at times lest the crying of a child should betray the presence of a war party. When the great warrior chief Te Rauparaha was going with his people to Kapiti, he wished to pass a certain pa unknown to the people, but as the crying of a child in his company made it impossible he ordered the child to be strangled, saying: "I am that child,'' and it was accordingly done. The love of Maori men and women of today for children, and their readiness to adopt European little ones, makes it impossible to realise that one hundred years ago child life was held so cheaply. We naturally enquire for the cause of such a radical change, and we may possibly be pardoned should we claim for the words and example of the Great Teacher the distinction of having sanctified child life. "Suffer little children to come unto Me, and forbid them not, for of such is the Kingdom of Heaven" are words that have changed the lot of little ones wherever that gracious invitation has been made known among men. To baptise children into the name of the Holy Trinity may be to some persons a meaningless ceremony, but it has nevertheless the world over rendered millions of children's lives more secure and also developed instincts of passionate affection in the hearts of the parents. What this change means can be more readily appreciated when we have before us a living illustration. Most of the settlers around Hawera are familiar with the old Ngatiruanui chief Tauke, but perhaps few know his history. His parents were taken away from the Waimate Plains in one of the cruel raids of the Waikato warriors. Tauke was born in captivity, and as his mother looked upon her little baby she foresaw for her boy only a life of cruel servitude, and she thought, "It is far better that my child die by his mother's hand now than grow up in captivity," so she decided to kill him. But the little fellow cried so lustily that she said, "I will wait till he ceases to cry." Just then the chief passed by, and his attention was attracted by the crying of the child, and he enquired the cause. Someone replied: "There is a child; born among the captives, and the mother intends to kill him." The chief replied: "That must not be done. I am that child." The child's life from that time was as sacred as the chief's and was Literature and Colporteur Society (NZ) 1915 and 1940 Page 78 In The Beginning – The History of a Mission by T.G.Hammond carefully guarded. This happened about 85 years ago, and at that time some idea of gospel teaching had penetrated the darkness of Waikato heathenism. It is possible, therefore, that Tauke owed his life to missionary influence. The boy grew, and when quite a lad returned to his Taranaki home, and was early brought under gospel teaching. He was present at Patoka when just a youth, and witnessed the work of Wiremu Naylor and the defeat of Ngatituwharetoa, already described in the opening chapter. In his young manhood Tauke exercised his gifts as a lay preacher, and gained a thorough knowledge of the Holy Scripture. As he grew in knowledge he was called to sustain important positions among his people. His strong personality and clear reasoning powers indicated him as a leader of men. He was well instructed in the ancient lore of his tribe.

Literature and Colporteur Society (NZ) 1915 and 1940 Page 79 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXXIII. MR. W. WILLIAMS AND KATENE TUWHAKARURU. During the year 1874 I rode from Wellington to Waitara. In the month of March of that year I paid my first visit to Patea, Hawera, and Waihi. The service at Patea was held in the upper room of the Albion Hotel and was well attended. At Hawera there was a small congregation in the old blockhouse. There was a military camp at Waihi, and I enjoyed the outlook from the tower. It was about that time that I met, at Patea, a Maori in the garb of a mounted policeman, a rough, weather-beaten man, worn evidently by years and hardships, but still as active as a boy. I learned from Mr. Williams that this was Katene Tuwhakaruru, the man who, in Titokowaru's war, had acted as a scout, always riding a white horse. Mr. Williams had wounded Katene in an engagement at Nukumaru, and he had seven other bullet wounds in his body, received on other occasions. These two brave men had only just learned that they had met in conflict, and when Katene found the voice that had taunted him in the war was that of Mr. Williams, he was seized with uncontrollable merriment, and it seemed 'to be quite a bond of friendship between the two warriors. I was interested to learn that Katene had been in captivity in Waikato, and had, prior to the war, been under the pastoral care of our missionaries. I heard also tales of how the wily old fellow had outwitted Colonel McDonnell, concerning which I have no intention of writing now. About two years later I was on my way to New Plymouth, when Mr. Williams persuaded me to accompany him on a visit he intended paying on the morrow to Titokowaru and his people. Wo left Hawera in the early morning and rode to Normanby, and thence to the Waingongoro ford. Here we met Katene, who, as a Maori policeman, accompained us. I was struck with the youthfulness of his wife, and with the extent and fertility of his garden. He informed us that it was his industry that influenced the comparatively young woman to become his wife in preference to a younger and less thrifty man. We passed through some rude slip-rails, with a notice in Maori that anyone leaving them down would be fined five pounds. Katene rode a fine chestnut Maori pony, and seemed part of the lively, prancing, little animal. As we crossed one of the rivers we came to a bend, evidently at one time a favourite camping place. Katene pulled m his horse and called our attention to the locality. With evident emotion, he told that, years before a war party from Waikato came suddenly upon a company of women and children camping at this place, killing some of them, but taking the greater number and himself a small boy among them, away to Waikato. Such was Maori life in those dark days. We rode on over those plains — one vast field of cocksfoot grass fast ripening for the sickle. The grass was so luxuriant that the ears on the stalks struck our knees as we rode along. We hear much in these days about the improvements Europeans have made upon the Waimate Plains, and that is true as it relates to roads, bridges, hedges, houses, and factories but they have not improved the soil. The land today will not Literature and Colporteur Society (NZ) 1915 and 1940 Page 80 In The Beginning – The History of a Mission by T.G.Hammond produce the grass it did in 1876. That subtle thing the Maori calls the “mouri” is being exhausted from the soil. At Omuturangi we came to a rough but newly-built Maori house. Seated by the door was a poor disconsolate woman, her face evidently just healing from cuts made by obsidian, when mourning for her son, not long dead. It is a long time since 1876, and I have seen many wild scenes of Maori grief since then but the sad face of that poor woman mourning for her child I have never forgotten. Mr Williams spoke kind words to the poor creature — no one could do otherwise — and asked her where we could find the men She pointed to a track through the scrub, and following this for some distance we came upon about seventy men in a small bush plantation. They quickly surrounded us, and commenced to shout and dance till they shook the ground. There was a fire burning, and Titokowaru took my right arm and Komene my left and sat me down in the smoke and held me firmly, but assured me it was all right. An old bald- headed man rose to speak, and I could make out he was saying some-thing about Governor Hobson. The second speaker was a great, rough fellow, who looked equal to any-thing in the way of rascality, and he gave his un-divided attention to me. He had a great deal to say that was lost upon me, for I understood but little Maori in those days. He snorted and slapped his thigh in a most energetic manner, which had the charm of novelty, at least to me. When he subsided Mr. Williams spoke, followed by Katene. I noticed that both of them were very pale, and spoke in a nervous, excited manner, but I did not know things were as serious as they evidently were. The speech of Katene turned the tide of anger; and a very fine Maori rose and spoke in a clear, manly voice, and came over to rub noses with me and with Mr. Williams and with Katene. The affair ended in Titokowaru, at Katene's request, asking me to come and live among them as a missionary. Mr. Williams would not enlighten me as to the real cause of the anger of the people; but I gathered they were at that time feeling sore about something done by the Government in relation to the land, and resented the visit of a minister of the gospel just then. Mr. Williams said he never heard such a testimony to the work of the early missionaries as the fiery speech of Katene in my defence. Mr. Williams perhaps would have acted more wisely had he gone alone under the circumstances, but he knew no fear; in fact, a more really fearless man never lived. His bravery was only equalled by his kindness of heart. I have always felt under a debt of gratitude to Katene Tuwhakaruru, and I was sorry to find on my return from Hokianga in 1887 that he had passed over to the great majority. Katene was a long way from being a perfect man, but he was a hard-working, brave man, capable of faithful, generous actions. My self-imposed task is at an end. I am not ceasing to write because I fear to face the question of the apostasy of the Maori people during the Taranaki war. It is a dark chapter in Taranaki Maori life. It well nigh broke the hearts of good men who had lived and laboured for Maori welfare. But departure from the truth, individual and national, did not have its beginning among Taranaki Maoris. Literature and Colporteur Society (NZ) 1915 and 1940 Page 81 In The Beginning – The History of a Mission by T.G.Hammond More favoured peoples have run well, but have turned back to the beggarly elements of this world and have made shipwreck of faith and a good conscience. It is not sound argument to assume that, precepts of Christianity there is necessarily something wrong with Christianity itself. It rather indicates something wrong with the men. The Israelites, though just delivered from the Egyptians and the Red Sea, could not endure the presence of God at Sinai; so they made a molten calf and said:-“These be thy gods, O Israel, that brought thee up out of the land of Egypt." But does the whole blame of religious failure rest with the Maoris? When the story is faithfully told the representatives of a boasted civilisation must take their share of censure. We have inherited a place in this goodly land but as “God's Englishmen" have we been faithful to our best traditions? It is a well-worn cry the failure of Maori missions. But as honourable men should we not take to heart the failure of our civilisation. The Maoris look upon us as teachers; we have said a, b, c. They have repeated it but far too often it has not been the alphabet of a wholesome example. "Otiia kahokimai ratou” ("but they will return") was the dying murmur of Bishop Selwyn, and there are indications of a happy fulfilment of that prophecy. Just recently Dr. Pomare told the Maoris that he was now persuaded that the Maori people must give earnest attention to the religion of Jesus Christ if they were to make satisfactory progress. Sir James Carroll has also given on an important occasion expression to like sentiments, and these are the common convictions of the Maori people. How shall we translate conviction into real experience?

Literature and Colporteur Society (NZ) 1915 and 1940 Page 82 In The Beginning – The History of a Mission by T.G.Hammond Chapter XXXIV. SOME LETTERS. A SUPPLEMENTARY CHAPTER. In looking over my old letters I have discovered one from the Rev. S. Ironside, written in 1888, which no doubt will prove interesting to some who, like the writer, still remember the grand old man. My first recollections of Mr. Ironside were when I was a little lad; he came to the Richmond day school, taught by Mr. Wallis, and gave the teacher one shilling to buy marbles for the boys. The same morning he celebrated a marriage, and in mounting his horse after the ceremony he fell and broke his leg. I met him on two occasions afterwards when he visited New Zealand from Australia, and I always regarded him as an exceptionally fine type of man, who could have sustained any position in life had he not been called to the work of a missionary. The letter will be of interest also from the fact that it deals with Taranaki experiences seventy years. ago. I have found also a letter from the Rev. J. Aldred, written in 1892, and I furnish a quotation that has reference to the events enumerated in Mr. Ironside's letter. I have just received a letter from the Rev. W. Kirk, in response to the cuttings sent him from the Hawera Star. The letter will speak for itself, but I may remind readers of the Star that Mr. Kirk has been sixty-nine years a Methodist minister, is now the oldest minister in the New Zealand Methodist Church, and is sustaining cheerfully the weight of well-nigh ninety summers, and is still as interested as a young man in all that pertains to our Dominion-life. Westbury, St. Kilda, Melbourne, July 2, 1888. Dear Mr. Hammond, — Someone has kindly sent me a copy of the New Zealand Methodist of the 23rd ult. I read with interest your memo regarding Ngawaka Taurua. The reading of your paper brought old times, places and peoples to my mind. I have a vivid recollection of an overland journey from Kawhia and back in June- August, 1840. At that time the whole place was desert and desolate save for a few Maoris at Ngamotu, who slept on the rocks (sugarloaves) and came ashore to cultivate the land. They dared not sleep ashore for fear of Waikato. When our missionary party came in sight on the beach where New Plymouth is now built, the poor frightened remnant were cooking their food ashore, but on seeing us they ran off to their canoes and paddled to the rocks for safety, leaving the half-cooked food in the kohua (round iron pot). We satisfied our hunger with some of that food. After considerable gesticulating and cooeing we persuaded them we were friends, and they came timidly back to us. I selected at that time the site of the Grey

Literature and Colporteur Society (NZ) 1915 and 1940 Page 83 In The Beginning – The History of a Mission by T.G.Hammond Institution on the Waitapu, which I thought a very appropriate name for the new settlement. The Sacred Waters would have been a more appropriate name for the station than the one given to it. There were also a handful of Maoris at the bluff about midway between Ngamotu and Wanganui, and a good number at Waitotara, in a strong fortification on a steep bluff along which, if I remember rightly, the river ran. I had the pleasure of baptising some of the natives at Waitotara and at Waingongoro during that journey. We had then to ford or swim the rivers as best we could. I wondered what a splendid location it might be made for some industrial farmers. I made two or three other overland trips through the district in 1844-46, but then the exiles from Cook Straits and Queen Charlotte Sounds and the prisoners of war from Waikato had returned, and the face of the country was marvellously changed for the better. I suppose the name of Te Haeana (Ironside) is now forgotten. Few of the adult warriors of 48 years ago would be living now. Some of the names of the missionary pioneers you mention had little, if anything, to do with the natives of your district. I doubt if one or two of them ever saw the place. Mr. Skevington, whom I visited at Waimate in 1844, and Mr. Hough at Patea, were the chief instruments in bringing them to Christ. Kindly remember me to your bishop, Rev. W. J. Watkin, when you see him or write to him. Truly yours, SAMUEL IRONSIDE.

Ngawaka (Richard Watson) Taurua, Nga Rauru, of Pariroa, Patea, South Taranaki Wesleyan Maori teacher and friend of Rev T. G. Hammond Literature and Colporteur Society (NZ) 1915 and 1940 Page 84 In The Beginning – The History of a Mission by T.G.Hammond (Quotation from Mr. Aldred's letter.) I was at Patea with Ironside and Buttle many years ago — before you were born. It was a very pretty place in those days. I remember violating a wahi tapu (sacred place), but no serious results followed." (Mr. Kirk's letter.) Petone, Jan. 22, 1915. My dear Mr. Hammond, — Thank you very much for affording us the privilege of perusing your admirable papers relating to the history of the Methodist Maori missions of the Taranaki and Wanganui districts. The several character sketches struck me as strikingly correct; that of Mr. Stannard, for instance, being perfectly true to life. I am surprised that you have been able to collect so much valuable data respecting the successful work of Messrs Skevington and Woon. Even as late as my time, from 1857 to 1860, during my visits to these former fields of labour, I always found large congregations, the people being always ready to welcome me. One vast fellowship gathering I can never forget. A large church was packed with men and women eager to relate their religious experiences. This meeting continued far into the night, and the unction was marvellous. Mrs. Woon was a most capable and unselfish woman. While we were at Kai Iwi we always found a second home with her. I would here make a little correction. We lived in the small three-roomed building (erected by the natives in one week, built of sticks and wheat straw) for four years and four months. This was afterwards greatly improved by the addition of reeds and raupo. After twelve months' residence the wooden building was erected, only an extra bedroom. For about one year our food was cooked in the native oven and was very nice. At this time a French trader living a few miles above the station offered to erect two chimneys for us with stones from the river. This kind act proved a real boon to us, and largely added to the warmth and brightness of our three subsequent winters. I would like again to thank you for the great treat you have given us. Affectionately yours, WM. KIRK. [Shortly after writing the foregoing letter Mr. Kirk passed away at his home at Petone, near Wellington.]

Literature and Colporteur Society (NZ) 1915 and 1940 Page 85 In The Beginning – The History of a Mission by T.G.Hammond POSTSCRIPT. "And so this record closed twenty-five years ago. Twenty-five years of a new reaching out after the Light. Centennial Year presents the challenge of a new opportunity."

Literature and Colporteur Society (NZ) 1915 and 1940 Page 86 In The Beginning – The History of a Mission by T.G.Hammond THE AUTHOR. THOMAS GODFREY HAMMOND.

1846 — October 4th. Born at Richmond, Nelson province. Parents early settlers who later removed to Wairau, near Blenheim. 1874 — Received as a candidate for the Wesleyan ministry, and appointed to the Rangitikei circuit. 1876 — Appointed to the New Plymouth circuit. 1877 — Appointed to Manawatu circuit. 1878 — Ordained and appointed to succeed Rev. W. Rowse as Maori Missionary at Waima, Hokianga. Married Miss St. George, April9th. 1887 — West Coast Maori Mission residing at Patea. 1917 — Appointed General Superintendent of Maori Missions. 1920 — Superannuated. Residing at Lichfield, Waikato. 1926 — Died at Lichfield, Waikato, Wednesday, December 15th.

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